decorative border POSSIDETE ANIMAS VESTRAS THE Common Places of the most famous and renowned Divine Doctor PETER MARTYR, divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the Sewers of her majesties most Honourable Chamber. Meliora spero. In the end of the book are annexed two tables of all the notable matters therein contained. 1. Cor. 3, 11. Other foundation can no man lay, than Christ jesus, which is already laid. TO THE Most excellent, mighty, and religious Princess, ELIZABETH, by the grace of God QUEEN of England, France, and Ireland, defender of the true Christian faith, etc. IF almighty God (most gracious sovereign Lady) had but as meanly furnished me with understanding and utterance, as he hath plentifully enriched your Majesty with many most excellent gifts and graces, my pen at this time would run more agreeable to your highness ears, and my words pierce more deep into your Princely breast. Then might I, though with some boldness, yet with all humbleness, approach your presence, and present you with such matter, as God by his holy spirit hath offered me: and in such manner as might be most liking to your godly disposition. Not that I poor simple man can prefer aught as yet unknown to your excellent Majesty, to whom God in his son Christ hath imparred as great abundance of his wisdom and knowledge, as flesh & blood in this life can well conceive, but that I have of long time been carried with an extraordinary zeal and desire incomparable once in my life, by some perpetual record of your royal name, to give an outward testimony of mine inward hart, and an assured seal of my bounden duty, so long borne to your manifold virtues, religious profession, and high estate. And for the better performance of this my determined purpose, perceiving myself, though not unwilling, yet unable to publish any work wholly of mine own devise, worthy the regard of so great a Prince, and the reading of so judicial a censure, I resolved at last upon this book: a work, not so long, as learned; containing matter, not so hard, as true: written by an Author, not so late, as famous, which I have faithfully translated, and partly gathered, and wholly dedicated to your excellent Majesty. For as all scripture inspired from above, is profitable to teach, to reprove, to correct, and to instruct in righteousness, that the man of God may be wise unto salvation, and perfect unto all good works: so in this work is drawn a perfect form of the most ancient religion, & true service of God set down by the Apostles. In it is reproved the huge heap of heresies and errors sprung up in the church, since the incarnation of Christ, with the particular discovery of the Roman Antichristian kingdom: In it is comprised a due correction of sundry defaults in life, and defects in government: In it is delivered a perfect instruction for soundness of conscience and sincerity of conversation to all estates: besides many special comforts to the troubled, exhortations to the slow, persuasions to the doubtful, encouragements to the forward, reprehensions of the obstinate, explications of hard scriptures, distinctions of difficult saiengs, discoveries of false arguments, and definitions of diffuse questions. And as for the Author in a word or two: never was there yet found any adversary so envious, as to deny his learning; nor so subtle, as to refel his arguments; nor so wise, as to overreach his discretion; nor so terrible, as to drive him from his godly purpose; no nor so malicious, as to slander his life: wherein he bestowed his time, and behaved himself not only as a right Evangelist, but (if it be lawful so to say) as a very Apostle. Wherefore, I most humbly beseech your Majesty, that according to your accustomed gracious favour, it will please you to be partaker of these fruits of his, and protector of these labours of mine, sown and sprung up, ripened and gathered, begun and ended within the walls of your highness Court, by your most faithful and loyal subject and servant. But now in making mention of this matter, I cannot but call to mind with joy and reverence, that this our native country did first of all kingdoms in the world, faithfully receive, and publicly profess the religion of Christ. And it rejoiceth me much more, that after so long and so foul a fall of the house of God, this of all other kingdoms did first openly endeavour to repair the ruins thereof: a principal labourer in which work was D. Peter Martyr, who long sustained upon his own, and almost only shoulders the greatest weight of this burden: but most of all do I praise the Lord even from my hart, that after satan our ancient enemy had given a sharp assault upon God's saints, who began to lay both their heads & their hands to the new building of this temple, the Lord, by your Majesty, though weak in respect of your sex, yet strong by his power (who chooseth the weak things of this world to confound the strong, that his power might appear in our infirmity) repelled his violence, defeated his practices, withstood his force, overthrew his complices, and proceeded to the reedification of his church. O that blessed day, wherein your Majesty was placed in your royal seat, to restore the decayed church, so long captivated under cruel Pharaoh and idolatrous Nabuchad-nezar! wherein the blood of so many thousand servants of God was saved from the vile hands of Antichristian tormentors: wherein the desperate estate of poor seely afflicted banished souls was recovered and restored by a mighty hand and stretchedout arm, from Babylon, to jerusalem; from Dan & Bethel, to the holy hill of Zion; from superstition, to religion; from idolatry, to true worship; from the heathenish mass, to a christian Communion; from papistical rites, to apostolical ceremonies; from beads to prayers; from legends to sermons; from bondage to liberty: and even as it were from hell to heaven. O that all Christian English hearts would celebrate that happy day with all joyful solemnity, with all praises to God, and prayers for you, who reduced us in triumph, yourself as principal captive leading the danse before the ark of the Lord! It was your Majesty that revived those good and godly decrees, which your most renowned father and gracious brother had made for the repairing of the Lords tabernacle. You sent labourers unto the building, you prescribed them perfect rules, whereby to square every stone and piece of timber according to the pattern that the Lord showed Moses in the mount: You commanded them to raise their building upon the foundations of the prophets and apostles, Jesus Christ being the head corner stone. But o lamentable case to be sorrowed of all such, as seek salvation in Christ alone, and sigh with unspeakable groans to see the perfect finishing and furnishing of the holy temple. The enemy hath sowed tars among the good seed, Reum and Samsai with their adherents have bended themselves against the children of God. The son of perdition exalting himself in the temple of God, above all that is called God, hath spread divers nets, laid many snares, digged deep pits, used sundry, some bloody, some crafty means to hinder the work, and to destroy the workmen: now by out-criengs & horrible roarings of the Romish bull: now by attempting foreign power, to depose your Highness from your state, and discharge your loyal subjects of their allegiance: now by assaieng how he could prevail by more than civil sword: now by raising sundry dangerous and damnable sects and sectaries to diminish the credit, and hinder the good success of the Gospel: now by sophistical writing and printing against the received truth, mightily confirmed by the invincible word of God: and lastly by conveying in that secret seminary of sedition, which closely and craftily entering into this realm, under pretence of long prayers, devour widows houses, lead captive simple women, and other silly seduced souls; travel by land and sea to make proselytes double worse the children of hell than they themselves: and so rob your Majesty of your subjects, God of his creatures, Christ of his members, the people of their salvation: and under a colourable cloak of defending themselves, and bewailing their own estate, in their pharisaical libels, overboldlie dedicated to your Majesty, and the Lords of your Honourable privy Council, do traitorously insinuate & unjustly accuse you and your most moderate laws and statutes of intolerable rigour and cruelty. But such as their doctrine is wicked and worldly, such are their words false and forged. Howbeit, all these their pestilent devices and designments notwithstanding, as your Majesty hath begun most godly, and most marvelously proceeded, so go you forward most happily from faith to faith, from strength to strength, and from glory to glory, until Christ shall tread down his and your enemies under his feet and yours. Arm yourself, most mighty Princess, with the principal spirit of fortitude, strengthen your hart with the certainty of the truth, repose your faith on the only written word, cast your hope and care upon the providence divine. So shall you never need to fear, neither the main forces of your professed enemies, nor the dissembled practices of your pretenced friends. For so renowned is your name and honour among all godly Princes, as no envy can diminish your glory; so truly do your people love you, as no secret treason can be hid from your person; so wise and circumspect is your Council, as no foreign practices can prevail against you; so strong is your Kingdom, so well furnished your munition, so terrible your navy, and so steadfast your fortune. Again, so valiant are your subjects, so many in number, so frequented with victories, so ready to your defence, so assured to their country, and so zealous in religion: On the other side, so godly are your own purposes, so miraculous your proceed, so peaceable your desires, so bountiful your benefits, and so clear your own conscience; so clear, I say, specially from the blood of all men, as there remaineth no more in this work of yours, but that you utterly shake off all fear, and put your trust in the Lord of hosts, and so finish this glorious building. Which being performed, bless you with Solomon all the church of Jsrael, and with all your people give thanks unto God the father in his dear son, because he hath dealt mercifully with you, and made you more gracious and honourable in his sight, than any King and Prince of the earth. And now, as your Majesty for your own part, by the special assisting grace of God, hath been hitherto, and is at this day, and shall by God's grace for ever be throughly settled and grounded on the right side, of all questions now in controversy between us and our adversaries; so to the end that your people may continually understand how they have been carried away by false teachers from the sincerity and singleness of the Gospel published by the Apostles, and established in this your realm, unto a multitude of erroneous opinions and man's inventions: and that no faithful subject hereafter may justly complain of ignorance, or pretend a readiness to follow the truth, if it were rightly taught, and easy to be found; your Majesty of your godly zeal, hath vouchsafed to suffer the works of many learned and true professors to have free course in all your dominions to all good and godly effects and purposes. Wherein you have not only performed all the good parts of a gracious Christian Queen; but have thereby saved infinite souls, which otherwise without the benefit thereof had lived still in blindness, and died in danger of everlasting damnation. Wherefore, seeing this book of D. Peter Martyrs Common places, among and above all other books written of like argument will most fully and sufficiently satisfy all those that read the same with a single eye, and bring not with them consciences unsensible, seared up with an hot iron: and seeing all the doctrine herein comprehended, is agreeable to the word of eternal life, and conformable to the religion restored in this your Realm, I am eftsoons most humbly to desire your Majesty, that the same may obtain free passage throughout your Kingdom. Whereby your Majesty, besides all other benefits, for the which I stand most deeply bounden unto your Highness, shall heap upon me a gracious favour, by vouchsafing my labours so great a credit: upon the Author himself, by giving him so famous a testimony: upon your natural subjects, by granting them so singular a commodity: yea & upon yourself, by witnessing to all posterity and succeeding ages, how highly you esteem the learning and virtue of so excellent a man. Finally, you shall do that, which will redound to the glory of almighty God, to the credit of the time, the increase of the church, the furtherance of the Gospel, the extirpation of error, the advancement of virtue, and to the utter overthrow of all ungodliness together with Antichrist and all his adherents. At your majesties Court in Greenwich the eight of May. 1583. Your majesties most humble subject and faithful servant, ANTHONY MARTEN. I H S To the Christian Reader. AMong all the sundry and manifold affairs of this short life of ours, there is nothing (good Christian Readers) that so nearly toucheth man, whether we regard the end whereunto he was first made, or the salvation, which he hath obtained by Christ, or the love he hath to his own kind, as doth religion. For if man be carried with a continual desire of increasing mankind in the propagation of the flesh; with how much more ardent desire is he lead to multiply the spiritual seed of souls? Because he knoweth, even by the light of nature engraffed in his hart, and by a consideration of the power omnipotent, and provident government of all things, not only that man consisteth of two parts; the soul and the body: but that though the body die, and be dissolved into dust, yet the soul is immortal, and never perisheth. And therefore all people in the world, in what country soever they live, and what manner of God soever they serve, do most highly esteem their own religion: whereby they think, of mortal and corrupt creatures, to make a long and everlasting generation, and of a daily dissolved knot of society, to make a perpetual bond of friendship. And for this cause, when all other questions and debates, between man & man, between state and state, between kingdom and kingdom, whether they concern the body, or the temporal goods & possessions, are easily decided, and in process of time are finished, and the adversaries at the length reconciled: yet the controversy in religion, which toucheth the conscience, which concerneth souls, which pertaineth to eternal salvation, not of one only, but of innumerable others, is never finished, is never pacified, is never quieted. And as this happeneth generally between all religions in the world; so the nearer that religions: be of likeness, the harder it is to discern the difference; the nearer the adversaries be of country and kindred, the sharper is the contention, and the more desperate is the hope of reconciliation. Now then, if ever this position have been found true, between any religions or any people in the world, how clearly is it seen in the differences of the Christian religion: but how sensibly is it perceived here among our own nation? For who can without great lamentation and grief, yea without abundance of tears flowing from his hart, remember the endless strife which groweth as well by words as writing between the Romanists and us for the cause of religion? Or what hart doth not melt, to fee the intolerable rage & unmerciful cruelty, which the pretended catholics execute against the poor professors of the Gospel? Would to God that once all we, which be as it were of one faith; and for whom Christ shed but one and the self same blood, and which hold the grounds of one and the selfsame religion, and which have but one and the selfsame word, for the comfort of all our souls, would once condescend to one and the selfsame doctrine! Which we might easily bring to pass, if they that make themselves the rulers of the Lords house, would seek not their own, but jesus Christ's: if they would not trust in their own righteousness, but in the righteousness of faith, which Christ hath obtained for us: if they would judge themselves; that they might not be judged of the Lord: if they would once with indifferent ears, and obedient hearts, give place to the truth, when it is laid before them out of the holy word, or when their errors be plainly confuted by invincible arguments and authorities: if they would shake off the dregs of their own vain opinions, and the maliciousness of their own cruel minds towards us, and with a single hart and faithful zeal towards God and his truth, would read and understand, and laying aside all the trust and confidence that they have of their own cause, would come and confer charitably with us, with all desire of true knowledge and sincere understanding of the heavenly word. Or if they that call themselves ancient and catholic, would once effectually show that their doctrine was written or taught either by the apostles, or by the primitive church. Or else when they call us new masters, would show where any one opinion which we hold, is newly sprung up and devised of us; and which we do not sensibly prove to be derived from Christ and his apostles. Wherefore, to the intent that all ye, my beloved brethren, whose salvation in Christ I regard as mine own, may have continually before your eyes, if ye be of the reformed church, how to answer your adversaries, or if ye be of the deformed synagogue, how to discern your errors; I have laid before your eyes, in your own mother tongue, the sum of all D. Martyr's doctrine: not your countryman indeed; but yet one, that for your sakes passed many dangerous brunts by sea and by land, before kings and princes, publicly and privately: that left his own wealth and quietness, to instruct you in truth and godliness: that rested neither day nor night to teach you the right way of the Lord, and who contemned his own life to gain you to the Gospel of Christ. Innumerable books at this day are written by many zealous and faithful men, wherein the errors of the Romish church have been discovered; but yet in none, nor scarcely of all are so clearly confuted all the arguments of the adversaries, as in this book. Many hard questions in the scriptures by many have been assoiled, but nowhere so many and so difficult, as in this book. Behold therefore here in the steed of all volumes one, to satisfy both the learned and unlearned, the true professor and the false worshipper, in all the ways of godliness, and all the principal points of true religion. If this will not suffice thee in all the controversies handled therein (and therein are handled in a manner all) of what opinion soever thou be, thou wilt never be satisfied. Five years continually have I traveled herein: that since the Lord hath not endued me with such sufficient knowledge and utterance, as I might be accounted worthy the room of a builder in the church, yet at the leastwise I might serve the servants of the Lord, in bringing to their hands such excellent stuff and matter, as the most skilful artificers and messengers of Christ have already prepared for the work. What pains, diligence, and faithfulness I have used therein, I shall not need to be mine own witness, others will testify for me. And to show the manner of my proceeding, and the manifold lets I had before I could achieve to my purpose, by reason of the heap of Editions, and multitude of Additions that came foortn together, while the work was in hand, were overlong to recite. Nevertheless, by comparing of this book with the last edition in Latin, printed this present year of the Lord 1583: which also at my special request and instance was in many places amended, and greatly increased, the same will most evidently appear. Yet this must I needs show you (good Reader) both for your contentment, and mine own discharge; that if you find that the number of Common places herein, and every particular section in every place concur not in each respect with the said last Latin copy, understand that we have gained somewhat thereby: seeing you shall there perceive, that I have heaped more matter of Common place out of Master Martyrs Commentaries, than did Massonius a learned and painful man, who gathered together the Latin book: or else I have placed some certain things in a more exquisite order. All which notwithstanding I did by the advise of very learned and excellent men. And besides sundry and manifold additions, which out of the Commentaries I have inserted into the Common places, you shall find the Disputations, which he made at Oxford with certain learned adversaries of the Gospel: and also a notable sermon of reedification of the church, and some learned epistles, neither in the Latin book, nor before extant in print, but brought to light by mine own industry and diligent search. And lest any should mistrust, that I being not exercised in the study of divinity, might not be able to perform so great a charge, and faithfully to translate so notable a work, wherein is comprehended so manifold learning, so incomparable knowledge, and so divine understanding; especially I living in the Court, as it were in continual peregrination, and as a Rechabit among the children of Israel: I thought it good for the satisfying of you (my dear and well-beloved brethren in the Lord) to let you understand, that although the time of coming forth of the book were hereby prolonged, yet the faithful translation of the same was nothing hindered. For by this means I had fit opportunity to confer and examine the same with sundry persons of great learning and judgement: neither did I presume to bring it into light, before I had found out the perfect sense of every thing, and was fully resolved in every word, clause, and sentence, which was hard or doubtful. And herewithal add, that what want of skill soever might be ascribed unto me, that hath my care and diligence fully supplied. Wherefore, all godly Readers, being by this means persuaded, it shall be very profitable for them to bestow some time in the study of this book: whereby perhaps the better learned themselves may more readily & with greater light discern the hardness and doubtfulness, which otherwhile appeareth in the Latin book: especially, where some of the ancient fathers be cited. Whereby also the less skilful and learned sort, by applying their minds to the reading and remembering of those things, which they shall find herein, shall be fully satisfied in the greatest matters, and be able to stop the mouths of the most learned adversaries, in the chiefest controversies of religion. And for this cause would I exhort the ministers of the word, not to let pass so good an occasion. Whom in the name of jesus Christ I exhort, that they having taken upon them so weighty a charge, will not be negligent in their excellent vocation, but will wholly dedicate themselves day and night to all manner of godly readings necessary for their function. For the better performance whereof, if they do not know how to order their studies, and to benefit the church, I have at the end of this Preface set down a brief way and example for them to follow, with the right use of common places of the scripture. Wherewith, if every one, because of my brevity, shall not think himself satisfied, I refer them, which understand the Latin, to Hyperius, an excellent writer to this purpose in his book De ratione studij Theologici, where they shall be fully instructed. And when they are by this manner of means made fit heralds to proclaim the name of the Lord in Zion, I would desire them, and all other which seek the truth, and would gladly have the church of the Lord to be restored to the right form that God hath prescribed in his holy word, that they will set to their hearts and hands to the building up of the same: and endeavour by all means possible to reduce the wandering flock unto their own sheepfold. And first of all ye my good Lords, whom I honour, reverence, and obey in my heart, with all duty and service; ye to whom the servant of God our dear Sovereign hath committed the sword of government; ye which be the nurses, and pillars, and defenders of the English church; ye which be unto us, as Moses, josua, and Samuel to the children of Israel: continue ye the great care and zeal that ye have always borne to the true religion: and provide that both by the faithful execution of her highness laws, and by the virtuous example of your own life, the church of England may be commended and well spoken of among all nations. But principally I beseech you put to your helping hand, that the Bishops, pastors, and all others, that have any commission to govern the church and causes ecclesiastical, be so chosen, as their godliness of life be of all men allowed, their soundness of doctrine clearly approved, their boldness in professing throughly well tried, their gifts of edifying of all men perceived; and which seek not for the desire of honour, but receive for edification of the church, the livings, honours, and authorities given unto them: which being performed, ye shall be rid of infinite care and business; otherwise your labours will be no whit lessened, nor your heavy burden lightened: but the appeals unto you will be daily increased, and the troubles of the church remain unpacified. And this will be one special furtherance to the building up of the Lords temple. Furthermore, ye that be the Bishops and chief Prelates of the congregation; my honourable Lords and reverend fathers in Christ, which have committed unto you the care of the Lords house, and of the ministers of the same; I beseech you for the discharge of your own offices and consciences, for the more speedy reedification of the temple, and for the desire ye have of the chosens felicity, ye will have a watchful eye unto your charge: and that ye will neither for favour, nor for affection, nor for private commodity, no nor at the special suit of any mortal man, admit any other ministers, than such as be learned, grave, and of good report among all men: and unto whom God hath given gifts to edify in the congregation. That ye will likewise provide by your government, that all things may be done to the glory of God, to spiritual edification, and to a decent order in the church. That ye suffer no notorious fault to escape unpunished, and that there be no occasion given to the adversaries to speak evil of the Gospel for your sakes. That ye will by all means possible reconcile the diversity of opinions, and make that we may speak and think and believe all one thing in Christ jesus. That ye will live in a continual peregrination in your diocese: and not only visit all your particular churches (if it be possible by yourselves, if not, by your faithful and well chosen officers) but eftsoons also search and inquire, whether your decrees be executed, and all disorders amended. Remember if any part of the Lords house fall to decay by your default, it shall be required at your hands; but if it be kept in good plight by your diligence and good oversight, ye shall reap an incomparable reward in the kingdom of heaven. What remaineth now, when ye and other excellent men have by your writing, and by your teaching and preaching both confirmed the true religion, and confuted all superstitious doctrine; but that all the adversaries will be ashamed and yield, when they see your diligence in governing, and unblameablenesse of living joined with the godly zeal of your preaching: if they perceive you to contemn all things as dung in comparison of the Gospel of Christ, and to be ready, if need shall require, to lay down your life for the brethren: finally, if ye mortify yourselves to the world, that ye may live unto Christ. For unless life and government be joined with preaching and teaching, ye labour in vain, and withhold the truth of God in unrighteousness, making the word of God of none effect. And ye shall but lose your labour in rising early, and in late taking rest, and in eating the bread of carefulness. For if all these things be not performed of you, whatsoever ye build up with the one hand, ye pluck down with the other. Again, ye that be the heads of both the Universities, have ye a circumspect eye that there be no corrupt member within your Colleges; and where ye perceive any such to grow up, let him be examined and weeded out from the good come, lest he persuade Israel to commit sin and idolatry. Cease ye not, but declare him to the magistrates which may take further order for him, lest he by his liberty infect other places in the realm. And generally, all ye that be the common people, which live in hope of your felicity, and look for the second coming of our Saviour, be ye diligent in hearing and reading of the word. And cease not there, but if there be any necessary place which you do not easily understand, compare it diligently with other places of the scripture which concern that matter. If this will not suffice, consult ye either with some godly and learned man, or with this and such other learned books how that place should be truly understood. And for this cause specially (beloved Readers) I have set forth unto you large and ample tables, whereby ye may, by the alphabet of letters, find out a full exposition of all those things, which this book setteth forth out of the holy scriptures necessary to salvation. Those read, I say, with all humility; but be not too curious in searching out of the mysteries, which be too high above you: but desire God always, that ye may see what the good and acceptable will of the Lord is. For it is no wonder why a great part of the world is yet still lead in blindness, sith it is their own wilfulness that causeth their error: it is their own negligence that maketh their ignorance: it is their own malignant hart that driveth the Lord to refuse them. When Augustine was converted from Manicheisme to the true religion, he was commanded by the spirit of God, To take up the book and read. And the Eunuch in the Acts, when he was diligent in searching out of a mystery that tended to salvation: God sent Philip to interpret unto him. And think we that he will not send his spirit to interpret unto us, when we earnestly desire him by prayer to vouchsafe unto us the right understanding of his word? Now last of all, though with grief and lamentation of hart, I convert my speech unto you the pretended catholics of England. O ye blind guides, the leaders of the blind into the destruction of their souls! I bewail your woeful case, howsoever ye yourselves rejoice in your evils. The God of this world hath blinded your minds, for ye disdain the glorious Gospel of Christ, and deride the plain sincerity thereof; ye are enemies to the true church, even to them that Christ bought with his precious blood; ye hate your own flesh and blood; ye storm and rage against your mother's children; and that more furiously and maliciously than against the Turks and infidels that have no knowledge of Christ. Ye are deceived and seduced in the way of the Lord; and your ignorance is wilful because ye will not take up the book of the holy scriptures, and labour earnestly therein, that ye might try and search out the truth: but ye follow your own ways, and the deceivable paths of your forefathers: neither will ye suffer the simple sort to read it, or the true interpreters of it. Ye know that there is but one true religion, and that there be assured marks to know the same by: but ye in so divine a thing choose rather to try a certainty by such uncertain marks, as the corrupt hart of man doth devise, than by the infallible rule of the word of God. Ye know that all things in the world, which are out of square, must be compared by that rule and pattern from whence it was derived. The picture of a man is examined according to that man whom it representeth, or by the first lineaments taken from him. A house to be built is set up according to the platform drawn for the same. A key is shapen according to the print of the original. Every offence committed against the law of man, is examined by the law provided against that offence. If it so far in temporal things, and that by reason of the uncertainty of man's judgement, human things must be tried not by man's will, but by men's rules; how much more than must the doctrine of God's religion be tried by the rule of God's word, and by no other means? Howbeit, ye will have no other judges of controversies but yourselves, nor any others to interpret the truth, but yourselves: you consider not that ye be our adversaries, and that no adversary parts may be their own judges: ye see not that we are grown of equal number with you; our books and volumes as many, and as great as yours; our arguments not only in number as many, but in proof and substance more invincible than yours. The fathers do differ; yourselves do vary; Counsels do err; all men be liars: but the word of God is true and endureth for ever. Why do you not then confess, that the written word is the most equal and indifferent judge; and that the spirit of God speaking out of it to the hearts of men, is the very right and just interpreter of the Lords will: and that no mortal man may presume to know his will further than he hath declared unto him out of his holy word: but ye intermingle all, both divine and human things together. Ye make the ways of the Lord to be your ways: ye think it unpossible that Christ sitting in heaven can rule his church upon the earth by his spirit, and by the government of Christian magistrates, unless he have one principal prelate on the earth for his vicar: (and him only will you have to be the bishop of Rome:) unless the counsels of men do establish after their manner that, which the counsel of God hath already decreed after his manner. Besides this, of an insatiable hatred that you bear unto us, and unto the truth which we profess, ye cry out against all our translations of the bible, and ye continually beat into the ears of the simple, that they differ one from another, and every one from the truth; and for this cause ye forbidden men to read them at all, unless they be translated by yourselves. We grant indeed that our translations differ in words, but very seldom in sense: if at any time in sense, yet never in matter of great importance. As for differing in words, we prove that there was never yet any mortal men, two, three, or more, that without an apparent miracle could speak, writ, and interpret one and the selfsame thing, after one and the selfsame manner, with the very same words. Which interpreters notwithstanding, whilst they keep the true sense, are not to be condemned, though they vary in words: wherefore to say the very truth, the difference of our translations is rather in sound of words, than in sense or meaning. And where there be any alterations, they be seldom any corrections, but explications. But put the case there be some few escapes of small weight in some of the first editions, & perhaps some few in the latter, by reason of mistaking some Greek, or Hebrew, or Syrian word or phrase: shall this make the word of God to be of none effect? Shall the people for this cause not once look into the whole scripture for their own comfort and edification? Shall the few small faults of an interpreter forbidden a wounded conscience to seek a medicine for his malady, and a salve for his sore? Shall men be denied the use of all vessels, gold and silver, if any crack or flaw happen unto them? Shall every precious jewel that is not adorned with the finest gold, and with the best foils, be cast away? Shall every good land that hath a balk or bunch, be left unmanured? Shall every good man that is able to do service in the Commonweal be abandoned, for committing one or two small offences? If we see no precious thing in the world, that for any accidental blemish is contemned & cast away? shall the rich diamond of the word of God be kept from the use of Christians, because of some few words misconstrued by some unadvised men? Will ye deny the new testament lately translated by your jesuits into English, to all the English pretended catholics, because some certain words be misinterpreted therein: some childishly affectate, & some in the very sense itself corrupted? You should have dealt more charitably with us, and not so unjustly have accused all our translations: but especially if you had spied any thing amiss in the first Editions, which are mended in the latter; you should not so maliciously have laid those things to our charge; and with more travel you should have learned the truth of the Greek before you had objected unto us such things, as now turn to your own shame and reproof. I thought to have spoken somewhat at large in the defence of our translations: but sith that learned Divine Master D. Fulke, whose great labour and diligence in the church I can never sufficiently commend, hath so strongly, and so lately confuted all the causis objected against the same, as all you that be the adversaries shall never be able by all your replies to shake the credit of that book, much less to convince or disprove it; therefore I pass it over with a word or two: assuring you, that we have done nothing parciallie; but so far as God hath lent us his talon, we have searched out both the Latin and Greek in all those places, wherein might be any mistrust of corruption, and wrong interpretation. Again, if we according to the Greek copies have translated otherwise than your Latin translations will bear, so long as the same agreeth with the rest of the doctrine of the holy scriptures, it is warrant enough for us to use the same, and too great rashness of you to deny it. Furthermore, we confess, that we in our translations are not so precise, but that where the words of the Greek, or Hebrew, or Latin be so difficult, as they cannot be lively expressed word for word, especially in the English tongue, we have sometimes added a necessary word by the sense of the place to be understood; which you have not done in your translation of the new testament: and therefore have you left such unperfect sentences, and have given such absurd terms, as every good man doth pity and lament your great fruitless labour. Furthermore, it may be, that we have not in every word kept the proper English of the Greek or Hebrew, as neither ye have done altogether out of the vulgar Latin in your translation; yet nevertheless will the circumstances always bear the same: and so can it not be justly said, that we have any way altered the sense. But now would I not have you think, that we have spoken this, as though the doctrine which we teach cannot be defended, unless our translations be justified at large. For our doctrine is unreproovable, and that which we defend is sound, and the very same that Christ left in his word, that the apostles and all the fathers taught in the primitive church; that we have received from them by the testimony of their own writings, and have many times sealed with our own blood: finally, that we have confirmed with innumerable books and writings, and that we will still steadfastly defend so long as we have breath in our body. Whereupon also we conclude, that since all our translations are consonant to this doctrine, consonant to the original copies of the Greek and Hebrew, and consonant to that, which the apostles and fathers taught in the primitive church; they be sufficiently authorised of themselves, without receiving any further defence from us. But what do ye of the Seminary of Rheims think, if we should receive into our church the translation, which ye yourselves lately made (simply I mean, and nakedly without any of your corrupt notes, and blasphemous glosses) would not the very same confirm all our opinions in the chiefest matters, as much in a manner as our own translations? For it is not your fantastical & new devised terms, that can make Christ's true religion contrary to itself: that can alter the sense and meaning of the holy Ghost, that can either enfeeble our true & grounded positions, or strengthen your false & forged objections. Neither can the name of [Chalice] in steed of Cup, turn our Communion into your Mass; nor [supersubstantial] in steed of Daily, or true bread from heaven in the Lord's prayer, turn natural bread into the body, flesh, and blood of Christ; nor [Hosts] in steed of Sacrifices, convert our sacrifices of thanksgiving, Prayer, Alms, and Mortification into the unbloody sacrifice of the Mass, and hanged up Idol of the Altar. Nor can the name of [Penance] for Repentance, establish your Satisfactions; nor [Condign] for Worthy, take away the worthiness of Christ's death, to erect your merits of Condignity; nor [Invocate] for Calling upon, establish your Invocation of Saints; nor yet any other of your new inkpot terms (to wit, [Impudicicitie] for wantoness; [longanimity] for long suffering; [Praecursor] for forerunner; [evangelize] for preaching the good tidings of the Gospel; [Azyms] for unleavened Bread; [] for the day of Preparation; [Scandalised] for Offended; [Contristate, for making Sorry; [Propiciat] for making Reconciliation [Depositum] for a thing committed to the hands of another; [Victims] for Sacrifices: [Prepuce] for uncircumcision; Contradicted] for Spoken against; [Resuscitate] for Stir up; [Holocaust] for offerings; [By juncture of Subministration] for, By joining together of that which serveth, etc. and infinite other such obscure and new invented words; which might easily enough with some small Periphrasis, without hindrance of the sense, have been put in plain English) that can make good any of your heathenish superstitions. What need the common people be now set to school to their dying day, before they can learn that out of Latin, by strange and difficult words, which already they know as perfectly as their Pater noster in plain English, with a long acquainted custom? Was this Christ's & his Apostles manner of teaching? Did they not speak in the plainest terms they could possibly devise, to make those whom they spoke unto understand them? Did not babes and sucklings understand that, which the Lord himself spoke? Was not for this cause the gift of tongues sent down to the Apostles, to the intent they might interpret every thing to every man in their own natural language? Wherefore, be ye better advised hereafter, in accusing of our translations, before ye have purged and perfected your own; and before your gains in this matter may be comparable to the travel that you have taken therein. Now then, since all these translations of ours have been done by faithful, learned, and godly men, and of a good, sincere, and godly purpose, we praise God perpetually, and commend the good endeavours of them. And we most humbly and earnestly desire of God, that because there is no perfect wisdom nor knowledge in man, unless it be given from above: and that there were never any mortal men, that without the assisting grace of the spirit of God, could do any thing so truly and exactly, but others after them might find some imperfection therein, it will please him for his sons sake to lighten continually the minds of men of understanding, that they may daily put to their helping hands to the perfect polishing of this excellent translation. And let us magnify the Lord of heaven and earth, that hath turned the envy of you, which be our adversaries, to the advancement of his own glory, the increase of our diligence, the refutation of your errors, and benefit of his church. For ye hating us unmercifully, because we deliver the word of God unto all the people indifferently to be read in their own mother tongue; and yet being forced to confess, that the same ought not to be detained from them, have even against your own wills, in some respect set forth the glory of God: and so by the selfsame sword, wherewith ye thought to have destroyed us, ye have pierced your own bowels, confounded yourselves, overthrown your own counterfeit and false doctrine, and marvelously established the truth of our profession. And herein moreover are we beholding to God, though not unto you (which meant not thereby either to pleasure us, or to edify the people) insomuch as by the narrow sifting which ye have made of our opinions, and translations, we know the very uttermost which you are able to breath and bray out against us. And that by this means, if yet there remain any thing that lieth in our power to perform which hitherto hath been neglected, we may run thereunto with all willingness of heart, till at length we come to that principal mark, whereunto we tend with all our desire and godly endeavours. Moreover, ye contend more vehemently for all those opinions of yours which we deny, than did the ancient fathers with the Montanists, Marcionites, Arrians, and other damnable sects which denied the true humanity or divinity of Christ: or as though the holy scripture had as plainly and precisely commanded those things, as it did every other thing that ye and we both alike confess. And yet Christ and the Apostles in setting down all things in the scripture necessary to salvation, gave not so much as a word or sign of any such opinion. If your opinions had been of necessity to believe, as ye pretend unto us that they are; or if so the pleasure of God had been, that we should embrace them, would the holy Ghost have passed over in silence so weighty matters; and for the which he knew so great controversy should afterward arise between the true church and the false? Would our merciful God, that so tenderly loveth his elect, and so desirously would have them all to be saved; and who suffereth not his truth to fail, nor his Gospel to be hidden from any, but from them that perish; would he, I say, hide from his own, any of the necessary principles of religion? If he kept nothing back from the Ephesians, but showed them even all the counsel of God; would he be any thing less merciful unto us than he was unto them, by not showing to us in his written word, that which by epistles and preaching the spirit taught unto them? No verily; but what he showed unto them, that hath he showed us, that is to say, hath plainly taught us in the holy scriptures. Wherefore lay aside all maliciousness and hatred towards us, and discern with a pure heart and a single eye, what the good and acceptable will of the Lord is. Again, you would make the authority of your church to be far greater, than the authority of ours; because of a great consent of many Prelates and Bishops. You weigh not that there is neither authority, nor council, nor conspiracy, nor consent, nor custom, which is not agreeable to the will and word of God, that is of any force. We know that an other foundation besides Christ jesus, which is already laid, can no man lay; and therefore the true builders will build no other matter upon that foundation, but such as is derived from the rock Christ jesus: but ye have builded your own vile trash upon the same, and therefore the matter being such as neither Christ commanded to build with, nor any of his servants long after him used, nor yet is answerable to the same foundation; we conclude, that neither your church is Christ's church; nor yet the builders thereof, the Lords builders. But we for our part have a more certain and assured word of prophesy for the knowledge of our church, and whereby we take not upon us to work the Lords work, with any other stuff than the Lord himself hath appointed. We build altogether upon the foundation of the prophets and apostles, jesus Christ being the head corner stone. And we finish the temple, even according to that pattern, which is no no less evidently set down in the everlasting testament of jesus Christ, than was the jews temple uno Moses upon the mount. Therefore is ours the true church, and shall continue for ever, whereas yours shall consume, perish, and come to a fearful end. Furthermore, ye boast that the church of God hath long continued quiet without any general resistance till now of late, that the learned men in Germany and elsewhere began to disdain that the truth of God should so shamefully be abused by covetous and careless men. Ye consider not that your forgeries crept in by little and little, now one thing and than another, whole ages between: that they sprung up of devotion; of a pretence of holiness; of a wrong conceit of God's omnipotency; of a zeal towards religion, but yet without knowledge: that many times your opinions either were not resisted, because learned men were otherwise better occupied in confuting of more gross & palpable heresies: or if they were resisted, those monuments have perished by the envy of your side; or else through many barbarous nations which invaded Christendom: that many of your opinions grew by mistaking of counsels, and misconstruing of the fathers, and of their dark and hyperbolical speeches, and not of any authority received from the primitive church: that your church of Rome might more liberally and without resistance (and therefore more dangerously) raise up errors, her city being the mistress that commanded all nations: that those errors of yours were pretended unto the common people to be taught out of the word of God, and that it behoved to keep them upon pain of damnation; that the godly were humble and charitable: and besides the opinion they had of the authority and learning of bishops and counsels; either for charity they would not, or for fear they durst not find fault with any ordinance made by them: further, that God had not as yet put into the hearts of kings and great estates to defend those that should find fault with the corruptions of the church; that the professors of the Gospel had not prepared so smooth stones, nor had so apt slings for the purpose as now they have: for God had not yet prepared the art of Printing, whereby the word runneth very swiftly into all parts of the world: that the kings of the earth had not as yet droonke the full draft of the whore of Babylon's cup, nor through the infection thereof had shed the unjust measure of innocent blood; because the mystery of iniquity had not yet wrought all his force, neither was that man of sin so notoriously revealed; whom now the Lord doth every day more and more destroy with the spirit of his mouth. Further, that the time was not yet come, wherein God by his eternal providence had decreed to build up the walls of decayed jerusalem, neither yet was the judgement of God so near at hand. lastly, that all things were not yet fulfilled, which Christ and his spirit prophesied should come to pass before the latter day. Give over therefore these insolent and vain boastings: for the Lord doth all things in time, in measure and in weight; his purposes are far from men's cogitations, he oftentimes maketh the vilest and basest beginnings to grow up to the greatest advancements of his glory; and he knew before all eternity, whom he had chosen to himself. The sins of your forefathers shall not excuse your wilful obstinacy: for I say unto you, that not only they, but the cities of Sodom and Gomorrha would have converted before this time, if either they had seen the wonders that have been done in your days; or else had heard the hundred part of preaching, instructing, and confuting of those errors, that ye have heard, and learned, and throughly tried. And sith our preachers have preached unto you, not themselves, but jesus Christ; not any devise of their own, but what they have found in the holy word: and have taken this labour upon them, not for ostentation of their own learning, or for envy they bear to your persons; but in defence of the truth, but with a zeal of the Lords house, but for reformation of Christ's church, but for the manifesting of your false opinions, & for the earnest desire of your salvation, ye should have embraced them as the Angels of God, much less have persecuted them to the death. Ye should have taken this faithful travel of theirs, as an infallible token from heaven; that as GOD, before the first coming of his son, sent many prophets betimes in the morning to rebuke the sins of the people, and to show wherein the priests had violated the law of the Lord, and how grievously the false worshippers had defaced his holy sanctuary; so now before his second coming, he hath sent heaps of these godly and zealous preachers, to lay open the errors of the church, and to gather into the sheepfold the wandering flock, & those whom he had predestinated to his kingdom before the foundations of the world were laid. If none of all these things will serve; if nothing will make ye relent; if not yet at the length ye will return to the true church, for all the spiritual and supernatural signs and wonders of your days, for all the admonitions that have been given you, for all the arguments that have confuted you, for all the word that prevaileth against you, for all you see the latter day creeping towards you, and the son of man as a thief in the nightstealing upon you: if still ye will be self willing and obstinate; if still ye will give more credit to yourselves, than to the lively word of God; if no not yet ye will leave persecuting of your brethren, by fire & sword, by malicious lies and reproaches, and by all manner of wicked ways ye can devise; and that contrary to godliness, contrary to justice, contrary to all humanity, contrary to the law of nature, and contrary to your own consciences, ye will have the judgement of religion in your own hands, and will have no other interpretation, but such as yourselves devise: behold I pronounce unto you that the mighty God jehovah cometh; he cometh, and that speedily in his own person, riding upon the wings of the wind. He will not now seek any more revenge upon Pharaoh and Nabuchad-nezar, for his people of Israel; nor yet upon Dioclesian, julian, and other heathen tyrants for oppressing the Christians: but he will require the blood of righteous Abel, at the hands of his own brother Cain; of Lot, at his own city Sodom; of jacob, at his own brother Esau; of Zacharie, at the prince of his own people; of Christ, at the hands of his own jerusalem; and of his saints and martyrs of England, at the hands of their own countrymen, kinsmen, and brethren. He will not reprove you for intermitting your unbloody sacrifice of the mass; and for not offering up his son every day to his father, which himself once for all offered upon the cross, seeing he never commanded you thus to do. No, but he will condemn you for mangling his sacraments, and profaning his ceremonies with your false services; for giving unto creatures any part of the honour that is due unto himself; for turning your ears from him when he crieth unto you out of his holy word; for refusing the congregation of his saints, and joining yourselves to Baal-Peor; for grieving his spirit when he sounded his voice into your deaf ears; and for that ye have persecuted him in his saints upon the earth. Now the time approacheth, wherein the Lord shall prevail against you, and shall tread all his enemies under his feet. Then shall ye know that the Gospel of Christ is his power unto salvation, to all them that believe: and that he hath continually, since his departure, spoken and interpreted to you, by his holy spirit, speaking out of his word, whatsoever is necessary to salvation; but ye would not hearken unto him, no more than the jews would unto Christ, when he told them plainly that he was that very Messiah. Therefore since ye will not give credit unto him, by the soft still noise of his spirit speaking unto you in his word, he shall come in a mighty consuming fire, with a voice more horrible unto you than was heard upon mount Sina; more terrible than was there the face of his majesty, victoriously leading captivity captive, joyfully with all his saints; and triumphantly with innumerable Angels. He shall gather his elect from all the corners of the earth: and all those, which would not hearken to his voice, he shall reject as they that would not suffer him to reign over them: they shall be cast into the uttermost darkness; where shall be weeping and gnashing of teeth. But all us that have been obedient to his word in this life, and have sought our righteousness in Christ only: and which do sigh and groan for his coming, he shall raise up on high unto him, and we shall see the salvation of our God. Let us therefore with joyful and true hearts look up to heaven above, for our redemption draweth near. Let us fix our eyes and minds upon our mighty GOD, which cometh in triumph and victory. Let us run forth together with palms in our hands to meet our bridegroom coming unto us. Let us spread our garments before him in the way, and cry; Blessed is he that cometh in the name of the Lord, Hosanna in he highest. Then will he receive us gladly and embrace us; and because we have continued with him in his temptations, therefore shall we eat and drink with him at his table in his kingdom, where he reigneth everlastingly, and shall judge the world with righteousness, and his own people with equity. I H S A brief way how Ministers should order their studious exercises for to benefit themselves and their flocks, and also what good use they may have by traveling in the Common places of the Scripture, and in such books as are already gathered to this purpose. THese things do I writ to the Ministers and Curates of the several congregations, but specially to them, which hitherto have not observed any convenient order or method in their studies, whereby they might be able to edify the Church, and discharge their duties in so excellent and honourable a vocation. And first I exhort them, that they will give themselves to a continual and earnest reading and study of the holy scriptures, which is able to make them wise unto salvation; and is profitable to teach, to improve, to correct, and to instruct in righteousness. For unless they have the scriptures very familiar unto them, they will stick at many things; and while they have not what to say, they will either speak that, which rashly cometh into their own mind, or else what other men have invented. And they which give themselves to this study, it shall be requisite that they have the knowledge of the tongues, especially of the Hebrew and Greek; wherein the holy books of the scriptures were first written by the Prophets and Apostles: for he that dependeth altogether of interpreters, seethe with other men's eyes, and speaketh in another man's mouth. Further, it is necessary that a Minister be well acquainted with the histories and examples, not only of the holy scripture of the old and new testament, but also of all profane writers: and that he be perfect in the histories and chronicles of his own country, that he may show unto his hearers what in old time was either profitable or hurtful to their ancestors. Besides this, to the intent he may reap some fruit of his study and labour, two things above other are necessary. First, that he conceive a certain sum of doctrine, which he must draw together as it were into one body, and distinguish the same again into their members or common places; that while he teacheth, he may know unto what places or chief heads the places of the scripture, which he will interpret to the Church ought to be referred. The other thing is, that he know what way of teaching to take for the commodious and profitable showing to the people that, which with much study he hath learned: so as it may serve for the instruction, edification, and comfort of the hearers. An example of the first kind is the ten Commandments, which afterward both Moses and Christ himself drew into a shorter sum on this wise; Thou shalt love the Lord thy God with all thy hart, with all thy mind, and with all thy cogitation, and thy neighbour as thyself. So as under this double love, to wit, of God and our neighbour, Christ comprehendeth all the whole doctrine of religion and christian life. Howbeit, if ye look more nearly into the matter, both the loves are very largely extended: for the love of God stretcheth unto his service, as well inward as outward; and together with faith it comprehendeth the obedience, which we own unto him: likewise, the love of our neighbour is divided into infinite kinds, according to the diversity of men with whom we deal. And in like manner did the Apostles, as Jraeneus testifieth, comprise in those few articles of the Creed the sum of Christian religion: which articles in their sermons and writings they did more diligently expound. Nevertheless, because such expositions are not taught in the holy scriptures in one certain place or continued order, so as they can be perceived of every one, except he be a very attentive reader, it is altogether necessary that they, which shall profit the Church, do know not only the sum in general of the heavenly doctrine, but that they can distinguish it into parts and kinds, and distribute the same into their parts and places; both that they may understand how largely they extend, and what may be godly and soundly said as touching each one of them. Thus have many and godly learned men of old, but especially of our time done. And to this purpose are these Common places of our famous Divine D. Martyr Vermilius, according to which form every learned and diligent man may gather to serve his own use, take out of such storehouses abundance of treasure when he shall instruct the people. And they that have once promised so to do, do with greater diligence read over and study both the holy & profane books, and do more diligently weigh whither every thing must be referred. And because there be many things found in the writings of the Philosophers, which they by the common sense and laws of nature did teach concerning manners and the study of virtue: and that in the histories of strange nations there be store of all kind of examples, whereof cometh a singular use in preaching; whether ye will reprove the licentious life of our time, or exhort your hearers unto virtue, you shall pick out of them things profitable for your Common places. But now it shall be necessary for a Divine, not only to have matter of doctrine gathered abundantly as well out of the holy scriptures, as out of the profane writings; but to be also furnished with the ability of teaching, that he may know how to frame sermons rightly, and aptly to dispose the matter of them, which he hath gathered, and to bring in due place all sorts of arguments, with the testimonies and examples of others, and to speak those things in a right order, which shall be necessary for the hearers to know. And herein shall the Minister observe chiefly two things: one, that he throughly know the true and natural sense of that place of scripture, which he hath purposed to expound: secondly, that he apply the same to the capacity and instruction of the hearers, according to the condition of the time and place. As touching the first; it shall be needful above all things to know the argument and state of all that holy book, from whence that place is taken; lest by neglecting this, he labour without fruit, and speak those things, which never perhaps the author thereof meant. As touching the other point, it shall be requisite to look into our times also, and into the endeavours and manners of our men; but especially to mark with all diligence the present state or condition of the Church which they serve, and when they preach, to warn diligently those that hear them, that those things, which the Prophets and Apostles spoke in old time to the men of their age, do very fitly agree with us and our time. For this maketh them to be very attentive, and taketh away weariness, which oftentimes is wont to invade them, when they think, that whatsoever was spoken or written in old time, pertaineth nothing unto them, nor unto these days of ours. And this manner of application ought to be such, as the Apostle teacheth; that Whatsoever is said, should serve unto edification of the Church. Which rule we shall then follow, if all things be applied to the comfort and instruction of the hearers. Moreover, the present state, or some sudden chance otherwhile requireth, that they shall digress into some common place: howbeit, this must be so done, that it appear they do it not without a special cause. Wherefore, lest it should be thought that they altogether go from the matter, which they took upon them to handle, and to break off rashly from that which they purposed to speak, not without mistrust of some particular affectation, the place of scripture which they have in hand must be applied, as much as is possible, to the argument of their digression; and the words thereof in like manner must be repeated and urged: and finally, their speech must handsomely return from whence it digressed; that the hearers may perceive nothing is spoken altogether from the state or argument of the place, which they handle. In like manner that digression must not be overlong and tedious, lest both they forget the original points and divisions of the text, and also be induced thereby to mislike of the learning and teaching of their Minister. And as concerning the manner of speaking or utterance, which also must be well considered of, that is best to be liked, which is spoken with a voice neither too high nor too low; neither with bitter taunting, nor with too much cockering; neither with one long continued tune, nor yet with any rash raising or letting fall the voice; neither with over-dulnesse of uttering, nor yet with words drowned by hasty speaking. Finally, it must be such, as is neither affected, nor more lofty than is convenient, neither yet over-homelie or vile. For since the greater part of the congregation is unlearned, whatsoever carrieth a show of a close cunning, and no vulgar manner of teaching, seemeth unto these obscure and troublesome: and for this cause the hearing is tedious to them, and they reap but small fruit of that, which they understand not. Again, lest the doctrine should be the less esteemed by reason of a base manner of speaking, their speech must be somewhat more lofty and grave, than that which they familiarly and commonly use, yet so nevertheless, that the gravity thereof be tempered with perspicuity and plainness of understanding. Again, in admonishing and reproving, the Minister must so use the sharpness of the evangelical seasoning; that in the mean time he utterly abstain from bold railing and taunting, lest he be thought rather to speak things of a stomach, or of private hatred, than to seek the salvation of them that have sinned, and so to procure no fruit at all by his doctrine, but rather a contempt of the same, and a despising of his office and ministery. To the Readers. Beloved Readers, if ye find that the distribution of every several chapter or Common place of the four parts is not so amply described in this Table, as they are in the like table in the Latin copy, understand ye that I thought it but superfluous; because of the large alphabetical tables in the latter end of the book, where ye shall find every thing as amply and particularly set down as yourselves would wish. And where I have noted any more whole Common places than are in the Latin, those have I signified by a *. A GENERAL METHOD AND DISTRIBUTION OF THE WHOLE WORK. SInce all Divinity (wherein man's chief good is expressed) is accomplished in the true knowledge of GOD, and that we acknowledge GOD to be partly the Creator of the world, and partly our Redeemer in Christ: First those things, which belong to the knowledge of GOD, either by the guiding of nature, or by the doctrine of the scriptures, are to be considered. secondly must be declared how God our Redeemer in Christ, appeared to the fathers, first under the Law, and afterward unto us in the Gospel. Howbeit, since it is necessary that we receive the grace, which is offered us in Christ, lest it be frustrate in us; it behoveth us besides this, to have a respect unto the fruits and effects. And last of all we must consider the outward means or helps, whereby God bringeth us to the fellowship of Christ, and after he hath brought us, doth retain us in the same. Which method we having followed, have distributed all these places into four parts. A PARTICULAR METHOD OF THE FIRST PART. ALbeit that the knowledge of God is naturally engraffed in the minds of all men, and is also made the more manifest by the things created; yet such is the corrupt nature of men, as it shortly vanisheth away, unless we acknowledge God such as he is in the holy scriptures, and do avoid all illusions and sleights of Satan. And in the scriptures, besides divers praises of God; first he must be considered in Trinity and unity; and secondly, as he created heaven and earth, and moderateth all things by his providence. Wherefore, in this first part we have set down those places, which pertain to the setting forth of these principal points. THE CHAPTERS AND COMMON PLACES OF THE FIRST PART. chapter I OF the ends of good and evil among the Christians, pag. 1. chapter TWO Of the natural knowledge of God by his creatures, pag. 10. Whether there be any yet that know not God, and after what sort they be inexcusable, pag. 13. chapter III Of prophesy, and of the name, causes, definition, and effects thereof, pag. 17. Of prophets, and the difference of them; & of the means to discern the true from the false: and whether and how far forth there be prophets at this day, pag. 19 chapter IIII Of visions, & how, and how much God may be known of men, as well in this life, as in the life to come, pag. 24. What manner of visions the fathers had; and whether God or only angels appeared unto them, pag. 25. chapter V Of dreams, and of the causes and effects of them, pag. 32. chapter VI Of the holy scriptures, and of the dignity and profit of them, and of the means how to understand them, pag. 39 An exhortation to the reading of the holy scriptures, pag. 44. Of history, pag. 48. chapter VII * Whether young and incontinent men, etc. should be excluded from hearing of the word of God, pag. 52. chapter VIII Of lots, and of urim and Thumim, pag. 58. chapter IX Of miracles, and the definition and difference of them, pag. 62. Whether it be lawful for the godly to desire miracles, and why there be none in this our age, pag. 69. chapter X Whether it was Samuel or the devil that appeared unto Saul, pag. 72. Of the nature, knowledge, power, apparitions, and answers of devils, pag. 77. Whether, and how far devils do know things to come, pag. 81. Whether they know men's thoughts, pag. 83. Of the power of devils, and of their strength in doing of things, pag. 85. What bodies they assume to themselves, pag. 87. Of the illusions called Lamiae, Empusae, and such like, pag. 89. Whether it be lawful to take counsel of the devil, and to use his help, pag. 90. Whether we may use enchantments to take away mischiefs, pag. 91. chapter XI Of a good intent, zeal, prescription, and custom, pag. 92. The means to know which is a good zeal, and which is a bad, pag. 94. chapter XII Of the name of jehovah, and of sundry attributes of God, pag. 99 Of the holy Trinity, pag. 100 That Christ being God is eternal, 101. That the holy Ghost is one God with the Father and the Son, pag. 103. How much the remembrance of wrath, and the affect of repentance is attributed unto God, pag. 109. chapter XIII Of the creation of all things, pag. 110. Of the creation of angels, their sundry names, visions, assuming of bodies, office, dignity, order and degrees, pag. 111. Of man, Pag. 121. Of the soul, Ibidem. Wherein consisteth the image of God, pag. 123. Of paradise, pag. 125. The long life of the fathers, pag. 126. Of giants, pag. 128. chapter XIIII * Of felicity in general, pag. 132. * Of pleasure, and wherein it may concur with the chiefest good, pag. 134. Of honour. pag. 141. * Of riches, beauty, nobility, and such like, pag. 145. * Of contemplation, pag. 149. * That virtue is not the chief good, pag. 176. * The causes of felicity, pag. 154. * Whether any man can be counted happy while he liveth here, pag. 158. chapter XV Of the providence of God, pag. 167. chapter XVI Whether God be the author of sin, pag. 176. Of three sorts of Gods working about his creatures, pag. 181. Of the will signified, and the will effectual, pag. 201. chapter XVII How it may be said that God doth repent, and doth tempt, pag. 206. How it may be said that the kingdom of Saul should be established for ever, the same being before appointed to the tribe of juda. pag. 208. A method of the Common places of the second Part. THe second Part comprehendeth the Common places, which do express the natural corruption of all mankind by the fall of Adam: the which corruption of human nature is the more clearly discerned, by opposing it to the justice of God, which is expressed in the law; yet so nevertheless, as by the acknowledging of sins, we are brought to receive the grace of God, which was made manifest first to the fathers in the old testament; and then when the time was come, in the Gospel. Afterward is set forth unto us Christ the Messiah, who is the wellspring and substance of all good things; who all manner of ways fulfilled all the parts of our salvation. THE CHAPTERS AND COMMON PLACES OF THE SECOND PART. chapter I OF sin, especially original; and of the depraving of the whole nature of man, pag. 213. By what means the corruption thereof is derived into the posterity, 231, 239. That sin is the cause of death, 243. That by sin all things are subject to vanity, pag. 247. chapter TWO Of free will, pag. 252. * Of voluntary, and not voluntary, 280. * Of man's election, or making of choice, pag. 293. chapter III Of the law, pag. 297. Of philosophy, & the comparison thereof, especially moral, with Divinity, 300. Necessary rules for the interpretation and keeping of the law, pag. 304. chapter IIII The first precept, where is entreated of idolatry, and sundry kinds of idols, 307. Whether it be lawful for Christians to dwell among infidels, pag. 309. Whether it be lawful to have teachers, which believe not in Christ, pag. 311. Of the suffering of jews & heretics, 328. What is, to tempt God, pag. 331. Of curiosity, pag. 332. chapter V The second precept, which concerneth images, their beginning, antiquity, and cause, pag. 333. Whether it be lawful to express Christ, the Angels, and other creatures in images, pag. 340. Whether it be lawful to place images in churches, pag. 351. Of Cherubim and Teraphim, pag. 356. Of human sacrifices, pag. 359. Of the establishing of the second commandment, whether the child shall bear the iniquity of the father. pag. 362. chapter VI The third precept: of sanctification of the name of God; and generally of oaths, pag. 368. chapter VII The fourth precept: of sanctifying the sabbath day, pag. 374. Of other feast days of the jews, 376. Whether it be lawful to solemnize the birth day of any man, pag. 377. chapter VIII The fift precept: of the honouring of superiors, pag. 377. A comparison between the duties of parents and magistrates, Ibidem. What dominion the husband hath over the wife, pag. 379. Of ambition, pag. 381. Of the desire of praise, pag. 382. Of flattery, pag. 383. chapter IX The sixth precept: of friendship, 384. Of homicide, pag. 385. Whether Elias did well in killing of the Baalites, pag. 386. Of parricide, pag. 390. Of sword-plaie, Ibidem. Whether it be lawful for any man to kill himself; pag. 391. Of repelling of violence, pag. 397. Of cursings, imprecations, and bannings, Ibidem. How far it may be lawful to rejoice in our enemies overthrow, pag. 400. Of a curse & shunning of revenge, 403. * Of the affects in general, pag. 405. * Of shamefastness, pag. 411. * Of temperance, pag. 412. Of mercy and Nemesis, Ibidem. Of cruelty, envy, emulation, and revenge, pag. 414. chapter X The seventh precept: of not committing adultery, pag. 418. Of matrimony and concubines, Ibid. Of polygamy, pag. 420. Of barrenness, pag. 430. Whether it be lawful for children to marry without the consent of their parents, pag. 431. Of ravin, or violent taking away, 437. Whether marriage be lawful in persons of sundry religions, pag. 442. Of degrees forbidden in marriage, pag. 447. Dispensation for marriage, pag. 453. Of dowries, pag. 454. Of divorsements, pag. 457. Whether matrimony be a sacrament, pag. 462. chapter XI Of whoredom, fornication, and adultery, pag, 468. Of bastards, pag. 475. Of idleness. pag. 479. Of the punishments of adultery, 482. Whether the man or woman do sin more grievously in adultery, pag. 489. Of reconciliation of man & wife, 495. Of wine and drunkenness, pag. 497. Of danses, pag. 503. Of garments and apparel, pag. 506. Of counterfeit and false colouring, 507. chapter XII The eight precept: of not committing theft, pag. 517. Of beneficence and hospitality, 518. Of benefiting and unthankfulness, 523. Of plays and pastimes, pag. 524. * Of gentleness and affability, pag. 528. chapter XIII The ninth precept: of not bearing false witness, Ibidem. Of contumely, Ibidem. Of suspicions, pag. 533. Of mocking and taunting, pag. 534. Of deceit or guile, Ibidem. Whether guile be lawful for the rooting out of idolatry and heresies, 539. Of dissimulation, pag. 541. Of truth, and of a lie, pag. 542. Whether it be lawful to lie for preserving the life of our neighbour, pag. 546. Whether we may lie for modesty sake, pag. 547. Whether faith against a promise breaker must be kept, pag. 548. Of a fable and apolog, pag. 550. chapter XIIII The last precept: against lusting, 551. Of the comparison between sins, 553. Of charity, which is the fulfilling of the law, pag. 556. Of salutations, pag. 560. Whether the commandment of loving God with all the hart, etc. may be kept in this life, pag. 562. Whether the first motions should be accounted sins, pag. 565. Whether by rewards we ought to be moved to the obedience of God, 573. chapter XV Of the use and abrogating of the law, pag. ●75. chapter XVI Of the likeness and unlikeness of the old and new league or covenant, pag. 582. A comparison of the sacraments of the fathers with ours, pag. 586. chapter XVII Of Christ, and his manifestation in the flesh, and by what means he performed all the parts of our salvation, pag. 599. chapter XVIII An exposition upon the twelve articles, pag. 612. The method and order of the Common places of the Third part. AFter these things do follow the causes, and the general means, whereby we are both put and retained in the possession of Christ and salvation: and there be also showed the effects of Christ remaining in us. All which things, the places following do plainly teach; to wit, the places of predestination and calling, of faith and hope, of adoption, justification, Christian liberty, of repentance, of Christian life, of patience in afflictions, of the prayers of good men; and finally, of eternal life. THE CHAPTERS AND COMMON PLACES OF THE THIRD PART. chapter I OF the eternal predestination of God, wherein also are refelled the arguments, which the adversaries make against the same, pag. 1. Whether GOD would destroy any man, pag. 42. chapter TWO Of the calling of God, pag. 44. Of grace, pag. 47. How grace and works are unto eternal life, pag. 52. chapter III Of faith and the certainty thereof; and how faith may agree with fear, pag. 63. Of security, pag. 67. Whether true faith may be separated from charity, pag. 69. How faith excelleth charity, and the contrary, pag. 75. What union the godly have with Christ, pag. 77. Of the adoption of the sons of God, pag. 79. The description of Christian hope, 82. chapter IIII That justification is of faith only, not of works, pag. 89. chapter V Of peace, bondage, Christian liberty, of offence, of conscience, and of the choice of meats, pag. 161. chapter VI Of vows in general. pag. 175. Of the vow of Nazareth, pag. 177. Of the vow of jeptha, pag. 182. Of the Rechabites, pag. 188. Of peregrinations, pag. 191. chapter VII Of marriage, and sole life, especially of ministers, pag. 192. That chastity is no common gift of God. pag. 198. chapter VIII Of repentance, of contrition, confession, and satisfaction, pag. 203. chapter IX Of the works of supererogation, & imagined perfection of the Papists, pag. 227. Of purgatory and papistical indulgences, pag. 232. chapter X Of tears, fasting; & there also of Lent, pag. 245. Of watches, pag. 256. chapter XI Of a Christian life, and there of sundry vocations, pag. 257. Of friendship, pag. 258. How we are to take counsel of God, 260. The example of Naaman declared, 263. That the possession of riches is lawful for godly men, pag. 267. chapter XII Of liberality and magnificence, 269. Of fortitude, mortification, enduring the cross and affliction, pag. 270. Of flight. pag. 287. Whether David did well in flying to the Philistines for fear of Saul, pag. 291. Whether the holy men were inferior to the Ethniks in abiding adversities, 296. chapter XIII Of holy prayers, pag. 300. Whether prayers be the causes of the benefits of God, pag. 310. How God saith he will give that, which he will not give, and contrariwise, Ibid. Of the abuse of foreign language, 309. Of music and meeter, pag. 311. chapter XIIII Of death, and of the consolation of the godly against the same, pag. 314. Of morning for the dead, pag. 315. Of burial, pag. 319. That souls loosed from their bodies do not sleep, pag. 323. Of wandering spirits, pag. 326. chapter XV Of the resurrection, pag. 327. chapter XVI Of the taking up of Elias and Enoch, and of their return, pag. 370. chapter XVII Of the end of the world, pag. 385. Of the last judgement, pag. 386. That all men's glory in heaven shall be alike, pag. 389. Of the change of all things, pag. 393. The method of the Common places of the fourth part. ALbeit that the holy Ghost be the only bond that we have with Christ, and the most assured pledge of our salvation, and an undoubted preserver of all things; yet useth he thereunto divers, and those external instruments for into the church he gathereth the elect, and by the ministery of the word and sacraments, and also by the bond and help of discipline, he begetteth us unto Christ, and he feedeth and preserveth us unto eternal life. And herewithal he raiseth up and useth magistrates, as well for the preservation of man's society, and public honesty; as also for the maintenance of piety and service of God: so than this last part comprehendeth an explication of these places. THE CHAPTERS AND COMMON PLACES OF THE FOURTH PART. chapter I OF the catholic church, pag. 1. Of sundry ministers of the church, 3. Of calling to the ministery, pag. 9 Of the dignity and contempt of the ministers, pag. 15. Of the office of pastors, pag. 16. Of the efficacy of the ministery, 21. Of the mighty simpleness of the ministery, pag. 25. chapter TWO Of receiving or refusing of rewards, gifts and offices, especially by ministers of the Church, pag. 28. Of the immunity of ecclesiastical men, pag. 32. chapter III Whether there may be two heads of the church, one visible, and an other invisible, pag. 35. chapter IIII Of ecclesiastical laws, pag. 41. An exposition of the place, To obey is better than sacrifice, expounded, pag. 44. Of traditions, pag. 45. Of discerning of spirits, Ibidem. Of the authority of the Counsels, Fathers, and Canons, pag. 46. chapter V Of ecclesiastical discipline, pag. 56. Of excommunication, pag. 57 Of order and comeliness in the church, pag. 65. Of temples and their ornaments, Ibid. chapter VI Of schism, and whether the professors of the Gospel be schismatics, pag. 68 What is become of them, which in times past died in the Pope's religion, 91. chapter VII Of sacraments in general, pag. 96. Of circumcision, pag. 107. chapter VIII Of baptism, baptising of infants, and holiness of them, pag. 120. chapter IX Of the dedication of temples, the baptising of bells, of oil, salt, spittle, wax, and other papistical corruptions about baptism, pag. 123. Of papistical holy water, pag. 138. chapter X A treatise of the Lords supper, with a preface before the same, pag. 147. An epitome of the disputation of the Eucharist, against Steeven Gardiner, 198. chapter XI Of the communion under one kind, pag. 204. chapter XII Of the Mass, pag. 215. Of sacrifice, pag. 220. Another Common place of sacrifice, 223. Of altars, pag. 225, chapter XIII Of a magistrate, of the difference between civil & ecclesiastical power, 226. Of tenths, pag. 235. chapter XIIII Of the office of magistrates, especially in exercising of judgement, pag. 245. That the charge of religion belongeth to princes, pag. 246. Of the clemency of princes, pag. 248. Whether it be lawful for magistrates to let the guilty go unpunished, Ibidem. Whether the excuse of David in not punishing of joab may be allowed, 256. Whether it be lawful to release just punishments, which are enjoined by laws, pag. 260. Of executions and hangmen, pag. 264. Of sanctuaries, pag. 265. chapter XV Of exile or banishment, pag. 270. chapter XVI Whether it be lawful for a christian man to go to law, pag. 275. chapter XVII Of war or battle, pag. 280. Whether unto a just war the authority of the magistrate be always required, pag. 284. Whether it be lawful for the godly to have peace with the ungodly, pag. 294. Of fences and of spials, pag. 296. Of treason, pag. 297. chapter XVIII Whether captives ought to be put to death or saved, pag. 300. Of things which be taken by the right of war, pag. 303. chapter XIX Of a several combat hand to hand, 308. chapter XX Of nobility, pag. 311. Of bondage, pag. 313. Of debtors, pag. 315. Of occupying of merchandise, 317. chapter XXI Of troubles and sedition, pag. 319. Whether it be lawful for subjects to rise against their prince, pag. 324. Whether jehoiadah did right, in putting Athalia from the kingdom, pag. 325. Of enduring of tyranny by godly men, pag. 328. The contents of those things which be added to this book of Common places, are set down at the end of the four parts. Certain faults escaped. THere is no garden so well trimmed, but hath some weeds; no silver so well tried, but hath some dross; no wine so well fined, but hath some leeze; no honey so well clarified, but hath some dregs; finally, no human action, but hath some defect: marvel not then (good Readers) that in so huge a volume, consisting of so many leaves, lines, and letters, oftentimes varied both in form and matter, a fault or two do escape; were the Correctors care never so great, his diligence never so earnest, his labour never so continual, his eyes never so quick, his judgement never so sound, his memory never so firm; briefly, all his senses never so active and lively. Such faults therefore as are passed, being but few in number, if it please you in reading favourably to amend, according as they be here corrected; yourselves shall be profited, and I satisfied. Fault. Correction. Part. Page. Colum. Line. They, Men. 1 143 2 19 anger, pride. 2 529 2 49 fathers, father. 2 600 1 25 renewed, removed. 4 59 1 58 whoredom, idolatry. 4 245 1 11 Lord my, my Lord. in the additions. 113 2 10 These are thought necessary to be noted; others (if any be) I refer unto your own selves that shall take pains to peruse the whole book advisedly. THE Common Places of the famous and renowned divine, Peter Martyr Vermilius a Florentine, selected into four parts: out of his books and Commentaries. HONI SOIT MAL Y PENSE E R The first part, wherein is principally entreated of the knowledge of God the Creator. Of the ends of good and evil among the Christians. The first Chapter. Out of the Epistle to the Rom. Chap. 8, verse. 25. AUGUSTINE in his 19 book De Civitate Dei, the fourth Chapter, very well declareth, how Christian hope is carried unto those good things, Hope is carried to invisible things. which cannot be seen. For if thou askest (saith he) a faithful man, what he maketh to be the end of good and evil things, he will answer; Life and death everlasting: The ends that a faithful man putteth. which things can not be seen, nor comprehended by man's reason. And therefore the wise men among the ethnics being puffed up with pride, would not settle their hope upon those things. For which cause, some held, that the ends of good things, are the goods of the mind; some the goods of the body, and some, either virtue, pleasure, or both joined together. But GOD laughed them to scorn, and saw how vain their cogitations were. For they would rather account those things for the chief good, which be tempered with many miseries and calamities, than to receive those sincere, perfect, and most firm things, which are offered by the word of God. For who can worthily express, unto what miserable and horrible mischances this body of ours is cast out? It is sick, it is wounded, it is dissolved, made crooked, torn, and maimed. Oftentimes men become blind, oftentimes deaf. And as touching the mind, they are oftentimes mad, oftentimes frantic, and they that most labour about the truth, can not attain to the knowledge of the same, without intermingling of infinite errors. How could the ethnics boast of virtues, Natural virtues are testimonies of our calamities. The end of temperance. as the chief good things, seeing we have them as witnesses of our calamities? To what purpose serveth temperance, which is therefore given, to bridle drunkenness, gluttony, lusts, and the foul and shameful motions of the mind? For these things declare, that it hath no place, but in minds, which be yet subject to corruption. The which corruption, the more inward it is, the more miserable it maketh us: and, as a domestical enemy, violently assaileth the secret parts of our hearts. These affections (saith Augustine) are vices: Rom. 7, 19 because (as Paul saith) they hinder us, that we cannot do those things which we would. Besides, The end of wisdom. what is the part of wisdom, but to foresee, that by error we be not deceived in the choice of good things, and avoiding of evil? Certainly, if we were not bewrapped in errors and darkness, we should not need of this remedy. But seeing it is used, it argueth, that men are not yet happy; but are folded in great and grievous errors, unless wisdom do help on every side. Also justice, The end of justice. whereby every man cometh by his own, is necessary for none other cause, but to suppress robberies, extortions, and violent dealings. And yet, neither can that so prevail among men, but that just and honest men oftentimes suffer many things, both shamefully and unjustly. The end of fortitude. Now what shall we speak of fortitude? The same doubtless armeth men patiently to abide all sorrows, dangers, torments; yea and death itself, if necessity shall require. Among those so great evils, these wise fellows durst appoint the chief goodness. Which evils nevertheless, they said might sometime be so increased, as a man may kill himself. Oh happy life (crieth Augustine) that seeketh the help of death to finish it! For if it be happy, why do they cut it off, and shun it? But if it be miserable, why do they place in it the chief goodness? Thus are they derided of God, because they despised that hope, which is neither seen, nor attained unto by man's reason. And because they mocked it, when they heard it preached in the word, therefore hath God, by his heavenly doctrine, condemned them, as fools & ridiculous persons. Out of the Preface upon the Epistle to the Romans. 2 Another sort doubtless, perceiving the often fallings into wickedness, and that of very excellent men, thought by their religious procurements; yea rather by their superstitions, and worshippings devised of themselves, to cause God to be favourable unto them; of whom afterward they might obtain all good things. The common opinion of the chiefest good. The Philosophers puffed up through their knowledge of natural things. And this for the most part was the opinion of the common people: who after a sort judged not so evil as did the Philosophers. For these men were so puffed up in the pride of their virtues, and civil duties, and with the knowledges of natural things, that they thought these things to be sufficient unto themselves for the obtaining of felicity. But the common people were not ignorant both of the filthiness of sins, and of the daily offendings of the Majesty of God. Wherefore they thought it good to fly unto religions, the which since they had them not pure and uncorrupt, they fell into idolatry. The hebrews opinion of the chiefest good. And here came in the Hebrew people among them, and took part with both. For by reason of the ten commandments, they boasted that they had the sum of all virtues among them: and that if they fell at any time from them, they had ceremonies prepared for them, whereby they might make satisfaction. Against these things Paul disputeth in his Epistle to the Romans, Paul's judgement concerning the chiefest good. and showeth, that it cannot be, that we should obtain righteousness by moral or natural duties: because as well the jews, as the Gentiles, do not in their life and manners express so much, as they acknowledge that the law of nature, or Moses law requireth. Neither must we grant, that we can fully and perfectly observe the law. For than might we attain unto perfect righteousness by works: which would be a plain absurdity. For herein standeth our righteousness, that our sins shall not be imputed unto us; but the righteousness of Christ shall be imputed to the believers. No doubt but there happeneth some renewing, when we being justified do work rightly: but yet this is not through perfect. Also grace is given to the regenerate, but yet not such, as removeth all the lets which do hinder the perfect keeping of God's law. Neither do we, in the teaching hereof affirm paradoxes or strange opinions, or set forth things that be contrary unto Paul; but we chiefly maintain those things which are most agreeable to the apostolical doctrine. But as for the rites and ceremonies, which on the other side the jews brag of, when they be without Christ and faith, they are accounted detestable before God: as jeremy, isaiah, and the prophets, which were interpreters of the law, have most plainly taught. By all these things it is easily gathered, that whereas all men, of all ages, professed themselves to seek for the chiefest good, yet that they which wanted the true and perfect knowledge of God, did as it were, but grope after it in the deep darkness, and wearied themselves in bootless labours. These things being on this wise declared, I will now more largely and particularly treat of human ends, following specially the course of Aristotle: and will show betweene-whiles wherein he, as touching this matter agreeth, or disagreeth with the holy scriptures. 3 Aristotle in his first book of Ethics, In the commentaries upon Arist. Ethics. Cap. 1. endeavoureth to prove, that before human things there is set forth some certain end, because all human things desire some good thing: and that good thing whereunto they tend, hath the consideration of an end, and so human things have a prescribed end. And therefore doth he make mention of good, because it is the chiefest thing whereof felicity hath his name, and because the respects of good and end be very near alike: in so much as some have thought that good and end are all one. And therefore Aristotle commendeth the old proverb, that All things do covet good: which may not be understood of any one thing; for it can not be, that there should be some one certain end of all things, but every thing requires his own proper end. Every thing requires his own proper end. For a horse desireth not the chiefest good of a man; neither doth a dog wish for the perfection of a horse, but every one his own perfection. To bring the reason of Aristotle to a plain syllogism, thus it is. What soever things desire good, they have an end set before them: human things desire good, Therefore they have an end set before them. The Mayor proposition is manifest: for in desiring of good, they rest when they are come unto the same. And seeing the motion and action is there finished, there we say is the end. The Minor is proved, because all human things are comprehended under art, method, action, & choice. And I wonder much at them, Whether God be desired of all things. which by the good that Aristotle speaketh of, do here understand, not only the chiefest good, but also think that God himself is described, which only good they say is desired of all things. And this reason they bring; that it is God himself which offereth all the good things of any thing desired, and all those things are most perfectly contained in God, therefore no man can desire them, but he desireth God himself. But who seeth not that this is accidentally, which is utterly removed from sciences, seeing they do not teach the things that happen accidentally. And if this reason were of force, we should by this means prove, that unchaste men, when they be delighted with any form or beauty, should wish for God: which thing would be ridiculous. We grant in deed willingly, that in God are most perfectly comprehended all good things, even as the number of seven comprehendeth all the former numbers: which also the holy scriptures do testify. For in Exodus, God saith unto Moses, which desired the sight of God's countenance: I will show thee all my good. 33. vers. 19 But Aristotle had no desires of this conjunction with God: the prophet David knew them, Psal. 72, 28. who said in the Psalms, It is good for me to cleave unto God. But that this is the sense of this place; which we have expressed, the sequel doth show. For the philosopher treateth of blessedness, which although that all men wish for, yet for so much as they have placed the same in divers things; to wit, in riches, honours, pleasures, & virtues, hereof it cometh, that divers men desire divers kinds of good things, all which things nevertheless would participate with the nature and form of a general good. Yea, and the philosophers having respect to the very same thing, wrote sometimes of the ends of good and evil. How far forth Aristotle agreeth with the holy scriptures. 4 But let us weigh how those things agree with the holy scriptures. First, that all things do desire good, it seems to be a certain imitation of God almighty the author of creatures. For he while he made every particular thing, had respect unto a good end. According as it is said in the book of Genesis, that God saw the light, Gen. 1, 18. the great lights of heaven, the stars, herbs, and plants, and other things, that they were good. Finally, he rested the seventh day, perceiving that all things, which he had made were exceeding good. Wherefore this endeavour of good things, is in all things the step and impression of the divine property. As touching arts and doctrines, we will easily grant that they desire good by themselves, & of their own nature, albeit that the same turn to evil and some unto them which be not regenerate in Christ: and therefore it comes oftentimes to pass, that the secrets of salvation are hidden from men, which be furnished and adorned with good arts and sciences, and are open to them that be simple, according to that saying: Thou hast hidden these things from the wise, and hast revealed them unto babes. Mat. 11, 25. And Paul unto the Corinthians the first Epistle: Take heed to your calling (my brethren) how that God hath chosen not many wise men, 1. Cor. 1, 26. but the foolish things of the world, that he might make the wise men ashamed. Which words would have no place, if arts & doctrine might attain to the leave good things, and unto that which might make us acceptable unto God. Howbeit these things, although they be good in their own kind and nature, yet to us, if we be unbelievers and arrogant, they are turned to evil. As touching choises and actions, the scripture saith in the book of Genesis, that The hart of man is inclined to wickedness, Gen. 6, 5. even from his first childhood. And Paul welnéere in the same sense said unto the Romans; For I know, that in me, that is in my flesh, Rom. 7, 18. dwelleth no good thing. Wherefore we must say, that it is a fault of nature procured by Adam, that men not regenerate by Christ, are prone unto those things, which are in very deed wicked, unjust, and filthy, and which are exceedingly repugnant to the law of God: and that if afterward they be instructed by the discipline of precepts, & by moral virtues, or else that they be endued with an excellent wit, true it is that they overcome the fouler sort of appetites, and of their own choice are carried unto certain civil and moral things; but yet unto those (as we said before) which both be sins, and turn to destruction. Wherefore we must constantly affirm, that the choises and actions of them which be not regenerate, are prone unto evil, as it is written in Genesis. Which nevertheless is not against Aristotle, because those evils are apprehended under the consideration of good things. Yea, and we that be regenerate, are in a manner perpetually, whether we will or no, drawn unto sins, and those we most earnestly desire; yet by grace & the spirit we resist those desires, that at the length through faith in Christ we may become conquerors. But as for the rest of the creatures of God, we doubt not but that they seek for good, because they are governed by the laws of God, and whatsoever they do, they do it by the law of nature: albeit that even they, for the sin of man, are compelled to be subject unto vanity. But of faith, hope, and charity, and e●e of the grace and impulsion of the spirit of God, Aristotle made no mention, because he knew not those things, which nevertheless do desire the most true good things. That the end of human things is manifold. 5 Also human things have not only a prescribed end, as we have taught, but that end is manifold, and in that diversity of ends some be more excellent than others, for so much as this manifoldnes is of those kind of things which have an order in themselves. And Aristotle speaketh of them for no other cause, but that he would of many ends choose the most excellent, which he showeth to be man's felicity. Wherefore to this effect doth Aristotle reason: human ends are many, and one is to be preferred above an other. A proof of the former part is: Because of ends, some be actions, and others beside actions, are works; and of sundry arts and doctrines there is not one end: so is the multitude of ends showed, partly by their sundry natures, and partly by the diversity of their beginnings, according as they are desired by other arts and sciences. The other part of the proposition was, that one end is better than another: which is proved, in that the ends of the principal arts & sciences, which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be much more noble than the ends of other faculties which be ordained unto them. Two syllogisms. Whereupon may be made two syllogisms: The first; Whatsoever things have a sundry nature, and belong to divers faculties, be not one and the self same things; human things have a sundry nature, for some of them are actions, and some works, and do belong unto divers faculties (for arts, actions, and sciences are divers.) Therefore the end is not one. The other syllogism is conditional: If faculties have an order among themselves, that one is better than another, the ends also of them must be so ordered, as one is better than another: But faculties are so in themselves, as one is preferred above an other; Therefore ends shall have the same order. Aristotle showeth that this faculty hath action for her end, & that an excellent action; and therefore (as Eustrathius saith) would have it to be understood, that those be not the perfecter sort of actions, which have a work remaining when they be ceased, but that very oftentimes the contrary doth rather happen. And truly if a man shall rather think that the faculties are better which leave some work after the actions, than those which are spent only in the action; such a one would think that the felicity of man is more unperfect than his works, seeing it standeth only in action. Wherefore ye must understand, that sometime the one happeneth, and sometime the other: to wit, that sometime the work which remaineth is more excellent, and sometime the action. For the end of the physician is a work, namely health, which is remaining in a man when he is cured: which end if it be compared with a dance, which is the end of the art of dancing, it is much better. On the other side, the end of the art of building ships, is the ship itself, the work (I mean) which is left after the building: but this end being compared with navigation, which is the action and end of shipman's craft, is more unperfect. So that as touching worthiness, it maketh no matter, whether the end be a work or an action: for sometime one is better, and sometime an other. But this is certain, as saith Aristotle, that wheresoever the works are the ends, the actions which go before those works, and for which they are made, are excelled in worthiness, and the reason is, because they are ordained to an other thing. And it is no marvel that Aristotle in his book of Ethics writeth so diligently as touching ends, since that manners, virtues, choises, affections, and other human things be so plucked a sunder, and be of divers natures & kinds, that unless they be joined together by some science or method, they can not be taught, neither are they ordered and joined together by any other thing, than by the ends. And in the foresaid book of Aristotle we have only one general & steadfast rule. Every work that remaineth after any thing brought to pass, is more worthy than the same; wherefore it behoveth that a work be not employed to any other actions, than unto that only action whereby it is brought to pass. And that we may the better perceive the matter, we must understand, that after the works already brought to pass, do follow other actions. For when a house is builded, it is inhabited; and when health is restored unto him that is sick, he beginneth to be diligently occupied according to his nature: so when the work shall be referred unto these latter things, it is more unworthy than they, because it is ordained unto them. But there be certain most noble actions, which cunning works do neither go before, nor yet follow: such be the actions of virtues. Unless thou wilt say, that frequented actions, which be right and just, do at the length leave a work behind them, that is to say, an habit in the mind, after which do follow actions of virtues: which if thou say, I will not much contend; although I know that Aristotle hath an other meaning, neither did he at any time, so far as I remember, call an habit, a work. 6 But since we speak so much of ends, it shall be good in my judgement to define what an end is. A definition of end. The etymology of the word is showed two manner of ways, one is of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, I make perfect, or I finish: whereof is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a certain perfection of those things, which are referred to itself. It is also taken for the term & uttermost limit of any thing. Wherefore death also is called an end, not that we wish for the same, or that we be made perfect thereby; but because it is the term & uttermost time of our life. The other etymology is, that it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, to spring or arise up, because before every action or thing brought to pass, it doth shine forth like the sun that ariseth; and it is defined of Aristotle to be that for the which another thing is, and itself is not for any other thing. And Aristotle said because there be many arts, actions, & sciences, there be many ends. And first he showed the diversity of ends by their natures, and then in respect that they be of divers faculties. He saith that riches, according to the vulgar opinion, are the ends of household government, whereas in household and politic government, he saith that riches are rather an instrument for the obtaining of some other good thing. I might interpret that other part, how ends are so ordered, as one is more excellent than another: but first shall be showed of certain doubts, that are against those things which we have spoken. For if you shall hear these things while the matter is fresh, ye shall sooner understand them, than if we defer them any further. It is called into doubt, by what reason Aristotle appointed two kinds of ends; namely, action and work. For he seemeth to leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, contemplation, which nevertheless in his Topics he reckoned up as an end. And Quintilian in dividing of arts, the second book, & 19 chapter, assigned three sorts of ends; work, action, and contemplation. Yea and Aristotle himself in his Ethics, at the end of the book treateth of contemplation, and teacheth that the same without doubt is a great part of man's felicity. Wherefore this distinction shall seem to be maimed, when the third part is omitted. But hereunto we will answer, that under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contemplation itself is contained. And it is diligently to be noted, that Aristotle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had not comprehended contemplation: so as the division is not unperfect, neither Aristotle contrary to himself, nor yet is he against Quintilian: for although these three are rehearsed in the end, yet is there two of them comprehended under one word. 7 But the holy scriptures are herein more excellent than Philosophy, The end of man of two sorts according to the scriptures. that of men they appoint two sorts of ends: whereof the one may be obtained while we live here, but the other is waited for when we shall at the length be loosed from hence: which because it is the more perfect, we will declare the same in the first place. And such it is, as we shall see God present, and shall fully and most perfectly enjoy his sight, which Paul writing to the Philippians did most earnestly wish to obtain; Phil. 1, 23. I desire to be loosed from hence, and to be with Christ. And the same Apostle said: 1. Co. 13, 12 Now we see as through a glass, and in a dark speech; then shall we see face to face. Again; Ibid. vers. 9, and 10. Now we know in part, and prophesy in part, but when that which is perfect shall come, then that which is in part shall be abolished. And this excellent reward do the gospels set forth unto us, which after many labours and miseries of this life we shall have laid before us in heaven. The chief good of this life. But the chief end and principal good of this life, is, that we be justified by Christ, that we be received into grace by the eternal Father, unto whose wrath we were thrall from our nativity. Wherefore justly said David: Psal. 32, 1. Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man unto whom the Lord hath not imputed sin. Which place did Paul for good cause cite so diligently unto the Romans. And to conclude, those are here blessed, which have jehovah for their God, and do trust and believe in him with all their hart: & those not in vain did Paul call blessed. Neither is the blessedness of this life altogether distant from the end and principal good, which with a constant faith and invincible hope we look for in the world to come. For even the chief good of this life is none other thing, but the selfsame, which at the length we shall have. Only a difference of degrees and perfection passeth between them. 8 It is demanded moreover, that because we brought a reason why the work is more excellent than that workmanship, whereby it is brought to pass; to wit, because it is ordained to the work, whether this be generally true; Whether that which is ordained to an end be base than the end. that whatsoever is directed to another thing, as to an end, is of less estimation than the same, which, as it may seem, is not to be granted. For it is the duty of a shepherd to look to his sheep, that they may be in good plight. This he endeavoureth to bring to pass by his cunning: where nevertheless he far excelleth his sheep. For who doubteth whither a man ought to be preferred above sheep. Yea & the angels, as it is said unto the hebrews, are ministering spirits, for the salvation of the elect; whereas nevertheless their worthiness and nature excelleth men. And finally Aristotle writing of generation and corruption said, that the end of the celestial bodies is, that men should be begotten, whereas yet none of the Peripatetics doubt, but that the heavens are of more excellent nature than men. Some thought to have escaped the doubt, by saying that the ends are mentioned to be only of actions, but not of those actions that are efficient, to wit, of heaven, of angels, and of a shepherd. Howbeit this availeth nothing. For things efficient attain not to their ends, but by actions, wherefore the selfsame end is to be assigned unto the thing efficient, and to the work thereof. But we must understand, that as it is in Aristotle's 2. book De anima, the 35. and 37. chapters: there is two sorts of ends, one end called that, for whose cause the thing is done; and the other end is called that, to the which a thing is directed. The Grecians thus describe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say, whereof, and to which. As for example, The end wherefore, and the end whereto. a creature which doth engender hath the end, Wherefore, to wit, that eternal and divine end, namely, perpetuity, which it would attain; which since it cannot absolutely have, yet at the leastwise it claimeth the same by generation. The end Whereunto, is the thing which is begotten: & the end of nature which is in plants, is to bring forth fruits & flowers: and this is the end, Wherefore. But the use of men is the end Whereunto. It may then well be, that the end Whereunto is of less honour, & so is referred unto that end, which is Wherefore. And the end which is Wherefore, is the more worthy, as matter which is directed to the form. And no man is ignorant of this, that the form is better than the matter. But it happeneth otherwise, when a thing is directed unto that which is the end Whereunto, not that it should be made perfect thereby, but that the same should make it perfect. For then the end Whereunto is less worthy, because it is unto such an end. So of the angels and of heaven. The end of heaven Wherefore, is to be resembled unto God, and to make other things perfect, which is the better end. For heaven in the doing of these things is better than if it did them not. Likewise in angels, the end is to obtain God, and to keep us: in doing whereof, they be more worthy than themselves, if so be they did it not. And the shepherd hath an end Wherefore, even his own wealth and increase, wherewith he is better than if he were destitute thereof, and of the wealth of his family and city. But the end Whereunto, are the sheep themselves, over whom he is ordained, to keep them safe and sound. And that one thing is ordained for another, How the more worthy thing is sometime ordained for the less worthy. that it should preserve the same, and withal be more worthy than it, we have an example; When as by kings and monarches, some are appointed to be chief rulers or deputies, and are directed unto the people, that they should govern and take care of them. Unto which end they are not sent to be less honourable than the people, but that they should be obeyed and honoured of them: and yet in these rulers, the end is Whereunto. Howbeit, if we have regard wherefore these things be done, we will always acknowledge that there is a more excellent end. And by this distinction are dissolved the instances now alleged touching celestial bodies, the angels, & shepherds. For these things though they be more worthy than the end Whereunto, yet not more worthy than the end Wherefore. For the shepherd is more worthy than the sheep, but yet not worthier than his own self, or than his lord, if he be a hired servant, or than his family or city. For he looks to the sheep, either for his own sake, or else for his lord, family, or city's sake. In like manner do the angels and celestial bodies. For they minister unto us, not for our sake, but partly to please God, and partly to exercise their own perfection. But the work when it is referred to the actions which went before, and hath no further respect, is the end Wherefore. Whereupon the actions which went before, are, as Aristotle saith, more unworthy than it; but if afterward a further end be regarded, to wit, the use of the work, the same shallbe more worthy than the work, as we said before touching the habitation of an house, when it is referred to the dwelling. And the reason is, because the dwelling is then the end Wherefore, and the house the end Whereunto. 9 Also the holy scriptures do decree and appoint, that there is a certain principal end, That the holy scriptures decree of a principal end. whereunto men direct all their actions: whereupon Solomon, at the end of Ecclesiastes, when he had in many words treated first of ends, according to the common sort of men's opinions (speaking of the fear of God, which in the Hebrew phrase signifieth true and sound godliness) added; And this toucheth all men: Eccl. 12, 13. because men are hereunto ordained and made, that they should worship and honour God. And David: One thing have I desired of the Lord, Psal. 27, 4. & this will I seek for, that I may dwell in the house of God. And Christ saith: This is life eternal, john. 17, 3. that they know thee to be the only very God, & whom thou hast sent jesus Christ. But that seems to be repugnant which Solomon said: Eccles. 1, 2. All is most vain, and but plain vanity. But this is not in respect, it is the appointed end; but because that men either know not the same, or else refuse it, and seek for the chief good else where. Wherefore their desires have an infinite scope, neither do they at any time rest. The ungodly walk their circuit. vers. 9 Psal. 12. And this is the difference between us and the Philosophers, that they set forth their end, as it should be attained by their own proper strength and industry: but we decree out of the holy scriptures, that the chiefest good cannot be obtained, unless we be helped by the spirit and grace of Christ. 10 Again it is doubted, when Aristotle saith; because there be many arts, actions, and knowledges, there be many ends also, whether the proposition may be turned both ways; If where there be many ends, many things be also referred unto them. namely, that wheresoever there shall be many ends, there be many things also referred unto the same ends. We answer to the question, that this is not of necessity: because nature hath oftentimes ordained many ends of one and the self same thing. For example sake: the tongue is not only directed unto speech, but unto the relish of tastes: also the teeth do chaw and grind the meat, and do help the speech. And by the force of Logic, we not only confirm true things, but we also confute false. Wherefore since there be many faculties and arts, we will grant that there be many ends; and yet by the number of ends the number of things can not be gathered. Likewise we doubt, Whether the end of physic be health; and of warfare, victory, etc. because Aristotle saith, that the end of physic is health; of the art of war, is victory, etc. (Against which opinion he himself writeth in the first book of his Topics the 2. chapter, and Quintilian in his 2. book and 12. chapter) seeing the end of physic is, not health, but to apply all things, and to omit none of those things which may further unto health. And if that the sick man, either by the intemperance of his diet, or by too much weakness of nature, or by the fierce and intolerable violence of his disease, be not healed, the physician swerveth not from the end of his art. The like is to be said of an orator, whose end is to speak all things which may serve to persuade, & to omit nothing that belongeth thereunto: wherefore though he shall not be able to persuade, yet if he have a regard thereunto, he doth not stray from his end. The same may we say of the governor of a house, and of a chief captain. Howbeit in dissolving of this question, we are not to take any great pain. For Aristotle in bringing of examples showeth the matter after somewhat a gross manner, and was not very careful that examples should always agree in all points, but alleged them as they are used of the common people. Moreover, although that to heal, to persuade, and to overcome, do not always follow the actions of physicians, rhetoricians, and soldiers; yet can it not be denied of any man, but that these faculties have respect unto these things, & endeavour as much as they can to attain unto them. lastly, because we are in hand with ends, How a work can be the end of an action, when it is after the action. there is a doubt how any work is the end of an action, or of an art. For if the thing be considered which is made by the artificer, the same is the effect, & therefore not the cause. For it behoveth that the cause be before the effect, and nothing can be before itself. Here do some answer, that the thing made, is the end, not in respect it is extant and now perfect, but in that it was first comprehended in the artificers mind. And a thing may be before itself in a sundry respect; for it is first pondered in the mind of the artificer, before it be in act. But I stay not myself with this answer: for that same known form which is conversant in the mind of the artificer, hath a respect of him that is the efficient thereof: for as an object it moveth his mind. Besides this, it is not the artificers desire to have such a form as he hath conceived in his mind, but would have it to be expressed in the thing, and directeth it thereunto, as to the end. Wherefore the outward thing itself is the final cause, not in that it is extant or brought to pass, but in that it hath a respect of good, and that either the efficient party, or else his action is made perfect thereby. I grant that these things ought first to be understood and known of the efficient party, but I deny that these things have the nature of an end, in that they be forms and shapes conceived in the mind, but in respect of those things which they signify and represent unto the understanding of the artificer. 11 Moreover, Why many ends are referred unto one. there be many arts joined together unto one, and many ends also unto one certain end, that they may reach unto that, for the which man hath his being. And it must be understood, that as faculties are more excellent among themselves, so are also their ends. The examples of Aristotle are drawn from the art of those that make bits for horses, and of other arts, of trappers & saddles for horses, all which he affirmeth to be contained under the faculty of riding of horses. Also of the same art of riding of horses, and of all other warlike actions, as to ride, to shoot, to throw a dart, to wear shéelds, there is one architectonical or principal art. Whereupon he saith, that under the art of war, are contained all these things: and it is to be understood, that the same principal art, or architectonical faculty, doth command and prescribe unto those inferior sorts which it hath under it, and that the end thereof doth govern the ends of them. Why art is called power. Aristotle in his book of Ethics calleth art, power, respecting (saith Eustratius) the matter. For even as the matter is power, and by power is known: even so arts are in power to attain, or not to attain their end. A physician doth sometime heal, and sometime he looseth his labour: an orator otherwhile persuadeth, and otherwhile bringeth not this to pass. Also they are in power unto contraries: as a physician both may heal, and may also hurt the health: an orator may persuade and dissuade: a Logician may prove and confute. Again Aristotle affirmeth, that there is no difference between the worthiness of faculties, whether they have work for their end, or whether they have action. For if a faculty should in that respect be counted more noble, because after the act it would leave a work: then would carpenters art be better than the art of civil profession, whereas felicity is ordained to be the end of civil profession, which felicity is no work, but an action: which would be most absurd, since nothing can be found better or more happy than felicity. And this also we showed before: neither is this doctrine weakened by that former distinction of ends, that otherwhile some are actions, and that other are sometime works. But herein is a doubt, that when Aristotle gathereth a worthiness of every end by the nobleness of the faculty, what kind of demonstration this is. And we answer, that it is of the effects, or (as they commonly call it) of that which followeth. For in very deed faculties do draw their excellency and worthiness from their ends. That the excellency of ends and faculties, is aswell towards the one as the other. Wherefore since they be made excellent by them, to try the excellency of the ends by the worthiness of the faculties, is to proceed from the effects to the causes, although this proposition is true, which way soever ye turn it. For as we say that the end of the better faculty is the better; so likewise we may say, that it is the nobler faculty which shall have the worthier end. 12 Now since the matter is on this wise, let us see how these things agree with the holy scriptures. Sundry ends of christians in working. First, we will grant, that a Christian man in working hath many ends. For sometimes he hath hereunto respect, that he may call upon God himself, that he may celebrate his name, that he may give thanks, and such like, where he hath respect unto God without any mean. But sometime he laboureth to restore himself, and by virtues and excellent actions to recover the image of God, whereunto he was created. Sometimes also, yea, and that very often, he is occupied in the helping of other men, either by his riches, or by doctrine, or by counsel. Wherefore it is manifest, that even of a Christian life there be many ends, which ends nevertheless, as we say, have degrees and order among themselves. But whereas Aristotle saith, that where the work remaineth after the act, That the works of Christians are not better than the working thereof. the work itself is better than the working thereof going before, it seems not to have place in our ends, if we speak universally. For when a man being moved with charity, shall clothe a poor man, nourish, heal, and instruct him; it is certain that after the act, he leaveth a work behind, namely, health, nourishment, or raiment, or instruction in the poor man: in which kind of works, the action which goeth before, namely obedience towards God, and the use of charity, are far more pleasing unto God, and more to be esteemed, than the work remaining after the act, seeing that is transitory, and shall perish. What order the ends of Christians have. But how in him that professeth himself a Christian, the ends which be many, may have an order among themselves; it may be perceived in faith, hope, and charity. For as the faith is greater, and God more known by it, the more is charity inflamed about the end thereof: in such sort that the end, and as they say, the object of faith doth prescribe unto charity: and so much as the confidence is towards God, so much is the love towards our neighbour. Wherefore the end of charity, which is the good of our neighbour, is thus contained under the end of faith, and so it causeth that the power of faith as touching this matter, excelleth and is better than the power of charity. And thirdly, as the faith is firm, and the charity active; so the hope is more constant, and with a stronger patience and fortitude, we expect the performance of God's promises, in how much we apprehend those things with a greater faith, and have more fruitfully exercised ourselves by charity. And so these three powers, namely faith, hope, and charity, should be sufficient unto that which we would show. But when the order of the table of the ten commandments is set before us, we may manifestly in them declare the selfsame thing. For the first table hath respect unto God without any mean, but the other is directed unto our neighbour. And we must understand that there is a greater dignity of the first table, and that the end thereof is more noble, because it containeth the other, and hath them under it, as it were the chief builder, because the end of the latter table is ruled and governed of the first. Whereupon Luther in his Catechism did in every precept of the later table, most prudently repeat the end of the first table. For example: Because God is to be loved with all the hart, and with all the soul; therefore thou shalt not kill. Again, because God is to be loved with all the hart, and with all the soul, thou shalt not commit adultery. 13. When Aristotle had set down that there is a certain principal end prescribed unto men, he than exhorteth us to search the knowledge thereof. Then in searching out of the same, he pronounceth that he would treat of two things; namely, to expound what it is, then, unto what science or faculty it belongeth. As touching the first, let this be the proposition: The knowledge of the principal end is to be sought for. He bringeth a reason from profitableness. That which profiteth our life is to be sought for, The knowledge of this end is of great importance unto life, Therefore we must obtain the same. He proveth the Minor proposition by a similitude of archers. Aristotle precéedeth very artificially. For because, if there were no such end, who would labour to attain thereunto? Against, if there were such an end, and should bring no profit unto us, the knowledge thereof would be unprofitable. lastly, if it should profit, and yet not much, we would give over the study of knowing the same. But now, since there is such an end, and that it profiteth, and is of great importance to the whole life, we are most earnestly stirred up to search out the same. The example of archers hath respect unto this, that even as they, if they have not the mark in their eye, do hit at all adventures; but having the mark fixed, they do it with effect and artificially: so we likewise, having fixed in our mind the principal good, shall not deal by chance, but by reason. And certainly he walketh not rightly in his journey, which knoweth not the end of his way. The holy scriptures teach that the knowledge of the end is profitable. Neither do the holy scriptures descent from this opinion, that the knowledge of the chief end is profitable. For why did Christ so long teach in the earth? Why did he send his Apostles into the world to preach? Why did he hid men to follow him, but that they might at the length know the principal end? For the not knowing whereof he complained, that the people did stray like unto sheep without a shepherd. As touching the science or faculty, whereto this principal end belongeth, Aristotle said is the civil knowledges, seeing it is that which ruleth other arts, and hath them subject unto it; and doth use them. Let this be the proposition: It belongeth unto the civil power to take order as touching the last or chief end. Whereupon the argument is framed in this form. This matter belongeth unto that science which is most architectonical, The metaphor borrowed of building. Such is the civil science, wherefore it belongeth thereunto to treat of the principal end. The Mayor proposition was declared before, when it was said, that of the better faculty is the better end. The Minor is proved, namely, that the civil faculty is the highest and most architectonical. 14. But (whatsoever Aristotle saith) that property of principal power, or (as he calleth it) architectonical, must be assigned to the power of the divine scriptures; for therein is contained the chief and principal knowledge of the most perfect good. Wherefore God said unto the Israelites, that the same should be their chiefest wisdom, whereby they should at the length he had in admiration of all nations. Which if it were then true, when they had received only the law, what shall we afterward judge, when the writings of the prophets, & volumes of the new testament, were added? Here without doubt is the science and faculty which beareth rule over all others, and which hath all others under it, how excellent soever they be, and useth all things under her end. For that which was said of the civil knowledge, that it may decree what arts and sciences the common weal should admit, The holy scriptures prescribe what arts must be admitted. and which it ought to refuse, that we find is most exquisitely done in the holy scriptures. For those allow magistrates, they will there should be pastors, bishops, and teachers; also that there should be handy crafts, that poor men might labour, and by their endeavour provide necessaries, not only for themselves, but for others also, whom otherwhile it behoveth to help. And contrariwise, they exclude sorcerers, witches, and soothsayers, and also the art of harlots and brothers. And as that civil faculty forbade to appoint what arts every one should addict themselves unto, because all men are not apt to all things: Also they teach what arts every one should learn. so the holy scriptures command, that we confound not vocations, and that no one man intrude himself into an other man's calling. Let every man (saith the apostle) abide in the vocation wherein he was called. For if thou shalt be in matrimony, 1. Cor. 7, 10. set not aside household affairs, the care I mean of wife, children, and family, so as thou wouldst preposterously take to thyself sole life. But if, on the other side, thou livest a sole life, and therein doest more promote the glory of God, and hast strength given thee from the holy Ghost, there hold thee. Again, since that all can not be teachers, prophets, or pastors, let every man content himself with his own gift, & let him use the same with all diligence. Also the holy scriptures do prescribe how far forth we should proceed in faculties and functions. Also how far we should proceed in those things. The primitive church in deed did grant that christians should use the old ceremonies, but yet for a little while only. Also it commendeth obedience towards magistrates, but yet so far forth as God's law doth permit. It willeth that a prophet do instruct the people, but yet no longer than it be revealed to another, 1. Cor. 14, 30 Which when it is done (saith Paul) let the former hold his peace. Also it commendeth and alloweth godly and christian liberty in meats, Rom. 14. and other outward and civil things, but yet so far forth as the offences of the weak be avoided. Col. 2. It teacheth in like manner a moderation which we should apply to the infirmities of the simple, but yet so far forth as by our dissembling we confirm no abuses. Also it prescribeth number, as policy and order: 1. Cor. 14, 27 for Paul would that there should be two or three prophets which should speak by course, and appointed that the gift of tongues should give place to more profitable gifts. Also it hath under it most noble functions. Also the holy scripture hath under it most noble functions; for it commandeth kings, magistrates, governors of households, & orators. For there is none of all these faculties, which hath not special precepts appointed unto it in the holy scriptures, and doth use all these magistrates and princes, for the defence of godliness, and for the true worshipping of God: eloquence, that it may persuade profitable and godly things: government of household, that new offsprings may always grow up unto Christ: and finally, all Arts, aswell to the glory of Christ, as to the profit of our neighbours. How magistrates and ministers of the Church must behave themselves one towards another. 15 And now, as I think, it may appear, how the ministers of churches which profess these holy scriptures, should behave themselves towards magistrates, and magistrates towards them. They out of the holy scriptures draw precepts and rules of the prince's function: those precepts ought the magistrate to hear, which also if he otherwhile transgress, must suffer admonishers, and must not be offended, if modestly, and with just reverence he be corrected. And on the other side, when ministers shall behave themselves either negligently in their office, or against the rules of God's law, they may be kept in their duty by the magistrate: and if they will not amend their faults, they may be removed from their place. And thus let the ministery of the church help the civil power; and again, the civil power oversee the ministery, that it may be pure, and profitable to the christian Commonweal. And in that we attribute the chief power unto that wisdom, which we have in the holy scriptures, it must not be thought that any thing is plucked away or diminished from civil administration; for that authority remaineth still unto princes and magistrates: but we would only show, from whence they themselves ought to take the rules and principles of their authority, that they should not so esteem of the doctrines of the philosophers, and laws of men, as they would stray from the most pure fountains of justice and honesty, which flow in the holy scriptures. And they shall be able to get unto themselves this knowledge, either be diligent reading of the holy scriptures by themselves, which God commanded kings to do: or else they may be instructed by ministers of the church. And whereas it is said, that it belongs to the civil power to have authority over those professions which are to be retained in a city, and over those which are to be rejected from thence: let princes & magistrates understand, that the regard of divine worship belongeth unto them; namely, that they preserve, promote, and defend that which is lawful, and that they prohibit, and utterly root out that which is unpure & forbidden. The second Chapter. Of the natural knowledge of God by the things created: & whereunto this knowledge tendeth. And whether there be any that knoweth not God. Out of the Epistle to the Romans, Cap. 1, verse. 19 Look, In Sam. Cap. 6, vers. 22. Paul in the Epistle to the Romans disputing of the natural knowledge of God, In Rom. 1, verse. 19 saith, Read after in the fourth Chapter. that that which is known of God is manifest among them. In the Greek we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; As if we should say, That which may be known of God. Which therefore is said, because there be many divine mysteries, Naturally we can not understand the mysteries of God. unto which we cannot by nature attain: as is this, that God would justify us freely, forgive our sins through Christ crucified, and restore these very bodies of ours unto eternal felicity. These & such other like, the nature of things teacheth us not. Therefore (saith Paul) That which might be known of God is made manifest in them. In that place he declareth what manner of truth it is, that they withheld in unrighteousness. It was the knowledge of things pertaining unto God, which they attained unto by a natural instinct. And Paul reduceth all those things, Two things of God we naturally know. that they knew, into two principal points: namely, the everlasting power of God, and his divinity. For by the very workmanship of this world, they knew God to be most mighty. Further, they knew by the beauty, show, & distinction of all things, that so great a power was administered by a most high providence and wisdom. Wherein chiefly consisteth the majesty of God. Also the commodity and profit of things created taught them the Majesty of God, which consisteth chiefly in this, that he doth good unto all things. These be the things which God bestowed upon the ethnics: but they abused the gifts of God. Wherefore very well agreeth with them that similitude, A similitude. which Chrysostom useth. For thus he saith: If a king should give much money to his servant for the furniture of his household, & amplifying of his gorgeous estate, to the end that his magnificence and honour might be the more manifest: and the wicked servant should lewdly spend the money upon brothels and harlots; should not this servant (saith he) seem worthily & rightly to have deserved punishment? Even so did the wise men among the ethnics behave themselves. The wise ethnics abused the gifts of God. For they received of GOD a very excellent knowledge of things, wherewith when they should have worshipped and adorned him, they turned it to the worshipping of stones, and stocks, and of images. Wherefore not without cause did the wrath of God wax hot against them. 2 And whereas it is written: It was made manifest in them: neither is it said, In all: the Scripture doth sever the wise and the philosophers, from the barbarous & unskilful multitude. For all things were not known to all alike: which nevertheless happened by the fault of these philosophers. For they ought to have preached openly, and beaten into the ears of the common people, those things which they knew. The Philosophers hide the knowledge which they had of God. Aristotle's words unto Alexander. And yet this they did not, as did the prophets and apostles, but with a proud mind kept these things among themselves, yea and after a sort hid them, that they should not be understood of all men. Whereupon the epistle of Aristotle to Alexander is much spoken of; wherein he saith, that his books of natural philosophy are so set forth by him, as if they were not set forth. For the philosophers seemed of set purpose, to make their writings obscure, to the intent they should not be understood by others. Besides this, through their arguings they polluted those excellent things which they knew to be pure. When they understood that there is but one God, and judged that he ought to be worshipped, they gathered afterward of themselves: The original of signs and superstitions. Seeing the common people are not apt to worship the high divinity that is spread over all things, (for they cannot perceive it after this manner) it shall be well done to divide it, and to assign it unto images, The Philosophers divided the unity of God into parts, signs of heaven, and to other creatures. And the same men, when they acknowledged that the nature of GOD was severed from all corporal matter: that is to say, that he is a Spirit, and therefore to be worshipped in mind and spirit: they thinking the common people to be so rude in comparison of themselves, as they could not attain unto this, brought in outward rites and ceremonies devised of their own heads, the which men having performed, they should think that they had fulfilled the service of God: and so by their slender reasons they corrupted that, which being pure they had gathered out of the creatures, and gave no such credit as they ought to have done to the truth which they knew. The Philosophers yielded not themselves to the providence of God. Otherwise they would have submitted themselves to the mighty power, which they acknowledged, and would have suffered themselves to be ruled by the providence of God, and would have trusted to him in their adversities: which nevertheless they did not, The Philosophers despaired. nay rather they shamefully despaired. Cicero crieth out in his later time in an Epistle to Octavius: O that I was never wise! And in his books De natura deorum, he bringeth in Cotta, notwithstanding he were chief bishop, to say, that he would very feign have it proved indeed, that there be any gods at all. And so whilst they would not believe those things which they knew naturally of God, they were not only wicked towards him, but also injurious towards their neighbours. The greate● the philosophers, the fowler of life. And oftentimes the more famous philosophers they were, the more infamous life they led. According as the Poet taunteth them: Curious life they feign, but follow Bacchus vain. For the wrath of GOD waxed hot against them. And even as a schoolmaster that continually instructeth his scholar, (who yet in the mean time is thinking & doing other things) cannot suffer so great negligence: so doth God behave himself towards us. For he conitnuallie holdeth open before our eyes, the book of the things created: he is ever calling and illuminating of us; but we always turn away our mind from his doctrine, otherwise occupying ourselves. Wherefore God will cast us away, as naughty scholars: neither will he suffer so great an injury unrevenged. 3 And by these words which Paul addeth: namely: For God hath made manifest unto them, it was gathered, that all truth cometh of God. For it springeth not from us: How it is that all truth comes of God. but how it is of God, there be two opinions. For some say, that therefore it is, because God hath made those things, by which we may perceive these truths. But others say (whom I better allow) that God hath planted in our minds certain fore-gatherings and informations, whereby we are driven to conceive excellent and worthy things of the nature of God. And these knowledges of God being naturally engraffed in us by God, are every day more and more confirmed and made perfect by the observation of things created. Some do fondly, and no less wickedly say, that they have learned those truths of Aristotle, or of Plato, so as they will give God no thanks at all for them. Indeed Plato and Aristotle were organs and instruments, Teachers are instruments, but not authors. but yet not authors. But these men say even as if an Israelite should say, that he knew the truths of the law, not by GOD, but by Moses, whereas he was but only a mediator & messenger of God, and one who made relation unto the people of those things, whereof God was the author. And it is to be noted, that whereas God is a nature so dissevered from any matter, as he cannot sensibly be perceived; yet he hath been accustomed by signs and certain sensible words to declare himself. The creatures are signs which set forth God. And those signs, which from the beginning have declared God unto us are creatures: which when the natural philosophers did weigh, as touching the wonderful properties & qualities of nature, they are brought unto the knowledge of God. How the Philosophers knew that there is a God. For they knew the order of causes, and the conjunction of them with their effects, and when they easily understood, that an infinite proceeding of things could not be determined, they concluded that they must attain to some chief thing: and so included that there is a God. These things, both Plato, Aristotle and Galen, have singularly well set forth. But lest we should neglect the holy Scriptures, they also have declared unto us even the same way. Matth. 6, 26. and 28. The holy Scriptures send us to the creatures to learn of them. Prou. 6, 6. For Christ sendeth us to the fowls of the air, and to the lilies & grass of the field, to the intent we should acknowledge the singular providence of God, in preserving of those things which he had brought forth. And Solomon setteth before us the Ant to be followed for his wisdom, whereby he provideth in summer those things, which shall be needful in winter. Esaie. 1, 3. isaiah saith, that the ass knew the manger of his lord, and the ox his master, but that Israel knew not his Lord. Hereby it plainly appeareth, that we may be taught many things by the creatures. David wrote a Psalm, wherein he declared the selfsame thing, Psalm. 19, 1. The heavens set forth the glory of God, etc. But among other books of the holy Scriptures, which abound in this matter, is the dialogue of the book of job. The book of job. For the speakers which he bringeth in were ethnics, & therefore the matter is there handled only by natural reasons. Many things are spoken of there concerning the revolutions of heaven, of the stars, of the earth, of the sea, of the light, of the winds rain, thunder, lightnings, snow, and ise: also of beasts, as of lions, goats, hearts, horse, and Behemoth, which many think to be the Elephant: and finally of the Leviathan the most huge beast of the sea. 4 All these things are so handled there, as they preach unto us the eternal power and divinity of God. But among other things, which do chiefly set forth God unto us, is the nature of our own selves. For we are made unto his own image and likeness. The nature of man doth most resemble God. Wherefore we most of all resemble him, and especially as touching the soul, wherein shineth the providence of things to come, justice, wisdom, and many other most noble qualities: and also the knowledge of that, which is right and honest, lewd and dishonest. And seeing that man and his soul is not sprung up of himself, but dependeth of God, it followeth that we ought not to deny unto God the very same that we took of him, but that we yield it unto him, as unto the chief and principal author: reasoning after this manner: that God foreseeth all things that are done, and is a just judge of our deeds: unto whom, as honest things are pleasing, so unhonest are displeasing. I know that Cicero in his third book De natura deorum, Cicero. laboureth to overthrow this reason, whereby we would prove that the things which we say are most excellent in us, must not be denied unto God. But let him reason as he list: it is enough for us to be confirmed in this matter by the scriptures. In the 94. Psalm it is written: He which planted the ear, shall he not hear? Psalm. 94. Or he which fashioned the eye, shall he not see? Whereby we are taught, not to withdraw from the divine nature, those things which be perfect and absolute in us. Moreover we see, The feel of the conscience doth testify that there is a God. that our consciences do naturally detest the wickedness that we have committed, and contrariwise rejoice and be glad at our well doing. Which thing, seeing it is naturally graffed in us, we be taught that God's judgement is to come: the condemnation whereof is so terrible to our mind, that sometimes it seemeth to be mad: and on the other side, it rejoiceth when it hopeth to be allowed and rewarded at the tribunal seat. We might also reckon up many other like things of this sort: howbeit they may be easily gathered, both out of the holy Scriptures, and out of the philosopher's books. Wherefore I will cease to add any more: and I count it sufficient to have said, Nothing so vile, but giveth a testimony of God. that there can be nothing found in the world so abject and contemptible, which giveth not a testimony of God. Of jupiter (said the Poet) all things are full. For whatsoever is in the world, so long as it is preserved, so long hath it the power of God hidden under it, which if by searching, art, and natural knowledge, it be discovered, will reveal God unto us. Look In 1. Cor. Chap. 1, verse. 21. 5 With this saying of the Apostle seem to disagree other places of the scripture, wherein is taken from the wicked, the knowledge of God. We read in the psalms: The foolish man said in his hart: Psalm. 14, 1. There is no god. And again it is written: In the earth there is none that understandeth, or seeketh after God. And to make no long recital, it is said in the first chapter of isaiah: Esaie. 1, 3. Israel hath not known me. But this diversity may on this wise be reconciled. After what manner the knowledge of God is attributed and taken away from the ungodly. The wicked, as Paul saith, being convinced by the creatures, do confess that there is a God: but afterward they affirm such things of his nature and property, as thereby may be well inferred, that there is no God. For Epicurus said indeed that there are gods, but he removed them from all manner of doing, care and providence, so that he ascribed to him a felicity altogether idle. Also when they say, that there is a God, but that he hath no regard to man's doings, punisheth not, nor heareth such as call upon him, and such like, it is gathered thereby, that this was their opinion, that they granted there is a God in name only. And therefore the Scripture denieth that they knew God. For the true God is not, as they feigned him to be: and as touching themselves, to be helped, or have the fruition of God's help, he was even as if he were no God, for so much as they neither called upon him, nor looked for hope or aid of him. Some persuaded themselves that there is no God. Further, some of them were so wicked, as they went about to persuade themselves that there is no God at all. And albeit they could not bring this to pass, (their own mind denying, & their conscience striving against them) yet the Scripture pronounceth of them according to their endeavours: and saith, that they knew not God. lastly, we must understand, that the knowledge of God is of two sorts: the one effectual, Two kinds of knowledge of God. whereby we are changed, so that we endeavour to express in works those things that we know; (and this knowledge of God, the holy Scriptures ascribe unto the godly alone:) but the other, is a cold knowledge, whereby we are made never a-whit the better. For we show not by our works, that we know those things, which in very deed we have known. And of this kind of knowledge speaketh Paul, Rom. 1, 28. where he saith: And as they regarded not to know God, etc. And Christ shall say unto many, which will boast of the gifts and knowledge of him: Matt. 7, 23. I know ye not. But to know God after this manner, seeing it profiteth nothing, the holy Scripture doth oftentimes so reject, as it vouchsafeth not once to give it the name of divine knowledge, and saith, that GOD knew not the wicked, Rom. 1, 20. seeing they were such manner of men. 6 Neither is it in vain that God doth endue the ungodly with this kind of knowledge. In 1. Sam. 5, verse. 7. For verily Aristotle teacheth in his Rhetorics, that it is a goodly testimony, whereby our affairs are allowed of our enemies. Wherefore it is an excellent thing to hear in the first book of Samuel, how the Philistines, being the most grievous enemies of the God of Israel, confessed and pronounced his power to be so great, as they were not able to abide it: neither yet sought they out the natural causes of the diseases, wherewith they were afflicted: when nevertheless the causes be natural, both of the piles, hemerods; and fluxes. But when they saw, that they were altogether, and at one time troubled with one kind of disease, they straightway believed, that they were oppressed by the hand of the GOD jehova: and so God enforced them against their wills to confess his name. In like manner Pharaoh, who after he had been diversly plagued, at the length cried out: Exod. 9, 27. I have sinned against the Lord, and against you: make ye intercession to God for me. Nabuchadnezar and Darius, Dan. 3, 95. and 6, 25. after they had well considered what God had done unto Daniel, did notably confess him to be the great God: and by their proclamations under a most grievous penalty, forbade that any should blaspheme or speak evil of his name. And julianus the apostata, although otherwise most wicked, yet was constrained at his death to acknowledge the power of Christ, in saying: O thou Galilean, thou hast gotten the victory. And the very devils were driven to the same confession, when they testified and cried out, Matth. 8, 29. that jesus Christ is the son and the holy one of God; and acknowledged that he came to destroy them before the time: and confessed that they well enough knew Christ and Paul. By the same reason it is evident, Acts. 19, 15. that the ark of the Lord was not taken by the Philistines unprofitably: The fruit that came by taking of the ark. and that the jews were carried away captives into Babylon, even to the intent that some worship and knowledge of God, might at the leastwise for a short season shine among foreign nations. So that many things which seem grievous and desperate, have oftentimes acceptable ends: but to what end those things will come, before the sequel appear, we cannot perceive. Wherefore we must not judge of the works of God, How we must judge of the works of God. before the last act or part be played. For if we shall guess by the beginning or midst, we shall do no otherwise, than if we would judge of the whole image of Phidias by one of the fingers. Every part of the body must be thoroughly considered before hand, if we be desirous to attain unto the knowledge of the proportion and knitting together of the whole body. Which thing, being oftentimes neglected by us, it followeth, that we sorrow, that we lament, that we dispraise and blaspheme that which we know not. 7 By that victory therefore, and taking away of the ark, the Philistines came by some knowledge of God: although not so great as they were renewed to eternal life. Wherefore we must consider, that God doth two manner of ways offer himself to be beholden of men, to the intent that on the one part, we should look upon his mercy and clemency, & on the other part upon his power and severity. Wherefore the greatest number of the Philistines did feel the power and strength of jehova. For they were vessels of wrath, made fit for destruction. But they did not see the clemency and mercy that came by Christ, and therefore they fled and detested the sight of him in the ark, as from a tormentor and cruel judge: and for that cause they did not turn themselves. They drove the ark from them, neither did they receive the true worshipping of God, forsaking their idols. Thus also, when Christ came into the world, bringing salvation unto men; the devil, which felt his power and might, withstood him, saying: Matth. 8, 34. Why art thou come to destroy us? And the Gergesenites, when they had after a strange manner lost their swine, they neither received nor worshipped Christ; but they meeting him, desired him to departed out of their coasts. Some writ, that the countenance of God is of two sorts, to wit, the one cheerful and amiable, which he offereth to the godly: and the other terrible and fierce, wherewith he is seen of the wicked. But it is no need to imagine that God hath towards us two faces, or two heads. He is always the selfsame God, and carrieth one manner of countenance, although he be not always perceived of all men alike. For the faithful behold him one way, and the unfaithful another way. 8 But they that be endued with this kind of knowledge Paul affirmeth to be inexcusable, In Rom. 1, verse. 20. the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, Not able to answer for their faults. God undoubtedly did not to this end reveal these natural knowledges, God revealeth not himself, that we should be inexcusable, but that followeth through our own default. If by our strength we cannot perform the law, how are we inexcusable? but this came to pass through our default. Howbeit that which Paul speaketh here, seemeth to be repugnant to those things which are oftentimes mentioned, when we dispute of works and grace. For if it be true that we cannot of our own strength and free will fulfil the law which we know, how shall these men be said to be inexcusable? For if that which we say be true, they might easily be excused, that they in very deed knew this law by a natural light, but that they wanted strength to fulfil so much as they knew, and therefore they seem not to be inexcusable. But entreateth only of that excuse which might be alleged of ignorance. What manner of excuse Paul here speaketh of. here Paul For that which is now brought in as touching weakness, this would not the ethnics have pretended. For they attributed all things unto free will: wherefore they would not have said that they were destitute of strength. Only this remained to excuse themselves by ignorance, which defence since Paul hath cut from them, it only remaineth, that by their own judgement, they should be said to be inexcusable. But, and if they had said, that although they knew what behoved them to do, yet that they were weak, this is it that Paul laboureth to conclude: namely, that the knowledge of the law of nature made them not the better; because the law, although it be known, yet it cannot alter us, nor give us strength to live uprightly: and that therefore it is necessary for us to fly unto Christ. The ethnics pleaded not for themselves the want of strength. But because he knew that the Gentiles fled not to that excuse, therefore he repelleth that which he saw might easily have been objected; and that is ignorance. Albeit the other excuse also, as concerning the weakness of strength, was not worthy to be admitted. The excuse also of weakness is not to be admitted. For that weakness came by our own fault, that is, by sin. Besides this, they could not have been excusable, because even that little that was in their power; namely, as touching outward actions, they performed not according to their knowledge. For we are not so destitute of strength by reason of sin, but that we be able to perform many things in outward works, in which these men showed themselves worst of all. Wherefore it is concluded, that they were utterly without excuse. Neither might they plead, that they were enforced against their wills to do those sins that they did. Wherefore seeing they did evil, both wittingly and willingly, they had no excuse. Neither is it to be thought, that God granted unto them this excellent knowledge, to the end that they should be inexcusable; for that ensued by their own fault. God used their wickedness to his own glory. When as otherwise the providence of God turned their wickedness to the setting forth of his glory and righteousness. Thus much they profited through their sins, that the doctrine and knowledge, which they obtained, further them to judgement and condemnation. Whereby we learn, We must not desist from teaching, though men seem not to profit thereby. This profit comes by true doctrine, that thereby the wicked condemn themselves. that we ought not to be feared away from teaching, though we see that men béecome nothing the better: forsomuch as the selfsame thing happeneth unto that doctrine, which God himself ministereth unto us. This commodity at the leastwise will arise thereby, that if men will not be converted by God, they shall be condemned by the testimony and judgement of themselves. And this seems a thing that God most of all would: namely, that he might be justified when he condemneth and punisheth. The doctrine that judas the traitor received of Christ did thus much profit him, that at the length he condemned himself, Matth. 27, 4. saying; I have sinned in betraying the innocent blood. For to this pass are the wicked driven, that at the length they are condemned by their own judgement. And they which should have taken profit by the doctrine, are grievously hurt by the same: as we read in the prophet isaiah the sixth chapter, when it is said: Esaie. 6, 10. Make blind the hart of this people, dull their ears, and shut up their eyes, lest peradventure they should see, hear, & understand, and be converted, and I should heal them. Even so by the words of Moses, Exod. 7, 13. was the hart of Pharaoh ever more and more hardened. In Rom. 1, 18. 9 And the cause why they are inexcusable, is declared in these words: Which withhold the truth in unrighteousness. They attained unto so much truth, as thereby they understood how to behave themselves towards God, and towards their neighbours, and yet withheld they the truth in unrighteousness. The very which thing did the hebrews, as touching the truth, which God revealed unto them by the law. Seeing therefore, that both these hebrews, and those Gentiles have been so grievously punished; what ought men, that be christians in profession to hope for, which withhold to themselves so great a light of the Gospel without fruit? Doubtless they shall become most wretched of all. And the thing itself teacheth, that they which boast of Christ, and live dishonestly, do at the length exceed all men, be they never so wicked, in naughtiness and dishonesty. The truth is after a sort withheld captive in them, In whom the truth is withheld captive. which understand the same, and yet express it not in work and life. And it is bound and tied with the chains of naughty lusts, the which, With what bonds the truth is bound. when they breathe out from the inferior parts of our mind, they darken the understanding, and close up the known truth in a dark dungeon. God doth lighten it in our minds, but through naughty lusts it is wonderfully darkened. We must not think (as Chrysostom warneth us) that the truth of his own nature can suffer any thing. For the truth of his own nature is unchangeable. But what discommodity soever happeneth, The truth suffereth nothing in itself. the same hurteth our mind and soul. Paul in two words toucheth those things, which Aristotle in his Ethics (when he disputeth of the incontinent person) uttereth at large. Aristotle in his Ethics For he demandeth by what means the incontinent person declineth unto vices, since that in his mind he hath a right opinion? And he answereth, that this happeneth, by reason he is too much affected to the particular good, which is objected presently to the sense: by the weight whereof, the better part also is oppressed, so as he giveth place unto the lusts, neither doth he his part in effectual considering of the truth, which before he knew. Ovid of Medea. Which also the Poet affirmeth of Medea, I see the best, which I allow; But yet the worst I do ensue. All this doth Paul teach us, when he saith, that The wicked withhold the truth in unrighteousness. The truth doth always as much as can be, endeavour to break forth into act, but it is hindered by concupiscence or lust. And this is it which is written in the first book of the Ethics: that the best part of the soul doth always exhort and provoke to the best things. The better part of the soul exhorteth to the better things. For so hath God and nature framed us, that the thing which we know, we desire to express in act: which being not done, we are reproved by our own judgement. And herein appeareth the wonderful force of the conscience, which in the more grievous sort of offences, can never be perfectly settled. 10 To withhold the truth in unrighteousness, is properly to refuse the calling of God, which continually by his truth, calleth us back unto himself. Wherefore it shall be very profitable for us, if, whensoever we have attained unto any truth, either through study, or observation of things, we reckon straightway with ourselves, whereunto God calleth us through that truth, which he layeth before our minds. By this word unrighteousness, the Apostle understood generally whatsoever sin we commit, either against God or against men. Wherefore Paul speaketh of that truth, which is naturally engraffed in us, & also of that which we attain unto by our own study. For either of those instructeth us of most excellent things touching God. Neither is the unrighteousness which we commit, able to blot it out of our minds. Which thing nevertheless the Academical philosophers endeavoured to teach, The error of the Academics. seeing they earnestly affirm that there can be nothing certainly taught by us: and so would not have us to embrace any thing, as being sure thereof that it is true, but would have us account all things as uncertain and doubtful. Likewise the Epicures go about to pull out of our minds those things, The error of the Epicures. which by a natural former conceit are printed in our hart● concerning God. And yet neither of these were able to bring to pass that, which they endeavoured. For will they, nill they, these truths remain still in the minds of men, Whether truth be stronger in itself, as it is laid hold on by faith, or as it is engraffed by nature. Wherein the difference consisteth. but (which is to be lamented) they are withholden in unrighteousness. 11 Perhaps thou wilt demand how it cometh to pass, that the truth which we have by faith, is of more strength to break out into act, than is the truth, which we naturally perceive. This undoubtedly cometh not for this cause, that one truth by itself, and severally understood, is of more force than another. For truth on both parts hath the selfsame nature; but the difference cometh by the mean and instrument, whereby the same is perceived. The strength of nature is corrupt, feeble, and defiled through sin: and therefore the truth, which it taketh hold of, it hath not effectually. But faith hath joined with it the inspiration of God, and the power of the holy Ghost, and therefore it taketh hold of the truth effectually: wherefore the diversity is not in the truth itself, but in the mean and instrument, whereby we embrace the same. Hereof it cometh, that there we be changed, but here we remain the selfsame that we were before. Sundry examples of apprehension of the truth. Matt. 19, 22. Of which thing we have a clear testimony in the Gospel. Christ set forth unto the young man what he should do to obtain salvation, the which he hearing, was not persuaded to give place, but went away sorrowful. He trusted unto natural strength, and therefore demanded of the Lord what he might do to obtain eternal life. But contrariwise, Matthew so soon as he heard of his calling, Matth. 9, 9 embraced the same with so great faith, as leaving his money and customership, he straightway followed Christ. And Zacheus, otherwise a man greedy of gain, Luke. 19, 6. when he had heard of the Lord, that he would turn in unto him, he not only received him into his house with a glad hart; but also offered immediately to distribute half his goods to the poor, and to restore fourfold to those whom before he had defrauded. Wherefore the whole difference consisteth in the power, whereby the truth is taken hold of: Many more things are revealed unto us by the scriptures, than we know by faith. which must not so be understood, as though we affirm, that we have not more truth revealed unto us by the scriptures, both of the old testament and new, than we do naturally know. Only we have made a comparison between the selfsame truth, when it is naturally known, and when it is perceived by faith. Out of the preface upon Genesis. 12 And forasmuch as God may be known of us three manner of ways; the first is deferred unto another life. Which way when Moses desired, it was said unto him: No man shall see me, and live. Of the second did Paul make mention unto the Romans: For the invisible things of God, Rom. 1, 20. etc. Last of all, we perceive him by faith, whereof mention is oftentimes made. But in the first to the Corinthians they are both compared together, 1. Cor. 1, 21. and the one showed to be but smallly profitable, as it was showed in the epistle to the Romans. But in Genesis, when as Moses expresseth unto us the workmanship of the world, How God may be known by the workmanship of the world. he showeth things whereby we may pick out the invisible knowledge of God. But this way leaneth altogether upon faith: for except we believe the words of God, we shall obtain nothing. Wherefore it is written unto the hebrews: Heb. 11, 3. By faith we understand that the worlds were made. Wherefore in beholding the creatures of God, let us always put to the strength of faith, if we will not lose our labour, and busy ourselves to our own hurt. As for these invisible things of God, which we perceive, they are innumerable; but they are all drawn to three principal points: his power, his wisdom, and his goodness. The greatness of the things brought forth, the making of them of nothing, and the sudden making of them by the commandment of his only word, do infer his most mighty power. But the workmanship, the form, the comeliness, and the singular disposition of them, do testify the wisdom of the maker. The profit which we gather of them, declareth how great his goodness is. Of so great importance it is, that we should comprehend this creation of the world by faith, as even the articles of our belief have their beginning hereupon. For this being taken away, neither will the first sin be extant; the promises concerning Christ will fall, and all the strength of religion will be overthrown. And seeing that all the articles of the faith are certain rules and principles of our godliness among them all, this is reckoned the first in order: the which, since we must learn by the revealing of God, as we must also do all other, not by the feigned devices of satan, or precepts of men, we must first speak of all these things, before we come to the creation itself. 13 In the holy scriptures we have a knowledge of God contemplative, In the preface of the commentaries upon Aristotle's Ethics. and that which consisteth in action. Among the philosopher's actual contemplation goeth foremost, but in the holy scriptures contemplative hath the first place: insomuch as we must first believe, Of contemplative and actual knowledge. and be justified by faith; afterward follow good works, and that so much the more and more abundantly as we be renewed daily by the holy Ghost. So doth Paul show in his epistles: for first he handleth doctrine, afterward he descendeth to the instruction of manners, and to the order of life. So likewise the children of Israel were first gathered together under the faith of one God the saviour. Afterward in the desert they received laws which served unto actual knowledge. And in the table of the ten commandments the same order is observed. For first he saith, I am the Lord thy God: which belongeth to faith or speculative knowledge. Afterward follow the precepts, which belong unto the works required by God. Why theological contemplation goeth before active. The cause of this difference is, that men's contemplations are gotten by searching out, and by the endeavour of meditation, and therefore moderate affections are necessary. But those things which we believe, are received by the inspiration of God: so that we need not those preparations. And in man's reason it behoveth men first to do before they be justified. But the order of divine sanctification is far otherwise appointed: for first we believe, afterward we are justified, then by the spirit and grace the powers of our mind are repaired, and then follow just and honest deeds. Moreover, the end of philosophy is to obtain that blessedness or felicity, which may here by human strength be obtained: but the end of christian godliness is, that in us should be repaired that image, whereunto we were made in righteousness and holiness of truth, that we may every day grow up in the knowledge of God, until we be brought to see him with open face as he is. We can not in Aristotle's Ethics hear of the remission of sins, nor of the fear and confidence of God, nor of justification by the faith of Christ, and of such like things. For these things are opened by the will of God, which can not be gathered by natural knowledge through any of the creatures. How one self thing is taught one way by divinity, and an other way in the Ethics. Neither do I deny, but that it happeneth oftentimes, that the selfsame things are commended in Aristotle's Ethics, which are commanded in the holy scriptures; but then are those things the selfsame in matter, and not so in form, properties, and beginnings: for the respect in those things is divers, the properties divers, and the beginnings are not all one. Even as the matter of rainwater, and of any fountain is all one; but the power, property, and originals, are far divers: for the one cometh by the heat of heaven, and by the clouds and coldness of the middle region of the air: but the other is brought forth from the passages of the earth, and from the sea, and is so strained, as it becometh sweet: or else (it so happeneth) by conversion of the air into water, through the coldness of the place where the fountain ariseth. Even so those things, which a Christian doth, he doth them by the impulsion of the spirit of God. Those things which the philosophers do, according to moral precepts, they do them by the guide of human reason. The philosophers are stirred up to do those things, because they so judge it to be honest and right: but the Christians, because God hath so decreed. Those do think to profit and make perfect themselves: these, because the majesty of God must be obeyed. Those do give credit to themselves: but these give credit to God, and to the words of the law which he hath made. Those seek the love of themselves: these, are driven by the love of God alone. And of this manifold difference it cometh to pass, that one and the same thing, as touching the matter, doth please God, and by his judgement is condemned. Which knowledge is preferred above other So now we see that the speculative knowledge is preferred above the active. For doing is ordained for contemplation, and not contrariwise. And no man doubteth, but that that which is ordained for another thing, is less honourable than it. But it is objected, that the contemplative kind doth belong unto action; therefore indeed we behold nature, that we may make much of the author thereof; and therefore we seek to know God, to the intent we may worship him. And our divinity is for this cause by some called actual. Howbeit these men, reasoning after this manner, are exceedingly deceived. For no science is therefore called actual, because the work attaineth unto that knowledge, except the selfsame thing be performed which was first known. When we behold nature, and the heaven, although we obtain thereby a worship and love towards God; yet such a knowledge must not be called actual, because that is not brought to pass which we behold. For there is no man that can make nature, and heaven, and other works which follow thereof: accidentally they are said to behold them. For not all men, which behold these things, do love and worship God; nay rather they be oftentimes most far from him. Again, the works which follow that knowledge, and also our divinity, have respect unto this; that we may know God more and more, until we shall behold him face to face, in the kingdom of heaven. And Christ our saviour confirmed this opinion, saying: john. 17, 3. This is eternal life, to know thee the only true God, and jesus Christ whom thou hast sent. The third Chapter. Concerning prophesy; out of the first of Samuel, the 19 Chapter, verse 33. seeing therefore that God would be known unto men by prophesy, I thought it not from the purpose to speak somewhat thereof. And that I may do it the more briefly and plainly, A distinguishing of this question. I will first show what is meant by this name or word prophesy: then what are the causes of it: next the definition: and lastly, the properties and effects. As touching the name of prophesy: What is meant by the name prophesy. A prophet is in the Hebrew tongue called Navi: which noun cometh of the Hebrew verb Bo, that signifieth to come. And it is in the passive conjugation Niphal. Look in the fourth part, cap. 1. art. 8. Khimhi doth interpret prophesy to be a certain faculty received from GOD. For prophets do suffer a certain breathing on them, and instinct from God: and that word doth signify sometime an interpreter or messenger. And a prophet is called sometimes in Hebrew Roe (that is, a seer:) sometimes Chose, (that is, a watchman:) & sometimes Isch Eloim (that is, a man of God:) as in the first of Sam. the 9 chapter, Sam. 9, 10. and first of Paralipo. the 29. In the Greek he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to foretell: or as some rather will of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to show. Whereupon among the Latins, temples are called Phana: and as Festus Pompeius thinketh, the bishops of the temples were called prophets. There were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, interpreters, which did service to the greater prophets. They were also called among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among the Latins mad men are called Fanatici: yet further, they were called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to stir up and drive forward. They were called in Latin Vates, as some suppose, of speaking, although there were that thought otherwise. A prophet is he, which being stirred up by the spirit, foretelleth things to come. The causes of prophecy. The matter of prophesying. prophesy is used about things past, present & to come. Acts. 5, 3. 2. King. 5, 26. 2 Now that we may also speak somewhat of the causes: a prophet is occupied about heavenly and hidden matters. Sometimes he seeth the things that be present: as Peter did of Ananias and Saphira: and Elizeus of Gehezi (saying,) Was not my spirit present with thee? Sometime he seeth things that are past: as Moses concerning the creation of the world. For as touching things to come, no man doubteth, (but he foreseeth them.) Also they which expound other men's prophecies, are prophets. A prophet is an interpreter of the word. For so was Aaron said to be the prophet of Moses unto Pharaoh: and the expounders of the holy scriptures are called prophets. Also it belongeth to the office of a prophet to pray unto God: wherefore Paul saith, that every man praying or prophesying, etc. And in Genesis, 1. Cor. 11, 4. God answereth Abimelech concerning Abraham, Gen. 20, 7. when he had taken his wife from him: Give him his wife again, for he is a prophet, A prophet must pray for others. and shall pray for thee. And Paul in the first Epistle to the Corinthians the 14. chapter, setteth forth more at large the office of a prophet. When ye come together (saith he,) every one hath a psalm, 1. Cor. 14, 27 or hath doctrine, or hath revelation, or hath interpretation; let all things be done to edifying. They may also make hymns and thanksgiving, and exhort the people. For Paul saith: He that prophesieth, speaketh doctrine, Ibidem. 3. exhortation, and consolation. Which faculty pertaineth to the mind and power of understanding. And a prophet differeth from a priest, Wherein prophets differ from priests. in that a priest should not only exhort, teach, and comfort; but also minister holy services, which thing a prophet may not do. Besides, the priests were of the tribe of Levi: the prophets were of other tribes. Moreover, the priests might err, & often did err; but the true prophets, in that they were prophets, could not err. Indeed they sometimes added somewhat of their own, but therein they were not prophets. lastly, the priests were chosen only by succession, and had an ordinary ministery: but the prophets were sent by an extraordinary means according to the will of God. 3 The form (of prophesying) is the revelation of God. The form of prophesying. For he that declareth natural causes and arts, and sciences, is not a prophet. And so a prophet is distinct from a doctor or teacher. Wherein a prophet differeth from a teacher. For doctors, although they be instructed in the gifts of God, to teaching, persuading, & comforting; yet they get those things by exercise, instruction, study, and labour: but prophets are taught by no other means than by the only revelation of God. Howbeit, such prophets as are thus taught of God, although perhaps there be some now a days in the church, yet I think there be not many. But at the very beginnings, More prophets when the church began than now. when the church began to spring up, God raised many prophets. For when men were converted from Greekish gentility unto Christ, and were altogether ignorant and unskilful of the holy scriptures, Look in the 13. art. it was needful that God helped them by such revelations: but now that all places abound with books, and teachers, there is no need of the help of prophets. For the jews did only look for Christ to come, he is now come: wherefore we have no need of other prophets. Besides, they were not so instructed in the holy scriptures. For at the beginning they had the law, and nothing else. Then came Samuel and other prophets, which made all things full and whole. Now there is scripture enough everywhere. Finally, they were always curious searchers of things to come, and prone to idolatry: therefore lest they should run unto sorcerers and soothsayers, Deut. 18, 15. GOD promised that he would give them a prophet from among their own brethren. Acts. 3, 22. This doth Peter by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly transfer unto Christ. But in very deed, God evermore cared and provided, that they should not be without some prophet of their own number. But in our days that gross idolatry is taken away. Chrysostom. Chrysostom upon Genesis saith, that the sins of men have brought to pass, that no such rare & pure spirit can dwell among us: which reason doth not much move me. For when the people did most grievously offend, God did ever stir up his prophets. The end of prophesying, as Paul saith, is to edify: The end of prophesying. that is, to bring us to eternal felicity: but that is not perceived by man's judgement. For neither eye ever saw it, or ear heard it: wherefore it was needful to have it showed in a more hidden sort by prophets. But they could not open it, unless they themselves understood it; neither could they ever understand it, unless they were admonished by the inward spirit of God. The efficient cause. For otherwise they would be as ignorant in those things which are done by nature, as other men be. The spirits that stir up prophets, are sometime good, sometime evil. 4 But now that spirit, wherewith they be stirred up, is sometime good, and sometime evil. For as God doth edify the church by his prophets: so the devil apishlie counterfeiting God, subverteth it by his prophets. There was never any heresy that boasted more of prophecies, than did the Montanists. For they accounted their Prisca and Maximilla, being rich and wealthy women, for prophetesses. The idolaters foretold some things that were true, & the more easily to deceive, did mingle them with falsehoods. But thou wilt say, Why God suffereth the evil men to foretell true things. Augustine. Why did God suffer them to speak true things? Augustine in his 14. book De trinitate answereth, Because they were both sins, and the punishments of sins: and they had deserved to be given up to lies, and strong delusions, as Paul saith to the Thessalonians. And God saith, 2. Thes 2, 11, & Ezec. 14, verse. 19 that If a prophet be seduced, I have seduced him. And Augustine against julian saith: Augustine. The devils report true things even of Christ, because God will by all means maintain the truth, both to the comfort of the godly, and condemnation of the wicked. But such kind of witches are now forbidden by the laws of princes, Laws of princes against witches. as appeareth in the Code De maleficis & mathematicis. Howbeit because none shall be deceived, they are not called Mathematics in that place, which do foreshow any thing by the stars, or speculation of natural causes: but such as under the name of Mathematics uttered for gain curious arts and enchantments: which kind of people the Emperor Constantine commanded to be burnt. But the good spirit is sent in by God, which when the heathen knew not, they called it fury, and distraughting of the mind. Plato in his dialogues Phaedro and jove, Prophetical fury. saith, that poetical fury is one mystical, another foretelling of that which should come, and another divine. Now concerning the original of prophesy, it is certain, that as touching the time thereof, the same was first in Adam: Gen. 2, 23. For thus did he say: This is now bone of my bones. The original of prophesy. jude. 14. After him preached Enoch, which was the seventh from Adam, as it is written in the Epistle of jude. Then succeeded Moses and Samuel. But thou wilt say: If prophesying be so ancient, why doth Peter on this wise say in the book of the Acts: It is written in the prophets, Acts. 3, 24. from Samuel, and thence forth? I answer, that Peter had first made mention of Moses: then he maketh Samuel the head or chief of the prophets, Samuel chief of the prophets. because he had made very famous the order of the prophets. lastly, because nothing was written of any prophet before Samuel. 5 Chrysostom in his second homily upon these words of isaiah, Chrysost. I saw the Lord sitting, Esaie. 6, 1. setteth forth (although not very exactly) a definition of prophesy. Prophesy, saith he, Prophesy defined. is nothing else but a declaration of things to come. And upon the prologue of Paul to the Romans, he saith, that the holy men did not only prophesy by writings and words, but also by deeds: Prophesy by deeds. as Abraham did in the sacrifice of his son: and Moses in the brazen serpent, and all the people of Israel in eating of the passover. But a fuller definition is this: prophesy is a faculty given unto certain men by the spirit of God, without teaching or learning, whereby they are able certainly to know things heavenly, high, and secret, and to open the same unto others for edifying of the church. Here this word faculty is the general word to prophesy, which may be referred to natural power: not that the same power is natural, but that it may make men apt, as natural power doth, whereby they may be assured of their knowledge. Which I therefore added, because they that utter those things which they themselves understand not, be rather mad persons, than prophets. The other parts of the definition may easily be understood by those things, which we spoke concerning the causes. 6 But heavenly inspiration was not communicated to all the prophets alike. Degrees of prophets. For some saw more, and some less. In the 12. of the book of Numbers God saith, Num. 12, 6. that he did insinuate himself to other prophets after divers fashions, but that he presented himself unto Moses mouth to mouth, and face to face. Deut. 34, 10 And at the end of Deuteronomie it is written, A comparison between Moses and john Baptist. Matt. 11, 11, that after Moses, there was never the like prophet. Which yet must be understood of the time before the coming of Christ. For otherwise by the testimony of Christ himself, john Baptist was greater than Moses. For (saith he) Among the children of women there arose not a greater than john Baptist. For other prophets foretold that Christ in time would come, but he with his finger showed him to be present and conversant among men. We may also, although somewhat rudely, thus distinguish the degrees of prophecies, if that we call one, an oracle, another a dream, and an other a vision. An oracle is, What is an oracle, a dream, & a vision. when by the voice of God himself, it is told what we should do. So was Abraham warned by a voice from heaven, that he should not kill his son. As for the manner of dreaming, there is no need of examples, Of these things read more in the next place. they are plentiful in every place of the holy scriptures. A vision may be in three sorts: either when true things be discerned by an infused light, and by the mere understanding: or else when besides that light, images also are described, and that either in the mind: Zach. 1, 18. and 4, 2. jerem. 1, 13. as when Zacharias saw the horns and the candlesticks, and jeremy the pot: or else in the eyes and outward sense, as was that hand, spoken of by Daniel, which appeared on the wall: and as that, Daniel. 5, 5. when angels were seen to talk with men in bodily shape of men. A difference in prophesy according to times. And in prophecies there is a difference of times. For some were before the law, as were those of Abraham, Noah, Enoch, and Adam: some in the law, as of Moses and others: some in the gospel, as the prophecies of many holy men in the primitive church. And this gift God denied not even to women. For we read of Marie, Women prophets. Deborah, and Olda, that were prophetesses, besides other women. And in the beginning of the primitive church, the daughters of Philip, and other godly women, did prophesy. And Paul saith, that a woman praying or prophesying, 1. Cor. 11, 5. should cover her head. But here, How women may prophesy, they being forbidden to speak in the church. 1. Cor. 14, 34 by the way, ariseth no small doubt. For if at that time it were lawful for a woman to pray and prophesy openly, why doth Paul writing to the Corinthians, and to Timothy, admonish that a woman should not speak in the church. These two saiengs, although they may seem somewhat repugnant, yet may they divers ways be reconciled. Some think that Paul meaneth that a woman prayeth and prophesieth, when she is present and heareth public prayers and prophesiengs in the church, directed by some godly and learned man. Others suppose that two errors crept into the church of the Corinthians, even so soon as the same church began; the one, that women should prophesy openly; and the other, that they should do it bareheaded. And they think that Paul confuted the first error in the 11. chapter to the Corinthians, 1. Cor. 11, 5. and the other in the 14. and in the 2. to Timothy: 1. Tim. 2, 11. and that so Paul altogether forbiddeth that either of them should be done in the congregation. Other some understand those words of Paul as touching the ordinary ministery, which by no means must be permitted to a woman: but that by an extraordinary means it is lawful for women sometimes to prophesy, as it was unto Marie, Deborah, Olda, and others, of whom we spoke before; the which if it do happen at any time, they say that Paul warneth that a woman should have her head covered. Others think that women are quite forbidden by Paul to prophesy openly: but that it is lawful for them to do it privately, so they cover their heads. But howsoever it be, it importeth not much: our purpose is only to teach, that God doth sometime impart this gift unto women. Prophet's must not diminish the word, nor add to of their own. 7 But above all things, prophets must beware that they corrupt not, nor that they add not, or diminish any thing. For some, otherwhile having received the illumination of God, do add over and beside of their own. In the Acts certain holy men lightened with the spirit of God, said, Acts. 21, 4. and 10. that many grievous afflictions were prepared for Paul at jerusalem. And this in very deed they spoke truly: but they added other things of their own. For they gave counsel unto Paul, that he should not go to jerusalem; which thing they had not of the holy Ghost. Good prophets ought not so to behave themselves. For if they will mingle their own wisdom with the oracles of God, they may easily both be deceived themselves, and also cause others to be deceived. Besides this, Prophet's must not be corrupted for favour or reward. Num. 22, 23. the prophets must take heed, that they suffer not themselves to be corrupted either by money, or favour; as we read that Balaam did. For they which so do (saith Jerome) are not prophets, but diviners: As when Logic is corrupt with errors, and Fallaxis, it is no longer Logic, but Sophistry. For they which may be hired to speak in favour for reward sake, be rather the divinors of idols, than the prophets of GOD: and if they bear any office in the church, they will soon infect their auditory with errors: and so both shall be cast headlong into the ditch. Further, they must endeavour themselves, by their life and manners, to win credit to the word of God. By their life they must win credit to the word. Matth. 3, 4. 2. Kings. 1, 8. A fond imitation of Elias & john Baptist in apparel. This is thought by some to consist in apparel: and so they will imitate Elias and john Baptist, and be apparelled in camels hear, and we are girdles of leather. But this did the prophets by the instinct and warning of God, to draw the people unto God by wondering at them. Contrariwise, there be some which will abound in pleasures and excess: and this we read in the Ecclesiastical history of Prisca and Maximilla, for they used painted colours, and all kind of niceness. Prisca. Wherefore a certain mean way must be used, for offence may be committed on both sides, aswell in excess, as in homeliness. 8 But thou wilt say, How good prophets are known from bad. Look after in the fift cha. art. 10. Also in the fourth part chapter 4, art. 7. Deut. 13, 1. and 18, 21. Seeing there be some good prophets, and some bad; by what mark may the one sort be discerned from the other? Forsooth not by garments and apparel of the body. There be certain other more sure tokens showed us in the scriptures. God saith in Deuteronomie, that these be two sure arguments of a good prophet. The first, if he lead not away the people to idolatry, and strange gods: secondly, if it certainly come to pass whatsoever he foreshoweth. The one of these, which concerneth idolatry, Sometimes the predictions of true prophets happen not. is undoubted and certain; but of the second some doubt may be. For sometimes the foreshowings of the true prophets have not come to pass. isaiah did prophesy that king Ezechias should die of that disease whereof he was sick: and jonas said, Esaie. 38, 1. jonas. 3, 4. that within forty days the city of Ninive should be destroyed, and yet neither of these things came to pass according to the prophesy. Here the answer may be, that those saiengs were not prophecies, so much as they were threatenings: and that the prophets did foresee those effects according to the causes: and when the causes were changed, it was no absurdity that the effects changed also: In 1. Sam. 2, 34, & In 1. King. 13, 17. and in this book, part. 4. ch. 4. art. 8. 1. Sam. 10, 2 and therefore the prophets cannot be reproved as liars. But that place of Deuteronomie is not to be understood of threatenings, but of other prophecies. Such is that which Samuel foreshowed unto Saul, that he should meet two men by the way, and take of them loaves, and that afterward with him should meet a company of prophets. Such also was that which Gedeon received as touching the dry and dewy fleece. judg. 6, 36. And such was that which was foretold to Marie: Luke. 1. namely, that her cousin Elizabeth should conceive. Other tokens hath Chrysostom noted upon the 12. chapter of the first Epistle to the Corinthians, Chrysost. upon these words, 1. Cor. 12. When ye were Gentiles ye were carried away to dumb idols. There he saith, that the prophets of the idols had two certain tokens to be known by. The devils prophets fared like mad men. For first, when they were possessed with the evil spirit, they were vexed with undecent gestures, as men ravished out of their wits. Further, they understood not themselves whatsoever they said. For the proof whereof, he allegeth the testimony of Plato; namely, that they spoke goodly things, but understood not themselves. justinus Martyr. justinus Martyr in the end of his sermon against the Gentiles, saith, that these words be in a dialogue of Plato, Plato. which he entituleth Menon, the which Chrysostom writeth not of, but he addeth two things which seem repugnant one to the other. The Sibyls. For he praiseth the Sibyls, as though they had spoken by the motion of the holy Ghost, and as though their prophecies were certain preparatives to the reading of our prophets. But he saith that their verses were corrupted by the writers; and that when the vehemency of their spirit was assuaged, and they come to themselves again, having forgotten what they said, could not correct them. But that is not like to be true, if they had been stirred up by the spirit of God. First Chrysostom saith, that the devils priests were wont to be moved with scarce honest gestures. And he citeth an old poet, The unhonest gestures of the profane poet. wherein this is written: Unloose ye now the king, for a mortal man can no longer contain God within him. Whereunto that is like which is written by Virgil: Dame sybil mumbling made, and struggling strong withstood the charge, If haply so she might the gods enforsing shake from breast: But he prevailing still, with more and more her spirit oppressed: Her hart, her raging mouth, he taming stayed, and fixed fast. 9 Also the devil doth oftentimes drive his prophets to hang themselves: Prisca and Maximilla hung themselves. as he did Prisca and Maximilla, of whom we spoke before. In like manner, the priests of Baal did bore themselves with small pikes. And the French Sibyls did geld themselves. And Chrysostom addeth as touching Pythia, that she was wont to sit upon a thréefooted stool, and to let in the devil into her by her dishonest parts, & from thence to give her answers. And it is no marvel: for the devil is a tyrant, and maketh men to behave themselves shamefully: so that they cannot tell what to do or say. But the holy Ghost useth his prophets after an other sort. Nay rather (will some say) God doth also compel his prophets. Whether God doth compel his prophets. Exod. 3, 11. jonas. 3, 11. jerem. 1, 6. For Moses, jonas, and jeremy, did first shun the office of prophesying when it was offered them: yet were they compelled against their wills to prophesy. It is true that these holy men did first strive against it, but afterward being persuaded by the holy Ghost, they took upon them the function. For they were not so brought to the executing of God's messages, as though it had been quite against their wills. But the devil compelleth and haileth his prophets by violence. He maketh their tongue to run at random, he wresteth their eyes, and tosseth their whole body after a loathsome manner. On the other side, Whether the inspired of GOD know not what they say. john. 11, 49. Daniel. 2, 1. Gen. 41, 1. one may say, that Caiphas foretold unwares he witted not what, because he was the high priest for that year. And that Nabuchadnezar and Pharaoh foreshowed by their dreams, such things as themselves understood not. I answer, that those were no full prophecies, but only unperfect. For in the definition we said, that a prophet must be able both to understand, and expound his prophecies; for they be given for the use of the church, which use is not at all, unless there be understanding. Thirdly, thou wilt say also, Whether they know not what they do. 1. Sam. 19, verse. 23. Read part 1 Cap, 4. Art, 16. Man's flesh is terified at the presence of God. Dan. 10, 8. Apoc. 1, 17. Matth. 17, 6. Num. 24, 16. that Saul lay naked a whole day and a whole night. I answer, that the flesh of man is terrified and weakened, at the presence of the Godhead: yet that the holy Ghost doth neither corrupt nature, nor yet disfigure the body of man. In deed all the strength and power of man doth fail, and is weakened at so great a majesty, For so did Daniel: so did john in his revelation fall prostrate to the earth. And so did Peter, john, & james, being astonished at the transfiguration of Christ, fall down flat. And Balaam calleth himself, A man falling with his eyes open. And yet were not these men enforced to uncomely and dishonest gestures. 1. Cor. 14, 32 Whereas Paul saith, that the spirits of the prophets are subject to the prophets; that he added, lest the prophets should be at any contention among themselves, and should hinder one another; or lest that any one should say: He could not wait till another had done. Paul addeth an other note in the same place: None (saith he) can say, the Lord jesus, 1. Cor. 12, 3. but in the spirit of God. And no man speaking in the spirit of God, defieth jesus. These be assured tokens both of a good prophet, and of a bad. Nevertheless it is not sufficient to confess the Lord jesus in words, but it must also be done in true faith. Augustine in his commentaries begun upon the Epistle to the Romans: There be found (saith he) which profess God in words, but deny him in their doings. Wherefore whosoever professeth the true faith of God, and showeth the same in his deeds and manners, must be accounted for a true prophet. Yet we ought not to deny, Evil men sometime prophesy true things. but that evil men also do sometimes foreshow true things. Such be they which shall say in that latter day: Have not we cast out devils, Matth. 7, 23. and wrought many miracles in thy name? And generally we may conclude, that whosoever confesseth jesus Christ, A general rule to know true prophets. of what manners soever he be, so he lead us not away from the faith, the same is to be esteemed for a prophet of God. For God can use the works even of evil ministers, in showing forth his glory, so they keep themselves within the prescript of faith. For this is it indeed to say, jesus is Christ. For Augustine upon the Epistle of john saith, Augustine. that The very same name of Christ is the knot, Under the name of Christ is contained all the articles of the faith. in the which all the articles of the faith are contained. Because whosoever granteth Christ to be the son of God, must of necessity confess the father and the holy ghost, that Christ was borne, that he suffered, that he died, that he was buried, that he was raised again, & that he was taken up into heaven. Paul to the Thessalonians saith: 1. Thes. 5, 21. Prove all things, & hold that which is good. A little before, Paul had given warning that the prophets should not be despised, & then he added, that their saiengs should be pondered with judgement. For there be some, which if by chance they hear somewhat spoken unadvisedly in a sermon, do straightway contemn and refuse the whole. Other some take altogether as it comes without any choice. But Paul warneth us to take the mean way, he saith: Prove all things, and hold that which is good. In hearing of sermons Paul rule must be followed. In those days there was a discerning of spirits in the church, whereas at this day, there is either none at all, or else very rare; but yet the people ought to make their hearty prayers unto God, that they be not carried away from the truth by false teachers: but in the giving of their voices they must take heed that the best minister be chosen. And because even Homer himself (as the proverb goeth) may be sometime taken napping, therefore must the ministers saiengs be tried and examined by the word of God, and the articles of faith. And prophesy hath a property common with other free gifts, prophesy must be done freely. which is, that it must be given freely. So that they are deceived, who think that the same may be obtained by art or industry, or by I know not what manner of purgations. For Peter saith, 2. Peter. 1, 1. that prophesy proceeded not of the will of man, but that holy men spoke as they were set on by the spirit of God. And Paul saith, that the spirit distributeth to all men, 1. Cor. 12, 11 even as it will: for it taketh hold both of the learned and unlearned, the child & the herdman; as it did of Amos the prophet, Amos. 7, 14. when he was gathering of wild figs: yet it cannot be denied, but that fasting and prayer do help very well. For we know, that Daniel did much chasten himself, and refrained from the king's table, Daniel. 1, 8. being content with pulse. Truly these things do further not a little, prophesying understood for expounding the word of God. 1. Sam. 5, 10. Schools of the prophets. 2. King. 3, 15. howbeit they deserve not the gift of prophesying. But if we take prophesying more largely for the exposition of the prophets, and word of God, it cannot be denied, but that that faculty may be attained by exercise & doctrine. And therefore to that purpose we find, that schools were appointed, wherein the children of the prophets were instructed, and that when Elizeus was disquieted, he called for a musician, to the intent he might recover his right mind. 10 Now let us in a few words declare the effects of prophesy. The first effect is, the edifying of the church. Therefore Solomon saith in the 29. of Proverbs: When prophesy ceaseth, Prou. 29, 18. the people be scattered, and with idleness and loitering be quite marred. For prophesy keepeth men in their duty: wherefore Paul saith; 1. Cor. 14, 3. He that prophesieth, speaketh doctrine, exhortation, and comfort; so that if the ordinary ministration at any time (as it happeneth) be out of course, God raiseth up prophets extraordinarily to restore things into order. Whether prophets be sure of those things which they prophesy. But it may be doubted, whether prophets do surely know those things to be true, which they foretell: yes verily. For otherwise how could Abraham have found in his hart to slay his son, unless he had been assured of the commandment of God. Wherefore in that they be prophets, they be sure of that which they say; I add, in that they be prophets. For as being men they may both err, & be deceived. In Parilip. David told Nathan that he would build up a temple unto the lord 1. Par. 17, 2. Then Nathan the prophet, as if he allowed the king's mind, bade him do that which seemed good to his own eyes; but afterward he received from the mouth of God, that the same work pertained to Solomon: therefore Nathan as man, erred: but God forthwith called him home. This much sufficeth for the effects of prophesying. One only thing I will add. Eccl. 48, 14. It is written in Ecclesiasticus that the bones of Elizeus the prophet did prophesy, because by the raising up of a dead man, Miracles whether they be prophecies. they gave testimony of Elizeus doctrine; but we must not seem to call that a prophesy, for than shall all miracles be prophecies. In Gen. 20. 11 But we see, that Abraham and Abimelech did then prophesy, when GOD appeared unto them, but not as they thought good themselves. So we may perceive that this power of prophesy, is not to be counted an habit, but a preparation, or as they term it a disposition, being in a kind of quality. And the heavenly light, wherewith a man's mind is then lightened, is rather as a sudden passion, as that which may easily be removed, than as a passable quality: and is as light in the air, but not like the light of * The sun, moon, and such like. the celestial bodies: not as a paleness coming of the natural temperature of the body; but as that is which riseth of a sudden frighting of the mind. And now how needful a thing prophesy hath been for mankind, Of what necessity prophesy is. by this it may easily be perceived. For if men were to be saved, it was requisite that they should be justified, and justified we are by faith. Faith cometh by hearing, and hearing by the word of God. But the word is not propounded unto us, except it be revealed to the prophets. Therefore prophesy was as fit for them, prophesying & true faith are not of necessity joined together. Num. 22, 23 as justification is necessary unto us. But there is not so necessary a bond between prophesy & justifying faith, as that every man, that hath attained to the gift of prophesying, is forthwith become a friend of God and justified. We know that Balaam was a wicked man, and yet nevertheless a prophet. And in Matthew there is mention made of certain wicked persons, that in the day of judgement shall object unto the Lord; Have we not prophesied in thy name? Who nevertheless shall hear (Christ say) I know you not. Matth. 7, 23. But this is no marvel, since the same happens in the office of the apostles and evangelists, and other ministers of the church. judas was not in God's favour, and yet nevertheless an apostle, & sent to preach among the rest. And Paul in the epistle to the Philippians, Phili. 1, 16. speaketh of some that they did not preach Christ with a pure mind; but only that they might stir up afflictions to him, whereunto the apostle addeth, that he is glad, so Christ be preached, Ibidem. 28. whether it be in truth, or by an occasion. And why? This is no necessary consequent. Among their reasons alleged, this also may be brought for a cause: namely, for that this gift is granted of the Lord, for the furtherance and profit of others: even as are the gifts of healing, of tongues, and of other such graces. And this doth nothing derogate from the goodness of God: nay rather it doth more plainly show the same unto us, when we understand thereby, that he is so gracious, as he will make even the wicked to serve to a good purpose. Prophesteng is taken for interpreting. Exod. 7, 1. 12 Sometime this name of a prophet is used in the holy scriptures for an interpreter, as in the 7. of Exod. Aaron is appointed to be Moses prophet, that is, his interpreter before Pharaoh. And ye shall find, that the word prophesying in the first of Samuel, is attributed unto Saul, when he being assailed with the evil spirit of the Lord, spoke strange and unusual things (as the Greeks say) by a vehement concitation of the mind. But the children of the prophets were the disciples of great and famous prophets, The children of the prophets. which sometime with their musical instruments & songs, were so stirred up to sing the praises of God, as they spoke some things beyond their wonted manner and custom: so that it easily appeared they were set on by the spirit of God. And that God determined to rule the people of old time by the perpetual industry of some prophet, Deut. 18, 18 The old Israelites were never without a prophet. it may plainly appear by the 18. of Deut. where the cause is alleged, that whereas the Israelits might not endure the sight of God's majesty, they made suit, that he would deal with them by Moses, lest they should die. Which his petition God so well allowed, as he said he would not only then so do, but promised that he would also after Moses raise up a prophet among their own brethren, whom they should be bound to hear no less than Moses himself. The which words, though they be chiefly meant of Christ, as Peter teacheth in the Acts of the apostles, yet are they also to be applied unto those his prophets, Acts. 3, 22. and 7, 37. by whose means God did govern his people after Moses by the teaching of his divine word, and to these it was committed so long to instruct and teach the people in profitable things, until such time, as Christ which is the head, and wellspring of all prophets should come, upon whose coming the former sort ceased. For the law and the prophets endured until john. Matt. 11, 13. That place therefore is meant of the other prophets, as of figures and shadows; but of Christ, as principally: after whose coming there was no more need of their presence. For now have we him, whom they told us of before: who though he be absent in body, yet is he present by his spirit the comforter. And by this means the church may be governed. 13 Yet we deny not, Prophets in the primitive church. Ephes. 4, 11. but there were many prophets in the primitive church. For S. Paul saith; There be appointed in the church, some apostles, some prophets, some evangelists. Yea Paul himself was a prophet, whose Gospel and glad tidings was not brought him by man, Galat. 1. 12. Paul and Peter were prophets. but by mere revelation from Christ. Peter also was a prophet, insomuch as he thoroughly saw the secrets of the hart. Acts. 5, 3. and 21, 9 For he did see what Ananias and Saphira had done secretly. So were Agabus, the daughters of Philip; and they also, which said, that the holy Ghost spoke unto them to separate Paul and Barnabas. Ibidem. 10. But this was then done, because it was needful for the world being otherwise rude, to be driven to Christ by signs. For by these miracles, and chiefly by prophesy, men might be stirred up to the admiration of the Gospel: in like manner as it was done when the law was given to the hebrews upon mount Sina. Further also, because that they, which were first appointed to preach the Gospel, and lay the foundations of churches, could not by man's endeavour & industry learn throughly those things, which concern christian instruction; it was meet that they should perceive these things by spiritual revelation. Wherefore prophets were then thought most necessary, Prophet's are not now so necessary. but now not so. For now the Gospel is spread far abroad: and the church may have many, which by study and pains taking, may learn of the fathers of the church, what maketh for the advancement of the Gospel. Therefore prophesy at this day is not so very necessary, neither yet the gift of healing, the church having now plenty of physicians: neither the gifts of tongues, seeing the church is spread over all nations, and the study of languages flourisheth among all christians: nor yet the power of delivering the wicked unto satan, since the church hath christian magistrates, ready to punish malefactors with the sword. Yet in mine opinion, it is not to be denied, Prophets at this day. but that there be still prophets in the church, although not so famous as in times past. And it should seem, Teachers in stead of prophets. that in the steed of them, there succeed most learned teachers of the holy scriptures, plentifully at this day given us of God. Teachers be no prophets. Nevertheless it cannot be proved by the scriptures, that such be called prophets, unless they, by the inspiration of God, foreshow some secret mysteries, without the earnest endeavour of man's eloquence. Except thou wilt wrest the words of Paul in the first to the Corinthians to that purpose: 1. Cor. 14. and yet thou canst not prove it necessarily. Mark. 16, 17. And although that Christ said, that there should be such gifts in his church; yet he did not warrant that they should continue still for ever: neither have we any promises, that Christ would perpetually adorn his church with such gifts. The fourth Chapter. Of Visions; and how, and how much God may be known of men. Out of the book of judges the 6. chapter, vers. 22. Look before cha. 3. art. 6. NOw the place itself putteth us in remembrance to speak some thing of visions, and in what sort and how much God may be seen of men. But least that this place should be passed over without either method or order, I will set forth certain distinctions, which I think to be needful. And first it is supposed, Distinctions serving to the question proposed. The nature of God is not known by the sense. that the knowledge of God is offered unto the senses or understanding: or else we think that it is granted by nature, either else by some prerogative and revelation, beyond the course of nature. And besides this, the knowledge of the substance, nature, and (as I may say) the very essence or being of God, differeth from that which consisteth of tokens, arguments, testimonies, & signs of the presence of God. lastly, we are to speak either of that knowledge of God, which is expedient for this life; or else of that only, which is looked for in the world to come. Wherefore I will begin with the outward senses: & as touching the knowledge of them, thus I affirm: that the nature, substance, The nature of God can not be known by the senses. and essence of God cannot be reached unto by the senses. Forsomuch as those things which be perceivable by the senses, have no affinity with God, but are a marvelous distance from him; and to say the very truth, the qualities which be of a certain kind, and are numbered among things accidental, do stir up the knowledge of the senses: whereunto since that God, who is most pure, is not subject, it is not possible that he should be known by the senses. And that this is true, it is understood by the certain experience, that every man taketh of his own mind. For it is most certainly true, The error of the Anthropomorphites. that no man hitherto hath by his senses perceived him, and yet the Anthropomorphites persuaded themselves, that God might be known by the senses; for they attributed unto God a terrestrial body: but their opinion is utterly rejected. For the scripture beareth record, john. 4, 24. that God is a spirit; and it maketh a manifest difference between a spirit and a body, when our Saviour saith; Feel and see, for a spirit hath neither flesh nor bones. Luk. 24, 39 And there is no man but knoweth, that a man's body, and the parts thereof cannot consist, or be without flesh and bones. Further, the foolishness of these men hereby appeareth, in that there is not a body to be found that is absolutely pure, simple, and uncompounded. For be it of as equal a temperature as may be, yet it hath parts whereof it is compounded: & that every composition is contrary to the nature of God, the very Ethnic philosophers have perceived. 2 But let us leave these Anthropomorphites and speak of others, whom Augustine maketh mention of, in his epistle De videndo Deo, Augustine. to Paulinus. These men (as the scriptures bear record, and the true catholic faith confesseth) believe that GOD is altogether most pure, simple, and without body; but yet deny not, but that in that blessed state, which we hope for, the saints departed do behold him with their eyes: and therefore they say, that we are deceived, in that we wholly measure the state of the life to come, by those things that we see commonly done and exercised here. Wherefore (say they) although the dull eyes of our body cannot discern God, nor the angels, nor spirits; yet being once strengthened with that felicity, they shall see them, not by their own proper nature or power; but they shall have the brightness of their sight so lightened, that they shall be able to reach to the very essence of God. These men perhaps are less deceived than the Anthropomorphites, but yet deceived. For howsoever our eyes are to be confirmed, when we shall be in our own country in heaven, yet they shall even there remain eyes, yea & bodily eyes shall they be, and therefore shall not go beyond the kind & largeness of their own objects. Indeed they shall then easily endure a more piercing and greater light, than now they are able to abide with their eyes, The eyes of the body shall not attain to the essence of God, neither here, nor in the life to come. neither shall the sight of those colours hurt them, which now offend them, yet shall they not reach unto the essence of God. For none of our bodies shall in that blessed resurrection be so disguised, that they shall either become spirits, or else surcease to be bodies any longer. Wherefore there is not so much granted, no not to the body of Christ, that after his resurrection it should pass into a spirit. For that had not been to have the body rise again, but to have it abolished. Therefore, they that think our sight shall be made so perfect, that it shall be able to perceive the substance of God, do nothing to the commendation thereof, but do in very deed destroy it. The Anthropomorphites offend against the nature of God, because they clothe it with a body; but the other do injury to the nature of man, in that they persuade themselves, that it shall not continue in the blessed resurrection. And so our opinion abideth true and in force, as well concerning this present life that we live, as also touching the life that we look for hereafter. What the patriarches & prophets saw. 3 But thou wilt demand, what the patriarches and prophets did then see, to whom God, and his angels, (as we read in the scriptures) appeared divers and sundry times? I answer, that as concerning the outward senses, Look in 2. Kin. 2, verse. 12. they did only perceive certain similitudes, forms and shapes, which were sometimes offered them by God, and his angels, whereby they might testify that they were present, and spoke with those fathers, that they heard them, and warned them of things for their salvation. But as for the presence of God, or of the angels, and also their speeches, & things by them signified, the sense itself perceived not; but the mind and reason gathered by them those things, which the capacity of the senses did express. Whereupon the Chalde paraphrast, where it is written in Exodus, Exo. 24, 16. that God came down upon mount Sina, doth not simply set down, that God himself came down; but translateth it, The glory of GOD. As if he should say, that Certain mighty and wonderful tokens were there seen, by the which God testified himself to be present. Which thing, in like manner he doth in the 6. of isaiah, where he writeth; Esaie. 6, 1. I saw the Lord sitting upon an high & lofty throne. And what manner shapes and similitudes these were, which betokened the presence of God, or the angels, it is easy to gather out of the holy scriptures. To Moses there appeared a burning bush, In what things God showed himself to be present. a cloud, a pillar of fire, smokes, voices, thunders, flames, lightnings, the propitiatory, the ark of the covenant, urim and thumin, divers forms even of men, which either did, or spoke something, or else after some manner of sort showed themselves, either unto the prophets, or unto others. All these (I say) were signs and tokens of the presence both of God, and of the angels, and offered themselves unto the fathers, either sleeping or waking, to be perceived of them. But sometimes the fantasy or imagination that is in men, was fashioned by the holy Ghost, Prophet's do sometime see things printed in their imagination, and sometimes see them outwardly. & help of angels, at the commandment of God, with such kind of similitudes and figures; whereby those things that God would show, were no less expressed in the minds of those which knew them, than if they had been offered to the outward senses. 4 Wherefore in expounding the prophets, it so falleth out, that we be many times in great doubt, whether the thing they speak of were so outwardly performed; or else rather whether it did so seem to be done in the mind of the prophet. And in some places, by the circumstances of the matter itself we are compelled to confess, that it was but a vision: jerom. as jerom testifieth of jeremies' hose, which by God's commandment he laid down by a rock at the river Euphrates, and left them there so long, jerem. 13, 1. till they were rotten, which yet he was commanded to take & wear again. And this vision happened while the city of jerusalem was sharply besieged by the Chaldeans when as the prophet had not liberty to go to and fro to Euphrates. For at the same time, jere. 47, 11. when once he would have gone to Anathoth, where he was borne, he was apprehended as he went out of the gates, and charged with treachery. And even so doth the same jerom affirm, that it was only done by vision. Which thing is written in Ezechiel, Ezech. 4, 15. of the bread baked in ox dung, and of his lying many days all upon one side. Hereunto may be added the cating of the book, and such other like miracles, Ezech. 3, 1. which neither the nature of man, nor the circumstances of the matters and times suffered so to be done, as it is written. And as for preaching or expounding unto the people, that which the prophets had in their minds, a thing seen by fantasy or imagination was all one, and of as great force, as if it had outwardly happened. But yet we must not fly to the visions of the mind, when the thing itself may be done outwardly. For since as it was in God to use both ways, according to his own pleasure, and as he thought it most fit and convenient for us, therefore he sometimes used the one way, and sometimes the other. And yet in all these matters, me thinks, that the judgement of Ambrose is to be followed, who entreating of these visions saith, that They were such as the will made choice of, not such as nature framed: which maketh verily against them, that think prophesying to be natural; as though such figures & shows offer themselves to the outward senses of the prophets to be seen, or to the inward imagination or fantasy to be known by the power of the heavens, or by the influence of nature, or else by the temperature of humours. Ambrose. The visions of the prophets were not natural. For the will of God, or of an angel (saith Ambrose) would those things, and made choice of them before other things; it was not the power of nature that framed them. Whether it were God at any time or the angels that appeared. 5 But here ariseth another doubt, not to be winked at; Whether God himself, under these images and forms, hath at any time showed himself? Or else, that only the angels appeared always, who sometime dealt with the prophets, and spoke to them in their own name, and sometime in the name of God? There have been some, which said; that God himself never appeared, but that whatsoever was said or done in those visions, was wrought by the angels in the name of God: and they do affirm, that they have certain testimonies of the scriptures making for them, whereof one is in the Acts of the apostles, Acts. 7, 30. where expressly Steeven calleth him an angel, which spoke with Moses out of the bush: Exod. 3, 2. and yet in Exodus he is named God. Again Paul to the Galathians saith, that The law was given in the hand of a mediator, Galat. 3, 1●. by the disposition of angels. And no man doubteth, but that it is written in Exodus, Exo. 19, 18. that the law was given by God. Wherefore they conclude, that it must be understood, that GOD appeared not by himself, but by angels. The Godhead of the son, and of the holy Ghost. But seeing the essence or nature of God cannot be taken, either from the holy ghost, or from the son, (for both of them is by nature God) how can they maintain their opinion, seeing it is expressly read in the scripture, that the holy ghost descended upon Christ in the image of a dove? john. 1, 23. If they shall say, that it was an angel, and not a dove that came down, The holy ghost showed himself in a dove. they charge the scripture with an untruth: but if they confess that the holy ghost appeared together with that dove, After in the 12. cha. art. 10, and 15. what shall the let be, that GOD himself was not present with the fathers, in other types and similitudes also? This reason they can in no wise avoid, unless they should run into a plain heresy, (which I think they will not) in denying the holy ghost to be God. And look what I have alleged concerning the holy ghost, the same I may object as touching the son, out of the words of Paul unto Timothe, the third chapter, where he writeth: Without doubt the mystery is great; 1. Tim. 3, 16. GOD is manifested in the flesh, justified in the spirit, etc. Moreover the universal church and true faith confesseth the word to be very God, which appeared in the nature of man. And if so be he did this, (as without doubt, and unfeignedly he did) why may it not be said, that he did the like in the old law, under divers forms and manifold likenesses? Truly, The son of God appeared in very human flesh. that which he bestowed upon us in this latter time was the greater thing: and that he which gave the greater, is able to grant the less, we have no doubt at all. 6 Peradventure they will say, that the holy scriptures set down that to be believed, which was last delivered: but that we read no where, that we ought so to think of that, which you will needs have done in old time. If we mark well, the scriptures teach this also. For the son of God is called of the Evangelist, The word, john. 1, 1. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which we must not think to be done of him in vain; but because God is understood to speak by him, whensoever the scriptures bear record that he spoke. Wherefore so often as we read, that the word of the Lord came to this man or that, so often (in my judgement) it is to be attributed to Christ our Lord, It was the word, or Christ that God spoke by to the fathers and prophets. john. 1, 18. the son of God: namely, that God by him spoke unto the patriarches and prophets. Which thing, lest I should seem to speak but to small purpose, I will allege for this opinion the witness and testimony of a couple. The first is in the 1. of john; No man hath seen God at any time: and straight way, by the figure of Praeoccupation, is added: The son, which is in the bosom of the father, Ibidem. he hath revealed him. For it might have been asked; If never any man saw GOD, who was then present with the fathers, when these heavenly things were showed them? Or who talked with them; when sundry forms and images appeared unto them, and dealt with them in the name of God? It is by and by answered; The son, which is in the bosom of the father, he showed (him unto them.) He was the truest interpreter of the father amongst men. The other place is in the twelve chapter of the same gospel, where it is thus written word for word; Therefore could they not believe, john. 12, 39, and 40. because isaiah said again, He hath blinded their eyes, and hardened their hart, lest they should see with their eyes, and understand with their hart, and be converted, and I should heal them. This did isaiah say, when he saw his glory, and spoke of him. Those two pronouns (His and of Him) without all doubt have relation unto Christ. For a little before, the evangelist had said; When he (namely Christ) had done so many miracles in their sight, yet they believed not in him, that the saying of isaiah the prophet might be fulfilled, etc. And to this opinion (which indeed is agréeble to the scriptures) Chrysostom, jerom, Cyril, and Augustine do consent. Moreover, the words of the prophet Ose, which he hath in the 12. chapter, are thoroughly to be weighed. For thus the Lord speaketh in that place; I spoke unto the prophets, Ose. 12, 10. & I multiplied visions, and was revealed in similitudes by the ministery of the prophets. Hereof we gather, that from the beginning, there were not only similitudes given unto the prophets, but that God himself also did speak unto them. By examples it is showed that God himself and also angels sometime appected. 7 But now are we to confirm by most evident examples, that the apparitions of God differed utterly from the visions of angels. First it is showed us out of the book of Genesis, Gen. 28, 12. that jacob saw a ladder which reached from the earth even unto heaven; by it the angels went up & down: and at the top of the ladder (to wit) in heaven, the Lord did stand, of whom jacob received great and solemn promises. Hereby we gather (unless we will be wilfully blinded) that the angels were showed after one form, and God himself appeared in an other. The very same thing also may we see in isaiah, Esaie. 6, 1. when he saw the Lord sit upon his seat of majesty, and two Seraphims with him, crying one to another; Holy, Holy, Holy: which yielded so great reverence unto GOD, who was betwixt them, that with their two upper wings they covered their faces, and with their two neither wings, their feet. Who seeth not here a very great difference of apparition between God & his angels. I speak nothing of Ezechiel, Ezech. 1. that saw angels under the similitude of living creatures, as of an ox, of an eagle, and of a lion, which turned the wheels about: but GOD himself he saw placed highest of all in the likeness of the son of man. Of Daniel also Dan. 7, ver. 9, and 13. was seen the ancient of days, unto whom came the son of man: and he addeth, that thrones were there placed, and books laid open, and a certain form of judgement appointed. After that, he maketh mention of angels; of whom he saith there were ten thousand, and ten hundred thousand present to minister unto him. So we perceive by this place, there was great difference between God and the angels, which attended upon him. Besides these, there is a very manifest place in Exodus, Exod. 33, 1. when GOD being angry with his people, refused to walk any longer with them in the wilderness, lest he being provoked by their sins, should utterly have destroyed them all. But yet he promised that he would send his angel with them; with which promise Moses was not contented, and said he would in no wise go forward with the people, unless God also himself would go. And in very deed at the length by prayer and persuasion he prevailed, and according to his request, had God the conductor of his journey. Wherefore how can these men say, that God himself was present under those forms, but that the angels only were seen under such similitudes? Further, let us remember, that Moses besought GOD, (as we read in the same book of Exodus) Exod. 33, 18. that he might see his face; whose request God for the incredible favour he had unto him, would not utterly gainsay; when as he nevertheless would not grant him wholly that which he desired. Therefore he answered; verily thou shalt not see my face; because men cannot behold the same, and live; Ibidem. 20. but my hinder parts, even my back shalt thou see. What plainer testimony than this can there be? Surely God doth here bind himself in plain terms, to appear unto Moses in man's likeness: of which form or image Moses should see, not the face, but the back; and that he performed faithfully. For as God passed by, Moses saw the back of his image near unto the rock, and he heard the great and mighty names of God, pronounced with an exceeding clear voice; which when as he perceived, he cast himself prostrate upon the earth, and worshipped. And it is not to be doubted, but that he gave that worship unto him, which is due unto God alone. For seeing he believed him to be present, according to his promise, there can be no controversy, but that he worshipped him, as being there truly present. And doubtless, had not God been verily present at the ark and propitiatory, 2. Chr. 7, 1●. but had only willed the angels to answer such as had asked counsel of him, since he had commanded the Israelits to worship & call upon him in that place, he should have driven them headlong into idolatry. To these examples let us add that history, which in the book of Kings is mentioned of Micheas the prophet, 1. Kin. 22, 19 which prophesied before Achab the king of Israel, and said, that he saw God, and an host of angels present with him; and that he heard God ask, which of them would deceive Achab, and that one offered himself ready to become a lying spirit in the mouth of the prophets of king Achab. By this vision it is understood, that there was a plain and notable difference between God and the angels, which appeared altogether unto the prophet. Wherefore that gift, which God gave unto the fathers, must not be extenuated or made less than it was; and it must be granted, that he was present in very deed, when he appeared, seeing we read that so it was done, and there is nothing to the contrary, so far as can be gathered out of the holy scriptures: neither is the nature of God any thing against it, but that it might be so. And it were not safe for us, to attribute unto angels all those things, that we read in the scriptures of such kind of visions. For so we might easily slip into that error, to believe that the world was not made immediately by God, but by the angels at his commandment. God was truly present so often as the scriptures testify that he appeared. Let us therefore confess, that God was truly present in those things, and that he showed himself under divers similitudes, as often as we hear the scripture either testify or show so much. 8 It remaineth that we answer to the places before alleged. As touching the place in the epistle to the Galathians, Galat. 3, 19 I grant that the ministery of angels was used in the giving of the law. When God gave the law, the angels ministered. For they were with God, when he spoke; They brought forth darkness, thunder, flames of fire, and lightnings; they prepared the tables of stone, and were many ways diligent about God, while he was present, and talked with the people. Neither is it denied by the words of the apostle, that God spoke, or gave the law, as the words of the scripture do testify. Yea rather there have been that expounded, The hand of a mediator, not to be Moses, but the son of God himself: whether truly, or no, I am not presently to discuss. Acts. 7, 30. The angel that spoke to Moses in the bush was the son of God. And as for that, which S. Steeven saith (as it is in the Acts of the apostles) that an angel appeared unto Moses in a bush, and spoke unto him; long answer needeth not. For if by the angel, the son of GOD be understood, all scruple is removed. 9 But to the intent that those things, which I have spoken of concerning this matter, may the more certainly and plainly be understood, me thinketh it is good to confirm them by the testimony of some of the fathers. Chrysost. Chrysostom in the 14. Homily upon john saith, that Whatsoever the fathers of old time saw, it was of permission, but not of that pure and simple substance of God. And he addeth; If they had seen that substance, they should have seen every part like an other; for as much as it is pure, simple, and not to be described: wherefore it neither standeth, lieth, nor sitteth in such wise, as was sometimes showed unto the prophets. Moreover, he addeth, that GOD, before the coming of his son into flesh, exercised the fathers in such kind of visions & similitudes. And in that place granteth that, which we affirmed a little before, that the spirits created of God, such as be the angels and souls of men, cannot be seen with our bodily eyes. Wherefore it is much less to be believed, that we are able by our outward senses to attain to the knowledge of God. And lest any should think, that it is only proper to God the father to be invisible, and not to the son, he allegeth that saying of Paul, that He is the image of the invisible God. Colos. 1, 15. And surely, he should fail in the property of an image, unless he were invisible, as is he, whose image he is said to be. Augustine. Augustine also in his third treatise upon john saith, concerning Moses; Although it be said, that he talked with God face to face, yet when he made suit to God, that he might see his face, (that is to wit, his very substance) he could not obtain it. And in the same place he addeth; He saw a cloud and fires, which were figures. And a little after, If they say that the son was visible, before he was incarnated, they do but dote. Many other things besides these, doth Augustine gather to the same purpose, in his Epistle to Fortunatus, out of Nazianzen, jerom, and other of the fathers, which were overlong here to recite. 10 But yet will I here bring forth a couple of arguments, which are wont to be objected against those things, that I have defined. We said at the beginning, that the essence of GOD cannot therefore be comprehended by sense, because his nature is not corporal; but all the ancient fathers seem not to have believed this: for Tertullian against Praxias writeth, Tertullian. that God is a body; and divers times he affirmeth ●he same in other places, yea and in his little book De anima, he saith that our souls are bodies; and, which seemeth more strange, he laboureth to prove the same by many reasons. And in his book De dogmatibus ecclesiasticis, the 11. chapter; Every kind of creature is declared to be a body; namely, the very angels. For there is nothing that filleth all things, as God doth, but all things are described by places certain; as appeareth by the soul, which is shut up within his own body. Augustine in his book Ad quod vult deum, Augustine excuseth Tertullian. excuseth Tertullian in this sort, that by this word, body, he meant his substance, and that which God is in very deed. As if he had therefore taught, that God is a body; lest he should seem to deny his essence: whereas the common sort think, that whatsoever is no body, is not at all. Notwithstanding in his book De genesi ad litteram, he is confuted by this reason, that being at the length overcome by the truth, he confesseth that every body is passable: for which cause, lest he should make God passable, The nature of God is without body. he ought to have denied him to be a body. Neither was there any such necessity, to apply himself so to the capacity of the common people, that he should therefore speak falsely of GOD. Christian men are not so to be taught, that like senseless grosseheads (which sort of men even Aristotle confuteth) they should think that there is nothing but it is a body; but they ought rather to have their mind lifted up, that studying upon GOD, they determine nothing beyond the rules of the scriptures. But unto that book De dogmatibus ecclesiasticis, we must not attribute more than is meet. A book falsely ascribed to Augustine. For it is ascribed to Augustine, but the learned think that it is none of his. 11 The other, which is sometime objected, is an argument of the Anthropomorphites. Anthropomorphites. For they dispute, that therefore we ought not to believe, that God is without a body, because the scriptures do witness, Gen. 1, 27. that man was made after the image of God: which could not be, unless he had a body as one of ours. For else the image should have no likeness of that thing whereunto it is compared. And they think moreover, that the scripture is on their side; forasmuch as it doth oftentimes ascribe the members and parts of man's body unto God. jerom. Augustine. But jerom (as Augustine in his epistle to Fortunatianus citeth him) scorneth that argument of theirs wittily and learnedly. If we allow this reason (saith he) we may easily conclude, that a man hath wings, because the scripture hath sometime attributed them unto God, unto whose image it is manifest that man was made. Wherein consisteth the image of God. Ephes. 4, 24. These men should rather have considered, that the image of God consisteth in holiness, righteousness, and truth, as Paul hath taught. Which thing if they had marked, they would not only have removed a body from him, but also have withdrawn from their minds, all such gross and carnal imaginations. Why do they not as well say, that God is a very bear, a lion, or a fire; Amos. 3, 8. and 5, 19 Deut. 4, 14. Heb. 12, 29. Psalm. 94, 9 seeing that Amos, and Moses, and the epistle to the hebrews, do so term him. It is written in the 94. psalm, He that planted the eye, shall he not see? And he that made the ear, shall not he hear? There (saith jerom) it should have been said: He that planted the eye, hath he not an eye? And he that made the ear, hath he not an ear? But it is not so said, lest while thou musest upon him, thou shouldest be deceived, and imagine him to have these kind of parts. Why the scriptures do attribute members unto Christ. And the scripture, if sometimes it attribute parts or members unto God, verily it doth it only to the intent it may help our weak capacity; with the which although we cannot comprehend the substance of God, as it is, yet it laboureth, by the help of certain special signs and shadows, what it can, to make us have some knowledge of it. Wherefore members are by a very profitable metaphor or translation attributed unto God, that we by the due consideration of his qualities, might have our minds godly and faithfully exercised. And if so be that the Anthropomorphites had for that cause assevered God to have parts and members, as the scripture doth, to help man's understanding, they might have been excused, and not condemned: Why the Anthropomorphites are condemned. but they were earnest, that it standeth so with the nature of GOD in very deed; and therefore are justly and deservedly accused and condemned. But what shall we answer unto the words of Paul, who concerning the beholding the nature of God in our country in heaven, saith; We shall see him face to face, 1. Co. 13, 12. and so seemeth to grant unto our face and eyes the power to see God, and after a sort to devise a face for God himself. Augustine answereth, that There is a face also of the mind, There is a face also of the mind as well as of the body. because Paul saith, We now behold heavenly things bore faced, not with a vail or covering; as it came to pass with the jews, when they spoke unto Moses. 12 But now that we have thus finished and concluded these things, let us briefly set down certain other ways, whereby God is known. In the life everlasting, The saints in heaven shall know the essence of God. 1. john. 3, 2. 1. Co. 13, 12. the saints shall know the essence of God, not by their senses; but by their soul or mind: because john saith, When he shall appear, we shall see him as he is. And Paul testifieth the same thing, saying: Now we behold him, as it were through a glass, but then we shall see him face to face. And the same thing is gathered of Christ's own words; Their angels do always behold the face of the father. Matt 18, 10. For in another place he taught, that the just in that blessed resurrection, shall be as the angels of GOD. Matt. 22, 13. Whereupon it is concluded, that we shall see God as well, and no otherwise than the angels do. Therefore, if they see his face, we in like manner shall behold the same. There is also another testimony of Paul to the Corinthians: 1. Co. 13, 12. Then I shall know even as I am known. But no man doubteth, but that we are known unto God thoroughly, and in every part of our substance: yet am I not persuaded, The nature of God shall not wholly and in all respects be known. that the saints shall thoroughly and in all respects know the nature & substance of God, except so far as their nature and capacity shall reach unto. For things measurable do in no wise comprehend that which is infinite and unmeasurable: neither can the things created fully and perfectly comprehend the Creator. Whereupon Chrysostom in his 14. homily upon john, Chrysost. Ambrose in his first book upon the first of Luke, and jerom, as Augustine reporteth in the place before recited, do deny that the angels see GOD: which cannot simply and absolutely be understood; seeing Christ saith, that They see the face of the father that is in heaven. Wherefore the place must be understood of the whole and perfect knowledge of God, in his nature and substance. Whereupon it is said in the sixth of john; No man hath seen God, john. 6, 46. but he which is of God, he hath seen the father. Again; As the father knoweth me, so I know the father. So that to know all the substance of God fully and perfectly, is granted only unto Christ, who is God. Others also shall in very deed see the same; but yet according to their capacity. But if thou ask whether all shall see it equally or no? Hereunto I will not answer at this time. For we shall have another place to speak of the diversity or equality of rewards in our celestial country. Whether in sense or mind we know the essence of God in this life. 13 But what shall we set down concerning the state and condition of this life? Whether doth our mind, while we live here attain to the knowledge of God's substance? No verily. For it is written; Man shall not see me and live. No man hath seen God at any time. And Paul saith further, Exod. 33, 20 john 1, 18. 1. Tim. 6, 16. that He cannot be seen, because he dwelleth in the light that no man can attain unto. But this is not meant of every kind of knowledge. For it is granted us to know God after a sort, while we are yet in this life. We must therefore account those things to be spoken of the essential & substantial knowledge of God, as the schoolmen term it. Neither is that any thing against it, Deu. 34, 10. Gen. 32, 30. that Moses is said to have seen him face to face; which also jacob said before him: nor yet that which is spoken of the same Moses in another place, Exod. 33, 11 that God talked with him, as one friend doth with another. For these things are not spoken absolutely, but by way of comparison made with others; because those things which were revealed unto men in that age, concerning God, were known to those excellent men above all others. For it pleased GOD to show himself unto them, after a certain exquisite & unaccustomed manner, which he did not to others. And that this is the sense and meaning of those words, Augustine & Chrysostom do thereby gather, for that when Moses desired to see the face of God, it was denied him. Before in the second chapter. 14 Now there remaineth, that we speak of that our knowledge of God, which we can possibly compass, while we are in this life. First the same (as we have said) is natural, Our knowledge towards God is natural & obscure. Simonides. and that very slender and obscure. Which Simonides knew very well, who (as Tully writeth) in his book De natura decrum, being asked of Hiero king of Sicilia, what God was, he ever deferred his answer, because the more he did study upon it, the darker it always seemed unto him. Clemens Alexandrinus. Wherefore Clemens Alexandrinus 50. stroma, alleging a reason why our knowledge of God is so difficult, saith; It is neither general kind of creatures, nor difference, nor accident, nor subject for accidents: and therefore not for us to know, who comprehend such things only with our minds and reason. The effects whereby the philosophers used to bring themselves to the knowledge of God, are far inferior to his worthiness, strength, and power: and therefore it is but common and frivolous which they declare of him. And we give him certain epithets and properties, namely; good, just, wise, bountiful, and such like; because we have not more excellent things, nor more goodly titles, that can be fit or more agreeable unto him. And yet are not these things in him in such sort as we speak them. For, as in simpleness of nature; so in goodness, righteousness, and wisdom, he is far otherwise, than men either can or may be said to be. 15 But besides this natural knowledge that we have of God, The knowledge of God by faith. that also offereth itself unto us, which consisteth of faith, and is revealed unto us by the word of God. Ephes. 2, 18 This faith is not of ourselves, (as it is said to the Ephesians) but it is the gift of God. For Christ saith; john. 6, 44. None can come unto me, unless the father draw him. Faith therefore gathereth plentiful knowledge of God out of the scriptures, so far as our salvation requireth, and the capacity of this life admitteth. But yet (as Paul witnesseth;) This knowledge also is unperfect. For we know now as by a view, 1. Co. 13, 12. through a glass, and in part. And although we profit in this knowledge more and more while we live, yet do we not reach to the understanding of the substance of God. I know very well, Augustine's opinion of Paul and Moses. that Augustine thought as touching Paul and Moses, that they had sometime seen the substance of God with their mind, while they lived here: but I should hardly yield to him therein; forasmuch as I judge those places of john, of the law, and of Paul, which I alleged before, to be most plain & evident. Whereunto may be added that which is in the 6. of john; None hath seen the father at any time. john. 6, 46. He that is of God, he hath seen the father. And note, that whatsoever is said of the father in this place, the same is also true of the son, as concerning his Godhead. For, as I have declared before, both out of Chrysostom and Augustine, the nature both of the father and of the son is invisible. Neither maketh it any matter to say, as Augustine saith, that they saw the nature & substance of God, not by the use of their outward senses, but as it were ravished, and in a trance, quite removed from the use of this life. These things are not gathered out of the scriptures; nay rather on the contrary, we have heard that it was denied unto Moses, Exod. 33, 20 to have a sight of God's countenance. Wherefore through the knowledge that cometh by faith, we understand what God and his loving kindness towards us is, as much as sufficeth for our assured and perfect salvation. But among all these things, whereby we know God out of the scriptures, nothing is more excellent than is Christ himself. Wherefore Paul had just cause to say; 1. Tim, 3, 16. Doubtless it is a great mystery, GOD is made manifest in the flesh, etc. And the Lord also said; Philip, john. 14, 9 he that seethe me, seethe also the father. Also Paul said, that He knoweth nothing else but Christ, 1. Cor. 2, 2. and him crucified. And indeed God may be said to be made visible in Christ, God is said to be made visible in Christ. because he is joined in one person with man. Wherefore they that saw Christ, might avouch that they saw God: and he that acknowledgeth & beholdeth him by faith, doth see a great deal more, than if he should see Moses burning bush. Therefore it is written unto the Colossians, that All the treasures of the wisdom and knowledge of God are laid up in him. Colos. 2, 3. In judges 6, verse. 22. Look In 2. Sam. chap. 24, verse. 18. The presence of God striketh a fear in the godly. Before pla. 3, art. 9 Exo. 33, 20. john. 1, 18. 1. Tim. 6, 16. 16 But in marking thou shalt always perceive, that the fathers of old time, after they had once seen God, or any angels, were in exceeding great fear; and were so astonished, as they looked but for present death. And no marvel: for it was not unknown to them, what answer GOD made unto Moses, when he desired to see his face; Man shall not see me & live. And john the Baptist, as we read in the first of john, said; No man hath seen God at any time. And Paul unto Timothy hath confirmed the same, saying; No man hath seen God, nor yet may see; for he is invisible, because he dwelleth in the light that cannot be come unto. Which thing also both Gedeon and Manoa the father of Samson, judg. 6, 22, and 3, 22. Gen. 32, 30. do testify. jacob likewise after his nights wrestling, (wherein he thought he had contended with a man) when he perceived it was an angel, marveled how he had escaped safe and alive. I saw the Lord (saith he) face to face, and yet my life is safe: as though he could scarcely believe it might be. Exod. 20, 19 Moreover, the hebrews, when the Lord came down upon Mount Sinai, to give the law, were so dismayed with fear and trembling, that they said to Moses: We pray thee deal thou with God, lest if he continue talking so with us, we die every one. And with these places, that also maketh much, that is written in the same book of Exodus, Exo. 24, 11. Look in 1. Kin. 19, 11. even when the covenant was made between God and his people; and Moses had recited the same, and sprinkled the people with the blood of the sacrifices, and had brought the elders unto the mount, where they saw God sitting upon a throne in great majesty and glory. But after that vision is recited, it is added: And yet did not God stretch out his hand unto them. Which declareth, that it was a rare sight, and a strange, that men should see God without all peril and danger of life. Wherefore every part of that is recorded, as done by special prerogative. Esaie. 6, 11. jerom writeth of Esaies' death. jerom also testifieth, that isaiah was slain by the jews, under this colour; because he said, that he saw God sitting upon his throne, as it is written in the sixth chapter of his book. They cavilled with him, that it was but a lie, forsomuch as God cannot be seen of any man that liveth, and therefore they unjustly condemned him, as one that taught the people his imaginations, not that which the Lord had showed him. These things did they devise against that innocent prophet, when as they had no other cause to lay against him. 17 The like examples also are not wanting in the new testament, when the Lord revealed to his apostles a certain show of his glory & majesty upon mount Tabor: Matt. 17, 6. he shone with exceeding great brightness & light, & was wholly changed before them: with whom Moses & Elias were straight way present, & the voice of the father was heard from heaven. These things, because they did many ways exceed the power of man's sight, the apostles eyes might not endure them: wherefore they fell prostrate upon the earth, as if they had been dead. Also Peter, Luke. 5. when at Christ's beck he had fished, and caught an incredible number of fishes (for before that commandment he had laboured long in vain) wondering at the strangeness of the thing, and perceiving that God was in Christ, he was so afraid, that he said to him; I pray thee Lord departed from me: for I am a sinful man, and cannot abide the presence of the Godhead without peril. And Paul, when he would make relation, 2. Cor. 12, 3. how he was taken up even to the third heaven, where he learned such heavenly things, as he could not by speech express unto man, wrote: Whether in the body, or out of the body, I know not. Assuredly he durst not affirm, that those things happened unto him while he used the body, and senses of this life. Wherefore it is evident enough, that Gedeon was not astonished without a cause. 18 But now I think if good to show the reason, why the sight of God, or of the angels, doth seem to bring present destruction unto men. Peradventure it cometh to pass, by means of the heavy mass of this body, Platonists. which (as the Platonists affirm) is unto us as a dark and shadowed prison, wherewith we are so hindered, that we cannot perceive the things which are heavenly. If happily we do sometimes see them, by and by we think the conjunction of our soul and body to be sundered, and that we shall die out of hand; and that therefore the sight of heavenly things is propounded unto us, because the divorce of the mind & of the body is at hand. Moreover, Aristotle. Aristotle in his metaphysics doth witness, that the power of our understanding, is so little able to comprehend the things divine, which in their nature are most clear and manifest, that it may justly be likened to the eyes of owls and bats, which cannot abide to look upon the brightness of the sun, or the light of the day. They which thus judge do say somewhat; but yet not so much as sufficeth for a plain declaration of the matter. The body was not given as to remove us from seeing of God. The body from our first creation, was not therefore given unto men, to be any hindrance to our knowledge of God; nor yet to shut up our souls as it were in a dark and blind prison. For so the goodness of God should become guilty, for making the nature of man bodily and corporal. And that it is so, Gen. 2, 15. and 19 it is to be proved by the history of Genesis, which testifieth, that God was very familiar with our first parents, notwithstanding they had bodies. For he brought them into paradise, which he had planted; he showed them the fruits whereof they might eat; and concerning other some, he made a law, that they should not touch them; and he set all living creatures before Adam, that he might call them all by what name he would. Wherefore the body was no let, but that our first parents might use familiarity with God. Sin removeth us from the sight of God. But it was sin, that removed us from the sight of God. From thence came unto us the darkness, blindness, and ignorance in heavenly things. For this cause are we transformed into moles, bats, and owls. Otherwise God, of his own nature is most clear, yea & the very light itself, unless the foulness of our sin be set between us. Perhaps thou wilt say, it hath been sufficiently declared already, that our blindness springeth out of sin; but it hath not been showed, what the cause is, that men be so afraid at the sight of God. Yes, hereupon dependeth all this matter: for men, because that by reason of their own blindness, they are swallowed up with that heavenly light, being guilty in their own consciences, do fly from the judge, no less mighty than just. For they in such wise conceive of the Godhead, that they know, that by reason of the pureness and righteousness thereof, it can abide nothing that is filthy and unclean. Wherefore they think, that to have the presence of God, is nothing else, but to have the judgement prepared, and punishment deserved, presently to be laid upon them. Gen. 3, 7, and 8. For this cause our first parents hid themselves immediately after they had transgressed, and were so greatly terrified at the voice of God, that straightways they decreed to shroud themselves among the trees in paradise, which doubtless proceeded of a troubled conscience, seeing God in his own nature doth cheer men, and revive them, as the author of all manner of comfort. Wherefore it is manifest enough, that these inconveniences & terrors have fallen out not by any fault of his, but by our own default. Wherefore john, 1. john. 3, 3. in the third chapter of his 1. epistle, giveth this wholesome admonition, that He which hopeth to see God as he is, should prepare himself thereunto, by purifying himself, even as he is clean and pure. The fift Chapter. Of Dreams; chiefly out of the book of judges, the 7. chapter, vers. 13. THe jews seem to make three sorts of dreams. Three sorts of dreams. Out of Gen 28, verse. 10. The first they account altogether natural. The second mere divine, as when one is cast into a sleep by God, and in the same is warned of things secret and hidden: as we know was done in the first man Adam, Gen. 2, 18. when Eve was framed out of his side. For the Lord cast him into a slumber, and (therein) instructed him of the conjunction between Christ and his Church. The same we know was done to Abraham, when as GOD cast him into a sleep, in the midst, Gen. 15, 12. between the pieces of flesh, and told him what should happen unto his seed many years after. The third sort of dreams is mixed of them both, and is common with the prophets, when natural sleep cometh upon them: but yet God is present with them in their sleep, and instructeth them of things to come; of which sort was that of jacob, Gen. 28, 11. about the vision of the ladder. And seeing we purpose to speak somewhat largely of dreams, In judg. 7, verse. 13. Look In 1. Sam. 28, verse. 15. we will first see what may be said of them by natural reason; and secondly, how much must be attributed unto them by the word of God. Concerning the first, Aristotle, Hypocrates, Galen, Ethnic authors. and divers other famous philosophers have written much; and among others, Aristotle in his little book De divinatione per sommium, (if that were his, and yet no doubt but it is both learnedly and clarklie written) first saith, that this kind of divination by dreams, is not utterly to be rejected, because commonly very much is attributed thereunto: and those things which be received in a manner of all men, are never altogether false. And he saith moreover, that there be many dreams, whereof there may be yielded a very fit and convenient reason, which (as experience teacheth) deceive not men, but fall out true: therefore it were not well to despise all manner of divination by dreams. Yet we must take heed, that we be well advised in admitting of them; seeing it is a very hard matter to show the causes of them; for that nature on this behalf worketh most obscurely. And Aristotle doth not think, Aristotle did not think that dreams are sent by God. that visions are sent by GOD: saying, that If they were sent by him, he would give them to such as are good and wise men; but we see by experience that it is otherwise. For the foolish and simple do many times prevail in this faculty. Moreover, the brute beasts have their dreams; but who will say that God giveth them the power of divination? Neither are visions occupied about the fantasy of men in their sleeps, to this end, that thereby they should prognosticate things to come. And beside, if God did send such visions, he would rather do it in the day time, that men might with more diligence consider of them: neither can we easily judge, why he hath chosen the night for such a purpose. And to conclude, seeing God is not envious, he would not so obscurely warn them, whom he would have to be instructed in the things to come; but he would show those things clearly & plainly: but dreams are so dark and obscure, that for the interpretation of them, men must repair to prophets and soothsayers. These things are gathered in a manner out of Aristotle, whereby he wholly transferreth this thing from God unto nature: as though the causes of dreams should be drawn from thence. But of those things I will entreat more, when I come to speak of dreams, according to Divinity. I will now declare what he hath of this matter. 2 Dreams (saith he) are either signs, or causes; or else they are chanceablie, and by fortune applied to those things, whereunto they are referred. And every one of these three kinds is thus expounded. A peripatetical explication of dreams. He saith, that dreams are sometimes signs of the affections of the body or mind. For by them is declared very many times, what humours do abound, bear rule, & do most of all offend in man's body. According to the diversity of humours, so are likenesses moved. For shows & likenesses of things are raised according to the quality of nature, & temperature of humours prevailing in the body. Where choler aboundeth, there flames, fire, coals, lightening, brallings, and such like are seen. If that melancholy have the upper hand, than smoke, great darkness, all black and ill favoured things, dead corpses, and such like, present themselves. But phlegm raiseth up the likeness of showers, rains, floods, waters, hail, ise, & whatsoever else hath plenty of moisture joined with coldness. By blood are stirred up goodly sights, clear, white, and fragrant, and such as resemble the common pureness, and usual form or face of things. Neither are these things neglected of the physicians. For even they themselves (as Hypocrates and Galen report) do very diligently examine their patients touching them: because thereby they can find out the temperature of those humours, which lie hidden within the body. But the cause why men do perceive the nature of these motions by vision, when they are asleep, and not waking, is this; for that they are always but small, and the sense of them vanisheth as soon as we awake. For outward things which are still in our eyes, draw us to stronger motions another ways; but being quiet from outward business, we surcease, and are free from the grosser things, which occupied our senses. Wherefore our fantasy doth apprehend those sights and likenesses of things, Likenesses are rather perceived in sleep, than waking. which humours always raise in us, rather while we are asleep, than when we are waking. And that we perceive small things far better, when we be asleep, than when we be awake, it appeareth hereby; in that we judge every small noise to be great thunders. And if there happen but a little sweet phlegm, to remain upon the tongue or roof of the mouth, we think that we taste either honey, or sugar, or sweet wine, or some dainty meats: and sometime that we eat and drink very liberally. Wherefore, those that be but small motions of humours, do appear in the time of sleep to be exceeding great. For which cause the physicians may hereby know the beginnings and occasions of very many diseases. Dreams also are certain signs of the affections of the mind; as of desires, hope, joy, Dreams be signs of the affections of the mind. and mirth, and also of perfect qualities. Wherefore fearful men do see other manner of things, than men of courage; covetous men other things, than they which be in hope; also the learned are wont to have far other manner of dreams, than the country man, or craftsman hath. For even when we sleep, the mind is occupied about those things, which we are continually or commonly doing. There is also another thing to be considered, as we are well admonished by Galen: Galen. that there be certain kinds of meats, which being naturally choleric, phlegmatic, or melancholic, do by reason of their quality stir up about the fantasy of men in their sleep, The quality of meat and drink doth alter the similitudes of dreams, as it were shapes and similitudes of things agreeable to those humours; although the temperature of the bodies of such, do not of itself offend by those humours. Which thing also a physician must observe in dreams; namely to see what manner of meat the sick man used. Yea and wine (as teacheth Aristotle) being immoderately taken, doth in the time of sleep make many deformed shapes of things. When a dream is a sign, it is referred to the cause, namely to those superfluous humours which it betokeneth. And then it may also be called a sign of some event to follow; for that from the selfsame cause, that is, from the humours which are betokened, either health or sickness may be derived. Wherefore a dream, as it is a sign of the humour; so it giveth also a token of the effect that shall arise of it. For of the same cause, to wit, of the humour, ariseth as well the disease, as the dream. But yet have they not relation semblably one of another. For sickness or health be no tokens of dreams. 3 But now let us see how dreams may sometimes be called causes: that happeneth, Dreams are sometimes the causes of those things that we do. when one is moved by a dream, either to do or to make trial of any thing. As when one is cured of the spleen, because he bled upon the back of his hand: for so he was taught to do in his dream. And sometimes it comes to pass in learned men, that they find out those things, which they be in doubt of, in such books, where they saw themselves in their dream both to find and to read them. But let us consider the third part of the distinction, which we brought: Sometimes dreams happily betoken those things which come to pass. namely, when dreams do happily or by chance, betoken things which afterward fall out. That takes place in such matters, the cause whereof consisteth not in ourselves, but is rather distant & far removed. As if we should see a victory, or an overthrow given in a camp, a great way off from him; or else one that is absent, to be advanced to exceeding great honour. These things are joined together (as the Peripatetics say) by chance, and cannot be compared together, either as causes, or as signs. Even as when we talk of any man, if happily the same party come in the mean while, we say Lupus in fabula, The wolf is in presence. And yet the talking with him was neither cause, nor token of his coming. So therefore, these things are said to be joined by chance, and also seldom have success. For this is the nature of things that come by chance; to happen but seldom. Who do naturally for the most part see true dreams. 4 Moreover, Aristotle hath taught, who they be, that before others know many things aforehand by dreams, and this he ascribeth chiefly unto such as are idle and full of words: next to melancholic and phrentike persons, alienated both from their mind and senses. Somewhat also he seemeth to grant unto kinsfolk and friends. For these kinds of men dream very much in their sleep. prattlers in very deed and idle persons be altogether in their muses, whereby they are fraughted inwardly with fantasies and visions. And those which are troubled much with melancholy, do, by reason of the strength & nature of that humour, dream of very many things, and moreover are wont to be much given to private cogitations. The phrentike sort also, because their mind is void both of the knowledge of the outward senses, and eke of the use of reason, therefore they be wholly given up to idle imaginations. lastly, friends do therefore in their dreams see many things of their friends, because they be full of thought and care for them. All these now rehearsed are wont to foretell sundry things by their dreams, because in such a divers, and in a manner infinite sort of dreams and visions, it is not possible, but that some things should otherwhile happen true. A similitude. They that exercise themselves all day long in shooting, oftener hit the mark, than others which do shoot but now and then: and they which spend the whole day in playing at tables or dice, cast many more happy chances, than they which seldom or little sport themselves in that kind of pastime. But it is to be understood, that those signs, The necessity of effects must not be gathered of dreams which be signs. A similitude. which be attributed unto dreams, as touching the first sort already declared, are not of necessity, because they may be hindered: and yet this proveth not, but that they may be signs. For this also cometh to pass in the clouds, which undoubtedly be tokens of rain; when as nevertheless they be sometime scattered with the wind before it rain. Also urine hath tokens both of sickness and health, when as yet the effect may be hindered by more vehement causes. And the same likewise happeneth in the pulses. Yea & even the counsels, which we have purposed and determined of with great deliberation, are oftentimes stayed, because of things that fall betwixt, by the occasion whereof we cannot proceed any further. Therefore no marvel, if the same thing come to pass in dreams, seeing they be signs of things not fully perfected, but rather new begun: and the weak and feeble motions of humours may easily be stayed by many other causes. 5 Democritus doth on this wise expound those kind of dreams, Democritus. which represent things coming by chance, and are far distant. There is somewhat (saith he) ever flowing from the things themselves, and carried even unto the bodies of them that sleep, affecting them with the quality and similitude which they bring with them: and he affirmeth that in two respects it is more easily perceived rather in sleep than waking. First, A similitude. because the air is most easily moved in the night, as we see it falleth out in the water: when it is stricken with a stone, a great many circles are made with that stroke, and driven a great compass about, except there be some contrary motion to let. But the air is quieter in the night than in the day, because it is not driven into divers parts by the confluence of creatures moving themselves. Another cause is, for that every little stir & noise is very easily perceived by them that be asleep. And to conclude; this author also doth not refer the causes of dreams unto God, no more than Aristotle doth. Galen. But Galen in his book which he wrote of divining by dreams, teacheth thus much above others: when as we see in our dreams, those things which we neither did nor thought of, they are not to be referred either unto arts or habits, or custom of such things as came to pass while we were waking, but unto humours. This rule seemeth to tend to this end, that we may understand, of what things dreams are to be counted signs. And he granteth, that these things are better known by night than by day, because then the soul descendeth to the lowest and deepest things in a man's hart, where it perceiveth the more easily what is there. And he tells of a certain man, A certain man's dream. who being asleep, imagined that his leg became a stone; which when many thought that it pertained to his servants, the same leg of his within a few days fell into a palsy. Another thought with himself that he was sunk up to the throat in a cistern full of blood, out of which he could no manner of way escape: but that showed that blood very much abounded in him, and that it was needful for him to have it abated. He maketh mention also of another, which dreamt on his sick day, that he saw himself washed in a hothouse; who shortly after fell into an exceeding great sweat. Moreover (saith he) men when they are asleep, imagine themselves sometimes to have so great a burden upon them, that they are not able to bear the weight of it: and at another time, that they are so light and so nimble, as if they were running, and after a manner, flying. All these things (saith he) are tokens either of the excess or the want of humours. Hypocrates. Hypocrates as concerning these things writeth in a manner the selfsame; namely, that the mind in the day time doth distribute his powers into the senses and other faculties; but that in the night it draweth them into the inward parts, and for that cause doth know them the better. Yet he saith, that there be certain divine dreams whereby are foretokened calamities unto cities, peoples, and some certain great men. For the expounding of which dreams, some there be that profess certain arts, to the which yet, he himself seemeth to attribute very little. And when by dreams it is noted, that the humours offend or annoy us, than (saith he) they are to be helped by good diet, by exercise and medicines. And whether they be good dreams or bad, he would have us to use prayer. When health is signified, we must then pray (saith he) to the sun, to jupiter of heaven, to jupiter possessor, to Minerva, to rich Mercury, and to Apollo. But if they be unlucky dreams, pray then (saith he) to the gods, which turn evils from men: as to the gods of the earth, and other petty gods. Wherefore Hypocrates, either was or else would seem to be superstitious: but truly for my part, as touching true religion I mislike not, (nay rather I very well allow of it) that if we be troubled at any time with fearful dreams, we should repair to God, praying him to return from us those evils, if there be any, that do hang over our heads. What is the outward cause of dreams. 6 There is another kind of dreams, which proceedeth from an outward cause: namely, of the power, or (as they commonly speak) of the influence of the heaven, which changeth the air: and this once touching our bodies, maketh them of a new kind of quality; whereupon arise divers appéerances and forms of things to men asleep. Wherefore there be many effects that come from heaven, whereof it bringeth forth some in the fantasy, and in the faculty or power of imagination, The power of the imagination. and other some in the things themselves: and this may be easily showed by an example. The rain undoubtedly hangeth in the air or clouds, and before the rain fall, there is such a change in a crows imagination, that by and by he beginneth to call. Wherefore the effects that be in the fantasy of dreamers, & in the thing, do undoubtedly come both of one cause: yet have they great diversity, by reason of the subjects, in which they fall out. And no doubt, but there is a little kind of likeness between these effects: but it is very hard to see the manner of this proportion or analogy. And if it be agreed upon, that the cause of such effects or affections is in the stars, who yet can refer these signs to their own proper cause, that is, unto some stars rather than to others? Surely I think very few. I will not say none are able to do it. And yet beside, if they should be referred to their proper stars, what can we judge will come to pass by them, especially as touching things contingent, seeing judicial astrology was ever accounted a most uncertain art? And to conclude; the forms and similitudes, Why divination by dreams is hard & uncertain. which are said to foretoken the events of things to come, are so doubtful and uncertain, as it seemeth, that nothing can be surely determined by them. Hereunto moreover is to be added, that seeing dreams (as it hath been declared) may come, not of one cause, but of many; we shall easily fall into error, if among those many causes, we hold us to any one. Wherefore we are to suspend our judgement, and not lightly to divine of any thing upon dreams, seeing that they may more easily be judged of by the events, than the events can be conjectured of by them. Now then, there remaineth only a certain suspicion to be had by dreams, and which also must be but very slender. Those two most famous poets (I mean Homer and Virgil) feigned two sundry gates of dreams: the one of horn, and the other of ivory; Gates of horn and ivory. the horn they attribute to true dreams, but the ivory to false dreams: and (as they say) there passed a greater number of dreams through the ivory gate, than through the horn gate. Wherefore in judging of natural dreams, let us not pass the measure of suspicion; neither let us cleave too much unto visions. For it is not the part of christian men to lean unto perilous and uncertain conjectures, more than is meet. For while they be over-earnest about these, they omit things of more importance: besides that, the devil doth oftentimes intermeddle these things of purpose, Look In 1 King. 3, verse 15. either to drive us to do that which is evil, or to withdraw us from that which is good. 7 But now let us see what we must determine concerning dreams put into us either by God, Of dreams sent by God or by the devil. or by the devil. Whensoever any thing is foreseen in dreams by the help of God, or his angels, In divining any thing by visions or dreams, two things are required. two things are required. The first is, that certain marks or images of the things which are showed, do print some kind of form in our fantasy or imagination. Secondly, that there be added judgement, whereby we may be able to know what these things do import. Touching the first, we must understand, that these tokens and images are many times cast into our senses, by reason of those things, which God maketh outwardly to appear: as when balthasar, that succeeded Nabuchadnezar, saw the fingers of a hand writing upon the wall; as we read in Daniel. Dan. 5, 5. And sometimes images and likenesses are described in the very imagination or fantasy, without any external sight: and this happeneth two ways. For either the forms or similitudes laid up in the mind, are called for back again by God, to such use as liketh him (as when to jeremy was showed a séething pot turned toward the north) or else new forms are showed, jer. 1, 13. which were never known before to the senses: as if the forms and likenesses of colours should be showed to a man blind from his nativity. And in this kind of divination, Images or forms instead of letters. the images or forms are in stead of letters. For even as they be ordered and disposed, so are the oracles diversly given: like as by the divers changing of letters, our speeches and sentences are many ways varied. Teachers which instruct scholars, may by their pains and diligence in teaching, print sundry kinds of images in the minds of their hearers; God otherwhile in dreams giveth not both forms and the understanding of them to one and the same man. Gen. 40, 9 and 41, 1. They which only have the signs are not absolutely called prophets. john. 11, 49. although it be not in their power to give them judgement, and the very right understanding of things. But God giveth both, yet not always indeed at once. For into some, he otherwhile instilleth only forms of things, as he did unto Pharaoh, unto his butler, and to his baker, and likewise to the king of Babylon; all which had need of an interpreter to expound their dreams; as joseph and Daniel. And verily, those to whom are showed only the signs of things to come, are not in very deed accounted prophets; forsomuch as they have only a certain degree and entrance, and as it were a step unto prophesying: even as Caiphas the high priest is not to be accounted for a prophet, seeing he understood not what he spoke. 8 But why God would otherwhile open by dreams unto kings and princes, Why God would by dreams open things unto princes. things afterward to follow, there are (as I now remember) two reasons. The one, because he had a regard unto the people and nations which they governed. For if the great dearth, which was approaching, had not been signified unto Pharaoh, Egypt had utterly perished with famine. secondly, it was the counsel of the Lord, by the interpretation of these dreams, to make those prophets and holy men known to the world, which lay hidden before: which thing the holy scriptures testify came to pass in joseph. And the Ethnic historiographers also write many things of the dreams, which princes sometimes have had. Some of the which Tertullian mentioneth in his book De anima; Tertullian. as of Astyages dream, concerning his daughter Mandane; likewise of Philip of Macedonia, and of julius Octavius, whom Marcus Cicero saw in a dream, being but a child, & afterwards meeting with him, knew him by that dream: and divers such like things are recited by the same father. 9 But these things being omitted, Dreams sent by God. let us confirm by testimony of the scripture (which is easy to be done) that some dreams are sent by God. Matthew testifieth, Matth. 1, 20. that joseph the husband of Marie was thrice warned by the angel. Pilat's wife also by a dream understood, Matt. 27, 19 and caused her husband to be told, that he should not condemn innocent Christ. And in the 16. of the acts, Acts. 16, 9 a man of Macedonia appeared unto Paul in a dream, Acts. 18, 9 and moved him to go into Macedonia. And the Lord commanded the same Paul in a dream, that he should not departed from Corinth, because he had an exceeding great number of people in that city. I could recite many more places both of the old and new testament, but that the time will not permit. Philo judaeus. Philo judaeus (as jerom in his book De viris illustribus testifieth) wrote five books of dreams, immitted by God. Cyprian. Cyprian also reporteth, that in his time certain things were showed in sleeps, which made to the edifying of the congregation: and it was not a little, but rather a great deal of credit that he gave unto them. But Augustine in his 12. De genesi ad litteram, Augustine. the third chapter saith, there are three kinds of visions. The first (he saith) pertaineth to the outward senses, Three kinds of visions. which he calleth corporal: again, another sort he calleth spiritual, which consisteth of shows or images, and have place about the fantasy or power imaginative: & the last kind he nameth intellectual, because they be only comprehended by reason and judgement of the mind. But those which he maketh imaginative; namely, the second sort, he showeth (as we also declared a little before) that they do not make prophets: and saith, that joseph was a far truer prophet than Pharaoh. And the selfsame thing may we say of the soldier, judg. 17, 4. that in Gedeons' hearing interpreted the dream of his fellowe-souldier, to wit, that he rather was the prophet, than he that had the vision. But in this order or degree of prophets, Daniel exceeded all others. Dan. 2, 29. For he not only interpreted the king's visions, but even when the king had forgotten what he had seen in his sleep, he was able to call it to his remembrance. Moreover, he not only interpreted what visions other men had, but also was instructed from God in things that he himself had seen. 10 Sometimes also dreams come of the devil. For Augustine in his book before alleged De genesi ad litteram, telleth of one possessed with a devil, which by a vision told the very hour that the priest should come unto him, & by what places he passed. And we are not ignorant, that among the Ethnics, Sometimes the Oracles of the Ethnics made answer by dreams. there were oracles, where men abode all the night, to obtain the interpretation of their visions and dreams: such was the oracle of Amphiarias, Amphilocus, Trophonius, and Aesculapius. In those places, an evil spirit showed them that were a sleep, medicines & remedies to heal their sick folks; at which time also they gave answer as touching other matters. And for the obtaining of such dreams & visions, they which came to inquire of any thing, were enjoined to use certain choice of meats, to lie apart from others, and to have certain days of cleansing. And it is said, that the Pythagorians abstained from eating of beans, Pythagorians. because they bred troublesome dreams. But our God, to the intent he would declare himself not to be bound to such things, showed Daniel the king's dream, after that he and his fellows had besought God for the same by prayer. But that the devil can put himself among men's dreams, there is no doubt; since by his help there have been and yet are many false prophets. Augustine. Whereupon Augustine in his book now before recited, the 19 chapter, saith, that If an evil spirit do possess men, he maketh them either demoniaks, or out of their wits, or else false prophets: and contrariwise, a good spirit maketh faithful prophets, uttering mysteries to the edifying of others. He also demandeth in the 11. chapter of the same book, To discern between the visions of a good spirit and an evil. how the difference between the revelations of good and evil spirits may be discerned the one from the other? And he answereth, that the same cannot be done without the gift of discerning of spirits. But he addeth, that an evil spirit doth always at the last, lead men to wicked opinions, and naughtiness of manners, although that at the beginning the difference cannot be perceived without the gift of the holy Ghost. In his 100 Epistle to Euodius, when he had asked the same question, he saith; I would to God I could perceive the difference between visions, which are given to deceive me; and those which are given to salvation. But yet we must be of good cheer, because God suffereth his children sometime to be tempted, but not to perish. Aristotle held that God sendeth not dreams. 11 But what answer shall we make Aristotle, who denieth that dreams come of God; for this cause specially, because he would then give the power of divination to the good and wise; not to the foolish and wicked men. We may answer, that for the most part the true prophets which are lightened by God in their dreams and visions, are both good and godly. But yet, that it may not be thought that the power of God is tied to the wisdom and manners of men, God will sometime use the ministery of the ungodly in such things, Why God doth sometime use the evil prophets. to the intent the great and wonderful strength of his providence may be declared, which is able to use all kind of means. Further (as Tertullian writeth in his book De anima) seeing he distributed his sun and rain to the just and unjust alike, it ought to be no marvel, if he impart these gifts also (especially which are of force unto man's erudition) aswell to the bad as to the good. And lest we should be ignorant of his fashion, the holy history declares, that the very Ethniks were oftentimes warned and corrected by God in their sleep. Gen. 12, 17. So was Pharaoh the king of Egypt commanded to restore Abraham his wife again. And in the like sort was Abimelech king of Gerar warned of the same matter. Gen. 20, 6. And Tertullian addeth; that Even as God, Tertullian. when he instructeth the wicked in their dreams, doth it to make them good; so the devil contrariwise invadeth the godly in their sleep, that in their dreams he may seduce them from the way of righteousness. Aristotle thought that God, in disposing of his gifts, should specially have respect to the wise, and to the philosophers: whereas Christ our saviour taught a quite contrary lesson, saying; I thank thee, o father, Matt. 11, 25. that hiding these things from the wise & prudent, thou hast revealed them unto little ones. And Paul said, God rather revealeth mysteries unto the simple than to the wise. that the calling of God did chiefly appertain to the poor, to the unlearned, & to the weaker sort. And other argument was, that the very brute beasts do dream in their sleeps: when as yet no man will say, 1 Cor. 1, 26. that their dreams are disposed or ministered by God. That same philosopher is deceived, in thinking, that if God send some dreams unto men, he must therefore be the author of all dreams: God sendeth some dreams, but not all. which without doubt is far from our sense. For we refer not all natural things to GOD himself, as peculiar effects whereby he instructeth men immediately (as the schoolmen speak) of things to come. Of what causes dreams arise in brut beasts, we have sufficiently showed before. And to speak Logikelike, it is no good argument, that is taken from the particular to the universal affirmatively. So that if God suggest some dreams, we must not thereupon gather, that all dreams, aswell in beasts as in men, do come of him. For otherwise brute beasts have the power of hearing; neither do they want ears: yet, because God doth not send prophets to speak unto them, we may not conclude, that he doth never send any of his saints unto men, to admonish and instruct them. 12 He said moreover, If God were the author of dreams, it seemeth that he should work such things no less in the day time, God may use both night and day. than in the night. But I say, that it is in God's free choice, to use whether time he thinketh good, seeing he is Lord aswell of the night, as of the day, and of sleeping, He sendeth visions both sleeping & waking. aswell as of watching. And in very truth the scriptures do testify, that he showed visions to the prophets, sometime sleeping, and sometimes waking; as he thought it most convenient. further, what absurdity is it, though he do often use the conveniency of rest, seeing the philosophers themselves, and the physicians, do grant, that men in that time are very apt to discern the smallest stirring or noise that is? Shall this commodity of the time serve the physician, to know the humours of man's body by; & may it not serve God, to the saving of souls? In the 33. chapter of job, there is a goodly place, and fit unto this purpose: job. 33, 15. When sleep is fallen upon men, and that they are at rest in their beds, than the Lord openeth the ear, and confirmeth his chastisements. lastly it was objected, that if God would admonish men, he would do it openly and plainly, and not covertly by dark speeches. I answer, that the true prophets, and such as were inspired by God, understood very well those things which God spoke to them in their sleep: wherefore they had no need of soothsayers. And if at any time that happened unto Ethnic princess (as it did unto Pharaoh and Nabuchadnezar) God did it, to the intent that his prophets, Gen. 41, 1. Dan. 2, 29. as were joseph and Daniel, which were hidden & unknown, might be made famous: otherwise, he gave unto his prophet's judgement, and clear intelligence of such visions as he cast upon them. Why Aristotle was deceived. But Aristotle was herein deceived, because he looked only to conjurers, which professing divination, besotted the people; as though they had been able to expound all sorts of dreams, and to show what they signified. But we may not understand those things which are now alleged, of all kinds of dreams, nor of all sorts of prophets. For they pertain only unto those, which infallibly are sent in by God. Wherefore the conjectures of conjurers, and soothsayers, are not within the compass of this matter. Neither is there any cause why the authority of so great a philosopher should much move us, Epicurus. though Epicurus be of his part; who to ease his gods from troubling themselves about dreams, affirmed, as he did all other things, that they come by fortune and chance. But contrariwise Plato ascribed much unto dreams that come of God; Plato. The Stoics. & the Stoics taught, that the dreams which we have by night, are as it were a familiar and domestical oracle, whereby mankind is provided for by God. This I will not omit, Augustine. that Augustine in the place now alleged, Super genesin ad litteram, Whether the soul hath power of itself to know things to come. cap. 15. demandeth, whether the soul have naturally of itself the power to foreknow things to come? He saith that in his opinion it hath not: because (saith he) it would then use that power, seeing all men so greatly desire to know things to come. Wherefore the visions and dreams of prophets obtain not their truth from nature, but from God. 13 But if so be that dreams be suggested by God and his angels, Look In Gen. chap 40. at the beginning. let us see for what cause we are forbidden to make any account of them. For if the matter be thus, dreams are not to be contemned, but diligently to be observed. All regard unto dreams is not forbidden. I answer, that all manner of regarding of dreams is not forbidden, but that only which is procured by naughty and vain arts; and that is wont to be gotten by worshipping of devils: otherwise nothing letteth, but that one may judge of humours by them; or if they be of God, and are perceived to come from him, then to follow them. Moreover, it is forbidden to extend natural dreams beyond that, which nature will suffer. And this do they, which apply their dreams to changeable events of things, about which they have no manner of consideration, either of the cause, or of the effect. And this superstitious observation of dreams, is not only condemned of christians, but also of long time since, was dissanulled by the Roman laws. Roman laws against coniecturers of dreams. For in the 9 book of the Code De maledicis & mathematicis; in the law, Et si accepta, it is decreed, that such diviners should be extremely punished; so as, although they were even in some high office, yea & of Caesar's retinue, they were to be punished: which otherwise was not lawful to be done unto noble men. And by these words they be expressed; Aut narrandis somnijs occult am artem aliquam divinandi, etc. that is, Or any secret art of divination, invented for the interpretation of dreams, etc. And the difference assigned for the lawful & unlawful observation of dreams, An observation of dreams lawful & unlawful. jere. 23, 25. and 28. Deut. 18, 7. 10. is notably described in the 23. of jeremy. For there God detesteth vain & foolish dreams, but commendeth those that are divine and true. In the 18. of Deuteronomie, all observers of dreams seem generally to be reproved. But we must understand, that according to the true Hebrew text, there is no mention made of them. verily, other superstitions and idolatries are there condemned, but never a word of dreams, although that else where the wicked observation of them is reproved. We may pray to be admonished by dreams. Therefore the good & lawful observation of dreams is not to be forbidden; yea it is permitted unto godly men to pray, that they may be admonished even in their dreams, especially of those things, which they think to be meet, and which they cannot discuss of themselves. Monica the mother of Augustine. Monica the mother of Augustine being desirous that her son should marry, for the avoiding of fornication, desired God, that even in sleep he would reveal unto her some thing as touching that matter: and she testified that she obtained of God some taste, whereby she discerned the thing, which in sleep the saw of herself, from those things, which were showed by inspiration from God: Augustine. which thing Augustine writeth in his sixth book of Confessions, the 13. chapter. And we know assuredly, that Daniel prayed for the understanding of Nabuchadnezars' dream; Dan. 2, 18. and this is without controversy to be holden, that it is the part of godly men to pray to GOD, that even in our sleep we may be preserved pure, and chaste, both in body and spirit. For those night visions, by the which either the mind is troubled, or the body defiled, are certain punishments of sin: especially of that which hath been drawn from our first creation. For so it should not have been in paradise, if Adam had abidden in that truth, wherein he was made: as Augustine wrote in his fift book, and eight chapter against julian. Look In Gen. chapter 20, verse 3. The sixth Chapter. Of the holy scriptures; out of the Preface upon the first epistle to the Corinthians. NOw we must speak something of the holy scriptures, whereby we are both encouraged to study them, and somewhat also are helped in the following of that study: A division. and this shall be done, if I touch first in few words the worthiness and profit of them; secondly, if we show by what certain marks & tokens we may be able to judge, and say what is the sense or meaning of them: and lastly, if we shall open the way and means how to challenge them unto ourselves. Of the dignity and utility of the holy scriptures. This division I mind to follow, as being most convenient for the understanding of those things, which shall be spoken. And first of all, because we are to speak of the worthiness and profit of the holy scriptures, A definition of the holy scriptures. I will give this plain and homely definition of them. For it is a hard matter for any man, perfectly and exactly to define those things which are of God. The holy scripture inspired by the spirit of God. Wherefore let us define the holy scriptures, to be a certain declaration of the wisdom of God, inspired by the holy Ghost into godly men, and then set down in monuments & writings. That it is inspired by the inward motion of the holy Ghost, for the salvation and restoring of us, Peter testifieth in the first chapter of his latter epistle, when he saith, 2. Pet. 1, 21 that prophesy came not in old time by the will of men, but holy men of GOD spoke as they were moved by the holy Ghost. And very great honour hath come thereunto, because as well Christ, as the apostles, The suit proofs of divine things are taken out of the scriptures only. and sound counsels have used the testimony of it, for the confirmation of those things which were decreed: yea, we may not think that any traditions be necessary to salvation, which are not surely and strongly grounded thereupon. And we must always bear in mind, Christ sent us to the reading of the scriptures. john. 5, 39 how we are sent away by Christ, the best teacher of the church, to search out the scripture, when he saith in the fift of john's gospel: Search ye the scriptures. Moreover, every faculty and learning borroweth his worthiness from the matter, about which it is occupied. For, according as that doth excel, so is any science accounted of more or less estimation. Wherefore, seeing this science of ours entreateth of nothing else but of Christ, The sum of all that is done in the scripture is Christ. it is so much the more to be accounted the head of all other, as Christ is the most excellent above all other things. And as I suppose no man doubteth, but that the new testament speaketh chiefly of Christ. But because some man perhaps doubteth, whether the old testament do so likewise, let him hear even Paul writing to the Romans the 10. chapter; Christ is the end of the law. Rom. 10. And in the fift of john, when the Lord had said (that which even now I recited) Search the scriptures; john. 5, 39 he added incontinent, For they bear witness of me. And in the same chapter it is said of Moses; He hath written of me. john. 5, 46. And many other places may be brought, to confirm this selfsame thing; but let us content ourselves with these for this time. 2 The holy scriptures also are highly commended, The notable properties of the holy scripture. They shine as a candle in the darkness. through those excellent properties wherewith God hath adorned them. For they are so glorious, that they seem unto us, which walk as it were in darkness, to be like a candle lighted of God: whereof Peter hath admonished us in the first chapter of the second epistle, And we have a sure speech of prophesy, whereunto if you give heed, as unto a light shining in a dark place, 2. Pet. 1, 19 ye do well, till the day appear, and the day star arise in your hearts. The holy scriptures be sure and certain. In which words thou shalt note this also, that they be very sure. For godly men are so assured of the truth of them, that for them they fear not to suffer any cruel death: which thing hath seldom or never happened among natural philosophers, or mathematicians, To the godly they be clear and perspicuous. that they confirmed the opinions of their knowledge with their blood, and with the loss of their lives. And unto faithful and godly hearts, there is in the scriptures no want of clearness, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins perspicuity. For whatsoever the sounder Divines dispute, they always finish their conclusion according to the testimonies of the scriptures; as rules commonly known among christians, whereof it is not lawful for any man to doubt. So that this aught to be esteemed as the chief principle, They are the chief principles of divinity. by the which all matters of true divinity are to be resolved and examined: to wit, The Lord hath said. But yet this perspicuity is not to be sought at the light of man's sense & reason; but at the light of faith, The clearness of them is discerned by the light of faith. Luke. 24, 45. whereby we ought to be most certainly persuaded of whatsoever is contained in the holy scriptures. For as we read in the last chapter of Luke, when Christ was about to send out his disciples to preach throughout the world, that they might increase the number of his disciples, he opened unto them the meaning of the scriptures: which declareth, that otherwise they were not able by their own industry to understand them. 1. Tim. 3, 15. And in the first of Timothy, the third chapter, the church is for no other cause said to be the pillar and ground of truth, Why the church is called the pillar and ground of truth. but because it hath the word of God, and useth the same perpetually in her opinions and definitions: which when it doth not, it dealeth not as the church of Christ should do. Augustine. Augustine Contra epistolam Fundamenti; saith, that things defined in the scriptures must be preferred above all other. Besides this, the truth of them hath an everlasting continuance. The truth of the scripture is everlasting. Matt. 24, 35. Which thing Christ taught us, when he said in the 24. chapter of Matthew; Heaven and earth shall pass, but my word shall not pass. And it is commonly spoken every where; The word of God endureth for ever. Esaie. 40, 8. 3 And although there be in a manner infinite things, which may strongly prove the worthiness of the scriptures; yet in this place I will measure myself, thinking it sufficient, that I have after a sort showed the springs or heads: the rest may easily be found out by any that will take pains to search diligently. I will now likewise briefly declare the commodities which we receive thereby. The commodities of the holy scriptures. 2. Tim. 3, 16. We read in the 3. chapter of the 2. to Timothy, that All scripture inspired by God, is profitable both to teach, and to improve, (to wit as touching doctrine) and to correct and instruct in righteousness (which belongeth unto manners.) And lest thou shouldest think that any thing doth want, he addeth straight way: Ibidem. 17. That the man of God may be perfect and ready to every good work. And in the 15 chapter to the Romans we read; Roman. 15. For whatsoever things are now written, they be written before hand for our learning, that by patience & consolation of the scriptures, we may have hope. Which things seeing they are spoken of the old testament, (for while this was written, the new testament was not published) what shall we now think, having the monuments both of the Apostles and of the Evangelists added thereunto? Truly we have now even these very things more plentifully in the holy scriptures. The power of saving attributed to the scriptures. 1. Tim. 4, 13. And the holy Ghost feareth not to attribute the power of saving unto them. For in the first Epistle to Timothy, the fourth chapter, it is written; Take heed to thyself, and to thy doctrine; continue therein, for in so doing thou shalt save both thyself, and those that hear thee. Matt. 13, 19 And in the parable of the gospel, where it is described, that the seed fell, some in the way, some among stones and thorns, and some in good ground: We are borne anew by the word. 1. Cor. 4, 15. the gospel or word of God, by the interpretation of Christ, is understood by the seed; because thereby we are borne anew. Wherefore Paul wrote boldly unto some; I have begotten you by the gospel. And Augustine did then first arise out of his errors, wherewith he had been captivated, Augustine converted by reading of the scriptures. when he began to read the scriptures. And at the reading of Paul (as we may perceive in his confessions) the darkness was chased from his eyes. And unto such reading he was driven by an oracle of God. For he heard voices, as if children had song, and said; Take and read, Take and read: which voice when he had obeyed, & had lighted upon that place in the holy scriptures; Put on the Lord jesus Christ, Rom. 13, 14. etc. he was converted wholly unto God, Decrees of faith must be confirmed only by the scriptures. Constantine bad that controversies should be decided by them. who had so long before striven (against the truth.) These be notable tokens of the word of God. Add herewithal, that the decrees of the christian faith can be confirmed by no other means, than by authority of the holy scriptures. Therefore as the ecclesiastical history declareth: Constantine the great, in the council of Nice, exhorted the fathers of the church, that by the oracles of the holy scriptures, they would appease the controversies sprung up in religion. 4 But he that will know more at large the properties of the holy scripture, The properties of the scripture out of the 19 psalm. Psal. 19, 8. let him read the 19 psalm; there they be described, both with marvelous brevity, and great elegancy. First the law of the Lord is called Temima; that is, immaculate & perfect. Secondly it is affirmed, that it doth restore the soul; and that is not to be looked for in profane learning. thirdly it is called a sure testimony of the Lord; whereas man's counsels are evermore variable and inconstant. It teacheth the simple and ignorant; whereas other knowledges do instruct only the prudent and sharp witted hearers. Moreover, the law of the Lord is right, and hath nothing crooked, awry, or unjust; as in every part of man's law is espied. Also it rejoiceth the hart, even with such a gladness as is chaste and holy. The Lord's commandment is pure, but man's devices are never sincerely made; seeing they be fraited with many crafts and deceits. It lighteneth the eyes; but contrariwise the traditions of men darken them. The law of God is clean, and is offered undefiled unto us, being without any falsehood or wrong; whereas man's ordinances are most foully infected with both the evils. The statutes of God endure for ever; but those things, which be ordained by men, are always shifting, oftentimes changed, and are never of long continuance. To conclude, those things which the Lord hath prescribed, are both true and just, which cannot be affirmed of man's laws. Moreover, they are to be desired above gold and precious stones; where as the best natures do very much mislike the precepts of man's law. Finally, those things which God hath taught us in the scriptures, be more sweet than the honey and the honey comb; where contrariwise, men are not accustomed to teach any other than hard, difficult, and often times cruel things. Besides these properties of the holy scriptures, I purpose not to add any more. For they that be studious, may easily of themselves find out the other fruits and commodities. 5 Now must I declare another point, which I promised; To what judgement we must stand for the sense of the scriptures. to wit, by what judgements and abitrers, we must assure ourselves for understanding of the scriptures. Two tokens I have always observed, by which the truth of the divine scripture may be perceived; namely, the holy ghost, and the word of God itself. Concerning the spirit, john writeth in the 8. chapter of his gospel, The truth is known by the spirit and the word. john. 8, 47. that Christ thus said: If ye have God to your father, why do you not acknowledge my word? And seeing it is certain, that we be not adopted to be the children of God, but by the coming of the holy ghost; Christ testifieth in this place, that when we have once obtained the same spirit, we may so discern betwixt his word and a strange word, as the same will appear very evident and plain unto us. According to which sense, he also said in another place; My sheep know my voice, and follow not a stranger. john. 10, 4. And there is no doubt, but that we, by the strength of the holy spirit are made the sheep of Christ, which follow not falsehood, errors and heresies (which be voices of strangers) but do imitate only the voice of Christ: that is to wit, do follow the true and natural sense of the scriptures. Again, we have in the second chap. of the 1. epistle to the Corinthians; A natural man doth not perceive those things that be of God, 1. Cor. 2, 24. neither is he able to do it; because they be but foolishness unto him. But the spiritual man judgeth all things. And again in the same place, Ibidem. 10. The spirit searcheth out the deep mysteries of God. And Christ himself said; The spirit of comfort shall declare all things that I have said unto you. john. 14, 26. Also john in his epistle saith, 1. joh. 2, 27. The spiritual unction shall show you of all things. But some will say; These things be true indeed, but we be destitute of the spirit. To whom I answer saying; If you have not the spirit, Whether all men have the spirit of Christ. Rom. 8, 9 how dare you call yourselves christians, seeing Paul to the Rom. showeth us, that They be none of Christ's, which have not the spirit of Christ. And yet I speak not this, as though I were ignorant, that there must be degrees of this spirit given, seeing it is evident, that all men cannot have a like understanding of the scriptures. But yet this I affirm, Every one may gather out of the scriptures so much as is necessary to salvation. Chrysost. that there is no true christian man, to whom so small a portion of this spirit is given, but that he may gather & judge out of the holy scriptures, such things as be necessary to salvation, so as he neglect not to be conversant in the reading of them both day and night. Which thing Chrysostom upon the preface to the epistle unto the Romans hath plainly declared, when he saith; This thing cometh not by ignorance, but because they will not have this holy man's writings continually in their hands. Neither do those things, which we know (if we know any thing) come unto us by the goodness and pregnancy of our wit; but because we being always throughly affected to that man, we never cease reading of him. For they which love, A similitude. do know more than all other, the doings of them whom they love, as being careful of them. Wherefore (saith he a little after) if ye also will apply your minds, and travel in the diligent reading hereof, it shall not be needful to require any other thing of you. True is that saying of Christ: Seek, Matth. 7, 7. and you shall find; knock, and it shallbe opened unto you. And there is no doubt but that Chrysostom spoke these words to all men: for he spoke them in a sermon to the people. And mark well what he affirmeth; namely, that if they would but diligently read saint Paul's epistles, they should not need of any other teacher. The word is a sure token to find the truth of the scriptures. 6 The second note, and sure token, by which we may throughly search out the truth of the holy scriptures, is the very scriptures themselves. For it is requisite, that we should determine that piece of scripture which is hard and dark, We must judge of an obscure place by a more clear place. by another part which is more plain and easy. Christ hath given unto his church, the old testament; the authority whereof (let the manichees, the Martionits, and such other pestilent heretics fret thereat never so much) is most stable and sure: insomuch as by it, The old testament proveth the new. Acts. 17, 11. the old christians also have judged of the new testament. It is written in the 17 of the Acts, that the Thessalonians having heard Paul, repaired to the scriptures, to see whether things were as Paul had declared, or otherwise. And Augustine De doctrina christiana, teaching what manner of man a preacher should be, willeth him to confer the places of the scripture together, and doth not send him to search out the opinions of the fathers, or to seek out the determinations of the church, or the canons, or the traditions of men. A third arbitter, but no high censor is the consent of the church. 7 To these two arbitrers, which I have declared to be the faithful interpreters of the holy scriptures, we willingly join the firm consent and authority of the catholic church: yet not in such sort, that (as our adversaries endeavour to prove) all the judgement of the scriptures should depend thereon. For it is not lawful, either for a council, or for the church, to interpret the scriptures, as seemeth good unto them. For that were to have dominion over the faith of godly men. Therefore when they interpret the word of God, it is their part to prove, that they have expounded such things, according to the consent and proportion of other places of the scripture. Wherefore the most dangerous error of the antichrists must be avoided with great circumspection, It is not the church that giveth authority to the word. which presume to say, that it is the church, which hath won authority to the books of God, where it is far otherwise. For whatsoever estimation or authority hath happened unto the church, all that hath come from the word of God. It is detestable to hear, that the holy oracles & words of God, should purchase their credit of men, which otherwise are but liars. Yet nevertheless such things they imagine and devise, that when they be found to decree & constitute in many places of the sacraments, and other points of doctrine, far otherwise than God's word doth permit, they will maintain, that it is lawful for them so to do: Look part 4, chap. 4, art. 12, and chap. 6, art. 11. because the church (say they) which hath brought credit and authority to the word of God, may change & alter therein, whatsoever shall seem good unto her. Wherefore, that which they ground upon, must by all manner of means be resisted. Let us not be brought to think, that the holy scriptures have gotten their credit and authority by the church. And yet I urge not this much, as though I despised or contemned the dignity of the church. Three functions of the church about the word of God. For I attribute unto it three goodly functions about the word of God: The first is that I grant she doth, as it were a witness, preserve the holy books; but it cannot be gathered thereby, that it is lawful for the church, either to alter or pervert any thing in the holy scriptures. A similitude. The church as a witness preserveth the holy books. Experience teacheth us, that both private and public evidences are committed to registers & notaries, to be safely kept and preserved: and yet no man in his right mind will say, that it is lawful for them to change any thing in them. Neither may we think, that the power of those registers can be greater, than their wills which appointed them to be put in record. And here it shall not be unprofitable, if we consider of the difference between the word of God, The word of God first revealed, & then written. as it was revealed unto the prophets at the first, & that which was preached afterward, or published in writing; wherein we shall only see a difference in the time, and not in the strength and authority. For we grant that the word unwritten was of more antiquity, than that which was afterward put in writing; and that aswell both the one as the other was bestowed upon the church: but yet (as we said before) it was not lawful for the church by any means to wrest or alter the same. secondly, we doubt not, The duty of the church is to preach & publish the word. but that the church's part is, to preach and set forth the word of God committed unto it: wherein it is likened to a crier, who notwithstanding he proclaim the statutes of a prince or magistrate, A similitude. yet is he not either of more or of equal authority with them. But all his labour is faithfully to proclaim all things, even as he received them from the princes and magistrates. For if he should so do, he might be counted a traitor. Wherefore, it behoveth the ministers of the church, that they provide and endeavour nothing more than to be found faithful. 8 thirdly, we also acknowledge it to be the function of the church, The church discerneth the true scriptures from not canonical. that seeing it is endued with the holy ghost, it should decipher & discern the true and proper books of the heavenly word, from them that be not canonical. Which office doubtless is not to bear a higher authority than the scriptures, as many do foolishly dream. For thus they say. Forsomuch as the church hath accepted and allowed some scriptures, and hath refused other some to be no scripture; therefore it hath authority to determine of them as it listeth. But this is a very weak kind of argument. We will grant, in very deed, that the ancient church had such an abundance of the spirit, as thereby they easily knew, which of those that were presented unto them, were the true & proper words of God: and these as canons and rules of God's word, they dissevered by a spiritual understanding from the other books, called Apocrypha, which being once done it was not lawful for the church to make what interpretation it would: but both the spirit of Christ must be hearkened unto, and also the consent of all the places of scripture, must be diligently considered. The very which thing we see daily to be done. When a king's letters are brought to a city or province, A similitude. the lieutenants and governors of those places, by very use and moral skill, know well enough whether the letters, which be delivered in the name of the king, be true or counterfeit: but when they shall perceive them that they be neither feigned, nor depraved, it is not lawful to alter, transform, and wrest them after their own will. Even so must we think of the church. For it is not only a faithful witness, but also a sure keeper of God's books: and yet it is not lawful for the church, to appoint any thing in them, otherwise than God himself hath prescribed. There be a great many that can judge, which be the right works of Aristotle, and of P●ato, and which be not; who nevertheless are not strait way to be thought comparable to either of them in learning. And amongst us christians, every one can easily espy the difference between God and the devil, and yet must we not be compared with God, and much less be thought to excel him. Even so the church must not for this cause prefer her credit or authority above the scriptures. Augustine. 9 But they allege, that Augustine saith; I would not believe the gospel, unless the authority of the church should move me. But that place of Augustine hath this latin word Commouéret; that is to say, To move with the help of another thing, and not simply To move of itself. Faith is powered in by the holy ghost, and the ministers work together by him. For undoubtedly it is the holy ghost which poureth in faith to the hearers of God's word. And the ministers of the church, being his instruments, are rather to be said to move together by him, than absolutely by themselves. The same Augustine against Faustus, in the 28. book and second chapter writeth, that the heretics called Manichei, should aswell believe that the first chapter of Matthew was written by him, as he believed that the epistle called the foundation of their religion was written by Manicheus; because it was so preserved among the elders of their religion; and so came from hand to hand at that time. And therefore it must on this sort be understood, that the church moveth us to believe the gospel, because it faithfully keepeth the holy scriptures, preacheth them, and discerneth them from other writings. The same father, in his sixth book of confessions, the fourth & fift chapters, doth plainly witness, that God himself doubtless giveth authority to the holy scriptures. Tertullian. Irenaeus. Tertullian & Irenaeus standing in disputation with the heretics, did therefore send them unto the apostolic churches; because they allowed not full and wholly of the scriptures: wherefore they would that they should understand the sense and meaning of them, by such churches as were certainly known to be apostolic. For meet it was, that such churches should be continual witnesses and preservers of the books of God. And yet did they not by this means affirm, that the authority of the church is to be preferred above the scriptures. 10 But our adversaries say, that they are led by a common rule vaunted by the Logicians; namely, That thing is to be judged the more so, A rule in Logic. for the which another thing is so. Whereupon they gather this reason; If the scripture have authority, by judgement of the church, than it followeth, that there is a more authority in the church than in the scripture. But they consider not, how that sentence of the Logicians taketh place only in such causes, as are called final; but that in efficient causes it is not firm. For although this inferior world of ours, be warmed by means of the sun and planets: it followeth not, Similitudes. that the sun and planets be therefore more hot (than the things which they have warmed.) Likewise surfetters, and intemperate men are droonke by reason of wine; but we cannot conclude thereby, that wine is more intemperate than they. Yea & the Logicians teach, that the foresaid rule is then firm and true in efficient causes, when they be brought whole and perfect, not when they be mangled and unperfect. Which point doubtless is smallly observed by our adversaries in this argument. For the church is no efficient cause of that authority and credit, which the scriptures have with the faithful. For if it were so, it might easily persuade the Turks & Infidels to believe the scriptures; and the jews to embrace the new testament. And how true this is, the thing itself testifieth. 11 Furthermore, these men should be demanded, What church it is, to whom they appoint so great a judgement and authority over the scriptures? If they will answer, that they attribute the same unto bishops; these be very oftentimes but shadows or vizards, neither do they understand what the holy scriptures do contain: and commonly their life is such, as it is not lawful to eat and drink with them. And seeing they are perceived to be such sensual men, who will allow them to be the chief judges of spiritual things? Of the fathers. But if our adversaries had rather fly from them, to the godly fathers of every age, to learn the truth of the scriptures; I deny not, but that true judgement hath many times been found among them; and yet not always. For they disagree many times among themselves: they change, they make retractations, and divers times some one contendeth and disputeth against another. I know, they will say at the last, Of the counsels. that we must have recourse to the general counsels, as though they never erred. The general council of Ariminum, Look part 4, place 4, art. 10. made altogether for the Arrians. The second council of Ephesus, favoured the heresy of Eutyches. The council of Chalcedon so erred, as it entitled Leo bishop of Rome, to be the universal bishop of Christ his church. But the holy man, which was not present there, hearing of it, did utterly renounce such pre-eminence. And in a council, which Cyprian held, a great error was committed, when it was there decreed, that heretics baptized out of the faith of the catholic church, if they returned unto it, should be baptized again. Also the synod of Constance did wickedly condescend, that the half communion should be ministered to the lay people: and many other errors committed by general counsels might be alleged. For since they be but men, which determine matters propounded in general counsels, they intermingle much carnal and human sense: and therefore we must not subscribe to the opinion of them, unless it shall appear, that the same doth very well agree with the scriptures. Had not Peter erred, Galat. 2, 14. unless that Paul had openly resisted him? Wherefore, If Peter erred, much more the fathers and counsels may err. if so great an apostle was not free from falling into error, what shall we think of other miserable and frail men, whom we see very often to be turned to & fro into many minds and affections? Let all things therefore, without any further delay, be reduced and brought home to a just examination of the scriptures: and so shall we judge uncertain matters by certain, and doubtful by those things which be out of all doubt. For even as the word of God is sure, and continueth for ever; so man's ordinances are ever doubtful, wavering, and inconstant. These things must not be so construed, as though we would that godly brethren should have no audience in godly assemblies: or as though we sought altogether to take away the authority from fathers and counsels: we speak not these things to any such purpose; we covet to attribute to every one his just commendation, so that there be not attributed unto men, that which is meet for God only. And let that saying of Paul to the Galathians be always sounded in our ears, that If an angel from heaven shall show us of any other Gospel, Galat. 1, 8. than is contained in the holy scriptures, let him be accursed. And thus much shall suffice on this behalf, to declare by what notes & marks the truth of the holy scriptures may be perceived. How one may obtain the means to understand the scriptures. 12 Now let us reason, by what means every man may obtain to himself that power of understanding the word of God, which we spoke of before. As touching the first interpreter, which we said to be the holy Ghost; the means to have access unto him is by prayer. And therefore David prayed on this wise; Psalm. 119, 12. and 18. Open thou mine eyes, o Lord, that I may see the wonderful things of thy law. And again; Teach me thy justifications. Give me understanding, & I shall diligently search thy commandments. And well near innumerable of these saiengs there be in the 119. psalm. Further, Paul prateth in his epistles, that wisdom, Phil. 1, 8. spiritual understanding, and the eyes of discretion to know the will of God, might be given to those holy men, to whom he wrote. But as touching the other means, whereby we may discern of the holy scriptures (the word of God I mean) we must use no small industry, Diligence must be used in comparing scripture with scripture. whereby we may be able to confer places with places, and by those which be most plain to judge of them which be most obscure. And hereof it came, that Paul warned his scholar Timothy, 1. Tim. 13. that he should be diligent in reading. And he himself, when he lay bound at Rome, 2. Tim. 4, 13. desired that Troas might be sent unto him, with his book & parchments, which he had left behind. By these things we may gather, that they which in the interpreting of the holy scriptures do fall into error, may impute it to themselves: for that they have not been earnest enough in prayer, nor yet used sufficient study about them. Neither ought any to be discouraged from this excellent exercise, No man must be discouraged with the homely style of the scriptures. A similitude. because of the plain & homely phrase of the holy scriptures. For even as within a simple shell, is found a precious stone; and out of sorry chaff, is shaken out most profitable corn: so out of the plain and unpolished speech of the holy scriptures, is brought to light the most sincere and manifest knowledge of the truth. But above all things take heed, that thou approach not to the reading of the scriptures, if thy mind be hardened with a prejudicate opinion. Lay aside all affectations, let thy coming be wholly to learn, and not (as is the use of heretics) violently to draw them to thine opinion. An exhortation to the reading of the scriptures. 13 Wherefore the surest relief that is brought unto us by God, and which is ever ready at hand, Out of the epistle to master Cook set before the epistle to the Rom. Consolation by the scriptures. is the holy scriptures: which we must have always ready about us, as our herb of comfort. For, if ignorance and blindness be our disease, there light is, by which it may be shaken off. If we be disquieted with many troubles and vexations of the mind; or else, if our conscience be overcharged with the heavy burden of our sins, there we shall meet with mild and speedy remedies. If the lack and care of these temporal things molest us, and do not utterly overpress us, there we may find sound and sure consolation. If we stand sometimes in doubt and perplexity, not knowing whither to turn ourselves, we shall no where better than there, find good and faithful counsel. If we be tempted, and put in danger of salvation, as oftentimes it happeneth; we have there a most strong and invincible bulwark. And assuredly, out of that poke, and no where else, A similitude. Matth. 4, 4. 7, and 10. did our latter David take most fine and smooth stones; wherewith he smote the head of Goliath, and overthrew Satan which tempted him in the desert. Psal. 119. 18 11, & 15. Wherefore David the king, not without cause, sang, that he considered the marvelous things of the law, that is, of the holy scriptures, and laid up the word of God in his hart, that he might not offend him. He confessed that to be his comfort in time of trouble, in that the word of God did quicken him. What will you more? From hence flow the fountains of our saviour, where every one is willed to draw frank and free, whereby our intolerable thirst may be slaked, & the exceeding desire of obtaining felicity is satisfied. Here the storehouse of God most throughly fraughted with abundance of all good things, is opened and laid abroad; where it is free for all sorts to provide for their want in necessity. Here the board is furnished with all kind of dainties; where the wisdom of God hath mixed for us most sweet wine, wherewith every one may most liberally refresh himself. Here is offered unto all comers a more pleasant garden and paradise, than ever had Alcinous and Solomon: wherefore, let us gather therein profitable things: and not pernicious. Let us rather follow the bees than the spiders, sucking thereout most sweet juice, and not deadly poison. We are accustomed with incredible desire, to employ our zeal and diligence to peruse books set forth by the endeavour of mortal men, wherein we learn nothing else, but either the means to maintain bodily health, or the way to augment our substance, or precepts to govern the commonweal, or else rules of husbandry, and other occupations, or else some enticement of pleasures: how much more requisite were it for us, to apply all our hart and mind to the study of divine doctrine? For therein we hear not the wisdom of man, but have God himself speaking before us, to whom if we give ear; we shall conceive a singular joy, we shall chase away pensive cogitations, and be lightened with most sweet comfort; we shall be strengthened beyond the condition of man, nothing shall be thought hard and painful unto us; we shall think the yoke of the Lord and his cross to be easy things, and we shall offer ourselves to be most ready to suffer any thing for his name. Yea and being thus instructed with heavenly eloquence, we shall talk with men, not like sensual men; but as if our speech proceeded from God himself. 14 I know verily, that there be many, which will not give credit to these saiengs; yea, and some which will scorn them, and suppose us to be mad. But I would desire these men, that it should not grieve them sometime to read and make proof. If they would be contented so to do, let me suffer shame (for so dare I say in so great a matter) if they themselves be not caught at the length, and that they will at the length perceive how much the words of God differ from the words of men. Yea (I say) they shall by earnest and faithful reading feel, that the scourge of fear and shame, is sometime by the mercy of GOD redoubled unto them in their hart: they shall feel themselves effectually persuaded, to die to death, and live to life: at the length they shall feel themselves shaken with the horror of their sins, and voluptuous life which they led; whereas before time they thought themselves happy therein: they shall think they see heaped before their eyes, the whole wretchedness of their fleshly life, through the bitter lust whereof, they being in heavy languish of mind, there shall arise a great storm, and plentiful showers of tears. For while as the words of the scripture are earnestly read, and déeplie considered, they do not lightly pull the mind; but with sharp pricks they deeply pierce the bottom of the hart, paring as it were & pruning from thence the loathsomeness of sin and wickedness; planting in the stead thereof peace of conscience, and spiritual gladness. lastly they shall feel themselves to be kindled with the most pleasant and wonderful love of God's favour and goodness. Wherefore they being clearly changed, and become new men, shall be constrained to say: Psal. 119, 3. How sweet are thy words become unto my jaws! they were like honey unto my mouth. But those men, which either will not read God's books at all, or else read them with contempt, disdain, or loathsomeness, whereby they are nothing the better for the word of God, but are still led aside with devices of their own head, are wholly deprived of this comfort: than the which nothing can be found more godly, or more profitable to salvation. Of which wickedness and impiety, God by his prophet Ose the eight chapter doth sharply accuse Israel, saying; Ose. 8, 1●, I have written unto them the mighty things of my law, but they have counted them as a strange thing. Truly those children are greatly degenerate, which account that voice, wherewith their father gently calleth them to goodness and happy state, to be but a strange voice: and contrariwise embrace that which is mere strange, in steed of their father's natural speech. Wherein they show the property of the beetle, which will refuse the odoriferous ointment, to creep upon the loathsome and unsavoury smell. Wherefore it is no marvel, if they wax rotten in the puddle of worldly pleasures, if they be inwardly burnt with dishonest and shameful thoughts, if they despair in adversities; & finally, if they perish on every side in their sins and contaminated life. To conclude, we may say of the scriptures (though not so properly) as Demosthenes once said of money: Without that, nothing can be done as it should be. Out of the preface upon the first epistle to the Corinthians. 2. Pet. 3, 16. How to help the difficult places of the scripture. 15 They which are more busy against us, than they ought to be, are wont always to say, that There be many dark places in the scriptures; and that Peter gave testimony of Paul's epistles, that they were hard to be understood: and by this reason they labour to draw the simpler sort from the reading of scriptures. We therefore to answer such, do say, that Those hard places, which Peter mentioneth, may become easy enough by study and continual search: especially, if we confer those places with others, in which the very same matters, although after a much plainer sort, are entreated of. And if perhaps some places be so hard, as they cannot be reached unto; we must think, that such are not much necessary unto our salvation. For the holy Ghost is not so without care of our salvation, as of set purpose he would that to be hid from us, which we ought to know: nay rather, the difficulty of understanding of the scriptures, is oftentimes very profitable unto the faithful. For by that means, a more honest endeavour is stirred up in them, the desire of understanding is increased, and they become more fervent in prayer, wherein they labour earnestly with God, that he will give them grace to know that, which as yet is hidden from them. Moreover, Out of the preface In Rom. Look In Rom. 4, 13. by such means they are become willing to ask the advise of others, better learned than themselves: whereby the haughtiness of mind, which perhaps might arise, is suppressed; humility and mutual love among the members of Christ is restored. Neither doth the difficulty of the scriptures, which sometimes happeneth, harm unto any, except such as be perverse men. Chrysost. Chrysostom (as we touched before) in his preface to the epistle to the Romans taught, that This darkness is mollified by often & diligent reading; and so mollified, as he dare speak it, that we of ourselves, without any master, may understand whatsoever is taught in them, so that we meditate ourselves therein both day and night. For I myself (saith he) did not attain to this skill, by the sharpness of mine own wit; but by earnest endeavour. For even the dullest wits, by diligent labour, do compass hard and obscure things. And he bringeth a very apt similitude. A similitude. The thoughts & meanings of a man are most secret; yet oftentimes are the thoughts and meanings of our friend, whom we earnestly love, and with whom we are always conversant, perceived of us by a beck or nod, without a sign of words or speeches, which he uttereth. Even so (saith he) it cometh to pass in the epistles of Paul, so that a man love them, and be daily occupied in them. He that asketh, shall receive; he that seeketh shall find; and he that knocketh, it shall be opened unto him. This he spoke to the common people, exhorting them to the study of the scriptures. 16 But there be some others wont also to jangle, that the holy scriptures, In 1. Cor. 13, ver. 12. for their doubtfulness and obscurity, may be called glasses, and as it were riddles; and therefore would conclude, that they are in no wise sufficient for our salvation, but that we must refer ourselves to the judgement of fathers and counsels. For the principles or rules (they say) whereby our life is directed, must be most plain and evident unto us. But these men are already answered; In things necessary to salvation the scriptures are not ambiguous. that in such things as are incident to salvation, the scriptures want no plainness nor perspicuity: and those things, which in one place are somewhat darkly entreated of, are plainly taught in another. And who understandeth not, that the apostle in that place speaketh not absolutely, but by a comparison? What a gross kind of reasoning is this? A gross kind of reasoning. Those things, which be taught in the holy scriptures, and in the sacraments, be glasses and riddles of divine things; if they be compared to the knowledge that we shall have in the life to come: therefore simply, and of themselves they be so obscure, as they are not sufficient for our salvation. But those things, which we now believe, are not so evident unto man's reason, as that they can be showed by causes: though in the life to come all things shall be so perfectly known unto us, that we shall be able to reduce all things to their own causes, and from cause to cause, till we come to the highest. And what can the fathers themselves, or the counsels teach us more, than they themselves learned in the holy scriptures? * For whatsoever they add over and above these, must be rejected as man's devise. 17 Those words, which we have in the latter epistle to the Corinthians, the third chapter, do fitly serve to the expounding of this matter; But we behold, as in a mirror, verse. 18. the glory of the Lord with open face, and are changed into the same image from glory to glory, as by the spirit of the Lord. For the apostle in these words, layeth together two kinds of knowledges, which we have of heavenly things; Two manner of comparisons of our knowledge. and compareth the one with that, which was under the law; and the other with that, which we expect in the life to come. And in the first comparison he saith, that The knowledge under the law was secret and hidden, and was signified by the vail, which Moses cast over his face, when he spoke to the people. And against this obscure knowledge, he opposeth the knowledge, which we have after Christ's coming, wherewith we behold heavenly things with open face, the vail being put away. But lest thou shouldest think, that our knowledge is yet perfect, he useth this participle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Beholding through a glass. For the fruition of the things themselves is reserved, till we come unto the eternal rest; whereby we be changed, & transformed every day into the image of God, even from lesser to greater glory. Augustine handleth this place very properly, in his 15. book De trinitate, the third chapter. We must not take offence (saith he) that God hath so instructed us in the knowledge of him, as it were through a glass, and in dark saiengs; because so our nature hath required it. For we be framed in such sort, as we are led unto the knowledge of causes by their effects, and are trained by similitudes unto certain truths. In 1. Cor. 2, vers. 7. How the holy scriptures should be read of all men. 18 No more are they to be heard, which would persuade, that the holy scriptures should be taken from lay men; because the mysteries which are in them, ought not to be committed to all persons. For that is as much (say they) as to cast holy things unto dogs. But the people of Christ must not be counted as dogs. For they that have believed, be baptized; and be partakers of the sacraments. They have the spirit of GOD, and therefore must not be defrauded of his word. And although within the whole flock of christians, there may be found some, which be contemners, and perhaps some blasphemers and mockers; shall therefore the greatest number of the faithful be deprived of the commodity of the scriptures for their sakes? No verily. Which thing is evidently proved by the example of the apostles, which were not ignorant, that among such a number, as came to the hearing of their service, there were many present oftentimes, which like unto dogs or swine, contemned and trod under their feet the doctrine that was set forth unto them. And yet did they not for these men's sakes, withdraw their sermons from the people. Yea, & Christ very often preached to the people, when the Scribes & pharisees stood by, whom he knew very well to have committed sin against the holy Ghost; yet did he not for their cause cease from doing his office. Even so at this day, because some blasphemers and despisers cannot be let from the use of the holy scriptures, but that in a manner the whole flock of christians must receive damage thereby, therefore it is better to licence them unto all men one with another. The rising of heresies must not hinder the reading of the scriptures. But they say, that many heresies be sprung up in these days, which should be an occasion to forbid this thing. But they that so say, should consider, that before Augustine's time, there were both Arrians, and manichees; yea and that while he himself lived, the heresy of the Pelagians and Donatists, and many other pestiferous sects were spread abroad; and yet nevertheless he gave counsel to read the scriptures, as appeareth by his epistle Ad Volusianum, and in his sermon of fasting: where he proveth, that among the faithful sort, the reading of God's word, even in the time of feasts & banquets, aught to be as an exercise, in steed of plays & games. And all the fathers, in a manner beside, do many times exhort the people of Christ unto this study. And it is a very slender reason, that good things should be quite taken away, because they be abused of some. For then the Eucharist itself should be taken away, because (as Paul testifieth) many abuse the same to their own destruction. To conclude, what discommodities soever they object, God knoweth them better than they; who not only permitted the law, but also the prophets to be common amongst the people; yea, & that the same should be delivered unto strange nations to be read. The Eunuch of the Queen of Candace read the prophet in his chariot, Acts. 8, 28. when Philip stood by him. What I beseech you, will they be wiser than God? For whatsoever is necessary to salvation, as we have often said, is plain and easy in the scriptures. Wherefore, in that the scriptures were predestinate to our glory, and that from the beginning, we must give infinite thanks unto God, which so timely thought upon our salvation. 19 Moreover, Out of the preface upon the judges. some divide the holy scriptures into four parts; and some books, aswell in the old testament, as in the new, they ascribe unto laws, some unto histories, some unto prophecies, and some unto wisdom. Of the division of the holy scriptures. But it is not lawful so to divide the holy books one from another; seeing that in Exodus, Leviticus, Numbers, and Deuteronomium, wherein they appoint laws to be contained, are found almost as many histories as laws. Moreover, in the books which they have assigned to the prophets, are oftentimes taught and plainly expounded laws of upright living: neither can we properly separate the books of Solomon, and others like (which they would have proper unto wisdom) from laws or prophecies. For in them are many sentences, which pertain to the instruction of a good life, and without doubt have the nature of laws. Again, seeing that in these very many secret mysteries are opened unto the church by instinction of the spirit, doubtless the attentive readers of them may mark therein oracles of things to come; but yet so nevertheless, as well near in every book, they be set forth unto us dispersedlie; and yet the holy books are not severed one from another by such bounds or limits. I would rather think, as hath seemed good unto the learned sort, that whatsoever is contained in the holy scriptures, All things in the scriptures referred unto two principal points. should be referred unto two chief points; I mean the law, and the gospel. For everywhere, either God's commandments to live well are set forth unto us; or else when we are found to serve from them either of weakness, or of some certain maliciousness, the gospel is showed, whereby through Christ we are pardoned of our trespasses, and are promised the power and strength of the holy spirit, to restore us again to the image of Christ, which we had lost. These two things may be seen in all the books of Moses, in the histories, in the prophets, and books of wisdom, and throughout the whole testament, old and new. Surely they be not separated one from another by books and leaves; but by that way, which we have now declared. And thus much is said of the matter of the holy scripture in general. ¶ Of the reading of the holy scripture, look the three of the first sermons, which are added at the end of this book. Of History. Ibidem. Look the epistle upon the book of Sam. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the preface upon the second book of Sam. A definition of history. The difference between chronicles and histories. 20 Let us now declare somewhat of the historical scriptures. An history (as Quintilian defineth it, in the second book, and fourth chapter of his institutions) is a declaration of a thing that hath been done. From whom Augustine doth not much vary; saying, that History is the declaration of any thing done, either by God or by man; comprehending within the compass of this definition, as well profane histories, as those of the Bible. Howbeit, all narrations of things done, are not of one sort. For some are called Chronicles, or annals, showing the success of things from year to year, and time to time; but others are properly called histories. Howbeit we cannot well do this, unless we distinguish these two one from the other. Cicero in his second book De oratore, when he touched these matters, writeth on this wise: The Greeks themselves wrote so in the beginning, as our Cato, Pictor, and Piso did. For history was nothing else, but a gathering together of things done from year to year: and for the preservation of such things in public memory, the chief prelate did put every year in writing, whatsoever was done worth the registering within that year; and so continued from the original of the Roman state, even unto Publius Mutius, who bore the same office. Which being done, he not only did publish it abroad, but also did set it forth in a table at home, that the people might have the perfect knowledge thereof. Yea, and many of them (saith he) which are counted the chief historiographers at this day, follow much of their trade; who without any curiousness or eloquence, leave the monuments of times, persons, places and things, even simply as they were done. Wherefore as Pherecydes, Hellanicus, Acusilaus, and many other among the Greeks, such were our Cato, Pictor, and Piso among us, who have small regard to set forth their matter with goodly words: and so it may be understood what they say, they account brevity a special praise of speaking. And a little after, it followeth thus; The name of things done, requireth order of time to be observed, & will also have the description of countries. For in matters which be great and worthy of memory; we first look what counsel was taken; secondly the acts that were done; and lastly, what end and success came thereof. And in counsels is signified what the writer alloweth; and in the acts is declared, not only what was done and said, but also in what manner they were executed, etc. By these things we may perceive what is the nature of annals, or of history. And it seemeth we may affirm, The narrations of the scriptures be rather histories, than chronicles. that the narrations of the holy scriptures be rather like histories, than annals. For not only acts are there set forth, as they were done, but also the very causes, counsels, and means are showed. Also the orations, admonitions, and reprehensions are otherwise set forth with some ornaments. All which rather belong unto histories, than unto bare Chronicles. 21 But since we have heard the opinion of Cicero, let us see also, what Aulus Gellius saith, Aulus Gellius opinion of chronicles and histories. who in his fift book, and fift chapter writeth on this sort. Some do think that a history differeth from a Chronicle in this, that whereas both of them are a declaration of things that be done, yet that a history is properly of such things, as the writer himself is present at the execution of those things, which he entreateth of, etc. This distinction he himself doth not follow, and that for some certain cause. Which distinction nevertheless Servius the Grammarian used; and after him Isidorus, in his first book of Etymologies: which is a marvel, because he is not only against Tully, who said; that An history is a gathering of things done from year to year; but also contrary to Virgil, whose verse is in the first of Aeneidos: And if it please you to hear the Chronicles of our labours. Wherein he declareth, that Chronicles also belong to such things, as the writer was present at. But I will speak again of Gellius. He reporteth that there were others, which thought histories to be either the exposition or demonstration of things that have been done: and they be annals or Chronicles, when the acts of many years are afterward compiled, an order of every year being kept. According to which judgement, the history of the scriptures cannot be named among Chronicles: seeing in the declarations of things done in them, the course of years many times is not observed. Afterward the same Gellius, according to the mind of Sempronius Asellio added this much; But the difference between those which would leave Chronicles behind them, and others which endeavoured to discourse of the worthy acts of the Romans was this: In their Chronicles they only showed what deeds were done every year, but the histories not only showed what was done, but also how, by what order, devise, and counsel the same was achieved. And a little after, the same Asellio in the same book; Chronicles can neither move the more courageous sort to defend the Commonweal, nor yet the more cowardly to do amiss. Wherefore, since by the knowledge of the scripture, men be admonished and stirred up to the right worshipping of God, to repentance of their life, to put their whole confidence in God: and finally, to take in hand all offices which appertain to good life and conversation, they rather contain history than chronicle. I have used many words touching this matter, but I trust not without some f●uit. God is the author of history. 22 But it must not be thought, that history was devised by man, seeing God himself is the author thereof; who would, that the forefathers should declare unto their children and posterity, the marvelous things that he did in Egypt, in the red sea, and in the wilderness: yea, and he bad (as we read in Exodus) that the war against Abimelech, Exod. 17, 14 & the victory which the Israelites had of him, should be recorded in writing: but this kind of writing began before Moses. For even he maketh mention, Histories before Moses time. Num. 21, 15 Ios. 10, 13. 2. Sam. 1, 18. aswell of a book of the wars of the Lord, as also of an other book of just men. The prophets also oftentimes mingled histories with their prophecies. I omit David who many times garnished his psalms, which he song, with histories of the scriptures. I pass over our evangelists in the new testament, and the Acts written by Luke, wherein are large and most profitable histories. Of these books if God be author, as we must believe he is, even God himself shallbe counted the author of history. And this is not unbeseeming for him, seeing history is an excellent thing: for as Cicero writeth in his book De oratore, it is a testimony of times, The praise of history. a light of the truth, the life of memory, the master of life, and the messenger of antiquity, etc. Very singular are these commendations, and not fit for every history; but for such only, wherein those rules are observed, which this author hath in the same place set down; that is to wit, The rules of a true history. that there be no false thing told, that there be no bashfulness in telling the truth, & that there be given no suspicion of favour or hatred. Wherein, although the Latin Historiographers were better than the Greeks; The Latin histories of more credit than the Greek. which (as Quintilian saith) were in these matters almost as lewd as the poets; yet Augustine in his 131 epistle to one Memorius a bishop, giving no small praise to history, among other liberal disciplines, and writing of the truth saith; that he could not perceive how those stories, which are compiled by men, can be well able to keep the truth: seeing that writers are constrained to give credit unto men, and oftentimes to gather rumours and reports of the multitude; who nevertheless are to be excused, if they keep the course that is required in a history, and write nothing of affection or set purpose to beguile men. The histories of the scriptures most true. But there is nothing more true than the histories revealed and written by the inspiration of God, as these histories of ours be. 23 Besides the commodity of the truth, The commodities coming by histories. the knowledge whereof is without doubt most excellent, we obtain other commodities also, and those not small, by the reading of histories. By them we may gather great and abundant store and matter of most profitable arguments. For (as Quintilian saith) histories and examples be judgements and testimonies. And the use of examples is of two sorts at the least; Two manner of uses of examples. one is that we should imitate and use them: also that we should allow and commend those things which we perceive have been done by excellent men. We know out of the divine history, that Abraham was a holy man, and in the favour of God; Gen. 18, 2. and that he was a keeper of hospitality: whereof we may gather, that hospitality is a very good virtue, and is acceptable to God: and so we may conclude of the contrary; that such things as godly men have eschewed, we also are to take heed of. For when we consider of David, that might two times have killed Saul his chiefest enemy, and yet would not; 1. Sam. 24, 7. 1. Sam. 26, 7. we may gather thereby, that private persons (although they may) yet must not revenge their own proper injuries. Out of the preface upon the 2. book of Samuel, pag, 2. Gen. 19 The other use of examples is this, that out of many things severally told, we understanding them to be alike, may gather thereby some profitable rule, to apply them to things generally. As by the story of the Sodomites, we note that intolerable lusts were grievously punished: we know that for the same cause the whole tribe of Benjamin was almost extinguished: judg. 19, 20. Gen. 49, 4. we read, that for incest, Reuben the eldest son of jacob was put besides the inheritance: that for committing of adultery, David suffered the indignation of the Lord: that for fornication, 2. Sa. 13, 29. 2. Sam. 19, 9 Ammon and Absolom were destroyed: that troy (as the Ethniks' report) was subverted for adultery. Thus by the marking of these things severally done, we say it is manifest, that all unlawful and wanton lusts of men, are surely punished by the hand of God. To which proposition, if we add the next; to wit, that now also in these days, throughout all christendom, there reigneth the like incest, abomination, and wanton life, we may make a certain conclusion, that most bitter punishments hang over our age for these horrible sins. 24 But yet in this kind of argument we must take very great heed of a fault which might easily arise: and this cometh two ways. First, What faults we must beware of, when we reason by examples. that we take not in hand to imitate such doings of holy men, as they sometimes enterprised naughtily. For as they were men, so they did many times amiss; yea and that shamefully. Wherefore the things which they did, must be first examined with great judgement, before we make them our examples to follow. Augustine. Augustine in his second book against the second epistle of Gaudentius writeth in this manner: The falls of saints must not be imitated. We must not (saith he) alway imitate & allow whatsoever thing honest men have done: but it is necessary to compare the judgement of the scriptures therewith, and to mark whether they allow of those acts or no. This godly father gives us a good warning, that as godly men, although they pleased God many ways, and have great credit given them, through the testimony of the scriptures; yet that all their doings must not be judged sound and blameless: for every man is a liar, and sinneth many times. For who will follow the abominable adultery of David, and the ungodly betraying of his faithful soldier? Or who will imitate the forswearing of Peter, or his feigned dissimulation? None I hope, that hath any spark of godliness in him. Moreover it happeneth divers times, that the work which some have done well and justly, is nevertheless forbidden in others. Sometimes God will have some men to do things repugnant to the general law. Exod. 11, 2. For God, which made the law for man, is not so tied thereby, as it should not be lawful for him, when he thinketh good, to exempt some from the general bond. It is not lawful for any man to steal; and yet it was permitted, yea commanded unto the hebrews, to carry away the goods, which they had borrowed of the Egyptians, unknown to them and against their wills. What is best therefore for us to do in such cases? Truly this; when we see any thing set forth in the scriptures, The doings of godly men must be weighed by the general rules of the law of God. to weigh it well and diligently with the general rules of God's commandments: whereunto if we perceive that they be consonant, let us then boldly use them; but if they disagree with them, let us assure ourselves that they were certain misdeeds, or else special prerogatives permitted to some: & let us refrain from following of such examples. These cautions being used, there is great profit to be reaped of histories; especially those histories which be in the scriptures. And this did Chrysostom so well perceive, Chrysost. as in his preface upon the exposition of the epistle to Philemon, he wisheth, that all those things had been committed to writing, which were either said or done by the apostles, when they sat, when they did eat, when they wrote, and such like. And the same father in his 57 homily upon Genesis writeth, that histories were given of the holy ghost to be followed. Augustine. Augustine also in his second book De doctrina christiana, the 28. chapter showeth, that Many dark and hard places may be resolved by the knowledge of histories. Moreover, whosoever shall exercise themselves much in perusing of the scriptures, may the more fruitfully consider the examples and doings of our times. There happened once a man to be somewhat deformed, A pleasant history. who nevertheless was desirous of godly children, but yet he married a foul wife: and therefore every man laughed him to scorn. A similitude. But he went into the city, and bought himself very fair & curious pictures, brought them home, and placed them in his chamber; and gave his wife commandment, that every day for a certain space of time, she should fix her sight upon those pictures: which commandment she observed, & therefore bare unto him goodly children. Even so shall it happen to us, which although for our sins naturally engraffed in us, we are most foul and ugly to behold, and are led aswell by the power of the devil, as by ill conversation of men, unto lewd and licentious life: yet notwithstanding, if we will earnestly and diligently make a choice of examples of the godly, described and plainly set forth to us in the holy scriptures, & will well consider of them in our minds; verily we shall yield forth excellent works, and such as be acceptable unto the Lord. 25 But those things that be written, In Gen. 38. Why certain dishonest things are rehearsed in scripture. seem unto men to be so unpure and foul, as they do think them unworthy to be read in the holy scriptures. But understand thou, that the sum of those things which he had in the holy scripture, are so distributed, as some pertain only to be known, others to be imitated: wherefore such things as be set forth after this manner, put thou among that sort which belong unto knowledge only, not that thou do express them by imitation. I grant that they have mysteries in them, yet are they not for that cause to be followed. For the mystery and excellent signification, which was peculiar to the doings of the fathers, causeth not, but that those things are otherwise to be counted sins. The Manicheis which refuse the old testament, have specially this foolishness, to think that in receiving of the scripture, whatsoever things are taught, if they be not disallowed or condemned in that place, they ought to be allowed and commended of us. Wherefore (say they) seeing these things be not condemned, if the old testament be received, it shallbe lawful to imitate them. These things doth Augustine answer in his 22. book against Faustus, the 62. chapter. We read of the fact of Herod, which is handled in the gospel, when he killed an infinite sort of children at Bethleem; neither doth the Evangelist there add an execration of so great a cruelty: shall we therefore say, that we ought to express so horrible an act by imitation? They make a great stir that juda was in the number of the patriarches: as though it be of necessity, that they which are carried into some high calling, should straightway be counted good men. Matt. 10, 4. Was not judas Iscariot among the number of the twelve apostles? Perhaps they will say, he continued not. I grant; but Peter, which committed the crime of denying (Christ) was always reckoned the first of that order. Matt. 26, 69. Why then (say they) was it requisite that juda should be so commended in the last prophesy of his father? Gen. 49, 8. To the end (answereth Augustine) that whilst thou thinkest this juda, by reason of his facts, to be unmeet for so great a praise and commendation, thou shouldest seek for another of his stock, to whom so great a renown may justly be applied: and this shall be Christ. Wherefore those things that be taught in the holy scripture only; that some thing may be discerned or perceived of us, it skilleth but a little how those be as touching manners, whether honest or dishonest: even as in a history, it maketh no matter, whether some letters be black; so thou read them, and discern what they signify unto thee. But those things which so teach, as that we ourselves should work, and do that which is there declared, then undoubtedly it forceth very much how they be. God would that in them we should chiefly have regard unto his cunning; to wit, that he is able to use evil things well. Who will deny, but that adultery is an evil thing? And yet thereby God would, that a child should be begotten, who may be planted in his church, and among his people. Again, whereas Caiphas, being an ill man, said with an ill hart; It is expedient that one should die for the people: john. 11, 49. God would most effectually express unto us an holy prophesy, touching the redemption & salvation of the people of God. The selfsame thing may be said of judas the traitor, whose act without all doubt was to be detested: and yet nevertheless, God thereby procure● our salvation. Assuredly it was not the mind of judas Iscariot to bring any good thing to pass. Neither meant the same juda to signify any thing by his fact, but by the providence and cunning of God it was brought to pass, that good things should be derived from thence: from the one, the redemption through Christ; and from the other, the flesh of Christ, and an excellent signification of our salvation. But in very deed, the Manicheis do therefore chiefly among other things take hold of that fact of juda, to defame the genealogy of Christ according to the flesh; and exclaim that he was unworthily borne of such ancestors. Howbeit, as Christ hath borne upon him our sins, & hath refused no human kind, although it were wicked, so that they will believe him: so hath he not refused to derive his stock from ancestors which have sinned. 26 But we must note well, that in the Greek translation, In Gen. 5. at the beginning. the seventy interpreters do differ from our numbers, or from the numbers that are had in the Hebrew verity: which thing (saith Augustine in his 15. book De civitate Dei) we should not judge to be done because the hebrews be liars, or that they corrupted their books: seeing he thinketh it may not be granted, that all the jews, so many as wrote, could conspire in such sort together, as all their copies were falsified. Which reason let them note, which so greatly blame the Hebrew books of falsehood, lying, and corruption. But Augustine affirmeth, that this was not done by the fault of the interpreters, as if they had meant to keep the truth secret from the nations, but that it came by the oversight of the writers of their translation, which may soon be deceived in describing of numbers, as we see by daily experience. For since that numbers appear to be a thing of no great importance, they are not carefully; nay rather they are negligently looked unto. But in other things, where the seventy interpreters either seem to translate otherwise, than is in the Hebrew, or do add any thing for exposition sake; that he thinketh was done by the power of prophesy, which directed them. Whereof see what jerom saith; But to come to our computation of years, thou mayest perceive, that hereof it comes to pass, that there is a difference between the hebrews account and ours, as touching the years since the beginning of the world: because they of old time followed also the description of the seventy interpreters. And the hebrews followed the whole history, There Peter Martyr showeth by proo, that either it is not that translation, or else that it is in many places corrupted. as they themselves have it, with whom we may agree in all those things, which are not prejudicial at all unto Christ, and the true worshipping of him. But that the Greek translation, which now taketh place, is not that which the seventy interpreters made; it is noted upon the epistle to the Romans, the 11. chapter, and 26, verse, in these words: There shall come out of Zion. Further, there be many excellent writings lost; but yet as God would, In 1. King. 4, 22. Look In Gen. 5, 21. there be many also preserved: and especially those which bring greatest profit, and are most available for the instruction of men. Neither must we imagine, Why many old books perished. Matt. 10, 29, and 30. that it came by chance, that so many & so great works perished. For There is not a sparrow that lighteth upon the ground by chance; as the son of God testifieth. And it is evident, that All the hairs of our head are certainly numbered of God. But wherefore (saith some man) were they written, seeing they should afterward perish? There is no doubt, but they served for that age: & every thing is not alike convenient for all places, times, & persons. Wherefore we answer, that so it seemed good unto God; and thereby we gather, that those books had not been profitable for us. Howbeit they are justly and greatly blamed, which make much ado about the loss of many books, when as they in the mean time have not perused over those, which be now extant of the holy scriptures. And I am certainly persuaded, that it tendeth to the profit of the elect, that there have so many miscarried. Also there be certain monuments extant of ecclesiastical writers, not very whole, but as it were fragments of them; by the taste whereof we may know, that the rest which be lost were not of such value, as the loss of them should be much lamented. Plato in his dialogue Phaedrus reporteth, that a Daemon, who (as I take it) was a wise man, came to Thamus king of Egypt, & offered him four of his devices; namely, number, geometry, lots, and letters: and when he came to the commendation of letters, he declared that they were a great help to memory, and a singular furtherance to wisdom. The king examining his saiengs, some part he allowed, and some he did not. And when he had considered of letters, he pronounced the contrary of them: A king's opinion as touching written monuments. For letters (saith he) help not the memory, as thou bearest me in hand; but they rather confound the same. For when men have once put in writing those things which they have heard, or found out, they are no longer careful to ponder them in their mind, and to repeat them often to themselves: and if letters were not, they would often meditate those things which are found out and known, and would be daily more and more ripe in them. Further, as touching the increase of wisdom, men will hereafter (saith he) despise their teachers, by turning themselves unto written books; which being often red, do tell but one tale. This was the opinion of a king of Egypt; which in very deed, I allow not. For I affirm, that books are of singular great profit, for else God would not have bestowed the scriptures upon men; yet that king seemed to say somewhat. For if there be not a mean and in reading of books, they may do hurt. It is said of Socrates and Pythagoras, that they wrote nothing themselves; Socrates & Pythagoras wrote nothing themselves. but that their scholars after them set forth some books in their names. No nor our Saviour Christ did not leave behind him any writing of his own doings; but his apostles did register his sermons, acts, and miracles. Yea and it is not said in the history, that Solomon wrote these things, but that he spoke and disputed. Wherefore it should seem, that those things which be extant, and written in his name, were received from his mouth: which may well be perceived by the book of the Proverbs. The cause why so many of his saiengs have been omitted, perchance is; for that they which took the words from his mouth, did not thoroughly mark all things. Besides this, so many were the exiles of the hebrews, as it is a marvel that these scriptures, which we have, were preserved; and these by Esdras were restored and amended. Wherefore we must well and thankfully use them, as a heavenly and divine gift. And I am out of doubt, that the apostles gave more epistles unto the churches, than we have in these days. And I am thoroughly persuaded, that those which are lost, be lost by the appointment of God. Of Paul, and his epistles and style, look the preface upon the epistle to the Romans. The seventh Chapter. Whether young and incontinent men, and finally any other sort are to be excluded from hearing of the word of God. IT should seem that Aristotle may for just cause be blamed, when he would exclude a young man from hearing of moral philosophy: for thus he saith; He will hear in vain, & without fruit, because he hath not experience: and that although he have his right reason, yet is he overcome with lusts and affections, and so overcome, as he cannot do those things that he would: and therefore (he saith) that as his reason is overcome, so is this learning understood of him overcome, & that since he is not able to produce the same into act, his labour in hearing will be frustrate. Howbeit hereof is gathered an argument of the contrary, to wit; that they by this faculty are very greatly helped, which do suffer their affections to be ruled by reason. Again, it belongeth to those that be perfect men, to subdue the affections of their mind to reason: and young and incontinent men, which have most need of amendment, are not judged meet for these things. These being plucked away from hearing, there will be no kind of men left, unto whom these things will bring any commodity. Whereupon Aristotle shall hardly avoid it, but that this will become superfluous. Eustratius answereth, that there be some men, and those not a few, which are lead only by custom to become good; but they cannot proceed therein by an order and way prescribed, seeing they are destitute of infallible rules, which when they have afterward procured to themselves by this doctrine, they are most of all established in just and honest actions, not being now any more led by customs, but throughly persuaded by a full assurance of their mind. And there be some, which of a certain natural inclination do fly from wickedness, and desire goodness; but how those things do differ one from another, or by what means they may, of the good things, which without doubt are manifold, follow the better, they are ignorant by themselves: neither is there any doubt, but that they which be so framed, may thereby obtain great helps. That incontinent men may receive fruit by hearing of good doctrine. And therefore we are not to think that the incontinent, and they which be subject to their affections, shall (as we have heard of Aristotle) be altogether unprofitable hearers: for unless they be wholly without sense, they, when these things are set before them, will at the leastwise know, whither they are brought by their lusts, and will perceive how far off they are now distant from the right course: & it cannot possibly be, but that some manner of way they will be stirred up unto better things; whereupon they may by little and little both be healed and reap commodity; as we read that it happened at Athens to the most desperate young man Polemon, That young men may be profitable hearers. when he had heard Xenocrates dispute many things of temperance. Wherefore these things which are here spoken, must not be understood without exception. For sometime there be young men so framed by nature, and so amended only by discipline and education, that even by this kind of learning they are able to profit much, as touching outward justice and civil conversation, which I think doth most take place in them, which being instructed from their youth in the christian faith, do embrace godliness from their hart. And this, A praise of Edward the sixth, king of England. by a most manifest example did Edward the sixth, king of England, testify, who without doubt being a young man, was even in his first age most prompt to the exercise of all virtue. The very which thing also will happen to you, if ye follow the doctrine of the gospel with that endeavour which you have begun. Wherefore Aristotle meant not to exclude all young men universally; but this did he most regard, to put away the objections which might hurt the worthiness or estimation of this faculty. And this he did, lest if thou shalt see young men trained up in learning to become at any time nothing the better, thou shouldest ascribe that unto the fault of this faculty, as though it were of no estimation, and served to no use: wherefore he layeth the fault in the want of age, because it is destitute of experience, and is troubled with perturbations of the mind. These, he saith, be the impediments, for which the proceedings of doctrine and approved fruits of the same have no good success. And neither was Aristotle alone of this mind, but Pindarus also, who saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, For light wits or young heads want experience: and Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, For young folk are always rash & unstaid. Moreover Horace, pronounceth thus of a young man, that, Youth unto vice, like wax is soon applied, And fierce to those that warning them do chide. And how wanton they commonly are, & kindled in their affections, the Comedy giveth a most evident testimony. Also the histories do declare, how Cicero was deceived in Octavius; and how little, Aristotle himself could bring to pass towards the reformation of manners in his scholar Alexander of Macedonia, who being always inflamed with exceeding great ambition, did most insolently bear himself in prosperous fortune, most foolishly desired to be a god, and so gave himself to wine, as being droonke he s●ue his most loving friend, and at the desire of an harlot burned the most noble, populous, & large city Persepolis, which was the head city of the kingdom, in such sort as it was utterly extinct. The like things doth Plato in his dialog Gorgias speak, when he said, that There be two passages, whereby good studies do flow out of our minds; namely Oblivion, and Incredulity: for by Oblivion is taken away the skill, and experience which are gathered in the memory; and by the other, to wit Incredulity, it comes to pass, that we give no credit to those that admonish us. But young men do soon forget those things that they have once or twice seen and had experience of: wherefore they hardly get to themselves general sentences and rules. For we cannot obtain those, but by long and continual observation, which young men cannot gather by a short time of their life, neither do they willingly give credit to those that admonish them, because they are carried away by the blind sway of their affections. 2 And say not unto me that young men do protest, and have in their mouth, How young men behave themselves in hearing of doctrine. and do keep in memory special and honest sentences of philosophy: for although they speak many things truly, yet do they not think as they speak; and sometime they perceive & are moved with those things that be uttered, not much better than jays do understand men's words, which they are wont to prattle; yea & drunken and intemperate men do oftentimes jangle and tell a fair tale, where nevertheless, either they judge the contrary, or else they cannot tell what they speak: and briefly, their speech is not according to their mind, but they have one thing in their mind, and another in their hart: which is then most of all perceived, when they get liberty, & have a full freedom of their choice. Then albeit they were first modest & chaste, they bewray their mind that lurked, and their nature that lay hidden. Who was a more commendable prince than Nero himself, in the first year (of his reign) while he was yet governed by the direction of Seneca? Of whom was there greater hope than of Commodus, who as he was of an excellent wit from his youth, so afterward he became a monstrous beast? And do we not remember joas in the holy history, which governed himself rightly in the beginning of his dominion, so long as he governed by the counsels of johiada the faithful high priest; whose authority when he afterward despised, he became straightway corrupt, and by the liberty which he claimed to himself made manifest the shameful desires of his mind? But yet for all these reasons were never our forefathers lead, Young men's faults must be no cause to keep them from hearing wholesome doctrine. nor at this day are wise men lead; but that they bring their children, when they become to young men's state, unto philosophers to be instructed by their learning and wisdom. They send them also unto lawyers, that they may understand those things which be just and honest. And all this we learn out of Plato's Axioms, and out of the philosopher's lives, and we also observe the custom of our times. Which was therefore so done in old time, and is also done at this day; for those words which Aristotle here writeth of, have not that sense, as though young men by this philosophy shall receive no profit; but because they are not able to proceed so well forward as they can judge in their mind what is here, & forthwith to direct their actions according to virtue, and to procure unto themselves good and honest habits of the mind: since these things require a mind fully persuaded and truly assenting thereunto. But in perceiving of other faculties, it is enough if the wit be applied, which whosoever shall have it but dull and blockish, shall not become skilful. But in this our philosophy two things are to be performed; one, that the precepts should be understood; the other, that they be put in practice. As touching that first, there is no let, but that young and intemperate men, which live dissolutely, may attain unto. For if they be any thing prompt and witty, they will easily understand those things which be taught; but to express the precepts of this faculty in this life, they will not be brought, partly because they want experience, as Aristotle saith; and partly for that they are carried away with evil affections. What kind of experience is required of them that should be meet hearers. Perhaps thou wilt demand what manner of experience it is, that we require of them which should be fit hearers? I will show it by examples; namely, by abstinence to overcome lusts. By valiant and temperate actions, if they be often practised, men at the length become valiant and temperate; so as without any grief, yea rather with singular pleasure they exercise themselves in the duties belonging to these virtues. Two ends of them that be hearers of good doctrine. And to conclude, we must understand, that there are two kinds of ends of this art; one that we understand what is spoken; the other and that the chief & principal, that what we have learned, we should perform: of which latter end, since Aristotle saw, that as well young as incontinent do fail, therefore he pronounced this kind of hearers to be unfit, if they be compared with others, which have now subdued their affections & motions of their mind to the rule of reason. For these may not only understand what is said, but are able also to judge rightly thereof: which as it is manifest, this philosopher did most respect, since all his whole reason leaneth to this principle, that young and incontinent men cannot rightly judge of these things. Also let us distinguish mankind, The kinds of men distinguished. that some be sound, and some be altogether incurable, and that there be others in a mean between both: and they that be sound, we think have no need of these doctrines, since they be faultless and live perfectly. The incurable and intemperate, and they which have utterly given themselves to filthy pleasures, shall not be helped, until they have laid away this mind: but they which be in the mean, shall take great fruit hereby. Truly this distinction is well to be liked; so nevertheless, as there be added thereunto, as touching them whose recovery is despaired of; that they must never be so despaired of, but that good counsels and wholesome admonishments may at one time or other do them good. For as the power of physic is not only to maintain the health which is gotten, and to finish that which is begun; but also to heal those that be destitute thereof: so admonitions and good doctrines, which be the medicines of the mind, have power not only to retain good habits, and to make perfect the virtues begun; but also to reduce to the health of mind those men which have quite lost the same, especially if we pass not the bounds of civil justice and outward conversation. 4 Now remaineth, Why Aristotle omitted them which by nature are unapt to receive virtues. that we pass not over a very necessary disputation, the same is, how it cometh to pass, that since Aristotle said, that Young and incontinent men are no fit hearers; he did not also reckon them which be endued with such a constitution, temperature, or nature, as they cannot be made better, and are altogether unapt to receive virtues. And that such there be, Galens' opinion of that matter. Galen showeth in sundry places, and especially in the book wherein he treateth of the mutual consequence of the manners of the mind, and temperature of the body, where he saith, that They which think that all men have a mind apt unto virtues; or on the other side, that there be none at all; do measure mankind but by the one half, neither have they known and perceived the whole nature of man. For all men (saith he) are not by the complexion of their body borne enemies of virtue, neither do all men love and desire the same by the power of their own nature. An objection that virtues and vices are not in men by nature. Afterward he removeth this sentence or definition of his by a certain objection; for that we see some so well allowed and praised for their excellent virtues, and contrariwise others to be condemned and dispraised, because they be corrupted and infected with vices. Neither is it meet, that for those things which be naturally within us, we should either be commended or dispraised. Yea, and the one sort, where a Common weal is well governed, are punished; and the other sort have rewards given them. Hereunto he saith, that This is the natural judgement of men, That men in punishing and rewarding, respect not whether things be done by nature or by industry. to allow, succour, help, & praise those things which be good, profitable and comely; howsoever they come, whether of nature, or of indurstie; and those things which be evil, damnable, & full of shame, they dispraise, keep under, and take away (so much as in them lieth) not regadring the cause from which they proceed: which he endeavoureth to declare plainly by examples. We kill spiders, asps, and adders; neither do we first deliberate with ourselves whether venom be naturally planted in those things, or whether they got the same by their own endeavour and will. Also we do love & worship God, not weighing with ourselves whether he hath attained to his own goodness by endeavour and his own proper will; or whether the same have been graffed in him by nature from everlasting. We might also add, that beautiful bodies are had in admiration of all men, & are celebrated with singular praise, although that beauty hath come by nature: and gifts freely given (as the Divines speak) ought to be praised. And briefly, this he seemeth to affirm, that Evil men are condemned and dispraised; and contrariwise good men are allowed and praised; although it be not known for a certainty, whether that naughtiness or goodness came to them by industry, or by nature; or by any other means. And in this respect he blamed the Stoics, Against the Stoics which say that men by nature are made unto virtue, but are corrupted by other men's examples. for that they judged that all men were by nature made apt unto virtue; whereunto though by nature and strength they be inclined, yet by the ill example of other men, by perverse opinions, and by the talk and conversation of corrupt men, they are revoked from the same. But if it should be granted them, what I beseech you could they allege concerning those first men; such as they cannot deny, but that now & then yea oftentimes there have been in the world? When as at sundry and certain times appointed they deem that the world hath perished, either by the overflowing of waters, or by the consuming of all things with fire; and that again it hath been renewed. Whom I say will they affirm to have corrupted either with ill examples, or ill doctrine, or with pleasures found out, or with corrupt inventions, these first men brought forth again into light? certainly this reason is of force against the Stoics. But against the Peripatetiks and others, which think that the world never began, they use in very deed another kind of argument: & that is; Put the case there be certain brethren which are begotten of the selfsame parents, which use the selfsame meats, live all under one schoolmaster, and have no conversation with strangers; who (I beseech you) shall be assigned the author, that some be of corrupt and lewd manners, and that others do continually show an honest & chaste disposition? And if we will grant that, which for the most part happeneth, we will affirm, that there be very few children, yea in a manner none at all, that of nature have a disposition inclined to virtue; as those which must continually be stirred up thereunto by threats chastisements, and admonishments of schoolmasters. For immediately, even in their first age, either they be too fearful, or else more bold than is meet, insatiable, sluggish, wanton, soon angry, and envious. Wherefore it is a marvel how the Stoics can descend their opinion, namely, that All men are by nature apt to receive virtue. 4 And no less likely things to be true, do they think they speak, which have affirmed, that Mankind is so drawn away, that it cannot proceed in the swift course to virtue, by reason of the pleasure that riseth up unto it. For they which so say, doth Possidonius notably reprehend, who affirmeth, Against those which say that men by nature were made unto virtue, but that they were wrested from it by pleasure. that we from our first conception have certain sparks, which kindle us up unto vices; wherefore it comes to pass, that we cannot beware of ourselves, but that we be inwardly vicious; when as notwithstanding we may provide that such ill seed and vicious sparks shall not break forth into open wickedness, and increase so far as they can be no more restrained. And finally, by the judgement of these men, the evil is far greater and more grievous, that we in ourselves do bear about us, than that which by outward contagion is procured. Indeed they grant, What nature and custom is able to do about virtues and vices. that a wicked custom, when it happens, maketh us wicked; and that a great deal worse than we were before by nature. But as touching the power whereby we understand, this they teach: first, that it may be, that by schoolmaisters, or by wise men, or by unlearned men, we may perceive true or false opinions: but the sharpness of wit, foolishness, blockishness, and such like, which belong to the understanding, we obtain according to the quality of the temperature, which we in our mother's womb do take, even of the substance whereof we are begotten; whereunto afterward do come many and marvelous increases, aswell by means of the meats, which do breed good or evil juice; as of the qualities of the air, and sundry chances that do happen. And there he citeth Aristotle, who treating of the parts of living creatures, saith that men do also follow the complexion of their mother. And in the first book of the history that he writeth of living creatures, he affirmeth, that the proportion of the instrumental parts are made correspondent to the manners of the mind, and that therefore those parts being well considered, many things as touching the manners and inward affections may be showed by them that are skilful in the art of physiognomy. These be the arguments for the which Aristotle in his first book of Ethics may seem not to have spoken circumspectly; that those which in nature are procreated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, with an ill temperature of the body, he said would not become fit hearers of this doctrine. Howbeit we will after this manner defend him, that although the greater part of men, yea in a manner all of us come into the world infected with the sparks of vices and lusts, prone unto filthiness and wickedness; yet that these things are not so strong and firm, but that either they may be utterly overcome, or at the leastwise qualified and mitigated; whereby either men, as touching moral virtues and outward conversation, may become excellent; or at the leastwise be less molested with these evil affections. And because while they lack experience of things of the mind, as in young men it happeneth; and that with the violence of a disturbed mind, some are plucked away, and are subject to incontinency; it is unpossible they should be adorned with virtues, and perform in deed those things which in this faculty they have heard: therefore I say did Aristotle pronounce, that young and incontinent men would not become meet hearers. But forsomuch as men (of ripe age) may profit much, although by the violence of ill humours and by nature they be stirred up unto vices; therefore doth not the philosopher remove them from the number of those that should be hearers: for that which is wanting to nature, we may supply by our diligence and study, so as provocations and ill motions may be restrained and kept under. Neither to the obtaining of virtues is it required, that we should altogether put off those engraffed evils; only it is required of us, that (as much as in us lieth) we should endeavour ourselves to the weakening of them: which if by diligence and exercise we shall perform, the possession of virtues shall not be hindered; which because we are never able to challenge, unless there come an experience of things which is necessary, and unless there be a help of the weakness of reason, wherewith incontinent men are troubled; therefore doth Aristotle in a manner reject those hearers, and thought that of these there should be no mention made. And he himself unto that which Galen objected, Why virtues are to be praised, and vices to be dispraised. would have answered somewhat otherwise, as touching praise and dispraise. For he would have said, that the lovers of virtues are therefore praised, not because they are led thereunto by the force of nature; but because they have striven against the ill inclination thereof, and in that fight have had an excellent victory: and on the other side, that the wicked are dispraised, because they being overcome and made weak by the power of natural violence, are thereby drawn to suffer shameful things. 5 Neither was Galen against this opinion, though at the first sight he may seem to mislike the same. For in his little book which treateth of the knowing & curing the affects of the mind, he testifieth, that No man ought to be discouraged from the endeavour of making himself better; yea, although he were three score years of age. And moreover he saith, We must endeavour to become better although we cannot attain to perfection. that If any man certainly know, that he could never obtain wisdom; yet should he at the leastwise endeavour this, to wit, that he have not a mind utterly deformed, as the body of Thersites was to be cured, although otherwise it were most ill favoured. But and if it happen, that we be not able with excellent and most wise men to occupy the first places; yet this nevertheless must we endeavour, that we may be received into the second, third, or fourth places. And he adviseth us by what means and by what reason this may be done; saying, that by reason, and by earnest exercise whosoever will, may obtain it. And to encourage men's minds, he saith; Thou labourest very much to become a Grammarian, and refusest no pains to become an excellent Musician: why then dost thou not suffer thyself to be made a good man? Then in the same book he compareth this diligence of obtaining a good life, with the industry which husbandmen use about plants. I grant indeed (saith he) that a husbandman cannot by his labour and industry change a bramble, and take away his nature, or to make it bear fruit: but yet vines within their own nature are ordained to bear fruits; if they be neglected, if they be left only to the government and fertility of the soil, they will bear either worse fruit, or in a manner none at all: even so good wits, though they be otherwise capable of good manners, if they shall want their tilth, do soon become either wicked or slothful. But although that in young men this exercise of moderating their affections from their tender age, may seem a difficult thing; yet in process of time the pains will be lessened. For by these laudable exercises, reason will be more confirmed, which being made strong, it will be better obeyed of the inferior powers of the mind. Plutarch's opinion of this matter. And from these things doth not Plutarch disagree, who writing of the increase of good manners doth also confess, that there is settled in our minds a certain infinite & unspeakable naughtiness, which nevertheless by access thereunto may be increased, and by some forsaking of it be diminished. And the same Plutarch treating of the education of children saith; There are three things required to the making of a man perfect, nature, discipline, and exercise. What thou mayst understand by nature, it hath been already showed; a temperature (I say) of the body, and a natural inclination. And there needs no labour to expound what is exercise; the doubt only seems to be as touching discipline. Therefore we say, What discipline is. that the same is a certain faculty, which apply the actions and choises of men unto reason, and this it worketh by doctrine, corrections, admonitions, and (when need shall require) by punishments. And whatsoever of these things any man wanteth, he cannot be made perfect as touching civil manners and virtues. Unto this his doctrine he compareth husbandry, unto the good success whereof is required a fertile soil; secondly, a painful and convenient husbanding of the ground; lastly, good and profitable seed: and if any of these three things be wanting, we fail of the fruits that we look for. Unto nature answereth the soil, unto discipline the tilth, and the seed unto exercise. And if the drops of water by a continual fall do make stones hollow; if iron & brass, be they never so hard, be worn with use: so are bodies by sloth and sluggishness made feeble, and feeble bodies by wholesome diet & just exercise brought to an incredible strength. A barren land well husbanded is not utterly without fruit, and a fertile soil neglected waxeth wild, and bringeth forth thorns and weeds both hurtful and unprofitable. Also the most fierce wild beasts, by man's labour and industry are made tame: yea and those beasts, which in their own nature would be mild and tractable, if they be so let alone, use to become wild, as we see it comes to pass in horses and bulls. But what shall I say more? Did not the two whelps coming both of one dam and fire, which Lycurgus brought forth into the open assembly of the Lacedæmonians declare by their running unto things most contrary, what the diversity of education is able to do? An objection of Plato that virtues cannot be taught. But what shall we say unto Plato in his Protagoras, who seemeth there to affirm that virtues cannot be taught? For Pericles (saith he) and other excellent men, although they caused their children to be instructed in learning, music, and such like good arts, wherein their children did greatly profit, yet did they not make them to be adorned with virtues, which undoubtedly we must believe, that they would have desired most, if they could have obtained the same by learning & industry. Whereupon it seems to be proved, that there be some of nature so estranged from virtues, as they are not able to attain unto them; and that others shall labour in vain, when they endeavour to train them up to virtue. Howbeit, this also doth nothing at all weaken those things which we determine; because either their parents laboured not so much as they should in bringing of them up, or else if they did use sufficient diligence, and that the nature of the children (by reason of the temperature of their body) was not given to virtues, yet did they by their labour and industry bring somewhat to pass. For although, if they should be compared with the chiefest, perfect, & most absolute citizens, they might seem to be utterly destitute of virtue; yet nevertheless being compared with rude and savage men, which are altogether trained up without discipline, they might be counted civil, gentle, and adorned with some show of virtues. Wherefore we conclude, that endeavour, discipline, and study are not altogether in vain, even as touching them which by natural inclination be enemies unto virtues. 6 Now let us see how those things, How these things agree with the holy scriptures. which Aristotle hath said, do agree or disagree with the holy scriptures. Young and incontinent men in the holy scriptures are not excepted; neither be any removed from hearing the word of God, in this respect, that they be as yet disquieted and overcome with troubles of the mind; neither for this cause, that they want experience, and the use of things. Thou mayst see that Publicans, Matt. 9, 11▪ and 19, 11. Matt. 19, 14. and harlots, and also thieves were admitted by Christ unto his discipline; and that not only young men, but young children were called. And we might allege many out of histories, which before time having lived shamefully and most wickedly, were straightway so reform and amended by the doctrine of Christ, as afterward they not only attained to a singular innocency of life; but also with an incredible fortitude did suffer themselves to be put to death with great torments, lest they should violate the decrees of our faith, and the godliness which they had attained unto, when as there was both deliverance and great rewards offered them, if they would have forsaken their determination. And we see, that not only men have fallen into this kind of conflict; but we are not ignorant that women being otherwise but weak, yea boys & girls have with great courage endured these things. Neither let any man say, Whether sinners against the holy Ghost must be excluded from hearing the word of God. that those which sin against the holy Ghost take no profit at all by the word of God, and that it may therefore seem that they should be driven from hearing of the same. We grant indeed, that they which so sin, do hear the word of God in vain; howbeit, since those can by no usual means be known from others, they are not excluded. God very well knoweth who they be which are wrapped in this kind of sin; but men seeing they know not, who are by nature fallen into so great a wickedness, may not remove them from the holy doctrine. It is requisite (no doubt) that those which are sinners against the holy Ghost, be not such as fall by ignorance, or infirmity, but that they be such as are led thereunto by a hatred of the truth to strive against the same, so that willingly and wittingly they oppose themselves against the truth, resist it, and to the uttermost of their power hinder the course thereof; which nevertheless they will know to be the truth. How are men able to understand this thing, seeing they cannot attain to the secretness of any man's mind and will? Wherefore those which be thus ill affected, do hear the word of God without fruit; although they be not excluded from the hearing thereof; even for this cause, that they cannot be perceived: howbeit, that which they hear, doth increase their greater condemnation. For of such force is the word of God, jam. 1, 21. as either it saveth the hearers, or becometh a destruction unto them. And so great heed doth the church take, 1. Cor. 1, 18. that it driveth not away any from the word of God; Excommunicate persons are not excluded from hearing the word of God. & it admitteth thereunto even those which be excommunicate, and them which do not yet believe, whom otherwise it driveth both from the sacraments and from public prayers. Perhaps thou wilt demand: How cometh this difference between the word of God, and the doctrine of the philosophers? Hereof assuredly it cometh, Wherein the word of God, and the philosopher's doctrine differ. that men's saiengs, although they be famous and commendable; yet are they not endued with that strength and power, as they be able to change or correct unprofitable and corrupt minds. But the power and strength of the word of God, to call men unto God, is incredible. Not as though even those things which the philosophers also taught or put in writing, be without their strength. For we deny not that most ancient common saying, wherein it is said, that Whatsoever is true, of what author soever it was spoken, proceedeth from the holy Ghost. But those things, which be spoken by the motion of the holy Ghost, cannot be altogether void of some effect, although it be of much less effect than the vehemency, wherewith the holy scriptures are furnished. Who will deny that the common sort of stones are adorned with their own strength and proper power, and the same not unprofitable to our life, although they may not be compared with the strength of precious stones? Unto whom the holy scriptures must not be imparted. But I return to the matter. I find only one kind of men, unto whom the holy doctrine must not be imparted; and they be such as deride and openly slander the doctrine of Christ. For he commanded his apostles, that they should not commit the heavenly doctrine to dogs & hogs: which in very deed must be understood of contempt and outward derision; that is, Matth. 7, 6. when with slanders and contumelies they rail upon true godliness. Which if they do secretly to themselves, so that they will hear quietly, and will suffer themselves to be admonished and taught, they must not be put back from hearing the same. Neither must public preaching be left off for their sakes, which are open scoffers, railers, & reproachful persons, when such cannot be driven away, because perhaps they be over mighty; lest for one or two men's causes the whole people should be defrauded of the food of their soul. ye see therefore that only these are to be removed from the holy doctrine, from whence other men, of what condition soever they be, must not be forbidden; nay rather they must be exhorted to come very often thereunto. Those things, which I have spoken, belong to the usual and received ordinance of the church, since I know that the spirit hath sometime forbidden the apostles, and may now restrain some, that they preach not in some places to those, to whom otherwise they had determined to preach: which because it is a work of God, not of men; therefore it serveth not to this purpose. The eight Chapter. Of Lots, whereby God's counsel was asked: and first of urim and Thumim; which were so called, of charity and perfection. AN old expositor of the scriptures, called Kimhi, Out of the book of judges, 20, 27. The manner of giving out oracles by Drim and Thumim. Look In judg. 1, verse. 1. upon the twenty chapter of the book of judges, verse the 26, noted many things, not unprofitable for the understanding of other places of the scripture by questions and oracles. He saith, that It was the manner among the hebrews, to ask questions of God: and he that would demand any thing, touching either public or weighty matters, he came to the priest, who being appareled with his Ephod garment, stood before the ark of the Lord. And upon his Ephod were set twelve precious stones, wherein the names of the twelve tribes were engraven, together with the names of Abraham, Isaac, and jacob; and also all the letters of the Hebrew alphabet. It behoved him that asked a question, to turn his face towards the priest; and his speech should neither be so loud, as he might plainly be heard; nor yet so low, as if he had only prayed with his inward cogitations: but even in such wise, as Anna prayed in the first book of Samuel, where it is said, 1. Sam. 1, 13 that She only moved her lips, & said nothing that might be heard. After this, the oracle was showed to the priest in this manner. By the power of the holy Ghost, certain letters appeared forth, or shined upon the breast, wherein the priest did read the oracle or will of God. And this was that urim and Thumim, which is spoken of. These be the words of Kimhi. But what credit should be given unto him, I know not. For it might be, that the spirit of God gave out his pleasure by the mouth of the priest, without those letters. In 1. Sam. 10, vers. 19 2 Touching lots, we have an example in the first of Samuel, the 10. verse; for there Samuel willeth that all the people should stand by tribes. He himself would pronounce nothing, lest the thing should seem to be done by his own appointment: therefore God pronounced Saul to be king, doubtless not through his own merit, but for the people sake, lest they should strive among themselves for the choosing of him. Saul was chosen by lots. The cause of lotting. The matter was permitted unto lots, to the intent that dissension might be avoided. For if Samuel had chosen the king upon his own liking, they might have thought him to be led by favour & affection. Again, if the voices of the people should have taken place; no doubt but every one would have favoured his own tribe: and being so many tribes as there were, they would hardly have agreed all upon one man. And whereas Saul was of the least tribe, of low degree, & of base parentage; if he should have been chosen by any other means, the matter might have been greatly stomached of all sorts. Num. 16, 2. Core, Dathan, Abiram, and others of their fellows; stirred up sedition against Moses and Aaron; because they supposed them to have usurped the principality and preesthood by fraud and collusion. Sundry ways were the lots in old time. Kimhi thinketh, that all the people stood before the Lord; for in deliberation and counsel of great matters, it behoved the magistrate or prince to stand before the high priest. So we see in the book of Numbers, Num. 27, 22 that when josua was appointed to be captain of the people, he stood before Eleazar, and the priest used to make answer through urim and Thumim. So doth Kimhi think that Samuel stood before the high priest, and received the oracle of urim and Thumim; that is to say, by those letters which were engraven in the precious stones of the Ephod. He saith moreover, that the ark perhaps was brought thither: howbeit these things be uncertain. For there is here no mention made, either of the priest, or yet of the ark. Rab. Shelomo thinketh, that such was the manner of lots, as that the names of every of the tribes were written in several scrols; which being thrown into a pot, were afterward drawn by the chief priest. It maketh for Kimhi, that there is no mention made of lots. Shelomo followeth the common opinion, which is, that saul's election was done by lots: which thing was not strange from the use & custom of the jews. For of two he goats, Look in judg. 20, 8. Much use of lots among the jews. levit. 16, 8. josua. 13, 6. 1. Par. 24, 31 1 Sam. 14, 41 jonas. 1, 7. Acts. 1, 26. it was chosen by lots, which of them should scape. By lots the land of Canaan was divided among the tribes; by lots the préesthood was appointed; by lots jonas & jonathas were found out; and by lots Mathias was taken into the apostleship; as we read in the first of the Acts. Wherefore seeing lots were in such sort used, commonly among the jews, it should appear that Shelomo did not think amiss, in saying that Saul was chosen by lots. And whereas Kimhi saith, that the high priest, the ark of the Lord, and the Ephod were present; me thinketh it is not agreeable to truth; For the ark at that time was in Kiriathiarim. And if so be that the Ephod were there, yet it followeth not of necessity, that therefore the ark was also there; for we may see how often those things were a sunder. 1. Sam. 30● For when David fled and came to Ceila, he had Abiathar the priest to put on the Ephod, and yet the ark was not carried with him in that flight. The same thing was afterward done in Siceleg, when as yet the ark was present with him. But thou wilt say that in the text, lots are not named: I grant, but yet there is another word there of the same signification. For Lachad signifieth, To get, to lay hold on, and to attain by conjecture. 3 But what lots those were I know not; for (as I said) there were many kinds of lots. Cicero in his book De divinatione saith, Many kinds of lots. that When one Numerius Suffecius had cut in sunder a flint stone, the lots made in an oak leapt out; & that at the same time an Olive tree bid sweat honey; and that therefore a little chest was made of the same tree, into which the lots were cast: these were called Praenestine lots, which were very famous in times past. In Plautus we read of lots made of fir and poplar trees, which were cast into a vessel of water; and according as every lot arose, first or last from the bottom, so the matter was decreed. Pausanias saith, that lots were wont to be done out of a pot made of clay; and that one Cresphon, in the division that was made of Peloponnesus, to handle the matter that the field of Missena might fall out to his share, he corrupted the priest Temenus; for he dried others lots by the sun, but Cresphons by the fire: and therefore Cresphons' lots being longer, before they were made wet, he obtained the field of Missena. Darius' the king of Persia, in stead of lots, used the neighing of a horse. And some have observed the first arising of the sun. To use lots is nothing else, What is to use lots. but to do something, through which we may come by the knowledge of a thing that we know not. Three kinds of lots. But all kinds of lots may be reduced to three sorts. For either we doubt to whom a thing should be adjudged, as in the division that is made of féelds and possessions; (these lots are called lots of division:) either we doubt what is to be done; and such be called consulting lots: or else we would feign know, what should come to pass; and this is called divination by lots. But it behoveth very much to know, Upon what principle lots depend. upon what principle lots do depend. For, to say that they be ordered by fortune; that were a vain thing: by devils, that is superstitious: by heaven, and the stars; that is plain ridiculous: wherefore they are ruled by God. For (as saith Solomon) Lots are put into the bosom, Pro. 16, 33. but they are tempered by the Lord. And Augustine upon the 30. psalm showeth, that lots are nothing else but a signifying of Gods will, when man standeth in doubt. And digressing from hence, he saith, Lot's a token of the will of God. that predestination and grace may be called lots; because they depend not upon our merits, but upon the mercies of God. For with God, predestination is eternal and certain, though it seem to come to pass by lots. And to Honoratus he saith, that In a great persecution, all ministers ought not to fly away; nor yet all abandon themselves unto peril; but those must be retained, which shall be sufficient for the present use; and the rest to be sent away, that they may be reserved till a better season. But here what manner of choosing shall be had? Those must be retained (saith he) whom we shall think to be the more profitable, and better for the people which remain. But if all shall be alike, and all shall say, that they would tarry and die; then saith he the matter must be committed unto lots. And in his book De doctrina christiana, he saith; If there happen to meet with thee two poor men, whose need presently is alike, and thou hast not then wherewith to help them both; but one thou canst help, there is no better way than to deal by lots. How and when lots must be used. 4 But we must beware, that we come not to the trial of lots too unadvisedly. For we must first use other means and gifts of God; namely, the spirit, the word, reason, and discretion; and not to deal by lots, except when necessity shall require. And it is to be counted necessity, whensoever any thing happeneth, that may tend to the glory of God, and to the edifying of his church, which thou canst not reach unto by man's wisdom: or if thou canst, yet not without incurring of envy and suspicion: and so do brethren divide between them the inheritances. And the Romans, in times past, used to decide controversies by casting of lots. secondly, we must beware, that nothing be done rashly: for we must come unto lots with great reverence and religion. thirdly, we must avoid superstition. fourthly, there must be no fraud nor deceit. fiftly, about lots we must not use the gospel, or word of God. But because we cannot easily beware of all these things, jerom upon the prophet jonas, denieth that it is lawful in any wise to use lots. Howbeit, there be some which construe his meaning to be only of superstitious lots: but he plainly condemneth all, and saith, that Whatsoever is read in the holy scriptures as touching lots, must not be drawn to an example: and yet the opinion of Augustine was otherwise, (as I said before.) And there is no danger why we should seem to tempt God; for it is he that ordereth the lots. But thou wilt say; The Israelites had an oracle and Ephod, therefore what need had they of lots? In deed they had so; and so had they Samuel for their prophet, who willed them in the name of God to cast lots. Beda upon the Acts saith, Beda. Acts. 1, 26. The example of lots in Mathias must not be followed. that The election of Mathias into the apostleship by lots, must not be laid hold on for an example. For he saith, that as yet they had not received the holy ghost; which when they had received, they used no more lots in the choosing of deacons. Nevertheless, I doubt not, but that both sorts of election were approved, and holy alike. And although they had not as yet received the gifts of the holy Ghost, yet in their hearts they had him. Neither took they lots in hand, till they had first tried all other ordinary means; for they saw that there were two men of equal godliness, judgement, and worthiness, whereby no danger might ensue upon the choice of any of them. But in appointing of deacons, there was no need of lots; seven were brought forth, and they did choose them all. But if so be that some part only of that number should have been chosen, I doubt not but they might have chosen them by lots. But this in the example of Samuel must be followed: In using lots they prayed unto God. they, while lots were casting, prayed the Lord. And Samuel saith, that the people stood before the Lord; that is, they reverently expected what the Lord would appoint. And we must note, that in the text it is written; They still asked the Lord, when as yet they had not found Saul. He said, (still:) for they had first asked the Lord by way of lots, but were rebuked of Samuel, both to the intent they might repent, and that they might stand devoutly before the Lord: which to do accordingly, they asked the Lord by prayer. But when they sought whether Saul was come, they tried not that by lots: for how could they have found him out by lots, who was hidden among the carriages? But at the prayer of Samuel, God showed where he was. And here is to be noted the wonderful faith of Samuel, who knowing assuredly, that God had appointed Saul to be king, yet doubted not to commit the matter unto lots. An other perhaps would have said; It shall not be so, perhaps the lots will fall out otherwise, and so will exclude this man. Of forespeaking or foretelling; called Omen. In 1. Sam. 14, 9 5 jonathas, in the first book of Samuel the 14. chapter, verse the 19, desired to have a sign or token to be showed him of the Lord; Sometime a man may prescribe unto himself a sign. the hebrews interpret this sign or token to be on this sort. If they had said; Let us come unto you, that would have been a sign of mind, both valiant and ready to fight: but contrariwise, if they had said; Come ye unto us, that would have been a sign, that they were already discouraged, and faint hearted. And Ben Gerson saith, that The beginning of persecutions comes from conquerors. Howbeit this is only a conjecture: for sometime it happeneth otherwise. But this is no new kind of understanding the will of God. For so in the book of Genesis, Eleazar the servant of Abraham made this to be his sign; The maid which shall say to me; Gen. 24, 14. Drink thou, and afterward I will give thy camels to drink: the same is she, whom the Lord hath assigned to be the wife of my master's son. The Philistines also decreed with themselves, that If the ark should be carried by wild and untamed cattle, directly to the jews, 1. Sam. 6, 9 they would take that as a sign of evil sent by God: but if it happened otherwise, they would impute it but to fortune and chance. And this is to ask a sign, What manner of faith is to be confirmed by signs. even that a man's faith may be confirmed. But what faith do I mean? Not the faith of Moses law, or the truth of the prophets; for that hath been sufficiently confirmed before: but there is sometime a certain particular faith of some thing not expressed in the word of God; and therein confirmation by signs is often requisite. This we see happened in the history of Gedeon; judg. 6, 15. for he doubted not, but that GOD would deliver his people from their enemies; but he knew not that he himself should be the deliverer: wherefore he was to be confirmed by miracle. That Messiah would come, all men were sufficiently persuaded; but that Marie the virgin should be his mother, that, God had not specially promised: hereupon a sign was requisite to be had; Behold Elizabeth thy cousin hath in her old age conceived. Luke. 1, 36. Wherefore miracles are otherwhile of force to confirm the faith, be it general or particular. And none ought to think, that jonathas did tempt God, in appointing such a sign unto himself. To tempt God what it is. For to tempt God, is to make a trial of his power, wisdom, and will; and that, when there is no necessity of the case. Wherein the offence is double; first, After chap. 8, art. 117, and part. 2, ch. 4, art. 54. because faith is wanting: secondly, for that it is done curiously; when as neither necessity, nor any profit doth require. Augustine in his book of confessions, the 36. chapter, hath these words; When signs (saith he) are craved, not for salvation sake; but to make a proof or trial, God is tempted. And in his book De vera religione, the 38. chapter, he saith, that There was no cause, why Christ should cast himself down headlong from the pinnacle of the temple, except for trial sake, which had been to tempt God. But it fared not thus with jonathas; for first, he wanted not faith; secondly, he was led through necessity, and great profit; namely, that he might understand the will of God: he believed that all those things were ruled by his mighty power, and that the tongues even of ungodly men were stirred up to speak by him. And therefore it followeth, How it happened that God took the Philistines word for an oracle. that The Philistines voice was heard, as an oracle of God. For the government of God is not restrained to the elect only; but the affections, saiengs, and doings even of wicked men, are directed by him, to serve his glory. Doubtless the Egyptians were naughty people; Exod. 12, 3● yet GOD won their goodwill towards the jews, at their departure out of Egypt; so as they were content to lend them both garments, plate, and jewels, as well gold as silver. 1. Sa. 17, 14. God turned the hart of Absolom, that he should not hearken unto the most crafty counsel of Achitophel. God stirred up Roboam, 1. Kin. 12, 15 that he should not hearken unto the counsel of the wise and sage men. Prou. 21, 1. For (as Solomon saith) The hearts of kings are in the hand of God. To conclude, all our affections, thoughts, and speeches are directed by his power: wherein, if jonathas had not persuaded himself, how could he have sought or taken a sign at the mouths of wicked men? certainly, others know not to what end God will direct the saiengs and doings of men: jonathas did understand it by the inspiration of God. 6 This is not that kind of divination, This kind of divination is not forbidden. Deut. 18, 10 which the scripture forbiddeth, when it is commanded; Let there be no soothsayers among you. jerom saith, that the word (divination) in the holy scripture, is always taken in the worser part. For whereas men be over greedy to know things to come, therefore many guiles and illusions are ministered unto them. To divine things coming of necessary causes, is not forbidden. But seeing that things to come do depend upon certain and necessary causes; therefore they appertain not unto that kind of divination which is forbidden. For the eclipse of the moon and sun; and the traiection, opposition, and meeting together of stars is known to learned men, how they shall be many years to come, by reason of the certainty of causes going before. Also things that commonly change, may be foreseen by probable signs: as a disease or death may be perceived by a physician. Things contingent are foreseen only of God. But things contingent, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and which sway equally as well one way as another, are not foreseen but of God only. For he alone knoweth to what end and purpose every thing tendeth: wherefore they that profess such skill do commit sacrilege. Many such devices did the devil teach the heathen people; as to observe matters, by the entrails of beasts, by the singing, looking, & feeding of birds. Wherefore they were charmers, soothsayers, and observers of such things. Moreover, they had among them from the same schoolmaster, divining upon dreams, lots, prophecies, and oracles. Cicero in his book of divination, Two principal sorts of superstitious divination. reduceth all these to two sorts. For some he saith are natural, and some artificial: and that those be artificial, when as knowledge is gathered by the marking and observing of certain things, as in entrails, and soothsaiengs, and such like: but that natural be those, which happen as unto soothsayers, furious persons, and dreamers. All these things are nought, because that part which belongeth only unto God, is ascribed only unto men. But to come again to the matter. This part of divination, Look in 1. Kin. 20, 31. which jonathas followed, is called in Latin Omen, which (as Festus thinketh) is as it were Oremen. For it is a certain foretelling, which slippeth out of a man's mouth with some fury. So the Romans, when they were minded to fly, and leave their city; and that the standerd-bearer had fixed their banner in the market place, and had said; Here will it be best for us, that speech was taken for a sign of good luck, and a forespeaking of that, which should be indeed. So did jonathas, by the Philistines words, which they spoke unadvisedly, gather; that God would give him the victory, and deliver them into his hands. And certainly the ethnics in using this means were to be condemned; but jonathas not so: for he was stirred thereunto by God, but so were not they. So Gedeon followed a forespéech, judge, 6, 36. when he fought against the Madianites. When it may be lawful to imitate jonathas. But we must follow neither jonathas, nor Gedeon; unless we know for a certainty, that we be moved with the same spirit that they were. For if we will by the reasons and arts of men, foretell things contingent, or that may happen afterward; we shall justly and duly be blamed. If examples be agreeable with the common law, they should provoke us to follow them; but if they be not, we must rather wonder at them, than follow them. This caution must be used in examples. The ninth Chapter. Of Miracles; and what power they be of to establish faith and doctrine. IN miracles two things are specially to be considered; first, In judges, chap. 6, at the end. what miracles are; and secondly, how much, and in what sort it is lawful to ask them. As touching the first, the Hebrew word is Pala, or Niphla: from whence are derived the nouns Niphlaoth, or Miphleoth. The etymology of words. By which words are noted Things secret from others, by reason of their worthiness and excellency; Separated (I mean) and wonderful. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is, To marvel. The Latins call them Miracula, that is Miracles; because they are worthy of admiration. They call them also Prodigia, Monstra, & Portenta; that is Things prodigious, monstrous, or that are seldom seen: to let us understand, that by these things God meant to show, that somewhat should come to pass, or be done, above hope, or expectation, contrary to the common order of things. Wherefore, Miracles greatly extolled. seeing that miracles are done beyond the nature of things, they cause admiration. And certainly, there are very many miracles, which are made famous by writers: as the temple of Diana in Ephesus; the tomb of Artemisia Queen of Caria; the huge image of the sun at Rhodes; the walls of Babylon, & a great many other such things. Wherefore Augustine in his 16. chapter against the epistle to the Manicheis, wrote very wisely; Augustine. I call a miracle whatsoever appeareth to be hard & unusual, above the hope or reach of the woonderer. Out of which words may be gathered a certain large description of miracles. A general description of miracles. And since it is said, that a miracle appeareth; they may justly be charged, Transubstantiation a feigned miracle. which feign transubstantiation, & will have it to be a miracle, which cannot be confirmed by the holy scriptures: and seeing it appeareth not, or is seen, it ought not to be called a miracle. 2 After this general and large description, let us add, that of miracles some be true, and some be false: False miracles which they be. and false miracles are said to be those, which either be not that, which they appear to be; or if they be, yet are they not done by any supernatural power, but by the power of nature, although it be secret. And this may the angels, either good or bad, do three manner of ways. Miracles three manner of wai● done. For sometime they apply the powers of nature, which are throughly known, unto some matter or substance: 1. By applying of matter with the cause efficient. by which joining together of matter with causes efficient, effects do follow; and that in a manner upon the sudden, whereat the beholders cannot but wonder. The devils know, that of things putrefied, are engendered frogs, worms, and some sort of serpents; so that heat in certain degrees be added thereunto. Wherefore seeing it is not hard for them to couple these things together, they do so sometimes, to the intent they may deceive men. And by this means Augustine thought Augustine. (as he hath written in his third book De trinitate) that The sorcerers of Pharaoh did the same thing which Moses did. 2. By stirring up of blood and humours. Moreover, the stirring up of spirits, of humours, & blood in men, do very much annoy the bodies of men; whereby the horrible figures, images, & likenesses of things, which be kept in these, are moved before the fancy & imagination, and in such order, as the troubler of the spirit doth knit them; whereof arise sundry & manifold signs or visions: which thing we see otherwhile in phrentike folk. And the matter may be brought to such a pass, as the shapes and images, which are kept within, may be revoked to the outward senses, whereby he that suffereth such things, doth think that he seeth and feeleth those things, which are conversant in his imagination or fancy; when as in very deed there is no such thing outwardly done. Howbeit, these kind of miracles may be rather counted among the number of illusions, than of miracles. 3. By the fashioning of airy bodies. Also it cometh to pass, that these spirits by their power, do fashion certain bodies; sometimes of the air, or other elements, so as they may seem altogether like unto men's bodies, and under them they appear to whom soever it liketh them. So came they sometimes unto Abraham, Lot, and other of the fathers. These things (if we speak properly and plainly) are not very miracles, but in our reason and judgement there is no let but they may be so called; yea and commonly jugglers are said to do miracles, when as nevertheless they play only by the nimbleness of the hands; or else when by a certain power of natural things, they present wonders to the beholders eyes. A definition of true miracles. 3 But of true miracles this is the definition: A miracle is a work hard and not usual, done by the power of God, above the power of any creature; and wrought, to the end it may cause the beholders to wonder, and to confirm faith towards the word of God. The matter. The form. Wherefore the matter of miracles, is works; the form, is hardness and unwoontednes; the efficient cause is the power of God, The efficient cause. The end. which passeth nature created; and the end of them is both admiration, and also confirmation of faith. And that we might not doubt of the cause efficient, I think it best to add, that that power of God, which goeth wholly beyond the power and strength of nature, must sometime be understood of Gods own working; and sometime of that which he doth by angels, or by men: and that in such manner, as shall be afterward declared. Herewithal I will join the saying of Augustine in the place before alleged, Augustine. against the epistle of Manichaeus, the 26. chapter; Miracles would not move, unless they were wonderful, and wonderful they would not be, if they were things accustomed. Wherefore, as they say, that of admiration sprang philosophy, Faith cometh not of miracles, but is confirmed by them. which Plato thought to be the rainbow, and therefore the daughter of wonder: even so we may believe, that faith, which cometh of the word of God, although it do not utterly spring of miracles, yet may we believe that it is confirmed by them. And therefore Augustine in his 12. book of confessions, the 21. chapter saith; Ignorance is the mother of wondering at signs, which admiration is an entrance of faith unto the children of Adam, which had forgotten thee, O Lord. By this sentence he teacheth, that men having forgotten God, had an entrance and way unto faith by the woondering at miracles. And truly so it is. For we know not the will of God: but he (as he is good) hath opened the same to his prophets and apostles; and that they might more profitably declare it unto us, he gave them the gift of his word. But because he knew that mortal men are strangers & adversaries to his word, he granted the power to do miracles; to the intent that those things, which he would have his messengers to speak profitably, might be the easilier believed. That the confirming of faith cometh by miracles, Mark witnesseth, which saith in the end of his gospel; Mar. 16, 20. And they went out preaching everywhere the gospel: and the Lord wrought with them, and confirmed the word with signs that followed. And hereby it appeareth, how meet a confirmation this is, in that the promises of God depend of no other thing, than of his will and power. And the signs or miracles which we now speak of, do give a sufficient testimony of his power, because they do so far exceed the order of nature: and they make us assured of his will, for they are showed, through the invocation of his name, and by his grace and spirit. Augustine. Wherefore Augustine in the place above alleged, against the epistle of Manichaeus, writeth, that miracles win authority to the word of God; for he, when he did these, seemeth to have given as it were an earnest-penie of his promises. Neither must we pass over these words, which Augustine hath in the 24. treatise upon john; Miracles stand not of the greatness of works. that Miracles consist not in the greatness of works. For otherwise it is a greater work, to govern this universal composition of the world, than to restore unto a blind man the sight which he wanteth. 4 These things being declared, it resteth, that we divide miracles into their parts by fit distributions. another distinction of miracles. Some of them are wonderful, even for the thing itself that is done; for that they appear to be so great & strange things, as the like cannot be found in the nature of things. Such was the staying of the sun in the time of josuah; josu. 10, 13. Esaie. 38, 7. Esaie. 7, 14. Exod. 16, 13 and the turning of the shadow thereof in the time of Ezechias; the conception and childbirth of a Virgin; the food of Manna in the wilderness; and such like. But some are miracles, not in respect of the nature and greatness of the thing which is done, but by reason of the way and means that is used in the working of them: as was the clouds & rain of Helias; 1. Kin. 18, 45 Num. 17, 8. 1. Sam. 12, 18 john. 2, 9 the budding of the flowers and fruit in the rod of Aaron; the thunder of Samuel; the converting of water into wine; and other like. For such may be done naturally, but yet they were then miracles, because of the manner whereby they were done: that is, not by natural causes, but by the will and commandment of the righteous. Again miracles are distinguished. Exod. 19, 18. Esaie. 38, 8. Matt. 17, 2. There is an other division of miracles: because some of them do only move admiration; as did the lightnings and thunders upon mount Sinai; the turning of the sun's shadow in the time of Ezechias; the transfiguration of the Lord upon the mount. And some (besides the wonder of them) do bring a present commodity unto men; as when by Aaron's rod, drink was given out of the rock; Exod. 17, 6. Exo. 16, 13. when Manna reigned down from heaven; & when the sick were healed by the Lord and his apostles. Sometimes miracles bring punishment and harm to those that offend; Mar. 16, 18. as when Ananias and Zaphyra died at the words of Peter; Acts. 5. 5. when Elymas the conjuror was stricken blind by Paul; and when by him others were delivered unto sathan to be tormented. Acts. 13, 11. Herein also miracles are divided, that some of them are obtained by prayers. Miracles are again distinguished. 1. Kin. 17, 22 2. Kin. 4, 34. Ex. 8, 12, 30. For so did Elias and Elizeus; namely by prayer they restored their dead to life; Moses, by making intercession for Pharaoh, delivered him from frogs and divers other plagues. And other miracles are wrought by commandment and authority: josua. 10, 13. josua commanded the sun to stay his course; the Lord jesus commanded the winds; Matth. 8, 26. Acts. 3, 6. and Peter said unto the lame man, In the name of jesus Christ rise up and walk. And there be some other miracles done, and yet neither by prayer nor by commandment; but come of their own accord, the righteous themselves being otherwise occupied: even as when the shadow of Peter, as he walked, did heal the sick; Acts. 5, 15. Acts. 19, 12. and when the handkerchiefs that came from Paul cured sick folk. 5 lastly, Augustine in his 83. book of questions divideth miracles; Augustine. to wit, that some are done by public justice: that is, another partition of miracles. by the stable and firm will of God, which is counted in the world as a public law. By it God would, that his ministers; that is, prophets and apostles, in preaching, should work miracles. But other miracles be done by the signs of this justice; as when the wicked, in the name of God, and of jesus Christ, do work any miracle; which is not given, but in respect of the honour and reverence of the name of God which they use: not that God, or nature, or any things created, are desirous to pleasure them. A similitude. Even like as when one hath privily conveyed away a public seal or writing, and by means thereof extorteth many things, either from country men, or from citizens; which things are not given, but to the seal, which they acknowledge to be the princes or magistrates: even so he, which followed not Christ, yet did he in his name cast out devils. Mark. 9, 38. thirdly, those are accounted miracles, which are done by a certain private contract, whereby sorcerers do bind themselves to the devil; and the devil to them: but these are done neither by public justice, nor yet by the signs thereof; but only of a certain private compact. Howbeit, we must note, that the miracles of the third sort, are not firm, nor yet do certainly come to pass. Acts. 19, 13. For we read in the 19 of the Acts, that the children of Sceva would have cast forth devils in the name of jesus, whom Paul preached: but the devil said to them; jesus indeed I know, & Paul I know, but what ye be I cannot tell: which having spoken, he set upon them. And as touching the third kind, the act of Cyprian, Cyprian. which he did before his conversion confirmeth my saying. For he attempted to bewitch a godly maid to incline to unlawful lust; which at the length the devil told him that he could not bring to pass for him. 6 But we must note, that these miracles, which are done through a private contract, are not very miracles; but do belong unto that kind which I mentioned before the definition. For, although sometimes they be verily that, They be not very miracles which the devil doth. job. 1, 16. and 19 Augustine. which they seem to be, yet are they not miracles indeed. For who doubteth, but that it was very fire which consumed the cattle of job; and a very storm of wind, which by throwing down his houses destroyed his children? Yea and Augustine affirmeth, that those serpents, which the sorcerers of Egypt brought forth, were not illusions, but very serpents. For the history reporteth, that when they came to the third miracle, the wise men said; This is the finger of God: & further, that now their cunning failed them, & that they could no longer do those things, which Moses did by the power of God. This doubtless is a token, that they wrought not before by illusions, and that the sorcerers till that time contended with Moses in very things, and not in illusions. But some will say; If it be so, that things wrought by the devil & the sorcerer, be sometimes even as they seem to be: wherefore is it written to the Thessalonians, 2. Thes. 2, 9 of antichrist; Why the signs done by antichrist be called lies. that By him very many should be deceived through his false signs and wonders? Hereunto we must answer, that there may be a lie; in saying that a thing done is a miracle, whereas it is not, and not in the thing done, when it is as it appeareth. And August. answereth; Signs and wonders are called lies, either because they will appear to be, and yet be not; or else because they lead men unto lies: for antichrist, by such signs, will seek nothing else but to deceive, and drive men to believe false things. And this is no new or strange thing, that a cause should take either his name or property of his effect. But that things seem to be, and are not, may two manner of ways be taken: either when among true things some counterfeit are mingled; or else because they be set forth for miracles, when they are no miracles. Look in Gen. 6, 14, and 33, & chap. 30, verse 32. 7 Another doubt there is to be resolved; namely, that the power of God, which passeth nature, useth either angels or men, as well good as evil, to do miracles. Whereunto I answer, that it useth them as certain instruments, & sometime doth miracles at their desire, God useth angels and men as instruments to do miracles. prayers, and suit, without any outward labour of theirs: & sometime he will have them to put to their work or ministery. For Moses did strike the sea, and the rock with his rod; Christ touched the lepers, and anointed the eyes of the blind. Exod. 7, 6. Exod. 16, 13. Matth. 8, 3. john. 9, 6. But it must be understood, that there be two kinds of instruments. Some are so prepared, as although they be not the chief efficient causes; yet are they a great means and furtherance to bring the thing to effect: as iron to cut hard things, and medicines to heal a disease; when as nevertheless they are but instruments of the workmen. But God useth other kind of instruments in the doing of miracles, which in their own nature, have no strength to bring to effect. For what force had the rod of Moses, to divide the sea? What force had the shadow of Peter, to heal the sick? Acts. 5, 5. verily nothing, if thou have respect to the nature of them. Wherefore the instruments, which God useth in these miracles, do of their own nature, either bring no help at all unto them; or sometimes rather they let them: Num. 21, 9 2. King. 2, 21. 1. Kin. 18, 34. john. 9, 6. as the beholding of the brazen serpent; the salt of Elizeus; the water of Elias, which he powered on the offering; & the clay which Christ put to the eyes of the blind. Wherefore, when miracles are done by instruments of this kind, which do nothing help, yea rather do let; the power and might of God is much more set forth. Yea and Christ also, to the intent he might teach us, that natural power doth nothing further herein, said unto his mother at the marriage; Woman, john. 2, 4. what have I to do with thee? Not that he meant thereby to depress the authority of his mother, but that it might appear, that the nature, which he had taken of her, was not of itself able to make him work miracles. Wherefore seeing God useth both men and angels, good and bad, for to do miracles; and that those things are sometime benefits, and sometime punishments, whereby men are either punished or helped; we need not make any doubt, whether God do punish by his good angels, or no. For it is evident enough, that by angels, Sodom was destroyed; by an angel the host of Senacherib was slain; Gen. 19, 2. 2. King. 19, 35. 2. Sam. 24. verse. 16. and that David saw the angel, which was minister of the plague against Israel. 8 But Augustine upon the 78. psalm, Whether God directly helpeth men by the miracles of ill angels. doubteth, whether God hath by evil angels done miracles, whereby men have immediately received some benefit: and he saith, that he hath not read it in the holy scriptures. No more truly have I: unless we might say, that it profited Paul, to be tormented by the angel of sathan: 2. Cor. 12, 7. and that he therefore delivered some unto sathan, 1. Cor. 5, 5. to the intent their souls might be saved in the day of judgement. Augustine. Howbeit Augustine's question hath not respect unto this; but to know whether plain and evident good turns, such as be the gifts of healing, prophesying, tongues, giving of food, setting at liberty, and such like, are miraculously bestowed upon men from God, by the devil or his angels. Wherein I think (as Augustine doth) that the scriptures no where testify any such thing. And yet is it evident, that as well the godly men as the ungodly be tempted, punished, and molested by evil angels; howbeit after a sundry fashion. For, as Augustine saith in the same place; there be after a sort two flocks of men; to wit, the wicked and the good: the good are the flock of God, even as the wicked are the flock of the devil. Wherefore against the wicked, as against his own, he dealeth more at liberty: he disquieteth them, he deludeth and entreateth them ill, as in his own right: and yet can he not deal beyond the prescript measure appointed him by God. But against the flock of Christ, he dare do nothing, more than GOD himself sometime for divers purposes doth give him leave; as we may perceive by job. job. 1, 12. Otherwhile God suffereth the godly to be grievously afflicted by the devil, to the end his grace should be the more famously extended towards them. But when Augustine expoundeth the words of the psalm, Psal. 78, 49. he doubteth whether the plagues of the Egyptians were brought in by a good angel, or by the devil: and at length he showeth, that the plague and destruction of the first borne, may be ascribed to the ministery of the devil, and that all the other plagues must be attributed to good angels: whereby as well the saying of the book of Exodus; as of the psalm, may stand as they be. But as touching that plague of the first borne, it is written in Exodus under the name of God; Exod. 12, 12 In that night I will pass through Egypt, and will smite, etc. By these words, that destruction seems to be attributed either to God, Whether God sent the plagues of Egypt by ill angels, or by good. or to a good angel, and not unto the devil. Howbeit that doth not much move me: for although it were done by the ministery of the devil, yet the punishment must be ascribed unto God. For job, when he was bereft of all his goods and children, yet he said; The Lord hath given, and the Lord hath taken away. And that which was executed by the devil, he said was done by God. But some object, that if we shall assign these things unto the devil, then may he seem to have fought against himself. For sorcerers, by the devils help, did withstand Moses, when as they did the same things that he did. But if so be the plagues were sent against the Egyptians by evil angels, and yet the sorcerers withstood the same; then sathan seemed to resist sathan: neither could the sorcerers have truly said, that their power failed them, and have testified that it was the finger of God which wrought. But in my judgement, these things have no good ground: because the things done by the sorcerers, were done by the power of the devil, which unto him is natural. For thereby he is able to apply the seeds of things, and the working causes to the matter prepared; and, as touching the ●ight of men, to work marvelous things. The devil by natural causes can work strange things. But those things, wherewith God afflicted the Egyptians, were done by his own most mighty power, through the instrument of the devil: wherefore it is no marvel, if the sorcerers failed, and perceived the most excellent power of the finger of God. But the book of Wisdom, the 18. chapter, seemeth wholly to ascribe these plagues unto God, verse. 15. where he saith; While all things were in quiet silence, & the night was in the midst of her course, etc. And in the 17. chapter it is written, that the Egyptians, being among those plagues, verse. 14. especially when they were oppressed with darkness, were so disquieted with horrible vexations of mind, and very terrible sights, as if most ugly and uncomfortable ghosts had been continually conversant before their eyes, and about their fantasy; which undoubtedly might be done by the sending of evil angels, as the psalm doth mention. Also their hart was hardened, and their mind was obstinately bend every day more and more against the Israelits: and that seemeth to have pertained to the sending down of evil angels. Wherefore these two places might be easily made to agree, by ascribing the plagues, The places of Exodus & the psalm are agreed. which are spoken of in Exodus, to good angels; and the terrible sights and hardening of the hart, to the sending of the evil angels upon them; whereof the psalm now alleged maketh mention. 9 But seeing that God (as it hath been showed) useth for the working of miracles, The power of doing miracles maketh not men either better or worse. both evil and good angels, and men; godly men ought not therefore to be aggrieved, because this power is not oftentimes given unto them. For they are not for this cause of any worse condition than others, to whom the working of miracles is granted. For the Lord said unto his disciples, when they returned from their embassage; Rejoice not in this, Luk. 10, 20. that spirits are subjecteth unto you; but rather rejoice, because your names be written in heaven. In obtaining of signs the devils labour must not be used. Some there be so desirous of these things, as to work signs, they fear not to use the help even of the devil; and excuse themselves under this pretence, that God himself, about the working of signs, useth sathan; in following of whom they say that they do well: so far are they from confessing themselves guilty of offence. Further, they say that Paul delivered certain to be vexed of the devil; and that therefore they also may use his ministery. But what manner of men (I beseech you) be these, which would have it lawful for them to do as much as is lawful for God? God is the author of all creatures, wherefore it is no marvel if he use them all: but it is prescribed unto us by the law of God, that we should not do it. And to imitate God, is commended unto us, so long as we be not contrarily commanded by his law; otherwise he himself will revenge his own injuries. But who will say, It is not lawful in all things to imitate God. judg. 6, 25. that it is lawful for private men to do that which God doth? God used for his own sacrifice the beast prepared unto Baal, and the wood dedicated unto the same idol: shall every one of us therefore eat things dedicated unto idols? The rule of our life is the word of God; wherefore to imitate him we must not be led, except so much as the law doth permit. He hath made the same law, not for himself, but for men, to the intent that they should make their life agreeable unto it. Wherefore it was lawful for him to require of Abraham the sacrificing of his son, Gen. 22, 1, which is not lawful for any of us to require of our friend. Paul and other apostles had evil spirits subject unto them, 1. Cor. 5, 5. and by them it was sometime lawful unto them to punish the guilty for the furtherance of their salvation: wherefore they to whom such a gift is not granted, aught to abstain from exercising the same. 10 Now then the use of the power of evil spirits is of two sorts: The one is with authority, and that belongeth chiefly unto God; also it belonged unto the apostles and holy men of the primitive church: but the other consisteth of compact and obedience, which is utterly forbidden unto men. 2. Cor. 6, 14. For what fellowship can there be between light & darkness, between God and Belial? For which cause the sorcerers, and whosoever giveth credit unto them, cannot be excused: nay rather they are by the law condemned to be guilty of superstition & idolatry. Why God forbade us to use the devils help in obtaining of signs. Neither is it to be thought, that God hath forbidden these things, but for very just causes, and those not unprofitable unto us: for doubtless he provideth that we should not be deceived, and that we should not by such ways run headlong into destruction: for thereto at the length tendeth fellowships with sathan. john. 8, 44. For the devil is a liar, and the father of lies; & he is also a murderer, even from the beginning, as Christ hath taught. Wherefore let this be a sure saying; which also the Schoolmen, in the second book of sentences, distinction the eight, and among them specially Thomas, yea & the ancient fathers, confirmed, that If so be we ask any thing which goeth beyond the power of man, we must ask it of God only: which thing they that do not, do fall away as runagates from the faith, worshipping creatures in stead of God. The inconstancy of certain of the fathers and schoolmen. I would to God both the old fathers and the Schoolmen had remained constant in it; who afterward forgetting themselves, I know not how, have consented now to the invocation of saints, and have instituted a sort of exorcists or conjurers to the carcases and relics of dead men. These being endued with no peculiar gift of miracles, do with most grievous comminations, as much as in them lieth, imperiously adjure devils: desiring of the saints, which are already dead, to drive out evil spirits from such as be possessed. But these spirits, if they depart at any time, according as they be commanded; yet they do it not against their will, but do dissemble obedience to establish idolatry: & it is no less liking unto them to possess souls, than to torment bodies. Augustine. Augustine in his tenth book De civitate Dei, the 11. chapter showeth, that Purphyrius wrote unto Anebuntes, that certain sorcerers were so accustomed to terrify devils with threatenings, as they said, that if they would not do those things which they were commanded, they would strike heaven & earth together, and all to rattle them. Who seeth not here the subtleties of the devil, that feigneth himself to be afraid of foolish and ridiculous conjurations? But about these things we have been over long. Miracles do very much strengthen faith. 11 It is good for us now to return to the examination of the last part of our definition; wherein it was said, that miracles are done for the confirmation of faith. And it may seem not a little to make against this clause, That we ought not lightly to give credit unto miracles, because they may give an occasion of erring. And therehence is derived no sure kind of argument, but very dangerous; and this is proved by many places. First, the Lord saith in the 24. of Matthew, verse. 24; that False prophets in the latter days shall so deceive men by working of signs and miracles, that if it were possible; the very elect should be deceived: 2. Thes. 2, 9 which sentence Paul to the Thessalonians handled more at large. Also we learn out of the book of Exodus, that we should not give credit unto signs. For the sorcerers of Pharaoh did for a space the same things that Moses did. In Deuteronomie also it is commanded, that we must not believe a prophet, Deut. 13, 1. though he work signs, if he draw the people to idolatry. Wherefore seeing miracles may be wrought as well for the defending of false doctrine, as for the true; they must not be judged meet to confirm our faith. Yea, and Augustine in the 16. chapter De civitate Dei wrote; If angels require sacrifices to be done unto them, and do work signs; and contrariwise, if others shall testify that we must sacrifice unto God only, and yet those work no miracles, we must believe these, and not the other. The same Augustine against Faustus, as touching the Manicheis saith; ye work no signs, whereby we should believe you; yea and if ye did, yet should we not believe you. Wherefore we must understand that miracles in very deed are not sufficient to confirm faith. Miracles alone are not enough to confirm faith. For it behoveth above all things, to make trial of that doctrine, which is brought; and that by the testimony of the holy scriptures: Doctrine agreeing with the scriptures must be believed without signs. whereunto if it agree, we must believe it even without signs. But if miracles be added, the believers are still confirmed the more: and they which have not as yet believed, are at the leastwise made the more attentive, and the way to believe is prepared for them. 12 Miracles also are after a sort like unto sacraments; Miracles have some resemblance of sacraments. for both of them are added as certain seals unto promises. And even as miracles profit not, unless there be first a respect had unto the doctrine; so likewise the sacraments bring no commodity, but much hurt, unless they be received with a pure faith. Both of them serve to confirm faith, but none of both is sufficient by themselves. They doubtless are blessed, and to be praised in deed, which believe without the help of miracles: john 20, ●9. for Blessed are they (saith our Lord) which have not seen, and yet do believe. And yet for all that, the confirmation by signs must not be despised. But thou wilt say perhaps, Seeing they are so profitable to confirm faith, why did the Lord in Matthew the ninth and 11. chapters, and in many other places, Matth 9, ●… charge that they should not be published? Many causes there were. He would first have his doctrine to be preached, Why the Lord forbade his miracles to be published. afterward miracles to follow. But if he had permitted unto some, whom he healed, straightway to publish abroad that which he had done; then should not doctrine have been joined with that spreading abroad of the miracle, seeing they were not as yet instructed in godliness. He did this also, lest he might seem to be held with a vain desire of worldly glory: therefore he would by his own example draw us away from the same. Moreover, none knew better than himself, what they were whom he healed; and he would not suffer every one to publish and preach his miracles: wherefore he forbade divers, that they should not do it. Further, he saw that it would come to pass, that the wavering and inconstant multitude would not be led by a bare and slender fame of his miracles, to believe the true & sincere faith; but would rather decree unto him worldly honours & advancement, which he himself sought not for. verse. 15. And this is verified in the sixth of john, where it is written, that The people, because they had received of him the loaves, would have made him a king. lastly, he would not stir up against himself the rage and envy of the high priests, of the scribes and pharisees, more than the state of the time would suffer. Wherefore in the ninth of Luke, verse. 36. when in the transfiguration, he had showed to his apostles a demonstration of his glory, he commanded them not at that time to publish abroad that which they had seen. Even he also (when by ask what men thought concerning him, he had wrong from Peter the true confession, wherein he affirmed him to be the son of God) charged that they should not tell any other, Mat. 16, 20. that jesus was Messiah. For they were not then so well established, as if they should have spread abroad such things, they had been able by apt testimonies to confirm the same in disputing: and so he thought meet, that they should tarry, till they were more fully instructed. He would not that the truth should be wholly put to silence, but yet he chose a fit time for opening of the same. Wherefore it is not thereby rightly gathered, that miracles are of no force to confirm faith, because Christ sometime forbade, that they should be published: seeing that commandment of the Lord had respect only to the choosing of better occasions, and not unto perpetual silence. 13 lastly, there is another thing, which seemeth to hinder that part of the definition. For it seemeth, Whether faith go before or follow miracles. verse. 58. that faith cannot be confirmed by miracles; seeing they require faith, & will have it to go before them. For in Matthew the 13. chapter it is written, that Christ, because of the incredulity of his own citizens, wrought in a manner no miracles: Mark. 6, 5. & Mark addeth, that he could not. Wherefore it should seem, that it must rather be said, that miracles are appointed and established by faith; seeing if faith be not present, as the evangelists do say, miracles cannot be done. I answer, that they which by prayers will obtain miracles, must after an accustomed and just manner be endued with faith: for those prayers are counted vain, which lean not upon faith. But if a miracle be given, nothing letteth, but that faith which is begun, may be stirred up and confirmed. Moreover, this must we be assured of, Look in 2. King. chap. 4, vers. 30. that there is no let with God, but that he may give miracles unto the unbelievers; yea, he hath oftentimes given them. God oftentimes giveth miracles unto unbelievers. Undoubtedly Pharaoh and the Egyptians were unbelievers; and who knoweth not, that there were very many miracles done unto them by Moses? Christ likewise did then show the miracle of his resurrection, when all men in a manner despaired of his doctrine and truth: wherefore nothing letteth, but that faith may be confirmed by miracles. And for that cause, as we have said, they which by prayers labour to obtain signs, do labour in vain; unless they have believed. For prayers without faith, are of no value with God: and this Christ hath manifestly taught in the 17. chapter of Matthew. verse. 21. For when his disciples could not heal the lunatic child; the cause thereof being demanded, he said that it happened by reason of their incredulity: Against exorcisms done at the sepulchres of d●d men. Look part 4, chap. 9 art. 8. The devil dallieth with idolaters. whose answer manifestly declareth, what we must judge of these exorcists or conjurers, which endeavour to drive away devils at the sepulchres of the saints, and at their relics. All things be there done feignedly. The dead are called upon without faith; and the devil maketh dalliance with idolaters; feigning to have faith, to the end that damnable worshippings may be still continued: which is therefore manifest, because those exorcists being most unpure, do all things there without faith. Origin upon the 17. chapter of Matthew writeth very well against this abuse; Origins opinion of exorcisms. If at any time (saith he) it behoveth us to help these men, let us not talk with the spirit, by adjuring or commanding, as though he heard us; but let us only persevere in giving ourselves to prayers and fastings. These words spoke he even then, when the invocation of the dead, and worshipping of relics were not used in the church. What would he at this time say, if he should see the madness of our age? But to return to the chief point of the doubt, I judge that faith goeth before miracles; as touching those which obtain them by prayers, but not as concerning them which stand by, and have not yet believed the preaching which they have heard. 14 But let us see by what means miracles may sometimes be done by wicked men. For there be some, which shall say in the latter time; Have we not cast forth devils in thy name? Matt. 7, 22. Have we not prophesied, & c? Unto whom shall be answered; verily I say unto you, I know you not. These undoubtedly in working of miracles (as it seemeth credible) used prayers, but yet being destitute of faith were neither justified, nor belonged to the kingdom of God. Wherefore it seemeth to be no sure argument, that prayers powered out without faith are not heard. But we must note, that ill men, which by prayers have obtained miracles, were not utterly without faith. For we find, Three kinds of faith. that there be three kinds of faith; The first is a faith that consisteth of the opinion and persuasion of man, Look in the 1. Cor. 12, vers. 9 whereby those things that be written in the holy scriptures are believed to be no less true, than are the histories of Livy, Suetonius, and those things which are now written of the new islands: and this kind of faith, in respect of many things, is common both unto Turks and jews. There is another faith, whereby we being inspired from heaven, do lively and effectually cleave to the promise of God's mercy; and upon this faith doth our justification consist. Finallle, the third faith is called the faith of miracles, With what faith those be endued by whom God doth miracles. whereby we are neither changed, nor made one hair the better. For it is a moving of the spirit of God, whereby men are stirred up to desire miracles, altogether believing, that it is the will of God that those should be done, & that the thing required should have success. Therefore while they cleave unto this faith, sometime they obtain their request. Which I therefore speak, Miracles are not always done at the prayers of evil men. Chrysost. because they do not always so, neither are they always lightened with that inspiration. But if thou wilt demand, how this kind of faith can be proved, let Chrysostom answer, who upon the 17 chapter of Matthew maketh mention thereof. There Christ said; If ye have faith as the grain of mustard seed, ye shall say unto this mountain; verse. 20. Throw thyself into the sea, and it shall do so. In expounding of these words this father saith; Whereas these things be not done in the church at this day, shall we therefore say that christians be without faith? God forbidden that we should judge so ill of the people of God. Faith justifying is now, but that which is called the faith of miracles, hath already ceased. Also this kind of faith is showed by the words of the apostle, in the first epistle to the Corinthians, where he saith, Though I had all faith, 1. Cor. 13, 2. so that I could remove mountains, if I have no charity, I am nothing. Neither let it trouble us, because he saith, (all) for that distribution is to be drawn unto the faith of miracles. This doubtless is plainly perceived, in the 12. chapter of the same epistle, where the apostle maketh relation of the free & acceptable gifts saying; Ibidem 12, 8, and 9 To one is given the spirit of the word of wisdom, to another the gift of knowledge by the same spirit, to another the power of healing by the same spirit, to another the gift of faith by the same spirit, etc. Faith in this place cannot be understood the same, whereby we be justified. For that is not reckoned among the gifts which are privately distributed unto some, but is common unto all true christians. Now (as I think) it appeareth by what means they which be not as yet justified, might sometimes by their prayers obtain miracles; namely, because they are not destitute of every kind of faith. 15 Now resteth it to see, Wither it be lawful for godly men to ask miracles. Look In Gen. 24 at the end. Look part 2. place. 4. Art. 54 & In 1. Cor. 1, 22. whether it be lawful for godly men to desire miracles of God. These are wont to be alleged, for the reasons which may seem to be against it. First that God, in that matter shall be tempted; and that doth the law of God utterly forbid. Yea, and our saviour with this answer reproved the devil; Thou shalt not tempt the Lord thy God. And the hebrews are expressly blamed, because they tempted God in the desert. The son of God also, when the pharisees said; Matth. 4, 7. Psal. 95, 5. Matt. 16, 4. Master we will see a sign of thee, said: This froward and adulterous generation requireth a sign, but there shall be no sign given them, etc. And Achas otherwise a wicked king, Esaie. 7, 12. pretended a show of righteousness, saying, that he would not tempt God; and therefore deferred the ask of a sign. Unto the question I answer, that after a sort it is lawful to desire a sign, and after a sort it is not lawful. The first part of the sentence is thus proved; when godly men desire as touching any unaccustomed vocation, to be made more assured of the will of God, and are afraid lest peradventure they should be deceived, (for as concerning it, they have nothing for a certainty in the holy scriptures; for neither men nor angels must in those things be very soon believed, seeing evil angels do many times transform themselves into angels of light;) I say when men are in this perplexity, the will being ready bend, yea very desirous to obey the commandment of God, godly men cannot be accused either of tempting of God, or of rashness, if so be th●y desire to be confirmed by some sign. For whosoever in those cases desireth such things, as God hath been accustomed to offer, he doth not amiss. No man is ignorant, but that to Achaz was offered a sign, to the intent he might be assured of the promises offered him by isaiah; Esaie. 7, 12, wherefore to desire those things, which God himself sometime giveth and freely offereth, ought not to be forbidden as unlawful: whereof there is no want of examples. Exod. 16, 13 and 17, & 6. Moses being in the wilderness, whensoever he had need of the help of God, he oftentimes obtained miracles for the people of God. And to confirm the doctrine of truth, 1. Kin. 7, 22. 2. Kin. 4, 34. both Helias and Helizeus desired of God, that life might be restored unto the children of their hosts. And to the same end Christ said; But that ye may know that the son of man hath power to forgive sins, Matth. 9, 6. he turned to the man sick of the palsy, and said; Rise, take up thy bed and walk. Wherefore of godly men miracles are desired, For what causes godly men desire miracles. and that justly, to the intent that either they may be brought out of doubt, as touching their vocation; or that a great and urgent necessity may be succoured; or else that a testimony may be given of sound doctrine. And whensoever they desire miracles unto these ends, Cautions in the ask of miracles. they desire them not of any creatures, but of God only; and in ask they use a measure. For they declare, that they will or desire nothing, but that which is agreeable to the will of God. When it shall not be lawful to ask miracles. 16 Now on the other side let us consider the means, whereby signs are unworthily and unjustly desired. First there are some, which desire miracles, because they are not well persuaded of the power, goodness, and providence of God; nor seek any thing else but to have an experiment of those things; neither do they rest upon the doctrine of the holy scriptures, which manifestly and amply teach us all those things. Wherefore they are justly to be reprehended, seeing they be more ready to give credit unto miracles, than unto the word of God. Luk. 16, 26. Wherefore Abraham answered unto that rich man, which was tormented in the flames of fire, (when he desired that Lazarus might be sent unto his brethren, lest they also should be thrust forth unto the same punishment) They have Moses and the prophets. By which words is manifestly declared, that we must rather believe the holy scriptures, than miracles. There be others also, which desire miracles, to the intent they might have to serve the flesh more delicately, and to satisfy their naughty lusts. Num. 11, 10 Of which fault the hebrews are accused, for that in the desert, when very great abundance of Manna was ministered unto them they desired flesh, because they might live more delicately in that wilderness. Finally, some desire miracles, to the intent they may fulfil vain curiosity. Pliny. For as Pliny saith; The nature of man is most greedy of new things: and therefore it seems, that they would use miracles, as it were plays and pastimes to sport themselves withal. After this manner did Herod expect miracles of Christ. Luke. 23, 8. For when he was brought unto him, he desired to feed and delight that curiosity of his, with strange signs. Now I suppose it is manifest, after what sort a requiring of signs is forbidden, and that sometimes it is lawful to demand them. 17 Now must we confute those things which seemed to make against us. An answer to objections. They which crave miracles after that manner and form which we have described, undoubtedly do not tempt God; What it is to tempt God. Before In the 7. chap. Art. 5. and part. 2. cha. 4. Art. 54. Matth. 4, 7. for as much as to tempt God is nothing else, but of an unbelieving heart and rashness to seek for experiments of his will and power: which vice certainly, is in the holy scriptures justly and worthily reprehended. Wherefore, the Lord jesus Christ did not without just cause repel the devil, when he would have persuaded him to throw himself down headlong from the temple, whereby he might be made the more assured of the favour of God toward him; whereas the reason of man might manifestly perceive another way of coming down. And again, the same son of God did not unworthily reprehend the jews, as a froward and adulterous generation; Matth. 16, 4. unto whom he therefore denied a sign, because they had already seen very many, and yet they scoffed at them all, and in such sort mocked Christ, and because they desired not any miracle, but one from heaven; as though they would not also have derided signs from heaven. Assuredly their purpose tended to no other end, but to alienate the people from the Lord, although he had wrought wonderful miracles. Esaie. 7, 1●. But as touching Achaz the wicked king, (and his refusing of the sign offered) I need not much to travel. For he being called by the prophet, feigned himself most faithfully to believe, as though he needed no miracle at all, when as nevertheless he was altogether incredulous. Which thing is plainly showed in the second book of Kings; for he sent unto Tiglathphalazar the king of the Assyrians to deliver him from the siege: 2. King. 16, 7 so far off was he from putting confidence in the Lord. And when as God, being not ignorant of his disease, offered him the remedy of a miracle, and put it unto his choice; yet he through hypocrisy refused. If Achaz had truly believed God, he would not have refused to obey, seeing obedience is reckoned among the chiefest fruits of faith. Let us (I beseech you) compare with this ungodly king the most godly prince Ezechias his son, who dealt not in this sort. For he, Obedience is the chief fruit of faith. 2. King. 20, 8 to be the more assured of recovering his health, very modestly required a sign; unto whose choice, when isaiah had put, whether he would have the shadow of the sun to be set forward, or to be turned backward; he took his choice as he thought good; neither did he frowardly, like his father, refuse the miracle offered him by God. Miracles offered not to be rejected. But wicked Achaz to his infidelity joined hypocrisy. For he considering that miracles are for two causes refused; either for that a man openly believeth in God, and hath no need of the help of miracles: or else for that he utterly contemneth God, and passeth nothing at all for this help, he minded to hide the latter disease, whereof he was sick; namely, the contempt of God: and made as though he had the virtue, that is to say, a principal faith, whereof in deed he was altogether destitute; as though he durst not tempt God. Psal. 7, 10. But seeing God most throughly knoweth the hearts and reins, he by the prophet punished him, according to his deserts. A similitude. What other thing is it to refuse a miracle offered by God, but to reject that which should help our spiritual infirmity? And even as he that being well-néere starved with hunger, would forsake his sustenance, is worthy to be accused; so was he to be reproved, which rejected a medicine offered him by God, seeing God knoweth far better than ourselves, what every one of us needeth. This is now sufficient concerning those things, which in the beginning of this question seemed altogether to forbid the ask of miracles. 18 I know indeed there be some, which think that miracles ought not in any wise to be asked, but only that they should not be refused, when God offereth them. And they suppose that Augustine maketh with them, Augustine De consensu Euangelistarum. who in the fourth book of the concordance or consent of the evangelists; and in his 63. question upon Genesis, may seem to affirm this thing. But if a man object, that very many godly & righteous men have so done, & especially our Gedeon: they answer, that they were moved by the spirit of God to desire miracles; & therefore it was all one, as if God had freely offered miracles unto them, and they with obedience had received those which were offered. But these things ought nothing to trouble us; because Augustine in the places alleged, doth not flatly and absolutely forbid the desiring of miracles; unless they be demanded either in respect of tempting God, or else for some other naughty cause. Yea, and in the 63. question upon Genesis, he saith, that When this is not rightly done, it belongeth to the tempting of God. Let us rather hear what he saith in the tenth book of confessions, the 35. chapter. In religion also it is a tempting of God, when signs and miracles are desired for making of a trial: which thing I also a little before have charged to be avoided. For I will easily grant, that holy men required miracles, not by the instinct of the flesh, or of man's reason: for than had their prayers been vain and to no purpose, Rom. 8, 26. seeing (as Paul testifieth) it is needful that the spirit should pray for us with unspeakable groanings. But now I think there hath been sufficiently spoken of the questions propounded. 19 But what the difference is between signs and wonders, In Rom. 15. verse 18. The difference between signs and wonders. it cannot easily be declared. Origin thinketh, that those only are to be called signs, which though they be wonderful of themselves, yet they show some other thing to come. But wonders are those, which do only pluck men into admiration, Look an Epistle unto Ludovic Lavater beginning Tuas litteras. because they be done after an uncustomed manner, and against the power and order of nature. But he also confesseth, that this distinction is not observed in the holy scriptures. And truly all the miracles whatsoever they were that Paul showed, were signs, In 1. Cor. 12 verse 11. Look In jud. 2. verse 1. and In 2. King. 2, verse. 1. whereby the truth of his preaching was approved. The very which thing we must affirm, as touching the wonderful works of Christ, and of the prophets. But the scriptures of the new testament, wherein oftentimes there is mention made of the signs and wonders which Christ and his apostles did, have imitated the phrase of the old testament. For there a man shall often find Othoth and Mophetim joined together. Neither do I think, that there is any difference between the words; except it be in degree and quantity: yet am I not ignorant, but that there may be signs or Othoth, which have in them no admiration at all. Such be accents, letters, points, speeches, and other like; the which we doubt not but are signs, and yet they proceed either from art or from nature. But the divine oracles (to the intent they might signify, that certain works of the prophets, of Christ, and his apostles did not only show some thing besides that which was wrought, but also that they stirred up a kind of astonishment & wondering) have oftentimes joined these words together. This undoubtedly is my opinion, which for any thing that I see, I may still hold, unless an other man will show me a better. 20 But seeing it is written, that The spirit distributeth to every one as he will; we learn thereby, that no time must be prescribed unto it: for he desposeth these things when he will, and how he will. Whereby their argument is dissolved, which say, that in Mark it is written; These signs shall follow them that believe; they shall cast out devils, Mark. 16, 17 they shall speak with new tongues, they shall take away serpents, etc. Wherefore, seeing these signs be not done in us, it followeth that faith is not in the church of these days. But they be deceived. Miracles in the primitive church were signs of faith. For these things are not absolutely and without exception; but in some respect the tokens of faith, belonging to that primitive church, until the gospel were made more manifest. For miracles were as trumpets and open criers whereby the gospel was commended. A similitude. For even as the law of Moses procured to itself credit, through the manifold miracles showed upon mount Sina, and in the wilderness, which afterward ceased, when they were come to the land of promise: so in like manner, miracles are now also taken away, seeing the gospel is spread throughout the world. And therefore the promise which Christ would have to be written in the gospel of Mark, The promise of miracles in Mark extendeth not to all times. belonged not to all times; whereof it is not our part either to complain, or find any fault; because that we hear that the holy ghost distributeth to every one, as he will; who nevertheless for great considerations him moving, doth not impart to all men gifts and graces alike. By not giving of graces to all alike, they are less contemned, and charity the more exercised. For if they should happen to all alike, they would soon grow out of estimation, whereas God hath determined to make store of them. Moreover, he would that charity should grow and increase, which is then exercised, when one man doth help an other; which thing would not have taken place, if all men had been endued with like gifts. The tenth Chapter. Of appeering of devils; of their answers, and sundry illusions. In 1 Sam. 28. at the end. Here I may not pass over certain obscure places, which we find in the history of Samuel. Look In 1. Cor. 12, 2. But that they may be the better understood, we will in the expounding of them follow this order. First to inquire who it was that appeared at the call of the witch; secondly, if it shall manifestly fall out, that it was the devil, whether he can so appear, and know things to come; lastly, if he can do this, whether it be lawful to ask counsel of him. Who was that which appeared at the call of the witch? As concerning this first question, it is of necessity, that either the same was Samuel● or the devil: but if we affirm that it was Samuel, then will it be doubtful, whether he came wholly both in body and soul, or in his body alone, or else in his soul alone. If he came wholly in body and soul, It was not whole Samuel in soul and body. then must it needs be, that he rose from the dead. But this being an excellent great miracle, cannot be attributed either to the witch, or to the devil; yea and there be some, which do not attribute that, no not to God. But those pestilent opinions are easily confuted by the very history of the holy scriptures. For we read of three in the old testament, which were restored from death to life; 1. Kin. 17, 22▪ 2. Kin. 4, 34. one by Elias, another by Elizeus being yet alive, 2. Kin. 13, 21 and the third by the bones of Elizeus, when he was dead. Matth. 9, 25 In the new testament we read of the chief ruler of the synagogue his daughter, of the widows son, Luke. 7, 14▪ john. 11, 43 Acts. 9, 46. Acts. 20, 10. of Lazarus, Eutyches, and Dorcas. Wherefore if we deny that Samuel returned unto life, we do not therefore deny, that GOD could not bring it to pass. For Christ proved the resurrection: and said, that God is not the God of the dead, but of the living: Luk. 20, 38. and Paul in the 15. of the first epistle to the Corinthians, by many reasons of purpose confirmeth the resurrection of the dead; and in the epistle to the hebrews he reckoneth it among the grounds of our religion. It is an article of our faith. Heb. 6, 2. And undoubtedly, neither the Turks nor jews deny, that the dead shall rise again. But the Montanists, Originists, and such other furies, The Montanists and the Originists. which deny the resurrection, are plainly confuted out of job, out of the psalms, out of isaiah, out of Daniel, and everywhere out of the new testament. We do not (I say) deny that it was done, because it could not be done; but because such miracles, whereas they ought to be testimonies of the truth, would here be testimonies of lies, and magical wickedness; and because it is not likely, that God would permit it. For so notable a thing may not be attributed unto the power of the devil; because to be able to raise the dead, belongeth only unto God. But Apollonius Tyaneus raised a maid. Indeed so it is written in his life; howbeit the same in very deed was but a fantasy, and not a thing done; and that is also to be affirmed as touching Simon Magus. And now that it was the carcase of Samuel, It was not the dead carcase of Samuel. it is not likely. Neither do any of the interpreters, saving only Burgensis, say that it was so. And undoubtedly a dead carcase is of itself senseless, and void of life: neither could it have answered any thing, unless the devil had put on the same. But the devil could do these things even without a dead carcase; for he might have taken upon him the form and figure thereof. 2 Wherefore let us see, Whether it was the soul of Samuel. whether it were the soul of Samuel, or the devil. For the interpreters seem to write diuers●ie of that matter. Some say that it could not be his soul, because they think that the souls of men remain not after death. But these be wicked, mad, and doting opinions. For out of all doubt, Undoubtedly souls remain after the death of the body. Exod. 3, 6. the souls of the godly are extant, and do live before God. For so God himself saith; I am the God of Abraham, the God of Isa●…, and the God of jacob. And Christ addeth thereunto, He is not the GOD of the dead, but of the living. Matt. 22, 32. And Christ said to the thief; To day thou shalt be with me in paradise. certainly, To day, Luke. 23, 43 had been a very long time, if he had commanded him to wait till the general resurrection. But A thousand years (say they) with the Lord are but as one day. Psal. 90, 4. 1. Pet. 3, 8. I grant; howbeit that adverb hody (To day) is not always to be understood after that sort. Yea, and Augustine in his epistle to Dardanus, understanding that adverb properly, saith; that The body of Christ was that day in the sepulchre, and his soul in hell; and that therefore of necessity the thief was present with the Godhead of Christ in paradise. For he granteth not, that either the soul or the body of the Lord could be in sundry places at one time. And Paul saith to the Philippians; I desire to be loosed from hence: he saith not, Phil. 1, 23. And to sleep, and to be extinguished; but To be with Christ. And it had been better to have continued living, than to have departed into sleep; for here we acknowledge and praise the Lord. Luke. 16, 22. Moreover, we read that Lazarus was carried into felicity, and the rich glutton was cast into hell. And to that other rich man, which decreed with himself to enlarge his barns, (and to lay up for many years to come) it is said; Thou fool, Luke. 12, 20. this night shall they take thy soul from thee. Also Chrysostom in his second homily of Lazarus, The souls of men (saith he) are not taken away all in one manner of estate: for some depart hence unto pain, and others being guarded with angels, are taken up into heaven. Apoc. 7, 14. and 14, 4. In the Apocalypse, the souls of the blessed receive long garments, they stand before the throne, and follow the lamb wheresoever he goeth. Acts. 7, 59 When Steeven was dying, he said, Lord jesus receive my spirit, If the soul should have died utterly, why did he rather commend that than his body? doubtless it cannot be found in any place, that the godly commended their bodies unto the Lord. And in the second to the Corinthians the 5. chap. For we know, verse, 9 that if the earthly mansion of this our tabernacle be dissolved, we have a building given of God; even an house not made with hands, but eternal in the heavens. These words are not to be understood of our state after the resurrection (for there we shall be clothed with our bodies also;) and therefore they are meant of the state between our departure hence and the resurrection. Wherefore souls do remain after this life. And in the same epistle Paul saith; Whether in the body, or out of the body, 2. Cor. 12, 3. I know not, etc. Which proveth, that the soul may be severed from the body. For he putteth a possibility both of the one way & the other. In this place therefore the question is not, as touching the body, but as touching the soul of Samuel. 3 But the controversy is, whether this were Samuel or the devil? About which matter, not only the Rabbins, but also the christian fathers have disagréeed among themselves. The opinions of the fathers and first of justinus. Yea and among the latter writers Burgensis thinketh one way, and Lyra another. justinus Martyr against Triphon saith, that It was Samuel. In which place he hath certain things which may not well be granted. For he saith, that all souls before Christ, even of the godly, were after a sort under the power of the devil; so that he might bring them back when he would. But Christ saith, Luke. 16, 22. that Lazarus was in the bosom of Abraham, and not in the power of the devil. But that (thou wilt say) is a parable. I grant it; yet is it drawn from things likely to be true, and which might be. Yea and Tertullian so accounted that narration to be done indeed, as he thinketh that Lazarus was john Baptist, and the rich glutton was Herod; and that Christ would forbear their names. verse, 23. In the 46. of Ecclesiasticus is set forth the praise of Samuel; where among other things it is said, that he prophesied after that he was dead, and foreshowed to the king the day of his death. Contrariwise Tertullian in his book De anima, Tertullian. hath many things most worthy to be marked. For he calleth the arts of magic, a second idolatry. For even as in the former the devil feigneth himself to be God; so in the latter he feigneth himself to be an angel, or a dead man, & seeketh both ways to be worshipped. And it is no marvel, if he dazzle the outward eyes of men, when as he before occupied the eyes of the mind. For so (saith he) did the rods of Pharaos' sorcerers seem to be serpents, Exod 7, 1●. The rod of Pharaoh sorcerers. but yet afterward falsehood was devoured up of the truth. And whereas the Symonians say that they can with their enchantments call up the dead unto life, that was only a mere imagination and a mock. And even so the devil in this place mocked both the witch and Saul, and deceived both the eyes of the one, and the ears of the other. In Lybia (saith he) there be Nasomons, which lie at the tombs of their parents, and in Europe French men, which lie watching at the sepulchres of mighty men, to the intent they may receive oracles from them after they are dead: but he saith that in those things there is no certainty or soundness; and that they be only vain lies and fantasies. Origin writeth nothing purposely of this matter; and yet in the history of Balaam he saith, Origin. that good spirits do not obey magical incantations. Contrariwise Ambrose upon Luke, Ambrose held that it was Samuel. in the first book and first chapter saith, that Samuel prophesied even when he was dead. But without doubt he alludeth unto that place of the 46. chapter of Ecclesiasticus. As touching Chrysostom and jerom I will speak afterward. Augustine was doubtful whether it was Samuel or not. 4 Augustine did not always write of this thing after one manner. In the second book to Simplicianus the third question, he saith, that both may be defended; yet as touching the first opinion he seemeth to doubt, how Saul being a man now rejected by God, could talk with Samuel being a prophet and holy man. But he answereth, that this is no new thing; for in job, job. 1, 6. the evil spirits talked with God himself. And in the history of Achab, the lying spirit offered his service unto the Lord: 1. Kings. 22. yea and that princes do sometimes talk with thieves, (yet to the intent they may punish them) whereas in the mean time they speak not with honest men, The devil can do many things against the godly. job. 1. 12, and 2, 6. Luk. 22, 31. Matth. 4, 5. whom they love and mean to defend. But what power (saith he) had the devil over Samuel, that he was able to bring him? He answereth, that he had power to torment job, and that he coveted to sift his disciples, that he set Christ upon the pinnacle; and further, that if Christ without any diminishing of his honour might be hanged upon the cross, and afflicted with torments; it is likely that Samuel also might be raised again without any impairing of his felicity: doubtless not by any strength or power of the devil, but by the permission of God, that he might terrify Saul. So do some understand that which was done in Balaam; Num. 22, 12 for he was a soothsayer, and took his journey, to the intent that by magical charms he might curse the jews: but God prevented the cunning of the devil. Howbeit of this matter I affirm nothing. But Augustine demandeth further, how Samuel being so good a man, did come unto an evil man? And he answereth, that in this life also good men do come unto evil men. But this is a weak argument; for men do it in this life, either of duty, or else of friendship, or familiarity. Now Samuel was out of this life, and was called by a witch, whom he ought not to have obeyed. But Augustine thinketh, that it may be more easily answered, if we say that it was not Samuel, but only a vain imagination and fantasy: A rule. howbeit he cannot but grant, that two things are against this opinion; one is, that the scriptures do always so speak, as if it had been very Samuel. But he answereth, that it is the usual manner of the scriptures, to call similitudes by the names of those things which they represent. For so the wooden images were called cherubims; and Solomon made brazen oxen, 1. Kin. 6, 23. 1. Kin. 7, 25. 1. Sam. 6, 11. and the Philistines gave silver mice. Neither do the holy scriptures lie, when they speak after that sort. For men are wont commonly so to speak, and it pleased God to apply himself to the sense and capacity of man. Another thing is, that he truly foreshowed what would come to pass; namely, 1. Sa. 28, 19 The devil sometime speaketh true things. that Saul with his sons should be slain, and that the host of Israel should be overthrown. But he answereth, that this also is no new or wonderful thing; for the devils confessed Christ to be the son of God. Mark. 1, 24. And in the Acts of the apostles, they gave a very goodly testimony of Paul's doctrine. Acts. 16, 17. Even so in this place, God useth the service of the devil, to the intent he might terrify Saul; that he, which had taken counsel of evil spirits, might be afflicted with an evil answer. But he addeth; how might Saul be with Samuel; a wicked man with an holy prophet. A great distance of places between blessed souls and lost souls. Luk. 16, 26. Such he saith is the subtlety of the devil, always to mingle some truth with falsehood. For assuredly (saith he) there is great distance of place between the blessed souls and the reprobate. And this he proveth out of the history of the rich man and Lazarus. This I make mention of, forsomuch as I see, that they which affirm the body of Christ to be in every place, have no reason so to say. For if that were true, than the souls of the godly should be in every place also. For Christ saith; Wheresoever I am, john. 12, 26. there also my minister shall be. And by this means there should be no differences between souls; Of ubiquity. for all should be in all places. But they say, jerom against Vigilantius. that jerom writeth thus against Vigilantins. For Vigilantius denied, that we should call upon dead men; for they are in the bosom of Abraham, and do not wander about their sepulchers and ashes. Then are they not (saith jerom) in any stinking prison, but in a pleasant and large custody, like certain fathers of the order of senators. But (saith he) They follow the Lamb wheresoever he goeth; now the Lamb is everywhere. Apoc. 14, 4. Further (saith he) shall we grant this unto devils, that they can wander up and down throughout the whole world; & shall we deny the same unto the blessed souls of godly men? Here jerom (by his good leave may it be spoken) is somewhat out of the way, jerom misseth concerning the ubiquity of souls. and yet he hath not spoken of that, whereof these men did mean. He erreth, in saying that the souls of dead men are conversant about their sepulchers, and that they are to be invocated; yet doth he not say, that they be everywhere. He compareth them with spirits, which (he saith) do wander every where; that is, they be sometimes here, and sometimes there. But if they were everywhere, they could not wander here and there, and change places: and therefore jerom saith, that neither the lamb, nor the souls departed, nor devils be in every place; but that they in such sort wander at large, as they may be wheresoever they list. These things I have touched by the way. But Augustine answereth, that that saying of Samuel may be understood of the general state of death, and not of the equality of happiness. In the latter end he addeth; that whereas there be but these two ways only, the former may not be admitted, unless it be proved to be possible, that souls departed, may by magical charms be called again, and bear the proportion of men's bodies. And therefore of necessity the other way remaineth; namely, that it was done by the counsel and will of God. But by the power of incantation that could not be done; and yet by the purpose and commandment of God, it might be brought to pass. And to this opinion I willingly agree. For if God will, I see not what should hinder it. Augustins book of questions of the new and old testament. 5 In the sixth question to Dulcitius, he hath in a manner the same that he hath to Simplicianus. But in the questions of the old and new testament, (if that be Augustine's book) which I speak, because of the censure and judgement of Erasmus, who hath separated that book from the works of Augustine) he accounteth it detestable for any man to think, that it was Samuel whom the witch raised up: for it was only a delusion and an imagination. For the devil did this to bring himself unto honour, and to persuade men, that the souls of the dead be in his power, and that they shall not escape from his hands after death. But if the history be well discussed, we shall not find any thing at all to prove, that it was Samuel; but that Saul indeed, when he had heard the description of his apparel, and the fashion of his body, thought that it had been so: that the scripture applied itself to his mind and opinion: that Saul fell down and worshipped, and thereby the devil had that which he sought for: that Samuel would never have suffered it, but that he said Saul should be with him the next day, because he was wicked, and should perish everlastingly. But what shall we answer as touching jonathas, 1. Sa. 28, 19 who was well known to be a just man? Wherefore this answer of Augustine seemeth to be feeble. In his second book De doctrina christiana, Augustins book De mirabilibus scripturarum. the 26. chapter, he saith, It was an image raised up by sacrilege. In another book De mirabilibus sacrae scripturae, (if the same be Augustine's book) he likewise denieth that it was Samuel indeed. Also in his little book De cura pro mortuis agenda, he hath many excellent things; but in the end he concludeth, The dead know not what is done in this life. that it seemeth unto him, the souls of those which are departed, be ignorant what is done in this life. For whereas they oftentimes appear, and present themselves to living men, sometimes waking, and sometimes sleeping: Look In 2. Kings. 22, verse. 23. that may be done by angels, either good or bad. And he saith that we ourselves do oftentimes present ourselves to our friends in our sleep, when as we ourselves think nothing thereof. A place in Cicero expounded by Augustine in his sleep. And that he himself being at Milan, expounded a hard place of Cicero to his scholar Eulogius being asleep in Aphrica. And upon the Acts of the apostles, he saith, that Saul being come near unto Damascus, Acts. 9, 12. God foreshowed unto Ananias, that Saul in a dream had seen him put his hands upon him, and cure his eyes; A revelation by a dream. and yet Ananias himself did not perceive the same. In like manner he saith, that at Milan, when a certain citizen was dead, there came a creditor, to whom he had sometime been indebted, and demanded his money: and when the son knew the creditor to be satisfied by his father while he lived, but yet having no quittance or discharge to show, his father afterward showed him in his sleep, in what place the acquittance was laid. This thing Augustine thinketh, not to be done by his father being dead, but by some angel. For if so be that the dead might be present in our affairs, they would not (saith he) forsake us in this sort; especially (saith he) my mother Monica, who in her life time could never be without me, would not now being dead thus leave me. Wherefore he concludeth at the length, that they know nothing of our doings, more than it shall please God himself to reveal unto them; or else that angels or souls departing hence shall show unto them: which notwithstanding (saith he) show not unto them all things, but only such things as God shall permit them. But yet he saith, it may be that God sometimes extraordinarily sendeth some man again into this life. For he saith, A dead bishop appeared alive. that in the siege of the city of Nola, Felix the bishop of Nola being dead, was by many men seen defending the city: and that as Paul being taken up into the third heaven, might be among the angels; so may souls likewise extraordinarily return again unto men: and that even so Moses and Elias were seen upon the mount with Christ But if thou wilt say that Elias then lived, yet it is manifest that Moses was dead. Matt. 17, 3. This is therein the opinion of Augustine. In which place he by the way toucheth in a manner the same things as concerning Samuel, which he did unto Simplicianus; namely, that it may be, that God either by an extraordinary way sendeth again the souls of the dead unto their sepulchers; or else that it pleaseth him to have these things done by angels. But he never said that souls are in many places at one time. 6 Chrysostom (so far as I know) hath written nothing expressly of Samuel; Chrysost. but yet in his 29. homily upon Matthew, he saith, that It must in no wise be believed, that the souls of dead men be conversant upon the earth. The rich man (saith he) desired that Lazarus might be sent back; Luk. 16, 31. but he obtained it not. Hereunto I add; by what means then could the witch obtain this concerning Samuel? For the consideration was alike on both sides. The souls (saith Chrysostom) be in a certain place waiting for the judgement, neither can they remove themselves from thence. And in his second homily of Lazarus; If the devil (saith he) have no power over them that be alive, how can he have any power over the souls of them that be dead? And in the fourth homily he saith, If it should be so, there would be a great gap open for the devil to beguile and deceive. For under that show, he would return, and teach errors. Howbeit that seemeth not to be of any force; for so God also, when he raised up the dead, and called back Elias and Moses, might seem to have opened a way unto errors. For under that show also the devil might insinuate himself, and deceive men. But it seemeth, that Chrysostom restraineth this unto secret things, and unto the state of dead men. certainly, they whom Christ and his apostles raised, never taught what was done in the other life. They that take hold of dreams run into deceit. jerom. They (saith Chrysostom) that lay hold of dreams, run into deceit. The same thing (saith he) would come to pass, if under this colour of the dead, it should be lawful to ask counsel of devils. jerom hath nothing of this matter; but that upon the seventh chapter of isaiah he saith, that Many thought Saul to have had received a sign out of the earth, and from the depth of hell, when it seemed that Samuel did rise up. This he saith, is the opinion of others, not his. Further he saith, that it seemed to be Samuel; but yet that it was not he. And upon the 12. of jeremy he writeth thus; God heareth them not in the time of necessity & distress, because they also would not hear the voice of the Lord. And this did Saul also suffer; for when as he being sore afraid of the Philistines army, was not worthy to receive the word of the Lord, he turned himself to the witch, to the intent he might learn that of idols, which by earnest prayer and tears he should have obtained of the Lord. By which words we learn, that although the Lord will not favourably hear us; yet we must not leave praying, neither must we run to devils, who cannot help the worshippers of them, but must crave the help of the Lord. But by these words he defineth not, whether the devil by himself, or by the soul of Samuel brought again, answered to the questions of enchantment. Lyra. Lyra thinketh that it was very Samuel; which he gathered partly by the text itself, and partly by that place of Ecclesiasticus. And as when Balaam would have raised the devil, God intermeddled his own self: even so when this witch called unto her an evil spirit, God sent Samuel. And by this means (saith he) we do not confirm, but we do quite overthrow magical arts. Howbeit all these arguments be weak. First, because Ecclesiasticus is not of the canonical scriptures: secondly, it might be called Samuel; because it seemed to be Samuel. Now by this means art magic might have gotten authority. For albeit thou wilt say, that Samuel obeyed not the charms, yet he might seem to have obeyed them: but injury (he saith) had been done unto Samuel, if the devil had suborned himself under his person. But this maketh no matter; for the devil doth oftentimes put on the person of God: and the prophets of the devil behave themselves as if they were the apostles and prophets of God. Paulus Burgensis thinketh, Burgensis. by reason of that place in Ecclesiasticus, that the spirit of Samuel was not brought; but his carcase only, and yet that in any wise it was Samuel: for thus it is written in Ecclesiasticus, And when he was fallen asleep: but the devil he saith doth not sleep. And he saith also that he complained, because the woman had troubled him, seeing his body was now at rest: but neither is this indeed of any great importance. For first it seemeth not credible, that a mangled and rotten carcase could be brought into that place. secondly, if it had been so, Saul himself might have seen the same. Galatinus. Galatinus thinketh that it was the very spirit of Samuel. But in that he suffered himself to be worshipped, he saith, that either it was a civil kind of worship only; or else that Saul worshipped God himself. Howbeit, these also are but weak and vain arguments. For if Saul would have worshipped God, why doth he it then at the last, when he heard that Samuel was come? And as touching the civil worshipping, Saul was a king, and forsomuch as he had no superior magistrate, he could civilly worship no man. But he addeth, that such a like thing was done under Ochosias' the king. 4. King. 1, 3. For when he had sent a messenger, to ask counsel of Belzebub, the god of Acaron; God withstood it by Elias his prophet, & gave answer (and one of the captains of Ochosias' fell down and worshipped Elias.) Howbeit this similitude is altogether unlike; for Elias was then living, and was seen of the messengers. 7 But to show at the last, Peter Martyr concludeth that it was but an imagination. Deu. 18, 11. what mine opinion is, I am moved by these reasons to think, that it was but an imagination. First, seeing God would not give answer unto Saul, neither by prophets, nor by priests, nor by dreams; it is not credible, that he would answer him by the dead, and especially seeing he had expressly forbidden that by the law. Further, it must needs be done, either by the will of God, or by the power of art. By the will of God it could not be done, because he forbade it: neither by the power of art; for witches have no power over the godly. Moreover, Samuel must have come, either willingly, or constrained: willingly he could not, for than he should have consented unto witchcraft: and to say that he came against his will, that were not fit. I know, these reasons are not so strong, that they can persuade an obstinate man. But yet if we consider what belongeth unto God, and what should revoke us from evil arts, they be effectual enough. In the decretals, the 26. question, in the chapter, Nec mirum, it is written; that It was only a show and a fantasy. These words be out of Isidorus, but in the end Augustine is added. Whether the devil can appear, and know things to come, and give answers. Demons be spirits good or evil. 8 Now we must see, whether the devil can appear, and give answers. There hath been always a great question as touching Daemons not only among the Ethniks; but also among the christians. They take their name of knowledge, Whereof demons take their name. as though they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, skilful; whereupon excellent men have been called Daemonij. And we read, that this difference was put between Plato and Aristotle, that the one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Divine and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Skilful. The word is to be taken on both parts; for it signifieth spirits both evil and good. Yea, and God himself is sometime by the ethnics called Daemon, There have been some, which thought that there were no such spirits at all. For the Peripatetiks thought, that between the Intelligencies (which drive about the spheres) & our souls, The Peripatetiks deny that there be demons. there is put no substance endued with reason; and that whatsoever may be known of these things, we know it only by effects. For by the continual and ordinary motion of the spheres, Whether there be demons. we understand that there be spirits, which do govern them; and that there is a providence. Howbeit the marvelous things which are reported of Daemons or spirits, cannot procure us a knowledge of them. For that which doth not happen commonly & publicly; but is showed sometime by this man, and sometime by that, cannot be known but by supposition; if those things be true which are reported. But seeing it should be an impudent part to deny those things, which by so many historiographers and credible authors are put in writing, they have found an other shift. For they say, that there may be other causes; and in deed they invent many, whereby common nature may seem to be overcome, & that wonderful & incredible things may be brought to pass: & that the power and strength of things is secret and unknown to the common sort, and is understood of such only as be learned and industrious. For (say they) the rude and ignorant man will marvel at the Loadstone, The power of the Loadstone. that so senseless and dead a thing should draw iron unto it, and will cry out that it is done by art magic. Further they say, that man is the chiefest among worldly things; and that he, by a certain power and indivisible property, bringeth marvelous things to pass. Vespas●an by a secret power healed both a blind man and a lame. The power of the fantasy. Such as that of Vespasian, who with his spittle healed a blind man; and by touching of a lame man with his foot, restored his limbs. They add further, that such is the power of man's fantasy, that it oftentimes shaketh and maketh to tremble the whole body, and changeth it either unto cold or unto heat; as it cometh to pass commonly in fear and anger. And Auicenna saith, if a man walk aloft upon a beam, he doth easily fall; because his fantasy is greatly moved, and because he verily thinketh with himself that he shall fall, and therefore réeleth and falleth down. Neither do such fantasies move only our own bodies, but the bodies of others also. For so do women sorcerers infect those, whom they steadfastly behold with fixed eyes. Wherefore (saith he) seeing these things may be done by natural reasons, there is no need of spirits. But they add, that all the things which we do see happen strange and wonderful, The power of the celestial bodies. may be referred to the celestial bodies. For they say, that God & the Intelligencies may bring these things to pass; yet not without some mean, but by the heavenly spheres and stars: & therefore no need of Daemons or spirits. Howbeit they grant, that there be some things which cannot be done by natural reason; as, to raise the dead to life, and many more such like things. Plato held that for public commodities sake, it is lawful to make a lie. But yet if you urge those things also, they will say that they be false wonders devised by men. Plato in his book De republica saith, that it is lawful for men to make a lie for public commodities sake. There be others do refer these things unto the humours of man's body, The power of melancholy. and especially unto melancholy. For Aristotle in his Problems the 30 sextion saith, that the Sibyls, and the excellent Emperors and famous philosophers were melancholic: and that there were some, which being affected with that humour, spoke suddenly many languages, Some spoke in many tongues upon the sudden. which they had never learned; and that they afterward being healed by physicians, left off speaking in that manner. Thus much for their part. But forsomuch as they see, that by the most learned men, there is mention made of spirits; and that they cannot deny it without blushing: while they would confess somewhat, they are divided into two sundry sects. Some think that souls become demons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For they which think that man's soul is immortal, do say that those which die after they have lived well and honestly, are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but evil and wicked livers become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so perpetually remain. For seeing they cannot now work contrary actions, it must needs be, that those habits which they carried with them, Some would that demons are only in this life. should endure for ever. But they which would have the soul to be mortal, do allow of spirits, but only in this life. So that they which apply all their senses, as much as in them lieth, to understanding, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and good spirits: but they which turn understanding into sensuality, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and disturb all things. So the former opinion doth affirm, that one kind passeth into another; which seems no more possible to be brought to pass, than that a man should be changed into a wolf. But if there be any certain nature of spirits, no doubt the same must be firm and steadfast. But if the latter opinion were true: then man, because he is mutable, might be sometimes a spirit, and sometimes an angel. But these men would have angels and spirits to be nothing else, but men's affections. The opinion of Trismegistus. Mercurius Trismegistus (as Augustine saith in his eight book De civitate Dei, the 23. chapter) denieth that there be indeed any spirits at all. For he saith, that God made gods & Intelligences separated from all matter; by which the spheres of the world are moved: further, that men also did make to themselves gods. Asclepius answereth; I think thou speakest of images. Indeed so I do (saith Mercurius) but I mean such images as be so applied to certain aspects of the stars, that they can speak, and heal men, and afflict with sickness, and work miracles; and which be endued with mind, sense, and spirit. Aphrodysaeus. Alexander Aphrodysaeus saith, that there is a certain divine power spread through the whole world, which can work all things; but that it is requisite the same should be wisely drawn to particular effects. A similitude. For even as we see it cometh to pass in the sun, that although the heat thereof be the general life of all things; yet out of it being diversly applied, there are brought forth divers and sundry things; (for out of the vine it bringeth forth grapes, and out of the tree, apples:) so if that power, which is so spread universally, be fitly drawn by wise men through herbs and stones, there do follow marvelous effects. And thus much hitherto, as touching those, which utterly deny, that there is any certain nature of Daemons or spirits. 9 The Platonists grant, The opinion of the Platonists. that spirits be certain substances between gods and men; and that of them some be earthy, some watery, some airy, some fiery, and some starry: and to every one of the spheres severally, there be attributed several spirits; as some be of Saturn, some of jupiter, and some of the Sun. And they were led thus to say, chiefly by this reason: That between two extremes, there must of necessity be placed a mean: for that heavenly bodies are eternal and incorruptible; but ours are mortal and frail: and therefore between both must be the bodies of spirits, as certain mean things, which may somewhat communicate with both the extremes. For they, notwithstanding that, in time, they be eternal, yet are stirred with affects and motions. And further, that as there be birds in the air, and fishes in the water; even so in the highest region of the air, and in the fire, there be spirits. And lest we should think them altogether idle, partly they are tutors of men, and partly rulers of provinces: that they both bring men's prayers unto God, and also carry the benefits of God unto men: that of some they be called Meane-gods, of some Nativitie-spirits, and of other some House-gods. Apuleius. Apuleius not the least among the Platonists defineth spirits on this wise. He saith that by nature, they are living creatures; by wit, reasonable; by body, airy; by time, eternal; and by mind, passive: for that they be affected even as men be. Howbeit, all they do not seem to agree in this, that the bodies of spirits are eternal. For Plutarch writing of oracles, saith it was reported, that Pan the great god once died. The opinion of the divines. But the divines & fathers of sound religion do affirm that there be spirits; and not only those by whom the celestial spheres are driven about: but others also. And some of them say, that they have no bodies, proper I mean, and of their own, whereunto they be so joined, as they can quicken them: and yet they may join unto themselves bodies, which be none of their own. 10 So all these men do confess, The sum of all these opinions. that wonderful things are done by spirits. The Peripatetics, by celestial bodies; the Platonists, by bodies proper unto spirits; and our divines by spirits, sometime taking bodies to them, and sometimes without bodies. These three opinions confess that there be magicians. But the first understand by magicians, good and wise men, which fitly can apply things that work, unto things that suffer; such as are philosophers and physicians. The Platonists do not always take the name of magicians in evil part; but such as have familiarity with spirits. And christians, and the true professors, understand them only to be magicians, which have made any league with devils, and conspire with them against God. For there be some spirits good, and some bad; for some fell at the beginning, & some remained as they were; which thing Homer seemeth to signify in Ate, and others in Ophionaeus. And it may be, that these things came unto them by tradition from the fathers, although darkened with shadows and fables. A proof of spirits by the scriptures. Wherefore we affirm out of the holy scriptures, that there be spirits: and a few places of the scriptures I will rehearse. For it would be infinite and troublesome to recite all. job. 1, & 2. The devil vexed job, overthrew his houses, and destroyed his cattle and servants. In the history of Achab, 1. kin. 22, 22. a lying spirit was in the mouths of the prophets. Satan put into David's hart to number the people. 1. Para. 21, 1 And David himself in the psalm saith, that God plagued the Egyptians by evil spirits. Psal. 78, 49. In the prophet Zacharie, Zachar. 3, 1. sathan stood to let jesus the priest, that the people might not return out of captivity. God forbiddeth sacrifices to be done unto devils: levit. 17, 7. which he would not forbid, if there were no devils at all. Matth. 4, 1. and 13, 19 Satan tempted Christ; he plucketh the good seed out of men's hearts, & had bound the daughter of Abraham for many years. Luk. 13, 16. The devil prayed Christ that he might go into the herd of swine. Matth. 8, 31 Christ at the latter day shall say unto the ungodly; Go ye cursed into everlasting fire, Matt. 25, 41. prepared for the devil and his angels: by which words the devils are most plainly distinguished from men. Jude the apostle saith, jude. 9 that Michaël strove against the devil for the body of Moses. And james saith, that The devils believe and tremble. jam. 2, 19 Christ saith, that He saw sathan falling down from heaven, Luke. 10, 18 and that he stood not fast in the truth. Of good spirits. Of good spirits also I will only speak a word. They be the ministers of God. For as it is written to the Galathians; The law was given by the ministration of angels. Galat. 3, 19 And as it is in the epistle to the Thessalonians; In the sound of a trumpet, Thes. 4, 16. and voice of an archangel, the dead bodies shall arise. And Christ saith, that God will send his angels, Matt. 24, 31. to gather together his elect, from the four quarters of the earth. And therefore we rightly and truly affirm that there be spirits. A confutation of contrary opinions of the Peripatetikes. 11 But now we must confute those reasons, which are wont to be alleged by others. These things (say they) may be done by natural causes. I grant indeed, that natural causes are oftentimes great and secret; and do bring many wonderful things to pass. But these effects, which we speak of; as images to speak and give answers, and to utter the distinct voices of men; also to foretell things to come, and those not common, but hidden and secret matters; an ignorant man to have suddenly learned arts & sciences; and he to speak Greek, Hebrew, and the Syrian tongue, and to recite the sentences of philosophers and poets, which never learned those tongues, nor ever handled poets or philosophers; a man to walk invisibly; to stir things that are a far off; to put out a torch far distant from us; an ox or an ass to speak like a man: these things I say do far exceed all force of nature. The magicians also, which work these things, do join therewithal prayers, enchantments, conjurings & commandments: wherein certainly, there is no natural power of working at all. Hereunto they add also their lines, characters, and circles; which things be within the compass of quantity. But quantities be never reckoned of the philosophers among things that work. The temperature of man's body (I grant) hath great force, but yet not so great; and besides it must needs work by touching. Imagination can do much. True it is: but every one in his own body. Howbeit no man, no not in his own proper body, how strongly soever he imagine, can work all things. For if a man have a withered arm, and so stopped, as the pores cannot have their passage; let him use as great imagination as he will, he shall not cure the same. As for bewitching, it is not so great a marvel; for in old women the humours are corrupted, and being drawn into the eyes, do easily infect, especially children and infants, whose bodies be as it were of wax. But there be other things, which go beyond all power of bewitchings; as that was, when Christ fed five thousand men with five loaves; Matt. 14, 2● when josua commanded the sun to stand still, josua. 10, 13 (whereas Aristotle in his eight book of physics, and in his treatise De coelo & mundo saith, that Those intelligencies which move the spheres, cannot cease at any time from their work; and that they should move the spheres more slowelie, if but one star more should be added thereunto;) when isaiah called back the sun; Esaie. 38, 8. when at the death of Christ, the Sun suffered an eclipse, the moon being then in opposition. Luk. 23, 44. Of which thing Dionysius writeth in an epistle unto Apollophanes, and saith, that he had considerately beheld the same, while he was in Egypt; and that it is extant in the history of Phlegon & Aphricanus. hereunto add, that the shadow of Peter healed the sick; Acts. 5, 15. & that Elias shut up the heavens, 1. Kin. 17, 1. so that it did not rain for the space of three years and an half. 12 But humours in man's body can do much. I grant. But yet Christ saith; The works which I do, john. 15, 24. no man can do: and he must sooner be believed than all the sort of Peripatetikes. Others say, that these things are only terrifiengs, devised by prudent men to contain the people in their duty. But we do know, that nothing in the scriptures is feigned or devised; for They be the pillars and sure foundation of the truth. 1. Tim. 3, 15. And whereas they say, that the souls of men do pass and be changed into spirits; that was sufficiently confuted before, when the same was objected. Trismegistus. Trismegistus saith, that Men do make unto themselves gods; namely, images made and applied unto certain aspects of the heaven, that they can speak, and give out oracles. But a foolish thing it is to think, that men can make themselves gods; and yet if they can, why do they submit & humble themselves unto them? why do they worship them, whom they themselves made? For it is a ridiculous thing, to imagine that the cause of any thing is inferior to the effect thereof. This doth isaiah very well deride and taunt; Esaie. 44, 12. A man (saith he) taketh a piece of wood, & with the one part he warmeth himself, and baketh him bread; and with the other part, he frameth himself a god. But they can speak and give out oracles. Nay rather David saith much more truly; They have eyes, and see not; they have ears, Psal. 115, 5. and hear not; they have mouths, and yet speak not. And if they be able to make gods, why do they not rather make themselves [to be] gods? For doubtless, they should be much better advised, if they would make gods of their own selves, than to make them of stones and stocks. Further, if they be gods, why do they not defend themselves? For those idols were a good while a go thrown down, and abolished. And although other idols are brought in by the naughty practice of the papists; yet shall those also by the help of God be one day taken quite away: but if they were gods indeed, they would surely defend themselves. Aphrodisaeus. Aphrodisaeus saith, that There is a certain general power, which by the properties of things (such as be herbs, stones, and metals) must be drawn unto every particular thing. I admit it be so; yet no such thing can be brought to pass upon the sudden: for the works of nature have their time & course. But Christ upon the sudden turned water into wine; john. 2, 8. & upon the sudden restored the blind and lame. Matth. 11, 5. Of the Platonists. 13 Indeed the Platonists grant, that there be spirits; but they say that they have bodies either watery, or airy, or fiery. These things doubtless they speak; howbeit they speak such things as will not agree one with another. For if the bodies of spirits be elementary, Whether the bodies of spirits be elementary. how cometh it to pass, that they be eternal? For the elements have both cold and heat, qualities both active and passive, and sometime they strive one with another, and sometime they perish. Others reason after this sort; Forsomuch as there be extremities, we must also grant that there is a mean: but heaven is eternal, and men's bodies are frail and mortal; wherefore of necessity, something must be put between these two, that may be partaker of both. This is no necessary argument. For first we grant, that certain minds there be void of bodies; such as are the angels, and those intelligencies, which drive the celestial spheres; & further, that the souls of our bodies are the other extreme. Of other mean things there is no need. But they say, that as fishes be in the sea, and fowls in the air; so there must be spirits conversant in the fire. This is of no necessity. For living creatures are not made for the elements; but the elements for living creatures: and living creatures were made for man's sake. Now what use can there come unto man by those living creatures, which abide in the fire? Howbeit, if these men will urge further, concerning the upper region of the air, we will not deny, but that there be spirits there. For so Paul to the Ephesians saith, Ephe. 2, 2. & 6, 12. After the prince that ruleth in the air: and afterward in the same epistle; We wrestle not against flesh and blood, but against principalities & powers of this air. Chrysost. Also Chrysostom in his 11. homily upon the first epistle to the Thessalonians saith; that the whole air is full of spirits. But let us consider of the bodies of these spirits; for they can be no airy bodies, seeing the air is a body of one kind. For every part of the air is air; and there can be no reason given, why one part thereof should be a spirit more than another: and by that means the whole universal air should be one continued body of spirits. Moreover, the body of a living creature must be instrumental, and have bones, sinews, parts, and several members: but these things cannot be made of the air. Furthermore, a body must have fashions & forms; which things cannot so much as be imagined in the air. But there be (you will say) fashions, and distinct forms in the clouds. I grant it; but they consist not of air only, or alone. And yet this argument is not firm; for spirits may take unto them the bodies of other things. Wherefore some do rather argue on this sort; Spirits have bodies, either celestial, or elementary: if celestial, than their moving must be round or circlewise; as the moving of the heavens is: if elementary, they must of necessity follow the motion of that element, whereof they had their bodies. Demons be spirits. 14 But to let these things pass. The scriptures do not make Daemons to have bodies, but to be spirits only. Now spirits & bodies, by an Antithesis are put as contraries. For even as a spirit is no body, so likewise a body is no spirit. Luk. 24, 39 And Christ saith; A spirit hath no flesh nor bones. And that Daemons be spirits, is proved by infinite testimonies of the scriptures. In the history of Achab, thus the devil speaketh; I will be a lying spirit in the mouth of all the prophets of Achab. 1. Kin. 22, 22 And Christ cast out an unclean spirit; Matt. 12, 43. & the unclean spirit wandered through dry and desert places; afterward he took to himself seven other spirits, worse than himself. Nay verily (will you say) these spirits are but only certain impulsions of the minds, such as be the spirits of wisdom, and the spirits of knowledge: yes in very deed they be substances. Matt. 18, 10. For Christ saith, that They behold the face of his father: and he shall pronounce at the latter day; Matt. 25, 41. Go ye cursed into everlasting fire, prepared for the devil and his angels. Wherefore, seeing the holy scriptures do call Daemons, by the name of spirits; I see no cause why any should attribute bodies unto them. But I speak not here of bodies, which are assumed and are come unto them; but of such as be proper to them, and of their own. I know there be other men, somewhat sharp witted indeed, which say, that Daemons be spirits in comparison of us; even as on the other side, angels in comparison of God, may be said to have bodies: and after this manner they say, that Augustine affirmeth Daemons to have bodies. And they say also, that Barnard was of the same opinion, both in his treatise to Eugenius, and also upon the Canticles; howbeit, there be some, which interpret Barnard to speak of bodies assumed. But seeing the holy scriptures (as I said) do call Daemons, spirits; I see no cause why we should imagine them to have bodies. Four kinds of spirits. For in the scriptures we see, that there are four kinds of spirits. First in very deed, GOD himself is a spirit; for he hath no need of a body, either for his being, or for his doing of any manner of thing. The next be angels, as well good as bad; neither doubtless have they need of bodies, as touching their own proper actions; but to communicate in actions with us, they have need of bodies: for as we read in the epistle to the hebrews, Heb. 1, 14. They be administering spirits. The third sort are the spirits of men, which doubtless that they might have their being, have no need of bodies; for they have their being, and do live, even when they are separated from their bodies: yet about their own proper actions, as to have sense, or to grow, they cannot be without bodies. The last be the spirits of brute beasts, which neither can have their being, nor do any thing without bodies. By this division we see, that there is no need at all for Daemons to have bodies: for even without them, both they may have their being, and also may exercise their own actions. For they love, they desire, they understand even without bodies. 15 Now we must see what they can do. Two sorts of power of the spirits. Their power is of two sorts, one in understanding; another in working. But we will see what is to be attributed unto them in both kinds. Of the knowledge which they have. That spirits do know many things, we have no doubt: for after the opinion of Lactantius, Tertullian, Capella, Look In 1. Cor. 12, 2. and Plato in his book entitled Cratylus, they be called Daemons, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à sciéndo, that is, of knowing. Whether they know of things to come. But peradventure you will demand, whether they also know things to come; for the which things chiefly their counsel is demanded I answer, that things to come are not always known after one manner. First things to come, are not known as things present, but of God only: for he within his compass comprehendeth all the differences of times. For (as Paul saith) All things are naked, & laid before his eyes. Heb. 4, 14. Others do not presently see the effects of things, but by reasons they gather of things to come; and that many ways. For first they see the causes of things, and by them gather of the effects, which shall afterward follow. But of causes some are necessary, and some not necessary: of necessary are such as be contained in the mathematics, and in the opposition or conjunction of the heavenly spheres. So do men, which be skilful in the stars, foretell many years before hand, what time eclipses shall happen afterward. Other causes sometime are not necessary or certain: for their effects may be hindered, and such are those, which are called things seldom happening, or things that may happen this way or that way. So the mariner pronounceth of the tempest, and the physician of the pulse. 16 Then if there be such knowledge granted unto man, How the spirits know of things to come. much rather must the same be granted unto spirits. For they are not let by the heaviness and lump of the flesh, as men be: besides this, continuance and experience is a furtherance unto them. For if that old men do see many more things than young men do, The old age of spirits. then is it credible that spirits, which live for ever, do know very many things: and if they have bodies proper and of their own (as some think) they have such as are nimble and ready, The nimbleness of them. so that in a very short space they can fly to and fro over all places of the world, and make relation what is done everywhere. And for that cause Tertullian calleth them, Tertullian. Flying spirits. When they do these things, they may seem to be prophets; because they foreshow such things as are afterward declared unto us in writing. And Augustine De civitate Dei saith, Augustine. that They foreshow these things, that they might be accounted for prophets. And in his book De genesi ad litteram, he reciteth an history of a certain man, who (as he saith) would take meat at no man's hands, but at the hands of a certain priest; and that whereas the priest dwelled far off, about the space of five mile from him, he was wont to tell before hand: Now is he coming out of his house, now is he onward in the way, now is he in the tavern, now is he come to the field, now is he at the door. But Augustine denieth that this kind of foretelling is prophesy: for if a troup of soldiers should come from some place, A similitude. & the watchman from the top of a tower spying them coming, should declare that within short space they would be there; he saith that he nevertheless cannot seem to be a prophet. Moreover spirits may foretell those things which God commandeth them to do; Spirits may foretell things commanded them by God. as oftentimes it happeneth: for God doth oftentimes command them to waste and destroy countries. And (as David saith) He destroyed Egypt by evil angels. So in Samuel, Psal. 78, 49. 1. Sam. 28, verse. 19 the devil foretold that Saul the next day after should die; for he was then in the bondage and possession of the devil. Further, when they see that they have a bound prescribed them, they promise (so they may have some little gift given them) that they will rage's no longer. Spirits of the air. another reason is, for that they be placed in the air, and from that region, as out of a watch tower, they perceive the influences and events of things much more easily than we can. They see the scriptures of the prophets. Besides this also, they see the scriptures of the prophets, and whatsoever is done in the church: and although otherwise they know many things, yet are they much better learned, both by means of the scriptures, and also for because they see what is done in the church. Wherefore Paul unto the Ephesians saith; Ephe. 3, 10. that The hidden mystery of Christ is made manifest unto principalities and powers in the heavenly places. And whereas Hermes Trismegistus foreshowed unto Asclepius, that there would be a fall and desolation of idols, and lamented the same; Augustine saith in his book De civitate Dei, that he might understand that by the predictions of the holy prophets. Many times also do they know, for that they be present at the counsels of God, and are called to execute his commandments. For so, when GOD was taking counsel to deceive Achab, the devil stood forth, and promised, that he would be A lying spirit in the mouth of all the prophets of Achab▪ 1. Kin. 22, 22 and a certain other spirit obtained of God, to forment & trouble job. And it is no marvel; job. 2, 6. for the devil is the minister of God to do execution. Howbeit, when they be thus called to the counsels of God, they see what he hath appointed to do. They gather the causes by the effects. Oftentimes also, by effects, they gather the causes of things; as if they see a man live well and godly, they suspect that he is a chosen of God; for good deeds be the fruits and effects of election: in like manner, if they see a man to frame himself well unto religion, and to kneel devoutly, they think he prayeth, although they cannot descend into his mind. 17 But although they can by so many ways and means know things to come, Why the spirits are oftentimes deceived. yet are they oftentimes deceived; and that for many causes: first because God can let the causes of things, God can let the causes, how certain soever they be. though they be never so certain or necessary. When the children were cast into the burning furnace, it was certain that they should be burned; but God did miraculously put himself between them and their destruction, and did hinder the cause: but this could not the devil foresee. For God sometime preserveth those that be his, and sometime he leaveth them, so that they die: and so doth it oftentimes come to pass in things that may happen, either this way, or that way. For although the experience of spirits be very great, yet is it not so great, but that they may be deceived. Undoubtedly the nimbleness of spirits is very great, so that they can easily perceive and report what is done in regions very far distant one from another: God revoketh decreed purposes. but yet oftentimes God revoketh his purposed decrees. And if perhaps God command the devil to waste and destroy some region, and the people in the mean time do repent; if the devil foretell that the destruction shall come upon them, it must needs be that he maketh a lie: for oftentimes when men begin to repent from their hart, God forgetteth all his threatenings. These spirits doubtless do see and know the predictions of the prophets: but yet those purposes, which God doth reveal by his prophets, may sometimes be mitigated or changed. isaiah prophesied that Ezechias should die; isaiah. 38, 1, and 5. but yet when he humbled himself, and earnestly repent, his life was prolonged for 15. years: but that this should come to pass, the devil could never have suspected. Wherefore they may be deceived; partly because they know not the will of God, and partly also because they cannot throughly look into our minds. But the good angels are not deceived, because they refer all things to the will of God. The devil deceived by ambition. Besides this also, the devil is oftentimes deceived through ambition: for he will seem to be ignorant of nothing; & therefore he doubteth not to foreshow those things which are far beyond his reach. For which cause he mingleth therewith colourable deceits & wiles, that whatsoever should happen, he might seem to have spoken the truth. For he is a crafty and double dealing fellow, as appeareth by these two oracles of his; The devils double meaning. I say that thou Aeacides the Romans conquer may. Again, Croesus being passed over Halis flood, shall bring great riches unto nought. Rightly therefore said isaiah in the 41. chapter; Let them tell us what shall happen, & we will say that they be gods: not as though they tell not the truth sometimes, but because they are oftentimes deceived: Wherefore this doth isaiah say; Let them answer us certainly, and truly, and always, and without error, what shall come to pass; and we will account them for gods. But how foully the devil may be deceived, it chiefly appeareth in Christ our saviour. Augustine in the ninth book De civitate Dei, The knowledge that the devil had of Christ. the 21. chapter saith, that The devil knew and saw many things to be wondered at in Christ, but he knew not with that wholesome and quickening light, wherewith reasonable spirits are cleansed; but only, by certain experiments and temporal signs: & yet did he know him far better than men did. For he saw better and more merely, than any sight of man can discern, how much the acts of Christ did surpass the power of nature. And yet that knowledge in the devil did God repress and darken, when it pleased him. And therefore the devil doubted not to tempt Christ, which certainly he would not have done, Matth. 4, 3. if he had known Christ indeed. For that knowledge depended upon certain temporal signs, which oftentimes may trouble a man. 1. Cor. 2, 8. Therefore Paul said, If they had known the Lord of glory, they would never have crucified him. But these words (you will say) were spoken of Pilate, and of the chief priests. But that maketh no matter; for they were the organs and instruments of the devil. And john saith, that The devil put into judas hart to betray Christ. Luke. 22, 3. But what did let him (you will say) that he might not perceive the Godhead of Christ? I will tell you. Even many things, which in Christ seemed to be but poor, abject and vile. For he suspected, that he, which suffered such infamous things, could not be God: and so it was but a suspicion, and not a knowledge. But wherefore then did he persecute Christ unto death? Because he did not think, that his kingdom should by that means have a fall: yet on the other side, when he saw that his tyranny began to decline, & that his overthrow was at hand, he thought to prevent it in time; and for that cause he sent those dreams unto Pilat's wife, Mat. 27, 19 The dreams of Pilat's wife. because he now suspected that it was Christ. I might show by other examples, how the devil is wont to be deceived; but I thought this one to be sufficient for our purpose at this time. In deed he knoweth natural things readily enough, unless perhaps God will sometimes blind him, and turn him away. For though he be stubborn and rebellious, yet is he in the hand and power of God. Moreover, he is many times let, The devil deceived through his own malice and pride. through hatred, envy, malice, and pride. And we have experience in our own selves, how much reason is wont to be obscured by such troublesome affections, Hereunto also may be added the greatness of torments, and the sharpness of punishments [wherewith he is vexed:] wherefore the angels are less deceived, because they see all things with a quiet mind. 18 But you will demand, Whether the spirits see the cogitations of men. whether they see the thoughts and cogitations of men? Here they that answer, are wont to make a double distinction. If we understand the mind to be, as it showeth itself by signs, and by some moving & gesture of the body; so devils can see the minds of men. For they which be in an anger, are hot; they which are afraid, are cold and pale. And Augustine saith, that All the cogitations of the mind have some impressions in the body: by them the devil can make his conjecture, what we cast in our mind. Now our eyes are not so sharp sighted that they can see these things: yet the same Augustine in his book of retractations, doth after a sort moderate this sentence; and denieth that any impressions arise in the body by quiet cogitations. But if we understand the very mind, as it is of itself, the devil cannot reach so far, as that he can understand what we desire or think. But you will say; Seeing man's understanding dependeth of fantasies and forms, cannot the devil perceive them? Yes verily; but whether our understanding be occupied in them, that he cannot see, much less can he see what the will doth determine of them. For the will doth not follow those forms & figures, but it followeth the understanding. Now if we will ask counsel of the holy scriptures, they answer most plainly, that the devil cannot know man's cogitations. For they call God, The knower of hearts; and say, that He alone is the searcher of the hearts & reins. Psal. 7, 11. And they add that None knoweth the secrets of man, 1. Cor. 2, 11. but the spirit of man that is within him; and that The spirit searcheth out even the deep mysteries of God. Seeing only God and man can see man's hart, the devil must needs be excluded. And Solomon in the second book of Chronicles, the sixth chap. in those solemn prayers, verse. 30. which he made after the finishing of the temple, speaketh thus unto God; Thou only o Lord knowest the thoughts of man's heart. As if he had said, No man, no angels, nor any other thing created. And jeremy; jerem. 17, 9 Perverse (saith he) and very deep is the hart of man: who is able to search the bottom thereof? And of the person of God he addeth, I am God, which searcheth the heart and reins. Further, God will not work together with the devil, so that the devil also should be able to see the cogitations and minds of men. And this is thought of some to be done through the mercy of God. For if he could look into the secret counsels of our hearts, he would tempt us much more vehemently. The author of the book De dogmatibus ecclesiasticis affirmeth for certainty, Augustine De dogmatibus ecclesiasticis. that the devil cannot know the thoughts of men. And jerom upon the ninth chapter of Matthew expounding these words; verse. 4. And jesus perceiving their thoughts; by this (saith he) it is evident enough, that Christ is God; seeing he can reach even unto the hearts of men. By signs therefore, and outward tokens the devil may guess what we cast in our minds; but to what end and purpose, and what we think, he cannot for certainty understand. And out of doubt if he were sure of the faith & constancy of holy men, he would never tempt them, lest he should be shamefully rejected, as it fell out in job. 19 Touching the knowledge which the devil hath, By what means the spirits can give answers. we have spoken sufficiently. Now we must see by what means he is able to declare those things, which he foreseeth will come to pass; & there be divers ways thereof. For he hath oracles; forespeakings, dreams, superstitions, working by circles and pricks in the earth, divinations on the water, necromancy, lots, soothsaiengs by birds & beasts, and a number such like. And these things he showeth unto men for no other end, but to obtain of them some offering & service. Which thing Seneca not understanding, in the fourth book of his natural questions jesteth at certain things, which seem to serve for our purpose. For he saith, that Among the Cleon's there was a custom, that when they which were the observers [of the coming] of hail, had perceived by some cloud, that hail was ready to fall upon their vines, they should diligently warn the people of the same: now they fled neither to cloak nor cover, but to sacrifice. For they which were of some wealth, killed either a cock, or a white lamb: & those of the poorer sort which had neither cock nor lamb, used violence on themselves, & with a very sharp pointed knife let themselves blood out of the thumb; as though forsooth (saith Seneca) that silly little blood could reach unto the clouds. These are his words; but (as I say) he understood not the ambition of evil spirits. 20 Now we must consider of the power of spirits, as touching those works, Of the power and strength of spirits. which seem to be above nature. Some jest at all this matter, and think that nothing at all can be done either by magicians or by spirits. And of this mind is Pliny in the thirty book of his natural history, and the first chapter: for he saith, That art magic is vain and uncertain. that It is found by most evident reasons, that all art magic is vain, and hath neither any certainty nor soundness. For he showeth that Nero being a prince, as he gave himself to the study of singing and ruling of chariots; so he was desirous of art magic, and that he wanted neither wit nor power, nor instructor. For that Tyridatis the king of Armenia, received his kingdom from him, and by his commandment brought very learned magicians out of the east; that Nero also as he was very diligent suffered himself to be instructed, but that at the length all came to nothing. And this also may be said of julian the apostata; for after that he had begun to give himself unto magicians, all things began to fall to ruin. If these so great princes, and (as it were) rulers of the world, could bring nothing to pass; what may we guess of other men? And yet the devils must needs have obeyed these two men most of all: for they were the most malicious enemies of christian religion. But howsoever it be, there is no doubt but the devils can do many things: howbeit, why they would do nothing for Nero and julians' sake, God only knoweth. For he will not have the devil to do more, than he himself permitteth and willeth him to do; for the strength of spirits, and their power of working, dependeth no less upon God, than doth their knowledge. 21 But that magicians can do much, That magicians can do many things, it is proved by the scripture. Exo. 22, 18. Gen. 20, 6. and 27, Deut. 18, 10. it may be proved out of God's law. For in the 42. chapter of Exodus, the 20. of Leviticus, & in the 18. of Deuteronomie, it is commanded that The magicians, soothsayers, and witches should be punished with extremity. The same thing also is decreed by man's law. For there is a caveat in the twelve tables, that none should charm other men's fruits. Whereof Pliny likewise maketh mention; and so doth Seneca in his book of natural questions. But laws are not made but of things that be, and do usually come to pass. In the code De maleficis & mathematicis, there be many laws extant concerning this thing: and especially the law of Constantius; who without doubt was fellow in the empire with julianus, & peradventure his naughtiness (for it is certain that julian attributed much to such follies) was touched in those laws, wherein it is thus decreed; If any magician shall repair to another man's house, let him be burned; he that brought him thither, let him be banished into the ylands; let them be stricken with the sword; let them be cast unto the wild beasts: they being such as will disturb mankind. In the decrees, caus. 26. quest. 5. beginning Nihil aliud agitur, among the Extravagants, there is a special title of sorcerers: so many laws should never have been made, unless it had been known for certainty, that magicians and witches are able to do somewhat. And David in the 58. psalm, verse, 5. saith, that The poison of them is like the poison of a serpent, and as [the venom] of a deaf adder stopping her ear, which refuseth to hear the voice of the enchanter or charmer, charm he never so wisely. David by these words commendeth not enchantment; but yet undoubtedly he showeth, that there is a certain power of enchanting. In the 13. of Deuteronomium; If any prophet shall do signs and wonders, Deut. 13, 1. and would lead thee away to strange gods: thou shalt not spare him, thy hand shall be upon him. And in the 24. chapter of Matthew; verse, 24. There shall come false prophets, and false Christ's, and shall give out signs, to turn, if it were possible, the very elect into error. And Paul saith in the second epistle to the Thessalonians, that The coming of antichrist shall be in power, 2. Thes. 2, 9 in signs, and in lying wonders. Also the histories, as well holy as profane, do teach us this thing. In the history of job, job. 1 and 2. the devil brought down fire from heaven, and destroyed the herds of cattle. He raised up the winds, and shook the four corners of the house, and crushed jobs children in pieces. Matt. 8, 28. 31. and 32. In the gospel we read, that many were taken with devils, thrown down on the ground, tormented, and cast into the fire. Other devils, when they were many, and yet possessed but one man, said that They were a legion, and obtained leave to be sent into a heard of swine, Mat. 17, 15. which they drove headlong into the sea. In the histories of the Ethniks we read, that the image of fortune spoke at two several times; first that it was well or rightly set up; and secondly that it was well worshipped: that Tuccia the vestal virgin, to clear herself from suspicion of whoredom, carried water in a siue: that Claudia, for the same cause, when the ship (wherein the goddess called Bona dea was carried) stack so fast in the sands, that by any strength of man it could not be moved, she with her girdle only removed and drew it to the shore: that a serpent followed Aesculapius even unto Rome. And Plini saith, that the olive garden of Vectius Marcellus started over the high way: & that growing corn did oftentimes by art magik flit from one place to another. Actius Navius did cut a whetstone in sunder with a barber's razor. What needeth many words? It were an infinite thing to show all that might be said of this matter. And to say that all these things are but fables, (especially seeing some such things appear unto us out of the holy scriptures) it should be too impudent a part. 22 But to the intent we may keep some method, we will thus distinguish this power. The power of spirits is distinguished. Those things which seem to be done, be either done indeed; or else they are but feigned by illusion. In those things which be done in very deed, as they seem to be; there are three things attributed unto spirits. First, that they can gather together the principles & beginnings of things, out of which they know something may be made; and then can compound one with an other, and join together things that work, with things that suffer: further, that they can move & drive some things: lastly, that they can put on bodies, & in them be familiarly conversant with men. First, that they do gather together the principles of things, and apply them unto a matter; They gather the principles of things, and apply them to a matter. Augustine testifieth, both in his book De civitate Dei, and also in his third book De trinitate, the seventh and eight chapters. By this means they work things of great wonder and admiration; and yet we see only the effects: for the way and means whereby they are done, we cannot perceive. But those miracles, which be done by God, or by godly men, in the name of Christ, have no need of any such labour. No verily, nor yet those things which be done by evil men, in the name and power of Christ, need any such means: only the devil seeketh those ways. They can do no more than God giveth leave. And yet, even in those things he can do nothing, more than God giveth him leave: for he cannot do all things at his own liberty. To make this matter plain, Augustine (me thinketh) doth use an apt similitude; A similitude. We see that evil and wicked men, and such as are condemned to work in the mines, have the use of fire and hammers; and yet not to the end they should mar them, but that they might apply them to some use: even so, the devil cannot do so much as he would, but so much as God giveth him liberty to do. The selfsame must we think concerning that power, whereby the devil driveth and moveth any thing. For if he might be suffered to have his own will, he would disturb the whole earth & the heavens. And therefore those magicians of Pharaoh, Exod. 8, 7. and 19 when they had brought forth frogs, and had turned the water into blood; yet afterward they failed in bringing forth louse. Not that it was so hard a thing to make louse, but because God did hinder them; and therefore they were constrained to cry out; This is the finger of God. Those men were called magicians, and therefore they used such kind of means. But Moses needed no such means, although he brought to pass much greater and more marvelous things; Pliny an adversary of Christ's religion. for he was no magician: although that Pliny the perpetual adversary of religion thought him so to be. For in his 30. book the second chapter, He held Moses for a magician. when he had said that there be divers ways & kinds of magic, he saith that there was one kind proper unto the jews, & that the same was first begun by Moses, jambes, & jatopas. In which place I think that Pliny not only erred in the thing, but also in the name; 2. Tim. 3, 8. Exod. 7, 12. and that he called him jatopas, whom Paul to Timothy named jambres. How the rods of the magicians were changed into serpents, it is not throughly agreed upon among the fathers. Strabus and Tertullian in his book De anima, How the magicians rods were turned into serpents. think that it was nothing but a deceiving of the sight; the rods being privily conveyed away, and serpents put in their places. Even as the poets feign, that Iphigenia being ready to be sacrificed, was taken from the sight of men, and a hind put in her place: but in very deed it is credible, that they were serpents; because the devils were not ignorant of what beginnings & principles serpents might be made: & that they could presently bring to pass those things, which otherwise would have required a long time. For although we (saith Augustine) cannot see that strength and power, which remaineth in the original of every thing; yet the devils do see it. For he saith that in Epyrus there is a well, wherein torches lighted are put forth, and unlight torches are lighted: the principles and beginnings of that effect are in that well, The devil is no creator, but a minister of nature to make things. A similitude. although we cannot see them. And yet we say not here, that the devil doth either create or make such things; but only that he is a minister serving unto nature. Even so the husbandman, when he tilleth and soweth the ground; and the gardener, when he pruneth and delveth a vine, do not create the corn or wine, but only do help nature. Gen. 30, 37. So Augustine saith, that jacob did not bring forth the colour upon the sheep; but did only rightly apply the forms & shapes. And to take an example even of spiritual things, the ministers of the church do not justify any man, or forgive any man his sins; but are only ministers, by whose endeavour God bringeth these things to pass; I planted (saith Paul) and Apollo watered, 1. Cor. 3, 6. but God it is that gave the increase. 23 But it seemeth wonderful, how they can so speedily bring these things to pass. How they work these things so suddenly. For whether they have swift bodies, or no bodies at all; yet to bring forth any natural thing, it would seem to require a time. Howbeit, we must consider, that these [seeds or] beginnings of natural things, be as it were instruments; and they have some power of their own nature. A similitude. But it maketh a great matter into whose hands they do happen; for a skilful artificer will work any thing both handsomely and speedily: but give the same instruments unto an ignorant and unskilful man, and he will do it neither readily nor yet very handsomely: even so any spirit, as a skilful artificer, will bring more to pass in one minute, than by the accustomed order of nature can be wrought in a long time. For those chief originals are not to be weighed in their own nature; although that even by nature we see some things to be made in a manner upon the sudden. As in the summer time, of a shower of rain, little frogs do suddenly arise: but yet therein indeed, there is admitted some space of time though it be but short. So these vagabond jugglers seem to devour bread, and immediately to spit out meal; and when they have droonke wine, they seem presently to power the same again out of the midst of their forehead. And if there can be such a readiness and dexterity of doing in man, why shall it not much rather be attributed unto spirits? For in a spirit there is much more nimbleness than in a man. Wherefore the spirits do not bring forth these things of themselves: for so should they beget a kind like unto themselves; as of a man is brought forth a man; of a horse, is brought forth a horse. But a spirit doth not bring forth a spirit: but as I said, doth take the principal originals of things, and apply them unto a matter, and so bringeth wonderful things to pass. But how far the nature of things may proceed, it is hard to judge. The devil bridled two manner of ways. Wherefore the devil is bridled two ways: the first is, by the bounds of nature; the second is, by the will of God. So the devil may bring in plague, famine, and sores: for he knoweth of what causes and beginnings these things be made. For he afflicted job, job. 1, & 2. Psal. 7, 49. and brought plagues and punishments by evil angels. And Christ saith, that the devil bound the daughter of Abraham by the space of forty years. Luk. 13, 16. And this also the good angels do sometimes; for the angel of the Lord in one night overthrew the host of Senacherib, 2. kin. 19, 35. and brought in a plague in the time of king David: 2. Sam. 25, verse. 17. & David himself saw the angel of God striking the people in [the threshing flower of] Areuna. But those things, which go altogether beyond nature, as to raise the dead, to change men into beasts, are only delusions, of which we are to speak afterward. 24 Now, as touching the other parts; The devil can drive forward some things. namely that the devil can move and drive forward some things, there is no doubt thereof. For seeing the soul, which is tied much more unto the body, than a spirit is, can move & govern the body; assuredly the devil can much rather do it. This appeareth sufficiently by fires, and tempests so often raised by the devil: and by that ship of Claudia, and by the flitting of the olive garden and field of corn; of which things we spoke before. It is said, that when Ascanius had carried away the household gods from Lavinium unto Alba, they returned back again of themselves into their own chapel at Lavinium. Besides this, spirits do sometimes hurl stones. And these magicians, which seem to ride on a cane in the air, are kept or held aloft by a secret power of devils; and by the same power Simon Magus did fly in the air. Spirits put bodies on themselves. 25 lastly, they also put bodies on themselves. Neither is it to be doubted, but that the devil being a spirit, can pierce through the soundest and massiest bodies. Look after in the 12. ch. art. 5. Gen. 3, 1. Num. 22, 28 By this means he doth oftentimes convey himself into images; he spoke in the serpent, he loosed the tongue of the ass. He also taketh upon him even the bodies of men, either living or dead; he vexeth and tormenteth them, How they join to themselves bodies. and hindereth their natural works. He observeth oftentimes the course of the moon, to the intent (as jerom saith) that he may slander that planet, or rather to watch for the abounding of humours, whereby he may the more grievously disquiet the body. Sometimes he putteth on an airy body; but that he doth not form or quicken, as the soul doth our body: neither doth he make it to pass into one substance with himself, as did the word of GOD with an human body: for devils can put off those bodies when they will, for they be in them (as the Schoolmen speak) definitely; What is to be any where definitely. that is, they be in them, so that they be not any where else. God in very deed in the old testament, presented himself sometime to be seen in some form; but he was not definitely in the same: for he was so present there, as he notwithstanding in the mean time was everywhere else. But the devil (as saith Augustine) fitteth unto himself some body as it were a garment. And Chrysostom writing of the patience of job, saith, that He which brought tidings of the fall of the house, job. 1, 18. and destruction of his family and cattle, was not a man, but a spirit. For if thou wert a man (saith he) how didst thou know that the wind came from the wilderness? Or if thou wert there, how happeneth it, that thou wert not destroyed with the rest? They take to themselves airy bodies. A good part of the writers think, that the spirits do frame themselves bodies of the air: for that there must be a certain Sympathia, or mutual agreement between the place and the inhabitants thereof, and that the devils (as we have said before) have their habitation in the air: wherefore it is credible, that they apply unto themselves fit bodies of the air. Further they add, that it behoveth that the bodies of them should be light and nimble; for spirits (as Tertullian saith) be as it were fowls, and do most swiftly fly over all places. Besides this they add, that experience teacheth, that those bodies be airy; for that there had been some men, which endeavoured sometime to cut and wound them, but yet they could not prevail: for they gave place to the blows, and straightway came together again. Wherefore the poet Virgil trimly pronounced [of Anchyses, which missing his wife in the flight of troy, seeming to him that he saw her spirit, said;] Three times about her neck I sought mine arms to set, and thrice In vain her likeness fast I held: for through my hands she flies, Like wavering wind; or like to dreams, that men full swift espies. Moreover, these bodies do soon vanish from the sight; but and if they were earthy, there would remain some massy substance; if they were watery, they would run abroad; if they were of fire, they would burn, and might not be handled. But the spirits do thicken and engross these bodies, by straight trussing of the parts together; for otherwise they might not be seen or touched. Abraham saw angels, Gen. 18, 2. and washed their feet, set meat before them, and they also did eat. 26 Howbeit, Whether they be bodies, or but imaginations. some think that those are no bodies, but are only certain imaginations in the minds of men. But others answer, that that cannot generally be true; for that they, which be mocked by such visions, are deprived of their senses. But neither is this certain; for they that have the frenzy, are so deceived many times, and yet they can use their senses. For they fear, they run away, they be troubled in spirit, and they cry out. Others say, that they be no fantasies, because they be seen of a great multitude of men together; now it is hard to deceive a great many together. For angels were seen of the whole households of Lot and Abraham. Gen. 19, 1. But the holy scriptures prove, That they were true bodies. without all doubt, that these were not vain imaginations only: for the devil did in very deed enter into the serpent, to the intent he might entice Eve to be deceived. Which thing the curse, Gen. 3, 1. Ibid. 14. wherewith the serpent was cursed, doth sufficiently declare; Upon thy belly shalt thou crawl, and the seed of the woman shall tread down thy head. For that is true, not only as touching Christ and the devil; but also as touching men and the serpent. And further (as I said before) the angels offered themselves to be seen of Abraham and of Lot. Neither were these any fantasies, for the angels were handled with the hands: and when Lot made some delay of departing out of Sodom, Gen. 13, 21. they in a manner drew him out of the city by force. The jews in the daie-time saw a smoke, and in the nighttime a flame. So often as they were to take their journey, there entered in a spirit which moved those things. For as the light of the sun doth pierce the water, the clouds, and the air: so a spirit pierceth through all things. Exo. 19, 16. When the law was given upon Sina, there were seen both lightnings, smokes, vapours, and fires: also, the land was shaken with earthquakes. When Christ ascended into heaven, the angels accompanied him: for they both offered themselves to be seen, and spoke also unto the disciples; Acts. 1, 10. Ye men of Galilee, why stand ye gazing up unto heaven? Wherefore it were an impudent part to say, that all these things were only imaginations, and deceivings of the mind. Yea, and the Peripatetiks did never so say, that these are only vain images, and feigned shows in man's imagination. They rather invented other reasons; namely, [that they be] humours, secret powers of nature, and celestial bodies. An objection. 2. Thess. 2, 9 Why then (thou wilt allege) doth Paul say to the Thessalonians, that Antichrist shall come in power, in wonders, and signs of lying? For if they be true things, how cometh it to pass then, that they be signs of lying? I answer, that they may be called lies, either of the cause (for the devil being author of them, is a liar:) Ibidem. 10, and 11. or else of the end, for he shall make them, to the end he may deceive men. And assuredly, the wicked are worthy so to be deceived and mocked. The wicked are worthy to be deceived. For even as Paul saith, Because they received not the love of the truth, God shall send them strong delusions. Even so in the apostles time, 1. Cor. 5, 5. men were delivered to sathan. But sometimes these things be done, to show the mighty power of God, for seeing the power of the devil is so great; it is requisite that the power of God, whereby he is bridled and ruled, should be much greater. But it is our part to give God continual thanks, by whose only benefit we are defended from the devil. Wherefore these bodies, which the spirits do apply unto themselves, be airy. For even as water is congealed into ice, and sometime hardeneth till it become crystal: even so the air, wherewith spirits do clothe themselves, is thickened, so that it becometh a visible body; but if it may seem, that the air alone is not sufficient, they can also mingle some vapour or water withal, whereof colours may be had. For this we see to be done in the rainbow, as saith Virgil; The rainbow down did come with silver wings of dropping showers, Whose face a thousand sundry hews against the sun devours. 27 There is no need at all to attribute unto devils and angels those vital parts; namely, the lungs, hart, and liver: for they do not therefore put on bodies, to the end they may quicken them, but only that they may be seen, and therefore they use them as instruments. How the angels and spirits do eat. Luke. 24, 43. But thou wilt say that they do eat, and that Christ, when he was risen from death, did eat with his disciples. Augustine in his 94 epistle Ad Deo gratias, quaest. 1. saith, that In Christ that eating was of no necessity, but of power, and he useth this similitude. For in one sort (saith he) doth the earth suck up waters, and in another sort the sunbeams; A similitude. the earth of necessity, but the sun by a certain strength and power: even so (saith he) the bodies raised up from death, if they could not take meat, they should not be perfectly happy. Again also, if they should have need of it, they should be unperfect: wherefore in that Christ did eat, it was not of necessity, but of power; and he did eat with his disciples, lest they should have thought that their eyes were deceived: and so we say, that the angels also and spirits do eat. Yea but (thou wilt say) even this is a deceit, when as they will seem to be men, being no men. I answer; Good spirits do not deceive, for they come not to prove themselves to be men, but to declare the commandments of God. * Note. A lie is always joined with a mind to deceive. Now a lie is always joined with a mind to deceive: but in the end, they sufficiently show themselves by some token, to be angels; for they vanish away, and suddenly withdraw themselves out of sight. Wherefore, they instruct men two manner of ways; first, in that they show the commandments of God; secondly, because they declare their own nature. And this we know was done by those angels which were seen of Gedeon and Manoah. jud. 6. But evil spirits first do teach false things, and do lead us from God; secondly, they will also seem to be terrible, and of far greater power, than they be indeed, and promise that they will either give or do many things: neither do they only change themselves into men, 2. Cor. 11, 14 but also into angels of light. And thus have we spoken sufficiently of these three parts [concerning the power of spirits.] 28 Now fourthly there remaineth to speak of the illusion of the senses. Spirits beguile the outward senses And the senses may be deceived many ways; first by a certain nimbleness and dexterity, which we see to be done of them, whom we commonly call jugglers. For they find the means that one thing seems to be an other thing, and that without any help of spirits. secondly, they deceive also by using of certain natural things; as metals or perfumes, whereby it is brought to pass, that a parlour may seem to be strewed over with serpents, or that men seem to have dogs heads, or asses heads. Of these ways or means of illusions we do not speak now in this place. But the devil, to beguile the senses, The devil useth to beguile by things consisting in nature. sometime useth things consisting in nature; namely, to mingle colours or forms, and to alter the quantities of things: for so things do seem far otherwise than they be. Otherwhile he putteth some body upon him, and so setteth himself before men's eyes. Otherwhile he darkeneth the mean, so that a thing may seem greater than it is: or else he putteth a cloud or mist between, that it may not be seen at all. And such a like thing that seemeth to be, which Plato mentioneth of Gyges; and Virgil of Aeneas. Sometime he altereth the instrument of the senses, casting over the eyes bloody humours, A similitude. that all things may seem bloody. So in sick men, when choler aboundeth in the tongue, all things seem bitter. Sometime he dazzleth the eyesight, and striketh men with such blindness, that they cannot see one whit; as once he did by the Sodomites, Gen. 19, 11. when they would have broken perforce into the house of Lot. So Elizeus blinded the adversaries host, when he led the same into Samaria. 2. king. 6, 18. Also he can beguile the senses after another sort; which that we may understand, we must know that of those things, which by sense are conceived, He layeth images before the sense or fantasy. there arise certain images, and do come unto the senses, afterward are received unto the common sense; then after that, unto the fantasy; last of all unto the memory; and there are preserved: and that they be imprinted and graven in every of these parts, as it were in wax. Wherefore when these images are called back from the memory unto the fantasy, or unto the senses; they bear back with them the very same seals, and do so strongly strike & move affection, that those things seem even now to be sensible perceived, and to be present. For so great may the power of the fantasy be, (as Aristotle teacheth in his book De somno & vigilia) that those things which be far off, a man may think that he doth most certainly see and touch them. By the power of the fantasy a man may think he seethe that which he seethe not. These things do sometime happen unto men that be awake; as for example, unto men possessed, and unto the frantic; and sometimes also unto men that be asleep. Wherefore that which is done by natural means, the same also may be done by the devil. For he can call back the images of things from the memory unto the fantasy, The devil and angels can call things back from the memory to the sense. or unto the sense, and so deceive the eyes of men. And this thing not only can the evil spirits do, but also the good angels. For it is likely, that they did engrave in the fantasies of the prophets, those things which God would reveal. But between the good angels and the bad there is much difference. The difference in this matter between the good angels and the bad. For when as any thing is imprinted by good angels, the light of nature is confirmed: but if it be done by evil spirits, it is troubled and confounded. The difference is partly in the end, & partly in the things themselves. For as touching the end, a good angel will rightly instruct men, and propoundeth things that be pure and uncorrupt but evil angels do not teach but deceive, and do lay before us counterfeit, unpure, and corrupt things. These things we see happened in the history of Saul. 1 Sam. 28, 13. and 14. For the devil by his art called back the humours from the memory to the fantasy and sense; so that the silly witch thought she saw Samuel himself; & Saul thought that he had heard him speak. For that action was not natural, neither was it directed either by temerity or by chance. For there was no reason at all why Samuel, rather than any other man, should fall into the imagination of that witch. He must needs be his craftsmaster, or very cunning that framed these things in her fantasy and senses. And undoubtedly, there is no need why we should think, that there be brought in by the devil or by an angel fresh and new forms, They bring in no new forms. for they use such as be present. While we sleep, we fall into dreams: which sometime the good angels, sometime the bad do join and couple one with another, that something may be signified by them. They cannot bring to pass by any power, that he which is borne blind should dream of colours, or he which is borne deaf should dream of sounds: for there be no such images in their minds. But it may be doubted, that when the spirits do lay these images before us, whether we be constrained of necessity to think upon them or no. Those that be awake, Whether we be compelled to think of the forms brought in. are not constrained thereunto; for the exercise of the mind dependeth on the will, and that cannot be compelled. Wherefore the safest way is, continually to exercise ourselves either in the holy scriptures, or in prayers; neither is there any thing better, than to revoke the mind daily from human affairs unto divine things; that whensoever the devil approacheth unto us, he may (as jerom saith) find us always occupied. 29 With illusions, old women specially can do very much. Such as are Canidia in Horace, and Gratidia in Juvenal. Of the Grecians they were called Empusae, Lamiae, Mormolyciae, Scriges. Of the Lamiae writeth Duris, Of Lamiae Empusae and such like. in his second book of the matters of Lybia; he saith that Lamia was an exceeding fair woman, and the concubine of jupiter; which thing juno taking very grievously, she both killed the son, which jupiter had by her, and also disfigured her in most shameful guise: now she being not able to abide or bear so great an injury, first began to be furious; and secondly to kill other men's children also. Further he saith, that there be of those kind of women in the gulf of the sandy sea in Lybia, and that those which have suffered shipwreck, sticking fast in the quicksands, are forthwith taken, and devoured by them. jeremy in the fourth chapter of his lamentations saith, that the Lamiae discovered their breasts, for they have very fair breasts. Albeit in the Hebrew it is written Lilith, about which word the Rabbins do very much trifle. Of the Empusae, Lamiae, and Mormolyciae, Philostratus writeth in the life of Apollonius Tyanaeus; for he saith, that whereas a certain young man was alured to marriage by a woman (as she seemed) both very fair and rich, and who already so burned in the love of her, that he would in any wise take her to his wife; Apollonius being invited to the wedding supper, did forthwith understand the deceit, and said: This is one of those Empusae, which many men take to be the Lamiae and Mormolyciae, and so constrained her to confess what she was, and forthwith all that gorgeousness of gold and silver vanished into coals. Now all such, as well men as women, do exceedingly follow fleshly lusts. Wherefore the Satyri are so called of Sati, Whereof Satyrs took their name. that is to say, of the privy members. And Incubi and Succubi, and Ephialtes of Insiliendo. Although with the physicians Ephialtes is a disease, Ephialtes a disease. proceeding of the crudity of the stomach, and the troubling of the head, whereby men think themselves to be pressed with an intolerable burden, and to be in a manner choked, and therefore the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A choking spirit [and we, the mare] but of the disease we do not now speak. Of the Incubi and Succubi. Of the Incubi and Succubi, Augustine writeth many things in his 80. book De civitate Dei. There were certain nations which fetched their original from them. Also the poets writ of their gods, that they were wanton, and such as sometime used the company of men. But women witches, Women and men sorcerers in their sleep received many pleasures of the devils. and men sorcerers, to the intent they might allure these spirits unto them, were wont to anoint themselves all over with some ointment, which had the property to bring in a dead sleep: afterward, they would lay themselves down upon their bed, where they slept so soundly, that they could not be awaked, neither with the pricking of pings, nor yet with fires. In the mean time, while they thus slept, the devils set before them many pleasant banquets, danses, and all kind of voluptuous pleasures. And seeing the power of spirits is so great, as I have before described; there is no let, but that they may sometimes take up men, and carry them into groves, and there set such sights before them. Simon Magus. For Simon Magus could fly in the air, but at the prayer of Peter, he suddenly fell down from aloft. And the Cardinal De Turre Cremata, in the decrees, 26. question 5, in the Chapter Episcopi saith, that both may be done. And if happened once, that a certain man, which delighted very much in the study of such things, being suddenly taken from his house, was set in a very delectable place, where after he had all the night beheld pleasant danses, and had his fill of dainty fare, the next morning, when all these things were vanished away, he saw himself to stick fast in the thorns among most thick bushes and briars: and although it seemed unto him before, that he had eaten, yet the miserable wretch died then for hunger. And these spirits are moved not only unto fleshly lust, but also unto cruelty; for they come into houses in the likeness of cats and dogs, and do either kill, or else despoil children, and therefore Horace saith; Or else he plucketh a live child out of the belly of the Lamia, when she hath dined. The devil therefore can thus beguile men, either when they be in a sound sleep, or else he can put some body upon him, and so bring these things to pass: howbeit hurt he cannot, The devil can hurt no further than God permitteth. but only so much as God permitteth, who sometimes permitteth children to be slain for some grievous sin of the parents. Some are brought unto that cruelty, that they kill children, because they think that their souls shall pass into spirits, and that they shall be subject unto them. So we read in the Commentaries of Clement, that Simon Magus killed men, and used their souls as his servants. Sometime devils show themselves like giants, or as some mighty warriors; and it is no marvel, for they can fashion themselves bodies of the air, and so beguile men's senses. They can raise up tempests and destroy all things: The devils raise up tempests. job. 1. Apoc. 8, 7. and this do we read to be done in the history of job. And in the Apocalypse, power is given unto the spirits, to destroy corn and trees; but afterward, they be restrained, that they should not hurt. It is reported that certain people called Lapones in Norway, A people called Lapones. have great familiarity with spirits, and that whereas they have three knots tied upon their beards, if they unlose one, there will follow a great tempest upon the sea; if another, the waves will arise yet more vehemently; if they undo the third, it will far as heaven and earth should go together, and an undoubted shipwreck doth follow. Augustine in his 18. book De civitate Dei, the ninth chapter, when he had rehearsed that fable, how there had been once a controversy between Pallas and Neptune, which of them should give name unto the city of Athens, and that when the men were on Neptune's side; and the women with their Pallas, and that the women had overcome the men by one voice, Neptune being angry, caused the waves to arise, A part of Athens territory drowned. and drown a great part of the territory of Athens. This (I say) when Augustine had recited, he added, that the devil might do the same, and that sometime he can raise up the floods, and sometime repress them. If I would reckon up all [that might be spoken hereof] it should be infinite, let it be sufficient that I have thus shortly touched the general things themselves. Whether it be lawful to ask counsel of the Devil, and to use his help. 30 Now must we consider of that, which we set down in the third place; namely, whether it be lawful to ask counsel of ill spirits, or to use their help. First indeed it seemeth to be lawful; for God useth the labour of devils: why then should it not be lawful for us? And Paul delivered men unto sathan; 1. Cor. 5, 5. and therefore it is lawful for us also to use the ministery of spirits. Here we must make a distinction. For we use spirits either by authority & commandment, as when we command them any thing in the name of God: or else by acquaintance, fellowship, covenant, obedience, or prayers. God beareth rule over the devils, Matt. 17, 18. Acts. 16, 18. and Christ and the apostles commanded that they should go out of the bodies possessed; Why it is not lawful to use the help of devils. but to require or expect any thing of them upon any covenant or bargain, that is not lawful; for it is idolatry. And the devil seeketh nothing more, than to lead us from God, to the worshipping of him. Hereunto also tendeth customs, ceremonies, and sacrifices: by this means men fall from God unto the devil. Further, they which do these things, do sin against themselves; for we never read that the end of these arts was good: whereof wretched Saul may be an example and instruction unto us. Sam. 28, 19 The devil indeed feigneth himself to be compelled, and to be bound by little stones or rings: howbeit the same compulsion is only a voluntary and deceitful compulsion: he feigneth, as though he would cast out another spirit, but it is nothing. For the ill spirits do but dally one with another to deceive men. None of us would commit our doings to a man, whom we know to be full of fraud and treachery. Now the devil is not only a liar, but even the father of lies. Exorcisms in the church. Truth indeed it is, that there were certain exorcisms or adjurations in the church, whereof Irenaeus, Tertullian, Augustine, and Eusebius make mention: Look part. 4, chap. 9, art. 7. but these were special gifts for that age, & dured but for a time: now they be taken away. But thou wilt say; The hebrews had conjurers, & Solomon wrote exorcisms. salomon's exorcisms. I know that josephus in his eight book of antiquities writeth, that Solomon did so, to drive away ill spirits, and to maintain the health of man. He describeth also the means whereby those things might be done; namely, that under the broad part of a ring, there was a little root, and that the same being applied to the nostrils of a man possessed, the ill spirit was forthwith expelled. But herewith he writeth, that Solomon used also certain prayers and holy names; and that one Eleazar being a man skilful in these things, made demonstration of his cunning before Vespasian, and his sons Titus and Domitian; and at the commandment of Vespasian wrought so, that a spirit at his coming forth of a man, overthrew a basin full of water, which was there set for the purpose: and he saith, that he saw all these things. In very deed I dare not deny the history, but yet I think good to answer one of these two ways: either that God would for a time bestow such a benefit upon the Israelites, (which notwithstanding we have not read) or else that Solomon did these things when he was now departed from the true God, and had begun to worship the gods of the Gentiles. That such exorcists indeed were until the apostles time, it appeareth by that history of the children of S●eua, Acts. 19, 13. which is written in the Acts. Howbeit exorcisms must not be used, but only by them which are sure, that they be endued with that grace. But yet there be certain, which have the name without the grace: these do use invocations by names, merits, and reliks of saints. For this doth the devil seek, even to entangle the people with superstitions. The devils seem to be delighted with outward things. Indeed the devils seem as though they were delighted with outward things, as herbs, little stones, and perfumes: but they are not so delighted withal, as living creatures are with the desire of meat; but as it were with certain seals & sacraments. Wherefore they come quickly when they be called, lest they should not seem to stand to their covenants. They will altogether imitate God: for little stones & roots have no power at all to allure devils. Wherefore even as God forgiveth not sins unto us by any power of the sacraments, but only for his covenant and promise sake: so the devil will seem to deal with those that be his, to the intent he may show himself to be present with them; not for the worthiness of the things offered by them, but only in respect of his promise and covenant. He mocketh simple men. And very pitifully doth he mock simple and foolish men; for they which boast that they have spirits which do love them, when they are afterward called into judgement, and condemned unto death, cannot by them be delivered from the extremity of execution. Sometimes indeed they are ready to obey them, that are their own: but that is in foul and dishonest things; namely, in adulteries, thefts, & murders: they never stir them up unto good. For they be satans, that is to say, the adversaries of God. They will have covenants and promises to be made, which cannot otherwise be than against God. 31 But the Schoolmen stand in doubt, Whether we may use enchantment to take away mischiefs. whether it be lawful to use enchantment to take away mischiefs; and in general, they answer, that it is not lawful. But yet they say, that if we can perceive that those covenants consist in feathers, or roots, or little stones; and we can find those things, it is lawful to take them away & break them: for otherwise they say that one enchantment must not be taken away with another. For We must not do evil, Rom. 3, 8. that good may come thereof. And why it is not lawful we have declared before. Also isaiah in the eight chap. saith; that We must not ask questions of the dead, verse. 19 but must rather return unto the law and testimony. And Christ saith; Matt. 6, 24. that No man can serve two masters. And Paul saith; There is no agreement between light & darkness, 2. Cor. 6, 14. between God and Belial. Elias saith; that We must not seek Belzebub the god of Acaron, 2. Kings. 1, 3. seeing there is a God in Israel. Besides this, the civil laws, the canons and counsels, have with most severe and sharp words forbidden these things. And Apuleius, Apuleius denied himself to be a sorcerer. when he was summoned to appear, because he was reported to be a sorcerer, so pleaded his cause, as he utterly denied that he was a sorcerer: for otherwise he might not have defended himself. Augustine in his book De divinatione daemonum, the eight chapter saith, that The evil spirits never durst deny the God of Israel to be the true God, or Christ to be the son of God: but contrariwise Christ, the prophets and apostles deny them to be gods; and that we must by all means beware of them. Therefore (saith he) whether part shall we hearken unto; to those which cannot deny God to be the true God, or rather to God which warneth us to fly from them? Wherefore seeing both the holy scriptures, and godly laws, & also the events themselves do utterly forbid and condemn all kind of enchantments; we must judge that it is not lawful for a christian man. In 1. Sam. at the beginning. 32 Last of all we will note, that the true God is wont to chase away false gods. Wherefore immediately upon the birth of Christ, all the oracles of the gods were put to silence, which before were of great fame and renown. At the birth of Christ all heathen oracles ceased. For when the light itself (which is Christ) was come into the world, darkness should needs vanish away. And Plutarch, being otherwise a very learned writer, in seeking a cause why the oracles ceased in his time, having devised many things; yet speaketh nothing to the purpose. First he saith, that some thought that the Daemons or spirits, which gave out oracles, were undoubtedly of long life; yet mortal notwithstanding: and that men reported (as he saith) that the great god Pan was dead. Wherefore he saith, that seeing the Daemons be now dead by reason of age, there are none to give or utter out oracles any more. He addeth moreover, that there were others, which thought, that those priests and divines, by whom answers were given, were inspired with certain exhalations, which came forth of the caves and pits; and that seeing those exhalations could not be perpetual, they ceased at the last; and that prophesies finished together with them. He addeth moreover, that by others, these things were attributed to the situation of stars, which being passed from thence, had also drawn away these oracles with them. He showeth also certain other things like unto these, but he yieldeth no reason, why all the oracles ceased at one very time, and so ceased, as that no one of them remained. If the exhalations be not perpetual in one place, why do they not break out in another place? And the situations of stars being passed away, even the same do use to return again to their place: which if they do return, why do not the same oracles return also? If so be that the Daemons, as they affirm, do die at the length, why do not one succeed another? There is then another cause of this event, which Plutarch could not perceive; namely, that all contrary powers are bridled by Christ, and therefore they all ceased at his coming. And thus were jupiter, Mac●. 5, 12. Apollo, Diana, and Aesculapius put to silence. Which thing the prophets foreshowed long before; and which we see also at this day to come to pass in those countries, which embrace the gospel; where not only idolatries, but also divinations & feigned miracles do straightway cease. The eleventh Chapter. Of a good intent, zeal, prescription, and custom; all which the superstitious sort are wont to allege against the word. AS touching the signification of the word intent, Of a good intent. In jud. 7, 27. Look In Sam. 6, 6. and in the book De votis set forth at Basil. pag. 247. & 255. it signifieth a motion of the mind, whereby we endeavour unto an end by some means; as if a man endeavour by liberal expense or by flattery to attain unto some honours: for such is the nature of things, that many of them are so knit together between themselves, that by one there is a step unto an other. For by medicines and potions we come to health; by studies, reading, and masters, unto wisdom. Wherefore intent is an act of the will; for the property thereof is to move and stir up the mind. And seeing the will perceiveth not the thing that it desireth, before it have a knowledge thereof; it doth neither move nor force the mind before knowledge, which reigneth in the power of intelligence or understanding. The same perceiveth both the end, and those things which further thereunto, and presenteth them to the will. Therefore, intent, stirreth up unto an end, as unto a mark, by those things which are directed unto it. Let this be the definition thereof. A definition of intent. It is a will tending unto an end by some means; and will, which is the general word thereof, is an act of the power that willeth. The difference is taken of the object, that is, of the end, and of those things which are ordained unto it. judg. 8, 24. As in the history of judges, Gedeons' intent was a motion of his will, to keep in remembrance, by an ephod which he had made, the victory which he obtained. Therefore in his will he comprehended both together, as well the end as the mean. A good intent and an evil intent. Look In Rom. 1, 21. and 3, 8. Intent is divided, into a good intent, and an ill intent: and to a good intent this is chiefly required, that the end itself should be a just and good thing: yet is not this sufficient. For if one should steal, to the intent he would give alms, he doubtless should purpose a good thing: but because the means is nought, therefore the intent cannot be accounted good: but if the end be both unlawful and evil, then shall also the intent be evil. Wherefore that the intent may be good, it behoveth both the end and the means to be honest and just. Howbeit, certain things are of their own nature so evil, as we can never use them rightly. Such are theft, perjury, adultery, and other like; so that the apostles rule must always be firm; Rom. 3, 8. An ill intent is of two sorts. To a good intent is required, that both the end and means be good. that We must never do evil, to the intent that good may come thereof. Wherefore an intent is evil two manner of ways; to wit, either by the naughtiness of the end, or else of the means. But the intent can never be good, unless both the end, and the means be good. Thus far the philosophers & school-divines agree with us. Now let us see how they differ from us. 2 The philosophers think, that the rightness of the end and means, dependeth of man's reason, or natural understanding; as though that should suffice, to know the difference between things just and unjust. But this we deny, and in any wise require faith, and the word of God, as sure rules: Augustine. which Augustine in many places testifieth, and especially in his treatise upon the 31. psalm, where he saith; Account not thy works good before faith, which (me thinketh) are nothing else, A similitude. but great strength and hasty speed out of the way: and he which maketh such haste, runneth headlong into destruction. Wherefore a good intent maketh a good action, but faith directeth that intent; so that when we purpose any work, we must take heed that our hart have regard unto faith, whereby it may direct his endeavours. Faith rules the intent. The school-divines will easily grant, that faith governeth the intent, and maketh it good. But we differ from them in three respects; first, because we affirm that faith dependeth only of the word of God: Faith cannot be tied to the fathers and counsels. but they will have it depend both upon the fathers and counsels, which may in no wise be granted them; forsomuch as faith must be constant, & altogether void of error: which two things are not found in the fathers and counsels, for they speak one contrary unto another. Father's do very oftentimes differ from fathers, and counsels from counsels. And few are the fathers, yea almost none, which have not sometimes erred, and that in most weighty matters. And very many of the counsels have need of correction. Doth not the holy scripture in express words testify, Rom. 3▪ 4. that All men are liars. The second thing, wherein we cannot assent unto the Schoolmen is, because they affirm, that by a good intent our works are made meritorious, yea and that of eternal life. Our works by a good intent cannot be meritorious. But how contrary this is unto truth, the nature of merit may teach; of the which I mind not at this present to entreat. thirdly, we disagree from the Schoolmen, in that they affirm, that the work is made good (as they speak) by an habitual good intent; that is to say, The work cannot be made good by an habitual intention. done without any good motion of the hart. They feign that our actions, such as be prayers, reading of psalms, and giving of alms, do please God, although indeed we think nothing upon God at all: and they suppose that this habitual intent, which they place in him, is sufficient enough. So that if thou shalt ask of him that worketh, why he doth so, he may be ready to answer, that he doth them to the glory of God: especially, when in the doing, he hath not a contrary mind, or will repugnant. But this doubtless we may not grant them, seeing that in this carelessness, whereby we in working think not of God, nor of his glory, the commandment of God is broken, Deut. 6, 5. Matt. 22, 37. which commandeth us to love God with all our hart, with all our mind, & with all our strength. Wherefore we counsel rather, that this be acknowledged a sin, than to be accounted a good work. 3 But because they perceived, that their saiengs are not without absurdity, they added; So that in the beginning of the work itself, there be some thinking of God, and of his glory, in such sort, that the thing purposed be directed unto him. But no man doubteth, that it is needful to have a good beginning of those things, which we do. But afterward, if faith accompany not those things, which we have well begun; and we, while we are working, do not respect God and his glory, we shall run headlong into sin; which ought not to have been dissembled. Further, if we should work, as we ought to do, and as the law requireth, yet should We still (as Christ saith) be unprofitable servants: so far off is it, Luk. 17, 1●. that we should attribute unto ourselves any merits. Wherefore, while we give over to think upon the honour and glory of God, we fall, neither are such falls to be dissembled; but we must rather crave pardon for them, seeing in their own nature they be sins, although because of Christ they are not imputed as deadly unto the believers. And so let a good intent be joined unto our works, A good intent must be joined with faith and action. Matth. 6, 22. but yet such as is adorned with faith, and let us perform the same, not in habit, but in act. Wherefore the Lord in the gospel of Matthew the sixth chapter, saith; The light of thy body is thine eye, and if thine eye be single, all thy body shall be light: but if the light that is in thee become darkness, how great shall the darkness then be? These things doth Augustine in his second book of questions upon the gospels, quest. 15. and against julian in the fourth book, the 20. chapter, judge to be understood of a good intent. And in like manner writeth he in his tenth Tome, the second sermon, where he treateth upon this place; Matth. 6. Let us not do righteousness before men, to the intent we may be seen of them. The intent (saith he) must always be had unto the glory of God, but the desire to have it known unto men, must be laid apart, saving so far as it may appear to appertain to God's honour. And thither tendeth that which was said of Christ; Matth. 7, 18. that A good tree cannot bring forth evil fruit, nor an evil tree good fruit, for the tree betokeneth the intent. So as those things being true, which we have said, the act of Gedeon done of a good intent, seeing faith did not govern the same, can not be excused. Of zeal In Rom. 10, verse 3. What zeal doth signify 4 But now, to declare what is zeal, let us first consider the etymology thereof. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, zeal, is a Greek word, derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth To love, but yet vehemently, so that after love, followeth admiration; & after admiration, imitation, and a grief; if we may not enjoy the thing we love, or else if others be admitted into our company: and this is the proper signification of the word. Wherefore we may thus define it, A definition of zeal. Zeal is an affection, which abideth in that part of the mind, which lusteth or desireth, after which, by reason of the vehemency, there followeth sorrow, as well because of the concurrence of other things, as for want of the thing that it desireth. But the nature of zeal is not of one sort. A good zeal, and an evil zeal. Look In 2. Sa. 12, 1. 2. Cor. 11, 2. 1. Cor. 14, 1. For there is one zeal that is good, and another that is bad. Of the good Paul spoke, when he said; I am zealous over you with a godly zealousie, for I have betrothed you to one man, to present you a chaste virgin to Christ. And in the first to the Corinth's; Desire you then the best gifts. Yea, and God himself, as the scripture often teacheth, hath a most perfect zeal towards us, although affections cannot properly be attributed unto him. But of naughty zeal, Paul unto the Galathians thus speaketh; Gal. 4, 17. The false apostles are zealous over them, that they may glory in their flesh, and to lead them from Christ unto the bondage of the law: and in many other places there is mention made of it. But the cause why this zeal either good or bad doth come, may thus be assigned: the manner is alike in this affection, as it is in others. The cause of a good and of an evil zeal. Wherefore, even as boldness, lust, and anger be either good or bad, according as they keep or exceed the bounds prescribed by wisdom, so doth it come to pass in zeal. But it must be understood, that according to moral doctrine, prudence cometh by natural use or discipline. But the same in very deed, as it hath respect in this place, can not be gathered but out of the holy scriptures, through the inspiration of the holy Ghost. Wherefore it shall then be good zeal, when through faith it is bridled by a just and godly knowledge; and it is evil, if it be not restrained by such a knowledge: even as a ship, A similitude. when the master is present, is preserved; but he being absent, it sinketh. Therefore Paul unto the Romans spoke very wisely, Rom. 10, 2. for when as he condemned the zeal of the jews, he declared the same to be void of knowledge, and by one word noted that to be a vice, yea verily and a dangerous vice, which otherwise might have been an excellent virtue. And as there is a great difference between good and evil zeal, The effects of a good and of an evil zeal. john. 2, 17. so the effects which proceed from the one and the other, are of exceeding great diversity. With a good zeal was Christ kindled, when he purged the temple of buyers and sellers, by overthrowing their tables and chairs. With the same zeal Phinees being led, he thrust them both through the bodies, Num. 25, 7. which committed most shameful whoredom. On the other part, what effects proceed of a naughty zeal, we may perceive by Paul, Philip. 3, 6. who for zeals sake persecuted the church of Christ. And in john it is written; john. 16, 2. The time will come, when they shall think they do God good service, which afflict the faithful people of Christ. Also, Peter kindled with an immoderate zeal, john. 18, 10 drew out his sword to strike those which laid hands upon Christ. There is yet another difference between the zeals, for evil zeal breedeth hatred; but good zeal doth most of all join with charity. For although Samuel worshipped God with very great zeal, 1. Sam. 16, 1. yet he mourned too long a time for Saul. And there is nothing more an enemy unto naughty zeal, than is charity; even as self-love is chiefly repugnant unto a good zeal. They also are contrariwise affected, which either be so blockish, as they be not stirred up with any endeavour of good things, or else so corrupt, as they fear not to boast of their sins and wickedness. 5 Wherefore the Nicodemits of our time are to be wondered at, In Rom. 10, verse 1. The Nicodemits of our time. The fact of Naaman the Syrian very ill cited. which object the history of Elizeus and of Naaman the Syrian, to prove that it is lawful for them, so that they think well in their heart, to be present at ungodly superstitions. For Naaman the Syrian, although he were newly converted, yet he understood that to be sin: and for that he had not as yet profited so well as to departed from his commodities, he desired of the prophet that he would pray for him: 4. King. 5, 18 which declareth that he judged such a sin to have need of pardon. Wherefore we conclude, that that zeal of the jews, whereof the apostle giveth a testimony, was in very deed sin. And although it have a show of virtue, yet is it far from it. For as it is plain by moral philosophy, Vices and virtues are occupied about one & the same matter. that virtues & vices are one and the same, as touching the things whereabout they be occupied, but in form do much differ: as fortitude and fear, temperance and intemperance, justice and injustice. For one and the selfsame affects, when they are by right reason bridled to a mediocrity, and when through vice they either want or exceed, differ not in matter, although the habits or qualities which are occupied about them, are much differing. And that which the philosophers speak of virtues, and of upright reason, we ought also to transfer unto the holy Ghost, and faith given unto the scriptures. And although in a good and evil zeal the affect be one & the same; yet is the difference most great, when it is governed by true knowledge and faith, and when it is governed of itself, and wanteth true knowledge. A similitude. As the water of the sea, and rain water, although they agree together in matter of moisture; yet are they sundered by very many properties and differences. These things have I therefore alleged, A good intent is not sufficient to make the word good. to confute those, which oftentimes defend wicked acts; for that they are done of a good mind and purpose, or (as they say) intent: as though every zeal were sufficient to make the work good. Whose opinion (if it were true) might easily excuse the jews, in that they killed Christ, & afflicted his apostles. For they believed, that by these means they defended the laws of God, and ceremonies of their fathers. But the apostle saith otherwise, when he attributeth unto them a zeal, but yet a zeal joined with error. But when error lighteth in matters of faith, it is deadly sin. Errors in matters of faith is deadly sin. Wherefore let them well advise themselves what to say, which so stoutly defend works preparatory. Doubtless their meaning is nothing else, but that men, although before justification they absolutely work not good works; yet by reason of a certain upright purpose and zeal of congruity, they deserve grace. Such works, forsomuch as they want true knowledge, which is faith, it followeth, that they be such a zeal as the apostle speaketh of. We deny not, but that God sometimes useth such our wicked works, to bring us at length by them to justification: but that we ourselves through them do deserve justification, it is far from the truth. Goodly works are sometimes a let unto salvation. Nay rather, it oftentimes cometh to pass, that such works are a great let to salvation. For the philosophers and Phariseis being drunken and glutted with those goodly works, were overmuch puffed up; and for that they were marvelously delighted in themselves, they settled themselves in those works; neither endeavoured they to ascend unto the true degrees of righteousness. Wherefore we are admonished by the doctrine of Paul, that we should not straightway give place unto zeal. We must not straight way give place unto zeal. We must first try and diligently examine it: for oftentimes under the goodly show thereof, lieth hidden very great impiety; as it is manifest in the jews, which slew Christ, and persecuted the apostles. 6 The Apostle giveth a rule, A rule to try zeal. whereby we may be able to try and examine our zeal, and that rule is this; to see whether we will be subject unto God, whether we can abide that all things should be attributed unto God, and claim nothing unto ourselves, as the true knowledge of God requireth. There be a great many in our days, which as it were by a certain zeal, labour to defend worshipping of images, pilgrimages, and other such superstitious acts; unto whom, if a man manifestly declare, that those things are repugnant to the word of God, they will not be subject unto it, but straightway fly to the custom of their elders, and to the helps of human traditions. There be some also, which are moved with a zeal to defend sole life of the ministers of the church: unto whom if a man do show, that the bed of matrimony ought to be undefiled in all men, Hebr. 13, 4, 1. Cor. 7. as it is said unto the hebrews (and it is written to the Corinthians; It is better to marry than to burn; They which cannot live continent, let them marry; Let every man have his own wife, and every wife her own husband, to avoid fornication) they will not be subject to this knowledge of the laws of God, but do bring forth the fathers, counsels, and human inventions. Whereby is plain, what we are to judge of this zeal of theirs. Doubtless, it is a very evil zeal, and only leaneth unto self-love, and giveth itself unto his own things, and nothing regardeth the things that pertain unto God. Such are the Monks, which prefer their institutions, rules, and works before all other things which are commonly done of christians, and much delight in contemning all others, in respect of themselves. With this blind zeal are the miserable people everywhere infected, whom the pastors and preachers ought to secure and help, in discovering their want of knowledge, & setting before them the true knowledge of the scriptures, and that of a singular affection, & true christian mercy, wherewith they ought throughly to be touched in so great dissipation of churches, which of no man can be sufficiently lamented. It were needful to have jeremy to bewail the calamities of the church. And from this mercy we should go forward unto prayers, We must even of mercy be moved to fall to prayers. Rom. 10, 2. Luk. 23, 34. An example of Christ. as Paul saith he did: and in imploring the aid of God, we ought to record before GOD, that which Paul hath written; They have zeal, but not according to knowledge. The very which thing our Saviour did upon the cross, when he prayed; Father forgive them, for they know not what they do. Further, seeing we delight in the good moral works of men not yet regenerate, and are sorry that they are not done as they ought to be done, we may thus gather: If these men displease God, and are condemned, which yet of a good intent (as they speak) do these so honest things, when yet notwithstanding they be void of true knowledge; what shall at the length become of us, which being endued with knowledge, live shamefully; yea even against our own conscience? They can pretend a zeal, but we wretches, what excuse shall we make, seeing we profess the gospel? The jews had not the zeal of God. Howbeit this must not be overpassed, that the jews, of whom the apostle speaketh, had not, if we shall speak properly, the zeal of God. For there hath not been at any time, nor ever shall be, any true God, which will have the law of Moses to be defended against Christ and his gospel. Wherefore they abused the name of God, when as they defended not him, but rather their own opinions. The Turks worship not the true God, and why? As the Turks also, although they boast that they worship and call upon the true God; yet they lie. For there is no where such a God, which hath not one Lord jesus Christ, and the holy Ghost, of one and the same substance with him: which, forsomuch as they take away from the God, whom they worship, they worship their own invention for God, and do fight, and are zealous for it, and not for the true God. The scriptures oftentimes name things, not as they are, but as they seem to be. But Paul spoke according to the accustomed manner of the scriptures, which oftentimes name things, not as they are, but as they seem to be. Seeing therefore that those thought that they were moved with the zeal of the true God, and that they did not for any other cause enter into these zeals, but for that they thought them to be acceptable unto God; therefore Paul saith, that they had the zeal of GOD, when yet they were deceived. For if they had been kindled with the zeal of the true God, they would never have resisted Christ. Wherefore in john the Lord said excellently well unto those, which boasted that they would believe Moses, and not him; If ye believed Moses, john. 5, 46. ye would believe me also, for he wrote of me. Wherefore Chrysostom hath wisely noted, that Paul gratified the jews, but yet in words only. Of Prescription and Custom. 7 We gather out of the history of the judges, that the right of prescription is no new thing, In jud 11, verse. 12. but hath been planted in the hearts of men by GOD himself: and for what cause it was found out, I will declare in few words. Why the law of prescription was brought in. It may be, that a man unwittingly possesseth the goods of another man: as for example. There is an heir, which succeedeth him that is dead, & among his goods he findeth some things, that were wrongfully held of him, or kept in pawn, while he lived; which he not knowing of, possesseth all those things with a safe conscience: and thus ignorantly & unwittingly he holdeth other men's goods in stead of his own. What then? Shall the heir never seek the just possession thereof? If the right owner never make claim to his own, ought the ignorant to defraud the heir for ever, that he should never possess it again as his own? Doubtless, if the owner do never demand again that thing, it must be ascribed to his own sloth, sluggishness, and negligence. Wherefore in detestation of such slothfulness, in the favour of good dealing, and lastly for public quietness sake, the law of prescription hath been devised. This law did jephtha use against the Ammonites; judg. 11, 12. We have possessed this land (saith he) three hundred years; wherefore dost thou then disquiet and trouble us? Unless there should be some certain time prescribed, within which space, and not beyond, things may be claimed again, the titles of all things would be uncertain: which is exceedingly repugnant to the affairs of men; wherefore this inconvenience is prevented by the right of prescription. A definition of prescription. And it is defined in the digests, De usu capionibus, law the third; that it is a claim of dominion, through the continuance of possession, during the time appointed by the law. The definition is plain and manifest. But at this day they make a difference between prescription, and that which they call Vsucapio; when as nevertheless in the digests, among the old lawyers, there was put no difference. These (so far as I remember) began first to be separated in the time of Antoninus Pius: The difference between prescription & Vsucapio. so as Vsucapio takes place in things movable, and prescription in things immovable. But thus much by the way. But in the history of the judges it is to be noted, that jephtha did wisely place his arguments: for he used not prescription in the first place, but before all things he objected the law of arms; afterward the gift of the true God: and the cause being thus confirmed, at the last he used the right of prescription, because a continued possession doth not by itself and alone prescribe, but it hath need of a good title, What is required unto the law of prescription. and of a good conscience. A good title is, that the thing be orderly and lawfully come by. For he that hath gotten any thing by theft or robbery, although he have long enjoyed the same; yet he may not claim it by prescription: but if the title be good, the dealing plain, and a continuance of time had withal, the prescription is firm and good. If we have gotten any thing, either by bargain, or by free gift, or by inheritance, or by other like means, the title is good. But beside, there must be good dealing, whereby we may testify in our consciences, that no man's right is injured, and that we know there is nothing that by just means should let us. Wherefore jephtha had a good title, to wit, the law of arms, and the gift of God. He possessed it also by good dealing, for he was not guilty either of fraud or of robbery, and therefore he very well used the law of prescription. But the time of prescription in things movable, is by our civil laws, The time required for prescription. the space of three years; but in things unmovable, ten or twenty years, if ignorance be not the cause thereof. For if the owner shall know the thing to be his, which another man possesseth, and yet so long holdeth his peace, he can not afterward demand it again, and the law seemeth justly to punish such negligence. But if the owner shall not know of his interest, the time is deferred, namely to thirty or forty years; and this is done, when there is no ignorance in the case, and that one possesseth for himself, and not for another, otherwise it is no prescription. Howbeit, this we must consider by the way, that the ecclesiastical rules touching prescription, do differ from the civil laws. For they (as we have said) appoint thirty years, although the possessor have not dealt well; for they decree, that fraud shall be no let unto prescription. But as we read in the sixth De regulis juris, in the chapter Possessor; A possessor which holdeth by ill dealing, prescribeth not by length of time. For we must have respect to the word of God, and consider with what conscience a man possesseth any thing. 8 Now I think it fit to speak somewhat of custom, yet briefly, because the same hath some affinity with prescription. And because our adversaries make much ado about that, and would utterly oppress us with customs, the same aught to be agreeable unto reason, and be lawfully prescribed, as we have it in the Extravagants De consuet. the last chapter. The civil laws assign unto custom the space of ten or twenty years, and the canons thirty or forty years: but most firm is that custom, The most firm custom for prescription. No custom can prescribe against the law of God. whose beginning is time out of mind. And it ought to be taken for a sure rule, that whatsoever is repugnant to the word of God, doth by no means prescribe. And therefore, whereas the Papists do plead, that the Communion hath been given to the laity under one kind, by the space of four hundred or five hundred years, seeing that is manifestly against the word of God, they cannot prove that it is prescribed by custom: for such a thing is not as (I may say) prescriptible. For the very which cause, they cannot allege a custom prescribed, as touching the sole life of ministers. For even at the first it was enforced by violence, and it is against the word of God. Hostiensis. And yet Hostiensis saith, that The power of custom is so great, as it constraineth priests to sole life: In the distinct. 23. in the chapter Placuit. Howbeit, as the civil laws decree, A naughty custom that contendeth with 〈◊〉, or common right. Matth. 15, 3. That custom which contendeth either with nature or public right, is a naughty custom. But that which I have affirmed, hath foundation in the word of God. For when Christ said to the pharisees; Ye hypocrites, why do ye break the commandments of God for your traditions sake? for God saith, Honour thy father and thy mother: but ye say; Whoso shall say to his father or mother; By the gift that is offered by me, etc. They might have prescribed unto him custom, but that was not lawful in a thing quite contrary to the word of God. 9 There was a custom in the region of Taurus, to kill such as were strangers and guests. Among the Persians, the custom was never to deliberate upon grave and weighty matters in counsel, but in feasts and drunkenness. The Sauromates had a custom among their cups, that while they were drinking, they sold their daughters. These prescribe not, seeing it appeareth manifestly, that they are nought and vicious: but that custom prescribeth, which is neither against the word of God, nor the law of nature, nor yet the common law. For the right of custom cometh of the approbation, and still consent of the people. For otherwise, why are we bound unto laws, but because they were made, the people consenting and allowing of them? And this is only the difference between custom and law, What is the difference between custom and law. that there is a secret consent in the one, and an open consent in the other: wherefore such customs cannot be revoked without danger. Aristotle in his Politiks admonished, Aristotle. that Men which have learned to do things with the left hand, should not be constrained to use the right; so that in things indifferent, and of no great importance, custom must be retained still. There is an old proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Law and country. For every country hath certain customs of his own, which cannot easily be changed: but yet (as I said) when they impugn the word of God, or nature, or common law, they do not prescribe, for than they be not customs, but beastly cruelties. It is well set forth in the digests, De legibus & senatus consultis, In the law De quibus: Custom without reason is of no force. And in the decrees, distinct, the eight, in the chapter Veritate, Augustine. Augustine saith; When truth is tried out, let custom give place: let no man be so bold as to prefer custom before reason and truth. And in the next canon Christ said; I am the way, the truth, and the life: Cyprian. he said not, I am custom. Cyprian in his epistle against the Aquarians saith; Let all custom, though never so ancient, give place unto truth. For otherwise Peter, when he was reprehended by Paul in the epistle to the Galathians, Gala. 2, 14. might have pleaded custom; but he rather assented, that custom should give place unto the truth. Cyprian in the same epistle against the Aquarians saith, that Custom without truth is but oldness of error; and the more it is retained, the more grievous it is. Wherefore let the Papists cease to brag of their customs, which be full both of error and ungodliness. What death establish custom. 10 Moreover, for establishing of a custom, it is not sufficient that some thing be done of some men, or that it be often done; unless it be so done, that it be received into a use and an ordinance to be observed. For there be many things done either unadvisedly, or of necessity; and yet we would not have them to be drawn into a custom. In the digests De itinere & actu privato, laws the first and last: Admit I go through the field once, twice, or thrice; because the high way perhaps is foul: in that I sometimes pass too and fro through thy grounds, do I therefore get a right of lordship or service therein? No verily: neither was it my purpose to pass through thy field to any such end, but I was compelled thereto of necessity. In the decrees, distinction the first, in the chapter Consuetudo, custom is said to be a certain right instituted by manners; What is custom. which is taken for a law, where law itself faileth. It is requisite, that this should be a law, and made for manners: especially in the first times of the church, when tyrants persecuted christian religion; & that godly men, through fear, were driven from house to house, & constrained to assemble together in houses and secret places by night. Secret meetings. But if we would now in these days worship God after that manner, the church being settled; both we should seem very ridiculous and intolerable. For they did not so, to the intent they might draw it unto a custom, or that it should be an ordinance for others to follow. Ambrose, when he was a novice yet in the faith, was chosen bishop of Milan; so was Nectarius of Constantinople; Ambrose being Catechrimenus was chosen bishop. ●o was Nectarius. and perhaps other: yet is it not lawful for us now to follow the same custom, and to choose a bishop, who neither hath been conversant in the holy mysteries, nor yet hath been baptized; howbeit they did so: they did it in deed, but yet compelled of necessity, because they had not other men both of learning and credit, An answer unto the example of Eusebius. whom they might oppose against the Arrians. So is that easily confuted, which they are wont to bring out of the history of Eusebius, for communicating under one kind: namely, that Serapion sent his boy, and bade him moist the bread in wine. Indeed I might expound that place otherwise; but it shall suffice for this time to say, that it was not so done then, to the intent a custom should be drawn thereof for others to follow. Wherefore custom is not made by examples, but by the assent, approbation, Custom is not made by examples, but by approbation of the people. and ordinance of the people: otherwise there are in many places drunkenness, and riots by night; but seeing these things are not allowed of the people, as ordinances to be kept, they have not the force of custom. 11 And that the matter may the better be understood, I will bring a definition of custom, Another definition of custom. Hostiensis. which I found in Hostiensis, in the title De consuetudine; It is an use (saith he) agreeable to reason, and allowed by a general ordinance of them that use it, whose beginning is time out of mind; or else, which is by a just time prescribed and confirmed, so that it be by no contrary act interrupted, but allowed by a * That is, when one part allegeth custstome, and the other denieth it, if sentence be given on the behalf of custom, the same custom is confirmed. contradictory judgement. And this doth Hostiensis think to be a perfect definition. But whereas he saith, that that use aught to be agreeing with reason; that is not enough: but this aught first to be preferred, that it must be agreeable to the word of God. For that is to be accounted for the chiefest reason; and afterward let it be allowed by the institution of the people: for it is not sufficient, if something be done either rashly, or of necessity, or for some other cause; but it must also be allowed by the assent and institution of the people, and that the beginning thereof be time out of mind, and that it be prescribed by a just and determinate time in the law, being not interrupted by any contrary act. * Note. For if a judge or prince shall give judgement against custom, than custom is broken. As it also cometh to pass in prescription, when a man is cast out of his possession, or when a matter is called into suit of law, & the issue joined, prescription is broken. Also the allowing of contradictory judgement must be had, (that is, that when one part allegeth the custom, and the other part denieth it) if sentence be given on the behalf of custom, custom is confirmed. But all these things (as I said before) must be reduced to the rule of God's word. Only this seemeth now meet to be added, which is in the Extravagants De consuetudine, A custom burdensome unto the church must be rejected. chapter 1. that A custom cannot be suffered, if it be burdensome unto the church. Also Augustine complained that in his time, there were such a number of new rites and ceremonies sprung up, that the church was grievously burdened, and that the state of christians at that time was nothing at all more tolerable, than in old time the state of the jews. The same exception do we also take against our adversaries, that the church should not be overburdened. This is their own law; why do they not acknowledge their own words? In Rom. 3, verse. 21. Rom. 1, 2. 12 Paul disputing in the third chapter of the epistle to the Romans of the righteousness of faith, added, that the same hath testimony both of the law and of the prophets: which he therefore saith, because that the doctrine, which he set forth, might seem to be new and lately sprung up. Newness must be removed from the Gospel. But in the Gospel, newness must specially be shunned, and therefore he testifieth in every place, that the Gospel is ancient, and was ordained of God from the beginning. And at the beginning of the epistle, he wrote, that God promised the same by his prophets in the holy scriptures. And at this day, the controversy between us & our adversaries is, as touching doctrine; while they affirm, that we bring in new things, and that themselves do cleave fast to the ancient doctrine. But we learn of the Apostle, how this controversy may be determined. * What doctrine is old, and what is new. Assuredly, that doctrine is old and ancient, which hath testimony from the law and the prophets, that is, of the holy scriptures: but that shall be judged new, whereof there is no mention in them. They erect the Mass, The popish is new, for that it hath no testimony of the scriptures. where only one man doth communicate for others that do stand by. This hath no testimony in all the whole scriptures. We affirm, that the supper of the Lord ought to be common unto the faithful; which is most manifestly showed by the institution thereof, as we have it in the Gospels, and in Paul. These men deliver unto the laity the sacrament of Christ's body, Matt. 24, 26. 1. Cor. 11, verse. 24. half maimed and unperfect. This doubtless, they not only have not out of the holy scriptures, but plainly against the scriptures. They maintain invocations of the dead, which they are not able to confirm by the scriptures; They drive the clergy from matrimony; They defend purgatory; They retain images; They use strange tongues in the divine service, choice of meats and garments, shavings, anointings, and an infinite number of such like things they obtrude upon us, as necessary to the worship of God, and that altogether without testimony of the scriptures. Let them learn out of Paul, which minding to teach the righteousness that cometh by Christ, saith, that It hath testimony of the law and the prophets, and not that it was devised by himself. But the doctrine of these men advanceth impiety: for they bring in the inventions of men, in stead of necessary worshipping of God; which having no testimony out of the scriptures, The reason why newness in religion must be avoided. Deut. 12, 32. must of necessity be new. And the reason why it behoveth in religion to beware of newness, is; for that God commandeth in Deuteronomie, that none should either add too, or take away any thing from his customs and commandments. Yea and Plato himself in his laws and commonweal forbade, that nothing should be made new in things which belonged unto religion. No doubt, men's laws may be changed. but the laws of men may be altered, because the form of a commonweal is sometimes altered. Neither do those laws which serve for a kingdom, serve also for the government of a Signiory & a Commonweal of the vulgar people. Moreover, seeing lawemakers are but men, they cannot perceive all things that should be done. And many chances do happen ever among, for the which it behoveth both to amend and change laws. And as in arts, something happeneth in every age for the more perfecting of them: so laws likewise now and then, by success of times are amended, and reduced to a better form. But none of these things takes place in the laws of God. For as touching the Church, she altereth not her form. The outward government of the church altereth not the form. It is always one manner of commonweal, and nothing is hidden from the understanding of God the author of the laws; he foreseeth all things, neither is his knowledge augmented by the success of time. Wherefore there is no cause why men should attempt to alter any thing in his word. The twelve Chapter. Of sundry things attributed unto God, and the holy Trinity; where his godhead is proved to be in the Son and in the holy Ghost. THE nature of God is infinite, In 1. Sam. 17, verse. 45. so as it cannot be comprehended under one title to know him by; wherefore his name is ver●e large: By effects and works we gather of the nature of God. yet nevertheless, by effects & works are gathered his singular properties, whereby we may understand all the divine nature and power, that seeing we cannot comprehend the whole, we may at the leastwise come unto the knowledge of him by parts. This similitude was of strange and foreign coins, and could not be englished properly. If there were any so rude and unskilful, as he knew not the value of a double sovereign, we would say that the same containeth in it, pence, groats, testers, shillings, crowns, nobles, royals, and lastly, the sum of twenty shillings. By these parts and small portions, unless he were exceeding blockish, he might understand how much a double sovereign is worth. Even so men, after a sort, do perceive the nature and infinite substance of God by these parts and titles to know him by, not that there be any parts in God, but because that we only by such effects & parts may gather of his power & infinite greatness. divers and manifold are the titles, whereby he is known: as when he is called Pitiful, Merciful, Constant, Just, Good, The God of Sabaoth, and such like. In 1. Sam. 29, verse. 6. 2 And that this may be the better understood; he is called jehova of Haia, that is, To be: and that name agreeth properly unto God. For God is so an essence or being, Whereof God is called jehova. as the same floweth from him unto all other things. Whatsoever things are, do depend of him, neither can they be without his power & help. lastly, they have also promises of him, both to be, and to be performed. Wherefore that name of jehova is properly attributed unto God: of the similitude of which word, jupiter being desirous to be reputed for a God, commanded himself to be called jove. The Rabbins say, that those letters, whereof that word consisteth, are spiritual. What the word spirit signifieth. And undoubtedly, God is a spirit; and a spirit first signifieth things that be without bodies, or that have light bodies, as vapours and exhalations, the which in show are light and thin, but yet they are of exceeding great strength. For by them, earthquakes are stirred up, the huge seas are troubled, the storms of wind are blown abroad. Wherefore that word began afterward to be applied to the soul of man, to angels, and to God himself: for these things, which otherwise seem but slender, do bring great things to pass. Others say, that those letters, whereof the word jehova is written, be resting letters: and that is very agreeable unto God. No way to find quietness, but in God only. For seeing we do all seek for rest and felicity, there is no way to find the same, but in God only; thus much hitherto of the word. jehova signifieth the chief being; whereupon Plato had that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or essence. And that this may be the more manifest: some of the names of God are derived from his substance, Names derived from God's substance. and other from some property. Substantial names be jehova & Ehi: that word signifieth, I will be. For there is no creature that may say; I will be. For if God draw back his power, all things do straightway perish. God doubtless may truly say so, because he cannot fail nor forsake himself. Names referred unto his properties. Other names are referred to some property of God; as El unto might, Cadoseh unto holiness, Schaddai unto sufficiency: howbeit these things in God be no accidents, but only as we comprehend them in our cogitations. For whereas God is infinite, and we cannot wholly comprehend him; yet by certain tokens and effects we do in some part understand of him: thereof are those names, which signify some property of God. The jews being led of a certain superstition, pronounce not that holy name Tetragrammaton, but in the place thereof they put Adonai, or Elohim; and so think that they worship the name of God more purely and reverently: but God requireth no such kind of worship. And hereby it cometh to pass, that in translating of the holy scriptures, the Grecians for jehova have made Lord: as, in stead of jehova liveth, they have said; The Lord liveth. And whereas in the new testament Christ is so oftentimes called Lord, his Godhead is nothing atall excluded by that word, as some unpure men do babble, but is rather established. Undoubtedly Thomas joined both together; john. 20, 28. My Lord (saith he) and my God. Finally, God, In judg. 2, verse 1. to the intent that the knowledge of him might not be forgotten, hath accustomed to put men in mind of those benefits, which he hath bestowed upon them; and would that those should be as certain words expressing unto us his nature and goodness. And he beginneth always the rehearsal at his latter benefits; and of them he claimeth to himself titles or names attributed unto him, under which he may both be called upon, and acknowledged. For even at the beginning, God was called upon, as he which had made heaven and earth; afterward, as he that was the God of Abraham, Isaac, and jacob; after that, as the deliverer out of Egypt; then a deliverer out of the captivity of Babylon: but lastly, as the father of our Lord jesus Christ. ¶ Of the omnipotency of God, look Peter Martyr in his Treastise, Of both natures in Christ, set forth at Tygure. 1563. pag. 4. 3 The words which be in the second book of Samuel, the seventh chapter, In 2. Sam. 7, verse. 23. Look In Gen. 18. at the beginning. And In 2. Sam. 23, verse. 2. verse the 23. namely, The gods came that he might redeem unto himself a people, are a sharp corsie unto the hebrews, which will not acknowledge three persons in the divine nature. Some, because it is said, Gods, refer it to the opinion of men. Such is that saying of Paul; There be many gods, and many lords. 1. Cor. 8, 5. For neither can they admit or allow of a multitude of gods. But forsomuch as the entreating here is of a singular or particular fact, this place must in any wise be understood of the true God. Kimhi thinketh, that David said, Gods, for honour sake; even as men also, to speak the more pleasinglie and civilly, do oftentimes use the plural number, in stead of the singular. But if it be so, what new religion entered straightway into David? Why did he straightway add; Thou Lord, in the singular number? For we must heap upon God all the honours that we can. Others had rather refer this saying unto Moses and Aaron, who were sent to deliver the people out of Egypt: but this cannot be; for in the book of Chronicles, all these things are spoken of God himself by name. 1. Chro. 17, verse 11. For so David speaketh; Thou camest to redeem thy people. Wherefore we shall much more rightly and truly understand the three persons in one divine nature; The Trinity. namely, the Father, the Son, and the holy Ghost: which being three persons, yet are they shut up under one substance. This opinion is true, sound, and catholic, whether the hebrews will or no. But those words, which be added; And might do great things for you: some would by Apostrophe or conversion of speech, refer them to the jews, which me think is not probable. For David talked not of these things with the people, but secretly with God. Wherefore I had rather thus to understand them of God himself, and to ascribe these marvelous things to one God in three persons. But God came to deliver his people, when he sent Moses & Aaron unto them: for when he appointed Moses to that message, he added withal; And I will be with thee. God doubtless is in every place at all times; Exod. 3, 12. but then he is said to come, How God is said to come. Exo. 12, 12. when he doth some great or new thing. And so he was said to be among the jews, when he smote the Egyptians and their first borne. Again, when Pharaoh followed the jews going forth of Egypt, and that they began to murmur, thinking that they should even then have perished, Moses on this wise recomforted them; God shall fight for you, and ye shall be still: Exo. 14, 14. yea the Egyptians themselves also did perceive the same. For they said; Let us fly away, Ibidem. 25. for God himself doth fight for them. Yea and afterward, when the people had worshipped the golden calf, and that God was angry, he would not go forth with them, yet Moses entreated him to go on with them. Eoxd. 33, 3. Wherefore to deliver the people, there came both the Father, and the Son, & the holy Ghost. And although those works were common unto the three persons, yet are they severally and particularly ascribed to the Son. And therefore Paul saith unto the Corinthians, 1. Cor. 10. 4. and 9 that that rock, from whence the water did flow, was Christ; And let us not tempt Christ (saith he) as some tempted him in the desert. By which words of Paul, we manifestly gather; that the jews murmured against Christ. Which being so, the Arrians may be very well confuted by that place. Against the Arrians. For if it were Christ, as doubtless it was, (which came to redeem the people) how can David say; There is no other God as thou art, if the Son be either a creature, or inferior to the father? For although this argument bind not the jews, who receive not Paul; yet doth it bind the Arrians, which cannot refuse Paul. Christ's divinity is proved. Look part 2. plac. 17. art. ●. Matt. 28 19 4 But the testimonies, whereby we prove the divinity of Christ, are taken as well out of the old, as out of the new testament. Matthew saith; that We must baptise in the name of the Father, of the Son, and of the holy Ghost: In which words he showeth, that there be three persons coequal one with an other. And we read in john; This is life everlasting, to know thee, the only true God, john. 17, 3, john. 14, 6. and jesus Christ whom thou hast sent. Neither might Christ be called the first and principal good, or else eternal life, unless he were God. When the high priest had demanded of Christ with admiration, Matt. 26, 63. whether he were the son of the living God? The Lord answered him; Thou hast said. The which he hearing, rend his garments, and understood that he affirmed himself to be God. Furthermore, very firm is that saying; And God was the word: john. 1, 1 especially seeing it is added a little after; And the word was made flesh. Where thou seest, that the subtle argument of the Arrians taketh no place, whereby they affirm, that Christ no doubt was called God, but yet that he was not so indeed: whereas john saith most plainly; that The word was God, and was made flesh. john. 1, 14. Further we read in the same john; that No man hath seen God at any time, john. 1, 18. but the son which is in the bosom of the father, he hath declared him. In which place thou hearest, that the son of God is exempted from the common condition of men. It is said by the same john; All things are made by him. john. 1. 3. Augustine. Upon which place Augustine doth very well infer, that the son of God was not made: for if he had been made, than all things that were made, had not been created by him; at the leastwise he had been created by another thing. Thomas, when he had seen the gashes where the nails entered, & the open wound of Christ his side, he spoke forth aloud; My Lord & my God. john. 20, 28. Also Christ prayed to his father saying; Glorify me, ò Father, with the glory, john. 17, 5. which I had with thee, before the world was made: which saying might not stand, unless that Christ had the divine nature; for his human nature was not before the world was made. Also the Lord said; john. 16, 15. All things that my father hath, are mine: and that the father hath the divine nature, it is by none called in question; and so of necessity the son is not without the same. Besides, Christ testifieth & saith; All things that my father doth, john. 5, 19 I also do: but the action of them both, being all one, the natures of them must needs be one and the same. He said to the jews; john. 8, 58. Before that Abraham was, I am: which cannot otherwise be referred but to his divine nature: and no less do these saiengs prove; I am the resurrection and the life. john. 11, 25. Again; As the father hath life in himself, so he hath granted to the son to have life in himself. john. 5, 26. Hereby it is proved, that the son is equal to the father. And the same john wrote in his first epistle, the fift chapter; 1. joh. 5, 20. And we are in him that is true: that is, in his son Christ, which is very God, and eternal life. Our saviour said to Nichodemus; john. 3, 13. No man ascendeth into heaven, but he that came down from heaven, even the son of man, which is in heaven. And Christ was not in heaven, while he talked with the jews, unless it were as touching his divine nature: neither did he descend out of heaven, but in respect that he was God. Of which coming down, he again testifieth, john. 6, 38. when he saith; I came down from heaven, not to do mine own will, but the will of him that sent me. john. 16, 28. Again, I came out from my father, and I go unto my father. 5 All these things must be referred unto the divine nature. In the Apocalypse also he testifieth, that he is α and ω, Apoc. 1, 8. The first and the last. And in the same book, the 19 chapter, it is written of Christ, that there was written upon his thigh, and upon his garments, Apoc. 19, 16. King of kings, and Lord of lords. And lest thou shouldst imagine, that that little, was the * Addition of name. Epitheton ascribed unto God, there is mention made in the seventeenth chapter of the lamb himself; that He had the victory, Apoc. 17, 14 because he was the King of kings, and Lord of lords. Which property, that it belongs only unto God, it is manifest by the first epistle of Paul unto Timothy, where, towards the end of the epistle, it is written; Until the appearing of our Lord jesus, 1. Tim. 6, 15. which he shall show in due time, that is blessed, and Prince only, the King of kings, and Lord of lords. To the Romans he saith; Rom. 9, 5. Of them came the fathers, of whom, as touching the flesh, Christ came, who is God over all, blessed for ever. Besides, when it is commanded; Deut. 6, 13. Thou shalt worship the Lord thy God, and him only thou shalt serve. It is said by Paul unto the Philippians; In the name of jesus, Phil. 2, 10. let every knee bow, both of things in heaven, of things in earth, and things under the earth. And to the hebrews; When he bringeth his son into the world, Hebr. 1, 6. he saith, Let all the angels of God worship him. And in the same place, Hebr. 1, 10. out of the sentence of the psalm, the power of creating is attributed unto him; Psalm. 102. And thou Lord in the beginning, didst lay the foundation of the earth. There is also another psalm alleged; Therefore hath God, even thy God anointed thee with oil of gladness above thy fellows. Hebr. 1, 9 And there is a comparison of Christ with Melchisedecke, namely, that they were both without father, Hebru. 7, 3. without mother, and without genealogy; which thing accordeth not with Christ, but so far forth as he is God. Unto the Colossinas' we read; Coloss. 2, 9 that In Christ dwelleth all the fullness of the godhead bodily. Colo. 1, 16. Again; All things are made by him, whether they be things visible or invisible, Titus. 2, 13. or thrones, or dominions. Unto Titus; We expecting the blessed hope, and coming of the glory of the great God. Here Christ is most plainly called The great God. And in the second to the Corinthians; 2. Cor. 8, 9 When he was rich, he was made poor for all men. It can not be meant that he was rich, but in respect of his divine nature. 1. Cor. 2, 8. And in the first epistle to the Corinthians; If they had known him, they would never have crucified the Lord of glory. And in the eight chapter; 1. Cor. 8, 6. To us nevertheless there is one God, which is the father, of whom are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him. But if that all things are by him, verily there is no doubt, but that he is God. And unto the Galathians, as touching the time of infidelity, it is written; Gala. 4, 8. When as ye served those which in nature be no gods, etc. By which words, the contrary is gathered; that seeing they were converted unto Christ, and served him, they served him that in nature is God. But to follow the sure and more undoubted testimonies of the old Testament, Psal. 110, 1. out of David we have; The Lord said unto my Lord, Sat on my right hand, until I make thine enemies thy footstool. isaiah calleth him Emanuel. Esaie. 7, 14. Esaie. 9, 6. And again he saith; His name shall be called wonderful, a Counsellor, God, etc. jeremy in the 21. chapter, saith, jerem. 21, 6. that he must be called God our righteousness, & he useth the name Tetragrammaton. The very which thing thou mayst see to be done by the same Prophet, in the 31. chapter, jere. 31, 23. wherein, though he speak of the city, I mean of the people of God, or of the church; yet nevertheless, all that doth appertain unto Christ, which is the head of the same: yea rather by him is such a name attributed to the church & people of God. Also we read in isaiah; Esaie. 53, 8. Who shall be able to reckon his generation? And in the Prophet Micheas; Miche. 5, 2. And thou Bethleem of jewrie art not the least among the thousands of juda: for out of thee shall come forth unto me, one that shall rule my people Israel, whose outgoing hath been from the beginning, and from everlasting: by which words, both the natures of Christ are showed. Esaie. 11, 10. Add again out of the Prophet isaiah, that which is cited by Paul in the 15. chapter to the Romans; Rom. 15, 12. There shall be a root of jesse, which shall arise to rule over the Gentiles, and in him shall the Gentiles trust. And certain it is, that he is to be accursed, Look In Rom. 1, and 4, & 25, & 8, verse 34, & 9, a, 5, & 33, & 10, 17, & 11, 7, & 27. 1. Cor. 11, verse. 3. which putteth any hope in a creature. Therefore, seeing we must put our trust in Christ, and that he is to be called upon, it plainly appeareth that he is God. There might be heaped up other testimonies of this matter, but these I think to be enough, and enough again, to confute the boldness of these men. Whether the holy Ghost be God. In 1. Cor. 12. 6 Now it shall not be from the purpose, to confirm by many reasons, that the holy Ghost is God. The word spirit diversly taken. This word spirit, sometime signifieth a certain motion, or a nature movable; sometimes it is taken for life, or mind, or the force of the mind, whereby we are moved to do any thing; it is also transfferred to the signifying of things, Why our souls, and angels, and God are called spirits. which be separate from matter, as be the angels, which the philosophers call Intelligencies: yea, and it is so far drawn, as it representeth our souls. Which metaphor seemeth to have respect thereunto, because we sometimes signify by this name, the thin exhalations, which breath either from the earth, from the water, from the blood, or from the humours of living creatures: which exhalations, although they be not easily perceived by the sense, yet are they effectual, and of exceeding great force; as it appeareth by winds, earthquakes, and such like things. And so it cometh to pass hereby, that the name of these most subtle bodies, whose force is exceeding great, hath been translated to the expressing of substances without bodies. Wherefore it is taken for a word general, Spirit is a general word. both unto God, unto angels, and unto our souls. And that it is attributed unto God, Christ showeth, when he saith; God is a spirit, john. 4, 24. and thereupon concludeth, that he must be worshipped in spirit and truth. When it is so taken, this name comprehendeth under it, the Father, the Son, and the holy Ghost. But sometime it is taken particularly; That the holy Ghost is a person distinct from the Father and the Son. for the third person of the Trinity, which is distinct from the Father and the Son. And of this person we speak at this time, wherein two things must be showed: first, that he is a person distinct as well from the Father as the Son: secondly, we will show that the holy Ghost is by this mean described to be God. The first reason. Matt. 28, 19 7 As touching the first, the apostles are commanded in the Gospel, that they should baptise in the name of the Father, of the Son, and of the holy Ghost. Which place doth most plainly express the distinction of the three persons, and doth signify nothing else, but that we be delivered from our sins, by the name, power, and authority of the Father, of the Son, and of the holy Ghost. And in the baptism of Christ, as Luke rehearseth, The second reason. Matt. 3, 16. Luke. 3, 21. the voice of the Father was heard, which said; This is my beloved son, etc. Further, the holy Ghost appeared under the form of a dove. Here, as thou seest, the son is baptized, the father speaketh, and the holy Ghost showeth himself in form of a dove. In john it is said; john. 14, 16. The third reason. I will ask my Father, and he shall give you another Comforter. Here also the Son prayeth, the Father heareth, and the Comforter is sent. And again; He shall receive of mine: The fourth reason. john. 16, 14. whereby is signified, that the holy Ghost doth so differ from the Father and the Son, as he is derived from both. And lest that any man should think, that when Christ promised that the holy Ghost should come upon the believers (as in the day of Pentecost it came to pass) only a divine inspiration and motion of the mind was signified, the words of Christ are against it, wherein he said; The fift reason. john. 14, 26. He shall teach you all things, and bring all things to your remembrance, which I have told you. But inspiration and motion of the mind, do not teach nor prompt any thing; but are only instruments, whereby something is taught and prompted. And the action of teaching and prompting, cannot be attributed but unto one that is a person indeed. Which is proved by other words of Christ, when he said of the holy Ghost; The sixth reason. john. 16, 13 He shall speak whatsoever he shall hear. And that this third person proceedeth from the Father and the Son, it is evident enough in the same Gospel of john, where it is written; john. 15, 26 The 7. reason. When the Comforter shall come, whom I will send unto you: even the Spirit of truth, which proceedeth from the Father. Seeing the son saith, that he will send the Spirit, and (as we said before) affirmeth him to receive of his; no man doubteth, but that he proceedeth from the son. And he now expressly addeth; Who proceedeth from the Father. 8 Now have we first declared out of the holy scriptures, Whether the holy Ghost be God. that the person of the holy Ghost is distinguished, as well from the Father as the Son; and that he proceedeth from them both. Now must we see, whether he be God. This doth Paul show two manner of ways: first, when it is said; There be diversity of gifts, but one Spirit; The first reason. 1. Cor. 12, 4. diversity of operations, but one and the same God. But to give gifts and spiritual faculties, is no whit less, than to distribute operations: wherefore, seeing the holy Ghost is said to distribute gifts, & God to impart actions unto men, it is manifest that the holy Ghost is God. If the spirit be the author of graces, & the Father of operations; it is meet that the holy Ghost should be equal to God the Father. Further it is added; that The same spirit doth work all these things, The second reason. 1. Co. 12, 11 distributing to every one even as he will. Seeing then the sovereign choice is in him, to impart heavenly gifts, he is God. And it is written; Ye are the temple of God, 1. Cor. 3, 16. The third reason. and the Spirit of God dwelleth in you: if any man do violate the temple of God, him shall God destroy. But it is not meet for any creature to have a temple, seeing the same is proper unto the divine nature. Wherefore, seeing we be called The temples of the holy Ghost, it is now manifest, that he is God. And lest we should think it lawful to build temples unto martyrs, Augustine saith that temples are not builded unto martyrs. let us hear Augustine, who denieth that we build temples unto martyrs; we build them (saith he) unto God, although they be called The memories of martyrs: and out of Augustine himself is this form of reasoning gathered. Neither did the apostle but only once say; that We are the temples of the holy Ghost, but he hath the very same thing in the sixth chapter of the same epistle, where it is written; And do ye not know that your bodies are the temples of the holy Ghost? 1. Cor. 6, 19 Furthermore the power of creating, which is proper unto God, The fourth reason. Psal. 33. 6. is ascribed unto the holy Ghost; seeing David hath written; By the word of the Lord were the heavens made, & all the powers of him by the spirit of his mouth. And again; Send forth thy spirit, Psa. 104, 30. and they shall be created, and thou shalt renew the face of the earth. And in Matthew it is said of the body of Christ, which should be brought forth in the virgin's womb; Matth. 1, 20. That which is borne in her, is of the holy Ghost. Again; Luke. 1, 45. The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee. Seeing then the holy Ghost hath the power of creating, (as it hath been declared) undoubtedly he is God. 1. Cor. 2, verse 10. In the same epistle to the Corinthians it is said, that he searcheth the bottom of God's secrets: & it seemeth that the apostle maketh this kind of argument; The fift reason. The things which be of man, no man knoweth, but the spirit of man which is in him: even so the things that be of God, none knoweth but the spirit of God. And so he will have it, that even as the spirit of man is unto man; so the spirit of God is towards God. And no man is ignorant, but that the spirit of man belongeth unto the nature of man; whereby it is certain, that the spirit of God is of his divine nature. Basil. The sixth reason. Basil against Eunomius useth another reason, which cometh in a manner to the selfsame; he saith, that the holy Ghost is the spirit both of the father and of the son, and therefore of the very same nature that they be. For it is written in the epistle to the Romans; And if the spirit of him, Rom. 8, 11. which raised up jesus from death, do abide in you, he that raised up Christ shall also raise up your mortal bodies. This place declareth, that the holy Ghost doth belong unto the father, who in the same epistle is showed to belong also unto the son, when as a little before it is said; He that hath not the spirit of Christ, the same is not his. But in the epistle to the Galathians, Galat. 4, 6. The seventh reason. both together is expressed in these words; And because ye be children, therefore hath God sent the spirit of his son into your hearts, whereby ye cry Abba father. Wherefore, seeing the holy Ghost is the spirit, aswell of the father as of the son, he is wholly partaker of their nature. 9 Moreover in the Acts of the apostles, the fift chapter, Peter said to Ananias; Acts. 5, 3. How darest thou lie unto the holy Ghost? The eight reason. Thou didst not lie unto men, but unto God. Now in this place, he most manifestly calleth the holy Ghost God. Augustine in his book De trinitate, & else where: and Ambrose also De spiritu sancto do both cite the apostle to the Philippians, the third chapter, Phil. 3, 3. where he writeth; Beware of dogs, beware of evil workers, beware of concision: for we be the circumcision which serve God in the spirit. Where you see, that the worshipping of God which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is done unto the holy Ghost, which he calleth God. Albeit in some place it is read in the genitive case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if thou shouldst say, Serving the spirit of God. I see the place is not very firm; for some interpret it Serving God in spirit: but yet I thought it good to show that the fathers have used this argument. Basil in his treatise De spiritu sancto, Basil. Didymus. The ninth reason. the 22. chap. and also Didymus De spiritu sancto declare that to be God, which can be in divers places at one time: which thing is not agreeable to any creature. But that the holy Ghost, was present with the apostles and prophets in sundry parts of the world, at one time, no man professing the faith of Christ doubteth: wherefore it followeth that he is God. Also Basil against Eunomius alleged the epistle of john, the fourth chapter; The tenth reason. john. 4, 13. And in this we know that Christ dwelleth in us, and we in him, because we have received of his spirit: which should not be true, if we should account the holy Ghost to be of another nature than Christ is; for than might the holy Ghost be communicated unto the faithful without Christ. He addeth also another reason; The eleventh reason. john. 8, 15. By the holy Ghost we are adopted to be the children of God: wherefore he himself is God. For the scriptures do every where call him The spirit of adoption. But none that is not God, can adopt any to be the children of God. In the Acts of the apostles we read; The holy Ghost said, The twelve reason. Separate me Paul and Barnabas unto the work of the ministery, Acts. 13, 2. whereunto I have chosen them. And there is no doubt, but that it is the part of God only to call unto the ministery. Athanasius The 13. reason. Acts. 20, 28. Which reason Athanasius useth in disputing against Arrius. There is also brought the twenty chapter of the Acts, where Paul thus admonisheth; Take heed unto the whole flock, wherein the holy Ghost hath made you overseers, to govern the church. But it is the office of none but of God only, to choose ministers and bishops of the churches. Ambrose thoroughly weieth of these words; All things are made by him, and he saith, Ambrose. The 14. reason. that the holy Ghost spoke in the Evangelist: and that therefore if it had been a creature, he should have said; john. 1, 3. All we things are made by him: by that means he had not excluded himself from the number of creatures. Again, he citeth that saying of john; john. 16, 14. The 15. reason. He shall receive of mine: we cannot (saith he) understand this to be spoken of the body, no nor yet of the soul; and than it must be understood of the divine nature. He also taketh the testimony of isaiah, which is written in Luke; The 16. reason. Luke 4, 18. isaiah. 16, 1. The Spirit of the Lord hath anointed me, and sent me to preach glad tidings to the poor. But there is none that hath power to send Christ, no not as touching his human nature, unless it be God. The 17. reason. Psal. 85, 9 We read in the psalm; I will hear what the Lord God will speak in me: but when David spoke these words, there was none spoke in him but the holy Ghost, wherefore he is God. In the tenth chapter to the hebrews; The holy Ghost hath testified, Heb. 10, 15. The 18. reason. This is my testament that I will make unto them: he calleth it his testament, which only God made with his people; wherefore it is manifest that the holy Ghost, which did speak, is God. 1. john. 5, 7. The 19 reason. 10 And in the first epistle of john, the fift chapter; There be three, which bear witness in heaven, the Father, the Word, and the Spirit; and these three be one. Many writ, that this testimony is not found in the Greek; against whom is jerom in his preface of the canonical epistles, who saith that these words are in the Greek, jerom. but have been left out by the Latin translators. Yet Cyrillus herein agreeth not with jerom: Cyril. for he reciteth in the 14. book of his Thesaurus, all this whole place, and omitteth this particle. Among the Latins Augustine and Beda read not these words. Augustine. Beda. Erasmus. But Erasmus in his notes upon this place showeth, that there was found a Greek book in Britan, A book found in England. which had these words: also the Spanish edition hath them. But admit that these words be not had in the Greek copies, the strength of the argument shall not be any thing diminished for that cause: The Spanish edition. for that which we affirm is proved by the other particle of the sentence, which is found extant as well among the Greeks, as among the Latins, namely; There be three things, 1. john. 5, 8. which bear witness on the earth; blood, Augustine. water, and the spirit. Augustine against Maximus the Arrian bishop, in his third book, the 14. chapter useth this place; and he would, that the spirit should signify the Father, The Spirit God the father. because God is a spirit; and the Father himself is the fountain and beginning of the whole divinity. Further, Blood, the Son. blood (as he saith) betokens the Son; because he took upon him the nature of man, and shed his blood for us. Finally water, in his judgement, Water, the holy Ghost. doth manifestly declare the holy Ghost. Whereunto the Gospel doth very well agree. For whereas jesus said; Rivers of lively water shall flow out of his belly, john. 7, 38. it is expounded that he spoke this as touching the Spirit, which they should receive that believed in him. Wherefore insomuch as the three persons are represented in these three names, and that it is added withal, that these three be one; it is manifestly declared, that the three divine persons have one and the selfsame substance. And Augustine treating upon this place, doth specially urge that particle; And they three be one. And he would have it to be a steadfast and firm thing in the scriptures, that when any things are said to be one, they differ not in substance. Even as when we read in the Gospel, that Christ said; I and the Father be one, john. 10, 30. there was meant to be one nature, both of the Father, and of the Son: so (saith he) we must now understand as touching these three, that they be one. 11 Cyrillus thus argueth unto this matter: The 20. reason. john saith; It is the Spirit which beareth record▪ and the Spirit is verity, because there be three which bear record upon the earth; The Father, the Word, and the Spirit, and these three be one: but and if ye receive the testimony of men, the testimony of God is greater. In this place thou seest (saith he) that the testimony of the holy Ghost, is called the testimony of God; whereby it is proved, that the holy Ghost is God. The spirit blood, and water represent the three persons. And that those three (I mean the spirit, blood, and water) do represent the three persons, it is showed by three reasons. The first is taken from the Analogy or conveniency of the signs: which Augustine recited. secondly thou perceivest, that those three are said to be one; which is not meet for them, unless thou shalt respect those things which be represented: for otherwise, spirit, blood, and water do vary in nature or kind one from another. thirdly, those three nouns in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is water, spirit, and blood be of the neuter gender: unto which afterward is put the masculine article, in the plural number; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, These three be unto one, or be one. But the masculine article, as touching signs, which be of the neuter gender, might take no place, unless it should be applied unto those which are signified; that is, unto the Father, the Son, and the holy Ghost. Neither let it trouble us, that it is read somewhere; These three be unto one, as though it should make for the Arrians, which said, that these three persons be unto one, because they consented together in one testimony; as though the speech concerneth not one manner of nature, but one manner of will. The Hebrew phrase. And the phrase cometh near unto the Hebrew: so as To be unto one, and To be one, is the selfsame thing. As when we read in the psalm; I will be unto him a Father, and he shall be unto me a Son: it is as if it were said; I will be his Father, and he shall be my Son. And in another place; They shall be unto me a people, 2. Cor. 6, 18. and I will be unto them a God, is all one, as to say; I will be their God, and they shall be my people. And when it is said; They be one, there is signified both a distinction of persons, and an unity of substance. For unless there were some distinction, it should have been said; It is one. The 21. reason. verse 57 12 Also, they allege the song of the three children, wherein, when all creatures are stirred up unto the praises of God, the Son & the holy Ghost are not mentioned: whereby it is plain, that they be not reckoned among creatures. Neither mayst thou say, that this song is a part of the Apocrypha, because this part of Daniel is wanting in the Chaldean edition: for thou shalt see the very same to be done everywhere in the Psalms of David, wherein is the same stirring up of creatures unto divine praises. john in his first epistle saith; 1. john. 5, 6. The spirit is truth: and this cannot be written of a creature, seeing truth is chief and principal, The 22. reason. and dependeth not of another. They are wont to allege the beginning of the book of Genesis, The 23. reason. where it is said; The spirit of the Lord moved upon the face of the waters. Genes. 1, 2. In which place they affirm, that there is mention made of three persons, namely, of the Father, which created; of the Son, by whom all things were made (as when it is said, In the beginning, it is all one, as to say, By the beginning;) and of the holy Ghost. I know that the Hebrew expositors interpret far otherwise of these words; but I have only taken upon me to show those places, by which the fathers gathered the Godhead of the holy Ghost. Whereunto add, The 24. reason. that Paul in his epistles seldom maketh mention of the father and the son, but he also speaketh of the holy ghost, either expressly, or by adding of somewhat pertaining to him. And Basil showeth, The 25. reason. that it was a custom received in the whole church, to add in the end of the Psalms, that which we now use; Glory be to the Father, to the Son, and to the holy Ghost, wherein the three persons are made equal the one to the other. The 26. reason. 13 The Synod of Nice set forth a creed, in which we say; I believe in the holy Ghost. But it is very manifest, that we must not repose our confidence in any thing that is created. And because in those days the contention was not much sprung up of the holy Ghost, there was nothing else added: but afterwards, when divers and sundry heresies grew up as touching him, The Council of Constantinople. then in the Council of Constantinople, which was the second among the four principal, many things were added to make this article plain. For we grant, that We believe in the holy Ghost, both the Lord & giver of life. By the particle (Lord) they make him equal unto Christ, who in the scriptures is commonly called Lord, which epitheton or addition, they would therefore to be expressed, Against the Arrians. because the Arrians affirmed, that Christ was altogether a creature, but yet the noblest (they said) which next unto God was the chief. And they said, that the holy ghost was yet less than the son, and even his minister. Wherefore the Synod in place of Minister, put the title of Lord. The selfsame thing did they in the particle; The giver of life: for they saw that it is written in john, that not only the father doth give life, but that the son also can quicken whom-soever he will; and so, lest the holy ghost might seem to be excluded from this property, they added that particle. And that his Godhead might be the more manifest, it was added, The 27. reason. that He together with the father and the son is worshipped and glorified. 14 Further, Athanasius hath in his creed; The 28. reason. God the Father, God the Son, and God the holy Ghost. And to prove this thing, no less is the forgiving of sins taken for an argument which they grant as proper to the holy Ghost. For when Christ had breathed upon his disciples, he said; Receive ye the holy Ghost, john. 20, 22. and whose sins ye remit, they be remitted unto them; and whose sins ye retain, they be retained. Whereby it appeareth, that this power is yielded to the holy Ghost, and is proper unto God. And this, even the Scribes themselves testified, The 29. reason. who hearing Christ say to the man sick of the palsy; Thy sins be forgiven thee, Matth. 9, 2. cried out that he spoke blasphemy, in that he durst take upon him the office of God. Furthermore, The 30. reason. the holy scriptures do call this selfsame spirit, both A sanctifier and giver of light, which faculties are meet to be attributed unto God only. In Exodus, the fourth chapter, it is said unto Moses (when he detracted the time of doing his message, because he had an impediment in his speech; Exod. 4, 11. ) Who hath given a mouth unto man? Or who maketh the dumb or deaf, the blind & seeing? Have not I the Lord? Wherefore I will be in thy mouth. By which place it is showed, that it is the work of almighty God, to speak in his ministers, to open their mouths, & to make them ready of speech. But Christ, when he speaketh of this matter, saith; It is not you that speak, but the spirit of your father: whereby it seems to be proved, Mat. 10, 20. that the holy Ghost is God, seeing he hath one and the selfsame action with him. Augustine in his epistle to Pascentius saith, Augustine. that he doth wonder how it can be, that Christ, whose members we are, is believed to be God; and that the holy Ghost, whose temple we be, should be denied to be God; seeing the excellency of the Godhead is more proved in the latter condition, than in the first. The reasons which we have brought, do in part prove of necessity, and do plainly show, What manner of reasons have been alleged. that the holy Ghost is God. Others indeed be not altogether of such efficacy, but being joined with other things, do confirm the minds of the faithful in this truth; neither is there any of them, which the fathers have not somewhere used. There might also be added other arguments of this sort, but with these we will hold ourselves contented. What may be objected against this doctrine. Rom. 8, 26. 15 Now remaineth to consider, what is wont to be objected against this doctrine. Some say; The holy Ghost prayeth for us, and that with sighings unspeakable. How can he then be God, seeing it is not meet for God, to humble himself after the manner of suppliants? Some answer and say; That the son doth make intercession for us, How the holy Ghost prayeth for us. Rom. 8, 34. Look In Rom. 8, verse 26. The holy Ghost hath not taken upon him any creature into the unity of person. who nevertheless is God, and that therefore to pray, is not strange from the nature of God; howbeit, this is frivolous, For Christ, in that he was man, was inferior to the father, and therefore might be a suitor unto him. But the holy Ghost hath not taken upon him the nature of any creature, into unity of person. Wherefore the respect that must be had towards him, and towards Christ, is far differing and unlike: and therefore we will answer, that the spirit prayeth, and maketh request for us, as it is written in the epistle to the Romans, because it driveth us forward to do these things: and it is therefore said to sigh, because it maketh us to sigh. Neither is this phrase strange from the scriptures, God is said to do those things which he causeth us to do. Gen. 22, 12. but it is very often used. For God said unto Abraham, when he would have sacrificed his son; Now have I known that thou fearest God. That undoubtedly was known before unto the divine majesty, and was commanded. For the hearts and cogitations of men are not hidden from him. But, I have known, in that place, is as much to say, as, I have caused to know. That this phrase is so to be understood, the Apostle testifieth to the Galathians, when he saith; And seeing ye be children, Galath. 4, 6. therefore God hath sent the spirit of his son into your hearts, crying Abba father. In which words he seemeth to affirm, that the holy Ghost himself doth cry unto God. But to the Romans, the same Apostle doth make it very plain; For ye have not received the spirit of bondage, Rom. 8, 15. to fear any more, but ye have received the spirit of adoption of children, whereby we cry Abba father: in which place it appeareth most plainly, that it is we which cry, the holy Ghost stirring and driving us forward thereunto. 16 Further they demand, that If the spirit proceed from the father, Why the holy Ghost is not said to be the son. and also from the son, what is the cause why he is not called a son, seeing he hath not beginning of himself? We answer; Because that in divine and secret things, we follow both the doctrine and manner of speech of the holy scriptures. Seeing then that the scripture hath in no place said, that the holy Ghost either is begotten, or is the son, why should we attempt thus to say? And doubtless unto godly men this answer should suffice. It must be added moreover, that this issuing out of the holy Ghost, is called a proceeding, therefore we must call it so. And albeit that between the Greek and Latin churches, A long contention between the Greek and Latin Churches. Look In Rom. 3. verse 30. there was a long contention, whether the holy Ghost proceeded from the son, yet was it not of any great importance, unless it had been aggravated with the spirit of ambition. For after the time that the Grecians began to contend in the Church for primacy, they easily took in ill part the opinions of the Latins. But the dissension was taken up in the Council of Florence, where it was manifest, The Synod of Florence. that the Latins meant no other thing, but that the holy Ghost had his proceeding or issuing out, as well from the father as from the son. The which seeing it may be found, as we have said, that in the holy scriptures it is called a proceeding, we are not to be blamed. john. 20, 22. The son is said to send the holy Ghost, for when he breathed upon the Apostles, he said; Receive ye the holy Ghost. john. 16, 14. Again he said; He shall receive of mine. And many of the fathers, before the Council of Florence, wrote, that the holy Ghost is derived as well from the father as the son. Augustine against the heretic Maximinus, Augustine. and elsewhere, showeth it very plainly. Also Epiphanius in Ancorato confesseth, Epiphanius. that the holy Ghost proceedeth from both, that is, from the father and the son. 17 Albeit that between proceeding and generation it is hard to put a difference, A difference between generating and proceeding. and that Augustine in the place now alleged, granteth, that he perceived not the difference: yet he said, that this he knew; namely, that whatsoever thing groweth, doth also proceed: but he saith not on the other side, that whatsoeur things proceed, are also sprung forth. Howbeit, we cannot properly express the difference. Wherefore the holy Ghost is not said, The holy Ghost neither begotten nor unbegotten. either to be begotten, or unbegotten, least by saying unbegotten, we might seem to affirm him to be the father; or by affirming him to be begotten, we may seem to call him the son. This we have out of Augustine in his third tome, at the beginning of the small questions gathered out of the book De trinitate. Add withal, that if the holy Ghost should be said to be begotten, then in the trinity we should appoint two sons, & two fathers. For, seeing the holy Ghost is as well of the father, as of the son, he should have them both to be his fathers, if it might be said that he is begotten of them: yea, and if the matter be well considered, he might (I say) be called both the son and sons son of one and the selfsame Father. For in affirming him to be begotten of the Father, he should be called his Son; but in as much as it should be said, that he is borne of the Son, he should be nephew unto the Father: which things be absurd, and wholly strange from the scriptures. Since the Son is called the only begotten, it may not be said that the holy Ghost is begotten. john. 1, 14. john. 3, 16. 1. john. 4, 9 Yea and further, to say that the holy Ghost is begotten, the words of the scripture are against it, which very often do call the Son, The only begotten: whereof it followeth, that the holy Ghost is not begotten. In the first chapter of john, it is said; We saw the glory thereof, as the glory of the only begotten of the father. And in the third chapter of the same gospel; So God loved the world, as he gave his only begotten son. And the same john in his epistle; In this the love of God towards us appeared, that he gave his only begotten son. Christ as touching his human nature is called the first begotten. Rom. 8, 29. And Christ as touching his human nature, hath been accustomed in the scripture to be called, not The only begotten of God, but The first borne among many brethren: as it appeareth in the epistle to the Romans. Howbeit doubtless as touching his divine nature he hath no brethren. There be some which cavil, that in the Synod of Nice, the holy Ghost was not in express words called God; but that only the Godhead of the son was expressed. Unto which objection Epiphanius answereth, Why Epiphanius in the Synod of Nice, and other fathers else where have not expressly named the holy Ghost God. that in the Synod of Nice the controversy was as touching the son only. For Arrius at the first contended only against this point. And Counsels for the most part define not any other things, but such as are called in question: yet nevertheless, if a man diligently examine the matter, he shall see that those things be there defined, which do plainly enough declare the divine nature of the holy Ghost. For it is there said; We believe in the holy Ghost: and it is not lawful for one to put his confidence in a creature. Moreover, that which was done in the Synod of Nice, was performed in the Synod of Constantinople. 18 Also they object, that among the fathers there were some, and especially of the more ancient of them, which were slack in their writings, to express in plain words the holy Ghost to be God. Among whom Erasmus reckoneth Hilary, Erasmus. Hilary. who was thought to be the first among the Latins that wrote against the Arrians. This father, in his book De trinitate, never by express words called the holy Ghost God. Unto this objection we answer, that the most ancient fathers, in teaching divine things used a singular modesty, and did imitate the holy scriptures so much as they could: and although they said not in express words, that the holy Ghost is God; yet in the mean time they wrote those things, which manifestly prove his Godhead. And further it appeareth, that they of set purpose disputed against them, which denied the Godhead of the holy Ghost, and equality of the three divine persons: as we see by the strife that was about the word * Of like substance. Homoousion; A similitude. from which many of the catholics at the beginning did restrain themselves, because it seemed to be but new, and that it was not had in the holy scriptures: & yet they nevertheless did embrace and most willingly admit the thing signified. Howbeit we strive not about these things, but grant first and chiefly whatsoever is in the holy scriptures: and than whatsoever is necessarily and manifestly derived out of them. Next unto those ancienter sort of fathers did Basil, and divers others succeed; which by all means both testify and defend the holy Ghost to be God. 19 Others cavil, because it is written; that None knoweth the Father but the Son, Mat. 11, 27. and on the other side; None the Son, but the Father: in which places they say, that there is no mention of the holy Ghost; and therefore it seemeth unto them, that he knoweth neither the Father, nor yet the Son, & that for the same cause he is not God. To these also we answer, Whether the holy Ghost knoweth the Father and the Son. that when the knowing of the Father, and of the Son is attributed to two persons, the holy Ghost must not be excluded; seeing he is said to be the spirit aswell of the Father as of the Son: wherefore that which is belonging to both, is also common unto him. And if they demand a plain testimony hereof out of the scriptures, we will bring forth one out of the first epistle to the Corinth. where it is written; 1. Cor. 2, 11. The things of man none knoweth, but the spirit of man, which is within him: and even so those things which be of God, Matt. 16, 17. none knoweth but the spirit of God. Also it is written in the gospel; Blessed art thou Simon the son of jona: The holy Ghost both knoweth the Father and the Son, and also revealeth them. for flesh and blood hath not revealed these things unto thee, but the spirit of my father, which is in heaven. By these testimonies it is manifest, that the holy Ghost doth not only know God, but doth also reveal & make him to be known unto others. But this error, whereby some endeavour, Origins error. to rebuke the holy Ghost with an ignorance of heavenly things, took beginning from Origin, who affirmed a certain degree to be among the natures of Intelligencis; so as he though that the Father knoweth himself only; & he said that the Son did not know the Father; and that the holy Ghost knew not the Son: Epiphanius. and he would moreover, that the angels perceive not the holy Ghost, and lastly that men see not the angels. And that this order is set down by him, Epiphanius showeth out of the book, as he testifieth, The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in which book nevertheless, so far as hitherto I remember, I have not read the matter plainly in such sort described. Which is no marvel; for that book which Ruffinus translated, Ruffinus. hath many things unperfect. For he plucked out those things, which he thought tended most unto error, lest the readers should be too much offended, whereby afterward there arose a great discord between him and jerom. jerom. 20 There were some which affirmed, that seeing the holy Ghost is said to be sent, in like manner as the Son is said to be sent; he should have taken upon him, even as Christ did, some visible nature into the unity of person: which reason of theirs is not necessary. We grant, that sometimes he took upon him either a dove, or fiery tongues, by which he declared his presence; howbeit, these he took but for a time: neither was he made one person with these two natures, as we grant it to have come to pass in Christ. Albeit there have been most impudent heretics, as Manes, of whom the Manicheis were named; as were Montanus, Basilides, and such other pestilent men, which published themselves to be the holy Ghost, whom Christ had promised. But in vain were these things devised by them; for the Acts of the Apostles do sufficiently declare, that the promise of Christ was performed within a few days after his ascension. In Gen. 8, verse 1. 21 But it must be considered, that the scripture speaketh of God after the manner of men, for the affect of remembrance declareth the goodness of God: for they which be mindful of their friends in danger, do (for the most part) relieve them. Howbeit, to remember, accordeth not properly with God, seeing it noteth a certain forgetfulness that went before; which to ascribe unto God, were an unjust thing. But of knowings we see there be three kinds, Three kinds of knowings. the which are distinguished one from another, according to the difference of time. For if a thing present he found out, to one which then beholdeth, it is called a certain beholding: and this knowledge is the root of all the other, and more surer than the rest. Further, if it have respect unto things that be past, it is called memory. If unto things to come, it is foresight; which third (for the most part) springeth from the second. For they which have experience of many things, and remember much, are wont by a certain wisdom achieved, to have great judgement of things to come. Of these kinds of knowledge, none is truly attributed unto God, but the first, seeing all things are present with him: and even as his nature, With God all things are present. so his actions are by no means comprehended within the course of time. But yet it is said in the scriptures, that either he remembered, or that he foresaw; because oftentimes those effects are attributed unto him, which they are wont to do that foresee or remember any thing. But memory requireth a knowledge that is past. We shall find that the scripture hath said, Gen. 6, 8, and 9 that Noah was just and perfect in his generations. Then when he was minded to save him, and had made him safe in the ark, he seemed to attend for him: and when he had tarried so long shut up in the ark, Gen. 8, 1. and was not delivered from thence (if I shall speak after the manner of men) God seemed in a manner to forget him. And again, when he delivereth him, he is said to remember. 22 So, when it is said, that God waxed angry, In jud. 2. verse 15, and 18. it is not so to be understood, as though God were troubled with affects; for that belongeth unto men: but according to the common and received exposition of these places, How we must understand God to be angry and to repent. we understand it, that God behaved himself like unto men that be angry. After the selfsame manner it is sometimes written, that he repented him: wherefore God, either to repent, or to be angry, is nothing else, but that he doth those things, which men repenting, or being angry, are wont to do. For the one sort do either alter or undo all that ever they had done before; and the other revenge themselves of such wrongs as have been done unto them. Ambrose. Ambrose in his book of Noah and the ark, the fourth chapter, speaketh otherwise of the anger of God. For neither (saith he) doth God think as men do, as though he should be of any new mind; neither is he angry, as though he were mutable. But these things are therefore believed, to the intent that the bitterness of our sins may be expressed, which hath deserved the wrath of God, that so much, and so far forth hath the fault increased, as even God (which naturally is not moved, either with anger, hatred, or any other passion) may seem to be provoked unto wrath. And rightly is there mention made of anger, before that punishment is rehearsed; for men use first to be angry, before they revenge. And anger (if we may believe Aristotle in his Rhethoricks) is nothing else, but a desire of revengement, because of contempt. For they that perceive themselves to be despised and contemned, do straightway think upon revenge, and do continually meditate how they may, by means of some punishment, requite either the injury or contumely that is done. 23 But yet peradventure some man will doubt, whether God, when he repented him, God doth not so repent, as he is any way changed. After in the 15. chapter, act. 1. were in any respect changed. All the godly in a manner with one mouth confess, that God cannot be changed one jot, because that would be a certain sign, both of imperfection, and also of inconstancy: but they say, that this variety which happeneth herein, must not be ascribed to God himself, but unto us. For example sake. If one will say, that God out of all doubt ceased to favour the Chananits, against the children of Israel, whom he before so seemed to strengthen, as he would have them to oppress the jews: & again, that he afterward exalted the hebrews, whom before it seemed that he would have to be kept under by the Chananits; certainly no man can deny, but that these things be true. How shall we therefore defend, that the will of God is without alteration. jere. 18, 7. I answer out of jeremy the 18. chapter, that undoubtedly there appeareth a plain diversity to be in the effects, The alteration is in the effects, not in God. whereas God notwithstanding doth always retain one manner of will. For thus it is there written in his name; So soon as I shall speak against a kingdom or nation, to destroy it, root it out, and overthrow it, if they shall repent, I also will repent. And contrariwise, when I shall speak good of a kingdom or people, to set them up and plant them; and that nation or kingdom shall do evil in my sight, I also will repent of the good which I meant to do unto them. These words show, that God is not variable in these kind of promises and threatenings; for he speaketh not absolutely and simply, but upon condition. But the fulfilling, or making void of the conditions, is looked for in us: wherefore the change must not be attributed unto him, but unto us. But if thou wilt ask me, whether God hath known and decreed before what shall come to pass, as touching these conditions; I will grant he hath. For even at the first beginning, he not only knew what the events of things would be, but also decreed what should be. But seeing the secretness of his will, touching these things, is not opened unto us in the holy scriptures; therefore we must follow that rule, which is given by jeremy, jonas. 3, 4. even as we have rehearsed before. Esaie. 38, 1. This rule, the Ninivites, and also Ezechias the king had respect unto, even before the same was published. For although that destruction was denounced to them in the name of God, yet they escaped from it; by reason of the repentance and prayers, which they in the mean time used. Neither is there any cause why we should suspect that God doth lie in any thing, God lieth not when he threateneth things which come not to pass. when he threateneth or promiseth those things which do not afterward come to pass. For as touching Ezechias, death was undoubtedly to have taken hold of him, by reason of natural causes, commonly called the second causes: wherefore the sentence being pronounced according to those causes, he might not be accused of a lie. Also the Ninivites (if God had done by them as their sins deserved) there had been no other way with them but destruction. And God commanded jonas to preach unto them, according to their deserts. Furthermore a lie, which in talk hath a supposition or condition joined therewith, cannot be blamed in such sort, as it may be in arguments which he absolute and without exception: seeing the event dependeth of the performing or violating of the condition. The xiii. Chapter. Of the creation of all things; wherein is entreated of angels, of men, of the essence of the soul, of the image of God, and of diverse other things. I Would think that under the name of heaven and earth, In Gen. 1, 1. What is signified under the name of heaven and earth. Moses showed that the foundation or ground of all things, aswell of the heavens, as of the elements was made, and that this matter is signified by the names of things already finished. For seeing it cannot be known otherwise, but by the form and perfection, it is meet that that also should be named and specified. Wherefore this whole heap is signified by the name of heaven and earth; wherein also come the other three elements, fire, air, & water. He showed us of the uttermost things, by which he will also have us to know the things that are between both. But how far these things at the first were out of square and order it is showed, when of the earth it is said; It was without form, Gen. 1, 2. & waste. Wherefore this rude heap was brought forth, being as yet, stuff or matter void of order, the which belonged aswell to the upper things, as to the lower. And so perhaps, as the more noble had the uppermost place; so to the less noble was assigned the nethermost: for this cause, the name of creation is very fit for the first and unorderly heap. The difference between making and creating. For those things seem only to be made of nothing, and other things are said to be made and fashioned. And yet this difference is not observed in all things; for some things are called created, which are said to be derived from some former matter. Two things doubtless men have been accustomed to attribute unto creation, both that it should be of a sudden▪ and that it require no matter to be before hand. The Philosopher's error touching the beginning of the world. 2 Thus the world was not rashly made, neither is it coeternal with the maker or creator. Many of the ancient philosophers assigned the workmanship of things unto rashness and chance; seeing divers of them in the stead of beginnings, named discord and debate, or else such little small bodies, as smaller cannot be. Aristotle attributed eternity unto that, whereby he maketh God, not to be the working cause of the world; but only attributed unto him the cause of the end: or if he do, he taketh from him the power of working according to his will; and thinketh that the world followeth him, as a shadow doth the body, or as the light doth the sun. Which the Peripatetikes will seem to do for divine honour sake, lest they should be driven to ascribe any lack of power or alteration in God. But these things hurt not us at all; for we affirm not, that God is borne, or apt to suffer any thing: but we attribute unto him the chiefest power to do. And although God in his eternity, minded to make the world, it followeth not therefore, that when he did make it, there was in him any alteration of his purpose or will. Again, let us beware of the error of them in old time, A curious imagined error. which thought that there was an eternal and uncreat Chaos, or confused heap, extant before: and that God did only pick out those things, which were there mingled together. But we say, that the same heap also was made the first day. Some there be which demand, that seeing God could have brought forth the world long before, why he did it so late? This is an arrogant and malapert question, wherein man's curiosity cannot be satisfied; but by beating down the folly thereof. For if I should grant thee, that the world was made before, at any certain instant of time, that thou couldst imagine; yet thou mightest still complain, that the same was but lately made, if thou refer thy cogitation to the eternity of God: so as we must herein deal after a godly manner, and not with this malapert and rash curiosity. Of Angels and their creation. 3 But verily it seems to be a marvel, why the creation of Angels is so kept in silence, as there is no mention thereof in all the old testament: in the old testament (I say) because in the new testament it is spoken of. In the first chapter to the Colossians, there is plain mention of their creation. Colos. 1, 16. There be some, which bring two places of the old testament, namely; Who maketh his Angel's spirits. Psal. 104, 4. And in an other place, Psal. 33, 9 when he said; And they be made. Howbeit these places do not firmly persuade it. The heavens are turned about by Angels. It should be rather said, that they are comprehended under the name of heaven, seeing it is generally received, that the heavens are turned about by them. The first reason is, because if their creation had been first described, it might have seemed, that God used their labour in the bringing forth of other things. But to the intent we should attribute unto God the whole power of creation, therefore did Moses keep it in silence; lest perhaps we might suspect ourselves to be their workmanship. And even as our redemption is only attributed unto Christ the son of God, and not to the Angels; so was it meet to be as touching our creation. The second reason; because of the proneness of men unto idolatry: for if they have worshipped heaven, stars, four-footed beasts, serpents, and birds; what would they have done, if Moses had described that spiritual creature in his colours; and had said, that they were made to do us service, to be precedents over countries, and to be at hand with every man? What would not men have done? They would have run a madding to the worshipping of them. The first mention of them was at paradise with the sword of the cherubims. Gen. 3, 24. Also in Abraham's time, Gen. 18, 2. when there was present an exceeding strong deliverer. For even then are dangers permitted by God, when most strong remedies are also used by him. And as touching this superstitious worshipping of Angels, Paul speaketh in the second to the Colossians. Col. 2, 23. 4 Rabbi Selomoh saith that the names of Angels are secret; so as they, even themselves, In judg. 13, ver. 17. do not know their own names: yea, and he addeth, that they have not names of their own, Angels take their names of those things which they do. but that only surnames are appointed them of those things, unto which they are sent to take charge of. Whereunto the epistle to the hebrews assenteth, when it calleth them Administering spirits. Heb. 7, 14. Rabbi Selomoh bringeth examples out of the holy scriptures. An Angel was sent unto isaiah, Esaie. 6, 6. and because he put unto his lips a burning coal, he was called Seraphim, Seraphim. of the Hebrew verb Saraph, which signifieth To burn. So of Raphael we may say, that he which cured Tobias was so called; as who should say; He was the medicine of God. Tob. 12, 15. Luke. 1, 26. And Gabriel, by the same reason is called The strength of God. Also the word Peli, which the Angel attributed to himself in the 13. of judges, signifieth wonderful: for he came, judg. 13, 18. to the intent he might do a miracle. And surely it was very wonderful, to bring out a flame out of a rock, which consumed the sacrifice. And it may be, that the Angel would not open his name; because men in those days were prone unto idolatry: and perhaps, when they had heard the name of the Angel, they would soon have been induced to worship it, more than right religion requireth. But Cherubims be Angels, In Gen. 3. at the end. Cherubim. whose name is derived of a figure. Abenezra saith, that Keruf signifieth A form or figure, be it either of man, or of brute beasts, it maketh no matter which, seeing either of both is so called. Angels have these names, because they appear unto men, in figure or form of a living creature, as it appeareth in the tenth of Ezechiel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others think, that the name is compounded of the Hebrew letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a mark of similitude; and of Ravi, which in the Chaldean speech signifieth Boys, or Young men, because Angels appeared in the form of men, and that of young men. And to that similitude those in the tabernacle were made, having wings put to them. Which peradventure Dionysius, and other followed; when they say, that they are signified by the fullness of knowledge, seeing a man, whose figure they bear, differeth in understanding and knowledge from brute beasts. In 2. Sam. 22, verse 11. Wherefore Cherub is a certain figure given, and betokeneth unto us The messengers of God, which with great celerity do all those things which God commandeth. He useth them, and rideth as it were upon the winds, Psal. 18, 10. which are governed by those Angels, because by those things, that which God would, is brought to pass. ●ings attributed unto Angels. Exod. 37, 9 Esaie. 6, 2. Ezech. 10, 5. Dan. 9, 21. Also, the Ethnics made Mercury with wings, and attributed wings unto the winds. The Angels likewise are oftentimes put with wings. In Exodus, the Cherubims are made with wings. isaiah saith, that Seraphim came flying unto him. Ezechiel & Daniel saw Angels flying unto them. These things declare, that the ministery of Angels is exceeding swift. In the 104. Psalm; Psal. 104, 4. Who maketh his Angel's spirits. We must not here imagine with the Saducees, as though the Angels were but a bare service of no substance, severed from matter. They are not only moved with the moving that brute creatures have, but they understand, they speak, and they instruct us. An Angel came unto the virgin Marie, Luke. 1, 26. and 11. and unto Zacharie. Their Angels (as it is in the Gospel) do always behold the face of their heavenly father. Matt. 18, 10. Unto the hebrews they are called Administering spirits. Hebr. 1, 14. Dan. 10, 13. and 12, 1. Finally, they govern kingdoms and provinces. In jud. chap. 13. Look before psal. 9 art. 25. 5 It followeth, that I speak somewhat of the visions of Angels. For an Angel appeared unto Manoah; and oftentimes in other places, as the scriptures declare, Angels have been seen of men. But it may be demanded, how they did appear, whether with any body, or only in fantasy: and if with a body, whether with their own body, or with a strange body: and whether the body were taken for a time, or for ever? Of these things, there be divers opinions of men. The Platonists say, that The minds, that is, The opinion of the Platonists. the Intelligencis are so framed, that certain of them have celestial bodies, and some have fiery bodies, some airy, some watery, and some earthy bodies, and some they affirm to be dark spirits, which do continually dwell in darkness and mist. Of these things Marsilius Ficinus hath gathered many things, in his tenth book De legibus, and in his Argument of Epinomis. The Peripatetikes affirm, The Peripatetikes. that there be certain Intelligencies, which guide and turn about the celestial circles, neither make they mention of any other. The school divines. Also the school divines have decreed, that those minds and Intelligencies are altogether spiritual, and that they have no bodies. And they were led thus to think, by reason that these Intelligencies must needs excel the souls of men, whose perfectest faculty consisteth in understanding. Wherefore (as they think) it is meet, that in this work, the Intelligencies should much exceed them: and that this cometh to pass, because those heavenly minds have no need of images or of senses, the which being so, it should be superfluous for them to have bodies. 6 But among the Fathers, The father's Origin. some have affirmed far otherwise. Origin in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as jerom hath noted in his epistle Ad Pammachium de erroribus johannis Hierosolymitani) saith, that Those spiritual minds, so often as they offend, do fall, and are thrust into bodies, but yet not immediately into the vilest bodies; but first into starry bodies, then into fiery and airy, afterward into watery, and last of all into human and earthy bodies: and if then also they behave not themselves well, they become devils. And further, that if they will yet then repent, they may come again by the selfsame degrees unto their former state. And this he saith, we should understand by that ladder, Gen. 28, 12. upon which jacob saw the Angels ascending and descending. But jerom, to make the matter more plain, jerom. giveth a similitude. If a tribune (saith he) do not rightly execute his office, he is put from that degree, and is made a principal secretary, afterward a senator, a captain over two hundredth, a ruler over fewer, a constable of a watch, afterward a man at arms, and after that, a soldier of the meanest degree. And although a tribune were once a common soldier, yet of a tribune he is not made a young soldier, but a principal secretary. Howbeit, these things be absurd, and worthy to be laughed at. And certainly herein Origin speaketh more like a Platonist, than a Christian. That which he first affirmeth; Against Origins opinion of thrusting souls into bodies as unto punishments. namely, that souls are thrust into bodies, as unto punishments, is manifestly false; forsomuch as God hath joined the body to the soul, for a help, not for a punishment. Neither doth he well, to put the devil into any hope of salvation in time to come, seeing Christ hath taught the contrary, saying; Matt. 25, 41. Go ye cursed into eternal fire, prepared for the devil and his angels. Neither can we in that place understand Eternal, to be only a long space of time. For Christ most plainly expoundeth his meaning, when he saith; Their worm shall not die, and their fire shall not be quenched. Mark. 9, 44. Esaie. 66, 24. Neither did he truly affirm, that the souls first sinned, before they came into bodies; Rom. 9, 11. seeing Paul writeth of jacob and Esau, that before they were borne, and had done neither good nor evil, it was said; jacob have I loved, and Esau have I hated: the greater shall serve the lesser. Upon just cause therefore is this opinion of Origin rejected by all men. Augustine. 7 Augustine in many places seemeth to attribute bodies unto Angels; and namely in his second book De trinitate, the seventh chapter: & in the third book, the first chapter. Which the school men perceiving, excused him, saying, that he spoke not there after his own judgement, but according to the judgement of others. Which thing I also might allow, for so much as I see, that that father in his eight book and 16. chapter De civitate Dei, (after the opinion of Apuleius Madaurensis and Porphyrius) defineth, that Angels be in kind, sensible creatures; in soul, passive; in mind, reasonable; in body, airy; in time, eternal. Doubtless herein he followeth the doctrine of the Platonists; but in the places before alleged, he seemeth to speak altogether of himself. Barnard. Yea and Barnard also, upon the song of the three children (as it appeareth) is of the same opinion. Wherefore the schoolmen be compelled to devise an other shift, and they say; that Angels, if they be compared with men, are spirits: but if with God, they have bodies, because they are destitute of the single and pure nature of God. Tertullian. Tertullian De carne Christi affirmeth, that Angels have bodies: but that is the less marvel in him; for he attributeth a body even to God himself. But he calleth a body, whatsoever is; for he dealt with unlearned and rude men, which think, that whatsoever is not a body, is nothing. But the schoolmen say, that Angels in very deed are spirits; but that when they come unto men, they take upon them airy bodies, which they thicken and make very gross, whereby they can both be seen, touched, and perceived, beyond the nature of air. There be some also, which say, that some earthy or waterish thing is mixed with them; but in no wise will grant the same to be any perfect mixture, lest they should be compelled there to appoint a generation. There have been also which thought, that Angels took upon them dead carcases: but this to the more part seemeth an unworthy thing, to be thought of the holy Angels. Whether it be convenient for Angels to take upon them the similitude of men. 8 Here will some man say, that it is an absurd thing to charge the celestial Angels with feigning and lying; as they to feign themselves to be men, and yet are none indeed. Yea and this seemeth to weaken the argument of Christ, which he used after his resurrection, to declare that he had a very body indeed; Feel (saith he) and see: Luk. 24, 38. for a spirit hath no flesh and bones, as ye see me have. For the apostles, being dismayed, thought that they had seen a spirit; and therefore to bring them out of doubt, Christ bade them to handle and feel his body. But the apostles might have said; That which we feel is a fantasy, it seemeth indeed to be Christ, but perhaps it is not. For Angels also seem to have bodies, and to be touched & felt, whereas yet they have no bodies indeed. Also this opinion may weaken the argument of the fathers against Martion, as touching the flesh of Christ. For he did eat (say they) he drank, he was hungry, he slept, he did sweat, and such like; and therefore had a true and human body. Unto these things might be answered, that the selfsame things have happened unto Angels, whereas notwithstanding they had no bodies. I answer; that which they first say, that it is absurd to charge the Angels with lies; they should understand that every thing, howsoever it be feigned, is not straightway a lie. Every thing that is feigned is not a lie. Luk. 24, 15. Christ appeared unto his disciples as a stranger, and yet he lied not; even he was seen unto Marie in likeness of a gardener, yet he lied not: so the Angels, although they appeared to be men, when they were no men, john. 15, 20. The Angels while they seeme● to be men lied not. yet were they no liars. For they came not of purpose to prove themselves men, but only that they might converse and have communication with men. To the argument of Christ, as touching his own body, thus I answer: first, the apostles thought that it had been a ghost, which appeared: and therefore Christ, to refel that, saith; Handle and see, for a spirit hath neither flesh nor bones. By the handling itself it might be perceived, that the same, which was present, was a very true and perfect body, not a vain fantasy. But thou wilt say; It was a true body indeed, but yet taken for a time, and such a body as Angels sometime are wont to put on. But how could it be proved, that it was the same body which lay before in the sepulchre? Herein the authority of Christ, and of the scriptures must be of force: for the scriptures teach plainly enough, that Christ should die, and afterward rise again the third day: but nothing can rise again, except that which fell before, as Tertullian doth very learnedly write. And this did the Schoolmen perceive; Tertullian. Thomas Aquinas. whereupon Thomas Aquinas saith, that unless something else can be added, this is no good argument. The same may be answered unto the reasons of the fathers against Martion. Indeed many of the actions before alleged, may be fit for Angels, or bodies assumed: but yet not all. For, to be borne and nourished, to die and to feel, happen neither unto Angels, nor yet unto bodies assumed. But the scripture doth most plainly testify, that Christ was borne, that he sorrowed, that he was hungry, that he suffered death, and that he was very true man. But of these things more at large hereafter. What manner of bodies the Angels take upon them. 9 There be many other things in the school Divines, as touching these matters: but because they are not so profitable, I will omit them, and will demand this; Whether Angels may take very bodies upon them, and those natural, which were bodies before, and may use them at their liberty, as the devil did put on the serpent, Gen. 3, 1. and thereby deceived Eve? An Angel also spoke in Balaams' ass, Num. 22, 28 wherefore then cannot an Angel after the same manner possess a human body, and speak therein? Doubtless it is written in the prophet Zacharie; The Angel of the Lord, which spoke in me. Wherefore it appeareth, Zach. 1, 19 that Angels may use the bodies of men and beasts. Augustine. Augustine in his third book De trinitate, the first chapter saith, that This is a very hard question, whether Angels may adjoin bodies to their own proper bodies, and change them into divers forms; as we use to do garments, or also to change them into very nature, as we read that Christ did, john. 2, 9 when he turned water into wine: this he saith is not unpossible to be done. For thus he writeth; I confess it passeth the strength of my capacity, whether that Angels, retaining the spiritual quality of their own body, may in working more secretly by it, take to them some thing of the more gross inferior elements, which being framed fit to themselves, may alter and turn the same, as it were a garment, into all bodily forms or shapes; yea, even into the true things themselves, as true water was turned into true wine by the Lord: or else, whether they can transform their own proper bodies into what they will, being applied to that thing which they go about to do. But whether of these be true, it belongeth not to the present question. But I say, that if there were very bodies of Angels, than was Christ's argument firm. And I will more willingly grant unto this, than to say as some do, that Angels deceived the senses of men. For after this manner they will strive against us, when we say that in the Eucharist remaineth bread, which is both seen and touched; The Papists subtle shift as touching transubstantiation. as they may answer, that indeed it seemeth bread, but yet it is none: even as Angels seemed to be men, when as yet they were no men. Truly I deny not, but that sometimes the senses may be deceived; but yet I affirm, that there be two kinds of those things which are perceived by the sense. A distinction of sensible things. For some things are common unto many senses, and others are proper unto some one sense alone. For figure, quantity, and number, are perceived of many senses: Wherein the senses may be deceived and wherein not. & doubtless in such things the senses may be deceived. As Carneades was wont to dispute of bending an ore in the water, and of the bigness of the body of the sun. But in things which properly be sensible, the sense is never deceived, unless it be long of some impediment of the body, or overmuch distance, or some such like let. Wherefore, seeing that in the Eucharist our sense doth show us that bread remaineth, there is no need to feign that the sense is therein deceived. 10 But to appoint a certain compendious way of this disputation, Three manner of appering of Angels. three ways come to mind, by which it may seem that the Angels appeared. For either they were seen in fantasy, so as they were thought to have bodies, when they had not (which way cannot be approved; for they did not beguile the senses, and they were not seen only of one person, but of many, and at many and sundry times, and were in such sort seen, Gen. 18, 4. Gen. 32, 24. as Abraham washed some of their feet, and jacob wrestled a whole night with an Angel:) or else they verily appeared with a true body, which notwithstanding was not such a body, as it was thought to be: or else they had the very selfsame body, truly and in very deed, which they seemed to have. Tertullian. Tertullian De carne Christi, hath written most learnedly of this third sort; Thou hast sometimes (saith he) both read and believed, that the Angels of the Creator were turned into the shape of a man, Note that they were turned. and that they carried such a truth of a body, as both Abraham washed their feet, and Lot by their hands was plucked from the Sodomites. An Angel also wrestled with a man, and desired to be loosed from the weight of the body of him, by whom he was held. That therefore, which was lawful unto Angels, which be inferior unto God (namely, that they being turned into the corpulency of men, and yet nevertheless remained Angels) this dost thou take away from God, which is more mighty: as though Christ, taking true manhood upon him, were not able to remain God? Thus Tertullian disputeth against the Marcionites; The error of the Marcionites. for they affirmed, that Christ did seem to have, but yet indeed had not, the body of a man. Tertullian objecteth against them; And if ye grant this (saith he) unto the Angels, that they have had bodies; why do ye not much rather yield the same unto the son of God? And he addeth; Or did these Angels also appear in fantasy of flesh? but thou darest not say so. For if thou account so of the Angels of the Creator, as thou dost of Christ, Christ shall be of the same substance that Angels be of, and the Angels shall be such as Christ is. If thou hadst not of set purpose rejected the scriptures, which are contrary to thy opinion, and corrupted others, the Gospel of john would herein have abashed thee, which declareth, that The spirit coming down in the body of a dove, john. 1, 32. Matth. 3, 16. lighted upon the Lord, which, being the spirit, was as truly a dove, as he was the spirit: neither did the contrary substance taken, destroy his own proper substance. Of the dove wherein the holy Ghost appeared. 11 I know there have been some schoolmen, which thought, that it was not a very dove, which descended upon the head of Christ, but that it was only an airy and thickened body, appearing to be a dove. But Augustine De agone Christiano writeth otherwise; Augustine. namely, that the same was a very dove. For a thing (saith he) is more effectual to express the property of the holy Ghost, than is a sign. Even as Christians also are better expressed in sheep and lambs, than in the likeness of sheep and lambs. Again, if Christ had a true body, and deceived not; then the holy Ghost had the very true body of a dove. Tertullian addeth; Thou wilt demand where the body of the dove became, What became of the dove wherein the holy Ghost appeared. when the spirit was taken again into heaven, and in like manner of the Angels bodies? It was taken away, even after the selfsame manner that it came. If thou hadst seen when it was brought forth of nothing, thou mightest also have known when it was taken away to nothing. If the beginning of it was not visible, no more was the end; then he remitteth the reader unto john: Was he also (saith he) a fantasy after his resurrection, when he offered his hands and feet to be seen of his disciples, saying; Behold, it is I; for a spirit hath not flesh and bones as ye see me have? Luke. 24, 39 Therefore Christ is brought in as a juggler or conjuror. And in his third book against Martion; Therefore his Christ, that he should not lie nor deceive, and by that means perhaps might be esteemed for the Creator, was not indeed that which he seemed to be, and that which he was, he was feigned to be: flesh, and yet no flesh; man, and yet no man, and therefore Christ; God, and not God. For why did he not also bear the shape of God? Shall I believe him as touching this inward substance, that is overthrown about the outward substance? How may he be thought to work soundly in secret, that is perceived to be false openly? And afterward; It is enough for me to affirm that, The judgement of the senses. which is agreeable unto God, namely, the truth of that thing which he objecteth to three senses, to sight, to touching, and to hearing. Again, in his book De carne Christi, His virtues (saith he) proved that he had the spirit of God; and his passions, A proof of the godhead & manhood in Christ. that he had the flesh of man. If virtues be not without spirit, neither shall passions be without flesh. If flesh together with the passions be feigned, the spirit also with his virtues is false. Why doest thou make division of Christ by an untruth? He is all wholly truth. 12 Apelles the heretic, The opinion of Apelles the heretic. being in a manner vanquished with these reasons, agreed indeed that Christ was endued with very flesh, but yet denied the same to be borne, but said, that it was brought forth from heaven. And he objecteth, that The bodies which were taken by Angels, were true bodies, but were not borne: such a body (saith he) Christ had. Whereunto Tertullian answereth, They (saith he) which publish the flesh of Christ to be after the example of the Angels, saying, that it was not borne, namely a fleshy substance, I would have them also to compare the causes, as well why Christ, Christ took flesh upon him in one respect, Angels in another. as why the Angels did come in the flesh. For there was never any Angel that came down to be crucified, to suffer death, and to rise again. If then there was never any such cause for Angels ●o incorporate themselves, than hast thou a cause why they take flesh, and yet were not borne. They came not to die, therefore they came not to be borne; but Christ being sent to die, it was necessary that he should be borne; for no man is wont to die, but he which is borne. He addeth moreover; And even then also the Lord himself, among those Angels, appeared unto Abraham, with flesh indeed, without nativity, by reason of the same diversity of cause. After this he addeth, that Angels have their bodies rather from the earth than from heaven. For let them prove (saith he) that those Angels received of the stars substance of flesh; if they prove it not, because it is not written, then was not the flesh of Christ from thence, whereunto they apply their example. And in his third book against Martion; My God (saith he) which having taken it out of the slime of the earth, formed it a new unto this quality, not as yet by the seed of matrimony, and yet flesh notwithstanding, might as well of any matter have framed flesh unto Angels, which also of nothing framed the world, and that with a word, into so many and such bodies. Again, in his book De carne Christi; it is manifest, that Angels bore not flesh proper of their own, as in the nature of spiritual substance: and if they were of any body, yet was it of their own kind; and for a time they were changeable into human flesh, to the intent they might be seen and converse with men. Further, in the third book against Martion; Understand thou (saith he) that neither it must be granted thee, that the flesh in Angels was an imagined thing, but of a true and perfect human substance. For if it were not hard for him to give both true senses and acts unto that imagined flesh, much easier was it for him, that he gave a true substance of flesh to true senses and actions: insomuch as he is the very proper author and worker thereof. For it is harder for God to make a lie, than to frame a body. Last of all, he thus concludeth; Therefore are they very human bodies, because of the truth of God, who is far from lying and deceit: and because they cannot be dealt withal by men, after the manner of men, otherwise than in the substance of men. I might allege many other things out of Tertullian, but these may seem to suffice for this present purpose. The sum of Tertullians' opinion. Briefly, he thinketh that Angels have bodies for a time, but yet strange, and not their own: for their own bodies (as he thinketh) belongeth unto the spiritual kind. secondly, he saith, that those strange bodies, which they take unto them, are either created of nothing; or else of some such matter, as seemeth best to the wisdom of God. thirdly he teacheth, that those bodies were true and substantial, and human bodies; not vain or feigned, but of very flesh; and not of that, which only appeared to be flesh: in such wise, as of men, they might both be touched and handled; to the intent that both he might remove dissimulation from God, & also confirm the truth of human flesh in Christ. Whereby it is proved, that men's senses beguiled them not as touching these things; as the Papists confirm, that men are deceived about the bread and wine of the Eucharist. Origin. 13 But Origin in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as jerom citeth him against john bishop of jerusalem, was of a far other mind. For whereas we say, that the visions of Angels may be conceived three manner of ways; to wit, either in fantasy, or in body, but not human: or else in the very true body of a man; he taketh a certain mean, and saith; that The bodies of Angels, wherein they present themselves to the eyes of men, are neither perfect bodies, nor human bodies, nor yet fantastical bodies, and yet bodies nevertheless: and that he apply to them that rise again. For we shall (saith he) have bodies in the resurrection, but yet only bodies, not bones, not sinews, not flesh. And indeed there is some difference between a body and flesh: Every flesh is a body, but not every body flesh. for every flesh is a body, but every body is not flesh. Such a difference Paul toucheth in the first chapter of his epistle to the Colossians, when he said; Ye are reconciled in the body of his flesh. Col. 1, 22. And in the second chapter; Col. 2, 11. By putting off the sinful body of the flesh. Yea, and in the creed also we say; that We believe in the resurrection of the flesh, and say not; Of the body. Origin said, that he saw two exceeding errors; the one was, of them which said, that there was no resurrection. Such were the Valentinians and Marcionites; 2. Tim. 2, 18. of which sort also were Hymenaeus and Philetus, who (as Paul witnesseth) taught that the resurrection was already past; and such are the Libertines at this day reported to be. For they babble (I cannot tell what) of the matter both ungodly, and unfeignedly. Another of those which think, that perfect and true bodies shall rise again with flesh, sinews, and bones: which thing (he saith) is not possible; for Flesh & blood cannot inherit the kingdom of God. But Origin should have weighed what Paul said afterward: for he addeth; Neither shall corruption possess incorruption. 1. Co. 15, 50. Wherefore, his meaning is, that a corruptible body cannot possess the kingdom of GOD. But Origin, to keep himself within that mean, which he appointed, confessed that bodies indeed shall rise again, yet not gross and bonny, but spiritual: according as Paul said; 1. Co. 15, 44 It shall rise a spiritual body. But Origin in these words marked not, that Paul calleth it A spiritual body; not because it shall be wholly converted into a spirit, but because it shall have spiritual qualities: namely, incorruption, and most clear brightness. But because he perceived, that the body of Christ, which he after his resurrection offered to his disciples to be handled and felt, was against his doctrine, therefore he saith; Let not the body of Christ deceive you, for it had many singular properties, which are not granted unto other bodies. Further, he would have a true body after his resurrection, to the intent he might prove by this dispensation, that he was truly risen from the dead: not to signify that other bodies should be semblable unto it at the resurrection. But he showed the nature of a spiritual body at Emaus, Luk. 24, 13. when he vanished from the sight of his disciples; and at another time, when he went in to his disciples, john. 20, 19 the doors being fast shut. 14 Against these things jerom repugneth; jerom. If Christ (saith he) after his resurrection, did verily eat with his disciples, he had also a very true body: if he did not eat, how did he by a false thing prove the truth of his body? Luk. 24, 31. In that he vanished from the sight of his disciples, this was not through the nature of his body, but by his own power: Luke. 4, 30. for so in Nazareth, when the people would have assailed him with stones, he withdrew himself out of their sight. And shall we not think, that the son of GOD was able to do that, which a magician could do? Apollonius Tyanaeus. For Apollonius Tyanaeus, when he was brought into the council before Domitian, he forthwith vanished away. That this was in Christ, not in respect of the nature of his body, but of his divine power, it is showed by that which went before in the history. For while he was in the way with his disciples, their eyes were held, Luke. 24, 16 so as they could not know him. And whereas Origin affirmeth, that the body of Christ was spiritual, john. 20, 19 because it came in where the doors were shut: jerom answereth, that the creature gave place to the creator, In what sort the body of Christ entered in, the doors being shut. etc. Wherefore the body of Christ pierced not through the midst of the planks and boards, so as two bodies had been together in one and the selfsame place; but herein was the miracle, in that the very timber of the doors gave way unto the body of Christ. Luke. 24, 2. Further, whereas some do object, that the body of Christ came forth of the sepulchre being close shut; The body of Christ came not out of the sepulchre, the same being shut. that also is not of necessity to be believed: but it may be thought that the stone was rolled away before he came out. And lest any should think that I devise this of myself, let him read the 83. epistle of Leo unto the bishops of Palestine; The flesh (saith he) of Christ which came out of the sepulchre, the stone being rolled away, etc. Now to return to the purpose. The bodies wherein Angels appeared were true human bodies. Because I said that the bodies of Angels, which they take unto them, may be thought either to have been fantastical or spiritual, or else substantial and very human bodies; and that the two first opinions are rejected: it now resteth, that the bodies of Angels, wherein they show themselves to be men, are very true and human bodies: and this only I affirm to be true, seeing Angels were in such sort seen, as they wrestled with men, and offered their feet to be washed. The visions of the prophets were sometime imaginative. And I judge it not lawful to say, that men's senses were there deceived, seeing the things were outwardly done. I deny not indeed, but that sometimes there happened to the prophet's visions imaginative, when they said that they saw God or the cherubims, or such other like things. For in as much as that happened often in their mind or power imaginative, it might be done by forms, images, and visions. Angels appearing in men's bodies were not men. 15 Now remaineth two things to be examined; one whether the Angels, having in this wise put on human bodies, may be called men. I think not: for if we understand human flesh, which is form and borne a soul reasonable, surely it cannot be said that Angels in this sort have human flesh. What then (will some say) were the senses beguiled when men saw them? No verily: for the senses do only judge of outward things, and of such things as be apparent: but what doth inwardly force or move those things, which they see, they judge not; this is the part of reason to seek and search out. It must also be added, that Angels did not always keep those bodies with them; because they were not joined unto them in one and the selfsame substance, so as the Angel and the body should become one person. The holy Ghost also, although it was a very dove wherein he descended, Matth. 3, 16 yet was not he together of one substance with it; wherefore the dove was not the holy Ghost, nor yet the holy Ghost the dove: The dove was not the holy Ghost, nor the holy Ghost the dove. Num. 12, 18 Gene. 3, 1. otherwise Angels, as we taught before, may enter secretly into a body which was made before, and which before had his being: as it is read of the Angel which spoke in the ass of Balaam, and of the devil which spoke unto Eve by the serpent. But of this kind we dispute not now; but only say, that Angels abiding after this manner in sensible creatures, are not joined to them in one & the selfsame substance. Wherefore the ass could not be called an Angel, nor the Angel, an ass: no more than the serpent was in very deed the devil, or the devil a serpent. But the Son of God, for somuch as he took upon him the nature of man, The Son of God was man, and man was God. was man, and man was God, by reason of one and the selfsame substance, wherein were two natures. Before which time, when he appeared unto Abraham, and unto the fathers, although he had true flesh; yet because the same was not joined in one substance with him, neither might he be called flesh, neither was the flesh God. But afterward, when he took upon him both flesh and soul, so as there was only one substance or person, then might it be truly said that man was God, and God was man. By which means it came to pass, that he should verily be borne, that he should suffer death, and redeem mankind: Matt. 8, ●0. Look part. 2, place 17. art. 6. john. 8, 40. Roma. 1, 3. Acts. 2, 22. Esaie. 7, 14. wherefore he truly called himself The son of man. And in john he saith; Ye seek to kill me, a man that hath told you the truth. And in the scriptures it is said; Made of the seed of David. And Peter in the Acts; Ye have killed (saith he) a man ordained unto you of God. And isaiah; Behold a virgin shall conceive, and shall bring forth a son. These words have great force: for unless Christ had been very man, a virgin could not have conceived him, neither have brought him forth, nor yet have called him her son. This doth Tertullian considerately note; Tertullian. If he had been a stranger (saith he) a virgin could not either have conceived him, or borne him. Also the Angel saluted Marie on this manner; Fear not (saith he) for thou shalt conceive a son, Matt. 1, 22. Luke. 1, 43. etc. And Elizabeth said; How happeneth this to me, that the mother of my Lord cometh unto me? If she had had Christ only as a ghost, she might not be called his mother. Elizabeth. Luke. 1, 42. Also the said woman said; Blessed be the fruit of thy womb. But how could it have been called the fruit of her womb, if he had brought a body with him from heaven? And in isaiah it is written; Esaie. 11, 1, A rod shall come forth of the stock of less, & a blossom shall flourish out of her root. jesse was the stock, Marie was the root, and Christ was the blossom which took his body of her. Matthew also thus beginneth his gospel; Matth. 1, ●. The book of the generation of jesus Christ, the son of David, the son of Abraham. If Christ brought a body from heaven, how was he the son of Abraham, or of David? Moreover, the promise made to Abraham concerning Christ is on this wise; Gen. 22, 18. In thy seed shall all the nations of the earth be blessed. Paul entreating of these words in the epistle to the Galathians; He said not (saith he) in seeds, Galat. 3, 8. as though in many; but in thy seed, which is Christ. And in the epistle to the Romans, Gen. 9 5. we read; Of whom Christ came according to the flesh. All these saiengs prove most evidently, that Christ was very man; and that in him was one substance of God and man. Rom. 9, 5. These things cannot be said of the Angels, nor yet of the son of God, before he was borne of the virgin: although when he appeared, he had very flesh, as we said before, but not joined to him in one and the selfsame substance. Neither yet could it be said of the holy Ghost, that he was a very dove indeed; although the same, wherein he once appeared, was a very dove. Matth. 3, 16 And according to this sense wrote Tertullian those things that we cited before, which being not rightly understood, might breed either error or offence unto those that shall read them. If Angels did truly eat & drink when they appeared. 16 Now remaineth the other question; to wit, Whether Angels clothed with bodies taken, did eat and drink indeed? Of the Schoolmen some think that they did eat indeed, and some deny it. Scotus thinketh, that to eat, is nothing else but to chaw meat, Scotus. and to convey it down into the belly: but this did the Angels; wherefore he gathereth that they did verily eat. Others think, that to eat, is not only to chaw the meat, or to convey it down into the belly; but further, to convert it into the substance of his own body, by concoction, through the quickening power: which thing, seeing the Angels did not, they did not truly eat. The book of Tobias. The book of Tobias is not in the canon of the hebrews; but yet we might apply the same to our purpose, saving that there is a disagreement in the copies. For in that book which Munster set forth in Hebrew, in the twelve chapter, the Angel Raphael said; Tobi. 12, 19 I seemed to you to eat and to drink, but I did not eat, nor yet drink. The common translation hath; I seemed to you to eat and to drink, but I use invisible meat and drink. Neither text denieth, but that the Angel did eat after some manner. But whatsoever may be gathered of these words, me thinketh that the interpretation of Augustine in his 13. book De trinitate, the 22. chapter is to be received, where he wrote on this wise; The Angels did truly eat, yet not for need, but to procure conversation and familiarity with men. Wherefore when as in another text it is said, that Raphael did not eat, it must not so be understood, as though he did not eat at all, but that he did not eat after the manner of men. But this is specially to be noted there, What manner of meat was that of Angels. that when the Angel answereth, that he doth feed upon invisible meat and drink; that spiritual food was nothing else, but a perfect and manifest knowledge of the true God, and an execution of his divine will. As Christ also said, john. 4, 32. that His meat was to do the will of his father. The very which also is our meat, although not after the same manner: for they see God manifestly, but we by a glass and in a dark speech. 1. Co. 13, 12. 17 We may call Angels (both according to the Greek and Hebrew name) messengers or legates, In Gen. 32. at the beginning. verily not as though they should teach God as concerning the affairs of men, or any other business: nay rather, to the intent that they themselves may be instructed, what they ought to minister, and show tidings of. Tob. 12, 12. Whether Angels do offer our prayers unto God. If so be thou read in the scriptures, that they offer up our prayers, this is not done of them to instruct or teach God: in like manner, as we, when we pray fervently, do not therefore lay before God, our calamities, as though he were ignorant of them: seeing the Lord testifieth of that matter; Matth. 6, 33 that He knoweth whereof we have need, even before we ask. But by discovering and laying them open, we ourselves be the more earnestly bend to crave the help of God. And what discommodity should arise, if we affirm this selfsame thing to come to pass in Angels? These things did Augustine write in his 15. book De trinitate, the 13. chapter. And in Enchiridio ad Laurentium, the 58. chapter, he saith the same thing, when he entreateth of the names of Angels, which are recited in the first chapter of the epistle to the Colossians; Colos. 1, 16. Let them say what they can what be thrones, dominions, principalities, and powers; so they be able to prove that they say. And against the Priscillianists, and Originists, the 11. chapter; Archangels (saith he) perhaps are powers, and we deny not, but that there is some difference between these; To be ignorant of the estate of Angels is no harm to us. but to be ignorant of such a thing, will bring no great danger unto us. For there certainly are we in danger, where we despise the commandments of God, or neglect the obedience of him. But if thou wilt ask me, why the scriptures make mention of these things, if the knowing, or not knowing of them be of so small importance? He addeth a fit answer; namely, that If these things have been revealed to some excellent men, they may then know that there is nothing proved for a certainty, which is not found written in the scriptures. To which answer, I add also this other; Because we may be the more humble, and not to puff up ourselves, as though we were able to sound unto the depth of all that we read in the canonical scriptures. Gen. 32, 1. 18 The jews have noted in the history of jacob, that the scripture saith not that he went, and met with the Angels: Whether godly men be better than Angels. but contrariwise, that the Angels met with him, and that they say was done for honour sake. And thereof they argue further, that jacob, and every godly man is more worthy than Angels, Psal. 91, 11. forsomuch as the person that is met, is more honourable than he that goeth forth to meet. Also, he is better which is borne of any man, than he which beareth him. But the scripture saith, that the Angels do bear [the godly] in their hands, lest they should hurt their feet against the stones. Who so ever is appointed to have the custody of another, seemeth to be inferior to him which is kept. By which reasons they make Angels inferior unto holy men, who are called The friends of God. But all men do easily see how these reasons of theirs do prove. For the father and the mother do bear in their arms their young children, do they therefore bear more worthy than themselves? It is said, that Christ doth bear all things by the word of his power; Hebr. 1, 3. but who is so far beside himself, or deceived, as to judge that things created, be more excellent than the Son of God? The shepherd when he findeth his sheep, beareth it upon his shoulders; doth he bear a better than himself? A father, a master, and a friend, go forth upon the way to meet with their son, scholar, or friend, returning from peril out of a strange country; do they this therefore as unto their better? Men be everywhere set over flocks of sheep to keep them, yet are they much better than the sheep. In very deed the Angels do all these things, not that they are bound to us, but to the intent they may be thankful unto God. Wherefore the arguments of the Rabbins are vain and frivolous. 19 But unto this selfsame purpose, there be reasons gathered out of the new Testament. For the Apostle saith in the first chapter to the Ephesians; Christ being raised up by his father from death, Ephes. 1, 21. is lifted up on high, far above all principality, and power, and dominion, and above every name that is named, not only in this world, but also in the world to come. Further, in the second chapter he testifieth, Ephes. 2, 6. that God hath taken us up together with him, and hath already made us to sit on the right hand with him: whereby it cometh, Whether we shall be endued with greater glory than the Angels. that we are accounted greater than the Angels. For if we sit hard by Christ, and he no doubt hath ascended above all creatures, the highest degree giveth also place unto us. Howbeit, this is yet a blunt argument, for it may be, that we shall sit with Christ in glory, taking the saying generally. It is sufficient that we be partakers of that glory. And it followeth not necessarily thereof, that we shall be superiors unto the Angels; unless that thou wilt understand, that the state of men shall then be so absolute & perfect, as they shall have no more need of the help of Angels. When they shall have God and Christ present, and salvation attained, to what purpose shall there be need of the ministery of holy spirits? whereof understand this reason; If so be that when Christ came, and powered out his spirit plentifully among the faithful, that same instruction of Angels was not used, or needful unto divine things, as commonly it had been in the old Testament: even so in the everlasting kingdom, where we shall have Christ revealed, and the father evidently known unto us, certainly we shall enjoy the fellowship of Angels, but not use the ministery of them. But as touching the substance and nature of Angels, and of men, we cannot certainly know in what degree we and they shall be placed in the heavenly habitation: but yet, if we respect nature, we doubt not but that they are more excellent than we be. But who can boldly either affirm or deny, whether the grace and spirit of God shall more abound in some certain men than in them? Nevertheless, as concerning the place of S. Paul in the second chapter to the Ephesians, Ephes. 2, 6. it sufficeth, that his words be true; namely, that we, as we be, and are contained in our head, may be said to sit at the right hand of the father, above all creatures. But afterwards, if one would infer thereby [that we shall do the same] as touching our own proper nature or person, that cannot be proved by any firm argument. And Paul useth things past for things to come, to wit, that we are already taken up, and sit in heavenly places (and that not without reason) that he might make the same more certain, even as those things be which are passed already. Or else, if we have respect to the will and decree of God, these things be already done. But in the epistle to Timothy, the selfsame things are assigned unto the time to come, when the Apostle saith; If we be dead together with Christ, 2. Tim. 2, 1●. we shall live together with him: If we suffer with him, we shall also reign with him. Yet nevertheless, we must not accuse him of a lie, in that he useth those times that be past, in stead of the times to come. For whatsoever is come to pass in our head, we confess it to be done in us; in so much verily, as we are grown up together with him. Wherefore let none say; If Christ be risen from death, if he be carried up into heaven, if he sit at the right hand of God, what belongeth this unto me? Yes doubtless, very much, for whatsoever hath happened unto him, thou mayest of good right esteem that it hath happened to thyself. Those shall not greatly trouble us, which by thrones, principalities, powers and dominions, will have to be understood such princes, monarches, & magistrates. For Paul, when he maketh mention of these, speaketh manifestly of Angels, & of spirits that be above: whom in the second to the Ephesians, Ephe. 2, 2. Colo. 2, 15. he calleth rulers or guiders of the world: and to the Colossians he saith; Christ hath spoiled principalities and powers, & hath led them as it were in open triumph. In which place who seeth not, that these words do signify unto us the spirits which be adversaries unto God? In 1. Cor. 15, verse 14. 20 But whereas it is said in the first to the Corinthians, the 15. chapter; When he hath put down all principality, 1. Cor. 15, verse. 14. Chrysost. and rule, and power: these things, aswell Chrysostom, as divers other interpreters, refer unto the devil, & other wicked spirits, being soldiers of his band; which I mislike not. Albeit, if any will understand them as concerning magistrates and principalities of this world, I will not be against it. For kings and princes have the sword, to the intent that sin may be kept in subjection; and that innocent subjects may be defended from violence and injuries: which things shall take no place, when things shall be set at peace and quietness by Christ. We might also under these names comprehend the good Angels, which be assigned as ministers and helpers unto us, while we be here in this miserable life; as we read in the epistle to the hebrews, and as Daniel testifieth, Heb. 1, 14. Dan. 10, 13. and 12. 1. Angels be governors of kingdoms, and guardians of men. Mat. 18, 10. The cause of the motion of the planets. they be set over kingdoms, and they be the guardians of men: seeing Christ said, as touching the young children; Their Angels do alway behold the face of the Father. But when the kingdom of Christ shall be fully appeased, than these ministries shall be superfluous; and therefore it is said, that they shall be taken away. Yea, and the labours of the sun, moon, stars, and celestial bodies shall not be needful: for therefore are they moved, and keep their circuit in the world, that they may drive away darkness and cold; and because that fruits also may be brought forth for the defence of our infirmity: which being perfectly healed, these helps and supportations shall be at rest. Wherefore we read in the Revelation of john, that an Angel swore by him that liveth for ever, Apoca. 1, 5. that hereafter there should be no time any more: which cannot be taken away, unless the motions of the heavens be at rest. And therefore it is said, that all these things shall be abolished: if not as touching their substance, In what respects the celestial bodies shallbe abolished. yet as touching their gifts and offices, which they exercise towards men. The same thing also may be said of ecclesiastical dignities and functions, which now indeed further unto edification: but when all things shall be perfect & absolute in the elect, they shall cease and have an end. Many things hath Dionysius concerning the signification of the words Principality, power, and dominion; but yet such as are spoken only of him: for among the rest of the fathers, there is very little extant as touching these things; and that for good cause: for the holy scriptures teach not these things, because they further not to our salvation. Wherefore they, A judgement of books ascribed to Dionysius. which be of the greatest judgement in ascribing of books to the true authors of them, do not think that Dionysius, which wrote of these things, is that Areopagita the scholar of Paul, but some later Dionysius. Neither is it likely to be true, that that work was in estimation long ago, seeing that (Gregory except, Gregory. who was a Latin man) none of the ancient fathers cited those writings. I have heard sometimes divers say, that these surnames of Angels were commonly translated by a metaphor taken of the powers of this world; and therefore they would that Paul, when he happened to make mention of Angels, remembered these names: as if he should say; Whether they be principalities or dominions. And they allege the place unto the Ephesians, where it is said; Ephe. 1, 21. that Christ is set above every name that is named, whether it be in this life, or in the life to come. But I do not much allow this judgement, because not only the Rabbins, Orders of Angels. Among the celestial spirits there be orders and offices. In Rom 8. toward the end. but also the holy scripture hath the name of Archangel, or Seraphim, and of Cherubim; which things declare, that among the celestial spirits there be certain orders and divers offices. 21 Perhaps therefore the scripture, by the name of principality understands the higher spirits, unto whom is committed nothing but the charge of provinces, empires, & kingdoms. This meant Daniel, when he wrote of the prince of the Grecians, and of the Persians, Dan. 10, 13. Dani. 12, 1. & brought in Michaël the prince of God's people. Power, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken of Paul for that power, which is given of God to work miracles, Power and the gift of healing are opposed one against the other. Acts. 5, 5. Acts. 13, 11. whereby the wicked may be restrained: whereunto answereth on the other side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth The gift of healing. For even as by that power wicked men were chastined, so by this the vexed were made whole. By this power Peter slew Ananias & Zaphira, Paul made blind Elimas the sorcerer, and delivered divers, which had sinned, into the hands of sathan. Angels sent to punish sin. And those Angels in the eight chapter to the Romans, are called by this name, which be sent by God to punish the wicked. Such were they that destroyed Sodom and Gomorrha; and such was that Angel, Gene. 18, 2. which went between the host of the Egyptians, and the people of God, 2. Sam. 24, verse. 16. and which drowned Pharaoh with all his in the sea; and whom David saw upon the threshold of Areuna, destroying the people of God; 2. Kin. 19, 35 and which consumed the host of Senacherib with fire. Albeit God doth sometime the self same things by evil Angels. For so David writeth in the psalm; Psal. 78, 49. that God sent plagues among the Egyptians, by the hands of evil Angels. Paul [in that place to the Romans] nameth the orders of the Angels by their ministries and offices. And it is a thing worthy to be noted, that in the holy scriptures there be very few things mentioned of Angels: for subtly and earnestly to search after them, declareth rather our curiosity, than furthereth our salvation. But those things which serve to edifying, are most diligently set forth in the scriptures: which thing I would to God that the Schoolmen had observed, for than they had not left behind them so many intricate and unprofitable things, which at this day are to no purpose, and with great offence disputed of. It is profitable for us to understand, that there be certain Angels appointed about our affairs; for by that means we perceive the goodness of God towards us. And on the other side also it is profitable to know, that there be some evil spirits, by whom we be continually assaulted; both, that we may beware of them, and that we may implore the help of God against them. And these things indeed, because they be profitable to be known, the holy scripture hath not kept them in silence. Of the estate of man; In Gen. 2, verse 7. In Gen. 2, 7 22 When thou hearest that God did shape man, In the creation what is to be considered. think not only upon these outward parts or lineaments, but consider the inward parts; namely, the uppermost skin, the veins and sinews, the powers and passages, the bones, marrow, and these instruments of our life, which lie hidden within. But I consider three principal things in the creation of man. First, consultation; Let us make man. secondly; God formed him of the dust. thirdly; that He breathed in his face the breath of life. Thou shalt not read that it was so done in other living creatures. And yet thou mayst find the verb of making or forming in other places attributed unto the heavens, Of forming. and to other things; namely, in the 95. psalm; Psal. 95, 5. Esaie. 45, 7. His hands have form the dry land. In the 45. of isaiah; It is I that formed the light. Amos. 7, 1. In the seventh of Amos; He formed grasshoppers. But it is not the last or least dignity of man's body, that the same is of an upright stature. Whereof Ovid; Where stooping unto earth, each beast doth downward bend: A face upright to man he gave, to heaven for to tend. And he formed him out of the earth. Wherefore the name of Adam, was of earth; as if thou shouldest say, sprung of the earth. Albeit some say, that it was of Adom, that is Red; because that earth was red. First therefore is form the instrument, that is to wit, the body: next was added the mover, that is the soul, which should use the same. He breathed in his face or nostrils. For Appaijm first signifieth the nostrils; then, by the figure Synecdoche, by a part, the whole is taken for the countenance and face. Here it may signify both: first, the nostrils; because those, by drawing of breath, do chiefly show life: secondly, if thou understand it for the face, therein appear excellent tokens of the soul and of the life. Some would the metaphor to be taken from the forming of glasses. A similitude. For by blowing through certain instruments they shape cups, bowls, and divers sorts of vessels. Howbeit, consider thou that here there is a metaphor, seeing God neither hath mouth, nor yet doth breath: even as he also hath no hands, by which he might frame men's bodies. But in these things it behoveth that thou understand the mighty power of God, his commandment, and most present strength. As touching the words Neschama, and Nephesch, they both of them sometime signify a blast of wind, or a breath: and otherwhile they be taken for substance, and for the soul, because the life is chiefly retained and showed by drawing of breath. Yea, & the Latin word Anima, that is the soul, Whereof the soul is called Anima. is so called of wind and blast. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is also called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of refrigeration or cooling. So as all these proper speeches may seem to have conspired together about the naming of the soul; that it should be so called of breathing out. Hereupon, by reason of a double signification of the foresaid word, because it signifieth both the soul and a blast, there ariseth a double exposition. The first saith; What is meant by the breathing of God. By the commandment of God was the nostrils or face of man's body breathed into, and so he received life and soul: not that that blast was the soul, but a certain sign that the same should be planted in man by an outward beginning, and that the works of nature should not be expected, as the rest of the lives are had of other living creatures. And so we read in the Gospel, that Christ breathed upon the Apostles, and said; john. 20. 22. Receive ye the holy Ghost. And yet was not that blast the nature of the holy Ghost, but a sign thereof, that he would from without come into their souls, and that by the work of Christ. Again, in taking of that word for a blast, we might say, that God breathed; that is, he made man himself to breath; that is, after the body was made, he gave him the power of breathing: so as he being alive, and endued with a soul, might be seen and beheld. The second interpretation is, that that blast is taken for the soul, which is given unto us by God. And they say, that Nischmath. doth chiefly signify that which is divine and reasonable; that doth God give unto us. And where it is added; Man was made a living soul: Nephesch signifieth a sensible life, whereof other living creatures be partakers. Which thing plainly declareth unto us, that a soul reasonable is given unto us from above by God, From whence cometh a reasonable soul. and hath with it all power that other inferior creatures have. Hence is excluded a double error. For we must not think, that the soul is of the substance of God, Concerning the substance of the soul. for that is unvariable, and immutable: but the soul may become miserable, and it appeareth to be most inconstant. Furthermore, it is no blast of the nature and substance of the dying man: neither must it on the other side be accounted of the same quality and nature, that the lives be of other living creatures, because it is most certain, that in them is no understanding, seeing in the 32. psalm, it is said of the horse and of the mule, that in them there is no understanding. And other beasts might think themselves wrongfully subdued unto men, if they had been endued with the same kind of soul. But this opinion needeth not to be confuted by many reasons, seeing the best philosophers were displeased therewith: ¶ Look the propositions out of the second chapter of Genesis, in the end of this book. Whether all souls were created at once. 23 But here they doubt, whether all the souls of men were created by God at the beginning, or else be made by him, and planted in bodies, according as the course of nature seemeth to require. There be some have thought, that they were all created at the beginning; among whom also there were many of the jews. And among us Origin hath been reckoned of that opinion. And it seems that they were upon this cause moved hereunto; for that a reasonable soul being incorruptible, is not procreated of any matter. And therefore they say, that the same being by God made of nothing, it might not be truly said of him, that he rested the seventh day from all his work as touching creation. But this opinion hath no likelihood of truth. For seeing the soul is the lively part and form of the body, it seemeth that the bringing forth of them should be both joined together. Moreover, I would demand whether they be idle, or do something, all the while that they have their being before the body? If thou say that they be idle, it seemeth absurd, that things should be so long time destitute of their working. But if so be they do something, that must of necessity be either good or evil. But the scripture in the ninth to the Romans, Rom. 9, 11. pronounceth plainly of jacob and Esau, that before they had done either good or evil. But that which moveth more, is the history of the creation, which showeth unto us, that the soul was made even when the body was wrought out of the earth. For seeing there is no mention made thereof before, and that the production of so notable a thing should not have been kept in silence, it remaineth to be understood, that it was made by God even then, when we read, that it was inspired or blown in by him. But that reason, which concerneth the ceasing from all his labour, we may easily answer, if we say, that now also God doth work, either through the continual government of things; or else because, whatsoever things he maketh, are referred to the former, and be of the same kind that those be which were made in the first six days. But why the body was first made before the soul, this reason is showed by the fathers: because, if the soul should have been brought in before the body, it might have been idle, being without the organ and instrument of his actions. But this order hath God observed, The order of god's creation. that always should be first prepared those things, wherein the more excellent things should abide; and then to bring in the things themselves, that they might work so soon as ever they be made. First the earth was discovered from the waters, than the Sun and the Moon were made, which should exercise their power and strength upon the earth and plants thereof. All beasts were first made, and all the springs and plants of the earth; and last of all, man, which should be set over all these things, that immediately after he was created, he might have somewhat to do. In like manner now, the body is first, and then followeth the soul, lest it should be idle. By which purpose of God we are taught, that among us this also may be done, that the more any men do excel, the more ready matter of working is ministered unto them, lest they should live idly. 24 Moreover, man (saith Abenezra) being made a living soul, he straightway moved himself: the first man was not created to be weak as young children be, which cannot guide themselves and walk; but after the manner of other living creatures, which walk immediately after they be brought forth:) or else he showed the tokens of the presence of the soul; moving (I mean) and sense. Of moving and sense. For these two (as Aristotle affirmeth) seemed to all the ancient philosophers to be the chief effects of the soul. Of this blast of God upon the dust or clay, whereof the body of man was compact (we perceiving the same to be so mighty, as it quickened forthwith, & gave strength to all members) there is gathered a good argument for the easiness of our resurrection. An argument of the easiness of the resurrection. Ezec. 37, 5. For if his spirit shall blow again upon the ashes of the dead, they shall most easily put on again their souls, as it is described in the 37. chapter of Ezechiel, where he showeth, that by the breath of the spirit of God those bones were quickened; which last renewing of bodies, shall so far excel this, as Paul calleth this first man Of the earth, earthy; and the latter he calleth both spiritual and heavenly. In Gen. 9, verse 4. How the blood is the soul. 25 But let us see how it is true that is avouched [in the ninth of Genesis] that the blood is the soul. This the Manicheis cannot abide in the old testament, and reprove it as a lie: for they utterly renounce the old books. And that which is written in Genesis, Levi. 17, 14. Deu. 12, 23. 1. Cor. 15, verse. 50. Leviticus, and Deuteron. they taunt with these arguments. In the first to the Corinthians the 15. chapter it is said; Flesh and blood shall not inherit the kingdom of God, therefore blood is not the soul: otherwise Paul had excluded souls out of the kingdom of heaven. Further, Christ in the gospel saith; Matt. 10, 28. Fear not those which kill the body, and have not to do with the soul: if so be that the blood be the soul, then without controversy, the tyrants have to do with it, they shed it, they destroy it, &c: while they kill the holy martyrs of God. These arguments are two manner of ways dissolved by Augustine against Adimantus. Augustine. In the old testament the speaking is of the lives of brute beasts, but the arguments, which these men bring out of the new testament, conclude as touching a reasonable and human soul: wherefore their own argument hath reproved them unwares. But the more thoroughly to confute their first argument, note, that when Paul in that place speaketh of the resurrection to come, he by flesh and blood meaneth, that the conditions of a mortal body shall be taken away from the saints at the resurrection. Which thing, the words alleged there by him do declare; It is sown in corruption and mortality, but it shall rise again in contrary conditions. But thou imaginest, that aswell the life of brute beasts, as the souls of men are called blood. That must be a figurative speech, to be interpreted by the figure Metonymia, as it were the sign put for the thing signified. In like manner as Augustine testifieth against Adimantus; the Lord doubted not to say, Matt. 26, 26. This is my body, when he gave the sign of his body. Seeing therefore the blood is a sign of the presence of the soul, therefore it may be called the soul itself. Again, as by the same figure, the thing containing is taken for the thing contained. For who is ignorant, that the soul of man is after a sort contained in the blood, which being spilled and consumed, it cannot abide any longer in the body: yea, and it is so joined to the same, as it followeth in a manner the affections, and perturbations thereof so long as we live in this life. Yea, & some have thought that it was therefore decreed, that men should refrain from eating of blood, lest they should become of beastly manners; which they say are easily carried into our mind, if we should eat the blood of wild beasts: which thing I have alleged, not as though I allow this to be the cause why God gave that commandment, but to declare the conjunction even of man's soul with the body. 26 But how man is the image of God, it is declared at the beginning of Genesis, In 1. Cor. 11, 7. Gene. 1, 26. where it is written, that God said; Let us make man after our image and likeness, that he may have dominion over the fowls of the air, The image of God consisteth in the rule over creatures. the fishes of the sea, and the beasts of the earth. Where it appeareth, that herein standeth the image of God, that he should be ruler over all creatures, even as God is the ruler over all things. Augustine. Augustine doth oftentimes refer this to the memory, mind and will, which being faculties of one and the selfsame soul, do represent (as he saith) the three persons in one substance. Howbeit this doctrine of Augustine, doth rather show the cause of the image. For man is not set above other creatures, to have dominion over them, for any other cause, but in respect that he is endued with reason, which plainly showeth itself by these three faculties. But yet this is not all that the image of God is bound unto. For it is not enough to govern and rule well the creatures of God, with memory, mind, and will; except we both understand, remember, and will those things, which be pleasing unto God. For if our mind remain infected, as it is, with sin; it will not lawfully have dominion of things, but will rather exercise tyranny against them. The true image of God is the new man. Wherefore the image of God is the new man, which understandeth the truth of God, and is desirous of the righteousness thereof; as Paul hath taught us, when he writeth to the Colossians; Col. 3, 10, Put upon you the new man, which is shaped again in the knowledge of God, according to the image of him which created him. Where we see, that the knowledge of God is true & effectual, to lead unto the image of perfection. And this is more expressly set forth in the epistle to the Ephesians; Ephes. 4, 24. Put you on the new man, which is created according to God, in righteousness and true holiness. When our mind is both endued with the knowledge of God, and adorned with righteousness, then doth it truly express God. For righteousness, and the knowledge of divine things are nothing else, but a certain flowing in of the divine nature into our minds. But perhaps thou wilt urge, that after this manner a woman also is the image of God. We say, that if thou compare her with the rest of the creatures, she is the image of God; for she hath dominion over them, and hath the use of them. But in this place thou must compare her unto man, and then is she not said to be the image of God, because she doth not bear rule over the man, but rather obeyeth him. Wherefore Augustine in the 13. chapter of his book De trinitate said; If it be understood of man and woman, in respect that they be endued with mind and reason, it is meet that they should be according unto the image of God: but the woman being compared unto man, as touching the actions and affairs of this life, she is not the image of God, because she was created to be a helper of man. And in the same place he hath another exposition, Augustine's allegorical exposition. but the same allegorical. He saith, that we be called men, seeing we contemplate God; and that we are of good right bore headed, because we must there repose ourselves with incessant endeavour: for unsearchable is the end of divine things. But we are called women (saith he) when we descend with our cogitations unto the care of earthly things. There it is meet to have the head covered, because a measure must be used, and we must take heed, that we be not too much plunged in worldly things. Howbeit we must not lean unto allegorical interpretations. The exposition which we alleged before is plain. ¶ Of the image of God, look more in the propositions out of the first & second chapters of Gen. in the end of this book. In Gen. 1. verse. 26. 27 The image of any man is the form, whereby it representeth him. A similitude of any man is a quality, wherein it resembleth him. What this image than is, let us most absolutely declare. How man is the image of God. Look part 2, place. 1, art. 14. A man not only hath the power & strength of understanding, whereby he is not far from God; but he is also created with most excellent and heavenly qualities. He is endued with justice, wisdom, mercy, temperance, and charity. But the very full image of God, is Christ, as touching his divine nature; 2. Cor. 3, 18. and further, as concerning his human nature, so much as there can be of the similitude of God in it: as appeareth in the first to the hebrews, the first to the Colossians, Heb. 1, 3. Col. 1, 15. and in the eight chapter to the Romans. Again; This is my well-beloved son in whom I am well pleased. We were made, to the end we should be such: for we have understanding, and are capable of divine perfections. In them we were made, but we cannot be restored unto them, How much we be the image of God. unless it be by the help and example of Christ, who is the principal and true image. How much we be the image of God, it appeareth by our felicity, which we have one and the same with our God; I mean, in loving and knowing. But if thou demand, by what power men rule over things? Doubtless not by bodily strength: for as touching that, the most part of living creatures exceed us. By what means we bear rule over beasts. Wherefore this is done by reason, counsel, and art: by which man not only mastereth and taketh these living creatures, but he also moveth and changeth exceeding great & weighty things. This power is chiefly restored by faith; Psal. 91, 13. Thou shalt walk upon the adder and dragon: Dan. 6, 22. Mark. 1, 13. Acts. 28, 5. judg. 14, 6. 1. Sa. 17, 34. Psal. 91. Daniel was cast unto the lions; Christ lived among wild beasts in the wilderness; Paul took no harm by the viper; Samson and David overcame the lions. As touching this dominion over beasts, there ariseth a difficulty; Wild beasts were made for the afflicting of man. wherefore were these wild beasts made, that they should be a trouble unto men? I answer, to the intent that wicked children might be chastened. After sin, a scourge was meet for him; sin armed our own servants against us: for which cause the irruption and invasion of beasts was sent, as testifieth the scripture in the fift of Ezechiel; Ezec. 5, 17. I will send hunger and wicked beasts among you. Unto the righteous man all appéered to be meek and quiet. And now, albeit that they have rebelled, yet it happeneth that very few perish thereby. And if any man be destroyed by them, there cometh profit unto us two manner of ways by it. First, it is an example of the severity of God, as in the Samaritans, which were slain by the lions; the second book of Kings, the 17. chapter: 2. Kin. 17, 25 in the children which were killed by the bears, 2. Kin. 2, 24. because they mocked Elizeus; the second book of Kings, the second chapter: in the disobedient prophet, which the lion killed: the first of Kings, 2. Kin. 13, 24 the 13. chapter. Furthermore, it is showed how great the majesty of God is, that even the wild beasts do revenge the injury done unto him. lastly, behold here with me the goodness of God towards us, which hath bounded this hurtful cattle within the precincts of the desert and solitary places, and in a manner permitted them to wander but only in the night. Here also may man see his calamity after sin, that he being such and so notable a creature, should perish with the sting of one little silly scorpion, or by the biting of a mad dog. But yet nevertheless, the wild beasts have not been able, in respect of sin, utterly to shake off the yoke of men; they fear and tremble at the sight of him, yea, and thou mayst see a child to rule, beat, and threaten the greatest beasts. In him they do reverence the image of God. Whether man as touching his body be the image of God. 28 This image is not properly meant as touching the body, seeing God is not of bodily substance; yet is it not far from the similitude of God, seeing as an instrument it expresseth many similitudes of God, which lie hidden in the soul. But there were some among the hebrews, which affirmed that this was also spoken as concerning the body, if thou shalt respect those images and similitudes, wherein God showed himself to be seen unto the patriarchs and Prophets. For he appeared as the son of man, Ezec. 1, 26. the first chapter of Ezechiel, the seventh chapter of Daniel, & the sixth of isaiah. Which reason of theirs, Dan. 7, 13. if it were to be allowed, we say that this was the rather true, by reason of the incarnation of Christ; to wit, that such a body was given unto man, as God did before hand determine, that his word should take upon him. But (as I have said) this is understood of the inward man; namely, of the soul, whereof the body is the instrument, and therefore not altogether strange from that similitude. Wherefore thou hast here the true knowledge of man. Man is a creature of God, The true notice of man. formed according to the image of his maker. By which declaration, not only his nature endued with reason is known, but also his properties, and his end; namely felicity, that according to this his constitution, he should live in such actions, as may express the image of God. Hereupon depend the laws, both of nature and of man, even that this image may be restored and preserved, that man may keep free dominion. Hereof it cometh, that of this excellent state, and condition of man's nature, proceedeth all virtues; as to be just, valiant, and endued with charity. From this condition of man's nature we may gather, that virtues are engraffed in man by nature: and that the arguments, whereby Aristotle in his second book of Ethics proveth the contrary, taketh place in this our corrupted nature. Thou mayst also consider the goodness of God, for that the felicity of man (over and beside the excellent actions of virtue) requireth abundance of outward things, seeing those be instruments; for by riches, as by instruments, we do many things: and therefore God would at the beginning adorn the first man, with such great riches and empire. Also man by this place is admonished of his duty, manner and form of all his actions. One place to warn man of all his duty. How often soever he is about to do any thing, let him say with himself: Is this to show my father? Is this to live according to the image? By this also we learn, how convenient is our deliverance by Christ. For seeing our perfection consisteth in this, that we should retain the image of God, which was obscured by the fault of our first parents, it was very meet, that the same should be again imprinted in men by Christ, that is, by his spirit, which is the very lively image of God. And hereby we may learn, what dignity the Church of God is of; what manner of citizens it hath, and requireth; namely, such as be like unto God: finally, when thou hearest that God created man, thou must call to mind as touching the body, the whole workmanship of all the instrumental parts, and the commodities and ornaments of the several members: and as touching the soul, all the powers, qualities, and actions which are found therein. Of Paradise. 29 It is said, In Genesis 2, 8. Look part. 3. pl. 16, art. 7, and 19 that God planted Paradise in Heden. But this word Paradise, although it be common as well to the Greeks as to the hebrews, yet in very deed it is an Hebrew word, since Solomon used the same in Ecclesiastes the second chapter: and it signifieth a garden. Ecclesiastes. 2, 5. So great a care had God of man, whom he had created, as he would have him set in a place of the greatest pleasure & delight. The region of Heden. Heden in the second chapter of Genesis signifieth a region, so called by reason of the pleasant and delectable soil. And that the same was a region, we gather by divers places. Gen. 4, 16. In the fourth chapter of Genesis it is said of Cain, that he lived like a runagate in the land of Nod eastward from Heden. And in the 27. chapter of Ezechiel there is mention made of the children of Heden, Ezec. 27, 25 which are joined with Chamne & Charam. And we know that Charam is a region of Mesopotamia, unto which Abraham went, when he came forth of his country. So likewise we read of the children of Heden, in the 37. chapter of isaiah: wherefore it is not only known to be a region; but by the reading of these prophets, we conjecture the coast & site wherein it is. Further, of the garden of Heden, there is oftentimes mention made in the holy scriptures; but that is by a manner of comparison, when the pleasantness of any place is to be expressed, as in the second of joel, joel. 2, 3. Esaie. 51, 3. Ezec. 23, 13. in the 51. of isaiah, and in the 28. of Ezechiel. Wherefore (in mine opinion) they are very much deceived, which will understand all things here by allegory: for it was a garden indeed, planted by the commandment of God. Neither are they to be heard, which seek for such a paradise upon the highest mountains, so as they would have the same to be near the moon, or under the equinoctial line, by reason of the temperature of the air. Which opinion is disproved by these things, which we have said. It was planted by God in a certain region, which is not far from Mesopotamia. The place where paradise was, The history also is declared by Moses; wherefore we must not make a mere allegory thereof. It is said, that it was planted in the oriental part: which nevertheless some understand; From the beginning: seeing under that word, both may well be signified. The Hebrew interpreters (for the most part) understand it of the east situation, whom the seventy interpreters by their exposition do allow. Albeit they think (and it seemeth not absurd) that this garden was planted by the power of God the third day, when the rest of the green trees, The time of planting paradise. plants, and herbs were brought forth; but yet placed in the second chapter, when the history of man's creation is set forth. Indeed that garden was appointed for the habitation of man. Howbeit this is but a small controversy; whether the same were planted the third day, or on the sixth, it maketh no great matter. ¶ Look the propositions out of the fourth chapter of Gen. at the end of this book. Gen. 2, 10. 30 Out of the region, wherein paradise was set, there issued forth a river or fountain, which went into the garden, The rivers of paradise. and watered the same: and from thence it was divided into four branches. Whereabout this division is made, whether at the departing out of paradise, or at the very breaking forth from Heden, it doth but little appear by the words: but the greater part do judge, that it is to be thought, that it issueth forth from the entrance of paradise. Two of the names of the rivers be certain, and two be doubtful. As touching Euphrates and Tigris, which compass about Mesopotamia, there is no doubt. As concerning Physon and Ghihon what they are, the interpreters do vary. But by our writer's Physon is taken for Ganges; but it is Nilus, whose original is so uncertain, as thereof hath risen a proverb (touching them which inquire after things that be very doubtful) that They seek the head of Nilus. If there be any things reported of the beginning thereof, they are very uncertain; and (as many do affirm) it may arise in some other place, than it seemeth to do, and afterward break out through hollow places and parts under the earth, unto that place which seemeth now to be the fountain and head thereof: that no doubt is Nilus. The fourth river Ghihon is thought of many to be Nilus; which thing I think not to be true. For in the first of Kings, 1. Kin. 1, 33. the first chapter, David commandeth that his son Solomon should be conveyed to Ghihon, which river the Chaldaean interpreter translateth Syloa, Esaie. 8, 6. john. 9, 11. whereof there is mention in the Gospel, and in isaiah. And it is said, that it watereth the whole land of Aethiopia; not that Aethiopia which is in Egypt, but perhaps the Madianites and Aethiopians, which were neighbours to the Israelites; from whence was Ziphora an Aethiop woman, the wife of Moses, who nevertheless is said to be a Madianite. Wherefore by these known names of the rivers it is manifest, that paradise was in a certain region of the east part. Paradise signifieth the state of eternal felicity. Luk. 23, 43. 1. Cor. 12, 4. And we must not forget, that the word paradise is translated, to signify the state of eternal felicity: as when Christ said to the thief; This day shalt thou be with me in paradise. And Paul in the first to the Corinthians, the 12. chapter saith, that he was rapted up into paradise. The metaphor is plain, and very comfortable; as who would say, that is a pleasant and delectable garden, where it shall be lawful for us to enjoy God. Whereupon the Gentiles account their féelds Elysijs as gardens, [where they imagined the souls of good men to dwell.] But let us return to our terrestrial Heden. What is become of paradise at this day. What is become thereof at this day? There be some which think, that it is yet extant, and that the place cannot be come unto. Others think, that it is no more to be found; unto which opinion I might easily subscribe. For seeing that place was assigned unto man, when he was innocent; he ceasing to be such a one, unto what use should the garden serve? Wherefore this place either was taken away, when the flood drowned the world; or else immediately after the curse given to the man, the woman, and the serpent, when as the earth also was cursed, and then all those pleasures and delights perished. Against which opinion that nevertheless may seem to be, which is spoken of the Cherubim, that was set with a two edged sword for keeping of the same. But it may be answered, that this was then done for the terrifying of Adam; or else that kind of custody remained until Noah's flood. These things may we declare unto you, out of the saying of diverse interpreters; when as yet there is no certain determination made of this thing out of the holy scriptures. That Adam used the Hebrew tongue. ¶ That Adam used the Hebrew speech it is noted upon Gen. the first, verse the eight. And of the confusion of tongues, look the eleventh chapter of Genesis. Also if any be desirous to know the original of diverse nations and countries, let him read in Genesis, the tenth chapter, and judg. 12, verse 6. Of the long life of the Fathers. 31 But some men might muse in their mind, In 2. Sam. 19, verse 35. how it happened that the old Fathers before the flood, and a while after lived so long; and that this age afterward was shortened by little and little, until it was brought by a common course unto fourscore years? Many were the causes of that long life in the old time. An addition. [And it hath been the general opinion, as well among the philosophers as Divines, Causes of the long life of the fathers. that those ancients lived all that while by nature, and not miraculously. And the first reason that moved them thereunto, was; that our first parents Adam and Eve were created immediately by the hand of God, without any means of man, or of any other corruptible thing: wherefore it is presupposed, that he made them of an excellent complexion, of a perfect agreement, and proportion of humours: by which means the children proceeding from them, resembled their parents in sound and good complexion, until the third generation. secondly, in those days they had no such cause to breed diseases and infirmities, as did afterward follow to their succession. thirdly, their temperance in eating and drinking, as well in quantity as in quality, did much further them; because they were not acquainted with the eating of flesh, nor yet with the confection of so many dainty dishes, as we are in these days. Furthermore, in those days, fruits, plants and herbs were of more virtue than now they be, because they sprang from a new made ground, & as yet became not barren with the inundation of waters. Also Adam out of all doubt knew the property of all herbs and plants, for the preservation of health, more than we at this day do, and brought the same knowledge to his succession after him. Moreover, the course of the heavens, and the influence of the stars & planets were then more favourable unto them, than they be now unto us, when as they have passed so many eclipses, aspects and conjunctions; whereof proceedeth so great alterations and changes upon the earth.] Besides this, many children were then to be procreated, and the world to be replenished, which was done by the means of long life. Arts were to be found out, wherefore long life was requisite; for they are learned by experience. And (that which was the chiefest cause) it behoved that the worshipping of the only true God should be retained among men; which thing in so great a variety of people might hardly have been done. Afterward, when so great a procreation was not needful, when arts were found out, and the holy scriptures (unto which the service of God was fastened) were given unto us, long life would have been tedious. Gen. 5, 32. Gen. 47, 9 The patriarch jacob said; Few and evil are the days of thy servant, if they should be compared unto the age of our forefathers, not to our age. So this shortening of man's age, was done of a certain mercy of God towards us. But why did those first men abstain so long from procreation of children? For it is written, Why it was so long before the fathers did procreate. Gen. 5. that they begat children at the age of five hundred years, at a hundred and thirty, and not before. Augustine in the 15. book De civitate Del, the 15. chapter saith, that It may be answered two manner of ways; the first is, that in these men it was long before they came to the age of procreation, & that they enjoyed not the power of seed so soon as we do. Which answer may thus be confirmed; our age is divided into infancy, childhood, youth, and man's state. Wherein if so be the number of years be proportioned to the rate of our whole age, so was it then. And therefore, if their life did so greatly exceed ours, it behoved also that the time of their infancy & childhood should be more at length extended and enlarged. The second answer is, that in that genealogy, the descent is not reckoned from one first begotten to another. For it may be, that there were others begotten even before them; which thing is after this manner declared. The purpose of the scripture is to convey the course of the narration unto Abraham, from whom the people of Israel had their beginning: wherefore in the genealogy those children are chosen to be described, by whom they descend unto him. But it is of no necessity, that those had been of the first begotten. Matt. 1, 1. Even as in the gospel of Matthew, where the meaning of the Evangelist, in describing of the stock of Christ, is to descend by David unto Christ himself, therefore he doth not always take the first begotten; for Ishmael was borne before Isaac, Esau went before jacob: and in the order of the procreation, juda among the children of jacob was not the first begotten. And by juda himself other children were begotten, before Phares & Zeram of Thamar. Neither was david the eldest son of his father, but the youngest among the rest of his brethren. But by others, the stock would not have descended unto Christ. But why specially it was so long before that Noah begat children, was (as saith Rabbi Selomoh) because that the children, which should have been begotten before of him, might easily have been infected with the vices of other men. And God would that they, at the time of the flood, should be younger, whereby they might not be infected with such horrible vices as others were. Finally, it is thus argued; These, if they had been borne long before the flood, would either have been just or wicked; if they had been wicked, they must therefore have perished with others, and by that means sorrow had been added unto a righteous father, which thing God would not; if they had been good, and they also had begotten others, and perhaps Noah himself others also: all which, if God would have saved for Noah's sake, the ark should have been made much bigger. Whereby Noah had been more wearied, in the building of it, than reason would. This seemeth to be a pleasant devise. But (as I have said before) it shall appear sufficiently to a christian man, that either these were not the first among his children, or else that children were denied him, so long as it pleased the Lord. Neither is it meet to cleave unto fables, so curiously invented. But what shall we say as concerning the great number of years, wherein they are said to have lived? Shall we be so hardy to affirm, that those were not so long as these years of ours, but that they were of two or three months long? And Pliny seemeth to report in the 7. book of his natural history, that divers countries made their computation of years otherwise than we do; and that thereby it came to pass, that some may seem to have lived longer than the common course. This cannot possibly be proved by this argument; because in the description of the ark, and of the flood, Gen. 7, 12. there is mention made of the second and tenth month: wherefore the same manner of years was then that are now. Gen. 8, 5. An addition. [Yea and by the whole course of the history ye may plainly perceive, that the full number of days and months, which we use in our age (or at the least wise within very few more or less) were completed at that time. For in the 17. day of the second month, at what time as the fountains of the great deep did break up, Noah entered into the ark. The 17. day of the second month, the ark rested upon the tops of Armenia. In the first day of the tenth month, the tops of the mountains were seen; then followed forty days before Noah opened the window of the ark; whereunto add 14. days more, which were spent in sending forth of the dove. Which being in all 54. days, or two months, make up the full number of twelve months; the very same reckoning which we at this day observe. So we have it sufficiently proved, that seeing as well the years as months of old time were the very same that ours be, or little differing, the time of their life in those days was no les, than the scriptures declare.] ¶ Look the propositions out of the fourth chapter of Gen. at the end of this book. Of Giants. In jud. 1. verse 10. 32 Now, seeing that in the holy scriptures, there is mention made oftentimes of giants, Look in Gen. 6, 4. it shall not be unprofitable if we speak somewhat of them. First we must understand, By how many names the giants are called in the holy scriptures. What signifieth Hanak. that they be called by divers names in the scriptures, as Rephaim, Nephilim, Emim, and Hanakim. The Hebrew verb Hanak, is to environ or compass about, and from thence is derived the noun Hanak: and in the plural number it is both the masculine and feminine gender, and signifieth a chain; and it is transferred unto notable & famous men: as if thou shouldest say Knight and chainemen. But they were called Emim, by reason of a terror which they brought upon others with their look. They were called Zamzumim, of wickedness; for they having confidence in their own power and strength, contemned both laws, justice, and honesty; and they always wrought wickedness. For doubtless the hebrue word Zimma, signifieth wickedness, or mischief. Also they were named Rephaim, because men meeting with them, became in a manner astonished: for that word otherwhile signifieth dead men. Finally they be called Nephilim, as one may say oppressors, of the verb Naphal, which is To fall or to rush upon; because they did violently run upon all men. Some thought that they were sometime called Gibborim; but because we use to refer that word unto power, and Gibborim are properly called strong men; therefore I would not put it among these. Further, What time giants began to be. Augustine. if thou wilt demand when giants began to be (to follow the opinion of Augustine in the 16. book De civitate Dei, the 23. chapter) we may say that they were before the flood. Wherein we believe him, because he proveth it by the testimony of the holy scriptures: for we have it in the sixth of Genesis, Gen. 6, 4. that in those days there were giants upon the earth, whose stock although it were preserved after the flood, yet he thinketh that it was not in any great number. 33 Besides this, Whether giants were begotten by men. there is a doubt as touching procreation and parents. For some think that they were not begotten of men, but that angels or spirits were their parents: and this they say, is specially confirmed by that which is written in the book of Genesis; Gen. 6, 1. The sons of God seeing the daughters of men, that they were fair, took them to wives, and of them were borne most mighty men or giants. Of this fall of angels, because they were conversant with women, many of the ancient fathers are of one mind: and among the rest Lactantius in the second book the 15. chapter. Lactantius. For (as we read there) he thought, that God feared lest that sathan, to whom he had granted dominion of the world, would utterly have destroyed mankind: and therefore he gave unto mankind angels for tutors, by whose industry and care they might be defended. But they being as well provoked by the craft of sathan, as alured by the beauty of fair women, committed uncleanness with them; wherefore he saith, that both they were cast from their dignity, and were made soldiers of the devil. This indeed did Lactantius think; yet he said not, that through those meetings of the angels with women, were borne giants; but earthly Daemons or spirits, which walk about the earth to our great harm. Eusebius Caesariensis. Eusebius Caesariensis, in his fift book De praeparatione evangelica, is in a manner of the same opinion. For he saith also, that the angels which fell, begat of women (whom they lewdly loved) those Daemons or spirits, which afterward in sundry wise brought great troubles to the world. And to the very same sort he referreth all those, which the poets and historiographers taught to be gods: & whose battles, contentions, lusts, sundry and great tumults, they have mentioned either in verse or in prose. Augustine. But Augustine De civitate Dei, the 15. book, and 23. chapter, thinketh not that the opinion of these ancient fathers can be gathered out of that place of Genesis. For he saith, that such as be there called The sons of God, were very men, Men of the stock of Seth were called the sons of God. and came of the generation of Seth, the third son of Adam. For seeing they retained the true and sincere religion of God, and the pure invocation of his name, and were adorned with the favour and grace of God; they are called by the scriptures The children of God. In what sort the children of God fell from God. Nevertheless, when they afterward burned in the lusting after those women, which descended of the stock of Cain, and therefore belonged to the society of the wicked, and had taken to themselves wives of them, they themselves also inclined to superstitions and ungodly worshippings; and they of the sons of God not only became men, but also flesh. And (to show this by the way) Aquila translating those words out of the Hebrew; Aquila. Not (saith he) the sons of God, but the sons of gods, in this respect (as I think) because they had godly progenitors, which so miserably fell from God, through the mad love of women. Symmachus. But Symmachus translateth it; The sons of the mighty. But to return to Augustine, he constantly affirmeth, that out of that place of Genesis, there can be nothing gathered, as touching the copulation of angels with women: but rather thinketh, that far otherwise may be gathered of the words of God there written. For when the scripture had there said, that giants were upon the earth, & that the sons of God (as it is said) had transgressed and brought forth giants, it is added; And God said, Gen. 6, 3. My spirit shall not always strive with man, because he is flesh. By this saying Augustine will have it manifest, that they which so offended, are called men; not only as they were in their own nature, but also as they are called flesh, unto the which they inclined with their shameful lusts. But they which understand it otherwise, think that they bring a great testimony of Enoch the seventh from Adam, jude. 14. The book of Enoch. of whom Jude speaketh in his canonical epistle. For in the book which is entitled to him, the giants are said to have had, not men, but angels to be the authors of their generation. But unto this answereth Augustine, Augustine. that the book is altogether Apocryphus, [not canonical;] and therefore that credit must not be given to the fables, which be recited therein. He saith, that it must not be doubted, but that Enoch wrote many divine things, seeing Jude the apostle did plainly testify the same; but yet that it is not necessary to believe all the writings in the book of Apocryphus, which are showed to have come from him; forsomuch as they lack sufficient authority. Neither should it be thought, that if Jude uttered some certain sentence out of it, that therefore by his testimony he approved the whole book: unless thou wilt say, that Paul also allowed of all things that were written by Epimenides, Aratus, and Menander; because he alleged one or two verses out of them. jerom, Which thing jerom in expounding of the first chapter of the epistle to Titus, testifieth to be a very absurd and ridiculous thing. And as concerning Enoch, it would seem a very great marvel, if he were the seventh from Adam, how he could write that Michael wrestled with the devil for the body of Moses; seeing if these things were (as in very deed we must believe they were) they of necessity happened well-néere a thousand, five hundred years after; unless we shall grant that this was revealed unto him at that time, by a certain excellent power of prophesy. 34 Neither must it be forgotten, that those, The reason that moved some to think that giants came not of men. which think that giants had not men, but angels for their parents, were therefore brought thus to think; because they thought it might not possibly be, that huge giants can be borne of men, which be of an ordinary stature and bigness. Wherefore there were some, which proceeded so far in the matter, as they affirmed, that the first man was a giant; and also Noah and his children. For they believed not, that that kind of men, either before or after the flood (if so be they might be thought to have sprung of men) could be, unless they had such progenitors. But Augustine proveth that opinion to be false, Augustine. and saith; that A little before the destruction which the Goths made, A woman giant in Rome. there was in Rome a woman of a giant's stature, whom to behold, they came by heaps out of diverse parts of the world; which woman nevertheless had parents, that exceeded not the common and usual stature of men. If we shall search what the cause is, that nature hath brought forth giants of such huge bodies; we can allege no other, A natural cause of the tall stature of giants. but an abundance of natural heat, and a moisture, which abundantly and largely ministereth matter. For the heat, not only extendeth a man to tallenes and height, but also spreadeth and enlargeth him to breadth and thickness. Wherefore giants began to be before the flood, and they were also before the resort which the sons of God had with the daughters of men, and were bred after that also. Further, men did beget them, and there was a natural cause, as I have showed. Also for a truth, there were of them borne after the flood. For there is mention made of them in the books of Numbers, Deuteronomie, joshua, judges, Samuel, and Paralipomenon, and in others of the holy books. Of what stature giants have been. 35 Of the greatness and stature of them, we may partly conjecture, and partly we have the same expressly described. The conjectures be, that Goliath had a coat of male, which weighed fifty thousand sickles of brass. 1. Sam. 17, 5. The haft of his spear was like a weavers beam, and the iron spear had weighed six hundred sickles of iron. We also conjecture of the exceeding great stature of Og the king of Basan, Deut. 3, 11. by his bed, which being of iron, was of ten cubits long. Also, the Israelits being compared with Anachis, Num. 13, 34 seemed to be but grasshoppers: these things may be a token unto us, of what greatness these men were. The greatness of Goliath. 1. Sam. 17, 4 But the greatness of Goliath is properly and distinctly set forth in the book of Samuel: for it is said there, that he was of six cubits and a hand-breadth high: and a cubit, if we follow the measure of the Greeks, is two foot; but according to the account of the Latins, The cubit of the Greeks and Latins. one foot and a half. Some allege this to be the cause of the difference; that the measure may be sometimes extended from the elbow to the hand, sometime closed together, and sometime open & stretched forth. This is as much as I could gather of the stature of giants out of the holy scripture. The Ethnics testimony concerning giants. These testimonies of Pliny and Berosus being in the latin copy put a little after, are more conveniently set in this place. Pliny. Berosus. Philostratus. But among the Ethnics we read of much more wonderful things, such as men can hardly be persuaded to give credit unto. For Pliny writeth in his seventh book, that in Candie there fell down a hill, and that there was found a man's body of six and forty cubits long, which some thought to be the body of Orion, some of Otho. Also it is written, that the body of Orestis, being digged up, by the commandment of an oracle, was of 7. cubits. That which Berosus affirmeth of Adam, and of Seth his son, & of Noah & his sons, that they were all giants, seeing it is without scripture, it may be rejected. Philostratus saith in his Heroikes, that he saw a certain dead carcase of a giant of thirty cubits long, another of two and twenty, and another of twelve. The common stature of men of our time. The measure of a foot. But the common stature of men in these days is little above five foot. And herein the measure of a foot agreeth as well among the Greeks as Latins, that unto every foot are appointed four hand-breadths, and every hand-breadth containeth the breadth of four fingers, that is, the length of the little finger. But if so be that the two outwardmost fingers, I mean the thumb and the little finger be stretched out, every foot containeth only two spans or hand-breadths. Unto this place I thought good to transfer those things, Augustine. which Augustine hath in his 15. book De civitate Dei, the ninth chapter, where he reproveth those, which affirm stoutly, that men were never of such tall stature; and showeth, that he himself saw upon the coast of Utica, a chéeke-tooth of a man so exceeding great, as the same being divided into the form and quantity of usual teeth in our age, it might easily be judged a hundred times greater. And that there were many such personages in old time, he declareth out of the verses of Virgil in the 12. book of Aeneidos, where he brought in Turnus to have lifted up from the earth, and to have shaken at Aeneas so great a stone, as twelve choice men could scarcely rule. Virgil. He said no more, but strait a mighty stone be there beheld, A mighty ancient stone, that then by chance within the field There for a bound did lie, all strife twixt lands for to appease, Scarce could twelve chosen men that on their shoulders lift with ease. Such men (I mean) as now adays the earth to light do bring, This up in hand he caught, and tumbling at his foe did fling. Which thing he declared out of the sixth Iliad of Homer. Also Virgil in the first book of Georgics saith, that men would wonder in time to come, when they should happen to till up the féelds of Aematia, to see the greatness of bones which should be digged out of the graves. Further, he allegeth Pliny the second, Plinius secundus. who in the seventh book affirmeth, that nature, the further forward that it goeth, the lesser bodies it daily bringeth forth. He calleth to mind, that Homer once in his verses bewailed the selfsame thing, whereunto I might add the testimony of Cyprian against Demetrianus. Cyprian. But if I should be demanded, whether I think that men's bodies, which came after the flood, Whether human bodies have decreased ever since noah's flood hitherward. Aulus Gellius. were less than those which were brought forth before the flood perhaps I would grant they were: but that they have continually decresed, even from the flood to this day, that I would not easily grant; especially considering the words which Aulus Gellius wrote in his third book, where he saith; that The stature whereunto man's body groweth, is of seven foot, which seemeth also at this day to be the measure of the taller statures. But yet we read in the Apocryphus of Esdras in the fourth book, 4. Esdr. 5, 54. at the end of the fift chapter, that now also our bodies are less, and daily shall be lessened; because nature always becometh more barren. The selfsame thing also (as I said a little before) Cyprian seemeth to affirm. But I alleged the cause why I cannot easily grant thereunto; namely, for that I see little diminished at this day of the measure which Aulus Gellius described. 36 Now it seemeth good to show the cause, why God would, that some men otherwhile should be borne of such huge stature. The cause why God would sometime raise up such huge giants. Form and stature do nothing further unto salvation. Augustine in the 24. chapter of the book before alleged thinketh, this was done, to the intent that it should be left for a testimony unto us, that neither the beautifulness of the body, nor the largeness of stature, nor yet the strength of the flesh should be accounted among the principal good things, seeing those are sometimes common, as well to the wicked, as to the godly. certainly, they which bend their mind unto godliness, will judge that spiritual good things must be preferred far above; partly because they further us unto salvation, and partly because they in very deed make us better than other men. But that giants were nothing at all furthered unto salvation, through the greatness of their stature, he proveth by that which the prophet Baruch writeth in the third chapter; Baru. 3, 16. What is become of those famous giants, that were so great of bodies, and so worthy men of war? Those hath not the Lord chosen, neither hath he given them the way of knowledge: therefore were they destroyed, because they had no wisdom. But if a man will peruse the history of the Bible, he shall scarcely find, Giants took not the defence of good causes. Deut. 3, 4. 1. Sam. 17, verse. 1. that they at any time took a good or godly cause in hand; nay rather he shall perceive, that through their pride and frowardness they were perpetual enemies unto God. For so was Og the king of Basan; so was Goliath and his brethren, they were most injurious to the people, whom God had embraced, & chosen from others to be peculiar unto himself. Also there is another matter, which may very much confirm our faith. Giants overcome by weak men. For the holy histories always make mention, that such huge giants were foully vanquished in battles; and that especially by weak men, and by men very unexpert in warfare: namely, by David, being as yet a shepherd; & by the people of Israel, when as yet they were young soldiers and ignorant in wars. Wherefore the spirit of God warneth us to be of a constant and steadfast mind, when for godliness sake we are to fight with such monstrous men. We must not then be dismayed for lack of strength, seeing the holy oracles in every place pronounce, that it is God which delivereth such huge bodies into the hands of those, whom he will defend. Which things being so, than this undoubtedly is brought to pass, that we are not in any wise to stand in fear of tyrants, (which always for the most part are against God, and have a confidence in their own great strength) when they defend a wicked cause, and assure themselves of ability to overthrow the weak and feeble flock of Christ, at their own pleasure. For against them the strength of God's word, and the power of the spirit, although we be weak and feeble of nature, shall make us mighty and invincible. Indeed in man's reason we being compared with them, may easily appear to be but worms or grasshoppers; but we being fortified and walled in by the power of God, shall not only overcome them; Rom. 8, 37. but (as Paul to the Romans saith) We shall conquer them. For Christ himself shallbe present with us, who bindeth that strong armed man, & plucketh from him by force those most rich spoils, which he had heaped together. Happily did he wrestle with the devil and his members; and through him shall we also fight prosperous battles, and shall obtain a far more noble victory, than the poets feigned their gods to carry with them against the Cyclops, Titans, and other the giants, which at a place called Phlaegra (as they fable) were quite extinguished by jupiters' thunderclaps. It is proof enough, why in old time the giants, Why giants, mighty, and wise men do resist God. and now at this day the mightiest princes, and wise men of the world resist God: verily even because they trust & lean overmuch to their own strength, wherein they having more affiance than is meet, there is no mischief, but they dare attempt, there is nothing that they think not lawful for them. But God vouchsafeth not by such men to bring to perfection those things, which he hath determined to do; but is wont rather by David's, and such other abjects, Why God doth execute by weak men and not by mighty. to perform the things that he hath purposed to do; to the intent that his strength and power may far and largely appear. 37 I would think that enough hath been spoken of this matter, but that yet there remaineth a certain place to be expounded: to wit, how it is written in Deuteronomie, that Og the king of Basan was only left of the giants. Deut. 3, 11. Whether Og was the last of the giants. What Rabbi Selomoh fableth I am not ignorant, but his exposition is so childish and ridiculous, as I am ashamed to rehearse it. Wherefore I judge that it was not spoken absolutely, and without exception, that he was left; as though there had been no giants left in the world besides himself; but it is showed, that he only did remain in those places; namely on the other side of jordan. Further, it must be known, that not the Israelites only did rid the giants out of those regions: The Moabites and Israelites drove giants out of their borders. Deut. 2, 20. for the Moabites also (as we read in the second chapped. of Deuteronomie) drove them out of their coasts. Which thing also we must think did happen unto them by the favour of God: for it is there declared, that God gave those regions to the Moabites to dwell in. The xiv. Chapter. Of Felicity in general, and of the chiefest good; out of the commentaries upon Aristotle's ethics. TOuching the name of Felicity, all men in a manner agree; which is manifest by the Latins, Greeks, and hebrews: for none of them do contend about the name; but about the thing itself, and especially wherein the subject or matter is to be placed, they are at great dissension, For the vulgar sort differ from the wise men; yea & if thou wilt somewhat narrowly consider the matter, all the common sort agree not with themselves; and wise men do not a little differ from wise men. The matter or subject of felicity. The definition of felicity. From this felicity did Aristotle exclude all creatures void of reason, and this he did by virtue of the definition of felicity; which he affirmed to be the chief action of man's mind, arising of the most excellent virtue. If this be so, then brute creatures shall not be partakers thereof, seeing they be not capable of such an action. Indeed it would not be denied, but that they have in their own nature or kind some good, proper to themselves, which to them is principal and chief; but yet we must not think that the same is blessedness, seeing it is of such a nature, as it cannot be without reason. But before we come to the thing itself, I think it shall be good to know how this definition of Aristotle doth either agree or disagree with the holy scriptures. How Aristotle's definition agreeth with the holy scriptures. Psal. 118. and 127. 1. Psal. 111, 1. and 127, 1. Psal. 1, 2. Psal. 32, 1. john. 2. And first, where he appointed man's work in act to be felicity, he decreed no otherwise than do the holy scriptures, where it is said; Blessed are those which walk in the law of the Lord. Blessed is the man that feareth the Lord, and which doth meditate in the law of the Lord day and night. All these be most godly acts and exercises for this life. But it is objected; Blessed are they whose iniquities are forgiven, and whose sins be covered. Blessed is the man to whom the Lord imputeth no sin: which things belong not to the work of men, but flow from the mere liberality of God. hereunto we say, that Aristotle understood not, nor believed this justification through Christ, which the holy scriptures have revealed unto us; neither do we in the mean time speak of this felicity: but we speak only of that which followeth this first blessedness, and standeth in the right doing while we live here; and in the other world, in the contemplation and fruition of the sight of God's majesty. And yet nevertheless, if we will also regard the blessedness of justification, and lay that before our eyes, whereby it is applied unto us; then cometh the work of faith. For we be justified by believing, although we are not justified by the merit of that action, nor yet for the dignity thereof are received into grace: but of this felicity we do not now treat. And that which we do speak of, although it be the work of man; yet doth it not break out from his strength, but is produced by the power of the spirit of God, and from the heavenly majesty. In the world to come this felicity shall be perfect, which shall never be interrupted, but shall be one, and a continual act. Whereas this blessedness of Aristotle, as his definition showeth, may many times between while break off. He would that this action, whereby a man is blessed, should flow from a most excellent virtue. The same also do we think, who show that the actions of faithful men are not right and acceptable unto God, unless they be the branches of faith, hope, and charity, the which we esteem for the chiefest virtues. We agree with him also as touching the continuance; for we require a perseverance while we live here, and in the world to come we believe to have everlasting blessedness. Only in this, there is a disagreement between Aristotle and us, that he requireth the good things of the world, but we affirm that they are not of necessity here in this world unto a Christian to make him blessed. 2 The opinions of the philosophers concerning felicity, may thus be distinguished; Sundry opinions of the philosophers as touching felicity. so as we may say, that some of them were notable, having famous patrons; but others vile and obscure, because they came from men of no account, and be not confirmed by strong and evident reasons. And of this kind are found health, riches, and such like, whose defenders were no notable men. To the other kind belongeth pleasure, honesty, virtue, to live agreeable with the first gifts of nature, knowledge, etc. Simple ends and conjoined ends. These indeed are the ends, which are accounted without mixture. And there be some that have other things joined with them: for some men unto virtue do join pleasure; others unto honesty join a freedom from sorrow; othersome with virtue do join the accomplishment of a perfect life. Augustine against julianus Scyllaeus blameth that good, which is compounded with pleasure; for in that honesty is placed therein, it representeth a show of man, the pleasure which is mingled, is a brutish thing. But he that will more fully understand of this matter, let him read Cicero as well in his second book De finibus, as in his Tusculans quest: and thou mayst also see, that sometimes some of them disagree with themselves; and that which they first judged to be the chiefest good, straightway they refuse it: for they which being whole, made small reckoning of health, afterward being destitute thereof, placed it in the chiefest good, which also happeneth to them that be pressed with poverty: for such, not only make great account of riches, but above all things seek for the same. And these, whom we have spoken of, do appoint some thing shalt should be evident and manifest. For these things; namely, pleasure, riches, and honours be so plain and evident, that they are apparent, even to the senses. Yea and Epicurus said, that he therefore thought pleasure to be the chiefest good, because it was the most known, and most evident good thing. And he said, that pleasure was no less known to be the chiefest good, than snow to be white, or fire hot. Varro showeth, that the number of opinions concerning this matter, was very great, as Augustine declareth in his book De civitate Dei: for he saith, that there might be reckoned two hundred fourscore and eight opinions touching felicity. Let us then seek the cause why there arose so many and so variable opinions thereof: which therefore we say came to pass, because men did not deliberate of this matter with the better part of their mind, but rather counseled with their own affections, which as they be divers, and do diversly stir up the affections, they inclined men's minds unto so manifold and sundry ends. A man may see young men, which divers ways being hot in love, think themselves blessed; others make their belly their God; some have given themselves like bondslaves to the seeking of honour. There be some such also, which think that nothing is to be preferred above riches: and the liberty of the Cynic philosophers very well pleased Diogenes and his like. But if that reason itself had been consulted withal in this matter, above the senses and affections, without doubt we should not have had so many and so contrary opinions. Now since there be, or may be so many in number, to reckon all, much less to examine them, should be overgreat labour. Wherefore, that we take not a superfluous matter in hand, we will in this treatise choose those things which might easily deceive us, seeing a great likelihood of truth is discerned in them; Eustratius. which Eustratius showed by a very learned similitude; A similitude. If one (saith he) see a stock-dove, he will soon think he seeth a pigeon, which will not happen unto him when he seeth an eagle, seeing the same is far unlike unto a pigeon. So we may judge, that there be some opinions of blessedness, so far from the truth, as very few or none can be deceived by them: and again, others in a manner so near joined unto the truth, as it is not in all men to discern or know them one from another: wherefore those that be of this sort, ought not to be passed over, but to diligently be examined. Aristotle declareth, that men, as touching the chiefest good things, bend their opinions unto those kinds of life, which they had determined to follow, which indeed are reckoned to be three; namely, delightful, civil, and contemplative. But if thou shalt demand the causes why one will incline to this kind of life, another to that, Why men do seek divers kinds of life. many causes may be showed: for many in the execution of their affairs, and ordering of their actions, do follow the constitution of their body, wherein, if they be given to surfeiting, to drunkenness, to the flesh, to excellent and good arts, to revenging of injuries, than they specially think themselves happy, when they have obtained those things, whereunto they are moved by a certain natural provocation. Others are greatly desirous to attain this or that thing, being brought thereunto by education; and it doth not seldom happen, that they become like unto those men, with whom they be conversant, and be joined in friendship. Again, unto others, and those without doubt not a few, nor always evil men, it is argument and cause enough for them to prosecute any thing; because they regard their authority, which govern either the common wealth, or church, or schools, or warfare. For look what princes, grave and wise men, whose authority is very great, do choose unto themselves as an end and thing most to be desired, that doth a great part of men take in hand and wish, according to that worthy sentence of Plato, and of other wise men; Such as the kings and princes be, Such princes, such people. such are their people. When England had king Edward who was a godly prince, and given to good learning, Godly king Edward the sixth. all the youth endeavoured to imitate his labours. Causes indeed these be, but yet no just causes. We ought not to be moved by authors, nor by examples, nor yet by the force of bodily constitution, but by the suggestion of reason, and of the mind, and by the weight of the things themselves. But to follow Aristotle's similitude, herein the common people are like unto bondslaves, and brute beasts. For this seems to be the manner of sheep, that if the ram, or that sheep which goeth foremost in the flock, depart unto any side, they do all follow: also bondslaves without any judgement or any choice do follow their masters. I would speak somewhat of Sardanapalus, Sardanapalus. saving that those things which justine hath of him, are common unto all men: only that I will show, which they say he had always in his mouth; Eat, drink, and play. But Horace in his epistles reproveth those speeches; Thou hast played enough, thou hast drunk enough, and thou hast eaten enough, it is time for thee to be gone. In the fift book of Tusculans questions Cicero saith, that Sardanapalus willed to be written upon his tomb; Haec habeo, quae edi, quaeque exaturata libido Hausit, at illa jacent multa & praeclara relicta; that is, These things I only have that I did eat, Delighting most to cram my paunch with meat: Whereas those things that were of better kind, As I them found, I left them all behind. Cicero addeth that Aristotle said; What else wouldst thou write upon the tomb of an ox, not of a king? But what complain we only of Sardanapalus, Tiberius. as though that Tiberius' prince of the Romans were not so greatly given to these delights and wantonness, as he erected to himself even an office of pleasures. For even as unto kings and magistrates, there are some which be masters of requests, secretaries, and masters of the horses; so would he have a master of the pleasures. Heliogabalus. Also Heliogabalus, whom I cannot tell whether I should call an emperor, or a monster, appointed rewards to them which could devise strange kind of sauces, that he might the more provoke his appetite to eating and drinking. And not only did the Roman monarches sin in this point, but also the great king of the Persians; Xerxes. even Xerxes, who appointed great rewards to the inventors of new pleasures. Of Pleasure, and wherein it may concur with the chiefest good, and wherein it may not. 3 Now the place serveth to speak somewhat of pleasure; and that we may not think that all kind of pleasure is secluded from the chiefest good, or from felicity. For in very deed, felicity, whether we understand it for natural or theological, is either pleasure, or else is joined therewith; so as they cannot be plucked one from another. First I will show those things, which I have gathered thereof out of Plato's doctrine; afterward I will briefly comprehend what Aristotle hath of the same. Plato divided our soul at the least into two parts; to wit, the mind, and the sense: of these parts, as the one is high and most excellent, and whereby we approach very near unto God; so the other is gross, and in a manner brutish, and by it we communicate with beasts. This distinction of the mind being put and confirmed, he attributed unto the mind gladness and joy; but unto the sense, pleasure. But what the difference is between joy and gladness (as me thinks I find by his opinion) I will declare. He will have it, that gladness is sometimes good and commendable; but sometimes, if it shall pass the limits, he affirmeth it to be a vice, and that it is to be despised. A definition of gladness. Which will appear the more plain, if it be defined: for it is a certain haughtiness of the mind, because of the presentness of some good thing: but every man doth see that gladness is right, if we be lifted up by reason of some present good, that is neither less nor more than the thing itself deserveth. Wherefore they be foolish, which puff up themselves for false good things, or be too much elevated for the obtainment of vile and simple goods. But those men are to be detested, which rejoice at wickedness committed, which through the corruption of judgement seems good unto their minds. But on the other side, gladness is then praised and commended, when the mind is no more merrier nor puffed up, than agreeth with the good that is gotten. And Cicero in his second book De finibus, as he had learned of the stoics, comprehended naughty gladness under these words, saying that the same is an exalting of the mind, which without reason thinks it enjoyeth a great good. But I return to Plato, who also ascribeth joy unto the mind; but yet so, Joy defined. as there can no evil cleave thereunto, because he defineth the same to be a pleasantness, which floweth either from the contemplation of a wise man, or else from the actions of virtue. This pleasantness can suffer no evil access: for those things which be just, right, and as best becometh, cannot please any man too much. And he so commended joy, as in his book De pulchro, when he speaketh of heavenly & true blessed life, he affirmeth that thereby the minds of the faithful are nourished. And he will have it, that the poets did cunningly call that kind of meat Ambrosia & Nectar. But the pleasure, whereby the senses alone (as he thinketh) are replenished, is a sweet motion, which tickleth the senses. From which opinion Cicero nothing disagreeth, who in the second book De finibus saith, that All men think this to be pleasure, which the sense receiving is moved, and is replenished with a certain pleasantness: and after a few words between, he misliked not to repeat the same. That pleasant motion, wherewith the senses is made merry, all men call in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Latin Voluptatem; that is pleasure. By these things which I now show, ye must observe this, that as well Plato, as the stoics, and other ancient writers judged pleasure to be a motion or action: for afterward we shall see what truth this may have in it. Whence pleasure doth spring. Plato thinketh, that this pleasure of the senses riseth of the infirmity of nature: for the same if it be spent, beginneth to desire those things wherewith it judgeth that it may be restored and renewed; & while we satisfy the want of nature, the senses are tickled and tempered with pleasantness. And contrariwise, while nature cannot obtain those things that it hath need of, both it languisheth, and through want is marvelously grieved. Whereupon the same author in Phileto said, that pleasures are the avoiding of sorrows, and thereof concludeth, that the pleasures of them that be sick are greater and more vehement than of them that be in good health: for when they be greatly tormented with gréefs, they do exceedingly burn with the desire of medicines, I mean with the desire of all pleasures; therefore when they obtain them, they are delighted above measure. As we may perceive in them which are sick of most sharp fevers, and be in a manner consumed with intolerable thirst, to whom when the physician giveth leave to satisfy themselves with cold, or some other kind of drink; it cannot be said what exceeding pleasure they take. The pleasures of the senses are mixed. Hereunto in that place he addeth, that these grosser sort of pleasures, which belong unto the senses, are not single but mixed; for they have always some sorrow joined with them: for (as we have said) the néedines of nature breedeth gréefs. Neither are the pleasures of this kind brought forth any longer, when the natural want is satisfied: for meat liketh not them that be satisfied and have their fill; neither is drink welcome to them which have droonke abundantly. But and if it happen to be otherwise, Natural necessity being satisfied, pleasure seizeth. as otherwhile we see it doth to them which be droonkards & gluttons, there is another cause of the pleasure than natural want; namely an ill disposition, or else some other thing, which is not now fit time to declare, seeing we treat of natural pleasures. How the name of pleasure is understood by Aristotle. 4 Howbeit Aristotle put not these differences of words; but those delectations which as well belong unto the mind or reason, as those which be of the senses he called pleasures, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, and in the seventh book the eleventh chapter, he will that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, happy, is so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to rejoice; and he speaketh of pleasure, which he joineth with blessedness. certainly he speaketh not of this pleasure, wherewith the sense and grosser part of the mind is possessed: for that is only joined with the felicity which shall be of the mind, which as I have said, of a mingled word, is named pleasure. And perhaps Aristotle would not change the name, because he thought to speak as most men did, although he agreed with Plato as touching the difference of the thing. Wherein Aristotle and Plato differ concerning pleasure. But yet herein they differ one from another, that Aristotle thinketh not (as Plato and the old philosophers did) that pleasure is a motion or action; but rather an affect cleaving unto the motion or operation. Wherefore these differ after a sort, although in the subject they agree. And if at any time Aristotle himself, or any Peripatetic, called pleasure a motion; that proposition, which commonly in the Schools they call Identica, must be ascribed unto them: for as it hath been said, both the affect, and motion or action; are in subject all one. Wherefore the general word thereof is the Predicament of quality, The general word of pleasure. and pleasure belongeth to the third kind thereof, and the same is called a passion; or passable quality. It is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereby we are sweetly affected with the presence of some good thing agreeing with our nature. And as beauty is a quality which riseth of a just and right temperature of the body, of welfavourednes, and of a comely colour; so pleasure ariseth of a convenient motion and action. Wherefore thus it shall be lawful to define the same. Pleasure is an affect, wherewith we are sweetly moved, The definition of pleasure. by reason of an action which proceedeth from a nature that is of good constitution, or else from an habit according to nature without impediment. For the actions both of eating, and drinking, and procreating, seeing they arise of nature, do always to him that is in health bring pleasure with them; for they be not hindered by sickness, nor weakness, nor yet by saturity and fullness. Even so contemplations, and the actions of virtues, since they spring from an habit of the mind, they be ready and easy, and are a present good thing, which agreeth with the nature of man; & therefore have pleasure always joined with them. Aristotle in the tenth book of Ethics proveth, That pleasure is no motion. that pleasure is not a motion, because it is all whole together, as is a vision: and pleasure hath no succession, except it be accidentally. For if it follow actions, which have success, the same in like manner is prolonged, as it happeneth in eating and drinking; but if the action be momentany, as is a vision, hearing and understanding, then is all the pleasure had at once: even as the whole vision is at once; if the virtue and power of seeing be perfect, if the thing that is seen be set before the eyesight all at once, if the light going between be not obscured, and a convenient distance come between. A motion is not perfect in his parts, but pleasure is whole all at once; therefore it is no motion. Motion cannot be at one moment or instant, but pleasure may. The properties of motion be swiftness, and slowness; and these things are not answerable to pleasure. For while a man rejoiceth, he neither rejoiceth the swifter, nor the slower; for if pleasure endure for an hour, it is all whole at once, while the hour lasteth. How long pleasure may continue. 5 Since we understand by the definition now brought, that the power must be perfect, and the habit firm; and that the action must be without impediment, and the object principal and excellent: it is gathered how long pleasure can endure. It so long abideth, as the object and ableness, or power of doing doth remain whole: for if the object fall from the excellency thereof, or that the faculty be not vehement and earnestly bend, delectation doth not follow. Hereof it cometh, that when in working men be tired, pleasures are oftentimes diminished. Which thing also happeneth, when any thing is taken away from the excellency of the object. Why new things so greatly delight. It appeareth also, why new things do so greatly delight; because the mind, so soon as any noble and excellent thing offereth itself to be beheld, doth behold the same earnestly and attentively; which, after it is known, the mind rebateth his earnestness, and so the pleasure ceaseth: but if any other new thing be put in place of the former object, than the understanding enforceth his study again in beholding of the same, and the pleasure returneth, and by this means we ever delight ourselves in new things. Besides this, it is showed hereby, that the actions which are done before we attain to an habit, breed not pleasure; because they be not easily and readily done, but with some difficulty and labour. These things are opened by that definition. That pleasure differeth in kind. Now must we show what pleasure is by her forms and kinds. Neither is it any doubt, but that pleasures are divided among themselves in kind, seeing actions do differ. But pleasure (as we know) is the perfection of an action; and the thing which should be done, being changed, the perfection also thereof is changed. For these be of those sort of things, which be compared one with another. Neither is any man ignorant, that there is one prefection of a chest, another of an house, another of a plant, and another of a man. Wherefore since that actions be divided one from another, so shall the pleasures, whereby they are performed, differ. Furthermore, they strive one against another, & one extinguisheth or letteth another; whereof it cometh that they are distinguished. That pleasure, which shall come of music, will take away that which ariseth of speeches: and those, which be the grosser sort, do withstand and let the delights of the understanding and reason. Again, of actions some be evil, some good, and some between both; whereby it is brought to pass, that the pleasures which follow them have variety and difference. The which also by this means cometh to pass, because the desires of actions are sundry: for if the desires be varied, much more be the pleasures, which are more joined with the actions, than be the desires: for desires are oftentimes plucked away from the work, whereas pleasures cannot be separated from their actions. No doubt but some pleasures there be of horses, some of lions, some of bears, and therefore also there be some of men: and not only have they them diverse from other living creatures, but even men themselves also have them not alike among them. For those pleasures, which be naughty, do please naughty men; and those which be honest, do delight good men. 6 Wherefore now (as I think) it is sufficiently confirmed, The first division of pleasures. that pleasures must be distinguished. Let this then be the first distinction. Of pleasures some be pure, and some unpure. And this division is taken from works and actions; so as of them some be about the objects more severed from matter, or more joined with the same. Which how true it is, Galen hath very well declared in his second book De causis symptomatum; There are found (saith he) griefs and pleasures in all the senses: griefs (as he saith) come hereupon, that the senses are removed from their own constitution and natural state; but pleasures come, when they return to the same. And that this may the more plainly appear, he thus runneth through all the senses. Feeling is removed from his own estate, if there happen too much heat, or too much cold; or else, if it incur those things which do strike, or gnaw, or break, etc. hereof do arise griefs unto it. Tasting is grieved with the selfsame things, which it doth communicate with feeling: but as it is taste, it is offended with tastes, which be too tart, sour, sharp, and bitter; for by these the natural constitution thereof is disturbed, and the continuance broken off. Smelling is disturbed by the dissolution of over vehement vapours; for by them the continuance is broken off. Again, hearing is put from his state, by a voice too high, or too low, or too great, or too swift, and also by every violent noise. Finally, the sight is offended, when it happeneth upon most bright lights and colours; for these things do scatter and disperse the virtue thereof. With all these same things the senses are grieved, because through them they depart from their own measurable and quiet state. Again, they are delighted and take pleasure, when they are reduced to their proper & natural state. Whereof the sight hath trial, when it turneth itself to a brown colour, whereby the power thereof is more gathered and knit together into one; or else when it beholdeth pleasant colours, as green, golden, blue, or sky colours. The hearing delighteth in a mild and treatable voice. The smelling, when those vapours be dissolved, which with a certain sweetness do strengthen and confirm the instruments of smelling. Unto tasting are fat and sweet relishes pleasant. And though we be sick, yet are we for a little while delighted with somewhat sharp and sour tastes. Feeling is delighted with qualities which be temperate, soft, and somewhat warm. Thus are the senses delighted, and do take pleasure, when they be reduced to their natural and proper constitution. But it is to be understood, that those also may take pleasure, though they have not been first offended or removed from their natural state. For if there happen to come a pleasant colour, or delightful sound, the sight and hearing is delighted, though it have not been first removed from the constitution thereof. Galen proceedeth in those things which he said, and showeth, that there is a degree of greater or less pureness in these actions of the senses, and in pleasures; and declareth that the same standeth in the means that the senses use. The sight worketh by light; hearing, by the air; smelling, by savour; these things be pure, and have little of the grosser and thicker kind of matter. Those things, wherein feeling is occupied, hold the lowest place; those be gross and terrestrial things. From thence we come to tasting; that also is exercised about watery humours, which be somewhat thick. Smelling is elevated unto vapours, far more pure than water. Unto hearing is the air, and that a pure air more near. lastly, we come unto the light, which among those things that be perceived, is most fine, and hath a great deal of pureness. Howbeit, we are not there to rest, but after these things we come to imagination, cogitation, memory, and understanding, which are occupied about the similitudes and images of things far more pure. Wherefore by these things appeareth, that first distinction of pleasures, that one is purer, and another grosser, and out of Galen we have expounded the ground of the division. 7 After this division there followeth another, that some pleasures are bodily, The second division of pleasures. others not bodily. Of the bodily, thus we affirm in general, that neither they be good, nor yet bad; as also are not the actions about meat, drink, and carnal pleasure. But as touching the kinds and parts, we must say, that if they exceed measure, they be evil; but if they contain themselves within just and due limits, they are indifferent, since that men may use them both rightly, that is, according to virtue, and also unto good and laudable ends. They do also abuse them sometimes, namely, upon an ill determination & corruptly, as Catiline, when he tempered himself from delights and pleasures, to the intent he might destroy his country: but yet, if they shall be weighed in their own nature, they be rather good, according to civil goodness, than evil. The third distinction of pleasures. We come now to a third distinction of pleasures. There be some, wherein there is excess; but there be others, wherein it cannot be, as it also happeneth in actions. For who did ever rightly or justly more than is requisite? And so in contemplations of the truth, be it of things natural, or mathematical, or divine; no man can rejoice, or take pleasure of them more than is requisite; neither can he in like manner, as touching things rightly done, and of the works of justice. But in being angry, in ambitious desire of promotion, in giving, in hearing, we may exceed measure, no less than in eating, drinking, and procreation. Finally, the fourth distinction is, The fourth distinction of pleasures. that of pleasures, some be single, and by themselves; because they have no sorrows mingled with them, nor yet be sweet, in respect they fill and restore nature, being wasted and consumed. Neither be they at one time pleasant, and at another time unpleasant, but are ever in their own nature to be wished and desired: and these pleasures are chiefly those, which are perceived in the mind; but others be mixed, namely with sorrows, and for that cause are pleasant, because they refresh and renew nature decaieng, and therefore are not to be desired always and at all times. 8 These things being thus determined, What pleasures must be avoided and why. let us go in hand with the pleasures which be unpure, bodily, and which have excess, and which be mixed; and let this be the first proposition of them: If they exceed measure, they must be altogether avoided; for such do either arise of a corrupt nature (for some men are even by a propriety of nature, fierce, wild, and cruel; and others be beastly, and altogether intemperate) or else these evil actions and pleasures do come from a vicious habit, brought in by a naughty custom, as we see it in drunkards, gluttons, and lascivious men: wherefore from such shameful and wicked causes, nothing can happen which (as we have said) must not be avoided. Furthermore, since that pleasures of this kind, as it hath been already said, have been invented to be as it were medicines unto us, when we suffer them to exceed measure; How greatly the grosser pleasures hurt us. so far is it off that they be medicines, as they are even hurtful unto us, and that in all kind of good things, and especially those things which come of fortune. For how many riotous men be there, which having spent their great and ample patrimonies, are constrained miserably to live in want? I speak nothing of the goods of the body, seeing gluttony and fleshly pleasure killeth far more than the sword, or any ordinary sickness, or defect of nature. Yea, and Galen in his second book De semine wrote, that Pleasure is sometime by itself the cause of dissolving the force and strength which giveth life. And there have been many, which have yielded up the ghost through too much pleasure. But & if that all abuse of things must be avoided, such kind of immoderate pleasures as these must be utterly shunned, seeing by this means they cure not the body, but do exceedingly destroy it. I let pass the goods of the mind, since nothing doth more harm unto wisdom, nor any thing more weaken the right judgement of doing things, than these immoderate pleasures. The reason which I have brought, that by these gross and immoderate pleasures, all the kinds of good things belonging to man be destroyed, is written by Cicero in his book called Hortensius, which book is lost; yet will I rehearse his words as they be recited of Augustine in his fourth book against julian the 14. chapter; Cicero his words as touching the evils which rise of pleasures. But are those pleasures of the body to be desired, which truly and gravely are of Plato called the allurements and baits of evils? For what destroying (saith he) of health, what deforming of the colour and the body, what foul loss, what dishonour is there, that is not called and brought forth by pleasure? Every motion whereof, the greater it is, the more is it enemy unto philosophy. For the pleasures of the body cannot agree with any great cogitation of the mind. For who is he, that when he useth the greatest pleasure he can, is able to apply his mind to make an account, or to think of any manner of thing? But who is so unsatiable a person, that day and night, without any intermission of time, will have his senses so to be moved, as they be moved in the chiefest pleasures? What man endued with a good mind, had not rather that no pleasures at all should be given us of nature? Thus much said he. Under which sentence of his are comprehended the hurts, which are wont to be brought in through these pleasures of the body, which exceed measure. But thou wilt say, that If this reason were of force, Whether the pleasures that arise of contemplation or just actions do hurt. it will condemn pleasures which spring of contemplation, and also that which ariseth of just actions; because both the body is hurt by too much study and contemplation: and that Socrates and also Aristides perished for their honesty sake. I answer, that this was accidentally; because Socrates lighted among evil men. Again, that the powers of the head, which do serve unto cogitation, are sometimes overmuch consumed. But some witty fellow will reply, that this also is accidental, as touching the pleasures of the body; which in very deed do arise of those actions, which destroy the body, and our good things, which the very pleasures by themselves would not do. Howbeit to this we answer, that it comes not always to pass, that a man perisheth for righteousness; nor yet that contemplation doth always harm. But these grosser and mixed pleasures, so oft as they exceed the mean, it cannot be but they do hurt: and so the hurt is not to be accounted of both alike. 9 But this of some is counted a hard matter, Whether the pleasures which must be shunned be very pleasures. that these pleasures must be shunned, seeing pleasure by itself is good, & to be desired. Wherefore to avoid this, they are wont to say, that They are not pleasures indeed, but only seem so to be; and although they seem so, yet that of wise men they ought not to be accounted pleasures. Even as those things are not said to be white, which so appear unto blear eyes; neither sweet or bitter, which those that are sick do so affirm. But me thinks it should not so be answered; because both Plato and Aristotle do call them pleasures, whereupon the definition before alleged doth truly agree unto them. Therefore would I rather say to the argument, that pleasure indeed is of his own nature good, and to be desired, but not to be taken of all things: even as we desire to satisfy hunger, yet not by every kind of meat. Just men also would become rich, but yet not by every kind of gain; we also desire health, but yet not by every kind of medicine; and so we would have pleasures, but yet not those which arise of actions that be dishonest and filthy, and which do hurt the body, and all the good things which we have. Why these kind of-pleasures which hurt and are to be shunned are desired of many. But seeing this kind of pleasures is both hurtful, and to be shunned, how happeneth it that it is desired of so many? Because pleasure in his own nature hath some certain divine thing in it, and is desired of all men. Howbeit it comes to pass, that seeing nature in many is not yet full perfect and confirmed, as in children, or else when men be endued with naughty and lewd habits of mind, as be drunkards and fleshly persons, they be deceived, and seek for pleasures where they ought not. Wherefore I marvel at Epicurus, which taketh his argument from children, whose nature is not yet become full perfect, neither are they endued with any virtue, & therefore may easily be deceived. Again, it must be considered, that men do perpetually labour, and are wearied with sundry exercises; and therefore to be recreated and refreshed, they turn themselves to divers pleasures; and when they cannot have honest, pure, and simple pleasures, they will be satisfied with those grosser and hurtful pleasures. And men have a compounded nature, not simply one and unmixed; and thereof it comes, that they embrace sundry kinds of pleasures. Sometimes they take those which belong unto the mind, and sometime those which be of the body; since that they consist as well of the mind as of the body. Yea, and the body itself, because it hath many humours, and is endued with many senses, therefore are we sometimes moved to these pleasures, and sometimes to those, according as the humours stir them up, or as the sundry objects do fall into the senses. But God, since he is one and most pure, he enjoyeth one and the selfsame pure and eternal pleasure. Who be most inclined to the pleasures of the body But to those pleasures of the body, they that be young, and melancholic men are most inclined. In them, while their stature is increased, the humours are disturbed, and nature is wearied and haled; and therefore do they fly unto pleasures, as unto a certain medicine and recreation. Likewise doth the melancholic humour disquiet and vex melancholic persons, and suffereth them not to rest; so as they being weary, return to pleasures, whereby they somewhat restore and exhilarate themselves. Whereupon it appeareth, that nature, yea God himself, Why these pleasures were given by God unto men. did not unprofitably give unto mankind these pleasures, that the immoderate use of them might be avoided. For by them we lead the more commodious life, and we take more willingly in hand the necessary labours of life, and the preservation of mankind, and are the more readily healed of our daily infirmities. Moreover, young men, by certain honest and moderate pleasures, are stirred up unto honest duties, and excellent virtues; and by griefs they are terrified from sins and wickedness. Augustine. And Augustine addeth, that these base pleasures are certain steps of good, and as it were a little shadow of the nature of felicity, and of the chief good, whereby we may be stirred up to an earnest desire thereof: wherefore they be of force to awaken us, wherein nevertheless we are not to stay, but must rather rise up unto better things. And that we should not dwell in these things, God is so good, that he with these kinds of pleasures hath mingled many bitter things. What pleasures are not to be avoided, and why. As touching those pure, unmixed, and no bodily pleasures, and which have no excess, let this be the proposition. They ought not to be refused, but since they are of the better sort, they draw not a little near unto the nature of the chiefest good: for they be desired; not for themselves, but for another thing. I said that they draw near to the nature of the chiefest good; because in very deed, the chiefest good is not in pleasure, no not of this kind: for that consisteth in the most perfect action, and unto it is pleasure joined, as a perpetual companion: wherefore it cannot be plucked from the chiefest good, so as it should not be comprehended in the nature thereof. We verily grant, that the same is wished for of all men, since there is none, but desireth both to live, and to live well. And as to live, is to work; so to live well, is to be occupied in a very good action: whereunto when excellent pleasure is joined, all men wish for the same, when they wish for that whereof it is a perpetual companion. But an excellent action it cannot be, unless it be conversant about the most noble object; whereof as of a fountain our perfection dependeth. Which that it may evidently be perceived, we must understand, that we are made perfect by a most excellent object, as by the efficient cause, whereby our mind and will is carried, or is alured unto it. Again, we are made perfect through pleasure, which is an affect and quality, that is instilled into our mind. Whether pleasure for life, or life for pleasure is to be wished. But it is called into doubt by some, whether pleasure must be wished for the life sake, or life for pleasure sake. And to omit those things which may be said on the other part, that which to me seemeth good, I thus set down; Pleasure is desired for the life sake, not the life for pleasures sake; because pleasure hereof ariseth, that the action agreeth with nature, and this we both feel and know. Wherefore that above all is to be wished, to the intent that the action may be counted most perfect. Neither is any man ignorant, that perfection is instituted for that thing sake, which doth make it perfect, especially when in his own nature it hath no stability. And all men see, that meat itself is better than the sauce thereof. 10 But how those things, How Aristotle's opinion agreeth with the scriptures. which Aristotle bringeth, do agree with the holy scriptures, we may easily perceive. First he saith, that this opinion, as touching the grosser sort of pleasures, is the opinion of many, and that of the vulgar sort of men. Which also Christ taught, affirming that the way of perdition is large, Matt. 7, 13. and many do go that way. He addeth moreover, that they which judge this, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, most burdensome. And in isaiah we know, that it was said to wicked Ahaz; Esaie. 7, 13. Is it a small matter unto you to be grievous unto men? Aristotle calleth them bondslaves. And the Lord said; john. 8, 34, He that doth sin, is the servant of sin. Also Peter said; Every man is his servant, 2. Pet. 2, 19 of whom he is overcome. Aristotle saith, that they choose a beastly life. And we have it in the Psalms; Man, when he should be in honour, Psal. 48, 12. is compared unto the brute beasts, and is made like unto them. Also jeremy; jerem. 5, 8. Every man neigheth at his neighbour's wife. And again in the psalm; Be ye not like horse and mule, Psal. 32, 10. in whom there is no understanding. They which so think (saith the philosopher) do defend themselves by the authority of princes, which live after the manner of Sardanapalus. Neither doth this disagree with the holy scriptures, wherein we read, that such in a manner were the people, as were the kings whom they had. Osea. 4, 9 And in Osea we read; Such people, such priest. In the Proverbs, the 29. chapter; When the wicked shall bear rule, transgression shall be multiplied. And in the Gospels as touching Herod, Matt. 2, 3. when the wise men came to jerusalem, we find that not only he himself was troubled, but also the whole city with him. lastly, it is concluded, that in these grosser sort of pleasures cannot be reposed the chiefest good. Which also the Apostle confirmeth to the Corinthians; 1. Cor. 6, 13. Meat for the belly, and the belly for meat, God shall destroy both the one and the other. And Christ himself speaking of the pleasure of procreation; Matt. 22, 30. In the regeneration they neither marry wives, nor are married, but they shall be like unto the angels. 11 Aristotle disputing yet further of pleasure saith, That pleasure is not strange from felicity. that the same must not be counted strange from felicity, and so proveth it, because it is of those kind of good things, which belong unto the mind, unless we will say, that stones, stocks, & metals rejoice and be glad. Let us first declare his general sentence; That is pleasant to every man, whereunto he is said to be, and thereof is named desirous. Hereby Aristotle meant, that pleasure seemeth to be of those kind of things, which have relation one to another. And it is no marvel, for those things which be sweet, must of necessity be sweet to some body. But what he is, to whom pleasure is referred, is declared by affection, while he saith; A horse, a show, just things, and virtues do delight those men, which have been desirous of horses, shows, a just thing, and of virtues. The manner of all Syllogisms is, that first should be brought forth the cause in general, and then it is wont to be applied unto that thing whereof it is spoken. So in this matter, the general cause is set forth for which any thing is pleasant and sweet unto any man; namely, for because he loveth it. This general cause is here restrained unto him that is happy, because he is a lover of honest and good actions, whereupon of necessity it followeth, that he is very much delighted with them. For the confirmation of that general cause, he useth divers and manifold examples; and first, he allegeth the pleasure that men have in riding of horses, wherewith, how fondly and earnestly some men are otherwhile delighted, the young man Strepsiades in Aristophanes doth testify. He bringeth forth them also, which are desirous to behold shows, unto whom we may add those, which give their mind to philosophy, wine, and money: all which men (we see) are wonderfully delighted, when at any time they enjoy their desires. By these examples the form of the argument, which the Logicians call Induction, being the mayor proposition, which comprehendeth the general cause, is plainly confirmed and showed, which is straightway applied to the matter in hand, whereas he saith, that The like reason is to be had of those causes that are of a just thing, and of good actions, and are referred to good and happy men, to wit, that those things be loved of them, and that they rejoice not a little in them. Whereof it plainly cometh, that blessed and good men, if they either see or hear any to live well and honestly, they take great pleasure therein: but without doubt much more, while they themselves exercise themselves in just, good, and honest actions. By these things we now understand, that the life of happy men is not severed from pleasure; and we see, that they did not utterly stray from the right way, which joined themselves unto this felicity. 12 But the question is, Whether all pleasures have fellowship with felicity. whether all pleasures have fellowship with felicity, and if that all have not, as it should seem we must affirm, then, what pleasure shall we join therewith? To this we answer by distinction. Some things are pleasant in their own nature, and by themselves; but some have it not of their own property to delight, but taketh delight by a certain corruption or viciousness of him that is caught therewith. Wisdom, virtues, honest actions, remembrance of good deeds, prudent government of things, finding out of profitable counsels, doctrine, contemplation, and such like, are delightful even of their own goodness, which if otherwhiles they be not liked of some, that happeneth through their own unskilfulness and rudeness. But on the other side, immoderate wine, gorgeous sights, surfeitings and lusts, are not in their own nature pleasant and sweet, but do only delight them which of themselves be caught by such things. It is the common sort, which hunt after things not pleasant in their own nature, which things are divers and in sundry sort, & those repugnant one to another. No man doubteth, but that there is a great number of pleasures of the common sort; for there be many minds, and every one hath his own delight, which certainly is then not lawful, when it passeth his bounds, and when it detaineth men too much therein, or doth stir up and disquiet their minds. These, and other pleasures of the senses, if they hold themselves within their bounds and limits, and do not pass them, are both natural, and by right cannot be condemned. And what contrariety there is of pleasures between the vulgar sort, The contrariety of pleasures between the vulgar sort. Eustratius thus showeth; One is delighted with salt meat, another with sweet, one with drink somewhat bitter, another with sour, which tastes be one contrary to another, and cannot be had together in one and the same thing. But here a man may say, that this also may be seen among the pleasures which ye call natural; some are delighted in the mathematical sciences, others in the knowledge of natural things, some in logic, others only in prudent actions. Wherefore since there is a variety as well here as there, this difference of contrariety after that manner interpreted, seems not to put a distinction between pleasures, seeing it is found alike on both parts. Unless thou wilt say, there is a great variety & multitude of vulgar pleasures, which are contraries; as sweet and sour, harsh and mild are one repugnant to another; which contrariety is not in the honest pleasures that we have now recited. For the mathematical sciences are not against the knowledge of natural things; nor logic against prudence. But the difference is more truly declared, if we mark the repugnancy in the appetite of one & the selfsame man: for even he that delighted in a thing, straightway hateth the same; and he that desired meat, doth by and by loath it. Whereupon Terence said; In love are all these faults, injuries, suspicions of enmity, truce, war, and peace again. Here we see a contrariety of things among themselves, and against the mind. But those things are pleasant indeed, wherewith the lovers of honesty are delighted: for they which give credit to reason, and not to the senses, take counsel of the better judge. Thou shalt moreover perceive those to be constant, and of one mind; and that the right things which once liked them, will never mislike them: neither do they suffer the true opinion to be wrong from them. Again, they say all one thing with men of their own profession: for so many as be lovers of honesty, allow the selfsame virtues, and the same actions. How these things concur with the holy scriptures. Phili. 4, 4. 13 Finally, this have we learned out of the holy scriptures to concur with Aristotle, that Paul exhorted the godly, as being happy men, to true and perfect gladness, when he wrote; Rejoice in the Lord always, and again I say rejoice. Also in the 21. chapter of the Proverbs; The just man delighteth to do judgement. verse, 15. And David doth many times stir up the just and godly to gladness, and rejoicing. And so true is this opinion, that even those good actions, which by the sense of nature, and judgement of the common sort seem to be repelled, do delight happy men. And therefore we read that the Apostles went away merry and rejoicing from the sight of the council, because they were counted worthy of rebukes for the name of Christ. Acts. 5, 41. And we know, that not only many christians suffered death with a joyful mind for the testimony of their faith, but that many Ethniks also, with great joy and cheerfulness, gave their life for the liberty of their country. Of Honour, that it is not the chiefest good; but wherein it concurreth with it, and wherein not. 14 Now that we have disputed of pleasures, it followeth that we speak of honours; and for good cause are these joined together, seeing both of them do accompany actions, though after a divers manner. For seeing that action agreeth with nature, and that we mark it, & are made glad with pleasure; even to those actions, when they shall be good, and just, and honest, honour is joined. And that it may be made the plainer, which we treat of; I will speak somewhat of the nature of honour, and of those things which belong unto the same. And first of all we will set forth the definition thereof. The definition of honour. Aristotle in his first book of Rhetoriks', will have it to be a signifying of the opinion, which is had of a man's honesty; and that consisteth of outward signs. To make this definition perfect, I think good to add thereunto the cause of the end, which since I cannot draw from the philosophers, I will borrow of our divinity. We therefore testify by manifest signs, that we judge well of honest men, to the intent that God, the author of all justice and goodness, may be honoured in them: secondly, that the authority and example of them may profit others. Now do we comprehend all the causes of honour. The form is the signification, declaration, The causes of honour. and testimony of our opinion touching good men. The efficient cause is touched, when we added thereto, the man's honesty: for by it are men stirred up to judge well. But the matter shall be in all those signs, whereby we give a testimony to good and just men. And these things, since they be manifold, are mentioned in the book of Rhetoriks' now alleged; namely, monuments, images, government, verses, sepulchers, a living of the public treasury, gifts; and we may add thereto, the uncovering of our head, the giving of place, and rising up to our betters, etc. And as all these things are many in number, so must we appoint as many parts, forms, or kinds of honour. And the difference of them is in respect of the matter of them. And we have also added the ends, that this testimony of ours may redound unto God, and that by our honours we may make the good examples of just men to be the more famous; or else that unto them which behave themselves well, there may be given an authority, and that thereby many others may be helped. From the sense of this definition did Augustine not much vary, Augustins definition of glory. who saith, that Glory is a judgement of men, which have a good opinion of [other] men. Hereunto we have added certain outward testimonies of this judgement, and have expressed unto what men those testimonies must be given; that is to wit, unto honest men, and to those which order themselves aright. But this is wanting as well in Aristotle, as in Augustine, who should be those, that should signify their opinion. certainly, those aught to be (as we gather out of the first book of Ethics) wise men, and such as do know us well. Quintilian yet more briefly, and in a certain compendious manner, Quintilians' definition of glory. hath thus expounded the matter; Glory (saith he) is the praise of good men consenting in one: where that word [of good men] may be joined both to them that are praised, and to them that do praise: for it behoveth them both to be good. Which to make more plain, we will thus divide honours; so that some of them we make to be of small importance, and but overshadowed, which all, only are raised by a brute of the people: and these, since they proceed not of a sound judgement, are neither firm, nor yet yielded unto them, to whom they ought to be given. But others (as said Quintilian) proceed of the consent of good men; wherefore they be sound, and good men only are honoured with them. But we have experience, that those former are so light and inconstant, as thou mayst see that well-néere in one day, some are both justified, and condemned of the people: wherefore he that likened this kind of good to a glass, because it is very brittle and frail, strayed not much from the truth. Whether honour be his that giveth the honour, or of him that is honoured. 15 But now there riseth a question, Whether honour (to speak of the same which is sincere and constant) be the good of him that doth give the honour, or of him to whom the honour is given? This did Seneca handle in his 103. epistle to Lucillus. I affirm it to be the good of them both. Without doubt it is his that is the praiser, seeing that his action is just and right. Neither think I it doubtful, that every good action is his good, whose action it is. Furthermore, since he, who is honoured, hath in himself honesty, justice, and goodness, whereby both good and wise men are alured and provoked to commend him; therefore is his good also called honour: for he hath the beginning and cause thereof in himself. Moreover, he himself reapeth fruit of that honour, when his authority increaseth, and he is made the abler to persuade others, what shall best become them, and the better to retain them in their duty. thirdly, also it is his good for this cause, that while he perceiveth good, honest, and thankful judges, to judge rightly of those things which he hath very well done, he greatly rejoiceth. Wherefore I have showed the reason why I judge, that honour is the good, as well of him that is praised, as of him that praiseth. And yet for this cause am I not contrary to Aristotle, which saith, that the same is in him which doth the honour, not in him which receiveth the honour: because he (as it is now brought in the definition) saith, that honour is a signifying of a man's opinion and mind; and therefore he judgeth rightly, seeing as well the opinion as signification thereof proceed from him that honoureth, and rest on him, as on a certain foundation and matter subject thereunto. But yet I have respect to the original, whereupon this opinion was raised, and this judgement is stirred up in the minds of the wise; and moreover, I note the fruits of this opinion, and I see all these things to be in the man that is praised, that is to say, a greater authority & gladness. Neither hath this my definition only place in honours; but it must be no otherwise esteemed of the lawful judgement of a judge, and of a just sentence, when he pronounceth the law. For these are the proper good things of him, which therewithal turn to his good, on whose side the matter is judged. And no otherwise should we say of justice; the same without doubt is his good that is just, but it is also good unto him, to whom, by the same justice, that which is due is rendered and paid. Now by these examples it plainly appeareth, how honour is a certain good thing, pertaining as well unto him which is had in estimation, as unto him which did give the same. They doubt in like manner, Whether one good man's testimony be sufficient unto perfect honour. whether the testimony of one honest and wise man be sufficient unto true and perfect honour; or rather that a signification from many is not required. I think it may be said, that according to the nature of true and sincere honour, the testimony of one wise and good man, and who knoweth us well, is sufficient; because in one which is of this sort, we have all others like unto him: for there is one mouth and one judgement of all wise and good men. Howbeit, to this end, that the example may be made manifest, and that the authority may grow and be confirmed to him that is praised, the testimony of one man is not of force; because a very great furtherance hereto is fame and good name, which things do require the testimonies of many. Now must this be seen, Whether honour be always joined with just deeds. whether at any time honour be severed from virtues and just deeds. Some say it is, and some say it is not. certainly the more common opinion among the learned is, that honour followeth virtue, as a shadow followeth the body, which similitude in my judgement, expoundeth the question. The shadow accompanieth the body, but yet not always after one manner; sometime it goeth before, sometime it is upon one side, and goeth together, but sometime it followeth after: so the virtue of some men is had in honour, straightway after the beginning; of others it is not regarded, till it be increased and made perfect. Finally, thou mayst see some, which are not honoured, till they be quite gone: for then are men wont otherwhile to perceive, though over-late, how great a good they have foregone. Which we know happened in old time to the prophets and apostles, and also in our times to many most just princes, good pastors, and godly preachers. While there were plenty of them, they were contemned; but when they were now taken away, then did they stir up an incredible desire of them. Wherefore honour dooch accompany virtue, but not always in the same step: sometime before, otherwhile together, and oftentimes after. And besides this, the testimony and signification of wise men is never wanting unto true virtue, and just actions, except there be a want of the wise, and such as have seen and known these things. 16 Now at the length let us come nearer to the matter, Whether there should be a desire of honour in good or evil men. and consider ye together with me, whether the desire of honour should be accounted among good things, or among evil things. Shall we not commend honour, seeing it is planted in us by God and by nature; seeing God promiseth it unto them that be his, & that not seldom; They that glorify me (saith he) I will glorify them? 1. King. 2, 30 And The elders are by Paul pronounced worthy of double honour. And therefore it seems, 1. Tim. 5, 17. that God planted this desire in men's minds, that we might be more and more stirred up to live well and justly. Neither is that common proverb rashly to be rejected; Honour nourisheth arts. Again Virtue commended increaseth. Moreover, there is none which hath but a spark of godliness can deny, but that all our works must be so ordered, as they may be allowed both of God and of men; namely that men, by the seeing of them, should (as meet it is) glorify God. Wherefore seeing honour, for the things that be well done stayeth not in us, but redoundeth unto God himself, how many soever be desirous of his glory, as we ought all to be, we may, at the leastwise for this cause, desire honour. Over this, We obey God's commandments, when we honour any man worthy thereof. Rom. 12, 10. verse. 3. verse. 17. who ought not to wish, but that all the brethren should not fail of doing their duty and office? verily this hath God commanded all men, that they should honour their parents, and by the same reason the magistrates. And by Paul he commandeth; In giving honour go one before an other. Also in the first epistle to Timothy the fift chapter; Honour widows, which be widows indeed. In the first of Peter, the second chapter; Honour all men, love brotherly fellowship. And of Epaphroditus he said in the epistle to the Philipians; Phili. 2, 29. And such as he is have ye in honour. Such places as these be I may bring many; but seeing these be sufficient, it appeareth that when any man hath honour given him, that is worthy of it, the commandments of God are obeyed. Which thing that it may be done, ought not they which be honest, and behave themselves well, commend it and be glad of it, and also wish that it may be done? Why do we pray; Let thy will be done in earth, as it is in heaven? Hereunto add, In honouring of the good, we obtain rewards, and by contemning, punishments. Exo. 20, 12. that in giving honour unto good men, we shall obtain rewards and benefits; That thou mayst (saith God) live long upon the earth. And on the other side, in contemning of them, they procure destruction to themselves; as the children which derided the prophet Elizaeus were rend in sunder of bears. Which seeing it is thus, he loveth not his neighbour, which desireth not that he may avoid these punishments, and obtain these commodities and rewards. Wherefore even as with the good favour of God we may wish for due honours; so are we driven to the very same thing by that charity wherewith we ought to love our neighbour. And this doth David very well confirm in the 15. Psalm, when he spoke of him which should dwell in the house of God, and in the everlasting habitation, among other his virtues this he reckoneth; He that is lowly in his own eyes, & glorifieth them that fear God. Therefore since without controversy, eternal life is to be wished unto our neighbours; this is to be wished for with most ardent prayers; that the godly, and those which fear God may be had in honour: which is this kind of honour, namely to have them in estimation, to be delighted with their company, to maintain their good name, and chéerfullie to relieve their necessities: all which things, since they be so coldly done in these days, they which be godly cannot choose but earnestly sorrow, and wish that at the length it may be done even as God hath commanded. Augustine in his Soliloquijs the first book, and eleventh chapter judgeth, that since of honour's authority doth increase, and that authority doth much further to induce men unto honesty, and to drive men as well unto true opinions, as unto holiness of life, therefore honours are to be desired. Yea, & for their sakes, whom we ought by our ministery to help; if we see our authority to be despised, we ought for just & honest causes to defend the same, least in very deed it become unprofitable. To this belongeth that which Paul wrote unto Timothy; Let no man despise thy youth. 1. Tim. 1, 12. Wherein honours profit them that do well. And when we do well, it doth not a little further to the confirming of us, if we have the commendation of good men. For even as we are in a manner all troubled with the disease of self-love, we are easily deceived in affairs & actions; and those things which we do least commendably, we make most account of them. And because this doth not seldom happen, it causeth the more ignorant sort to become more doubtful and ambiguous in their doing, unto the which men, honour, praise, and approbation would do much good, if by outward signs the same were yielded: for by these things their mind and judgement is established. But those which be not doubtful, nay rather be assured, that those things which they do, be right, when they are adorned by wise and good men with a just kind of honour, they cannot choose but exceedingly rejoice and be glad in themselves, that they have gotten so good and just judges; wherefore honours do also profit these men. Neither do these things, which we have said, differ from the opinion of Aristotle. For albeit he deny honour to be the chiefest good, yet doth he not exclude it from the number of good things. Touching those things, which I have spoken of firm and perfect honour, there is nothing so agreeable, That the faithful in the day of judgement shall have the chiefest good. Matt. 25, 34. as that that shall be the chiefest, which the faithful in the last day of judgement shall have of Christ, when he shall say unto them; Come ye blessed of my father, etc. For that praise shall proceed from the most wise judge, to whom all justice is best known, neither can our doings any way be hidden from him. 17 Wherefore I think it is now sufficiently concluded, and made apparent, that the moderate desire of honours is not to be blamed: yet because many do soon overreach themselves herein, and that the place is slippery, therefore must we declare some things, which we ought to take heed of, least in seeking for virtue, we shamefully fall into vices. To this must we have a special regard, that even Aristotle being an Ethnic saw, that we desire not honour for itself: That honour for itself sake must not be desired. for this were of a mean good, to make the principal good, and to enjoy those things which we ought but to use. Let the same desire therefore tend both to the glory of God, and to the edifying of our brethren. Next of all let us beware, that we take not too much care for honour; That we must not be too careful for honour. for so would the mind be soon disquieted, which when many, who were accounted civil, did not avoid, they with the desire of praise became in a manner mad. We know with what a fury Alexander of Macedonia was carried in a manner through the world, seeking glory without measure and reason, who at length was brought to that pass, as he thought that there were other worlds to be conquered besides this; One world sufficeth not for young Pellaeus. With the very which disease, julius Caesar being infected, set upon his country, and rashly violated the laws and liberty thereof. So then let this desire be moderate, and let it be bounded within certain and just limits. And in receiving of honours, let us follow Augustine's counsel; Neither receive thou (saith he) all that is offered, nor yet refuse thou all: for he that rejecteth all the honour, which is yielded unto him, for the things that he hath rightly and very well done, seems as it were to suppress the gifts of God, and that he would not have them acknowledged, which in very deed is against true godliness. And on the other side, he that embraceth whatsoever is offered him, doth many times pass the limits of modesty. And héerewithall must heed be taken, that the kind of honour, which is brought, That the honour be not greater than the worthiness of the person. be not greater than the dignity of men can sustain; which when it happeneth, must not be abidden: for thereat is God angry, and doth sevearelie take vengeance for his honours usurped by men. Herod was most grievously punished, Acts. 12, 23. when the people cried unto him with voices not fit for a man, but such as were meet for God. And for the same fault is Domitian, Nero, and many other most insolent Emperors justly condemned, which would not be worshipped as princes, but as God. Those things which belong to God, let them be rendered unto God; and let good men receive human honours rightly and moderately when they be offered. Also, let there be kept a just and right measure in obtaining of honours. The right way to come by honours. There is only one way and mean commended, and that is by well bringing of things to effect, which the Grecians call * That is to say, virtuous actions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which things hypocrites do counterfeit, and while by outward signs they endeavour to declare themselves godly and holy, they be had in estimation of the people. But of them Christ said; Matth, 6, 2. They have received their reward. And there be others, which are carried so far forth, as they buy honours, which vice without doubt is condemned by all just laws, and of the Latins it is called Ambitus, that is, Ambition. Ambition: for it is a most vile thing to crave the people's voices by great gifts. Héerof in the digests Ad legem juliam, de ambitu, are many things extant. Those which were convicted, were condemned of infamy, and also in a payment of money. And the punishments of this fault were many times in the commonweal of Rome increased; for the fault did grow on without measure. Yea, and the ecclesiastical Canons did imitate the Roman laws. And because this vice grew mightily in the church, and at this day reigneth everywhere, many laws were decreed, which are in the first cause, quest. 1. throughout the whole question: and in the fift book of the decretals, in the title De Simonia, & in another title, that the prelates should not grant their own places, or places of the church, Simony. for a yéerelie rend. They that sell ecclesiastical dignities, follow Gehezi the servant of Helizaeus, 4. King. 4, 12. and they which buy them, are like unto Simon Magus. Neither is only money, but words, & every kind of flattery, if they be done only unto that end, to obtain ecclesiastical honours, to be esteemed as a price. And the fathers did so persecute this vice, as against those that commit Simony, they admitted any sort of accusers, even those that were infamous, dishonest persons, & harlots, and such other sort of men, which is not suffered in the complaint of other crimes. lastly, must be regarded, that we use honours well when they be gotten, That honours gotten must be well used. which I therefore speak, because we may see some everywhere, which abuse them, to obtain power to compass riches, and follow pleasures, unto all which things they make the way easy to themselves by dignities and honours, as well civil, as ecclesiastical. 18 These things we thought good to be recited, The duty of them that do give honour. as touching them which receive honours; now must we speak a few words of them, whose part is to yield honour unto others: for these also must be admonished, because herein men may sin diversly and manifoldly. I suppose there is none that doubteth, but they do greatly err, which deny just and meet honours to them, that well and rightly behave themselves, and yet we see that there be many such as deny this. And those men are a great deal worse than these, which in the stead of giving honour, do hate them, do diminish their deserts, be disquieted and grieved, if they shall see any thing go well with them: these men without doubt are to be accounted unjust, and most ungrateful. Some indeed there be, which frankly enough do honour good men, but this they do, to reap in like manner some benefit, favour, or help of them: and these pass not much of the well doings of honest men, but only seek their own good; wherefore they rather sell their honour, than make it a reward of virtues. Again we have known others, which are ready enough to give honours unto honest men, but in doing thereof, use a perverse judgement; for those good things which they ought to regard, they neglect, and do greatly esteem those things which be of less value. If a man do well oversee his church, bring sound doctrine, live godly, and showeth everywhere good examples, in this respect they make small account of him: but if the same man give crafty and expert counsel to increase wealth, or show some unknown thing in husbandry, or in physic, than they have him in admiration, and with praises extol him to heaven. There be also those which do flatter, and which adorn even foul vices with the names of virtues. Also, there be some, which in giving of honours keep no mean, but either they give them sparingly, or else more than they should. 19 All these things, which I have rehearsed, How these things agree with the holy scriptures. must be diligently taken heed of; which since I have largely enough declared, now remaineth that we show how the doctrine of Aristotle agreeth with the holy scriptures, or else differeth from them. Indeed when he saith, that honour is not the chiefest good, he disagreeth not any thing from the holy scriptures: for the chiefest good cannot be desired more than is meet; but in wishing for honours we must temper our desire. I would not have you (saith the Lord to his apostles) be called Rabbi, or masters, or fathers; Matth. 23, 8. but rather regard this, that ye serve one another, and that with a lowly and moderate mind. Besides this, our saviour would not suffer his to be defrauded of the chiefest good, seeing he came purposely to make us happy. But he setteth us open in a manner unto rebukes, Luke. 21. Mat. 6, & 10 john. 16. Mark. 13. Phil. 2, 7. and he foreshowed that his children should have contumelies done unto them, whom he comforteth by his own example; Who abased himself, and taking upon him the form of a servant, was made obedient even to the death of the cross. And whereas it is affirmed, that our chiefest good should be firm, proper, and not easy to be removed, it maketh with that which Paul saith; that therefore our salvation and justification doth consist of grace and faith, Rom. 4, 16. but not of works, that the promise may be firm. That honours may soon be taken away, the holy scriptures do testify: for Christ said; Matt. 13, 57 Mark. 6, 4. that No prophet is without honour, save in his own country. And we see that the saints, having honour many-times done unto them, are within a while after accused & caught unto punishment. And finally, the holy scriptures teach, that honour is of the kind of those good things, which are referred to some other thing: because the Lord said; Let others see your good works, Matth. 5, 16. and glorify your father. Where we see, that glory and honour ought not to rest only in us; but must be referred unto divine honours and praises. Of certain good things attending upon Felicity; namely, riches, beauty, nobility, and such like: and how far men may use them without hindrance unto Felicity. 20 In the definition of Felicity, action of the mind was the general word under which it was contained; A distinction of good things. which very well agreeth with the old writers, who divided good things into three parts, The goods of the mind. and among those things gave the principal and chief place unto the goods of the mind. Wherefore, seeing felicity is the chiefest good, it is well assigned to belong unto the actions of the mind. That same distinction of good things, proceeded from the academics, and before them from Socrates, as it may appear in Plato's fift book De legibus: albeit afterward followed the stoics, which only made one kind of good things; though Aristotle made no mention of them, because they flourished after his time. The goods of the mind are distinguished; A distinction of the goods of the mind. for either they are referred to that which is to be understood, or to that which is to be desired: unto the former part are referred sharpness of wit, quickness of spirit, speediness of perceiving, fast holding in the memory, prudence, wisdom, and also knowledges and right opinions: but as for the will and desire, all the moral virtues do adorn. The goods of the body are distinguished; The good things of the body distinguished. for some of them are dispersed over all the body, as health, strength, and beauty: for these settle not in one part of the body, but generally in the whole. But there be other things which are proper unto some of the members; namely, swift running, unto the feet; to the hands, strength in holding fast, in driving in, in drawing to, and in casting from; volubility or readiness unto the tongue, and to all the senses. Outward good things are distributed into friends, Outward good things distinguished. nobility, honours, riches, and such like. But why the goods of the mind have the first place, many reasons may be brought; but now it shall be sufficient to say, that in good right those are the better properties, which are of a better matter that is subject. But the argument of Aristotle may thus be gathered; Those be the chiefest good things, which belong to felicity; A resolution But the goods of the mind be the chiefest; justly therefore are they comprehended in the definition of blessedness. Wherefore, since the actions of the mind obtain the first place among the good things thereof, they are rightly set down to be the general word, under which felicity is contained. Many there were, and those not of the vulgar sort, Riches are removed from felicity. which held riches in estimation, as the chiefest good; and therefore Aristotle for two causes removed those things from felicity, the first is, for that they belong unto violence; for that which is violent, hath no respect of felicity. But that the possession and obtaining of riches is a violent thing, use and experience doth teach us; for there is none that can get great and abundant riches, or can long keep them, unless there be a violence, and that no small violence used. Another reason is, because they tend to profit, and are referred to another thing; wherefore the state of them is servile. For we have them to this end, that they may help us to other things which we desire: neither would any man esteem them the value of an hear, unless he knew them to be profitable unto those things that he would have. And how strange this is from the nature of the chief good, all they are not ignorant, which know that the same should be desired for itself sake. Very much therefore are they deceived, which have riches in the greatest honour, because they be profitable unto all things. This if Midas had set before his eyes, he would not have so addicted himself to the study of heaping up riches, that he was justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even mad for the desire of gold. Neither is he alone among princes and kings to be reproved, seeing now the greatest part of them is infected with this vice, who nevertheless might have been admonished, not only by these two reasons of Aristotle, but by many other reasons, to set down some moderation of their desire. Reasons why riches be not the chief good. For it is without reason, so greatly to esteem that kind of good, which is external, and in a manner pertaineth nothing to the mind; but is only reckoned among the instruments, whereby men are helped to do those things which they have purposed. Also, this kind of good doth besot men, if it happen upon them that be unwise: they be very careful to attain unto riches, but have no care of their children, to whom they shall leave them; nor yet of themselves, who should use them. They are like unto him, which would have many shoes, and in the mean time went barefoot. Besides this, the nature of riches is doubtful, in so much as they serve no less to the accomplishing of lewd desires and wickedness, than of honest and just duties. Moreover, if virtue be therefore not the chiefest good, because it may be with them which be asleep, and which be in misery, whom no man judging prudently would call happy; how shall felicity be attributed unto riches, seeing they be oftentimes possessed of most miserable men; yea rather, of them which be monsters and woonderments of the world, who hate all honest arts and all virtues? Unto honour it is denied, and that justly, that it should not be accounted blessedness; because it is not in their power which be had in honour. Which if we shall affirm, no doubt but we may judge the same of riches; seeing the possession of them is subject to infinite perils: they are gotten and lost well-néere in an hour. One man boasted of exceeding great riches, which his ships had brought unto him: another hearing him, answered, that he made no account of goods which hung on gables and winds. And that they be not the chief good indeed, it seems they very well knew, which termed riches a gilted felicity. Indeed I deny not, but that riches be good; The scriptures testify that riches be violent. Luke. 16, 9 1. Tim. 6, 20. but that they be the chiefest good, that we deny. That they be violent, & are referred to another thing, the holy scriptures in one word testify; Make ye friends of unrighteous Mammon. That they do hurt the unwise, it is said; The root of all evils is covetousness; They which will become rich fall into snares & tentation, etc. And as for the inconstancy of them, [Paul saith to Timothy;] Command that they trust not in the uncertainty of riches; 1. Tim. 6, 9 Luk. 12, 20. [and Christ said] This night will they fetch away thy soul from thee. Finally, they are a hindrance unto men, as in the gospel; And the young man being rich, Matt. 19, 21. went his ways: so as they be good things, but yet in their own degree. certainly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, That outward goods belong not to the nature of felicity. do comprehend, must be diligently considered of; for we easily understand thereby, that the elder fathers thought not that the abundance of outward goods belonged to the nature of felicity: but only called the same a thing added for a help. Riches make not the nature of felicity, they are not placed in the definition thereof, they are not counted among the goods of the mind; wherein it is said, that felicity chiefly standeth. To what end are they then? First they are therefore added, to the intent they may further many actions of an happy man; for neither a liberal man, nor a man of valiant courage, nor he that is honourable can do any thing of their own virtue; if they want money, if they lack store of things, and finally if they be needy and poor. And moreover, without riches, a happy man not only cannot help another man, but can be at no leisure to give himself to contemplation; because with his travel he must provide for his daily sustenance. Whether felicity have need of the inferior good things. 21 But some do not allow of it, that so excellent a thing as felicity is, should have need of goods far inferior unto it: howbeit this knot is undone by our distinction. In itself and of his own nature it hath no need of them: for if in itself it should have need of these things, nothing might be happy, unless it abounded with these things: which must not be granted, seeing God and the angels are blessed without the small help of these goods. This poor lack, which is of a corruptible and mortal man, is joined to this felicity. Even as our power of understanding is not able, by consideration, to do any thing at all, without the senses and similitudes which we contemplate: which in very deed happeneth unto it, not in respect it is a mind or understanding: for if it were on this wise, neither God nor angels should understand any thing without senses and imagination. So then, the mind and understanding require those things, not by themselves, or their own nature; but in respect they belong unto men. It is to be noted moreover, that the matter which is subject, may be understood two ways: for either it representeth that matter, about which our actions are occupied; or else it is the matter wherein our mind is, namely the body, to the nourishing, sustaining and feeding whereof these outward goods are in any wise required; wherefore in these two respects felicity hath need of the outward good things. Besides, we see in arts, that many things are done, not only by the art, which is placed in the mind of the artificers, and in the members of their body; but by the help also of outward instruments. The smith useth fire, tongs, a hammer, and an anvil: the carpenter a rule, a saw, an axe, and such other things, and that because of the matter which is subject: and so oftentimes it sufficeth not artificers to have art, and the members of the body. In like manner doth it come to pass touching felicity; although the mind be endued with excellent virtues, and that it will and can show forth excellent actions, and is not destitute of bodily power, yet hath it need of friends, riches, and civil power. By civil power I understand honours, good will, favours, protection, and such like. As for riches, they are divided some into natural, Riches natural and artificial. and some into artificial: natural are counted whatsoever things do grow out of the earth, and which the breed of cattle produceth: but artificial consisteth on money, which in very deed was invented, that it should be indifferent to both parties in the exchange of things. And both these kinds being called faculties, Of riches Look more part. 3. chap 11. Art. 15. we gather by the etymology of the word, that they are a great furtherance unto doing. Aristotle, to the furtherance of a man's felicity, required a beautifulness of the body, nobility, store of children, and of true friends. Beauty required to felicity. Neither (as I suppose) doth he here mean a pleasant phisnomy, but that a man be not altogether deformed: and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as it is in Greek. The reason of this saying (as Eustratius thinketh) may be, because men's minds are prone to love & esteem them, whom they perceive to excel other mortal men in some goodly form: of which inclination moreover ariseth, that they willingly obey and follow them, which are thus beautiful. And a man, having the minds of the people thus affected towards him, doth undoubtedly help very much forward to the execution of excellent things: for the people bring many things to pass, when they be moved of their own accord, and when they fulfil the mind of one man with an earnest love and voluntary good will. And therefore that king, whom God first set over the Israelites; 1. Sam. 10, verse. 23. namely, Saul, was of so tall a stature, as he was higher than other of the hebrews by the shoulder upward. And of David, whom he also commanded to be anointed king, it is written; that He was ruddy, and of an excellent beauty. Another thing moreover there is, whereby men are moved to love them that be beautiful; because the beauty of the body is a certain image of the mind: which mind, since above all things we must seek to have it honest and good, and that it cannot be discerned by the eye, it remaineth that the common sort follow the form of the body: after which manner if they were led, which are the lovers of our bodies, they should not be blamed. But at this day there is in a manner nothing done with moderation, but all things are wrought with uncleanness and lust. Nobility required to felicity. Also unto blessedness, he requireth nobility; because the people obey and reverence noble personages: for nobility is in that kind, out of which have proceeded many famous and excellent men: and virtues, which shined in the ancestors, are wont to be looked for in their posterity. I know indeed, that some do think, that nobility is but riches preserved of long time in some family: but the former opinion liketh me much better. Eustratius moreover addeth, that the nobleness of a stock is therefore available unto civil felicity: for the people are wont to esteem of new men, when they start up, not only according to their present virtues or excellent acts; but according to that which they were a little before. Wherefore the former baseness, while it is considered of, doth somewhat obscure the present glory; which cometh so much the more to pass, as men be exceedingly given unto backbiting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a doubtful word, because it signifieth not so much a store of children, as it doth their goodness. And indeed as touching store of children, Store of good children required to felicity. they which abound in them, are both grateful unto the city, and are feared of others: grateful truly they be, because they increase the Commonweal. Wherefore among the Romans there was a privilege for those that had five or seven children. And a young man of the Lacedæmonians would not rise up unto an ancient, who otherwise had deserved well of the Commonweal; Because (saith he) he leaveth not behind him, one that may rise and uncover his head unto me, when I shall be old. But then only children do further unto felicity, if they shall be well instructed: for otherwise they shall be rotten impostoms and cankers; as Octavius Augustus spoke of his daughter and niece, when they were unchaste. Also Tiberius sorrowed, that he did nourish in his house for the people of Rome Caligula, a most cruel snake. 22 Furthermore, What help true friends bring to felicity. how friendship doth fortify men with excellent helps, to the leading of a good life, may be gathered sufficiently by good writers, and by human custom. But he is far more to be reproved, which hath ill friends, than he which hath corrupt children. For sometimes it may so happen, that through an ill nature, what diligence so ever be used in education, we cannot have such children as we would: but there is no excuse, if we have ill friends; because we make a choice of them, and they may be forsaken. Moreover, the loss of these (I mean of honest children and friends) Aristotle testifieth, may be a great hindrance unto blessedness; because their death cannot be without great sorrow and mourning. And although we suffer those calamities with an indifferent mind, if we be endued with the virtue of fortitude; yet are we subject thereunto not without detriment, which detriment no doubt doth not a little blemish our felicity. Neither doth the holy scripture disagree touching the commendation of outward good things: for as concerning children, What the holy scriptures teach touching outward good things Psal. 127, 4. they be promised of GOD; Thy children shall be like the olive branches. And among other blessings, this is reckoned up, that there should not be untimely births in Israel. Genesis. 22, vers. 17, etc. & 2. Kin. 2, 4 And in many places there is promised abundance of children to them that fear him. Which selfsame thing we may easily know as touching riches. God enriched Abraham, Isaac, jacob, and the rest of their friends. He granted of his own accord riches unto Solomon, 1. Kin. 3, 13. which desired wisdom. And he would that his people, if they behaved themselves well, should so abound in riches, that they might lend unto other nations; but not borrow of them. Nobility was in such estimation with the people of God, as every family would have his own genealogies, wherein they reckoned up their ancestors among the heads of the tribes of the children of Israel. And the priests, which in the time of Esdras could not do this, were removed from their place and office. Yea, and the Evangelists Luke and Matthew rehearsed the genealogy of Christ, Matth. 1. Luke. 3. lest he should seem to be of an unknown stock according to the flesh. Again, the apostle in the ninth chapter to the Romans described what nobility the Israelites were of; Rom. 9, 4. To whom pertaineth the adoption, and the glory, and the law that was given, and the covenant, and the service of God; of whom are the fathers, of whom as concerning the flesh Christ came, which is above all things, etc. A beauty of the body I showed before, was granted unto those two kings Saul and David. I showed also that the same was so requisite in the priests, as none that was lame, blind, crookebacked, Levi. 21, 18, 19, etc. or blemished with any notable deformity, might execute the room of high priest. Moreover, that friendship might increase among the hebrews, God provided specially by his laws: all which, if they be narrowly considered, do serve very much for the joining of men together. Wherefore these things, which Aristotle hath rehearsed, must not be rejected; yet as touching felicity, there must be no more ascribed to them than is meet. It is said indeed in the book of Ecclesiastes, the tenth chapter, that Unto money all things are obedient. Eccl. 10, 18. But that sentence is rehearsed as a common saying of the people, not as a true saying, but that thereby man's error might be reproved. Nay rather, the scriptures elsewhere do teach, namely, in the 17. chapter of the Proverbs; What do riches profit a fool, Prou. 17, 16. seeing he cannot buy wisdom for himself? These things then being somewhat narrowly and diligently considered, we say that these gifts of God are not to be contemned, seeing they further very much to the good and right execution of many civil duties belonging to blessedness; but we must not rely altogether upon them: yea rather, if at any time we want these good things, the true and perfect felicity, which we seek for, is not for this cause taken away. And if we, for the name of Christ, and confession of his faith, be deprived of these things; so far is it off, that true blessedness is blemished, as it is rather made a great deal the more excellent. First that poverty is no let unto us, it appeareth, seeing not the least part of the saints was collected of poor men. And Christ commanded the young man, Matt. 19, 21. that he should sell that which he had, and give it to the poor; whom nevertheless he would without all doubt have made happy, which in very deed could not have been done [if poverty had been a hindrance unto felicity.] Yea, and Antisthenes and Crates the Theban, that they might in their philosophy be made the more happy, cast from them their money and treasure. And the Lord promised a hundredth fold, Matt. 19, 29. and eternal life to them, which for his sake should lose all things which are of this kind. What shall we say as touching nobility? 1. Cor. 1, 26. Look to your calling (saith Paul) not many wise, not many mighty, not many noble are called, etc. Also, the lack of children is no let, for in the 56. chapter of isaiah, the eunuchs are said to have the better place in the house of God, not in respect they be eunuchs, or lead a single life; Esaie. 56, 4. but in as much as they shall more diligently keep the commandments of God than other men. In like manner, if friendships fail, they exclude not men from true felicity; seeing it cometh to pass sometime, that for the name of Christ, the godly are become hated of all men, which nevertheless is not against Aristotle, seeing he writeth but of a politic or civil blessedness. Of contemplation, and what Felicity is therein. 23 Eustratius in expounding of Aristotle, (who in the tenth book of his Ethics affirmeth contemplation to be the chiefest perfection of our felicity) saith, that There be some which are not men exercised in civil and politic administration, but altogether given to contemplation, and these separate themselves from domestical and civil cares, and do fly from company and society; yea, and they study all that they can, to be severed even from their own flesh, whereof it comes to pass, that to the obtaining of felicity, there needeth not (as Aristotle would) the goods of the mind, for the teaching, counseling, and ruling of others; nor the goods of the body, for defending of their country; nor yet the goods of fortune, for relieving, succouring, and helping of the poor: and that only it is enough to apply the mind to understanding and contemplation. And he saith, that these men have a hard felicity, because they be as it were at war with nature, not seeking in deed to destroy the body or flesh; but provide this, that those things may be no impediment to their contemplation. And therefore, since this is a more private life, it needeth not many things. But he saith, that Aristotle spoke not of these men, which he testified when he saith, that By nature a man is civil: and they which are of this sort, unless they minister to their elders and parents those things which be necessary, and also unto their posterity, wife, friends, and citizens, they have a maimed and unperfect felicity, although they be furnished with many good things. And the diminishing of their felicity is either more or less, according as they shall more or less want those good things which we have recited. It belongeth therefore unto a happy man, to have a care of all those things, which I have recited; which if he may commodiously do, he hath enough, and may be content; otherwise he shall not be counted happy. These things I thought good to rehearse out of the doctrine of Eustratius; to whose opinion I subscribe not. For in that he will have any man so to live alone, that he should give himself only to contemplation, and be hidden from the company of other men, forsaking the duties of charity, and other virtues toward them, is both against philosophy and divinity. For the philosophers cry out generally, that men are not borne to themselves; and declare that it is man's nature to help others, and in like manner to be helped of others. Moreover, there wants no testimonies of the holy scriptures, whereby such a kind of life is condemned. 1. Cor. 10, verse 24. Paul said; that None ought to seek their own, but that all should be done to the edification of our neighbours. And God commanded in the law, that the parents should be honoured; which precept in very deed commandeth the maintenance of them. And the parents are commanded, Exo. 20, 12. that they should diligently and earnestly instruct their children. Neither are there laws wanting of wedlock, o● defending and preserving of friends, and of the poor. Yea and Paul unto Timothy said; He that hath cast away the care of his own, 1. Tim. 5, 8. and especially of his own household, hath denied his faith, & is worse than an infidel. Wherefore it is not lawful for any man to choose to himself so solitary a life, as he will set apart the care of other men. True indeed it is, that Aristotle treateth severally of civil life and function, & also of life contemplative; but yet not for this purpose, that any man should wholly addict himself to one of these lives: but to the intent, that whosoever aspireth to felicity, may know, that he is not able to obtain the same, except in an excellent sort he be partaker of both these estates of life. Two properties of our nature. Two properties doubtless there be of our nature; for nature itself hath made us both men of understanding and civil. Wherefore in our actions we must answer to both conditions; namely, that when they happen unto us in our actions, we may execute them as we ought, and according to virtue. Again, that when any leisure serveth us, or that by any chance we are let from doing of things, than we to be occupied with great pleasure in the contemplation of divine and human things; that so these actions, which in kind seem to be divers, may help one another. For if a man be exercised in moral and civil virtues, in governing of a family & commonweal, to the intent he may have the more ready and quiet mind in the helping and succouring of his friends, it so comes to pass, that he returneth the more apt to contemplation. And on the other side, when any man, by reason of his leisure, shall be in earnest contemplation of divine and human things, he is afterward thought to be much the readier to do other affairs. This we know did Tully, Cato, Pompeius, Lucullus, and such like singular men among the Ethniks. And we read in the holy scriptures, that Christ our saviour did sometimes withdraw himself unto the mountains, and woods, that he might pray and meditate of divine things; but within awhile he returned to the people, and was all manner of ways a help unto mankind. The very same thing did john Baptist, Elias, and other the prophets. Yea, and the same jesus our Lord first taught his apostles in the wilderness; afterward he sent them out into judaea, to preach & to heal them that were sick. So then let there be two kinds of life, but yet not in such sort, that any man should perpetually be addicted to any one of them. That virtue is not the chiefest good; and wherein the same agreeth with it. 24 Among some of the philosopher's virtue was taken to be the chiefest good, That virtue is not the chiefest good. which Aristotle refelled on this wise; It behoveth that the chief good be perfect, But virtue is not perfect, Therefore it must not be counted the chiefest good. The mayor proposition appeareth: for if it be not a perfect chief good, our desire resteth not therein, but will desire moreover some other chief good. The minor proposition; namely, that virtue is not perfect, is proved; because it is an habit, that is, a power not in act: & it may oftentimes be in the subject without the action thereof, as a thing that many ways may be stopped; as by sleep, & by taking away of the occasion, if matter be wanting, and when afflictions, sickness, and misfortunes do disquiet us. This opinion, which placeth the chiefest good in virtue itself, is of all other that we have heretofore recited most near unto truth, and therefore it hath had great and grave patrons. But how it draweth near unto the truth, hereby we easily gather; that there is none more certain nor surer preparation unto felicity than virtue: for from the habit of virtue proceedeth that action, which is affirmed by Aristotle to be very felicity: virtue therefore is the nearest power or faculty unto felicity. Why virtue is not the chiefest good. But why the same cannot be the chiefest good, & felicity itself, it is cause enough, that it is referred unto a further end. For to what purpose do we procure unto ourselves the habits of virtues, but that we may the more easily and readily do well? Wherefore, since that virtue is directed unto action, action shall be better and more to be desired than it. I am not ignorant, An objection of the Stoics. that they which are wont to hold with the Stoics, have been accustomed to object against the Peripatetikes, saying that they, while they appoint virtue to be the chiefest good, do not understand it, as it is in the power, and lieth without act; but do take the same as it is joined with her action: & so laugh Aristotle to scorn, which objected not against them, but an idle virtue, and severed from right action. This answer at the first sight seems unto some to be just, and likely to be true: but if the thing be more narrowly considered, and that we shall more diligently look into the same, it is rather a shift, than a true dissolving of the argument; because whether they will or no, action, and virtue, from whence it proceedeth, are distinguished [one from another:] for they be contained in sundry Predicaments, and are many times severed one from another. For virtue, when it is an habit, belongeth unto quality; but the act which it worketh, is comprehended under the Predicament of action. But how they be severed one from another, I think no man that diligently considereth the matter, is ignorant: for he which is endued with knowledge or wisdom, doth neither contemplate always, nor yet is always occupied about those things which he knoweth. Whereupon it cometh to pass, that they which comprehend two for one, and distinguish them not, do easily serve from the mark, whereunto they should have an aim; and in stead of an absolute and perfect doctrine, do follow that which is confused and not plain. This Aristotle perceiving distinguished and severed one of them from another, and when he seeth that one of them is referred to the other, he denieth that that which tendeth to another end can be the chief: which reason of his opinion is so evident, as I think nothing can be more manifest than the same. But they which cannot confute the reason, do return the argument upon Aristotle himself, who denieth that felicity is therefore placed in virtue, because virtue may easily & many ways be hindered. Another objection. If this argument (say they) like thee so well, neither canst thou indeed defend the most perfect action to be the chiefest good; because the same also is as many ways subject to impediments, as thou didst object against virtue. For he which sleepeth doth not contemplate; neither can he do the same, which is vexed with grievous torments; and he cannot endure any perils, which liveth in quiet & peaceable commonweals. Wherefore thou that sayest that virtue, for these causes, is not the chiefest good; thou shalt also say, that the most perfect action must not be accounted for felicity. A show indeed of truth this hath, which is objected, but it maketh no matter at all; because the Peripatetikes will easily grant, that the same most perfect action, which they say is felicity, is not continued so as it cannot be broken off; but so long as it is, they would not grant it to be no felicity, and much less will they yield that the same is referred to a better end. Both which things cannot be said of the habit which is virtue. For the same, as it is in a man that sleepeth, or is vexed with most painful griefs, can neither he called felicity, nor yet can make him blessed in whose mind it is: for the habit may remain, when the action is taken away; but an action being let from breaking forth, neither is it, nor yet remaineth it. And besides this, an habit, while it yet remaineth hindered, who seeth not that it is still referred unto action, when as it inclineth the mind and desire thereunto. Moreover, that should be accounted our felicity, which approacheth most near unto the divine felicity; but God, seeing he is not only perfect, but even perfection itself, hath felicity in act, not in power; in very deed, not in habit; therefore our felicity also shall be an action: which notwithstanding is requisite to be less than the blessedness of God, which therefore happeneth; because his act cannot fail him, but ours is very oftentimes broken off. 25 After those things, Another objection, that the action of virtue is only in the mind, which we have now spoken, must their cavil also be confuted, which laugh at the argument, brought as touching the impediments, whereby the action of virtue is repressed, that it cannot be effectual. Ye feign (say they) that the work of virtues pertaineth to the body; but it is not so: because the whole action of virtue is in the soul, and therein it standeth full and whole: the goods of the body, or instruments of fortune belong nothing thereunto. And without doubt, a poor man may be liberal, by wishing to give unto them to whom he thinketh meet to be given. Again, in the midst of torments, and in the very flames themselves, fear doth shine the more, and becometh more glorious. According to which opinion Seneca unto Lucillus, the seventy epistle writeth many things, and among others saith; Virtue hath also place in the bed: overcome thou thy sickness with a valiant courage, because, if others that be present, shall perceive thee to be courageous, great, and upright in torments, they will wonder at the brightness of thy virtue; and thou, whilst thou art so vexed, shalt rightly instruct them, and through virtue shalt not only help thyself very much, but them also. What manner of things these be, now will we more narrowly consider. They declare, that the action of virtue is whole, full, and perfect in the mind: that we deny. For if we shall declare the nature of an habit, the same is nothing else, than a quality brought in by long exercise, by the benefit whereof the powers of the mind and body are made more ready and fit to occupy themselves. Neither doth virtue in the mind alone express her action. They which say that virtue doth bear rule in eating, drinking, fleshly desire, and such like; those also will say, that the action of that virtue is expressed in the body also, not in the soul only. So it may be lawful to say, as touching fortitude, liberality, and many other virtues; to show that the body and goods of fortune were not given by God unto mankind. Howbeit, these men perhaps persuade themselves, that the nature of man is fulfilled, and made perfect in the soul only: which how far it is from the truth, yourselves without me may perceive. A poor man (say they) may be liberal, while he desireth to give unto them, to whom he thinketh it meet to be given. But I would feign learn of these Stoics, whether they that be endued with virtue, and being hindered, do desire to work by it; for what cause they desire this? Do they it not for blessedness sake? This if they shall deny, they will declare themselves to be unwise in desiring of those things which they refer not unto the chiefest good. But if they will grant, that they wish those works for felicity sake, it shall be lawful to say that felicity is perfectly gotten, not in virtue, but in action. I will easily grant, that virtue shineth, and is more glorious in the midst of flames, and in most cruel torments; and him that with a valiant courage suffereth these things, I will extol with praises among good and wise men; but yet so, as I will deny him, in the mean time, to enjoy whole and perfect felicity. He shall very well by his example instruct and teach others, yet shall he not perfectly and all manner of ways be blessed. These things be so very true, as even they, which profess the Stoical discipline, must whether they will or no yield unto this opinion. For Cicero in his fift book of Tusculane questions, at the beginning saith; If virtue be not of such strength, that it can defend itself, I fear me lest we are not so much to lean to the hope of a blessed life, upon confidence of virtue, as it may seem that we have more need to pray for it. verily I myself, when I consider those chances, wherein fortune hath exceedingly exercised me, I begin to mistrust this opinion, and otherwhiles also stand in great fear of man's weakness and frailty. For I fear lest that when nature gave unto us weak bodies, and with them joined uncurable diseases, and intolerable gréefs; it also gave minds agreeable to the gréefs of the bodies, and severally entangled with the vexations and troubles thereof. But herein I reform myself, that I judge of the strength of virtue according to other men's niceness, and peradventure according to mine own, not according to virtue itself, etc. How he doubted, and in a manner became of this opinion, he plainly expressed in these words: and it maketh no matter, that he saith he reform himself, because that is uncertain: and, he addeth this word Peradventure, which is a token of doubting. Moreover, what is so certain, as that Cicero himself in his fourth book De finibus disputed against Cato, who had before in the third book extolled the opinion of Zeno and the Stoics to the heavens? Yea and the Stoics as in virtue alone they boasted, that they were blessed, That the Stoics reposed not themselves in virtue alone. yet did they not repose themselves in that alone; but called the powers of the body, the pureness of the senses, dignities, riches and such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Things coming naturally without any other beginning: which Cicero calleth Things produced, promoted, principal, advanced above other. With the sense of which words if we would urge the Stoics, we shall say, that they attribute more unto this kind of things, than the Peripatetiks; as they which do name those things principal, and above others; whereas the Peripatetiks call them indeed good things, but yet of the lowest degree, and which are not of much account, being compared with just and honest things; and therefore, as the time serves, to be contemned, and not much to be desired. I know indeed that the Stoics do call these things principal and chief, while they be compared with their contraries; not when they be compared with virtues: but yet by these their new and made words they attribute very much to this order of things, when they call these things, Commodities, things to be preferred, & of chief regard; and their contraries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as who should say Discommodities, and things rejected. Wherefore, though the Stoics would contend with the Peripatetiks in talk, yet in reason and in the thing itself they agree with them. The Stoics delight in a magnifical kind of speech, and only in words bring in an unsensibleness of passion, which when they come afterward to the matter, all men feel by experience, that it is quite differing from our senses, and from our tried customs, and also very far from the strength of our human nature. 26 And I do not think, that I should lightly pass over those things, which I cited a little before, out of the fift book of Tusculane questions; If (saith Cicero) virtue had not help enough in itself, that then we must make our prayers for the same. What is this we hear? As though if virtue were sufficient in itself, is there nothing then to be wished for, or to be desired of God; as if we had all things consisting in our own selves? Shall Tully on this wise, in making more of virtue than is requisite, take away godliness, which is the chief virtue of all others, by abolishing the invocation of God? Truly even thus did the Stoics think. That the Stoics opinion is far from religion. For Seneca writeth, that jupiter can do no more than a good man. Wherefore the Stoics used no less magnifical kind of speech, than their doctrine was altogether differing from religion. Which I do not therefore say, as though I endeavoured to pronounce Aristotle's opinion to be godly and religious; but to give warning, that the Stoics are not so to be esteemed, That the Stoics are more to be borne withal, than the Epicures. as though in praising of their virtues, they drew very near (as some think) unto the christian doctrine. Yet will I bear more in this behalf with the stoics, than with the Epicures; because they speak in a manner always that which is agreeable to their own opinion, whereas the Epicures many times affirm things not agreeable to their own rules. Because Epicurus accounteth grief for the chiefest evil, he also placeth pleasure of the body, or voidnes of sorrow to be the chiefest good. If he be tormented, or descend into Phalaris bull, and tell me how sweet this is, as he boasteth that His wise man will say, without doubt he shall speak most inconstantlie, and such things as no manner of way accord in themselves. Let these words so glorious and worthy of memory be left unto the Stoics, which so boast of their virtues, as they think that a wise man endued with them, shall never be without happiness. Neither can they persuade their mind, that seeing felicity doth evermore accompany virtues, it will then forsake them, and that it will stay upon the threshold, wherein they enter into the prison; as though it may not be lawful for it to enter into a sorrowful place, nor (as said Theophrastus) to ascend upon the rock or wheel of torment. Theophrastus, no doubt, was far wiser than Epicurus. For he which saw, that by the Peripatetiks doctrine, was required unto civil felicity, whereof we now entreat, both the goods of the body, and the goods external; the very same man understood, how unpossible it was, that even the wisest man should be blessed in torments & misery. But Epicurus, who was delighted with such a chief good, as we have now declared, will speak things neither meet nor agreeable to his purpose, while he speaketh so magnifically, and useth such glorious sentences. But yet this is no marvel; for he contemned Logic, which is the right means of disputing: but of this thing we have spoken enough. What the holy scriptures teach hereof. Psal. 49, 6. 26 Let us now see what the holy scriptures say hereunto: truly they make no mention of virtues, when they show the felicity of man. In the psalm, wherein is rehearsed the opinion of the common sort, which thought him to be happy that hath abundance, and who is replenished with infinite store of the goods of this world; we are otherwise persuaded by the voice of God. Psal. 32, 12. For it is added; Blessed is the people whose God is the Lord. Here an act is showed, not a power; Psal. 112, 1. Blessed is the man that feareth the Lord; Psal. 119, 1. blessed is the man that walketh in the law of the Lord. Further, that even the good habits of the mind may be sometime idle and unprofitable, hereby it is evident; That good habits may be unprofitable. 2. Cor. 6, 1. 1. Tim. 4, 14 that Paul warneth us to take heed, that we receive not the grace of God in vain. And Paul adviseth Timothy, To stir up the gifts of God, which were in him, by laying on of hands by authority of the eldership. Seeing then the gifts of the spirit, which are more excellent than moral virtues, are referred unto action, that others may be helped and instructed, (otherwise we should not become the better for them) this must be judged much truer, and more certain as touching human virtues. Where it is said of Aristotle, that Calamities and miseries do let, that men cannot be counted happy; if this should be considered by itself, Whether calamities do hinder men from happiness. as it is said without any distinction, it agreeth not with the holy scriptures. For they which suffer for Christ, are in great penury, and are troubled with grievous punishments; yet do they enjoy that blessedness, which in this life is possible to be attained unto: Psal. 32, 1. because their sins are not imputed unto them, and their soul and body are then exceedingly renewed toward the attainment of eternal life. Howbeit, seeing the felicity of this life is not yet full, but begun; therefore we will grant it, that the saints, which be so afflicted, are not in perfect and absolute blessedness; seeing they look shortly to have the same, wherein they shall feel none of these miseries. For the oracles of God say; Esaie. 25, 8. Apoc. 21, 4. God shall wipe away all tears from the eyes of his saints, neither shall there be mourning nor lamentation any more: for these former things are parted away. Wherefore we say with Aristotle, that between perfect and full felicity, and miseries and calamities there is no agreement, which nevertheless disagreeth not with that felicity, which we have here begun. And Paul saw the displeasures of this life to be so repugnant unto perfect blessedness, and that they could not abide together, as he said unto the Corinthians; If the dead rise not again, 1. Cor. 15, ver. 13, & 19 we are more unhappy than all men. And if that Christ pronounced them blessed, which mourn, and which suffer persecution for his name; Matth. 5, 4. vers. 4, & 10. that must not so be understood, as though we should be blessed, because we weep, and sigh, and suffer persecution; but because we wait for better things hereafter, and are saved by hope. Neither do I deny, but that in the midst of the troubles of the flesh, God will give marvelous comforts to them that be his: which I persuade myself passeth all the delights of civil happiness. Yet cometh it not to pass thereby, that perfect felicity is joined with these calamities. After this manner did Paul comfort the soldiers of Christ; Rom. 8, 18. The things (saith he) which we suffer in this life, are not equal and of like value with those things, which at length shall be revealed in us, when we reign together with Christ. But Aristotle was constrained to judge as he said, because he was ignorant of the blessedness to come, and saw that the civil happiness, which he treated of, was obscured and diminished by adversities and afflictions. And unto him were unknown those heavenly comforts, which God, above the power of nature, bringeth to the confessors of the truth, even in the very torments. Wherefore, if as touching this matter, the Stoics seem somewhat to disagree from us, this they did unadvisedly; seeing they also knew nothing of the life to come, neither had they ever trial of the consolations of God in the midst of miseries and death. Of the causes of Felicity. 27 Now that we have largely enough disputed as touching the nature of felicity, we will inquire of the cause thereof. Aristotle reckoneth up five causes, which may be gathered into two; for either they be inward, or outward. They are reckoned inward, because discipline, custom, and exercise do proceed from us. But the outward causes are thought to be God and fortune. The difference between custom and exercise. Between custom and exercise this is the difference, that custom is referred unto virtues, which are bred by often and continual actions. But exercises and labours are to be applied to a sure obtaining and keeping of riches, honour, and health; in which things many (as it hath been said) have placed felicity. And first as touching discipline, it belongeth unto them, which have thought that virtues are learned by applying of doctrines. Wherefore if there be need of discipline, it must be learned; if of custom, we must not desist from honest actions; if it be ascribed to exercise, there must of necessity be no labour spared; if it be expected of God, he must be prayed unto; but if of fortune, since we are able to do nothing concerning it, all must wholly be committed unto the same. The Stoics, and especially Epictetus, distinguish all things which are found either to be in us, or not to be within us. By those things that are in us, they understand the things which we can rule by our counsel, and obtain by our strength: and those things that are said to be not within us, are the same that we have not in our power; as nobility, health, and riches. Whether God be the cause of felicity, Aristotle in his first book of his Ethics speaketh very ambiguously, Whether felicity be of God. & bringeth a conditional proposition, but absolues not the argument. If any gift (saith he) be of God, felicity shall be given of him. And he showeth a reason of the conclusion, because the same hath the chiefest place among all human things. But to the making up of the argument, there may be added a double minor proposition: that the felicity of the godly, and ours is all one; But many things are given unto men by God, therefore must felicity be expected from him. And that many things are given unto men by God, we doubt nothing at all, who do also extol his providence in every thing: and since from him, as from the chief good, and fountain of goodness, is derived whatsoever is good, we do not once imagine, that this doth flow without his pleasure, will, and election. The opinion of the Peripatetiks as touching providence. But there be some, and those indeed Peripatetiks, which do deem far otherwise of the providence of God: for they think that his providence, as touching particular things, stretcheth not lower than the moon; because so far, all things are done constantly, and in singular order. But, as touching the things which are beneath the moon, they make providence to be only of general things, not of particular. Wherefore they should take this for the minor proposition; But no gifts are distributed by God unto men, neither therefore is felicity given. And they say, that gifts are not given by God unto men, not because they acknowledge him not to be the first efficient cause, from whence all good things do arise; but they take the word of giving or bestowing from election, will, and free choice. The good things, which we have, and felicity, they will grant do depend of God, and of the motion of the heaven, and that they cannot otherwise be had; but they think that those be not given by him, by a certain distribution which he considereth of, or which he giveth by a free disposition. For they think that God dealeth necessarily, and by a natural impulsion. Wherefore we must note, that Aristotle in the place above mentioned, neither affirmeth nor denieth that felicity is given of God. He affirmeth it not, because he saith, that this work belongeth to another treatise; namely, to the metaphysics, or treatise of supernatural things, wherein is treated of the providence of God, without which doctrine, this question can not be defined. Neither yet doth he deny felicity to be given of God, lest he should fall into an absurdity. For it seems to be contrary to reason, that the rest of the gifts should be given by God, and felicity not to be given by him. Wherefore he teacheth it under a condition, namely, If other things be had from God, felicity likewise doth proceed from him: but he affirmeth nothing at all. But I see not how fitly he putteth over this treatise to another place; for if this definition do depend of providence, might he not in the mean time have borrowed so much of his metaphysical treatise, as should have been sufficient for the explaining of his mind? This he did as touching the soul, and took from his treatise of natural things so much as served unto moral doctrine, and saith, that The soul as we shall shortly see, hath divers parts. So likewise might he here have written of this, although he had not here purposely proved it, but taken it from some other treatise; that God by his providence doth give many gifts unto men; than the which gifts seeing felicity is far more excellent, it is meet that the same also should belong unto it. Howbeit, dissembling this, he passed it over, and saith it belonged to an other treatise. But I beseech you, what more convenient place had there been, seeing in that book he was to treat of manners and virtues, the understanding whereof dependeth altogether of the knowledge of felicity? Now was it time to affirm thereof simply, that he might no less have expected the same of God, than other gifts. Now then, when he speaketh on this wise, he seemeth to shun the hatred of ungodliness, but deserved no praise for a plain and sincere confession. If he had meant well and honestly, he should not have used these ambiguities. But what should he have done? He could not by philosophy know any thing of the will of God towards men; for whatsoever we know thereof, we are all wholly beholding for it unto the holy scriptures, and especially to the gospel. 28 When Aristotle had after a sort denied, that felicity cometh from God, in that he would not confess it; this nevertheless he granteth, that it is a thing most divine, that is, most perfect, which also God enjoyeth. For he, although not as men be, yet after a certain manner of his own, is blessed. here Eustratius added [of his own] that God doth give felicity, but not without the means which we have rehearsed, I mean learning, How God doth give some things without a mean and some by means. custom and exercise. And undoubtedly, there be certain things given unto us by God, without any labour or endeavour of us. For when did ever any man labour that he might be borne witty, noble, or of a sound body, or of a perfect complexion? Assuredly no man. As for other things, God so giveth them, as we should attain unto them by certain means. Howbeit this must be diligently considered, that if we will think well and godly of the matter, even the very means are given unto us by GOD himself: for no man shall be moved to receive sound doctrine, nor to take in hand a good custom nor a profitable exercise, That felicity is common unto many. unless he be stirred up by God. If felicity have those three things, for causes and certain principles, it may soon be common unto many; except those which have not their senses perfect, which be feeble, and borne lame, and for that cause cannot attain unto felicity. For there be some, which be borne fools, and of an ill temperature of the body; and therefore they which be deaf, dumb, or which be overcome with great griefs & weakness, cannot learn good arts and literature, neither are they fit for exercises; nor yet to procure unto themselves good manners. And doctrine is not admitted for moral virtues sake; but because of the faculties & sciences which be contemplative, in which things for the most part felicity doth consist. And because it is said, that felicity is common unto many; hearers & readers be encouraged to think, that if they fall from it, it must be imputed to their own default which would not learn and accustom themselves to good actions, and painful exercises. From felicity he in like manner exempted children; because they, in respect of their age, Children excluded from felicity by Aristotle. which in them is very young and tender, cannot execute that action to all intents and purposes. But the reason which he maketh, why they cannot be blessed, let us examine it as it is produced by Aristotle; There is need (saith he) unto felicity, both virtue, and a perfect life. Touching life, there is no controversy; because as one swallow maketh not the spring time, so one day maketh not a man happy. Wherefore, if one should become happy, it is requisite that his age be lengthened, and his time produced. There is also required a perfect virtue; for unless it shall take deep root, it will soon slip away, as having small fastening. briefly, Aristotle will that a happy man should be in such a state, as he cannot easily be removed therefrom; whereunto all men see, that a full age and perfect virtue is requisite. This opinion pleased the Pelagians, which placed righteousness, and the kingdom of heaven in the power of men. Also it pleased the schoolmen; for as the Pelagians denied grace, & said that nature doth suffice: so these men likewise affirming grace in bare name, have in very deed quite taken it away, as they which have made the same common and open to all men, as though it were in every man, either to receive it, or to put it from him. And when they be asked who doth give grace to them, which accept it, in such sort as they both desire it, and receive it, when it is offered to them; they fly unto free will: and of all these is Pighius the standerd-bearer. Wherefore, if either thou ask of Aristotle, or of them; Since felicity is thus common, as ye say, how comes it to pass, that so few obtain the same? Because few (say they) will learn, few will labour, few will accustom themselves to honest and good exercises. But we will here note a general and a certain proposition; To every nature or kind there is a purposed end, the which all that be comprehended in it may attain. And surely, that which Aristotle answered, as touching them that have not their perfect senses, be lame, and feeble, why they cannot be partakers of felicity; namely, because of their natural defect; that proposition may be understood, when the powers shall be perfect: so do we answer, that men cannot now by themselves be perfect, because nature was corrupted even from the beginning, and that we have not the powers as well of the mind, as of the body perfect. So that now, when we hear these things, let us think that we hear Aristotle, not Paul, or Christ. Here have we three things that are spoken of felicity; It is a divine thing, Three things spoken of felicity. it may be obtained by the three principal things, which he have already rehearsed, and it is common in a manner to all men. 29 There remaineth fortune, which Aristotle removeth from the causes of felicity; because it is thought unworthy that it should be admitted to open so excellent a gift unto men. But before I show the reason brought by Aristotle, A plain declaration what fortune is. I will endeavour to declare what fortune is. As it is written in the second book of natural philosophy; It is an accidental cause, and then it cometh in place, when any thing is joined to any man, which is author of the effect following; unto the producing of which effect, that which is joined thereunto, worketh nothing, but only giveth sometimes an occasion; and the effect may well come to pass without it. This is made plain by a similitude; If a man, by reason of an ague, become temperate, we will say that this fell out by fortune: for temperance cometh of the will as of her own proper cause, which will bridleth the affection of lust. The ague might have been the occasion whereby this came to pass, but the cause it could not be. And because these things, to wit, the will of temperate government, and the ague, meet by fortune in one and the same man; therefore doth temperance spring by fortune from the ague. But it appeareth plainly enough, that the fever is not by itself the cause of the temperance; otherwise, all that be grieved with a fever, would become temperate. According to this manner of speaking must the sentence of Paul be examined and understood; 1. Cor. 8, 1. Knowledge puffeth up. Pride, which immediately preferreth our own things above other men's, proceedeth from the will; hereby we become vain and puffed up. And because knowledge giveth an occasion unto some that this is done, therefore knowledge is said to puff up, but yet by fortune; because in one self man, are joined together by chance these two things, to wit, the desire of passing and excelling others, and also some knowledge of things. And as these things be joined together at all adventures; so doth vain puffing up proceed by fortune from knowledge. Also it happeneth, that when unto that effect, which we desire by itself, and by our own advise, another effect by chance is joined therewith; then the same cometh of fortune, not purposely, whereas we in very deed sought for another thing. As otherwhile it happeneth unto them that be diggers, that they in labouring do find treasure, when as they only intended the trimming of their vines and trees: this I say happeneth by fortune, when as the digger sought for another matter: neither is the digging the proper and true cause of finding out the treasure; for if a man should affirm this, he must of necessity avouch, that all diggers do find treasures. Add moreover, that all the effects of fortune do very seldom come to pass, and that contrariwise than falleth out in the true and proper causes, which very seldom are hindered from bringing forth their effects. Which things being so, it appeareth, and that manifestly, that fortune is repugnant to reason and counsel. That fortune is not the cause of felicity. Wherefore it is not meet to attribute unto it, that it bringeth forth felicity. And so Aristotle concludeth, that seeing felicity is better derived from the causes before mentioned, than from fortune, it is meet that we should determine it so to be; because it ought to be in the best manner that it can. One reason, whereby Aristotle proveth fortune to be no cause of felicity is this; The chiefest good ought not to be referred unto a vile and abject cause; Felicity is the chiefest good, & fortune is but vile among the causes; Wherefore blessedness ought not to be reduced unto fortune, being a cause less worthy than others. And hereof dependeth the force of this argument: for although a noble cause do otherwhile bring forth a vile effect (as we know that the sun doth not only breed a man, but also frogs, fleas, and flies) yet excellent effects cannot proceed but of noble causes. Here we see, that by evident and most manifest words Aristotle excludeth fortune, as he that would not number the same among the causes of felicity, and taketh propositions as well out of his book of natural philosophy, as also out of his metaphysics: the very which certainly he might have done, in affirming God to be the cause of man's blessedness. So that he excludeth from this number both God and fortune: GOD, as over-woorthie and too high; but fortune, as an unworthy and a more vile cause. For it is a most inconstant thing, and hath no substantial groundwork: which nevertheless is so excluded, as it can do nothing about the nature and substance of felicity; and yet undoubtedly it can do somewhat about those good things which help unto felicity, & be the instruments thereof. But if it be of power, concerning riches, and honours, and such like, which (as it hath been said) do not a little further unto felicity; why do they deny them to be the cause thereof? We grant indeed, that these things do accomplish, and do service unto felicity, and do such service, as it may not be without them; but we deny that it doth properly cause the same. For it so fareth not, that as the lack of these things may hinder blessedness; so if they be present, they can perform and bring the same to pass. For thou shalt see many men that be noble, rich, strong, and in honours, who nevertheless being wicked, thou wilt not call happy. Which assuredly should not come to pass, if these things were by themselves causes of happiness. But if these kinds of good things be taken away from honest and wise men, they suffer them not to be happy, although (as it hath been said) those things themselves are not the causes of blessedness. But if thou demand, whether the good things of the body do also come from fortune? I may easily deny it; because fortune is affirmed to be one of those causes, which rarely and seldom comes in action: for scarcely within a hundred year it happeneth, that a digger of vine trees, or a ploughman chanceth upon a treasure. But it is very often given unto men even from their birth, to have a good constitution of their body, & have given them sound members, and sufficient strength to accomplish their actions. 30 Another argument is alleged, which is much stronger, and that is taken from the definition of blessedness. And the sense is; because felicity is an action, and that no small action of the mind, it ought not to be expected of fortune: for the nature of minds and of virtues is otherwise, than it is of fortune. But he saith not absolutely, that blessedness is an action of the mind; but he added, that it is a certain kind of action, that is to wit, a most absolute and most perfect action; because it proceedeth from a most excellent virtue. Hereof dependeth the force of the argument, that neither the mind of man, nor virtue do any action by fortune. He again confirmeth felicity not to be of fortune; because he said at the beginning, that the end of civil faculty is the chiefest good; but no man doubteth, but that the same faculty worketh not by chance, or by fortune. And he proveth, that therefore the chief end of man belongeth unto that faculty, because therein civil virtue doth very much labour, to the end it may make good citizens. Wherefore, if it use diligence, it cannot be said to deal by fortune. For counsel, industry, and diligence are altogether repugnant unto fortune: for the civil art endeavoureth to make good citizens, and to be of excellent conditions, & singular qualities; first by making of good laws, afterward by giving of honours and rewards to the keepers and faithful observers of them; and on the other side, by punishing, and keeping under those which do transgress them. Let us now briefly examine these things by the holy scriptures, How these things agree with the holy scriptures. how much they agree with them, or how much they descent from them. Aristotle speaketh doubtfully of God, whether he be the author of felicity or no. But we constantly affirm that he is; I will (saith God unto Abraham) be thine exceeding great reward. Gen. 15, 1. And lest we should suspect that this is naturally true, but not at the will and election of God himself, there followeth there the making of a covenant, whereby he chose to himself a certain people; and he covenanted that he would be the God of those that believe. And Moses, who very well understood, that felicity consisteth herein, that God might be understood and seen, desired this of God, when he said; Show me thy face, Exo. 33, 13. which also he obtained. And David sang; Psal. 15, 12. Pleasures are at thy right hand for evermore. And Christ our saviour, who is our God; Mat. 11, 28. Come (saith he) unto me all that labour and are heavy laden, and I will refresh you. And he said speaking of his sheep; They hear my voice, joh. 10, 28. & I give them eternal life. Let this be a full persuasion to every one of us, that our felicity is to be expected and desired of God himself. As for the exercises, customs, and doctrines which Aristotle mentioneth, in our opinion also must not be contemned; nay rather they are commanded us in every place of the scriptures: yet not so, that they should be the causes of our felicity. Rom. 3, 24. For we be freely justified, not of works; and eternal life is granted freely unto us. But there be certain means, whereby God doth lead us unto him, and to the felicity which we desire: and these means we have from God himself. Wherefore it was upon good cause said by Paul; Phil. 2. 13. It is God which giveth unto us both to will and to perform. But as for fortune much less than Aristotle did, do we commit blessedness thereunto; as we that think, that all our doings are governed by the counsel and will of God, so as without his will, not so much as one hear can fall from our head. Luke. 21, 18. And we think this of all other to be most false, which is commonly said of the Ethniks, that Every wise man frameth to himself his own fortune. Aristotle denieth that children can be happy, but we on the other side affirm them to be happy, seeing Christ said; Suffer them to come unto me, Mar. 10, 14. & he embraced them with great favour, & with singular clemency. We know indeed, that they as yet cannot be workers of excellent actions, but yet by Christ both original sin is forgiven them, and a way unto eternal life is opened to them. Neither do we grant unto him, that they can not be called happy, which are afflicted with great mischances; since it may be, that they which are truly blessed, do suffer grievous things for the name of Christ: neither do those hard and horrible things, which they endure, overthrow that blessedness, which we men may have while we live here. ¶ Of felicity and blessedness, look more Part. 2. Cap. 16. Art. 26. The xv. Chapter. Whether any man can be counted happy, while he liveth in this world. Out of the come. upon Aristotle's Ethics. ARistotle in his first book of Ethics, disputing whither a man may be accounted happy in this life, saith; that Since unto all men, though they live justly and well, may happen the same things that happened unto Priamus, Whether any man can be called happy in this life. there is left a doubt, whether any man, while he liveth, being subject to so many alterations, can rightly be called happy. And having secluded brute beasts and children, it seemeth for good cause to be doubted, whether any man should be accounted partaker of that blessedness: which as it might seem, is not rashly to be affirmed; because of the manifold alterations. For what sea or river is there, that can be tossed with so many storms, that can be disquieted with so many troublesome tossings, as is the life of men, which though it be wholly well settled; one day, or one unfortunate night doth not alittle cast it under foot, yea oft-times utterly bring it to nought? And not only the body is changed, which after a sort would be tolerable; but also the mind, whereby we now learn precepts, and now forget them; now receive counsels, now reject them; what within a while we decreed, we overthrow; what a little before pleased us, is now earnestly refused. These things Eustratius considering with himself, and perceiving the cause of alteration of all these things to be derived from the body, saith; that Our soul, when it is joined with it, is as if it should be let down into a water troubled and most swiftly running, whose whirlpools our mind is so far unable to resist, as it is rather most vehemently drawn by them. By which saying we may perceive the great infirmity of man's mind, wherewith he is so holden, as he is not able to rule the violent course of worldly alterations. Aristotle indeed might have named the variable and inconstant state, as well of the body, as of the mind, but he set forth that manifold diversity of things, which is perpetually seen in outward things. And that the thing which he said might be the more plain, he showed an example very well known even unto children, which had hard the fables of the Poets, namely Priamus the most rich king of Asia, who had abundance of posterity, as he that was father of fifty children, whereof seventeen were borne to him of lawful wives, he had great store of friends, he was famous in warfare. But the more that fortune flattered him continually all his life long, The miserable fall of Priamus. the more did she at the end of his life, take all things most miserably from him. Wherefore justly and for good cause doth Aristotle demand, whether any man is to be counted happy while he liveth? And this may be called a question as touching the time; for he had before inquired of the causes of blessedness, and afterward he disputed of the matter, the subject, or persons which should be capable thereof; and now he searcheth out, at what time a man may be blessed, or so called. Whether (saith he) shall this be attributed unto him while he liveth, or after his death? The question hath two parts, and Aristotle treateth of either part. In the first place he dealeth with their opinion, which would have us to expect until the time of death, because that opinion is false, neither doth he follow the same; and he always placeth the false things before the true, that those being confuted, that which is true may be the better confirmed. The opinion seems to be proved by the authority of Solon, who was both one of the seven wise men of all Greece, and also a famous lawmaker: for he said, That none is blessed, or aught so to be called, before his death. This sentence was spoken by him unto the king of the Lydians, whose name was Croesus, who outrageously boasting of his substance, riches, The speech that was between Croesus and Solon. power of his kingdom, pleasures, and other good things which he enjoyed; And doest not thou (saith he) count me happy? In speaking hereof, he seemed to glory over the philosophers, who with their doctrines and sciences, in some manner of sort were in need; whereas he having no philosophy, seemed unto himself to be full fraught with felicity. Solon hearing these words, repressed with a wise answer the insolency of the proud king; No man (saith he) is happy before his death, admonishing him, in a free philosophical manner, that by ill fortune, all those things might be easily taken from him, in such wise, that notwithstanding so great things, he might be cast down to extreme calamity. Wherein he was not deceived; for Croesus being overcome by Cyrus, he saw all that ever he had, quite overthrown. This sentence of this Philosopher did Ovid thus express; Of every man we must expect, the last and fatal day: Nor any person happy call, till time of death we may. Solon's saying examined. 2 The saying of Solon may be understood two manner of ways. The first sense is, that it should be meant of the thing itself, and should be signified, that no man is blessed before death, but that now at length after death men be called happy. In this respect first this sentence is reproved as absurd, and most repugnant to the definition alleged of felicity. For if felicity be an action, and that a perfect action, it ought not to be given to the dead; who, since they have no longer being, are able to do nothing. This is a special place to testify, that Aristotle thought the soul to be mortal: for if it remain safe after death, assuredly it can work, and that much more readily than being joined with the body. Wherefore he should neither rightly nor orderly withdraw action from it, as he doth when he bringeth forth such a reason, as cannot be firm; unless it shall be granted, that they which depart do nothing. He seemeth to say, that this would be so absurd, as the selfsame men, at one and the selfsame time, both do and not do. If they shall be counted happy, than they do; but if they be dead, they do not. Neither is it convenient, that they which be not happy, should be called happy. I know indeed, that some so defend Aristotle, that he speaketh in this place of civil felicity, such as is not to be expected of us in an other life. But what felicity soever it be, whether civil, or perfect, and eternal, it must needs be an action. Besides, if he had judged rightly, he might in one word have signified the same, by testifying that there is an other felicity to be looked for after this life, of which he did not presently speak. Again, when he showeth a little after, that thedead as yet are subject unto good and evil, he turneth all his disputation to the good and evil things of this life. Thus did not Plato speak, in his last book of the commonweal, where he showeth, that then chiefly do remain pure and happy actions for us, when we be called away from this life. And in his book of the immortality of the soul, he appointeth philosophy to be a sound and sincere meditation of death; namely, that we should always seek to remove the mind from the body, the plucking away whereof from the senses, we shall then at the last attain, when we shall be departed from hence. But Aristotle, so far as I know, never spoke one word of the blessedness thereof. The other sense of Solon, Aristotle showeth: for he saith; If we shall say that he, which is dead, is not blessed, seeing now he hath no being, and is dead, then will some man in defence of Solon make exception to this that we say; This was not Solon's meaning in his sentence. For he will grant thus much, that a man is happy in very deed, even while he liveth here; but that he ought not to be pronounced happy of us, till he be dead; because then in very truth a man may safely say it, when he is now out of dangers & evils. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the first signifieth the vices, which we of our own choice and judgement do join unto us: but the other signifieth the mischances which happen unto us against our wills. Unto this exception of these defenders of Solon; Aristotle opposeth himself, and saith; That which is affirmed is doubtful, namely that the dead are now out of evils and calamities: for even the dead are yet subject to evil things, and to good. Neither must we think, that Aristotle here speaketh of purgatory and of hell; but of the good and unfortunate things of this life. Let us thus set down his argument; They which be not past the good & evil things of this life are not yet in safety, nor cannot be called blessed; But the dead are not yet exempted from these things, but are subject unto them; Therefore they be not in safety. The mayor proposition is manifest, the minor appeareth by a similitude: for if a man, while he is alive, be absent, he may have some evil & good things done unto him, though he perceive it not; as if some certain honour be decreed unot him without his knowledge, if there happen unto him some great inheritance, if there be a fair child borne unto him, and such like things. These things, although he knew not of them, and be far off; yet are they his good things. And on the other side, there may evils happen; to wit, that he may be defamed, he may be punished, he may be banished, his goods utterly lost, etc. Wherefore, although the dead be absent from hence, and perceive them not; yet may they be partakers of the good and evil things which here are done. 3 But let us see, how any good or evil things may be said to belong unto them, How good and evil things may be theirs which be absent. which are absent, and have no perceiving of them: neither do I think, that this is otherwise done, but because they be referred unto those men, and that they which do see those things, say & judge that they belong unto them; because they perceive that some of those commodities or discommodities, which are done, do come unto them, or be taken away from them. But without doubt, there is a far other respect of them that be alive. Although they be absent, and perceive not, yet have they a possibility to be present and perceive; and sometimes it will be told them what is done: but none of the dead can either be present again, or feel what is done in this life. Aristotle alleged against these Solonists, That the things done here belong not to the dead. If we will regard the alterations and changes of fortune, the very dead indeed cannot be called happy; because they also may be subject to such alterations, at the leastwise for their posterity sake which be alive. Which he proved by a similitude of the living; for although being absent they feel not, yet may they have both good and evil things done unto them. Now we see the small strength of this reason; he seemeth to reject the same by this argument, which nevertheless, seeing the changes of the posterity are diverse and manifold, it should be said that the dead are never at rest. Which that he may the better lay before our eyes, he bringeth in a certain man which lived happily, until the end of his old age, and in the very same state of life died; this man's state shall now be oftentimes changed diverse and sundry ways for this variableness of his posterity, and of a happy man shall become miserable, and rise again from misery to happiness. And not without cause said Aristotle [Until his old age] to show, that while he lived, he wanted no constantness towards the perfection of felicity. Which how greatly it is required unto blessedness, both it is showed before, and here Eustratius declareth by the example of Achilles, who notwithstanding he greatly flourished in that same expedition of troy, and that he was upholden with all kind of good things; yet could he not be called blessed, since he died a young man. And that many changes of things shall fall out in the posterity, Aristotle understood as a most manifest thing. For Hesiodus saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Sometime the day is a stepmother, and sometime a mother. Furthermore, by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he understandeth nothing else, than a space or distance of time, that endeth by the revolution either of years or months. Hereof he will have it to follow, that such a man as he described, should by infinite interchanges become sometimes happy, and sometimes miserable. These things are spoken to show, that those things which are done here, pertain not to the dead: when as nevertheless he seemed before to affirm this by a similitude. Now he denieth the same by an argument that leadeth to an absurdity, and the absurdity will therefore become the more manifest, because then, neither in life, nor after death, any man can for the selfsame cause be called happy; to wit, because of the alterations which be imminent, which will hinder as well him that is alive as dead, from being happy. 4 Neither could he rest himself in that which he last declared; For (saith he) it seemeth very absurd, that the matters of the posterity should not at any time belong unto their parents: but wherein this is absurd he showeth not. He leaveth it, as a thing known well enough, and so known, as the common sort were of that mind: for all men (in a manner) thought that the dead are careful about those things that we do. Hence came the fables of the poets, as touching Palinurus and Achilles, which would have their ghosts to be pacified by the chiefest sacrifice. And why he said [Not at any time] the reason is, because they might have made exception to the former reason; namely, that they did not affirm an infinite proceeding, so that all the alteration of things of all posterities should come unto the dead, but of near kinsfolks only; as if you should say, even to the fourth generation. Therefore Aristotle said, that it would seem absurd, if the matters of the living should not once at any time belong to them that be dead: he declareth not the reason of the absurdity. But Eustratius saith, that this seemeth to be against the nature of man, and without all affection, as though all communion between us and the dead were quite broken off. But let us return (saith he) to the doubt that was set down at the beginning; namely, Whether any man may be called happy while he liveth, or else after his death. For by the dissolving of that question, this perhaps that we now search will appear. They which deny this, say, that they do it, because of the alteration and change of things: howbeit they be deceived, because the alterations, which be imminent, may bring it to pass, that the felicity which is present may cease; but this shall they never cause, but that while it is present, it may be affirmed of him with whom it was present. And whereas they affirm, that a man may be called happy, because he was so; they ought much more to grant the same, while actually he is so. For according unto their saying, he might be called happy, even in that respect that he was happy, much more therefore while he was happy; because that for which any thing is like, that is affirmed to be much more like. And as the Logicians say; No proposition can be true of a time past, unless that which answereth thereunto have sometime been true of the time present. The opinion of these men is grounded upon two principles; first, that felicity is a certain firm and stable thing; secondly, that the same dependeth of fortune. The first is true; for blessedness is not easily changed, and therefore it dependeth of virtues, which are confirmed habits of the mind, and not easy to be moved. And therefore Cicero in his second book De finibus, said, that Therefore felicity dependeth of wisdom, because the same cleaveth fast and steadfastly to the mind. That fortunes are oftententimes changed and altered, no man doubteth; whereupon appeareth, how far these be out of the way, as touching the other point; because they think, that fortune must be followed in the placing of blessedness. But how far these err, he showeth hereby; that they are feign to make a happy man changeable and unstable, like the chameleon; which must needs fall out, if we shall follow fortune, in the which there is no constantness nor stability: for such are the goods of the world, as they never continue in one state. That the good and evil of man standeth not in fortune. Moreover Aristotle saith, that we must not regard fortune when we treat of felicity; seeing the good and evil of man is not placed therein. A very grave sentence truly is this, that the good and evil of man standeth not in casual things. What (saith Eustratius) would it profit to have any being at all, if to be happy and in good plight depend of fortune, and not of ourselves? And yet of these, which we call the goods of fortune, the life of man hath need. For some man might say; Since thou sayst that felicity is not put in these casual goods of man, why do we desire them? Why didst thou seek those things? Because (saith he) man's life hath need of them. But virtues, in very deed, & the actions of them, obtain the dominion and chief place in felicity. And a reason may be brought, why blessedness dependeth not of these things which be not in us, such as fortune is; but hath the originals thereof placed in our own selves. And as the actions, which proceed of virtue, are the beginnings of felicity; so the contraries, namely those which come of vices be of a contrary effect; to wit, the originals of calamity and misery: so as it is concluded, that felicity is not of fortune, because there we do not choose or deliberate of those things; but in these actions which proceed of virtue, both our choice and deliberation have place. But and if that the common sort do think, that felicity is to be placed in good things, they must not be heard, seeing they err in many other things. And this only will we receive of Solon, that felicity stayeth itself upon a stable & firm matter, and since it is so perfect, and so absolute a thing, it must be sought from causes which are of themselves, and not from those which are called accidental causes. 5 To confirm, that fortune is not to be followed in obtaining of felicity, Aristotle bringeth the question moved a little before: for it is much doubted of this, whether any man may be called happy in this life; because there was a respect had to the alterations and changes of fortune. Then if we shall set aside fortune, that doubt will become apparent. So that the philosopher was moved to determine this sentence, to wit, that Nothing may seem more unstable than fortune. Wherefore it may be proved by Solon himself, that felicity must not be placed therein; because he judgeth, that in any wise it must be steadfast. But there is nothing more firm and constant in this life, than be the actions which proceed of virtue: That nothing is more unstable than fortune, nor more stable than actions of virtue. which by an argument brought of comparison, he showeth; More steadfast (saith he) be virtues than sciences, whereas notwithstanding sciences among human things seem to be very constant. The foundation of the reason is; Because those things that be more constant than others, which seem to be very constant, are in that kind specially to be accounted for steadfast. And truly knowledges, if thou have respect whereabout they be exercised, namely, about things necessary, and which cannot otherwise be; and about the appearance of an assent, which is most firmly gotten by demonstrations; they seem among human things to have most steadfastness. And yet notwithstanding it is not so in sciences, because that sciences break not out so often into their actions, as virtues do. If we should always be in contemplation, as we must always be doing some thing so long as we live, without doubt sciences should be as firm as virtues be: but contemplation is many times left off. And those which profess the mathematical sciences, while they leave off their study, they forget many demonstrations. Indeed, as well these as those are habits of the mind; and the nature of habits is, that they are hardly abolished: but yet those habits are sooner abolished, about which we are not often exercised. Both sorts of habits in their own nature may by discontinuance fall away: but discontinuance can not happen alike to virtues & to knowledges; for in all actions there is need of wisdom. In perils, fortitude; in bargaining, justice; in meat, drink, & carnal pleasure temperance; in conversation with men, friendship and courtesy; and finally, in every work a measure and mean is needful. Seeing therefore to all blessed men, the use of virtues is open, but not of sciences; it is manifest, that there may sooner happen a forgetfulness of sciences, than of virtues. For sciences oftentimes for the most part be of those things, whereof we have no doing: but virtues be of those things, wherein the blessed are conversant. And that which is spoken of sciences, we may also affirm of arts; for if any man, though he be a noble artificer, do rest a long while from his work, he will easily become ignorant and unlearned. All this reason cleaveth unto this ground, that it is not lawful of a sound and constant thing to assign a mutable cause; which certainly would be, if of blessedness, which should be stable, we would make fortune to be the cause, the same being variable and in a manner never abiding in one state. How blessedness can be the cause of virtues, and yet be produced of them. 6 Here will some man say; How doth this doctrine agree with those things which were before set down, that where it was affirmed, that felicity is the cause of virtues and honest actions, and therefore we should above all things, have determined of it, as of the chief and principal cause of all moral things. But here it is said, that therefore blessedness doth not depend of fortune, but is produced by virtues and good deeds, because these be firm and constant; but fortune is uncertain and variable. Indeed there seems but small agreement between these things; namely, blessedness to be the cause of virtues, and just actions; and on the other side, that felicity cometh from them. Howbeit, this disagreement will easily be reconciled, if thou wilt distinguish of the causes. Of outward causes, A distinction of causes. we must make two kinds, and the final causes must be severed from the efficient; and than it will be granted, that among the final causes, felicity is the chief: which nevertheless to be brought to pass by those things, whereof felicity itself is the end, no man must marvel; since between the end, and the efficient, this change or course is always perceived: for as the end is brought forth by the efficient, so the efficient is moved by the end. But which shall be those principal among moral virtues, which Aristotle pronounced to be most steadfast, and in a manner immovable? No others, Which virtues be of most steadfastness. in my judgement, but those four virtues commonly commended; wisdom, justice, fortitude, and temperance: for these do comprehend almost all the actions of man's life; therefore of a happy man they can not be forgotten. Another thing in this place is called into doubt; namely, that there may be found some man, which will both set aside the care of household affairs, and which hath decreed never to deal with matters of the commonweal, but to live only alone, and to exercise himself in sundry sciences which he hath learned. He, because nature is contented with a little, will be occupied in very few actions, and will altogether give himself to contemplations and sciences; whereof it will come, that he will soon forget virtues, or else will sooner be without them, than forgetfulness can abolish sciences: or else that he doth not with great endeavour provide to have them. Wherefore, as touching this man, that will not hold, which Aristotle said; to wit, that sciences are easilier forgotten, than virtues. hereunto will I say, that such a man shall seldom and hardly be found, who yet if he can at any time be found, is not so greatly to be accounted of, as for his sake the common condition of men should be changed. That which is taught here, happeneth among the most sort of men; neither can there be a science had of those things which rarely happen. And let us add, that such manners are not agreeable to the nature of man, that any should so lead his life in solitariness, that he would do in a manner nothing, but be occupied altogether in contemplation and learning. When Aristotle had now discovered and taken away the cause of the error, he affirmeth, That a blessed man may be called happy while he liveth. that a blessed man may have happiness in himself, even while he yet liveth; and by it may be called happy: and that changeable events and mishaps do nothing hinder it. And this reason he giveth of his opinion; namely, that a blessed man will always, or above all other things, both do his actions, and contemplate according to virtue. After he had said, Always, he added, Or above all other things; because it can not be, that a man can always be in action or in contemplation. Sometimes men must sleep: and they that be awake, do many times for their mind sake, set apart the cogitations of learning, and endeavour of doing. Fitly he did rehearse as well action as contemplation; because the whole life of man is distributed into these twain. But here if one should reply: You speak nothing as touching misfortunes. What if any great mischance should befall unto your happy man? He answereth, How he may be happy which is assailed by misfortunes that this blessed man will very well, and as shall best beseem him, sustain th●se misfortunes. For it fareth not with him, as with the vulgar sort, who, if they be pressed with calamity, are discouraged, and have their mind troubled, so as they can see in a manner nothing: in like manner, as when fortune favoureth them, they be puffed up, they give over their accustomed study, and become in a manner negligent. Thus will not the happy man do, but will in a manner always keep one and the same estate of mind. 7 Moreover, those things which happen unto us are either prosperous, or hurtful; Small matters, be they adverse, or be they prosperous, are of no moment to change life. and as well hurtful things, as prosperous, be either great or small. The small things as well in the kind of hurtful, as of happy, doth Aristotle take, and saith; that those are of no moment, either to change the condition of life, or to drive it from the former estate. Which without doubt we are to understand, as touching the blessed, and them that be endued with virtue: otherwise, the common sort of men, and they which be of no account, are easily and in a manner for the smallest causes of all, troubled and disquieted, which good and grave men will not in like sort do. Then he taketh the other member; Great prosperity increaseth felicity in the blessed. But admit they be great things which do happen; those, if they be prosperous, will without doubt increase the blessedness of life: because they be made for adorning of the same. felicity beyond his own proper bounds cannot be increased, seeing it is the chiefest good of all. But in the blessedness of his own kind it may be greater, & it may be less. But since that Aristotle saith, that blessedness may be adorned, it seemeth the same may be compared with a singular form or beauty; which though by itself it be delightful, yet is it more sweet, if there be any ornament decently joined thereunto. And the art of handicraft, when it obtaineth instruments more fit, doth express a greater cunning, than when grosser tools are applied thereunto. But if on the contrary part, the misfortunes which befall are grievous and many, I say that they press down, and blemish felicity. Grievous mishaps do press felicity, but not abolish it in the godly. And Aristotle showeth what manner of oppression or blemish it is; Griefs (saith he) do bring in these things, and are a hindrance unto excellent actions. Hindrance riseth of two causes; first, they which be sore grieved become unapt to bring things to pass. And when the instruments be lost, we cannot without them do as we would: thus doth the loss of outward good things hinder him that is happy. Yet doth he mitigate this oppression or blemish; For an honest man (saith he) doth shine even in these adversities, as bright things do in obscure places. Wherefore the darkness of adverse fortune extinguisheth not felicity so, but that it spreadeth out his bright beams, even in that state; which is a token that honesty is still retained, which in blessedness beareth the chief sway: otherwise it might not give forth her brightness. And not to go far from the example already set forth: Even as if a man, or a most beautiful woman bereaved of her ornaments, should be constrained to go in rags and vile clothes, assuredly it could not be, but that same beauty would after some manner show itself even in that attire. Neither doth Aristotle conceal wherein that brightness doth consist; to wit, in enduring patiently and with a quiet mind those hard chances: indeed not Stoicallie, by a certain insensibleness of grief; but of a nobleness of mind and excellent courage. These things may suffice to resolve this question; whether that we may affirm that a man can be blessed in this life. And hereby may we fitly answer those things, which were before alleged, as touching the dead. And briefly we gather, that outward good things, or prosperous fortune, do not fall indeed into the proper and natural definition of felicity; but are only applied as certain instruments and helps. Even as neither a handy craft ought to be defined by the instruments which it useth, although without them it cannot do any thing. By adverse fortune therefore is felicity streitened and stopped, in such wise, as it can but smallly break out into act: for by the grief which it bringeth therewith, the mind is darkened, and the powers do as it were faint. But Aristotle removeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the insensibleness of grief, because therein is no virtue, but rather a certain kind of astonishment. And men must not be either stocks or stones, which while they be assailed with grievous strokes, should feel nothing. But herein is virtue, that those things which we feel, we should so moderate and govern, as they disturb us not from the right state of our mind. That adversities do not hinder felicity. I know here that the Stoics do cry out on Aristotle, who think that felicity and virtue are not hindered or blemished by any adversities; but that perfect blessedness may be still retained even in Phalaris bull. And the Epicures, as it were out of their apothecary's shops, drew out that same notable consolation of theirs, as Cicero hath in his book De finibus bonorum & malorum; namely; In griefs, if long, easy; if grievous, short. These things nevertheless are easilier said than proved, and they be very contrary to the nature of man. Those things which Aristotle teacheth, are not only agreeable unto reason & to our nature; but also do very well consent with practice and experience. Against the saying of Solon did he affirm, that felicity, while we live here, is not subject to alteration; because it dependeth upon a stable and sure thing, namely, of that action which is just, and according to virtue, against which fortune being most inconstant is able to do nothing. Some alteration indeed may happen unto a blessed man; but yet not such, as thereby he should be made miserable. For unhappiness doth grow by evil actions, as we said before, of which actions the blessed man shall not be author. Unhonest and filthy deeds doth Aristotle call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, odious and frivolous: for frivolous they be, and of no value, because they turn a man from the just and true end: and odious they are justly called, because they be hurtful as well to others, as to those that commit them. 8 After this he teacheth, What a blessed man shall do if he fall into adversity, what an happy man should do, when by chance he falleth into adversities; Of those things (saith he) which are appointed unto him, he will do the best, and will omit none of those things which may be done. This indeed is the part of excellent artificers, that although they have not always meet instruments, and fit matter; yet do they never so deal, as they will suffer those things which are granted unto them, to perish without any profit. And without doubt, in this lack of matter and instruments, this industry of theirs doth exceedingly shine, which also we taught before as touching the happy man: the virtue which remaineth in him will appear, even in the midst of calamities. Here if thou wilt say; Why then are not adversities rather said to make felitie more renowned, Whether adversities do rather beautify felicity or blemish it. than to blemish it? To this we answer; Because though calamities do not altogether overwhelm felicity; yet after some manner they overpress it and obscure it. And whereas virtue doth somewhat shine in them, that comes not by any vigour of calamities; neither for that they conspire not herein, that the same virtue may be hindered; but because they be not of such strength, that they should utterly extinguish the same. Neither when any good actions do there shine, are those commended, as perfect in all respects; but in comparison and respect of the present state. And to draw an example even from arts; If any men which wanting their hands, as otherwhile it happeneth, do sow or write with their feet, all men will marvel, and will commend their writing & sowing; not as perfect and in all respects absolute, but in respect of the instrument. Wherefore Aristotle in his Rhetoriks', when he teacheth to amplify and commend any thing, showeth that there must be a consideration had; not only of the time, place, society, and such like; but especially of the instruments. Whereupon the devil perceiving this, and thinking that job would not do such deeds that should be meet and decent, if the outward instruments of felicity were taken from him by God, desired leave, that it might be permitted him at his own pleasure to take away those instruments from him. Two examples are so set down for explaining of the foresaid opinion, as one of them belongeth to the instruments, and the other to the matter, & these are not a little joined one with another: yea and when the instrument doth not appoint a peculiar kind of cause, it may be referred to the matter. Unto what kind of cause the instrument belongeth. Albeit I am not ignorant, that some do reduce the same unto the efficient cause. But it seems, that we should rather yield to the former opinion; because as in motion the matter receiveth the form; so the instruments themselves sustain the motion and working proceeding from the efficient cause, and by them the action passeth into the matter of the efficient. And as the matter is to the instruments, so the instruments be towards the efficient cause, by which they are immediately moved. A chief captain after a warlike manner, useth his army, such as it is; when he prudently setteth his host in array, when he before hand possesseth the places of greater advantage, & when he letteth slip no occasion of getting the victory, and well & wisely considereth such other like things. He is said to use well the army which is present with him, because it behoveth him well to know that army which he hath, as well touching number as strength, and the same howsoever it be, to use well, and not to desire a better. When it is come to the stroke of the battle: if he could not have a better or more copious army, now it is not required of him, but that he use that well which he hath already. Those things which are spoken of a chief captain, be also agreeable unto a shoemaker: the difference only between them is, that in the one there is a reason had of the instrument; but in the other, of the matter. For even as the skins and leather of the shoemaker, are the matter of his handiecraft; so the chief captain hath his army for an instrument of victory. But between these things this is the difference: the matter is made, Wherein instruments and matter do differ. the instruments are not made, when any thing is wrought. Again, that which is wrought, standeth of the matter; not so of the instruments, seeing they have no ingredience into the effect. Finally, the matter is in power to receive form, and before it obtain the same, it is subject to the privation thereof. All which things do so agree to the matter, as they cannot be attributed to the instruments. It is proved by that, which hath been said, that the works of every artificer are not simply to be regarded; but according to the commodity & proportion either of the matter, or of the instruments. Which must no otherwise be thought of, as touching the actions of a happy man, that now falleth into adversities: for those are to be judged of according to the present state of him that is author of them. And then that followeth, which was said before; namely, that those things have their certain beauty, even in calamities themselves. For if a happy man, that is afflicted with ill fortune, shall always do good deeds of such things as he hath, he cannot become miserable. When that change therefore of fortune shall happen unto him, what shall this happy man be? What shall he be called? Here hath Aristotle somewhat to do, and while he is urged too sore, at the last he affirmeth, that partly he is happy, and partly not; because he hath not full felicity, though he have not fully lost the same. 9 At the last he appointeth a certain mean between a blessed and a miserable man, A mean between blessed and miserable. A difference between blessed and happy. and in that place accounteth that man happy, which is overwhelmed with grievous afflictions. Truly there have been some which thought, that a blessed man doth differ from a happy man; because he is called blessed, which fully & all manner of ways is absolute and perfect; but a happy man, who having virtue and good actions, yet wanteth outward good things, & helps, & riches. Howbeit I dispute not of that matter; this nevertheless I say, that this distinction cannot be applied to the words of Aristotle: for he saith afterward, that a man cannot easily so plunge out from Priamus' miseries, as he can be again a happy man. Where it appéeres, that he puts no difference between blessed & happy; but useth these two words for one signification. Wherefore he shall be in a mean; neither can he be judged miserable, since he still retaineth the root of that same blessedness. How stableness and mutablenes may agree together in a blessed man. But since that a blessed man may be subject to some alteration, how can he then be said to be firm and stable? Because he will not be changed, unless there happen many and great mischances. Therefore did Aristotle fitly make mention of Priamus mishaps, which both in number and greatness oppressed that king. Again, he is called firm and stable; because he is not so changed, as he falleth into the contrary, and becometh miserable. But it is demanded, Whether a happy man may become miserable. whether it can by any means be, that at length a happy man should become miserable? Truly there have been some found, which being oppressed with calamities, have in like manner been so much changed with fortune, that at the length also they have yielded to slothfulness, and to very great vices; and have quite fallen from the virtues which they had before. But I would rather think, that those, while they flourished with outward wealth, did rather seem to be honest, than that they were so indeed. For it oftentimes cometh to pass, that in these mighty and famous men, there is a certain show of virtue, but no ●ound and sincere honesty; and vices, under the renown of honour and riches, were easily hidden, which afterward when prosperity is gone, are discovered. But why true virtues do not easily turn into vices, hereby it appeareth; because they be habits: and habits (as they be defined by Aristotle in his Categories) are hardly removed. Finally, he is constant, seeing even in misfortunes themselves, he hath virtue, being the root and foundation of felicity, and thereby hath a most excellent action. At the last Aristotle concludeth of this property of him that is happy, and saith, that he is not variable or easy to be changed; as Solon did imagine, who for this cause thought that no man in his life time is to be called happy. He is not changed, saith Aristotle, by every kind of fortune. Which very well agreeth with that which was said before; Those things, which be easy, as well adversities as felicities, have small or no moment at all unto the life of a happy man. Howbeit he granteth, that he is to be changed, if calamities be many and great. Whereby it appeareth, that that perfect action is not sufficient unto a full felicity, especially if we speak of the same according to a civil sense. Why vices do suffice unto misery, but not virtue unto felicity. And some do marvel how it cometh to pass, that if vile actions and vices do suffice unto misery; why virtue and honest actions are not sufficient unto felicity, since it seemeth that there should be one and the same respect had of contraries. But hereunto is answered, that the argument doth not always hold in contraries; because every man is able to kill himself, but no man can call himself again from death. Moreover, unto health is required a temperature and equality of all the humours; whereas unto sickness it is enough, that even one humour departed from his natural constitution. 10 Aristotle having spoken of the one kind of alteration; namely, when one from a happy state is thrown down, not into misery, but to such a point as he is neither miserable nor happy; then likewise he dealeth with the other change, seeking whether any man, Whether a man from great misery may return to felicity. plunging out of these infinite and manifold misfortunes, can return again to his former felicity. Where first note, that he speaketh here of a happy man, as of one that is absolutely and perfectly blessed. For it is demanded, whether from those miseries and grievous mishaps a return is to be granted unto the former felicity, from whence being blessed he fell; as Priamus or Croesus, or such other, which before were happy? Aristotle answereth to the question, that this indeed may be done, but not in any short time. For there is need of many things, which cannot straightway be gotten and obtained, especially of them which be oppressed with the injuries of fortune. And as a blessed man, like a square stone, cannot easily be removed; so being thrown down he cannot easily be set up again. We read not in histories, that such things did commonly happen; neither do I know of any notable parsonage, which being utterly confounded, did return to his former state. The holy scriptures set forth unto us only job, which was indeed a pointing stock, and by the singular providence of God was restored: and if there happen any such things, truly they may be accounted wonderful and rare works. And how hard this is to be done, the example of Priamus now set forth may plainly show. Admit he could sometime have risen from so great evils; but when could he ever have renewed his city overthrown? When could he have restored his kingdom to the ancient form and glory? When could he have put away the sorrow for so many children slain, for so many kinsfolk which were now led away captive, and served the Grecians? The perfect time, which Aristotle speaketh of, signifieth nothing else, but all the course of life. And that in the same time (he meaneth the residue of time, until the end) it should be needful for him to possess very many great and good things, otherwise he shall not become happy again. If we would yield any thing unto Solon, or gratify him, we might thus say; that blessed they be, and so called in this life, but with a condition withal; to wit, that they so remain hereafter. Neither doth Aristotle seem to deny it, but granteth this, so as the time to come may agree with the time present. It is not granted to Solon, that a man can not be happy, nor so be called, while he liveth, as though death were to be looked for. But perhaps when he is called happy, we must add a condition therewith. For it is to be noted, that he saith not, that they are blessed absolutely, but as men; signifying thereby, that there is a certain other most perfect blessedness, which can not be chnaged by any means, and hath no need of adding a condition of the time to come; and this blessedness is of God, not of men: men are blessed, and yet they are but blessed men. How the things declared in this common place, agree with the scriptures. 11 Now remaineth to show, how these things, which have been showed in this matter, may agree with the holy scriptures, or dissent from them. First we made a distinction of blessedness, so as one should be of this life, and another should be expected in the world to come. As touching that which is to come, we make with Solon; for we agree, that it is not to be had in this world. But the other, which standeth in the forgiveness of sins, & renewing of life by good manners, may be had here. But how a man may be called happy by it, we affirm, that every man is persuaded thereof in his own self; for every man can tell whether he believe or believe not. And this is that which is said; Let every man examine himself, 1. Cor. 11, verse. 28. Rom. 8, 16. and so let him eat of this bread, and drink of this cup. And we have the spirit to bear witness; Who testifieth to our spirit, that we be the sons of God: he is present as a testimony of our conscience and good life. Of others we can know nothing, seeing their mind and grace is not known unto us: but so long as they profess the right faith, and live tolerably in the church, we are to hope well of them. And to affirm felicity to be an action, doth nothing hinder, but that after death, those which be departed, may enjoy the same; since our actions shall then be more ready than now they are. And that our felicity may be firm and stable, let us, as Aristotle did of his, weight it by the principles thereof. Our felicity dependeth of predestination, of the spirit, and of faith; which are far more excellent things, than any human virtues or actions are. And of much less force is fortune in these, than in those principles of Aristotle. Moreover, whatsoever Aristotle appointeth in his felicity, we have in ours: for both we would, that they which be justified, should live rightly, and renew themselves with true and perfect virtues. And besides these, we say, that there be high principles, which excel nature; namely, divine election, the spirit, and faith. And no less do we agree with him in this, that we affirm, there be principles of misery contrary unto these; namely, the reprobation of God, the want of god's spirit, and infidelity. He that is subject unto these evils, is to be counted altogether miserable and unhappy. Touching the comparison between virtues and sciences, we by no means disagree from him: yea, and we grant, that virtues are more constant and firm than human knowledge is. And so great a steadfastness there is of blessedness, as Paul said touching predestination; 2. Tim. 2, 19 The foundation standeth sure, the Lord knoweth who be his. And by faith and grace, the Lord would have us to be justified; not by works, Rom. 4, 16. that the promise might be firm, and that we might not stumble at those things, having respect to our infirmity. Again, Paul saith; 1. Tim. 1, 12. I know whom I have believed upon, and I am assured, etc. And he that enjoyeth this our blessedness, sustaineth very well the strokes of fortune; yea, though they be grievous. Paul said, Phil. 4, 12. that He knew how to humble himself, and how to excel, to hunger and to thirst, to abound, and to suffer penury. Our happy man in like manner is, as the foursquare stone; Who (saith Paul) shall separate us from the love of God? Shall tribulation, or anguish, Rom. 8, 35. or persecution, or famine, or sword, or danger, or nakedness? etc. And he addeth, that He is most assured, that neither life, nor death, nor angels, nor principalities, nor powers, etc. Our happy man is not hindered by casual things, john. 28. but All things proceed happily to them that love God. Yea, and he will most of all shine in adversities; Tribulation worketh patience; Rom. 5, 3. patience experience; experience hope; and hope maketh not ashamed. And as Aristotle misliketh of unsensibleness of grief, so we also do not admit the same. Yea rather Christ, next the prophets & the saints did weep, and we are commanded to sorrow with them that sorrow. Aristotle saith, that his happy man will never commit vile and naughty things. This do not we pronounce of ours; for David fell grievously, and Peter grievously. Those happy men of his cannot soon be repaired, but we have the most ready medicine of repentance, and that always at hand. In like manner, our happy man, of those things which are ministered unto him, is able to do most excellent things, according to the state and condition which he hath obtained. Wherefore that little mite, which the widow offered, was so well pleasing, so grateful and acceptable to God, as it excelled the oblations of the rich men. lastly, temporal chances and misfortunes, whatsoever they be, do the more drive godly men unto God, and do draw them from the world. For our men can not be blessed, unless they be poor in spirit. The xuj. Chapter. Of Providence; upon Genesis the 28. chapter, verse 16. In Gen. 28, verse 16. THe Grecians call providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The hebrews derive it from the verb Hisgiah, in the conjugation Hiphil, which is To see exactly and to discern. A definition of providence. As touching the definition thereof Cicero saith in his book De inuentione, that it is that, whereby any thing to come is foreseen before it come to pass. Howbeit, this definition, if it be referred unto divine providence, doth not express it: because this doth only show the knowledge of that which is to come, and the power of foreknowing. But in divine providence, is not only comprehended the knowledge of the mind of God, but also his will and election, whereby things are decreed and determined to come to pass, rather by one way than another. Further, there is also a power and ableness therein, to govern and direct those things which it is said to foresee; for in things, there is not only found the nature & substance of them; but also the order wherewith they be knit one with another. And the one so reacheth to the other, that it helpeth it, or is made perfect by it: & both ways things be well ordained; particularly, as touching themselves, each of them are said to be good; and generally, as touching order, excellent good. And that this order is in all things, we may prove it by the nature of order itself: That there is an order in things. Order is defined. for it is defined by Augustine to be the disposition of things like and unlike, attributing to every one that which belongeth unto it. But no man is ignorant, that the parts of the world are divers, and not alike, if they be compared one with another. Moreover, how conveniently each one of them is allotted by God to his own place, proper seat, and standing, both experience teacheth, and the holy scriptures testify. For it is said; That God hath set the seas and the waters their bounds, jere, 5, 22. neither may they pass the limits appointed unto them. isaiah. 40, 12. Further; He measureth the air with his span, etc. And seeing that so great a benefit of his, aught to be ascribed unto him, in respect of his providence, we may thus define it; A true definition of providence. that It is the mean which God useth in directing of things to their proper ends. In which definition is not only comprehended the knowledge, but also the will and power of doing it. Whereupon this that we avouch, Paul in the first chapter to the Ephesians, hath very well expressed, when he saith; Ephes. 1, 11. Who worketh all things according to the counsel of his will. And Cicero in his oration for Milo, taught by what tokens this providence may be known from natural reason: for thus he writeth; Neither doubtless can any man judge otherwise, unless it be such a one, as thinketh that there is no heavenly power, nor divine majesty; and whom neither the sun, neither the motions of the heavens and signs thereof, neither yet the order and course of all things do move; and so forth. The very selfsame demonstration Paul describeth in the first chapter to the Romans. Rom. 1, ●0, job. 12, 7. And job in the twelve chapter; Ask the cattle, and the fowls of the air, the fishes of the sea, and the plants of the earth, and they shall inform thee. Also in the 19 psalm; The heavens declare the power of God. Psal. 29, 1. job. chap. 39 & 40. Again job in the 39 and 40. chapters; Concerning the goats, the hearts, the horse, the Leviathan, and Behemoth. 2 Wherefore let it thus be determined; Whether all things be ruled by the providence of God. the order of things declare, that these things which be created, are not made by chance, and at all adventures; wherefore God worketh according to his purpose: and unto his own providence, as unto a certain general and chief art, all things are subject; neither is there any thing to be found, that can escape the same. Which nevertheless some are bold to deny, who think that only the chief and principal things are committed to the care of God: but the residue, if they be of small account, they attribute to natural causes; if they be of greater importance, to angels & devils. Which thing a man may see in the dialog of Plato called Protagoras, where the creation of things is so described, that some things are granted to Epimetheus to make, and some things to Prometheus. Yet to the intent that mankind might be well provided for, this only is avouched, that it was done by the works of the gods. But in the Gospel we be otherwise taught by Christ; Mat. 10, 19 All the hears of your head are numbered. And; Of two sparrows not one of them lighteth upon the ground without the will of your heavenly father. Again; The Lord himself hath looked down from heaven upon the children of men. But if these men would understand the matter thus, as though the providence of God extended not itself unto all things, after such a sort as it doth unto men: Providence seems of sundry respects by reason of the divers effects in things. we would grant it; not that the providence which is merely simple in itself, should be said to be manifold; but because the effects which be directed by it, are divers and sundry, therefore itself also seemeth to have divers respects. Wherefore we grant, that the providence over godly men surmounteth so far, as in comparison of them, it is said by the Lord unto them that shall be damned, & to the foolish virgins; I know you not, Matt. 25, 12. and so is it over men more than over unreasonable creatures. And by a lively faith of this providence, The use of providence. we reap many commodities, and especially a comfort in adversity; where we know that those things happen unto us, not by casualty, but by the will and procurement of God our father. Also we be daily stirred up the more unto good things, when we understand that God is both the knower and witness of our actions; who afterward will give a true judgement of them. Besides this, the gifts which we enjoy, be much more acceptable unto us in this respect, that they be offered us by God which provided them. Further, in the same we behold predestination, which bringeth so great a comfort unto godly men, as thereby they are wonderfully confirmed. Whether providence do bring any changing in God 3 Neither must we stand in any fear, that there is any newness in God, because of his providence. Men, which by their parents are brought forth into the world without knowledge, can not attain thereunto without alteration. Which thing we must not surmise as touching God, seeing he hath had his knowledge from all eternity. Further, we draw the same from the nature of things; but he hath it of himself. Wherefore james did truly write, With him there is no variableness, nor shadowing by turning. jam. 1, 17. Neither cometh it to pass at any time, that the knowledge of God is changed by the alteration of things. Moreover, this excellent knowledge is safely placed in God: for there is no danger, lest he should abuse the same as men do, jerem. 4, 12. of whom jeremy in his fourth chapter writeth; They are wise only, to the intent they may do evil. But God is most excellent, and he hath the knowledge of that thing that is most excellent, which knowledge who so ever hath, can not use other things amiss, as Plato taught in his second dialogue called Alcibiades; where it is proved, that without that knowledge, it is better to be ignorant of many things. For it had been much better for Orestes, if he had not known his mother when he met her, being determined for to kill her. Neither is God, It is no let to the felicity of God. by reason of this government of things, removed from his peaceable felicity, or from the contemplation of better things. This thing happeneth unto men, that sometimes by dealing in matters not necessary, be drawn away from weighty and better occupations. Wherefore Paul, 1. Tim. 1, 4. and 4, 7. 2. Tim. 2, 22. Titus. 3, 9 not without cause, condemned vain and curious questions. And this cometh through the slenderness of our understanding, which is not able to apply itself to more things at once. But God being infinite as touching all his doings, can easily perceive all things that now be, that shall be, and that at any time have been. It stirreth not up unto evil. Neither is God by this knowledge of things provoked to evil: for that happeneth unto men, because they have a corrupt desire. Wherefore Solomon said; Behold not the wine when it showeth fair in the glass, Pro. 23, 31. etc. Psalm 119. Turn away mine eyes lest they behold vanity. And job in the 31. chapter, saith, Psa. 119, 37. that He made a covenant with his eyes, job. 31, 1. lest he should think upon a virgin. But God, which is the principal rule of justice and goodness, can not be moved to evil. But Auerroës' said, Auerroës'. that at the leastwise his understanding should be embaced, It embaceth not his understanding if he would look upon and acknowledge all these simple things. But because he attaineth this knowledge, not from the things, but from himself; therefore that is not granted, neither doth it in very deed follow. Even as we see that a glass is not therefore stained, because it showeth the images of vile things; neither yet is this sun that we see, defiled, when it shineth upon places that be foul and loathsome. Labour also in understanding doth not disquiet God, seeing in this action he useth no instrument of a body; It bringeth no labour unto God. as men do, unto whom, by means of their body, there ariseth labour in understanding, for therein the body is very much afflicted and wearied. Wherefore Solomon upon just cause, called this endeavour of knowledge, Eccles. 2, 17. A consuming and affliction of the spirit: for knowledge sometime breedeth unto us disquietness. For the more men do understand, the more things they see that do displease them, wherewith they are aggrieved. Wherefore not without cause it is said; He that addeth knowledge, Eccles. 1, 18. increaseth labour also. For we do not easily bear those things that be unworthily committed. But God is not subject to these human affections, who hath it in him to foresee the end of things: and although the things be unworthy, yet he directeth them, and knoweth that they shall tend to his own glory. 4 But it hath been no hard matter, to take away from divine providence, those objections, which we have hitherto removed: for a plain and ready way was offered for the confuting of them. Whether providence take away chance and fortune. But there remain certain other things, more hard to be expounded. The first is, because of chance and fortune, which seemeth to be taken away from the nature of things, if we attribute unto God the providence of all: for there is nothing more against fortune & chance, than is reason. For fortune is a cause that worketh beside the purpose, when any thing, not intended, or appointed, or decreed, happeneth to us unawares, and besides our expectation. But this argument we resist on this wise; As touching us, fortune and chance are not taken away by the providence of God. For what doth let (as touching God) that nothing is done by chance, but (as touching us) that many things be done rashly & by fortune? There is brought a meetly fit similitude: A similitude. Admit that a master send his servant to the market, there to remain till nine of the clock; which hour being not yet past, if he send thither some other servant of his; as touching the master it cometh not to pass rashly or by chance, that those two servants meet together, seeing he foreséeth the sending unto that place: but unto them it cometh not to pass of purpose, seeing the one knew nothing at all of the others coming. Wherefore many things, which are done by the foresight and knowledge of God, if thou respect the dull and weak cogitation of man, happen by chance and fortune. But if all things (say they) be directed by God, and done by his counsel, as we believe they be, where shall now be the chance of things? Whether providence take away the contingence of things. For all things will come to pass of necessity. And some think this argument to be so strong against the providence of God, as scarcely the freedom of our will can be defended. But to this reason is applied in a manner the same form of answer, which a little before we used as touching things that happen by fortune. For it may be, that if thou respect the next causes, those things that do happen, both are, and are justly called things happening by chance; for it is nothing repugnant to that cause, that it bring forth as well this effect, as another effect that is contrary thereunto. For as touching mine own will, it may so come to pass, that I do sit, as also that I do not sit. So than if these effects be referred unto that cause, they shall be, by chance; for they may be otherwise: howbeit, as they be subject to the providence of God, we must not deny but that they are of necessity. Necessity of two sorts Wherefore there is granted a double necessity; that is to wit, a necessity absolute, and a necessity by supposition. But it may be, that those things which by supposition are of necessity, if thou take them without supposition, they be things contingent, and not of necessity. Esay. 14, 17. isaiah in the 14. chapter showeth, that the kingdom of Babylon should be destroyed; which was but a chance, as touching the worldly causes thereof: for there was no let, but that it might otherwise be. And yet nevertheless, the prophet minding to show that it should undoubtedly come to pass, groundeth his reason upon the determinate will of God, and said; God hath so purposed, and who shall be able to dissanul it? The hand of the Lord is now stretched forth, and who shall pluck it back? Wherefore the thing now by this reason was of necessity. And in the 33. psalm we read; Psal. 33, 11. But the counsel of the Lord endureth for ever, and the purposes of his heart from generation to generation. Yet they still urge the contrary; Necessity seemeth to be a let to the providence of God: for we consult not of those things which cannot otherwise be. Whether necessity be a let unto providence. Forsomuch then as there be many things in the world, which seem to be of necessity, those that be of this sort seem to exclude the providence of God. But here we must understand in this place, that although all things, as they have relation to the purpose & determinate will of God, being as it were done and decreed, be of necessity; yet as concerning God, the appointer and decréer of the act, all things are contingent; and nothing is of such necessity in the world, but that the same may otherwise be. Neither do we now speak of the definitions of things, or of necessary propositions or conclusions; seeing these things are not governed by divine providence: for they be descriptions of the eternal truth and divine nature. Some there be also which think, that there should be no evil found in the world, if it were governed of God by his providence. For none that dealeth providently in his works, would permit evil to take place. But these may be easily answered, that there is no evil to be found, that is not either profitable to the saints, and furthereth them to salvation; or that declareth not the justice and mercy of God; or else that advanceth not the order of all things, and the preservation of the same. ¶ The same place is expounded In 1. Sam. 10, verse. 2. 5 But to follow some order herein; first let us search whether there be any providence, or no; secondly, what it is; thirdly, whether all things be subject unto it; fourthly, whether it can be changed; and lastly, whether it may abide any casualty of things. But before I come to the purpose, let us speak somewhat as touching the signification of the names thereof. Wherefore among the Grecians a thing that cometh by chance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What is a thing contingent, and how many sorts there be. which is of such sort, as both it may be, and it may not be: and whether it be or be not, there is no absurdity, either against reason, or against the word of God. It is distinguished into 3. parts; of which the first is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it inclineth equally as much one way as another. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which for the most part useth to happen after this manner or after that, but yet may otherwise come to pass. The third is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it falleth out but seldom, and not usually. The philosophers assign two grounds or beginnings of chance, one in the matter, Two grounds of contingence the which as it lighteth upon divers and sundry active causes, so it receiveth a divers and sundry form; the other in the will, whereby our actions are governed: now the will hath consideration of the matter, because it is directed and forced by the understanding. Augustine in his book of questions, Prudence divided into three parts. quest. 31. saith, Wisdom is by the philosophers divided into three parts; namely, into understanding, memory, and providence: and that memory is referred unto things past, understanding to things present; and that he is provident, Who is provident. which through the consideration of things past, and things present, can determine what will afterward come to pass. But God, not only understandeth and seeth what will come to pass, but he also addeth a will unto the same. For we affirm not only a bare understanding to be in God, but an effectual will also, whereby he ruleth and governeth all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Providence. And Cicero in his book De natura deorum, nameth it An old soothsaieng wife of the Stoics; who was of such account among them in old time, as in the Isle of Delos, she was worshipped even for a Goddess, Providence worshipped as a God. because she helped Latona at her childbearing. But that fable signifieth nothing else, but that second causes, although they have some force in themselves, yet they bring nothing to pass without the providence of God. For Latona, is nature; and providence the midwife: so that unless this latter be present, do help, and as it were play the midwifs part, the other bringeth forth nothing. 6 But now, as touching those five points, which at the beginning I determined to entreat of severally. In the first place, I propound to myself, That there is a providence. that there is a providence: which thing may be proved by many sure and invincible arguments. For first, seeing that God is the author and creator of all things, and that he can do nothing unadvisedly, but that with himself he hath his own certain and assured reasons, therefore of necessity there is a providence. For if there be no artificer, but that he seeth the reasons and ends of his work, and conceiveth the ways by which he may bring the same to his purposed ends; it were a madness not to attribute that unto God the chief workman, whom the holy scriptures not only teach to be the creator of all things, but as it were a potter. Chrysostom in the 19 Homily upon the epistle to the Ephesians saith, that If a ship, though it be sound and well rigged, can not brook the seas without a good master or governor; how much less can the whole workmanship of the world stand without the care and government of God? For if a maister-workeman will not begin to build, before he have devised in his mind all the parts, fashions, and forms of the building; shall we think, that God hath rashly, without counsel, or reason, made all things universally? Undoubtedly, the heavenly spheres, the stars, the firmament, the air, the water, the heat, the cold, so many causes and changes of things contrary and repugnant one to another, would fall to ruin, unless they were sustained by some governor. Without care and providence, our body might not be defended from the rigour of the heaven. We call those provident men, which being of such excellent judgement and disposition, do keep all the parts of their body in their proper office and duty. But God hath the same place in the world, that the mind hath in man. Besides this, the holy scriptures ascribe unto God the destructions of kingdoms, and prophecies, and miracles, which things do far pass the compass of our nature. And last of all, they attribute unto him the general judgement, wherein God will one day render to every man according to their works. Wherefore we, being induced by these, and many more reasons, do conclude that there is a providence. For we pass not for the Epicureans, whose manner of speech is this; Why the Epicures deny providence. Even so the powers on high, With labours toil are priest, The care whereof which on them lie, Bereave them of their rest. And this also; God walketh upon the poles of heaven, and considereth not the affairs of men. These monstruous opinions have they bred, partly for that they being of gross wit, could not perceive higher things; and partly being of a shameful and abominable life, would devise for themselves this consolation, lest they should be perpetually tormented with the fear of punishments. For, He that liveth wickedly, john. 3, 20. abhorreth the light. And children, when they have done a fault, would not have either their father to be at home, or the master in the school. And as touching the first part, these things undoubtedly should be sufficient for Christians, who are persuaded only by the word of God, without other reason, that there is a providence. 7 But what providence is, we shall easily understand by the definition of the same. What providence is. Providence is the power of God, whereby he directeth all things, and bringeth them to their [appointed] ends. In this definition, the general word is power. Assuredly, God is most absolute, yet for our capacity sake, we say that there is in him two manner of powers, to wit, the power of understanding, & the power of willing. For God understandeth and seeth all things; and not this only, but he also willeth all things. Here I will make no needles disputation, whether the will of God be before the understanding, or understanding before the will. If any man would know these things, I send them unto Scotus and Thomas. This power and faculty which I speak of, belongeth unto the quality, for it is a natural power. The difference is, that God by this power directeth all things, whatsoever either be, or hereafter shall be. But yet this is not enough; for he also conducteth them to their ends. But to what ends? Even unto agreeable ends. And those be agreeable, which his purpose hath appointed. The power is the cause: and, that things be brought to their proper ends, is the effect. Here have we comprehended all the kinds of causes which can be assigned in this matter. All the causes of providence. No efficient cause of the providence of God. This I speak, because there can be given no efficient cause of the providence of God. The formal cause is the power of God. The matter whereabout, are all manner of things whatsoever; for we in no wise except any thing. But the final cause is, that all things may attain to their own ends, and may redound to the glory of God. By this definition we see, Providence is no bare but an efficient knowledge. Acts. 17, 28. Rom. 11, 36. Prou. 16, 1. that the providence of God is not only a bare knowledge, but it is some bringing to effect. For as Paul saith; In him we live, we move, and have our being. And again; Of him, and in him, and by him are all things. And as Solomon saith; Man may prepare his heart, but God ordereth the speech. For we are not able to move, no not the tongue, being the lightest part of the body, without the providence of God. Matt. 10, 19 And Christ saith; that A sparrow doth not light upon the ground without the will of our heavenly Father. And, All the hears of our head are numbered. Some dream that God indeed made all these things; but after he had made them, A similitude. cast them off. So (forsooth) carpenters, when they have done sufficiently in building of a house, they afterward leave the same: but if God should do so, this world would soon come to ruin. For a house, unless it be oftentimes repaired and underpropped, falleth to ruin and decay. If the soul be severed from the body, what remaineth, but that the body will become putrefied and rotten? Neither are they to be heard, which say; that God indeed ruleth all things: but that this is nothing else, but to minister unto all things the common influence, which every thing draweth unto itself. This is even to make God, not in very deed, but in name to be the ruler and governor of the world. Whether God only by common influence do rule all things. For if so be that every thing, according to the nature thereof do bend and apply unto itself that common influence of God, than God followeth the nature of things created; where as rather contrariwise all things created aught to follow and seek after God. But they say, that even as he, which throweth a stone, A similitude. or shooteth an arrow, hath done enough to have first forced the same, although he himself afterward follow not after them, when they be out of his hand: so it was sufficient for God, in that he endued all things with a certain power, although he do not perpetually govern them. But these things be not alike; for a stone and an arrow do fall immediately after that they be shot, because that force which is in things created cannot be of long continuance. Wherefore, unless that God should prosecute by his everlasting care and providence, the thing which he hath forced, the nature of every thing could not abide. When the Peripatetiks perceived that all these inferior things, were continually troubled; they judged that the providence of God was above the moon: as if it were not convenient for it to be careful for these inferior things, no further forth than a certain common influence is thereby ministered unto all things. But these are fond reasons; for the scriptures teach us, that even these things, which to us may seem to come most of all by chance, That God doth govern both the superior and the inferior things. Deut. 19, 5. job. 14, 5. are yet governed by the providence of God. In Deuteronomie the 19 If an axe flying by chance out of his hands that heweth wood, strike a man and kill him as he passeth by; It is I (saith the Lord) that delivered him into the hand of the slayer. And in the 14. chapter of job, it is said of God; Thou hast appointed man his bounds, which he shall not pass. Also in the book of wisdom, (which book though it be not in the canon, yet containeth it many good and godly saiengs) in that book (I say) in the eight chapter, it is written; Wisdom reacheth from one end to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdo. 8, 1. & disposeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it reacheth (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Strong & mighty: & disposeth Profitably: for so soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & not Sweetly, as the old translation hath. And that profit, although it be not oftentimes perceived of us, yet is it always of such sort, as it doth tend to the glory of God. 8 But whether all things be subject to the providence of God, is a matter in controversy: Whether all things be under the providence of God. for some say, they be; and some say, they be not. But, as we said before; if God have made all things, undoubtedly nothing is exempted from his providence: for if any thing should be exempted from his providence, that also should be exempted from creation. It is written in the epistle to the hebrews; He upholdeth all things by the word of his power. The Hebrew p●ase; Heb. 1, 3. The word of his power is in stead of His mighty word. This place agreeth with that which we cited out of the book of wisdom. Ezec. 18, 4. Num. 11, 29. Ezechiel calleth God; The Lord of all flesh. And Moses calleth God; The Lord of spirits. And Paul saith; Ephe. 1, 11. It is he that worketh all things, according to the determination of his will. Also Hesiodus an Ethnic poet saith; In this life we can no where escape from the mind of God. Yet there be some which would exempt from God's providence, men and free will, and things that either be of necessity, or that come by chance. Cicero in his book De fato saith; that The most ancient philosophers, such as Empedocles and Heraclitus, affirmed, that All things come to pass of necessity: but the Peripatetikes were of the opinion, that many things come by chance. And Chrysippus as a notable umpire, although he taught that all other things were of necessity; yet affirmed, that man's will, as touching the first election, is free. Wherefore Eusebius in his treatise De praeparatione evangelica, said pleasantly, that Democritus made men to be slaves; but that Chrysippus made them but half slaves. Also Cicero in his second book De divinatione, will rather exclude all providence, than that men should not be free. Which vanity Augustine deriding in his fift book De civitate Dei, saith, that He to make men free, had made them rob God of his glory. So we see, that there be some which think not, that all things be under providence: but in that they except man by name, which is the chiefest workmanship of God, that seemeth too contumelious a thing against God. For seeing all artificers contemn trifling works of small value, but do adorn, and have a special care of those works which be excellent; who will imagine that God could despise that work, which of all other he made most choice of? And if it should be so, in what state stand we? What refuge should we have in adversity? Psalm. 37, 5. 1. Pet. 5, 7. Zacharie. 2, verse. 8. Gen. 15, 1. Psal. 56, 12. Psalm. 27, 3. David saith; Cast all thy care upon God, and he will nourish thee. And Peter saith, It is he that taketh care of you. And Zacharie; He that toucheth you, shall touch the apple of mine eye. And I (saith the Lord) am thy buckler, and thy strong wall. The Lord (saith David) is my helper, and I shall not be afraid what man can do against me. Though their tents were pitched against me, yet my hart shall not be afraid. If providence do govern all things, why is there such a confusion of things? 9 But thou wilt say, that In inferior matters, many things are done either without order, or else disorderly: for we see oftentimes the godly to be oppressed, and the wicked to flourish. Admit it be so; but is there no providence therefore, because we do not see the causes thereof? If peradventure thou shouldest be in a smiths shop, A similitude. and seest many tools, some crooked, some bowed, some hooked, and some sawed in; wouldst thou straitwaie condemn them all for nought, because they appear not strait and handsome? I think not; but thou wouldst rather confess thyself to be ignorant of the use of them. Such an honour must be given to God, as when thou seest tyrants and wicked men to enjoy wealth and prosperity, thou must say, that they be instruments of the providence of God, although thou canst not perceive what God intendeth by them. Augustine saith, that God is so good, as he is able to draw out some goodness even out of the wicked. Further, if there were no tyrants, what virtue & patience of martyrs should there be? God will have some to be the triumph of his goodness, he will have some also upon whom he may exercise his might and power. But perhaps thou wilt say; Is it not enough that men be martyrs in the preparation of their mind? Indeed there be noble virtues hidden in the minds of the godly, but yet oftentimes this doth not satisfy God: he will bring them forth into act, that they may be seen. Wherefore our eyes must be lifted up, that we think not of the ungodly, but of God. So the prophets call Nabuchadnezar, Pharaoh, Esaie. 10, 5. and Senacherib, hatchets, hammers, saws, and swords in the hand of God. job, when he was turned out of all that he had, respected not the Chaldaeans, nor the devil, but said; The Lord gave, job. 1, 21. and the Lord hath taken away. He is accounted a learned physician, A similitude. which can draw out unto the outward part of the body the corrupt humours, which be hidden within the body; yet we would abhor blanes and sores: but the physician saith, that then the sick man beginneth to heal, when such things break forth. In like manner God, with his medicines and fires of persecutions bringeth into light those things, which before lay hidden in our minds. Let the wicked do what they will, yet can they do nothing more than is the will of God. So said Peter in the Acts as touching Pilate and Herod; Acts. 4, 24. They agreed together, that they might do, whatsoever thy will and thy counsel had decreed to do. 10 But thou wilt say; Whether things of necessity be under providence. Some things be of necessity, which cannot otherwise be than they are; do those fall under the providence of God? Yea truly, there is nothing created of such necessity, but if it be referred unto God, it hath the nature of a thing that cometh by chance. For as we said; God reacheth from end to end, and ordereth all things. What thing is of more necessity than the course of the s●nne? And yet josua made the sun to stand still. josua. 10, 1●. What thing is of more necessity, than that the fire should burn, if fuel be applied thereunto? Therefore it hath been an old saying; If active things be applied to things passive, the action must follow of necessity. Yet nevertheless God brought to pass, that those three young men walked safely in the flaming furnace. Dan. 3, 93. What is of more necessity, than that the shadow should follow the sun shining? And yet God brought to pass, that when the sun did shine, Esaie. 38, 8. the shadow went backward. But man seemed to have been made, and to be left in the hand of his own counsel. Ecclesiasticus. 15, 14. Thou shalt keep those things (saith Ecclesiasticus) & they shall keep thee. I grant that man, as concerning the inward causes, was so made at the beginning, as nothing could be to him of any necessity: but we do not therefore exclude the grace of God and providence. Let us hear the holy scriptures as touching that matter. For Ecclesiasticus is not among the number of the canonical books; Prou. 16. 1. The king's hart (saith Solomon) is in the hand of God. Ezec. 20. 11. But God saith; I have given them precepts. Ezec. 36. 26. But he also saith; I will make you to walk in my commandments. Again; I will give you a new hart, Man is not exempted from the providence of God. and a new spirit. Wherefore man is not to be exempted from the providence of God. 11 But much less are those things to be excluded, which seem to be done by chance. Things by chance are under the providence of God. For although we can not perceive the reason of the second causes, yet God seeth it; yea, the Philosophers teach us, that every cause, which they call Per accidens, that is, Coming by chance, must be revoked unto that which is a cause by itself: for that which is Per accidens, can not be any cause. Wherefore Aristotle in his little book De bona fortuna, when he demanded for what cause some were fortunate, and some not? He answered, that it is done by a certain violent motion, and impulsion; whereof nevertheless, he that is driven, can not yield a cause: hereby it cometh to pass (saith he) that some are fortunate, Why some be fortunate and some not. and some not. Furthermore he saith, that this event, if it be referred to our will & knowledge, happeneth by chance; but that enforcement is a cause by itself. But the question is not thus dissolved. For how cometh it to pass, that this fortune is given to one man, and not to another? The Astrologers would supply that, which they thought Aristotle wanted. Ptolemy in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referreth this unto the stars; by which (he saith) men being diversly borne, are carried some to prosperity, and some to adversity. And this, some called, A power, Daemonium hath relation aswell to ill fortune, as to good. some Constellation, and other some Particular destiny; Socrates called it Daemonium. But why it happeneth more to one man, than to another; & more at one time, than at another; none other cause can be assigned, but the providence of God: which undoubtedly is, that all things should be referred to the glory of God. Gen. 45. 8. It is not you (saith joseph to his brethren) that sold me into Egypt; but God sent me hither before you. So God said that he sent Saul unto Samuel, 1. Sa. 9 16. although it seemed as if he had turned out of the way to him by chance. So Christ said unto his Apostles; Mar. 14. 13. There shall one meet you bearing a pitcher of water. These things were certain unto the providence of God, although otherwise in the sight of men, they might seem but things coming by chance. But thou wilt say; Be there then no 2. causes? Doth God nothing by his angels? We take not away the second causes; but we make them instruments of the providence of God: for Angels be administering spirits. Heb. 1. 14. Psal. 102. And David saith; Who do execute his will. But although God send his angels, yet he himself is present and principal over all things; If I shall ascend (saith David) into heaven, Psal. 139. 8. thou art there; if I go down into hell, thou art there also. For he doth not so give his angels charge, as though he himself were absent. Which thing the poets feign of Apollo, that he placed P●aëton in his chariot, and by that means all the heavens in his absence were set on fire. But sins, (will some man say) depend not on providence. How sins do depend of God's providence. How sins be ruled by God, shall be showed afterward. In the mean time this I say; The cause of sin undoubtedly cometh from us: but at what time, and against whom it should break forth, that is in the power of God. It was wholly determined by Nabuchadnezar, Ezec. 21. 21. that he would oppress some people; but that he should oppress the jews more than others, that was provided by God. 12 The next question is, Whether providence be unchangeable. Mala. 3. 6. Whether this providence be immutable. Why should it not? For it is the rule of all things that be done. It is written in the third of Malachi; I am the Lord, & am not changed. In the first of james; With him there is no variableness, james. 1. 17. nor shadowing by turning. And in the 19 of Proverbs; There be many cogitations in the hart of man, Prou. 19 12 but the counsel of the Lord continueth steadfast. In the 46. of isaiah; It is I that speak, isaiah. 46. 10. and my counsel abideth surely, and I do what so ever pleaseth me. For seeing providence is both the knowledge and will of God, and that those things belong to the very essence of God, it can not be changed, except God himself be changed therewithal. The second causes indeed, seeing they be diverse and sundry, they oftentimes hinder themselves; A similitude. which thing we see come to pass in the influences of heaven, that some of them be an impediment to others; but the will of God can not be hindered by any violence. In old time God ordained the ceremonies of the jews, God would once have ceremonies, and afterward he abrogated them. afterward he would have them to be abrogated. How then? Is not the providence of God mutable? I answer; that In God is altogether one and the selfsame will; but that he foresaw from the beginning, what might agree with the diversity of times. Augustine to Marcellinus saith, that A husbandman doth sometime sow, sometime reap, and sometime compass the soil; yet we must not say that the art of husbandry is therefore mutable. Vindicianus saith, that A certain physician ministered a medicine to a sick man, and healed him; and that he many years after falling into the same disease, took the same medicine without the counsel of the physician: but when he waxed worse, he came to the physician, showing him the matter, and began to complain of the medicine. No marvel (quoth Vindicianus) then; for I ministered not the same unto thee. Now when some men marveled thereat, and were of opinion that he used some enchantment; There is no such matter (saith he) for now is he of another age, and hath other humours than he had when I gave him that his medicine. But shall not therefore the art of physic be like itself? Even so in any wise God, although he foresee all things, yet he hath not decreed, that all things should be done at one time. Things coming by chance. A distinction of necessity. Look part 2. Art. 22. chapter. 2. and part. 3. chap. 1. Art. 49. 13 Now let us come to chance. If so be that the providence of God be so certain, whether can it admit any casualty? Here will I first use two distinctions, and afterward I will answer. There is one necessity which is absolute, and an other conditional. For when we say, that God is wise or just, we understand that that is simply, and absolutely necessary. There be other things necessary by supposition; as that which is commonly canvased in the schools, to wit, that whatsoever is, while it is, is necessary. Christ and the prophet's foreshowed that the city of jerusalem should be overthrown; therefore of necessity it shall be overthrown: not that this necessity is in the nature of the city, but because Christ & the prophets have foretold it, Matt. 24, 1. who could not be deceived. Paul saith; that There must needs be heresies: 1. Cor. 11 verse 19 Matt. 18, 7. & Christ saith; It is necessary that offences come. For these causes being set down; namely, the corrupt natures of men, & the devils hatred towards mankind: & the end being granted, to wit that the elect should be tried, it is necessary by supposition, that it should so come to pass. Two sundry respects of things. Also things may be considered two manner of ways, either as they be in act; & in that case they have the nature of necessity, for they be no longer indefinite. As, to write, or not to write, is by chance: but if thou be now in the act of writing, it is no more chance, but necessary. Wherefore we say that the knowledge of the senses is certain, because the things themselves cannot otherwise be. Or else things may be considered, as they lie hidden in their causes: but seeing causes may sometime bring forth effects, and sometimes not, therefore there is no necessary power of working in them. But if those things be referred unto God, the reason is far otherwise: Rom. 4, 17. For he calleth those things which be not, as though they were; for he comprehendeth all time, and hath neither beginning nor ending. All things also, which are to come for ever hereafter, are notwithstanding present unto him. Here also cometh in the will of God; for we must not ascribe unto him a bare knowledge; but such as is effectual, or actual. And by this means I say, that the very things themselves are to be considered as necessary. Augustine In genesi ad literam, the sixth book, chapter 15. There be many ways whereby man, and other things might have been made by God, and those means had some possibility, and no necessity: but this is by the will of God, In what respect things be of necessity, and in what respect contingent. whose will is the necessity of things. And though such things, being referred unto God, be necessary; yet of us they must be weighed according to their inward and proper causes, and so be called things contingent, or that come by chance. For it is of no necessity, that such as the efficient cause is, such also should be the effect. 14 If thou demand, Why in nature some things be necessary, and other some contingent. Why these two kinds of causes be in the nature of things, so as some be limited and necessary, others indefinite and contingent? Nothing else can be answered, but that God hath laid these conditions upon all things. God bringeth forth all things, and he limiteth and boundeth all things; but yet so, as he neither confoundeth nor destroyeth the nature of things. Boëtius in his Topiks saith, that Destiny is so called, of drawing to, and giving place fitly: for God draweth all things; but yet after a sort so giveth place, as he disturbeth nothing. Even so things, although in their own nature they incline indifferently on both parts; yet by God, they are made to incline more to one side than to another. The will of Saul, God maketh things of equal weight to incline on the one side. 1. Sam. 9 16. of his own nature, was no more determined to go than to tarry: but when God would send him unto Samuel, that will began to incline to the one part. And therefore God put into his mind the will of his father, and brought to pass, that the same should effectually move and persuade his mind: and that all other desires of rest and ease (if any were) that might have retained him at home, should be subdued. Wherefore it came to pass, that the will of Saul obeyed the providence of God. But yet in the mean time, the nature of the thing was not violated; but that the will of Saul was alike free unto either part. Hereby it appeareth, how necessary the grace of God is unto us. For our own will, as it is all manner of ways corrupted, turneth all things to the worse part. Also there be many things, which do dull and blind our understanding, that the will cannot easily follow. God therefore propoundeth good unto our understanding, afterward he kindleth faith, & stirreth up the will that we do will the same effectually. 15 But thou wilt say; How it can be said contingent, when it is determined by God. Why is any thing said to be contingent, seeing God hath already determined of the one part, and so it is made a thing of necessity? I answer; Every thing of his own property and beginning is contingent; but providence, which bringeth a necessity, is an outward cause, of which nothing ought to be named. I know there be many, which affirm, that those things which can not be done by man's power, are brought unto that pass by God, that our will may either choose or refuse them; That God worketh our will to choose or refuse, and that providence goeth no further. and that there the providence of God stayeth, and goeth no further: but when as God foreseeth what every man will choose, and what he will refuse, his foreknowledge hindereth nothing at all. Howbeit, these saiengs do not sufficiently agree with the holy scriptures. For they teach, that God doth not provide for things, that he will forsake them; but that (as we have said) he may conduct them to their ends, and those ends do serve the providence of God. For so saith Paul; God hath made all things according to the purpose of his will. Ephes. 1, 11. So said God himself in isaiah; isaiah. 46, 10. All things that I will, I do. Matt. 10, 29. And Christ saith; verily, even a little sparrow lighteth not upon the ground without the will of our father. I know that Origin, cyril, Chrysostom, and others being urged by certain manifest places of the scriptures, such as these are; Luk. 24, 26. Luk. 22, 23. It behoved Christ to suffer; The scriptures ought to be fulfilled, do thus interpret them; to wit, that these things did not therefore come to pass, because God foresaw them; but therefore God foresaw them, Whether things come to pass because God foresaw them, or contrariwise. because they should come to pass. This judgement of theirs, if they spoke as touching absolute knowledge, could not much be reprehended. For, not because I see a man writing, therefore he writeth; but because he writeth, therefore I see him writing. Howbeit, we cannot affirm a bare knowledge in God, but we must also attribute unto him a will, whereby he directeth and ordereth all things. Yet shall it be true that they say, if their meaning be of the effect, or (as they say) A posteriore, that is, of the latter. For we hereof, that a thing is done, do understand, that it was the purpose of God that so it should be. Otherwise the scriptures speak very plainly; It behoved Christ to die; Luk. 24, 26. john. 19, 36. It behoved that the scriptures should be fulfilled. But how did it behove? By supposition; because God so forsawe it: not that that necessity was in the nature of the thing. How causes are infinite. 16 But peradventure thou wilt say, that therefore the causes in the nature of the thing itself be infinite, for that I take not the perfect and full causes, in so much as I should have added the providence of God. I answer; I only take the inward and proper causes of every thing, whose effects, because they might or might not be brought forth by them, be things contingent. But I add not providence, because the same is an outward cause. The which being added, it cannot be avoided, but that by supposition, 1. Sam. 10, 3. some necessity must follow. For, Saul met with men caring of kids, bread, & wine: their will, in respect of the nature thereof, was infinite, either to have given him, or not to have given him any thing: but God by his providence did limit that will unto the one part. They went to Bethel, there to sacrifice; they met with Saul weary upon the way, & almost dead with hunger; it seemed a courtesy to refresh him: this did God put into their minds. And if there were any thing, which might be a let unto this will, those things he bridled. And these things we dispute only concerning the wills of men: for otherwise, in other things which be contingent, I know the means be infinite, which God is wont to use. Another example of this matter we have out of the 21. chapter of Ezechiel; Eze. 21, 23. Nabuchadnezar marched into Syria, and when he was now onward on the way, at a place where two ways met, he began to consult with himself, whether it were better for him to lead his power against the jews, or else against Rabath the chief city of the Ammonits. He drew lots thereupon, the lots did God so frame, that he brought him to jerusalem. The nature of the thing itself was contingent, but the same being appointed of God became a thing of necessity. Gen. 37, 28. joseph was so sold and carried into Egypt, that as concerning the nature of the thing, it might be, that either he should live always in bondage, or else that he should at one time or other be delivered. But God sent dreams into the Baker and Butler; those dreams did joseph interpret: afterward he showed Pharaoh a dream, which when none of the diviners could expound, the Butler gave him intelligence of joseph: and by this means it came to pass, that joseph was delivered out of prison. Wherefore be it thus determined (as we have said) that all things having relation to the providence of God, be necessary; but of their own nature are contingent. But thou wilt say; Whether effects be necessary or contingent. Shall th●ffects be absolutely called things coming by chance, or rather of necessity? Some there be, that for the dignity of providence, will have them called necessary: but I would rather call them contingent, according to their own nature. Albeit I will not greatly strive, so that the same necessity be understood only by supposition. Rightly did some of the Greeks name providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of pass●ing through; because it passeth through every thing: others called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because nothing can escape it. Some will say, that we receive the opinion of the Stoics concerning destiny. That is not true; for they defined their destiny to be a necessity by a knitting together of causes, and affirmed that the same did overrule even God himself. But contrariwise, we teach that God governeth all things, and that he useth them to his own glory. But if they affirm that destiny is nothing else, but the providence of God; the question is only as touching the word, and not of the thing: as Augustine elsewhere hath taught. lastly, thou wilt say, that by this means, Whether counsels & admonitions be taken away by providence. there will be no place for advisements, admonitions, and corrections, seeing that which God will, must needs come to pass. The self same thing was objected to Augustine, whereupon he wrote the book De correptione & gratia. Undoubtedly God, although he have decreed a thing to be done, yet he useth means in bringing the same to pass. He will change the naughty will of man; he useth admonitions, preachings, and chastisements. For these be the instruments of God's providence: so far is it that the providence of God excludeth them. In this question we have set in a manner the roots, and laid the foundations of predestination: but of it we will entreat an other time, when opportunity shall serve. ¶ I know I am misreported, that I make God to be the author of sin; but that is not true, as it shall plainly appear. But I only endeavour by my doctrine, to show how the scriptures must be understood, when they seem so to affirm: Also what Augustine meant, who said, that God bendeth the wills of men aswell unto good, as unto evil: And in like manner, how Zuinglius & Oecolampadius, and other great learned men, professors of the Gospel, must be understood, when they seem to avouch the same. The xvij Chapter. Whether God be the Author of sin; out of the second book of Sam. the 16. chapter, verse 22. Look in jud. 3, 9 and 9, 24. and 2. Sam, 2, 27. and 1. Kings. 22, 21. and In Rom. 1. 23. IT remaineth now, that we entreat of the question; In 2. Sam. 17. verse. 22. Whether God be the author of sin? For aswell the curse of Semei, 2. Sa. 16, 10. as the defiling of David's concubines, ●…. 12, ●1. may seem at the first view to proceed from God. For as touching the curse, David himself said, that it came from God. And as touching the adultery of David's concubines, it was spoken by Nathan under the person of God. Wherefore it may very well be called in controversy, whether God be the author of sin. Arguments inferring God not to be the author of sin. And truly there are very many and strong arguments of both sides: a good part of them I will recite, unto the which all the rest may be referred. God can not truly & rightly be said to be the cause of sin. Excellent is the sentence of Augustine, in his book of 83. questions; God is not the author of any thing, whereby a man becometh the worse: But no man doubteth that men are the worse through sin, Therefore God can not properly be called the author of sin. It is not likely, that God will deform man: artificers desire to adorn their works. Further, God himself generally in the scripture professeth himself a revenger of sins. If he be a revenger, he is no author; for than he should punish his own. If he were truly the cause of sin, he should condemn that which he made, which thing is absurd. thirdly it is said, that He loveth those things which he made, and hateth nothing that he hath made. But he testifieth that he did hate sin, therefore he doth not enforce to sin. To hate and to love are contrary; wherefore both can not be spoken of one thing, at one and the self same time. If he hate sin, than he loveth it not; but if so be it were of God, it should be beloved: for God loveth those things which he made. If God were the cause of sin, he in the bringing forth of sin, should sin; he that stealeth, is a thief; he that committeth murder, is a manqueller: but far be it from God, that he should be either said to sin, or to be a sinner. What is else to sin, but to stray from the right end? But God is infinite, and can not be lead away from the end by another greater force. He is not ignorant, that he can stray from the end; for he is most wise. And that he himself should cause others to sin, it seemeth to be absurd. Let us consider what is done among these natural things created by God. There be many efficient causes; it seemeth that every efficient cause coveteth to make that like unto itself, whereabout it worketh. Fire, if it take hold upon wood, so worketh, as those things, whereupon it worketh, may be made like unto itself; a man doth procreate a man. Thus in things created do agents work; why shall we not say, that in God's doings, his endeavour is to make like unto himself; and that therefore he sinneth not? The holy scriptures teach us the same; they bring in laws which stir up good works, but sins at no time. If God should provoke sin, or would it to be done, he should seem to be an hypocrite; he should closely and secretly do another thing, than he openly pretendeth. jeremy spoke of false prophets; jere. 23, 21. They ran, but I sent them not; they prophesied, and I spoke not with them; namely, that they should speak this thing. Oseas saith; Ose. 13, 9 Thy salvation, o Israel, is of me, thy perdition is of thyself. But no man is ignorant that sin is the cause of perdition. If perdition were of Israel, than sin also: but salvation, and whatsoever goeth before salvation, is of God. If salvation and perdition, being the effects, be thus distinguished; the causes also must be distinguished, the one to be of God, and the other of man. Sin shall proceed of men, and virtues of God. More manifest is that which is written in the eight chapter of john, where Christ speaking of the devil, saith; john. 8, 44. When he speaketh lies, he speaketh of his own: if of his own, he hath no need to be stirred up of another. And again, john. 3, 13. This is the condemnation of man, that light came into the world, but they loved darkness more. james testifieth, james. 1, 13. that God tempteth no man. But by temptation, men are provoked unto sin: wherefore if God were the cause of sin, it might not be said, that he tempteth not any man. It is concupiscence whereby we be tempted, and that is not of God, but of the world. 2 In the second of Paralipomenon, the last chapter, there is a special place, 2. Par. 36, verse. 15. where the cause of the destruction of jerusalem is given and ascribed to the sins of the people: and in such sort it is so disproved, that God is the author of sin, as God testifieth that he would it otherwise: wherefore the cause must not be laid upon God. He sent his prophets (saith he) betimes in the morning, but they hardened their hart. Christ wept over the city of jerusalem; he was sorry for the overthrow thereof. If the effect displeased him, much rather did the cause: he wept, because they so sinned, as they deserved utter destruction. If Christ wept, who not only was man, but very God also, he was displeased with sins: therefore God is not the author of sin. Neither can it be affirmed, that God is the cause of sin, unless we will charge him with tyranny, in that he condemneth men for their sins, because they have done wickedly, whom yet after a sort he hath led unto wickedness. Tyrant's are wont to set forth laws, and then to provide cunningly that their subjects may commit some thing against those laws, whereby they may punish them. Moreover, the scripture attributeth unto God the judgement over all flesh: Gen. 18, 25. jere. 25, 31. but how shall he judge the world of sin, if he himself have been the author of sin? In the third chapter to the Romans; Rom. 3, 5. If our righteousness do set forth the righteousness of God, is God unjust for punishing? that it may be perceived how absurd a thing it is, that our sins should make to the glory of God: for if they make to the glory of God, why doth he condemn them? If the reason be there of force, it more strongly concludeth in this place. If God be the cause of sin, how shall he judge the world? Also there will seem to be in him two wills, and those one contrary to the other: but in God there is only one will; if there should be more, they would be one against another, as touching one and the selfsame thing; so that he would have us both not to do, and to do the selfsame things. We will demand, to what purpose are so many exhortations, persuasions, and callings to do well, in the holy scriptures? All these things will seem to be vain. To what end did Christ give warning unto judas, Matt. 26, 24. if he would be betrayed of him? These speeches may seem to be done as it were in game. But God dealeth gravely and earnestly in those things, which he dealeth with men. Also there would follow a great absurdity; for the differences between good and evil, and between virtue and sin, would be taken away. God should be appointed the author of both; whereas he being the sovereign good, there can proceed nothing but goodness from him. If a man should detest murder, adultery, and incest, he would say; it is a good work. The matter would be brought to such a pass, as good would be called evil, and evil good: yea rather there would be no difference at all betwixt them. For through the will of God, whereby he forbiddeth and commandeth any thing, we judge of good and evil: but by this means we should be void of all judgement. In like manner would be taken away the judgements of our consciences. We read in the epistle to the Romans, Rom. 2, 15. that we have cogitations, which shall defend and accuse one another in the judgement of the Lord. If this other opinion were true, we will gather, that we should not accuse ourselves, but God the author. There is plenty of excuse for the wicked, they will say; Wherefore need I to repent for this thing, seeing God himself is the author of it? Repentance will be taken away, and a window opened unto great mischéefes. Wherefore shall we give thanks unto God, because he hath delivered us from our sins? But sin was good; It had been all one to have lain still in sin; We will not lament our sins, but rather rejoice in them, for it is the work of God; it is meet that we should rejoice for the works of God. If God himself be the author of sin, praise and rejoicing will follow; but not sorrow. Much will be drawn away from the estimation of God, if he should be put the author of sin. That saying also, which they show, might be brought; namely, 1. Tim. 2, 4. that God would have all men to be saved. If he will have them to be saved, he useth good means; he encourageth not men to sin: for sins do lead men to perdition. Many more reasons might be brought, but for this time we will content ourselves with these. Arguments on the contrary part. 3 Let us see on the other part, what things they be that might affirm God to be the cause of sin. In the first chapter to the Romans it is written; Rom. 1, 24. that Seeing the idolaters knew God, and would not worship him as God, therefore (as meet it was) he gave them up unto a reprobate sense, and unto shameful lusts. If he gave them, he also provoked and moved them. In Exodus it is written, Exod. 9, 12. that God had hardened and dulled the hart of Pharaoh, so that he would not hearken, when Moses commanded him in the name of God to let the people departed. In the sixth of isaiah, Esaie. 6, 10. He is said to blind the people, that they should not see. When we power out our prayers before God, we desire him that he Matt. 6, 13. Led us not into temptation, but that he will deliver us from evil. To what end should we thus pray, if these things should not sometimes be? No man entreateth, except for those things which may be, or which do hang over his head, or which he feareth will come to pass. They are wont to say, that God doth and willeth these things, not as they be sins, but in respect that they be punishments to chasten him that hath sinned. But it is hard to appoint the punishment and fault to be all one thing, seeing the nature of punishment and fault is divers. A fault ariseth from the will, whereas punishment is laid upon us against our will. If it be committed voluntarily, than it is no punishment. To affirm a thing to be voluntary, and yet unvoluntary, can hardly be made to agree. That, which is the cause of a cause, may also be called the cause of the effect: but no man doubteth but that God hath given us a will, inclinations, properties and effects, whereby we are provoked to sin. If God be said to be the cause of these things, why dare we not say that he is the cause of sins? That which removeth the impediments, if the thing afterward happen, or the effect follow, it shall be called the cause of sin. What doth chiefly let sins? Even grace, and the good spirit of God: except these keep us back, we shall rush headlong into most grievous crimes. Who can remove grace, or take away the spirit, but only God which gave them? If he remove the lets, no doubt but he is some cause of sins. Also, he that ministereth an occasion of any thing, he seemeth to be an author thereof: although he be not the chiefest cause, if he give an occasion he shall not fail to be called author. God knew the hardness of Pharaos' hart, and he knew that he being not helped by the spirit, would be provoked to sin. So The law is said to increase sin, Rom. 7, 1. if it be not proposed to the regenerate: for we always bend ourselves unto that which we be forbidden, and covet that which we be denied. God commandeth [Pharaoh] to let the people go; what is this, but to offer an occasion that he might be the more hardened? We cannot deny but that God doth minister occasions: yea, and he not only giveth occasions, but we can also show commandments wherein he commandeth sin. We have in the history of the kings, that Achab was a wicked prince; that God determined to punish him in battle; he would have him brought to this by the flatteries and false persuasions of false prophets. God is brought in to talk with the spirits; Who can seduce Achab? There stepped forth an evil spirit which said; 1. kin. 22, 22. I will be a lying spirit in the mouth of the false prophets. God alloweth and commandeth it; Go thy ways, do so. He giveth encouragement; It shall be so. Further, we cannot deny, but that sin is a certain human action: but every deed, as it comes in act, dependeth of the first principle of all things. God is (as the Philosophers acknowledge him) Actus. Primus actus, the first agent. Unless he be the upholder, there can be no agent: wherefore sin dependeth on God, as upon the cause efficient. Sins for the most part be motions; and motions have an order, so as the inferior dependeth upon the superior: therefore the cause of sin, so farforth as it is a motion, is directed unto his own mover. Augustine hath certain testimonies of this thing, and confirmeth it also by some places of the scripture. In his book De gratia & libero arbitrio, the twelve chapter, he saith; that There is no doubt, but that God worketh in men's minds, to make their wills incline, either to good according to his mercy, or unto evil according to their merits; by his judgement undoubtedly which sometime is open, sometime secret, but evermore just. In the beginning of that chapter he saith; Who can but tremble at these horrible judgements of God, whereby he worketh what he will in the hearts of the wicked, yielding to every one according to his deserts? And he addeth; He verily worketh in the hearts of men the motions of their will, and by them he doth those things that he will do, who nevertheless cannot will any thing unjustly. This he proveth by the scriptures. In the first of kings we have the history of Roboam, 1. Kin. 12, 15 who hearkened not to the counsel of the ancients, that he should deal mildly with the people. But it is said, that this turning away was of the Lord, to the intent he might establish the saying of Ahia the Silonite. Wherefore (as Augustine expoundeth it) that naughty will was of the Lord. He allegeth another place, out of the second book of Chronicles, the 21. chapter. 2. Par. 21, 16. God stirred up the Philistines and Arabians against joram, which followed idolatry; God was minded to punish him. Undoubtedly the motions of the minds in the Philistines and Arabians were wicked against joram, insomuch as they invaded other men's countries, and were infected with cruelty; and yet God is said to have stirred them up. In the same history of kings, 2. Kin. 14, 8. there is speaking of Amasias, which provoked joas the king of Israel unto battle. Yea and joas himself, 2. Par. 25, 14 and also the prophet of the Lord discouraged him from the purpose; but he being carried with ambition, hearkened not unto the godly admonitions: which thing nevertheless came from God, who would that he should be delivered into his hands, because he followed the idols of Edom. 4 We read in the 14. chapter of Ezechiel; Ezec. 14, 9 If the prophet be deceived, I have seduced him; and I will stretch forth my hand, and will smite him. He entreateth of the false prophets, which ever between while vainly fed the people. jeremy saith in the fourth chapter, jere. 14, 10. that God deceived the people. In the 63. chapter of isaiah the prophet complaineth; isaiah. 63, 17. Wherefore hath God so seduced the people, or made them to err, that they should departed from him? Solomon saith in his Proverbs; Prou. 21, 1. Even as the violence of waters, so is the king's hart in the hand of God. Undoubtedly Pharaoh was a king, therefore he inclined his will unto what part he would. Nabuchadnezer was a king, therefore he inclined his will unto which part he would. In the 104. psalm, Psa. 105, 25. it is said of the Egyptians, that God turned their hearts, so as they hated the children of Israel: they seemed before to love the Israelites. In the second epistle to the Thessalonians, the second chapter; 2. Thes. 2, 11 Because men cast away the love of the truth, therefore God sent them strong illusions, that they might give credit unto lies. It is written in the eleventh chapter of josua, josua. 11, 20 that None made peace with the children of Israel, among all the nations of the Chanaanites, save only the Gabeonites. For God encouraged their hart to fight against the Israelites. And it is added, unto what end; namely, that they should be weeded out by them. Assuredly, he did animate them, that they should not desire to have peace, but rather to have war. Moreover, he that would an end, seemeth to will those things, which serve unto the end; and by the same will he would those means which crave an end. The physician, willing to heal a sick man, seeth that cutting, or searing, or else a bitter potion is fit, and even these he will use for recovery of health. When GOD would that a testimony unto the truth should be given by the martyrs, and that Christ should die, he also would those things that should procure this end; namely, the vexation of the saints, and cruelty of kings and people: for it behoved to attain unto that end by these kind of means. In the prophets, especially in isaiah, isaiah. 10, 5. and 15. kings are said to be in the hand of God, like rods, hammers, and axes; which comparisons have no place, if it were not understood, that God moveth the hearts: for they be not moved, unless they be driven forward. Also when God was displeased with the people of Israel, 2. Sam. 24, 1. he stirred up the hart of David to number that people by the poll; which thing was wicked. It is to small purpose, if thou wilt say that in the book of Chronicls is read, 2. Par. 21, 1. that satan provoked him: for satan can do no more than God giveth him leave. Whether God did it by himself, or by satan, thou seest that David was stirred up by the will of God, unto that which was not lawful. An objection. They are wont to excuse this matter, that God permitteth, but not helpeth. We say, it is not enough; for the offence is still left in our minds. God as yet seemeth after some sort to will sin; he knoweth, that a man cannot stand by himself. A similitude. If some blind man should walk before us, and we should see him ready either to stumble against a stone, or to fall into a ditch; and we are present, we may help him, but we will not, we suffer him to go on: now when he falleth, shall not we after some sort be said to be guilty of his fall? For thou wouldst have him fall, if thou didst not stay him when thou mightest. And that which yet is more grievous; A similitude. if so be that an old impotent man were leaning upon his staff, and so after a sort were going, and if some man should take away his staff whereunto he leaned, although he enforced him not to fall, should he not after some sort be called the author of the fall? God taketh away his spirit from weak men, who without this be not able to go; doth he not after some sort seem to be the cause of their fall? Wherefore, that which they bring, will be a weak defence, when they say that God forsaketh men. While we would seem to excuse GOD, we lay as grievous things unto him; to wit, that he is no more a God; and while we shun the smoke, we fall into the fire. If any things be done besides the will of God, whether he will or no; if there be any effects, whereof he is not the cause: he is not then the universal cause of all, nor yet God. An objection. But he compelleth not to fall; the excuse will not serve. A similitude. Admit there be some good man of the house, whose family behaveth itself very ill: if he be reproved, he will excuse himself, saying; I bade them not, I commanded them not: that excuse shall not be counted lawful; for he ought not to permit that which he could have hindered. Many times the good man of the house cannot let wicked acts, but the power of God is invincible. There be no wills so evil and corrupt, but he can amend and make them good. Anselmus in his book De casu diaboli, the 91. chapter; Why (saith he) do we account it absurd, that God doth particular actions by a naughty will, seeing we know, that he maketh sundry substances, which are brought forth by an unhonest action? A similitude. As when a child is procreated by adultery. That adultery is evil, no man doubteth, but that child is the creature of God. This seemeth twice to be affirmed in the Acts of the apostles. In the second chapter Act. 2, 23. Peter saith of jesus the son of God; that The jews had taken him, and delivered him to be slain by the determinate will and counsel of God. Afterward in the fourth chapter, Act. 4, 27. when the church gave thanks unto God, it prayeth on this wise; Against thy holy son jesus, both Herod and Pontius Pilate, with the gentiles and people of Israel, gathered themselves together, to do those things that thy hand and thy counsel had determined to be done. With these arguments, whereunto others might be added, I will hold myself content. Of the question. 5 Now that we have set down the reasons for each part, there remaineth that the question itself be expounded. Three opinions. The first of the Libertines. I find three opinions; the first is to be detested, namely of the libertines, which say, that God is all wholly the cause of sin: and so say, as they affirm, all sins to be excusable, and not to be reproved, because they be the works of God: and if any fault should be, they would lay it upon God. This one thing they endeavour; namely, to take away from all men the feeling of sin. If any man have committed murder, it is not he (say they) that hath committed it, God hath done it. And unless that a man so think, they say, that he is unperfect, and can not allow of all God's works. What can be more wickedly imagined? The devil could not have found out a readier way to hell. Let these men go to perdition, seeing we can not mend them: let us pray unto God that he will take away these pestilent persons out of the church. The second opinion. The second opinion is of certain learned men, who mislike not that sense, which the scriptures appear to have at the first sight. They say, that God hardeneth, that he punisheth sins with sins; and finally, they grant him to be the cause of sin: but they add, that these actions, seeing they proceed from the very corrupt nature of men, so far forth as they be of God, have a respect to justice; and that men be not excused, because they be inclined unto these things: they lay not the blame unto God, who doth his part rightly. If (say they) it can not be comprehended by reason, how he doth justly, and we unjustly; we must refer ourselves to the judgement of the scriptures. There be many other things, which by man's reason we can not know, which nevertheless we do believe. The third opinion is of them, The third opinion. which interpret all these places of the scripture by the words; He suffered, He gave leave, He permitted, or according to the Greek; He did not hinder it, and such like. So they think that all dangers are avoided. 6 But what my judgement is, The definition or handling of the question. I will not be loath to declare; afterward your own selves shall judge. And that the matter may be the more easily known, it shall be good to examine it the more déeplie: and somewhat I will say, of Evil, under which general word, sin is contained. Evil is a certain privation, What evil is. of good I mean; yet not of every good, but of such a good thing as is requisite for the perfection of every creature, which I say belongeth to the perfection of the thing despoiled. A similitude. For if we take away sight from a stone, it shall have no hurt: for that quality of nature is not meet for it. Evil being a privation, can not consist without good: for it must have a subject. A subject seeing it is a substance, is a good thing; wherefore evil can not be but in good: even as blindness is a privation of sight, it hangeth not in the air, but it sticketh in the eye. So may it be showed by many other examples. But not to departed from that which we have in hand; sin itself depriveth man's action of dutifulness and obedience towards the word of God. These things ought to be in action; but when we sin, action is bereft of those good things. And action, seeing it is a certain thing, it is in his own nature good; wherefore evil can not be but in good. Moreover, evil is not desired for itself, but men do sin in consideration of good; for unless there appeared some likeness of good, they would not departed from goodness. So great therefore is the power of good, as evil can not be except in good, and unto good. Wherefore rightly have the wise men said, that we may grant, there is the chiefest good; but not affirm that there is the chiefest evil, which can deprive good altogether: for than it should destroy itself. It might have no subject wherein it should be, nor yet outward show, whereby it should be desired. To speak now of evil; it is distinguished into punishment, and fault. Fault is called that which we commit against the law of God; punishment is that which is laid upon us for sin: and that also hath a privation of some commodity; as when God sendeth sickness, sickness is the privation of health, and hath place in the body of a living creature. He sendeth famine and barrenness, which is the privation of fertility; and it is in the earth itself: this (I say) belongeth unto punishment. But sin taketh place in the mind only: punishments doubtless may both be in the mind, and in the body. There is added a third member, which is so a punishment, as it is also sin: as original sin is, so is the natural corruption left after baptism. These things thus concluded, I put forth a certain sentence or proposition to be confirmed, the which hath two parts. The first is, A proposition, whereby the question is defined. that God is not by himself and properly the cause of sin. The second is, that there is nothing done in the world, no not sins themselves, without his will, determination, and providence. That God by himself is not the cause of sin. 7 To prove the question, it behoveth to confirm it as touching both parts. Let us speak of the first; that God by himself is not the cause of sin. Unto this purpose serve the arguments in the first place. But I add, that when good or evil are opposed, as Habit and Privation; the habit by itself doth never bring in privation. Light itself doth always illuminate, it never bringeth in darkness. Wherefore if we put good and evil as contrary privatives, evil shall not be of good. God is the chiefest good, let us then put him to be the habit: wherefore by himself and properly, he maketh no privation. But I said that he is not the cause of sin by himself and properly. These words I have added, because, if we will speak less properly, he may be said after some sort to be either the beginning, or the cause of sin: not indeed the proper cause; God is of sin the removing or prohibiting cause. Two similitudes. but that cause, which of the philosophers is called removing or prohibiting. I will make the matter plain by similitudes. The sun is altogether bright, the proper effect thereof is to make light; yet after some manner it may be said to make darkness, not in that it shineth, but in that it is moved, and departeth from one place to an other. For bodies be round, therefore when it departeth, it can not always by reason of the motion, give light to that place from whence it went, but shadows do come between: so then after some sort it is said to make darkness by the departure thereof; because bodies are so ordered, and itself is moved. So likewise it happeneth as touching some ruinous house; it is held up by a prop, some man approaching removeth the prop, the stones and buildings through their own weight fall down from the top; which things have in themselves the causes of their coming down: yet notwithstanding, he which taketh away the prop, is said after a sort to cause the fall: for he removeth the stay which letted the ruin. In like manner God, in his own nature is good, yet in respect that he is just, he will punish sinners; he taketh away his grace, and after some sort may be called the cause of those things which afterward be naughtily done; yet not the true cause: for that proper cause is inward, that is to wit, the naughty will of them. But why he sometimes taketh away his spirit from men, a reason may be yielded; when they sin, he removeth his grace from them, not only to the intent he may punish, but that the excellency of his favour may be known: and to let us understand, that that which God giveth, he giveth it freely, and that it is not of nature. For if we should always have [his grace] and after one and the self same manner, as if God would not at sometime stack his strength, we would attribute unto our own power the good things that we do. But thus it is, to the intent we may acknowledge our own infirmity, and pray the more fervently for preservation and increase of the heavenly gift. But when the grace and favour of God is justly taken away from us, sin doth naturally follow: neither is there need of any other efficient cause; I mean, there needeth no other cause, to come from our infected and corrupt affections. This appeareth by the similitudes alleged, if the sun be removed, darkness doth follow; not through any efficient cause, but by itself. If the habit be removed, Similitudes. privation is straightway present of his own accord. If one so hurteth his eye, as the sight be lost; blindness doth immediately follow: neither is it needful to seek any other thing that worketh. Which seeing the Manicheis perceived not, they erred most shamefully: they would not attribute the cause of evil unto the good God; but they saw that there were many evils, and they judged that evils could not be without a true cause: whereupon they affirmed that there be two beginnings. And because they saw a great power to be both in evil, & in good, they brought in two gods; one good, and an other bad. Of these we read much in Augustine. But that evil, which is sin, cometh, if the spirit of God be taken away: for then man is left unto himself. But whether is he so left, as God doth no more any thing concerning him, or his sin? That this may be understood, Three sorts of Gods working about his creatures. I will declare three sorts of working, which we may perceive in God towards his creatures: not that other works of his can not be showed, but because these three do most of all serve unto the matter we have in hand. 8 Some action of God is general, The first action of God is general. seeing by his providence he cherisheth, sustaineth, and governeth all things in their conditions, qualities, and inclinations, as they stood at the beginning when they were created. And thus is the order of nature preserved; which thing is excellent to be known. We see that heaven retaineth his own nature: surely it hath many things to be marveled at. We see that the nature of fire is vehement, of air is pleasant, of water is flowing: we see also the metals, the trees, the works of artificers, which things assuredly be wonderful. All these are governed by God; yea, and if he should withdraw his hand from them, they would fall to nothing. Profitable doubtless is the consideration of his divine government. Oftentimes doth God exhort us in the psalms, to magnify him for these works. Rom. 1, 20. In the first to the Romans it is written, that The Gentiles by these creatures did know God, and a kind of his everlasting force, working, government, and godhead, in such sort, as Aratus said; We are in very deed the lineage of God. We have an excellent example of this work in ourselves. The soul which is not seen, is indivisible, yet it moveth and quickeneth the whole body. Even so all creatures do retain their properties and inclinations. The second kind of Gods working. 9 secondly, another work of God is, whereby the creatures are not only preserved and ruled, but do also obey the counsels of God. For God useth the actions of all things, even of men, and of evil men: he useth them (I say) for the establishment of his purposes. When he favoureth his own, he giveth them plentiful increase of fruits; the rain falleth early and late. But if he will of his justice punish the wicked, nothing cometh well to pass; there is given a heaven of brass, and an earth of iron: if the fruits be ripe, they perish in one night. These things must not be ascribed unto fortune. When we know not the cause, we take it to be fortune; whereupon the poet saith, A goddess Fortune we thee call, And place thee high in heavenly stall. Wherefore we must not occupy ourselves alonely in a general consideration of things of the world, How sins do service unto God. but we must weigh the use wherein they serve the providence of God; whereas sin cometh of proper causes, I mean of our own will, and corrupt affections, yet doth the same serve God also. A similitude; There be many poisons in the world, A similitude. they have many and dangerous qualities; yet the physician occupieth them, and the magistrate rightly useth them. The physician by tempering of the poisons, healeth the sick: the magistrate at Athens gave poison for the taking away of such as were guilty. So was Socrates compelled to drink hemlock. Although therefore poisons are evil, yet may the magistrate and the physician use them well for the safety of the commonweal, and preservation of the sick. Even so God ruleth sins (which have their proper causes corrupted) for the performing & bringing forth of his counsels to act. I might also use another similitude; Those things which seem to be done of us by chance in the world, A similitude. do most of all serve the providence of God. For the Lord saith in the law, Exodus 21, and Deut. 19 How things that come by chance serve the providence of God. Exo. 21, 13. Deut. 19, 2. If two shall go together into the grove to hue wood, & the axe flieth out of one of their hands, and he is smitten therewith that stood next him, and is slain: this he did unwittingly, he shall not be guilty of death. For God delivered him [thereunto] and that for just causes delivered he him of a determinate purpose; we understand it not, he knoweth it. Even so they which offend, indeed they do as they would, they have determined with themselves what they will do: but yet God useth these actions. So by the curse of Semei, God would have the patience of David to be thoroughly known unto all men, 2. Sa. 16, 10. and would open his judgements against his adultery and murder: but this man meant to show his hatred against David. God doth that which he will, as touching those crimes which men of another purpose committed; not to the intent they might obey the will of God, but their own corrupt lusts. And to return to the testimony now alleged. He that heweth wood, this he would do, but the axe hitteth another man, and the hitting serveth the counsel of God. Jerome upon the twelve chapter of jeremy writeth, that Nothing happeneth rashly and without providence, whether it be good or evil; but that all things come to pass by the judgement of God. Wherefore creatures be certain instruments in the hand of God; The creatures be the instruments of God, but not all after one sort. he useth them according to his own purpose. But yet these instruments be not all after one sort; for some there be which have no knowledge, nor sense, nor will, and yet nevertheless they do service unto God. But there be others, which perceive, understand, and will those things which they do, and yet they do it not always of purpose to serve God: yea rather they oftentimes unwillingly and unwittingly do that which God appointeth. Wherefore we will say, that as well living creatures, as not living creatures; things having sense, and having no sense; Angels good and bad, and generally all creatures be the instruments of God, which he useth according to the consideration of his providence. He did use the Assyrians, Chaldaeans, Persians, Greeks and Romans, for punishment of the wicked hebrews: he did use also the devil against Saul and against job. But it is further to be considered, that when God useth creatures, especially the reasonable creatures, and evil creatures, such as be evil men and devils; he doth not so use them, as though they did nothing themselves; for even they themselves fulfil their own naughtiness, but God useth it [to purpose.] God dealeth not with these as with stones, which have no sense at all; they will, they know, and they have sense: and when wicked men, and the devil do naughtily, and are moved by their own proper lust, they do service unto the providence of God. They perceive doubtless, and will, not that their mind is such as they would serve God, for they seek their own. Neither are they so moved by the superior cause, as they use not withal their own naughtiness. How one work may be both of God, of the devil, and of evil men. 10 But thou wilt say, that If God after this manner, have recourse as the chiefest cause unto these actions, and that evil men as the next causes do them, it shall be all one work of God, of the devil, and of naughty men. This indeed must not be denied; but yet this work cometh far otherwise from the superior good cause, than from the next cause which is corrupt. This work, as it is of the devil, and of wicked men, is evil. It draweth infection from the wickedness of the devil, and of naughty men; which being evil trees, cannot bring forth good fruit. But God, the very best, and chiefest cause, as he concurreth with these actions, doth them rightly and in due order. Even as both God and the devil would jerusalem to be destroyed, but yet in sundry respects; God, to the intent he might punish the obstinate; the devil, that he might fulfil his cruel hatred against mankind. Christ was to be delivered unto the cross, which also was done; and this work, as it proceeded from the hatred and malice of the jews, was evil: but the selfsame, in as much as God, through that most holy action, would have mercy upon mankind, had goodness. Wherefore it is said in the Acts of the apostles; Act. 4, 27. that They did those things against the Son of God, which his counsel and hand had determined. Yet must those things which they did against Christ, merely be called evil; because they have both their name and nature from the next cause, although that God rightly used them according to his own providence. The devil and God exercise job in a far sundry respect; also the Sabees, and other robbers spoiled his substance for the satisfying of their own hatred: so did the devil. But God did it to prove his patience, and to testify his good will towards the godly, by a joyful deliverance. Wherefore the works were all one, but the purposes were diverse. For which cause, job. 1, 21. when job said (The Lord hath given, and the Lord hath taken away) he praiseth God, as the chiefest cause, without whose providence these things were not done, and whose providence used all things to a good end; yet doth he not praise the robbers, and the devil. So did David also behave himself; he commended not Semei, he said not that those cursings were of their own nature good: but turned himself to the providence of God. The work was wicked, yet in some respect it may be called the work of God; because he ruled it and used it. Also it is said in the prophet; jere. 48, 10. Cursed be he that doth the work of the Lord negligently: and the work of the Lord he calleth the affliction of the people, whereby the wicked overpressed them. Wherefore, the wicked can not excuse their sins, in respect of this use of God: for they have the cause of those sins in themselves. And even as God's good use of these things excuseth not sinners, so on the other part, the naughtiness of sinners doth not contaminate the good use and providence of God, who can exceedingly well use the things which be done amiss. Augustine in his Enchiridion ad Laurentium, Augustine. chapter .101. declareth, that It may be, that God and man would one and the same thing; It is not always just for man to will as God willeth. and that God in so willing, doth rightly; but that man doth sin, although he will those things which God willeth. He bringeth an example. The father of a wicked son sickeneth, the will of God by his just judgement is, that he should die of that disease, the ungracious child also would the same; but to the intent he may the sooner come unto the inheritance, and be free from the power of his father: God willeth justly, but the child ungodly. And on the other side (he saith) that It may be, that a man would the thing that God would not, and yet that as well he as God willeth rightly. Admit that the father, which is sick, have a good child; God would that the father should die: the child through an honest affection would it not, for he is desirous to have his father live; they will diversly, and yet they both will justly. It consisteth only in the purpose of the will; for thereof dependeth oftentimes goodness and naughtiness. But there ariseth a doubt; An objection. If that one manner of work depend both on God and man, and that it draw naughtiness from the infection of man, and that it hath some goodness, in respect that God useth it, so as nothing may escape God or his providence, wherefore doth Zacharie in the first chapter complain; Zach. 1, 15. I was but a little angry with my people, but they helped forward unto evil; that is, they passed the bounds. That which they sin, seemeth to exceed the providence of God; so as they did more than God had decreed. We answer, that It must not be understood, that they did more, than that thing might serve to the use of God's providence: for there can be nothing at all done besides the will of God & his decrees, which be most firm. Augustine in the same Enchiridion ad Laurentium, 102. chapter, saith; The will of God is invincible, how then are they said to have exceeded? Not the bounds of the eternal decree, but the just measure of victory. There be certain bounds, limits, and laws, which ought to be kept by conquerors. They exceeded that which became them, but that they could do more than providence would use, it must in no wise be granted. 11 The third kind of the works of God we call that which is proper unto the saints; for thereby he most mercifully bringeth many things to pass in them: Phil. 2, 13. for he reigneth, he liveth, and he worketh in us both to will and to perform. Otherwise in nature we be certain barren trees, we are blind, we will no good things. The judgement is corrupted, the will and choice is corrupt in those dregs of original sin: but God, by his spirit, fashioneth his chosen anew. We have from the beginning a nature given according to the similitude of God, whereunto should be agreeable, to will, to choose, to do these things and those things. But in that we can not do good of ourselves, it hath proceeded of corruption: but in that we will rightly, and do serve God by an obedience begun, it is of the supernatural grace of God. Wherefore the first kind of God's works, which belongeth to the universal providence, serveth not to the question now in hand. The second kind of working and the third belong unto this. 12 Although therefore that God do govern even sins and evils; yet he is not properly said to be the efficient cause. Augustine in his twelve book De civitate Dei, the seventh chapter, speaketh very well as concerning a naughty will, when he saith; That evil hath no efficient cause. An evil thing hath no efficient, but a deficient cause. And if any will search out this efficient cause, it is even like as if he would see the darkness with his eyes, or comprehend silence with his ears: which being privations, it is no need that they should have efficient causes. Yet nevertheless, they be things known unto us; for there is all one sense of things that be contrary. The sight seeth not other than bright things, A similitude. the ear heareth not other than noises, and yet by these senses we know even these things; not by the use of them, but by the privation only. A naughty will doth God use, to the ends appointed: not because he is not able, unless it be by these means, to attain to that which he will; but so it pleased him to declare his wisdom and power, that he might show himself able to do something mediately [as they say] and immediately: and that it maketh no matter unto him, whether the instruments that he useth be good or bad. Wherefore let us seek out what is the deficient cause of evil actions, and among the rest we shall find wicked affections and inclinations, The causes of evil actions. which seeing they fall away from the word of God, and from right reason, it is no marvel if things that be faulty, proceed therefrom. These be the inward causes of sin, but they be rather deficient than efficient causes. The devil also is said to be the cause of sin: for we read in the book of wisdom; By the devil death entered into the world, Wisd. 1, 24. therefore sin also: for death is the effect of sin. But yet the devil can not be called the proper and absolute cause of our sin: the reason is; for that such is the nature of every proper and perfect cause, that the same being put, the effect doth of necessity follow. But in the devil it is not thus; for although he sometime suggest evil things in the mind of the godly, yet nevertheless sin doth not alway follow. For many godly men do valiantly resist him, and when sin followeth not, he can not be called the absolute and perfect cause thereof. In deed, he provoketh men, but yet not so, that sin must of necessity follow. I might bring another reason. Let us imagine that the devil himself had not revolted from God, and that man had been created, man could yet of his own nature have sinned, and have had the cause of sin in himself: but the suggestion of the devil could not have been the cause thereof, when he was not as yet alienated from God: so that he is no perfect nor full cause of sin, but a persuading and alluring cause. We have therefore showed from whence sin hath his deficient cause; namely, from our own corruption. Yet nevertheless God doth govern and rule sin itself; he doth not idly look on, but he doth the part of a judge and governor: and he leaveth not all things without guiding. But after what sort is he said to govern sin? Even as touching time, manner, form, and matter; In what sort God governeth sins. to wit, that it is carried sometimes rather against this man, and sometimes rather against that man. Our corruptions lie hidden within us, but God suffereth not the same at all times to break forth, nor yet so long as the wicked would: he bridleth sins, and sometimes interrupteth them. Further, he bringeth to pass, that our wickedness shall rather bend unto one part, than unto another; 2. Sam. 16, verse. 10. as the rage of Semei was more bend against David, than against another man. And the providence of God is showed rather at one time than at another; God directed the power of Nabuchadnezar rather against the hebrews, than against their neighbours. Ezec. 21, 21. 13 There is also a certain other thing to be considered of in sins, How God offereth occasions of sinning. when they break forth into act. God himself putteth us in mind of some things, which in their own nature be good: and yet because such things fall into the wicked, they be taken in ill part, and be occasions of sinning; so as the sins which lay hidden before, do break forth. But yet these suggestions, either inward or outward, can not be properly called the causes of sin, seeing those causes be within in men: yet may they be called occasions. But of occasions, some be given, and some taken; in like manner as they distinguish Scandalum, that is, an offence. A definition of an offence given, and an offence taken. An offence taken, is the occasion of an offence, not on the behalf of him that giveth it; for he doth that which is profitable, but an ill man doth ill interpret this: that is, an offence taken. So Christ saith of the Scribes and Phariseis; Mat. 15, 14. Let them alone, they be blind, and leaders of the blind. The apostle taught, that men ought to do well; if others were offended, the fault remained not in them. An offence given, is when we do those things which we ought not to do. But in God it is not so; he suggesteth some things, that of their own nature are good, the which falling into an evil nature, become occasions of sinning. Examples of these occasions. 14 The matter must be made plain by examples. Some godly man seeth a man sin, he cometh to him, he diligently warneth him to beware: that which is put in mind is good, but it happeneth into a naughty mind, which then beginneth more and more to break forth into the hatred of virtue, and to wax cruel against the godly. This admonition was an occasion that these things should break out into act; God suggested by the godly man that which in nature is good, wherefore he is said to do rightly, for he doth that which was his part to do. Good things unto the wicked are occasions of sinning. But unto evil men, good things are made occasions of sinning, yea and of more grievous sinning, than if perhaps they had not been ministered. Howbeit this is the difference between God and us; that we, while we suggest good things, are ignorant whether the party will become the worse; but God is not ignorant. For example; Exod. 5, 1. and 2. God sent Moses and Aaron unto Pharaoh, he commandeth that he should let his people go: this suggestion in his own nature being good, Pharaoh taketh in ill part, and began to be the more cruel. If this suggestion had fallen into a godly man, he would have said; It is meet I should obey God: and because it is his will that I should let the people go, I will in any wise do it; for I can challenge no right over them longer than he will himself. But Pharaoh, when he heard these words, began to blaspheme, saying; Who is this God? And he broke out into cruelty. The same will we declare by other examples and testimonies of the scriptures. Not only that admonition given unto Pharaoh by Moses and Aaron is a good thing, and is applied outwardly by God; and he which was evil, used the same naughtily: but we have the selfsame thing in the seventh chapter to the Romans; Rom. 7, 12. The law is holy and spiritual, but it hath wrought in me concupiscence and death. The commandment of God in his own nature is unto life, but the filthiness [of sin] taketh an occasion by those things which are suggested. Neither is this done outwardly alone, but sometimes also God worketh it inwardly by good cogitations: for whatsoever things are good, we must always think that they be of God. Pharaoh, Exod. 1, 9 which came after the death of joseph, began to cast thus in his mind; We must take heed that the commonweal suffer no detriment. This cogitation was good, and it proceeded from God; but it lighted into an evil mind, therefore it was wrested against the hebrews: for he said; The people of the hebrews will increase, and when occasion is offered, will subdue us: wherefore let them be destroyed. He set forth an edict, that all the men children of the hebrews should be thrown into the river. The first cogitation was good, but through his naughtiness it turned unto evil. Nabuchadnezar said; It is not the part of a good prince to be idle, but he must exercise the power which he hath. The cogitation was good, but he turned himself unto foreign nations, and armed not his power as he ought to have done, against the wickedness of his own people. The same prince (as we read in Daniel) being in his hall, Dan. 4, 27. reckoned with himself the victories which he had, & the greatness of empire which he had gotten. These thoughts were good; for we should weigh with ourselves the benefits of God, but they lighted into an evil mind: he straightway thought with himself, that he had established the kingdom by his own power: therein he sinned against God. Gen. 37, 8. Also the sons of jacob weighed with themselves, that joseph was beloved of his parents, that he had divine dreams put into him by God; this was a good thought, for we must behold the works of God even in others, much more in our own selves. If they had rightly used that cogitation, they should have given thanks to God, but they turned it to envy, they devised how to rid him away, and to sell him. Undoubtedly God, who suggesteth these good things, seeing he knoweth of the doing of them, he doth not there let the occasions of evils: he suffereth them to be done; for he is at hand with his providence, and governeth them. Wherefore by Pharaoh he would be glorified, by Nabuchadnezar he would punish the Israelites, by the brother's selling of joseph, he would have him to be honoured with great benefits in Egypt, and to feed the household of jacob. 2. Sa. 16, 10. Semei saw David to be cast forth, and the kingdom to be given unto Absalon: he said; These be the judgements of God. That cogitation was good, it fell into an evil mind, he abused the same, he spoke contumeliously against David, he followed his own wrath and revenge. 2. Sa. 16, 20. Absalon having gotten the kingdom, was put in mind that he should hearken unto the counsel of the wise, that many eyes do see more than one eye. The cogitation was good, but it fell into an ill mind; and he judged that counsels, so they be profitable, though otherwise they be wicked and dishonest, should be hearkened unto. The first suggestion that was good, he used naughtily: God suffered it, he would not let it, he ruled it, that the sin of David might be punished, and that the hatred of God towards sin might be showed. Now I think that the matter is evident. Why God suggesteth those things which he knoweth that men will abuse. 15 But it is demanded, that Seeing God knoweth that wicked men will abuse these inward and outward motions, although they be good, wherefore doth he suggest them? The reasons of his own counsels are known to himself; but yet two reasons are set before us. The first is, that his justice may appear the more: for to behold the justice of God we are blind. But by making comparison it is known; namely, by unrighteousness, whereof in God there can be none seen: but in devils and corrupt men we see it. The second is, that the boldness of men may be restrained: for many would say; If God should put into our minds good cogitations, we should have a will and power to do good things. Behold, good cogitations are given, the which, while they fall into a corrupt nature, except it be restrained, sin (through our own fault) doth arise even of things be they never so good: of occasions (I mean) taken, but not given. And so I understand the words, Augustine. which Augustine hath in his book of Grace and Frée-will; namely, that God doth sometime incline our wills, either unto good or unto evil; because if the things, which he suggesteth, do light upon good men, they are inclined unto good; but if they fall into ill men, they are inclined unto evil. And so I understand that which he writeth against julianus the fift book, and 3. chapter; that God worketh not only in the bodies of men, but also in their minds. So likewise I understand those things which Zuinglius (of godly memory) a learned and constant man, Zuinglius. did sometimes write; that Men are otherwhiles by God's providence provoked to sin: and that one and the selfsame action cometh both from God, and from wicked men; justly from him, and unjustly from them. And thus I understand those places of the scriptures, Rom. 1, 28. wherein it is said, that God gave them up to a reprobate sense, that He stirred them up. Of permission. 16 certainly a permission is there, but some thing that is more ample is showed by these effectual speeches. And we grant, that there is a permission; for if God would resist, these things should not be done: therefore he permitteth; howbeit we must understand, that permission is a certain kind of will. In deed it is not the efficient will, but yet it is a kind of will. For as Augustine saith in his Enchiridion ad Laurentium; Augustine. God permitteth either willingly or unwillingly: doubtless unwillingly he doth not, for that should be with grief, and there should be a power greater than himself: if it be with his will, he permitteth; permission is a certain kind of will. But thou demandest, that If he will it any way, wherefore doth he forbidden it? On the other part I would demand; If he would it not at all, how cometh it to pass that it is done? For the will of God is invincible. Paul saith; Who can resist his will? Rom. 9, 19 God willeth, and that which he willeth, he willeth justly. They which sin, do will unjustly that which they will. That same julianus, against whom Augustine disputeth, held, that there was a bare permission in those things; to the intent we might understand, that God doth nothing at all: and he said, that God doth rather suffer, and that this belongeth to his patience. Augustine answereth; Not only to his patience, but also to his power: because he ruleth sin, and thereof he worketh what he will. And he allegeth a place unto the Romans; If God, Rom. 9, 21. willing to show his wrath, and make his power manifest, did suffer with great lenity the vessels of wrath, etc. Hereby indeed we see, that he suffereth; but that mention is also made of his power. In the first epistle of Peter the fourth chapter, it is written; 1. Pet. 4, 19 Wherefore let them that suffer, according to the will of God, commit their souls unto him. So that he attributeth the afflictions of the Christians to the will of God. But they cannot suffer, unless there be a doer. If he would the suffering, he would the doing: for suffering proceedeth from a doer. This will is a permission, but yet such as belongeth also unto the will. This did Augustine show in his Enchiridion ad Laurentium, the 100 chapter, where he treateth upon that place of the psalm; Psal. 111, 2 Great are the works of God, searched out upon all the wills of them. He followeth the Greek translation. The hebrue text hath, Unto all the will of them. He writeth; that So far as belonged to them, (he entreateth of sinners) they did that which God would not. This could they not by any means bring to pass, as touching his power: for even in this, that they did against his will, his will was wrought upon them; therefore great are the works of the Lord. He addeth, that by a marvelous and unspeakable means, even that which is done against his will, is not done without his will: for unless he suffered it, it should not be. Neither doth he suffer it unwillingly, but willingly: neither would he, being good, suffer ill to be done; but that he being almighty, of that evil, can make good. The will of God concurreth both to good things, and to evil; but after a sundry manner: to evils, indirectly: he suffereth them to be done. He suggesteth good things, but because they happen into evil men, sins do ensue. But as for the good things, he not only suggesteth them, but he bringeth them to pass. Yet he ruleth and governeth sin also, that it may not rage's against every man, neither at all times, nor beyond measure. Those evils lurk within us, but when they break forth, they can not escape the providence of God. But good things (as I have said) he not only letteth not, but he bringeth them to effect, he worketh together with us, and he sweetly bendeth our will, that we may be glad to do those things that did mislike us. Wherefore the respect of general providence is one; the respect of using of things, though evil, is another; and the respect of things, which he doth in us that be regenerate, is another. So understand I, Exod. 8, 15. that Pharaoh was hardened by God, and that also he hardened himself: for he had in himself the cause of obduration. But God is said to have hardened, by reason of suggesting and governing: further, because he so ruled sin, and used the same to his own glory. And Paul saith, Rom. 9, 17. that he raised him up for to declare his power. So understand I The vessels of wrath to be prepared unto destruction. By what means? They be of themselves, of their own naughtiness, of their own corrupt nature prone unto sin. In like manner it may be said, that they after a sort are prepared by God; because through his good suggestions, wickedness breaketh forth: and while it breaketh forth, it is yet in the hand of God to apply the same as he will, one way or another; for God with a good will doth that, which we do with a most perverse mind. Permission is a kind of will, but yet not absolutely: for the will of God properly is the cause of things. It is not as man's will is, we will many things, which we bring not to pass. What is then the cause why God would not have sin? It is, for that sin is among those things which have no need of a cause efficient, but of a deficient cause. Therefore sin doth not properly come under the will of God. And if that God be put as the cause, not efficient but deficient, shall we say that God doth fail in himself? No; but he is said to fail, because he doth not hinder, nor resist, nor cause to relent. What manner of will shall this be? A will not to hinder, a will not to mollify, a will not to illuminate. 17 Neither for all this, doth God, either by suggesting any thing, or by not letting, constrain the will; neither can the devil do this. That God constraineth not the wil For if the will should not work of his own accord, it were no will; but rather an unwillingness. It may as ill be ascribed unto the will to be compelled, as to the fire that it should not be hot. Wherefore our nature and will being so corrupt, if the favour of God be withdrawn; of his own accord, and by itself, it inclineth to evil. The which nevertheless, from the time of his beginning was not evil: but because it is brought forth of nothing, and is confirmed and sustained by the grace and power of God; if that be withdrawn which confirmeth it, straightway it will to worse of his own accord. But if man's will be not constrained to evil, neither is evil of his own creation, but only is said to sin by depravation; what shall we say as touching the sin of the first man? In him nature was good, grace and the help of God was not wanting, and yet nevertheless he sinned. Here we say, that we must judge one thing, as concerning the first man; and another as touching our nature, which we have now corrupted. God bestowed upon him many gifts, The difference between the first man and our nature now corrupt. but yet he so made him, as he might stand; he might also fall. No doubt but God, if he would, might have made him so perfect, as he could not have sinned. Which the state of the blessed saints doth declare; for the holy spirits in the heavenly habitation, and we when we shall be there, shall be so confirmed, as we shall not be able to sin any more: otherwise it would be no perfect felicity; it should be joined with a fear of falling. But yet he did not this unto Adam; and whereas by his prescience or foreknowledge he knew that he would fall, he might have kept him therefrom; but he would not, but would suffer him to fall, and by his eternal decree had Christ to be the remedy of his fall. The rest of the things concerning that state, we can not more particularly declare, because we have not the perfect knowledge thereof. Let us return to our own state; the which is such, as before the renewing by Christ, we were not able to will any good thing, but of necessity to lie in sins, neither might we lift up ourselves: so far is it off, that we should be able to stand upright, as it was granted unto the first Adam. But although God, as we said, is not properly the cause of sin; yet must he not be drawn out of his throne, but that he also ruleth sins, and maketh a remedy for them. And this we may be assured with ourselves, that there can be nothing done either of us, or of any creature, besides the will of God. But yet let us not hereby excuse our sins, as though we would obey the will of God by committing of sin. We must accuse ourselves, seeing we have the originals of sin in us. As concerning the will of God, we must follow that which the scripture teacheth; and we must not departed from his law. And when we otherwhile departed from him, we must weigh with ourselves, that the motion of turning away from God, and of the inclination to allurements of this world, is a thing proper unto our will being now corrupted, not as it was instituted by God. Wherefore there be deficient causes of this motion; but an efficient cause which hath God a worker together with us, we must not seek. Whereupon we note in the book of Genesis, that it is not said that darkness was made of God; Gen. 1, 2. The darkness (saith he) were upon the face of the deep, yet God did so order them, as they should prevail by night: they were privations. So this motion of turning away from God, seeing it forsaketh, and depriveth men's actions of convenient goodness, a cause surely it hath, but the same is deficient. 18 These things being declared, there remain three things to be spoken of: the first shall be of the guiltiness of sins, or bond unto punishment: the second of the subject of deformity and privation; that is, of the act itself of man's will: the third is (which also is commonly received) that sin is the punishment of sin; and whether under these three considerations it may be said, that sin dependeth on God. As for the first, Of the bond of sins unto punishment. we must understand, that the deformed and naughty act, is in some respect the groundwork unto the punishment that is due; for The reward of sin (saith the Apostle) is death: Rom. 6, 23. and when we sin, there groweth a bond, whereby we must suffer punishment for the wickedness committed. That guiltiness is said to arise through the justice of God, in consideration that he will yield to every one that which belongeth unto him: but the bond ariseth not, except that sin be or have been; so as by sinning we give a just occasion of the bond unto punishment. Wherefore, if by sin we understand the guiltiness and the bond, we doubt not but these things are of God, as of the efficient cause. Howbeit, these things ought not properly to be called sin, seeing they belong unto justice, yet sometimes they are so called; as when we say, that God doth remit, blot out, and forgive our sins: for he bringeth not to pass that they be not, nor have not been (and undoubtedly there remain evil motions in us) but the bond of suffering punishment, for the wickedness committed, is taken away, which (as we have said) belongeth unto justice, and is a good thing. 19 secondly, let us consider of the subject itself, Of the subject, unto which the deformity of sin cleaveth. unto which the deformity of sin doth cleave; and of this, if we speak as the thing is, we shall not be afraid to say, that God is the cause, seeing the action itself is a certain natural thing. And whatsoever is, in respect that it hath a being, is brought forth, not by creatures alone, but by God: Gen. 1, 3. for All things (saith the scripture) were made by him. This universal particle comprehendeth all things, whatsoever they be, by what means so ever they be, and how far forth so ever they be. Augustine. Augustine in his book De moribus monachorum, about the beginning saith; that The catholic church believeth, that God is the author of all natures and substances. What he understandeth by nature, he declared a little before, by these words; Nature is nothing else, but that which is understood to be some certain thing in his kind. Wherefore as we now, by a new name, of that which is Esse, to be, do call essence, which many times also we name substance; so they in old time, which had not those names, The names of nature, essence, and substance. in stead of essence and substance, called it nature. Seeing therefore the motions of our minds be certain things, there is no doubt but after this manner they depend of God. God assuredly worketh as the highest cause; the creatures work together with him. Wherefore Anshelmus in his book De casu diaboli, wrote, that Even the evil willing of the devil, so farfoorth as it is to will, dependeth on God. And the thing itself is not wicked, but in respect that he himself doth naughtily will it. And that the same act is something, hereby it appeareth; because it is in the general word or predicament of action: Every act and moving is of God. wherefore as it is something, it is of God, and is a creature. Yea and Augustine in his ninth book De trinitate, and tenth chapter, said, that The accidents of the mind are better than the accidents of the body; by reason of the worthiness of the subject. Wherefore the form or beauty, as it is in the mind, is more excellent, than as it is outwardly found in the body. Also the soul itself, being a soul, how ill soever it be, is yet more noble than any body. Seeing therefore the deeds of the mind (whereunto afterward, through our own fault, there cleaveth privation) so farfoorth as they be things, are not brought forth without God. Anshelmus in the place above cited, saith, that God himself is the bringer forth of things, and that not alonely of substantial things, but also of accidental, universal, and particular things, yea, and of the evil motions of the will: for the power of God is infinite. Wherefore there is nothing can be brought forth whatsoever it be, but is under his action; for if any thing could escape the same, then should it not be infinite, then should it not fill all things? neither might our will break out into act, unless that high supreme will wrought together with us. Augustine in his treatise De vera religione, the 34. chapter, writeth thus; that The very being itself, be it never so little, is good; for the chiefest being, is the chiefest good. And a little after he saith; The chiefest beauty is the chiefest good, the least beauty is the least good, yet is it good. So as, if that action, which we speak of, do by any means pertain to the being, it is of some goodness. Wherefore, if we dispute of sin, we must distinguish it, and we must see what is therein of the positive, as they reason in the schools: and the first subject itself must be considered; and on the other part, to see what defect and privation cleaveth thereunto. But in the very same privation, since we see a defect, the deficient cause thereof must be sought, and not the efficient cause. But that which is there found positive, hath need of an efficient cause; and the sum of all efficient causes is God. 20 But here ariseth no small doubt. There be certain sins, Sins of omission, or negligence. called sins of omission [or negligence,] and there seemeth not to be grounded the very act and work of will, whereunto either defect or privation should cleave; howbeit whatsoever is there, it seemeth to be privation. A man is said to omit his duty, because he doth not that which he ought to do. As for example; If a man love not his neighbour, if one come not to the congregation to hear the word of the Lord, and to participate the sacraments; here in this sin, there seemeth only a privation to be, without any certain act, whereupon this should be grounded. Some answer, that even in this place also, we are to seek a nature or action, a work or a thing, that is the groundwork unto privation: and they say, that it is the will which maketh defect. For even that same sinning will, as it is a nature, is kept in his order by God; but not in respect that it sinneth. This saying may be borne withal. But in searching the matter more narrowly, it seemeth otherwise unto me; and I see even in those sins of omission, that there is an act. For the same omitting of our duty, is sometimes done by contemplation; and then that corrupt person hath a will not to love his neighbour, hath a will not to go to the holy assembly. Wherefore we see here, that the act of will, and that same action thereof, which is the action of nature, doth depend of God; deformity and privation doth not so. But sometime they be omitted, because a man doth not think of those things, I mean not, of a contempt. Here, say I, that although there be no action there of that kind, yet is there an other, which contendeth with right reason. He is not mindful of the holy congregation, because he will walk about for his pleasure, or else use some pastime; and those actions be adversaries to right working. Or if that be no action at that instant, yet was it a little before. For example; Over night he would feed like a glutton, afterward he could not rise early to be present in the holy congregation. Wherefore in the sins of omission, we shall find an action, either proper to that kind; or else an other striving with the good motion of the will, either which is then presently retained, or else that went before. 21 God than is the cause of all things; How sin is drawn from the nature of the second causes, and inferior things, according to their own nature, receive the moving of the first cause. Wherefore, if sin be drawn, it is drawn by the nature of the second causes. I will make the matter plain by a similitude; A similitude. In living creatures we have that power which hath his name local motion, and it moveth beasts either to walk or to run; and those creatures are moved according as they receive their moving from that local motive power: but if a leg be defective, be out of joint, or crooked, that motion hath halting in that course joined therewith; but that halting, as it is a moving, cometh from the moving power of the soul; as it is faulty and lame, it dependeth of the faultiness of the leg which was broken. And thus it is as touching that continual moving, wherewith God stirreth his creatures. There is indeed a common influence, and it is received in things according to the quality of them: so the subject of deformity or privation is of God; and the moving of God sometime passeth through the mind corrupted, whereupon the fault of the action is not of God, but is drawn from the next cause. But what it is that God there doth, and how he governeth that deformity, is declared before: now we treat of the act which breaketh forth from our will. Wherefore it is rightly said, that the privation of righteousness followeth not the work of our will, and the motion thereof, so far forth as it is in the kind of nature, but as it is in the kind of moving. Augustine in his seventh book De civitate Dei, the 30. chapter saith; that God doth so govern his creatures, as he permitteth them to exercise and work together with him their own proper motions. For God dealeth not alone, but (as I said before) the wicked men, and the devil also do use their naughty endeavour in working. But when we say, How the selfsame act is produced by God and by us. that the act itself (which afterward through our own fault is evil) is brought forth by the chiefest cause, that is by God; and by us, that is, by our will: how shall we understand this? Whether that God do it wholly, or we wholly? Or whether it be partly from him, and partly from us? And here we draw this producement to the very act of our will. We answer; If consideration of the whole be referred unto the cause, we must speak after one sort; if it be referred unto the effect, after an other sort. If the whole be referred to the cause, so that we understand our will to be the whole cause of the action, that it be able by itself to work without God, it is not true: for unless God would assent thereunto, it should not be able to bring forth action. So God, although by his absolute power he might perform the work itself by himself, yet as the course of things is, he will not deal alone, but will have the creature to be a doer together with him: by this means are neither the will nor yet God, said to be the whole cause. But if it be referred to the effect itself, God and the will are the full cause; for God and the will make the whole effect, although they be joined together in action. I will show the thing by an example; For bringing forth of an action, A similitude. we have a will and an understanding, and our will maketh the whole effect, and our understanding is the cause of the whole effect; but the one is nigh, the other further off. How it is that the will doth all and God doth all And so is it of the will and of God; the will doth all, and God doth all; but one is the first cause, and the other is the second. 22 As touching the third point, the sin which followeth is sometimes said to be a punishment of the sin that went before; How sin is the punishment of sin. and so God is said to punish sins with sins. Then if the sins, which follow, be weighed as they be punishments, they after a sort be attributed unto God; not that God doth instill new naughtiness, or that he driveth men directly unto sinning; but when he hath withdrawn his gifts, then doth sin follow, whereby the mind is destroyed. And those destructions, & those wounds of minds, as they be punishments, they come unto us by just desert. Hereof we read in the first chapter to the Romans; Rom. 1, 24. that God gave them up unto a reprobate sense, as we have declared before. And that sin hath the respect of punishment, insomuch as it corrupteth nature, it is manifest. Augustine saith, and it is usually received; Thou hast commanded Lord, and truly so it is, that every sin is the punishment of him that sinneth. This also do the Ethniks acknowledge, Horace saith; The Sicill tyrants yet could never find, Than envy, greater torment of the mind. Those evil affections do dry up the bones, ma●e feeble the strength, & do afflict the minds; yet this is justly done: for God is just and righteous in all his ways. But if we be deprived of grace, we have deserved the same. 23 Wherefore we conclude this question of ours, A conclusion of the question. and say; that, To speak properly and plainly, God is not the author of sin; neither would he sin to be. And yet is not God said to be the unperfecter, or the weaker; because he cannot make sin: for that is not imperfection and impotency, but perfection. These things cannot God do, because he is the chief good, and the chief perfection: nay rather, he establisheth laws against sins, he crieth out against them, and he punisheth them. And marvel not, when I said that God cannot properly will sin; for than might he turn away men from himself, than should he deny himself to be God. Paul saith unto Timothy; 2. Tim. 2, 13. God cannot deny himself. By which reason Barnard in his little book De praecepto & dispensatione was moved to say, Barnard. that God can undo somewhat of the precepts in the second table, but not of the first table. Of the second he did relinquish some thing, as when he willeth Abraham to kill his son; Gen. 22, 2. Exod. 11, 2. so likewise while he commanded the children of Israel that they should carry away other men's goods: but whatsoever things be of the first table can not he remitted. If God would not be loved and worshipped, he should deny his own self. If he be the chiefest good, should we not love and worship him? And some allege this reason; that The good things which belong unto our neighbours, be particular; and God can take away any private good thing, to put a greater in place. But those things which appertain to the worshipping of him, have respect to the universal good, and therefore cannot be taken away. Augustine. Augustine in his book which is entitled Confutatio catholica quorundam sibi falsò impositorum, the third chapter saith; Whatsoever is condemned in any man, is far from the author of nature. In the same place; That opinion is to be detested, which holdeth God to be the author of any naughty deed, or of any naughty will. 24 Now have we generally declared the proper causes of sin; The proper causes of sins particularly. but to show them particularly, we say that the cause of sin is man's will, his understanding, his depraved sense, his licentious appetite, the show of good which offereth itself (for nothing is desired of us, but in respect of some good.) Herewithal the corruption remaining of original sin, from thence as out of a standing puddle, do always breath out evil affections. A cause also is our own infirmity & ignorance, also the suggestion of the devil and of naughty men; who nevertheless are able to prevail no further than God doth give them leave. There be ill examples also, sin itself is the cause of sin; for some prodigal men stealeth for the satisfying of his lust. Wherefore seeing there be so many true causes of sin, we must not make God to be author, to the intent we may excuse ourselves. Now it may appear, that the wicked opinion of the Libertines must be condemned, who excuse all manner of sins. They which make God to be the cause of evil, but yet not so as we should be excused, seem not well to expound this question. In like manner is it of them, which allow but of a bare permission. First therefore (to gather all into few words) we have said, The sum of those things which are expounded in this question. that God is not properly the author of sin; secondly that God, when he will, doth justly withdraw from us his grace, which should be the hindrance of sin. Moreover, we have showed that God doth so govern sins by his providence, as they shall not rage's any further than he permitteth; and in no otherwise than may be expedient for his providence. We have declared that God doth sometimes suggest both inwardly and outwardly, such things as in their own nature be good; but if they fall into corrupt men, they become occasions taken and not given of sins. Also that God doth not let, but permit sins; and that the same permission is not altogether without the will of God. Further, that seeing sin is a falling away and privation, it hath no need of an efficient, but of a deficient cause. Further, that our motion of turning away from God, is proper unto our will, as it is corrupted, not as it was instituted by God. We said also, that the guiltiness dependeth on God; and then, that the action which is the subject of deformity, cometh as well from God as from us, in the kind of the cause. And we showed, that sins are punished with sins. And last of all, we reckoned up the true causes of sins. What is to be said to the reasons of the first part. To the first. 25 But now hereafter we will examine the former reasons alleged. They which denied God to be the cause of sin, as we also say, used these reasons. In the first, Augustine said in the 83. book of questions, quest. 3. A man is not made the worse, by having a wise man to be author: neither is he therefore [the worse] by having God to be author. I grant it; for man became not the worse, in respect that God gave a law; for by his law, he commanded not evil: neither is man become the worse, as touching the natural act which God bringeth forth; but he becometh the worse by reason of his backsliding, whereof we ourselves have deficient causes in ourselves. Wherefore the devil, wicked men, our own sensuality, and especially the corruption of our own will do make us the worse. And so it is granted that we are not made the worse by God or by man. The second reason; To the second. Fulgentius saith, that God is no revenger of the things, whereof he himself is the author. We grant the argument; God doth not revenge that act, as it is a natural thing, as it dependeth of him; neither [doth he revenge] his own government which he useth, but the naughtiness which proceedeth from us, and which cometh from our own selves. The third reason; God hateth not those things which he maketh, but he hateth sin. To the third. The reason is firm. But the doubt is, that if he verily hate sin, why he doth not forbid it, seeing he may. Why God taketh not away sin since he hateth it. Scarcely can human reason discern Gods perfect hatred against sin, seeing he taketh not the same quite away. Doubtless it is a difficult thing. Howbeit it cometh oftentimes to pass, that some thing which displeaseth, is, for some good end and purpose, not taken away; whereof there are plenty of examples in the state of man's life. There happeneth some man to be diseased in the body, A similitude. whereby the corruption breaking out, there ariseth a grievous sore in some member; notwithstanding that this be very painful unto him, yet because he knoweth that it will turn to the benefit of his body, he suffereth the pain, neither doth he stop the sore. Also among the good corn there springeth up cockle and darnel; it displeaseth, yet are they not quite rid away, because men stand in fear, lest the corn should be plucked up. So might we say of God, he hath his ends; namely, that not only his goodness, but also his righteousness may be declared: and therefore he hateth sins; yet not so, but that he will accomplish by them such an end as he hath prescribed. Other arguments; If he did make sin, To the fourth and fift. he should be a sinner; and if he would induce us to sin, he should do against his own nature: for natural things working, endeavour to make that which they do, like unto themselves. These arguments be firm. Neither is the action of God and working together of the creature, that is, of man's will, so to be affirmed, as if we ourselves apply not our own lewdness. To the sixth. God might seem to deal hypocritically, if he should on the one part command good things; and on the other part should will sin. I answer, that the argument would be of efficacy, if it might be said that God poureth in new lewdness: but in that he governeth sin, he worketh nothing against his law. Moreover, we must distinguish as touching the will of God, what respect it hath towards the commandments, and towards men. A distinction of the will of God The commandments written we say are the will of God, for they express his nature and property: but if we mark how the will of God is towards men, and do say, that God would equally further all men to the keeping of his commandments, and that he giveth his grace equally unto all men, this must not so be allowed: for God hath his elect, & hath others also whom by his just judgement he overskippeth, and leaveth to sin and destruction. The Lord saith; Exo. 33, 19 I will have mercy upon whom I will have mercy: that is, Upon whomsoever it liketh me, I will have mercy. But they say that Men have free will, whereby they be able to keep the law of GOD, if they will themselves; and that there is no difference to be put in the help of God and grace, which is not given to all men after one sort. But I affirm that there is free will in God, he is free in his election, and in distributing of his graces: but his freedom dependeth not of us, who shall verily be free, if the son will make us free. Wherefore in the law or commandments, God showeth what his property is, and what he judgeth to be right: but as touching the favour, wherewith he favoureth particular men, to keep those commandments, the question is otherwise. It was said, in the second of Chronicles; God rose up early, 2. Par. 36, 12 and sent his prophets unto them, wherefore he is no cause of sin. It is most true; To the seventh. God did so; but yet those suggestions, which in their own nature are good, fell into men, which were naughty of nature; who through their own lewdness were made the worse by those admonitions: for by their own fault they were stirred up to sin. God gave that warning, to the end he might spare his people; and the warnings were such, as being received, they brought pardon with them. But yet we must not say, that it was the determination of God to save them wholly at that time; for he upon just cause did withdraw his grace from them, and they of themselves, neither could nor would obey the admonitions of the prophets. The son of God wept for the destruction of jerusalem: Luk. 19, 41. To the right. and this happened for sin; wherefore God will not that sins should be. I grant, that sins are not done properly by the will of God. Why then did he weep? He was now our neighbour, and the evils of his neighbours could not choose but make him sorrowful: also he knew that sin was against the will of God, although he were not ignorant that it could not be done without his will. Ose. 13, 9 26 It is written in the prophet Osea; Thy perdition cometh of thyself, o Israel, but thy salvation cometh of me. To the ninth. The sentence is most true: for seeing that sins proceed from ourselves, as from the proper causes, perdition also is of ourselves. The guiltiness or bond to abide the punishment, may be said to come from God: but that (as we said before) is not properly called sin, but belongeth unto righteousness. joh. 8, 44. john the eight; The devil, when he speaketh a lie, To the tenth. speaketh of his own. It is most true; God instilleth not malice into him, but yet he is wont to use his falsehood, euéns as he doth other things. jer. 23, 21. We read in jeremy; They ran, and I sent them not. To the eleventh. In that place there is no speaking of the providence of God, but of the lewd dealing of false prophets, which feigned themselves to have received the word from GOD, their own conscience bearing them record that God spoke not unto them. They said, that they had dreamed dreams, and they vainly babbled that God had revealed some things unto them, when as nevertheless they lied, and knew that they did lie. Wherefore no reproaches ought to be laid against God for this matter, as though it should not be lawful unto him by his providence to use their lies. This is the condemnation of them, joh. 3, 19 that light came into the world; To the twelve. but men loved darkness more than light: wherefore God is not the cause, but they which loved darkness. We grant the argument; The will of man, of his own proper naughtiness, hath in it the motion of turning away from light to darkness. It was said; that God tempteth no man: jam. 1, 13. but if he were the cause of sin, he should tempt men. To the 13. As touching that place, understand it after this manner. It is not there spoken of every kind of temptation, In what respect God tempteth. otherwise the word should not be true. For God sometime tempteth his people, not that his own knowledge may be augmented, but that men may know him; and that others also may see how great things God hath wrought in them, and what grace he hath bestowed upon them. Also there is a certain kind of temptation to be desired: as in the psalm David saith; Tempt Lord or prove me, Psal. 26, 1. examine my reins and my hart. Neither must we forget that which we affirmed; namely, that God doth sometimes suggest inwardly and outwardly, things which in nature be good, and are received according to the disposition of men; neither must these kinds of temptations be removed from God. But james speaketh of inward lusting, whereby properly are suggested evil things, which provoke us to do against the law of God. Neither doth such lusting depend on God, except so far forth as he doth not resist it: even as also he doth not always hinder the devil. It was added; To the 14. that God might seem to deal tyrannically: whereto we answer, That he doth not properly stir up men unto sin; but yet he useth the sins of wicked men, and also guideth them, lest they should pass beyond their bounds. It is added; Gen. 18, 25. How should he judge the world? For if he were author of sin, he should judge himself. To the 15. We say that God shall justly judge the world: for what wickedness soever men do, they do it against the law of God, they do it willingly, and of their own accord, not by constraint: and The spirit of God shall reprove the world of judgement, of sin, etc. Besides this it was inferred, To the 16. that by this means it would follow, that there be wills in God one repugnant to another. We answer, that in GOD, as concerning his nature, there is but one absolute and only will, which is the essence and nature of God: but yet, The will of God is manifold. if we consider moreover the sundry objects, it may be called manifold. In respect of his commandments it is just, good, and one only: but in respect of men, some it promoteth, and other some it justly depriveth of God's favour. But they be no repugnant wills, because they be not occupied about one thing. certainly such things as be repugnant, it behoveth that they be referred to the selfsame subject. A father hath two sons; his will is, that the one should attend unto learning, and the other not. But be there two wills of the father? No forsooth; it is but one, and he doth rightly, so he do it upon good consideration. james. 4, 15. Moreover james, in the fourth chapter saith; Ye say, We will go into such a city: ye ought rather to say; If God will, we will do this or that thing. Wherefore the will of God is, not only as touching the law and commandments; but it is also concerning those things, which be daily done of men. And that will belongeth not to the commandments: for these things are not contained in the decalog, and they after a sort be things indifferent. Very well did Augustine write in his Enchiridion unto Laurence, in the 102. chapter; The omnipotent God, whether through his mercy he have pity upon whom he will; or through his judgement shall judge whom he will; doth nothing unjustly: neither doth he otherwise than with his will. Afterward it was said; If he should be a cause of sin, to what end tend so many warnings, and so many obtestations of his, To the 17. by the son of God, by the prophets and apostles? We say, that these things are not done in vain; nay rather, they bring profit and utility. Admonitions are not unprofitable. First they which admonish, rebuke, and exhort, do obey the commandments of God, who would this to be done. But thou wilt say; It will not profit me, the event must be committed unto God. Further, these things do profit the saints, which are predestinated; though it appear not presently, yet in some case they have their fruit: doubtless they make the ungodly the less excusable. Of this matter read in the book of Augustine De correctione & gratia; for these things were also objected to him. To the 18. 27 It was argued, that If the matter should be on this wise, all difference between good and evil would be taken away; all things without exception should be the works of God, as the Libertines do say. We grant, that if God were verily the cause of sins, the Libertines should say rightly, but their opinion is detestable. To the rest of the arguments. The judgement of consciences would be taken away, inward accusations, and repentance would be dispatched, a window would be opened unto mischéefes, giving of thanks would be withdrawn; for we would delight in sin, and a great deal of the estimation of God would be lost. All these things be most true, but they make not against us; for we affirm not God to be truly the cause of sin. lastly was brought forth, that God would have all men to be saved: 1. Tim. 2, 4. if he will this, he useth good means, not evil; therefore he is not the cause of sin. We most plainly confess, that God is not properly the cause of sin: but yet out of this place I affirm with Augustine in his Enchiridion the 103. chapter, How God would have all men to be saved. that the sentence must not be so absolutely understood, as though there were not some, which God would not have to be saved. This sentence (saith he) is thus meant; God hath his elect among every state & condition of men; so in this respect, he accepteth not the person. He calleth kings and private men, bond men & free men, man and woman. And excellently well doth this interpretation agree with the place of Paul. He had commanded to pray for princes: but some man might have thought, that the condition of them was such, as salvation should be repugnant therewith. In no wise (saith he,) God hath his elect among every kind of men. The like reason he bringeth there, out of the 23. chapter of Matthew; Matth. 23. 23. and Luk. 11, 42. Ye tithe mint and rue, & every herb; that is, all kinds of herbs that are among you, not which be in India and Europe: for how could they tithe herbs of all the world? From which opinion disagréed not he that was author of the book De vocatione gentium, which they attribute unto Ambrose. For he saith, that God hath his generality; General propositions must be restrained. wherefore he judgeth that this general proposition must so be restrained, as if it were said, that God would have them to be saved, which belong unto his flock and number: even as, when it is said; All shall be taught of God: And again; isaiah. 54, 13. Luke. 3, 6. All flesh shall see the salvation of God. An other way, whereby Augustine understandeth this place, is even there also; We understand (saith he) that none shall be saved, but such as God will have to be saved. As if thou shouldest say; A Grammarian is at the city of Tigurie, which teacheth grammar unto all: he saith not, all the citizens, but that there is none which is taught grammar, whom he teacheth not. And so likewise he understandeth [that place,] He lighteneth every one that cometh into this world; that is, john. 1, 9 How many soever be lightened, are lightened by this word. But that he would all men absolutely to be saved, he saith it is not true. For in the eleventh of Matthew it is written; Woe be to thee Chorazin, Matt. 11, 21. Woe be to thee Bethsaida: for if the miracles that were done in the city of tire and Sidon, had been done in you, they had long ago repent of their wickedness in sackcloth and ashes. Christ would not show forth the power of miracles among them, who (he said) would have repent, if they had been showed forth. And he addeth; Expound it which way ye will, so we be not compelled to believe that God omnipotent would have some thing to be done, and is not done: when as the truth speaketh, that All things, Psal. 135, 6. whatsoever he would have done in heaven and earth, he hath done: & surely what he would not, that hath he not done. And thus much touching the arguments made unto the 1. part. An answer to the arguments on the second part. Rom. 1, 24. To the first. 28 Now let us take their arguments, which affirm God to be the cause of evil. In the first to the Romans it is said, that God gave them up to a reprobate sense. The interpretation is easy; he gave them up to the desires of their own hart, as afterward he himself expoundeth it: wherefore these desires were first evil. What did God? verily he permitted them to obey their own naughty desires; he himself did not evil, but, in leaving them destitute of his grace, forthwith wicked desires took place in them; privation of itself followed: howbeit God used their naughty desires to the performance of his justice, To the second. namely, in punishing of them. Exod. 9, 12. Of the hardening of Pharaos' hart, it is sufficiently declared before. In the sixth chapter of isaiah, Esaie. 6, 10. when God saith by the prophet; Blind thou the hart of this people, To the third. that they hearing may not hear, and seeing may not understand, etc. This is two ways to be expounded. jerom for interpreting of these words, taketh a place out of the 11. chapter to the Romans, where it is said of the ethnics and hebrews; The Gentiles were in times past unbelievers, Rom. 11, 30 when ye did believe, but now they have obtained mercy, through your unbelief. While the Gentiles believed not, the jews seemed to have the true worship: & on the other side, when preaching was afterward offered unto them, and they believed not, the apostles forsaking them, turned to the Gentiles: and so they were to become unbelievers, to the end that the Gentiles might be admitted unto grace. Thus did God use the incredulity of the jews, and therefore he added; Rom. 11, 32. that God did shut up all under unbelief, that he might have mercy upon all. Wherefore that same blinding of the unbelievers was, The blinding of unbelievers. to do service to the providence of God, which the prophet foreshoweth. Another interpretation there may be, and that more commodious. God's mind was, that isaiah should be sent to preach; but lest he might be discouraged afterward, when he should see their obstinacy, and that they were offended at the word, God telleth him before, that the same would come to pass. The word of God of itself hath not this, but he justly withdrew his spirit and grace from them. This word of thine (saith he) will be an occasion taken, through which they shall become more blind, & be turned away from me. This must be understood as touching the greater part; for there were some good men among them. Unto this end it is declared, that this should come to pass, that they by perishing, might make manifest the justice of God; who of his just judgement would make this their blindness to do him service. But that the blindness came of God, we must not understand it otherwise, than as touching outward things; for he offered them his word by isaiah. 29 Another place; To the fourth. Matt. 6, 13. Of leading into temptation. Led us not into temptation. It is so spoken, as though God doth lead some into temptation, and by that means is the cause of sin. This sentence of the Lord Augustine in his book De natura & gratia, the 58. chapter interpreteth; To the intent we may resist the devil, we pray that the devil may fly from us, when we say; Led us not into temptation. Therefore also are we warned, as it were by a grand captain exhorting soldiers, and saying; Watch and pray, Matt. 26, 41, lest ye enter into temptation. Wherefore Augustine in that place referreth these things unto the temptation of the devil, who is able to bring nothing to pass further than God will give leave. And in the 67. chapter of the same book he addeth; Two manner of ways we provide against the diseases of the body; namely, that either they may not happen at all; or else if they do come, that we may quickly be delivered of them. Thus when we say, Led us not into temptation, we desire that God may turn away sin, that it happen not: but if we have fallen, and committed sin, we pray him that he will remit and forgive it. The same author against the two epistles of Pelagius, in the fourth book and ninth chapter, by the testimony of Cyprian writeth, when it is said; Led us not into temptation, that we be warned of our infirmity and weakness. For it is said by the Lord; Watch and pray, lest ye enter into temptation: the reason is added; For the spirit is ready, but the flesh is weak: let us not be insolently puffed up. In this place, temptation is ascribed to the flesh, and to weakness; so as God is excluded from being author. In his book De bono perseverantiae, and sixth chapter, he saith, that Cyprian bringeth in that particle in these words; Suffer us not to be led into temptation: for he seeth that the devil can do no more than God hath given him leave to do. And God, as touching his own people, bringeth to pass, that he shall not prevail: but as touching the wicked, if he have the over hand, God cannot be blamed; unless he will say he is to be blamed, for that he hindered not, and that he ruleth evils, and useth them according to his providence. Here we objected, Whether the punishment and fault be all one. that it can hardly be, that the punishment and the fault should be all one. For it is called sin, in that it is voluntary; but punishment is always laid upon men against their wills. And how agreeth it, Of voluntary, and not voluntary. that voluntary and not voluntary should be all one? We answer, that we may consider our will as touching sin two manner of ways; one way, as sin proceedeth from thence, and is brought to effect by means of the same, and in that respect it is called a voluntary thing; an other way, sin is considered as it is in the mind or will, and deformeth it, and after this sort it cannot be voluntary: for no evil men would have their mind to be polluted, wounded, or destroyed. Wherefore sin, as it is brought forth from the will, being the effectual cause, is voluntary; but as it bringeth in blemish or deformity, it is done against the will: for we would be all perfect. To the fift. It was added; God is the cause of the cause of sin, therefore also the cause of sin. By what things do we sin? By the will and affections, the which God hath brought forth; therefore he is also the cause of the last effect. We answer, that sin dependeth not of the will and affections, as they were made by God; but as they are now corrupted: I showed an example before of halting. 30 Besides we said, that God removeth his grace and holy spirit, To the sixth. which do hinder sins, and therefore, etc. This we grant, but we add, that he doth justly remove his spirit. Indeed the removing of that which letteth is a cause; but yet that is not the proper cause: for there do also rest in us inward causes of evil. He giveth occasions; It is true, he suggesteth both outwardly and inwardly, To the seventh. but yet good things; the which, men through their own lewdness do use amiss. But he not only giveth occasions, but he also gave out his commandments. 1. kin. 22. 22. He said unto the devil; To the eight. God is brought in by the figure Prosopopoeia. Go forth, do this: hereof will I note a few things. The prophet, by the figure Prosopopoeia, doth as it were bring in God to sit upon a seat like a judge: he would that Achab should be slain, he seeketh who shall deceive him. Whereunto tendeth this inquisition? It putteth us in mind, that this should elsewhere be sought; because it is not in the nature of God, to deceive. The end is there set forth by his justice; he willeth that Achab should now be slain. divers ways are devised, this spirit showed one way, and that spirit another way: to the intent we may understand, that the providence of God hath innumerable ways, whereby he can punish men. Those ways were there propounded, but not put in practice; because the providence of God was not minded to use them. A spirit stepped forth, who said; I will deceive him. Hereby it is gathered, that devils are prompt and ready to deceive; and when they do deceive, it is of their own doing. In the mean time we be taught, that those spirits be able to do no more than God doth give them leave: and in respect that he will use them, they be executioners [appointed] of God. Wherefore God said; Go forth: this is the imperative mood. If we respect the end, it was to slay and punish Achab. But this leave was given, to the intent that the devil should exercise his naughty will, and deceive. And God used the sin of the devil, and would not hinder his work, nor yet let Achab, but that he should believe the false prophets. Augustine, in his book of the 83. questions, quest 53. noted three things; The first is, that that which God did against Achab, he did it by judgement; secondly, that he did it by an angel, and not by himself; thirdly, he saith not by every manner of angel, but by an evil angel; ready of his own nature to deceive. It was said, that sin is a motion, To the ninth. and a certain action, and that the first mover is God: nothing is concluded, but that the subject of sin, that is, the act itself, hath will to be the nearest cause, and also God himself, in respect it is a natural thing. The saying of Augustine De gratia & libero arbitrio the 21. chapter, is expounded of the inclination unto good by himself, and unto evil indirectly. Also the dealing of Roboam, To the 10. 1. Kin. 12, 15 2. Par. 21, 16. and the stirring up of the Philistines, and that Amazias would not hearken unto the warnings of the king of Israel's prophet, appertaineth to the justice of God: God was minded to punish them. To the 11. As touching the words of Ahia the Silonite, for performing whereof, etc. These things were not done, because they were foretold; but foretold, because God foresaw that they should be. And to the end that they might so be, he appointed them for punishments of the wicked; and he knew how he would use them, and his reasons were allowed of God. It is written in the 14. chapter of Ezechiel; Ezec. 14, 9 If the prophet be deceived, To the 12. it is I that have seduced him. Here have we nothing else, but that the sin of the false prophet may be two ways considered. As it proceedeth from the will of an ill prophet, so it displeaseth God; and therefore he said he would punish it: but if afterward the use of it should be weighed, that God by such seducing would be revenged of the people, than he did justly withdraw his grace from them further, he used that seducement, which properly and by itself may not be ascribed to God. 31 There was brought a place out of the 21 chapter of the proverbs, where it is said; Prou. 21, 1. To the 13. that The hart of the king is in the hand of God, and he inclineth the same which way soever he will. The proposition is general; Which way soever he will, he inclineth the same. Here is no exception; therefore as well unto good things, as unto evil things. In the twelve of job, job, 12, 24. it is said; that God doth take a way the hearts of them that be rulers of the earth, and that he maketh them stagger like drunken men. And how these things must be understood of inclination, I have declared. Wherefore I understand this sentence of Solomon no otherwise, than those words of saint Augustine, in his book De gratia & libero arbitrio; to wit, that he inclineth our wills unto good or evil, according to his good pleasure. To the 14. Another argument was out of the 105. psalm, Psa. 105, 25. where it is said; God turned their hart, so as they hated them. What manner of turning that is, which he made in their hearts, Augustine doth teach very well in the same place; it was no good hart that GOD made evil. But such is the goodness of God, that he useth both angels and men; and when they be evil, he piketh good things out of them. He increased the Israelites with children and with wealth; these things were good: wherefore God, by doing good unto the hebrews, turned the hart of the Egyptians unto hatred; for hatred ariseth through other men's felicity. Wherefore God turned their hart, which naturally was evil, unto a hatred against the hebrews; not by making of their hart evil. Ye see therefore that I feigned not, when I said that God suggesteth either inwardly or outwardly, such things as in their own nature be good; but through our fault do come occasions of sinning, but yet occasions taken, not given. And the occasions which be offered, be not the furthest removed causes, as is the fir tree hewn upon mount Pelion; but they be immediate occasions, which stir up our desires: even as the hebrews happiness was the immediate occasion, why the Egyptians envied them. isaiah. 63, 17. isaiah the 63. chapter; Wherefore hast thou made us to err, To the 15. Lord? Which saying jerom interpreteth of God's loving kindness. God did not straightway punish their sins; wherefore they began to contemn his judgements: God did suggest this his mercy in them, which was good; but through their fault, it was drawn to contempt. They may also be the words of the wicked, which cast upon God the cause of their sins. Or else the godly, when they think themselves, by the just judgement of God, to be forsaken of his grace; and afterward, they acknowledging their sins, speak after such a sort: doubtless not in blaming of God, but in marveling at his judgements. But howsoever thou understand it, God is exempted from the fault. jerem. 4, 10. It is written in the fourth of jeremy; Thou, To the 16. o Lord, hast seduced thy people. jerom answereth, saying; Those things, which were now spoken, seemed unto the prophet to be repugnant to the other words, which were spoken in the third chapter before: where God declared unto him, jerem. 3, 17. that jerusalem should be called the seat of God, and that all the heathen should flock about it. But now God said, that The hart of the king, & of the princes should quail, the priests and people should be astonished: and therefore the prophet cried; Thou saiedst, we shall have peace, but behold the sword. But the times (saith jerom) must be distinguished; for those things, which were first spoken, were to be fulfilled after the captivity of Babylon: and that calamity, which was showed of afterward, was even at the doors. 32 josua saith, To the 17. that God hardened the hearts of those nations of the Canaanites, josua. 11, 20 that they should not make peace with Israel; because God was minded to cast them out before his people: and therefore he seemeth to be the cause of sin. We answer with Augustine, To harden what it is. out of the eight chapter, De gratia & praedestinatione: it is also entitled The book De voluntate Dei; What is it to harden? That he will not mollify: What is it to blinden? That he will not illuminate: what is it to enforce or reject? That he will not call. Which he speaketh, not of the general calling; but of that which is effectual; God poureth not in new hardness, which is not in the hart. Wherefore it may be said, that God hardened those nations; because he would not make them relent, whereby they might have made peace with the hebrews: nevertheless, they were already to be destroyed, by reason of their own sins. But it is further objected, that no creature is appointed to perdition. God created not man, to the intent he would cast him off. And jerom upon the prophet Abacuk, the second chapter is alleged; Although that the soul, by reason of the naughtiness thereof, be made an habitation for the Chaldaeans; yet by nature it is the tabernacle of God. And no creature endued with reason is hereunto made, that it should be an habitation of the devil. Indeed these words doth jerom speak. But if thou understand him absolutely, he is against the scripture, which speaketh otherwise. It saith, Rom. 9, 17. verse. 22. that The potter hath power of one lump, to make one vessel to honour, and another to dishonour. And it is said of Pharaoh; To this purpose have I raised thee, that I might show forth my power. God suffereth the vessels, prepared unto destruction, to the intent he may make his power manifest. It is also said by Solomon in the 16. of Proverbs; Prou. 16, 4 that The ungodly man is made for the day of wrath. In the epistle of Jude, jude. 4. there is mention of certain men, which were before ordained to this judgement, or to this condemnation. But true it is, that this decree of God, before it be put in execution, hath just cause of condemning any man. For sins are committed in the mean time, for the which they that should be condemned, are condemned: yet is it the decree of God, that he calleth them not effectually; and surely that decree is just. But as touching jerom himself, I answer; that the reasonable creature is not made, to the end he should be compelled to sin; for he sinneth through his own fault: yet it is in the decree of God, not to hinder that fault of his. I answer further with Zuinglius, Zuinglius. in his little book De providentia Dei, the sixth chapter; [Hereof] it would follow, that God doth procure theft, and such other things. He saith; proceed yet further, and thou mayst say, that this is done for the declaration of his justice. Then we see, to what end the reasonable creature is made; even that on the one side the goodness of God, and on the other side his severity may be declared. What wise man is there, that would ordain a thing to any such end, as he knew he could not attain unto? God foreknoweth all things, he knoweth that the wicked shall be dammed; it shall not therefore be said, that he maketh those to salvation which shall be condemned. To the 18. another argument was; If God would the end, he also would the means to come by that end. I grant; for he would that the patience of martyrs should be, therefore he would that persecutions should be. He would undoubtedly, but not after one manner; for that which is good, he would for itself sake: the persecutions which be done by tyrants, he would after a sort, that is, for some other consideration; he would suffer them, not hinder them; he would use those things. Where I say, that he would those things after a sort, it must not be inferred, that therefore he would them falsely, or like a subtle sophister. john saith; He that is borne of God doth not sin; that is to say, against the holy ghost, and without repentance. And seeing such a one doth some way sin, it must not be said, that he doth sin sophistically and falsely; for there is no such consequent: for he sinneth in very deed, and not sophistically and falsely. In like manner, the law of itself is holy; and yet after a sort, it is the cause of wrath and damnation: but yet not falsely nor sophistically; for so Paul himself speaketh, and that truly. Wherefore it followeth not, that God would after a sort, therefore he would that thing falsely and sophistically. An objection. But if God would those things, which be unto an end; and sins after a sort, because he hath determined not to let them, and is minded to use them: then his will being immutable, there shall follow an unavoidable necessity. I answer, that there shall be a necessity, but no constraint; and if our will be forsaken by the grace of God, it is in the necessity of sinning. verily, the providence of God, as touching his decrees, is as the iron & the adamant. For Zacharie as touching the chariots and empires, Zacha. 6, 1. which should succeed after him; They went (saith he) through mountains of iron. The decrees of God are most steadfast. And Christ said; john. 10, 21. Those whom my father hath given me, none can pluck out of my hands. Yet there is somewhat, that may seem to withstand this saying. It is written in the 68 psalm; Psal. 69, 29. Let them be wiped out of the book of the living: wherefore if they be wiped out, who were written in before, the will seemeth not to be constant. Read Augustine upon that place; A man commonly saith, Quod scripsi scripsi; What I have written, that have I written: and will God wipe out that which he hath written? How then are they said to be wiped out? The kind of speech is according to the hope of them. In very deed, they were not registered, but they thought themselves to be registered. But there be some, which refer blindness and hardening of hearts to foreknowledge only. Howbeit, there is not a bare prescience of these things, but there is a certain will of God, whereby God cannot foreknow things to come, unless they be such as shall come to pass. And those things that shall be, or be, cannot come to pass, or be, unless that God, with some kind of will, will have them to be, or to come to pass. Wherefore there is some will of God that preceadeth foreknowledge: he hath a will, not to let things; and he hath a will to use them according to his predestinated counsels. 33 An other argument; To the 19 These tyrants Nabuchadnezar, Senacherib, and others, Esaie. 10, 5. and. 19, were in the hand of God, as a staff and rod; and therefore God seemeth to be the cause of sin. Indeed it is true that they were as a rod; and when they had executed their office, they were thrown into the fire: yet were they not without sense and perceiving, but were moved forward by their own naughty will, and therefore are justly punished. For there is two kinds of instruments, as I declared before. Howbeit this is no beguiling; that God will use these things, & yet command that they shall not be done. These men do them of a naughty will, but God useth their naughtiness. Men also can use well the naughty actions of their adversaries, and many times they do use them without any crafty dealing, even to the intent they may take heed to themselves, and may show patience. Sometime God useth sins, to punish the sinners themselves: yea rather, he useth them so always, for because sin is always a punishment of the sinner. And otherwhile he useth them for the punishment of others. another argument was; To the 20. that God put into the hart of David to number the people. Indeed, 2. Sam, 24, 1. 1. Pa●. ●1, 1. the scripture speaketh after this manner. These kind of speeches we hear not in the poets, but in the word of God: Plato might banish poets out of his common weal, but we may not drive out scriptures, which speak on this wise. But how these things must be understood, I have declared before. God withdrew his help from David, he hindered him not; he would use that work for punishing of the people. But it is objected; If God withdraw his grace, he doth it justly. I grant it, yet notwithstanding he doth the same: further, he useth the devil also. Ibidem. In the book of Chronicles it is said, that the devil set on David; therefore God also did it, insomuch as he gave the devil leave. But they object against that, which we have oftentimes spoken; namely, that grace being removed from us, sin doth creep on of itself, seeing our own will, of itself inclineth unto it, even as darkness doth naturally come, after the light is gone. God (say they) is even as the sun, because his light shineth in every place; but there be men, which convey themselves into corners; but if his lightning be in every place, into what corners should men go where that light is not? The divine scripture saith otherwise: for it saith of him that abused the talon; Matt. 25, 28 Take it away from him, etc. David prayeth; Take not away thine holy spirit from me: wherefore God meant to use the sin of David for punishment of the people. And Aeschylus the tragical poet, is by some unjustly accused, who saith; that God, if he will destroy and take away any, he giveth the causes and occasions, seeing the scripture so speaketh, which can speak against the laws of Plato, but not against the laws of God. 1. Sam. 2, 25 For it saith, that the sons of Helie did not hearken to their father, because the will of God was to destroy them: 1. Kin. 12, 15 and that Roboam would not give ear unto the elders, because the turning away was of God. It was said, that If the matter should be thus, To the 21. then God should not be the cause of all things, if he be not the cause of sins. It followeth not; for although God be not the cause of sin, yet he governeth the sins, which be committed, he useth them, and maketh the very groundwork, so far forth as it is a natural thing. But it behoveth (say they) that sin be voluntary. If we speak of actual sins, it is true; but of original sin, it is not true. Also the first motions which be sins, are not voluntary. Barnard. And Barnard in his treatise of free will, setteth down certain degrees of man's nature. Men that be blessed in the heavenly habitation cannot sin; it was in Adam, not to have sinned: after sin committed, we cannot choose but sin. So be the damned, so be the reprobate and wicked. But the godly & regenerate are able not to give place unto sin, and bring to pass that sin shall not altogether reign in them; and this they have of the spirit of God. Whereby it appeareth by this distinction, that the sin of the damned is of necessity; We cannot make choice of any part without the spirit of God. and yet sin nevertheless. For although it be a thing of necessity, yet it is voluntary; but not so voluntary, as we be able of ourselves to make choice of the other part, which is contrary thereunto: for we cannot have the choice on the other part, but through the same spirit of God. In punishing, there is no respect what we are able or not able, but what we do against the law of God. Sins are justly punished, but there is no respect had what thou art able or not able, but whether that which thou doest, be done against the law of God or no. And God doth injury unto no man. Wherefore this objection is not of force, if we respect God. If one see a blind man to be falling, & doth not stretch forth his hand to help him, or setteth him not up again, it seemeth to be cruelty: To the 22. God seeth a man ready to fall, he putteth not forth his hand, it seemeth to be cruelty. In whom? In men; because the law is prescribed unto them: GOD is not subject to these laws. Zuinglius. This answer maketh Zuinglius in his book De providentia, and in his book De falsa & vera religione, where he entreateth of merit. And although God bestow not so large gifts upon the reprobate, as he doth upon others; yet he giveth them many things. The preaching of the Gospel is set forth unto them, many other things giveth he unto all men, although he hath not mercy upon all unto salvation: God may do with his own what he will. These, thou sayest, reject his mercy. jerom saith upon jonas; God is merciful and pitiful of nature, ready to save those by his mercy, whom he cannot by his justice; but we cast away his mercy, which is offered. I grant it, insomuch as it is offered us by general preaching: nevertheless, God doth not change their wills; that he can do this, who denieth? If he will not, it is upon just cause that he will not. Augustine De bono perseverantiae, the fourth chapter, saith; that In one and the selfsame thing, we see a difference of God's judgement; and in diverse things we see one judgement. There were two twins in the womb of Rebecca, before they had done either good or evil, yet is said; I have loved jacob, and hated Esau. Some laboured in the vineyard a whole day, others laboured but one hour only, and yet received all one reward. As for the instance of the goodman of the house, whose sons and servants do offend; To the 23. I (saith he) enforce them not. The goodman of the house is rightly accused, because he hath a law: but God hath no law prescribed unto him, he himself hath prescribed to himself, that he will do nothing unjustly: but his will is the chief rule of justice. God forsaketh the reprobates, and is also forsaken by them, and he doth rightly. But in that he leaveth such as leave him, that is testified in the second book of Chronicles, the 15. chapter. The prophet Azarias, the son of Obed, 2. Par. 15, 16 saith unto king Amazias; Seeing that ye forsake him, he will forsake you. God is every where by his essence and his power, but in those that are his, by favour, grace, and ready help. He leaveth not the wicked in the two former sorts, To the 24. but in the third. There was alleged the sentence of Anshelme De casu diaboli; If God (saith he) by a dishonest work, such as is adultery, do bring forth a child; why cannot that will of God, by a naughty will bring it forth as it is a natural thing? We grant that the subject may be brought forth of God; but afterward it behoveth to consider the defect in itself. Acts. 2, 23. Acts. 4, 27. 34 It is read in the acts, that they came together against Christ, to do whatsoever the hand and counsel of God had decreed; and that Christ was delivered by the determined counsel of God. Touching the death of Christ, the will of God hath another meaning towards Christ, than it hath towards the jews. As touching Christ, God would that he should bear the cross, according to obedience and charity, because he is our redemption; and the divine nature brought to pass in him, that he did bear it. The the jews should deal so cruelly, God permitted them; but in that permission there was a will, not to hinder their naughty will, that he might use the same, and that redemption might follow. By this it appeareth, that he could have letted it, if he would; Can not my father (saith jesus) give me eleven legions of angels to fight for me? Matt. 26, 53. He used that sin to redeem us. Many good things were offered by God unto the jews; such were the preachings, miracles, and reprehensions which he used, but through their default, they were taken in the worse part: wherefore they are left even in the necessity of sinning. Of free wil Where shall now be free will? It is lost. Augustine in the thirty chapter of his Enchiridion to Laurence saith, that After man had sinned, he lost himself, and his freewill also: he saith so twice in that chapter, and elsewhere also; and we have it in the second book of Sentences the 25. distinction. But Barnard saith, that it is not lost. The reconcilement between Barnard and Augustine touching freewill. These fathers disagree not if they be rightly understood; for Augustine taketh free will for free power of choosing things contrary, this or that. And while we be not regenerated, we cannot truly do acceptable things unto God, unless we be restored by the son of God; because free will, as touching those things doth not remain in us. Whereas Barnard saith, that free will remaineth, what is his meaning? He meaneth, that although men sin, they are not compelled, they have a consent, they are willing: and such free will remaineth. And he himself expounds himself, when he setteth down three sorts of liberty. He hath free will, What manner of liberty the godly have. from compulsion; from sin, when his will is regenerate; from misery, when he shall come into the kingdom of heaven. We have no freedom from misery in this life, from necessity we have; by necessity, he meaneth compulsion. This appeareth out of Barnard, for he placeth a freedom of will in God; he of necessity is good, and yet this taketh not away his free will. The angels, and holy men in the heavenly country cannot sin, yet they have a free will. Also he granteth a freedom unto the devil, and damned souls; and yet they cannot be good: but the evil which they will, they will it of their own accord, not that they be able to do the contrary. The same author saith; It is grace which preserveth, and free will which is preserved. By what means? It taketh health willingly, that is, it assenteth, it consenteth: but he saith not that it consenteth of itself, nay rather he allegeth the place of Paul; 2. Cor. 3, 5. that We cannot of ourselves think a good thought, much less give our consent thereto: And; Phili. 2, 13. God worketh in us to will and to perform. God (saith he) without us, setteth before us good cogitations, by preventing us; afterward he changeth the will: he changeth (saith he) the affection, that the same being changed, the consent may follow. Wherefore he saith; that God doth four things in us; first, he stirreth up, by sending in good cogitations; secondly, he healeth, that is, he changeth the will; thirdly he confirmeth, that is, he leadeth to the act; fourthly, he preserveth, that we may not feel the want, that we may persevere, and that the good work may be accomplished. 35 To be brief, we also affirm that God, as concerning sin, is (as Epiphanius saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, clear from the cause of all sin; because properly, he is not the cause, and yet he sleepeth not. This word also signifieth unblamable. God cannot be drawn into law by us; what he doth, he doth justly. And for our part we add, that it is a general opinion, and must still be retained in the church; that There is nothing done in the world, That nothing is done without the providence of God. Mat, 10, 29. and 30. be it good or bad, without God's providence. human actions cannot pass out of the bounds of God's providence, seeing All the hears of our head are numbered. If sparrows, being small silly birds, of the least estimation, do not light on the ground without the will of God; what shall we say of man's doings, the which so far excel? Divine providence hath an exceeding great scope; albeit it deal not all after a sort towards good things, and towards bad; yet are they not done without the providence of God, which is God's divine will, whereby things be mightily and very well governed, and directed to their own proper ends. Neither ought it to be any offence unto us, that he leaveth some evils in the world; for although they be against particular natures, yet they be available for common commodity. If all evils were taken away, we should be destitute of many good things: wherefore it is said, that There would be no life of lions, if there were no slaughter of sheep, wherewith the lions be fed: neither would there be patience of martyrs, unless the cruelty of tyrants were permitted by God. Plato. That which Plato writeth in the second book De Republica, An objection. seemeth to be against this doctrine of ours: he saith, that God is author but of few things unto men, because there be many evils amongst men, and God is the cause of none of them: whereby he seemeth to straighten the providence of GOD into a narrow room. If he mean the cause effectual, and speak of sins, we do grant it: and yet in the mean time providence is not in a profound sleep. But Plato in the same place hath, that, which must not be granted generally of the godly: for he denieth, that God cometh unto men in the likeness of strangers: That God appeareth in visible forms. but angels were entertained by Abraham & Lot in ghestwise. Whereas he saith, that God cannot be changed, as touching his substance; it is true: but that he appeared sometimes in certain forms, it must be granted. He talked with Moses out of the burning bush; he declared himself upon mount Sina by voices; he exhibited himself unto the prophets by sundry likenesses. I think that Plato meaneth those vile changes, which the poets speak of; that he was changed into a swan, an eagle, or a bull: which things must in no wise be attributed unto God. Another objection. 36 But whereas I said, that all things, whatsoever they be, are ruled by the providence of God; and that Plato's saying can be no let, it seemeth not sufficient. For Damascene also is against it, who saith in his second book, the 29. chapter; that Those things, which be not in us, are subject to the providence of God: for he addeth, that the things within us are not of God's providence, but belong to our own free will. But shall not therefore our actions, which he saith are within us, be in the providence of God? Let them believe this that will; for I believe it not. He addeth that which is more hard; namely, that The choice of doing things is in us, but that the perfection and accomplishment of good things is the work of God together with us. Who will say, it cometh from us, if we choose to be done such things as are good? The apostle saith, Phil. 2, 13. that God worketh in us, to will and perform. And whereas Damascene taketh away these things from divine providence, I like it not. He distinguisheth providence, into good pleasure and permission; these I am not against, I affirm both: namely, that providence not only ruleth good things, but that it also bringeth them to pass; and that it permitteth evil things, but yet not so as it permitteth them all wholly to themselves: for it useth them. And he distinguisheth that same permission or good pleasure, and saith, that one is a dispensing and instructing permission; because it turneth to the discipline of saints, if they be left without help for a time. Sometime it is called a full grown permission, and as it were without hope of recovery; as when men, through their own default, perish and become past amendment. Even we also say, that God leaveth his elect for a time, but others for ever. Moreover he saith; that God by an inward cause will have men to be partakers of salvation; but that he will afterward punish them when they offend. He calleth it a following will, as though it doth follow by our own default. I [for my part] say, that the will of God is of one sort, but that the objects be diverse. There is a chosen sort, whom he will have to be saved; and there be reprobates also, whom he will for their sins to be punished. But yet we must not there make a stay, he will show his power in them. Wherefore I affirm, that providence is universal, whatsoever Damascene saith. Of which mind Augustine also is in the 58. sentence, saying; that There is nothing done, either visibly or sensibly, which is not either commanded or permitted from the invisible or perpetual palace of the high Emperor: and so he excepteth nothing from the providence of God. 37 These be the things, The conclusion of this place. that I thought meet to be spoken of concerning this matter. There remain many other things, but an end must be had. Indeed I know, Philip Melanchthon. that the reverend man Philip Melanchthon, whom I love & honour, seemeth to say otherwise: but here I appeal to the same man himself, in his old common places; read ye those things which be there, concerning predestination and free will. He saith, that the word [free will] which peradventure I would not have said, is most strange unto the divine scriptures, and from the judgement and meaning of the spirit. Further he saith, that Plato's philosophy, in the beginning of the church, subverted piety. In the conclusion of that place; If we come (saith he) to our own inward and outward doings, those being referred to God providence, all things do come to pass even as they be appointed. But in outward actions, if they be referred unto will, there is a freedom [in us.] If we shall consider the inward good things, which GOD doth require, there he saith is no freedom: if our inward affects begin to pass measure, they cannot be stayed. The same thing saith Ambrose upon Luke, and it is often alleged by Augustine, that Our hart is not in our own power. There be others also, which disagree not from them; of which number are Zuinglius and Luther, the noble instruments of reformed religion; likewise Oecolampadius, Bucer, and Caluine: and I might allege others, but I strive not to bring many witnesses. I said, that to speak properly, God is not the cause of sin: and that there is nothing done in the world, be it good or evil, without the providence of God. But & if I have not hit the mark I shot at; I am sorry for it. If any man shall by any sufficient proofs show this opinion to be ungodly, or hurtful to good conversation, I am ready to alter the same. I have discoursed the more at large hereof, because it is a thing of great importance: and it falleth out oftentimes in the holy scriptures. And things are better understood, which be set down to the full; than such as are declared here and there by piecemeal. We have added these few things out of the like place upon the first of Samuel, the second chapter. Look part 1. place 15. Art. 3. 38 Now there resteth, that we speak of the very will itself of God. First of all I grant, that the distinction, which the schoolmen use to make, misliketh me not, when as they affirm, that the will signified is one, and the will effectual, or (as others writ) the well pleasing will is another. The will signified is that, which showeth what we ought to do, The will ●…ified, and the will ef●…ctuall. or what we ought to avoid; for thereby we gather the judgement and ordinance of God, and that consisteth in the law, in the commandments, promises, threatenings and counsels: moreover to this kind of will belongeth that saying; Thou art the God that wouldst not iniquity: Psal. 5. 5. and 7. Ibidem. 7. and that saying also; Thou hast hated lying and iniquity: and all those testimonies; by which it can be showed, that God would not have sins. And how I pray you can God be willing that sins should be, seeing he hath made a law against them; seeing he most severely punisheth them; seeing he hath planted in the minds of godly men the abhorring of sins; seeing for the taking away of sin he suffered his own well-beloved son to be put to death upon the cross? Many things are committed against the signified will of God But we must note, that against this will of God, which is called the will of the sign, many things be committed and done. The number is great of wicked men, which contend against the law of God, which disquiet preachers, which slay the prophets; yea which in times past killed the son of God himself. Neither must we omit, that this is truly so named, That the will signified is the very will of God. Mat. 12, 50. Deu. 10, 12, and indeed the will of God, seeing Christ saith; He that doth the will of my father, the same is my mother, my brother and my sister. And it is written in Deuteronomie; What other thing will God, but that thou love him, and walk in his ways? Moreover, the other will of God is that, which is called mighty, effectual, The effectual will. and according to his good pleasure, which by no power can be vanquished and overcome; seeing it is written thereof, that Whatsoever he would, Psal. 135. 6. Rom. 9, 19 that hath he done. Of this will Paul saith; Who is able to resist his will? And surely, if there might be any thing done against God's will and mind, it would be weak and feeble. These two wills are so distinct, not as if they were two things and faculties which be placed in God; seeing that act appeareth to be most absolute. But forsomuch as God doth not always reveal his general & whole counsel unto men (for that is not needful, What difference there is between these two wills. seeing it hath been enough for him to show that which is sufficient for obtaining of salvation) thereof it comes, that these two wills do differ. For what he hath by any means declared, that must be referred to his signified will; and whatsoever he hath kept to himself, as secret and hidden, that appertaineth to his well pleasing will. But to the end that this may be the easilier understood, it is meet to be showed by plain and notable examples. God commanded Abraham, that he should go to sacrifice his only son Isaac; Gen, 22, 2, certainly in this precept was contained his signified will: for God showed Abraham, that he would only make a trial of his obedience; and showed him not, that he would afterward let the sacrificing of Isaac; which prohibition doubtless did follow afterward; neither was his well pleasing will made manifest before. Wherefore we may decree, that his well pleasing will, and his signified will is all one; but is in sundry wise called, according as it is known or unknown unto us. Besides this, it was said unto Ezechias; Esaie. 38, 1. Set thine house in order, seeing thou shalt now die. certainly, there was no other way in the king but death, considering the force of his disease, and course of nature; and his death was the will of God, as it might be perceived both by a natural sign, and by the words of the prophet. Yet, because God, of his mercy, had decreed, upon his repentance & tears, to prolong life for many years; this will of his was as well effectual as well pleasing. jonas. 3, 4. A conjunction of the signified will with the effectual. Also by his signified will destruction after forty days was denounced unto the Ninivites, when as nevertheless God, by his well pleasing will, minded to forgive them being penitent. This will is joined with the other; for they which fall from the one, do light upon the other: and they which reject that will of God, whereby he publisheth his law, his promises, his threatenings and counsels, do run into that, whereby sinners suffer punishment for their wicked offences. 39 Wherefore Augustine in his Enchiridion unto Laurence, the 101. chapter, very well saith; That which God will have done, is in any wise done, either of us, or upon us: of us, when we live well; upon us, when we receive punishment for sins committed. And in the 102. chapter he saith, that Sinners do as much as in them lieth against the law of God; but as touching his omnipotency they cannot. Yea, and Gregory wrote in his morals, the 11. chapter, and sixth book; Many do the will of God, when they endeavour to change the same: and in resisting, they unwittingly obey the counsel of God. Also joseph answereth his brethren with this saying; Gen. 45, 8. You sold me indeed, but God's purpose was to send me before you into Egypt, that I might prepare for you both food and safety. Moreover, this is the same will, whereby God doth predestinate his elect unto eternal life; the which, as it is unknown unto us, so the same being most mighty, cannot be weakened. By this distinction of God's will, we understand sufficiently what answer we ought to make, Gen. 2, 7. when it is objected unto us, that GOD made man a living soul, and therefore would not that he should perish. For we say, that this is true as touching his signified will; for he offered unto man a law, promises, threatenings, and counsels: which things, if he had embraced, he had surely lived. But if we have respect unto that other mighty and effectual will, doubtless we cannot deny, but he would have men to perish. For as we read in the 16. of Proverbs; Prou. 16, 4. God made all things for his own self, even the ungodly to an evil day. And Paul teacheth us, that God is like unto a potter, and that he maketh some vessels to honour, Rom 9, 21. and some to dishonour. And this is also the same will, whereby God ruleth, governeth, and moderateth the naughty desires and sins of men at his own pleasure, as it hath been said before. By this will, God delivereth the wicked into a reprobat sense, sendeth in the Chaldaeans to lead away his people into captivity, addeth efficacy unto illusions, would have the wicked to be seduced, and is said to harden them. 40 But seeing these things are expressly read, & that we oftentimes light upon them in the holy scriptures, we must diligently consider, how they should be understood. The common sort think, that whereas it is written, that God doth blind, doth harden, doth deliver, doth send in, doth be guile; nothing else is meant thereby, but that he suffereth these things to be done. After the which manner, How these words To blind, to harden, etc. are of the fathers interpreted by permission. very many of the fathers do interpret those speeches, being led doubtless by this reason; that they thought it a wicked and blasphemous thing, if God should be accounted the author of sin; and they would not that men should cast upon God himself the causes of their sins. Which counsel of theirs, I very well allow, and confess (together with them) that these things be done by the permission of God: for seeing he can inhibit sins to be done, and yet doth not let them, he is rightly said to permit or suffer them. Wherefore Augustine very well saith, Augustine. in his Enchiridion unto Laurence, the 98. chapter, that There is no mind so wicked, but that God can amend the same, if he will: but not to prohibit, when thou canst, is to permit. And the same author against julian, in the fift book, the ninth chapter showeth, that There be many evils, which God would not permit, unless he were willing thereunto. But there must be somewhat else also brought besides permission, if we will duly satisfy those places of the scripture, which are objected. For they which say, that God doth only permit, they cannot altogether exclude his will; because he permitteth the same either willingly or else unwillingly: unwillingly I am assured he doth not, because none may compel him; it followeth therefore, that he doth willingly permit those things to be done. Neither must we imagine, the same will of permission to be stack in God; for in God there is nothing that is not perfect and absolute. In what respect God not only permiteth, but also would have sin. Wherefore it must of necessity be determinned, that God doth not only permit sin, but also after a sort willeth it; yet not in respect that it is sin, (for his will is always of necessity carried unto good) but in that it is a punishment of wickedness done before: for in that respect, although it be sin, yet it goeth under the form of good. So do princes and magistrates otherwhiles set lions and wild beasts upon ill men, and encourage elephants against enemies; yet they made not those kind of beasts, but they cause the féercenes and cruelty of them to serve their use. So God useth the labour of tyrants, when he will take just punishment of any people. Wherefore the king of Babylon is called the hammer, staff, and saw of the Lords hand, Esaie. 10, 15. when God would by his violence, chastise the people of Israel. For that king, notwithstanding he was the mightiest prince, was not able of his own force to afflict the children of Israel: nay rather, he was rebuked of arrogancy, because he sometime ascribed that thing to his own strength: for God declareth, that he himself was the very author of so great destruction. And job, when he was so grievously vexed by the Sabees, by the Chaldaeans, and also by the devil, job. 1, 21. and deprived in a manner of all his goods, he no less godly than wisely said; The Lord gave, and the Lord hath taken away. And that he might the more evidently show, that this happened by the will of God, he added; Even as it pleased the Lord, so it is come to pass: for he saw that God used the Sabees, Chaldaeans, and the devil as instruments. And in the second book of Samuel, 2. Sam. 24, 1. the 24. chapter, it is said, that God stirred up David to number the people: which act in Paralipomenon is attributed to the devil. 1. Par. 21, 1. Both with saiengs be true, because God, by the ministery and work of the devil provoked him to do it. For even as Solomon saith; The hart of the king is in the hand of God, Prou 21, 1. he inclineth the same which way soever he will: certainly, not by instilling of new evil, as we have oftentimes said before; but by using of the same which he hath [already] sound, either to the punishment of sins, or else to the performance of his other counsels. Therefore, when it is written, that God doth either harden or make blind, we must believe that he not only forsaketh and leaveth; but that he also apply his will. 41 Neither must we pass it over, that in the seventh and eight of Exodus, it is written, that God hardened the hart of Pharaoh, Exod. 7, 13. and 8, 15. when nevertheless in the eight chapter it is written, that Pharaoh himself hardened his own hart, In what sort Pharaoh both hardened himself, & was hardened by God. either of which is certainly true. For first Pharaoh had in himself the originals of so great an obstinacy, and he willingly, and of his own accord set himself against the word of God. But on the other part (as I have declared before) God provided, that the same his obstinacy should be openly showed, and did moderate and govern it according to his own pleasure. We must not think, that GOD doth so rule the world, as he should sit like an idle man in a watch tower, and there do nothing: or that he suffereth the world and inferior things, to have scope to wander at will, as doth a horse which hath the rains at liberty. Neither is that true, which is alleged by some, that God neither willeth nor nilleth those evils or sins; as if he thought not upon them at all. Even as if one should ask me, whether I would the French king should hunt this day or no, I might rightly answer, that neither I would it, nor would it not, seeing the matter pertaineth nothing unto me. But as touching God, it cannot rightly be answered so; seeing what things soever are in all the world, they do belong to his care and providence. But I would that these men did weigh with themselves, by what testimony of the scripture they be able to confirm that permission of theirs, which they so obstinately retain. I am not ignorant, that they allege for themselves, that which is said in the 81. psalm; Psal. 81, 13, I permitted them to their own heart's lust. But if we confer with the true Hebrew text, it will appear more feeble, & of less proof than they be aware of. For the verb Schillach in the Hebrew, is in the conjugation Piel, which by the force of the conjugation signifieth, A vehement action; neither is it convenient, that we should abate the force thereof, through expounding of it by the word Permission. Nay rather, How the word of permitting is understood in the scriptures. Rom. 1, 24. it agrees with the phrase of Paul, wherein it is said in the epistle to the Romans, that God delivered the wicked to a reprobate sense: and it is rather showed, that God cast away the wicked, than permitted them. But whereto did he permit them, or cast them off? verily to their own wicked desires; as who saith, they should be wholly possessed and governed by them. And in this sense is that Hebrew word oftentimes used in the scriptures. In Genesis it is showed, Gen. 3, 24, that God cast man out of Paradise; and who would there interpret the word Cast out [by the word] Permitted, seeing he rather drove and thrust them out from thence? Moreover, in the 19 chapter the angels say, And the Lord hath sent us out to destroy Sodom: in which place, Gen. 19, 13. To send forth cannot be the self same that is to Permit. And it is written in Ezechiel; It brought forth the branch: Ezec. 17, 6, while notwithstanding a vine doth not permit the branch to come forth of it, but doth rather enforce it to bud out. Wherefore let the interpreter beware, least in that place he interpret the Hebrew verb Schillach, by the verb of permitting. 42 Neither must we pass it over, The scriptures attribute the permission of God as well to good things as to bad. Hebru. 6, 30 that the holy scriptures no less attribute the permission of God unto good things than unto evil. For the apostle in the sixth chapter to the hebrews, when he entreated of good things, saith; If God shall permit. julian the Pelagian (as appeareth out of Augustine, in the third chapter of the fift book which he wrote against him) was of the opinion, that when it is said in the scriptures, that God delivereth or blindeth; it must only be understood, that he leaveth or permitteth. But contrariwise, Augustine saith, that God doth not only permit, but (as the apostle taught) He declareth his wrath and power. Furthermore, julian writeth, that such speeches are hyperbolical or excessive speeches: Augustine's opinion of permission. Rom. 9, 22. but Augustine affirmeth that they be proper. julian interpreteth, that these which are said to be delivered to their own lusts, were infected before with these diseases: wherefore, he addeth; What need was it, Whether to have lusts and to be delivered to them is all one. that they should be delivered to them? It was enough that they were suffered to wallow and rest in them. Unto this Augustine saith; doest thou think it all one, to have desires, and to be given over unto them? For the ungodly be given over unto their naughty luss, not only that they may have them, but that they may be altogether had and possessed of them. Wherefore the same father added; Even as God dealeth in the bodies of wicked men, by vexing & punishing them; even so he worketh in the minds of them, by driving of them unto sins. And in the same place he entreateth of the history of Semei, 2, Sam. 16, verse. 10. where David saith; The Lord commanded him to curse me. The Lord (saith Augustine) justly inclined the will of Semei (being evil through his own fault) to rail upon David: and the cause is showed; For the Lord shall reward me good for this rebuke. The same Augustine also in his book De gratia & libero arbitrio writeth, that God doth work in men's minds, inclining them as well unto good as unto evil, oftentimes by his secret judgement, yet sometimes by his manifest judgement, but evermore by his just judgement. Whereunto add, that how and for what cause he doth these things, it is exceeding hard to express. But yet this is most certainly to be determined, that these evils, so far forth as they come of God, be not sins; but are things just and good: but in that they proceed either from the devil, or from men; of good right they ought to be accounted sins. The Manicheis. The Manicheis, when they could not unwrap themselves out of this doubt, did feign, that there were two beginnings of things, whereof the one should be good, but the other evil. But we teach, that there is one God, the author of all good things; we say, that sins sprang up by the departing of Adam from God, and yet that those sins are tempered and ruled by the will and pleasure of God. Whereupon we conclude, that the very actions themselves, that is, the subjects of sins; be of God; and that he, when he thinketh it meet, doth withdraw his grace and succour, and that afterward he ruleth & bendeth the naughty lusts of men, which way soever it shall please him: and that seeing he useth the sins of men to the punishment of other sins, it cannot be said, that he by no means at all would them. Of the sin of Adam. But of the sin of Adam the question is the more difficult, because there was no fall of his went before, which should be punished by God with a latter sin. Yet unto this we answer, that the action of his, that is, the subject of deformity and unrighteousness was of God; but the privation or defect came of the free will of Adam, whom God created uncorrupt, free and perfect; but yet not so, that he might not revolt and do amiss. Neither was the grace of God, whereby he should be kept back from falling, so great, as it did firmly establish him. And it cannot be doubted, but that God would that Adam should fall; otherwise he had not fallen: and he would have him fall, doubtless not in respect of sin; but that he might use that fall to make manifest his power, and the unmeasurable riches of his goodness: and that he might show himself able, not only to make man pure and perfect; but to restore him also, being fallen and perished. And for that cause he sent his son to die for mankind upon the cross. Wherefore Gregory cried out; O happy fault, Gregory. which deserved to have such a redeemer! 43 But this must be diligently marked, that God doth sometimes allow those things, In 1. Kin. ●. verse, 16. How God sometimes alloweth those things that he would not to be. whereas yet it pleaseth him not that they should be done. Not as though there be two wills in him; for he hath but one will only, whereof notwithstanding there be divers objects: for he considereth our mind and determination, the which oftentimes he alloweth. But on the other part, he hath before his eyes, the order of his providence, the which by all means he willeth to be sound and steadfast. Therefore, he sometimes inspireth in our hearts, things which in their own nature should be good; yet for all that he will not have those things to be brought to an end, because they serve not to the order of his providence. So we say, that the prayer of Christ, wherein he desired to escape death, pleased God, Mat. 26, 39 although he would not fulfil the same. Neither did Christ, with a lewd or corrupt will, but with a righteous and good will, will that which he desired. But the providence and predestination of God remained immovable, whereby he had decreed, that at the very same time he should be fastened upon the cross for our salvation. Wherefore we must religiously and godly meditate many things; but when we understand that God will not have those things to be done, our cogitations must be applied to his will. But to entreat of this thing with more perspicuity and plainness, let us first of all determine, that man's will ought after some sort to be made conformable to the will of God; for otherwise it should not be right: for that which is right must agree with the rule of God. Yet is it not of necessity, that what God would have to be done, should please us all manner of ways; because it is requisite sometimes, that the same should displease us, and that rightly, and without sin. Which thing the better to understand, it shall be showed by examples. Moses heard, Exo. 32, 32. that God would root out his people; he otherwise would, and sorrowed exceedingly: and that it might not be, he resisted it by prayer. Also Samuel knew that Saul was rejected, 1. Sam. 15, verse, 35. yet he did not forthwith settle his mind upon that will of God; but he heavily took the fall of that king, & for that cause he wept along time. jerem. 28, 6. And jeremy understood that jerusalem should be destroyed, and he lamentably bewailed the ruin thereof. Whether we ought to do any thing contrary unto the decree of God known unto us. Here some say, that the decree or pleasure of God, is either known to us, or else unknown. When it shall be manifest unto us, we ought to bend our will unto him; but if it be hidden from us, we have a law revealed, which we may safely follow. Indeed these men say somewhat, but yet this saying of theirs doth not fully satisfy. For jeremy and Christ knew very well, that by the decree and will of God jerusalem should be utterly destroyed; yet nevertheless they wept for the cause, and in weeping they sinned not. Moreover, it cometh oftentimes to pass, that even by the very works of God we know his will; wherein yet, we must not straightway repose ourselves: for sometimes it happeneth, that the son seeth the father die, which son if he be godly, he understandeth withal, that Gods will is, that he should die. Shall he not therefore be sorrowful, and desire that his life may still be prolonged? What shall then be done, when such things do happen? verily we must consider what is meet for the will of God, and what is convenient for our will. Truly it agreeth with the will of God, that he should work according to his goodness and righteousness, to the end he may benefit the good, and punish the wicked: and it is fit for our will, that it should do those things which be agreeable thereunto. Also, what things are agreeable to our nature, we shall perceive by the constitution thereof; that is, by the law of nature and of God; and otherwhile also by an inward inspiration of the spirit: and thus, albeit we do in very deed disagree from the will of God, yet as touching the form and efficient cause, we agree with the same. For as much as God sometime, willeth two things at once, namely to punish a city, a nation, and our parents; and also that we for that cause should mourn: neither are these things repugnant one with another. In times past God willed Sodom and Gomorrha to be destroyed, which thing he declaring unto Abraham, Abraham was many ways sorrowful, and he entreated for them which should be destroyed; neither are we to think that Abraham powered out his prayers without the spiritual inspiration of God. In Gen. 18, verse 22. The things that we know God would, are two ways considered. 44 Furthermore, to these things this also must be added; namely, that the things which we know that God would, may be two ways considered. First simply and absolutely; in which respect we must do those things, which be agreeable to our will or nature rightly instituted: or else we must behold them, with a just comparison unto the divine providence, whereunto if we confer them, they must wholly rest thereupon; because (as Augustine in his Enchiridion saith) that It is a wicked thing to strive against the providence of God. briefly it is our part in all things, to will that which God would we should will, and that to a right end; that is, with a good purpose: or (as men commonly speak) with a right intent; although as touching the matter, it behoveth not that that should always like us, which seemeth meet unto God. But if thou demand what those things be, which agree with our nature well instituted? I answer, things holy, honest and just. Wherefore the apostle said to the Philippians; Phili. 4, 8. Whatsoever things be true, honest, just, pure, profitable, of good report; if there be any virtue, or if there be any praise, those things think upon and do. And therefore David, when he determined to build the temple, 2. Sam. 7, 1. although God would not have it done; yet was David's will allowed as just and right. Our of doubt, the good king knew that God was willing to have a temple built into him, and he understood that it should be done at jerusalem; wherefore his will dissented not from godliness. Moreover, seeing he was a child of God, and was stirred up by his spirit, no doubt, but God inspired him with that will. Neither must we mark what God doth outwardly, but consider what he doth within us, and then we must follow that. He worketh in us both to will and perform; Phili. 2, 13. indeed not always a perfection of the work, or a will that is perfect and sound: neither are these two always so joined together, as he worketh at once both to will and to perform. For sometime he only worketh to will, and granteth not, that the thing which we will, shall come to effect. Both our will and understanding must be conformed to the will of God And not only our will ought to be conformable to the will of God, but also our understanding: for we ought to understand those things only, which God would reveal unto us, and no further. No man therefore hath said; I will understand those things which God himself knoweth. These things are largely entreated of in the first book of sentences, the 48. distinction; and in Augustine's Enchiridion. another discourse of the same argument. I Affirm the cause of man's sin to be the will or the free will of our first parents, who fell of their own accord, and obeyed rather the suggestion of the devil than the commandment of God; from whom afterward was derived original sin unto all the posterity: whereupon we have vice and corruption enough in our own selves. Wherefore God instilleth not in us a new naughtiness unto sinning, neither doth he bring in corruption; and therefore I do affirm our wills to be the causes of sin, and not God. But the scripture saith in the epistle to the Romans, Rom. 1, 26, and 28. that God delivered up the ethnics unto a reprobate mind, and unto vile affections. And in the second of Samuel it is said, that God stirred up David to number the people. 2. Sam. 24, 1 And in the same history David said, that God commanded Semei to curse David. 2. Sam. 16, verse. 11. In the same book the twelve chapter, God said unto David by the prophet; verse. 11. I will take thy wives, and give them to thy neighbour, and he shall sleep with them: for thou didst it secretly, but I will do this thing before all Israel, and in the open sun light. It is said by others, that these speeches must be referred unto the permission; which thing I do not absolutely deny: for God, if he would, might have let these mischiefs, but he would not hinder them. Howbeit I add, that such a permission must not be granted, whereby some may affirm, that God dealeth so idly, and so leaveth the government of things, as he doth nothing about sins themselves. First, he taketh his gifts and his grace from certain men, because they abused the same; which grace being removed, and that justly, for a punishment of their former sins, men being destitute of that help, do fall into more grievous crimes. And that God doth sometime withdraw his grace, David knew well enough, when he sometime said; Psal. 51, 9 Turn not thy face from me, nor take away thine holy spirit from me. secondly, God doth punish sins with sins; as it appeareth in the epistle to the Romans, Rom. 1, 24. and in the places now alleged. And sins, so far forth as they be punishments, do belong unto justice, and in that respect are good. Wherefore it is not unfit for God, thus by sins to punish former sins. thirdly, he ruleth and governeth sins themselves; for he suffereth them not to rage's so far out of measure, as the evil will of man desireth: he restraineth them, he keepeth them back, neither doth he suffer them to rage against every man, and at all times: also, he directeth them to the performance of his counsels; namely, to the trial of just men, and to the scourge of the wicked, & such like purposes. Wherefore the scripture saith, Esaie. 10, 5. that fierce and cruel tyrants are in the hand of God, as staves, hammers, and saws. fourthly, God sendeth in other occasions, which if they should light upon good men, they would provoke them unto good things: but because they light upon evil men, they are by those men's fault, soon taken in evil part, and are made occasions of sin. So Paul saith, Rom. 7, 8. that By the law sin was increased. And the words of God, spoken unto Pharaoh by Moses, were an occasion to express out of him blasphemies and hardness of his hart. Which thing God saw would come to pass, yet did he not restrain his own word, when he knew that Pharaoh would become the worse thereby; who nevertheless had the naughtiness in his own self, and took not the same of God. fiftly, since that the defect of sin is only in human actions, the which are deprived of right government; the very action of man cannot be sustained, preserved, and stirred up, without the common influence of GOD, by which all things are governed and preserved: for truly is it said; Acts. 17, 28. In God we be, we live, and are moved. Therefore the defect, which properly is sin, proceedeth not of God: but the action, which is a natural thing, wherein the defect sticketh, cannot be drawn forth, but by the common influence of God. These be the things, which I said that God doth by his providence and government about sins; although he be not the true and proper cause of sins. By which interpretation we may rightly understand, what those speeches of the holy scriptures, and saiengs of the fathers do mean, wherein God seems to be made the cause or author of sin. The xviij. Chapter. How it may be said, that God doth repent, and doth tempt. In 1. Sam. 15, verse. 11. Look before plac 11 art. 26. and In Gen. 6, 6. & In judg. 2, verse. 18. THE interpreters labour earnestly to understand how repentance may happen unto God. Malac. 3, 6. 1. Sa. 15, 29. Num. 23, 19 For GOD saith; I am God, and am not changed. And in the first of Samuel; The triumpher of Israel is not changed. And Balaam in the book of Numbers saith; God is not as a man, that he should be changed: neither as the son of man that he should be a liar. Yet in Genesis he saith; It repenteth me that I have made man. Genes. 6, 6. Forsomuch as these places seem to be repugnant, they must be accorded together. Some after this sort expound these places, that Even as the holy Ghost is said To call and make request for us, Rom. 8, 26. with sighs that cannot be expressed; so it may be said, that God doth repent. But the spirit prayeth not, requesteth not, sigheth not; for he is God: but because he stirreth us to pray, to make request, and to sigh, he himself is said to do the same. And according to this sense Paul biddeth us, Ephes. 4, 30. that we should not make sorrowful the spirit of God: that is to say, we should not with our wicked acts offend the saints, in whom is the spirit of God. Even so, God is said to repent, when he stirreth repentance in others. because the wickedness of Saul was a grief unto good men, and that God stirred up that affection in them; therefore God himself is said to be led with repentance. This reason Luther followeth in his treatise upon Genesis. But Augustine in his book of 83. questions, the 52. question, where of set purpose he handleth this question, saith, that The scripture is accustomed oftentimes to humble itself to our capacity, and to attribute those things unto God, which we see done in the life and conversation of men; for that the same cannot otherwise be understood. How God is said to revenge & to be angry. Therefore, because men use not to revenge, unless they be angry; the scriptures say, that God, when he doth revenge, is angry. And because that men possess not the chastity of their wives, without controversy; and that God in like manner taketh principal care, lest his church being as it were his spouse should play the harlot, they say he is jealous. How God is said to be jealous. On this wise are feet, hands and other parts of the body ascribed unto God. And so, because men are not accustomed to change their purpose, How God, by changing his doing is said to repent. unless they repent them of some deed; therefore, as often as God changeth his doing, they say that he is moved by repentance: not that there is become any alteration in God, but because that thing may be changed, which we hoped would have continued for ever. And for this purpose it is said, that God repented him that he made Saul king. 1. Sam. 15, verse. 11. Others think that this doubt may more easily & plainly be dissolved, if the change be understood in the thing if self, & not in God. And to hold us to our example, Saul was godly and honest before, now he became wicked and rebellious; How God is said to repent, when the thing is changed. therefore he seemed worthily such a one, of whom God would repent. And this seemeth the more probable, because it followeth in the text itself; And Saul went his way. ¶ Look the propositions out of the sixth, seventh, and eight chapter of Gen. 2 The first opinion, although it may have some show, yet it cannot be allowed in every respect. Indeed it may be said, that God doth that which he bringeth to pass in us; and also causeth us to do it, but yet this holdeth not always. For he burned Sodom, he destroyed Pharaoh, and by that means exercised his wrath & revenge; yet he did not drive men to do these things. And we read that God repented him, and yet it is not written that Samuel repented him. Augustine's judgement is both plain and probable. The second opinion also may not be forsaken, wherein nevertheless it must be considered, that the change is said to be in the thing itself, and not in God. jere. 26, 3. jeremy saith; If they shall repent them of their ways, I also will repent me of all the evil that I have threatened them. Whether God always changeth his purpose, when man changeth. Therefore unto this changing in man, there followeth also a change of God's sentence; whether the same appertain unto the promise, or unto the change. For so often as a sinner doth repent him with a true faith, he is by and by delivered from everlasting destruction. But the sentence of temporal punishments is not always changed, although he repent him never somuch. David was penitent for his adultery, yet the judgement of God, which Nathan pronounced, remained stable. Moses repented, and yet he might not enter into the land of promise. True therefore is this saying, as concerning the judgement of everlasting death; but not always touching temporal punishments. Moreover, The change of man cometh of God. 2. Tim. 2, 25. Phili. 2, 13. that change cometh not of ourselves, but of God: for so Paul writeth unto Timothy; If God peradventure shall give them repentance. And unto the Philipians; It is he that worketh in us to will and perform. We cannot once think a good thought, of ourselves, as of ourselves. And unto the Corinthians the 15. chapter; 1. Cor. 15, verse. 10. Whether man's consent be of himself. I have laboured more than all, and yet not I, but the grace of God that is in me. But it is in us (they say) to consent. Nay rather, the assent itself is also of God; for we have a stony hart, and unless the same be changed and made fleshy, nothing is brought to pass. And although they think it a small matter, while they say there is a consent of ours; yet if the same be attributed unto us, we shall have whereof to glory: 1. Cor. 4, 7. for Who hath severed thee (saith Paul?) what hast thou which thou hast not received? And if thou have received, why doest thou boast, as though thou hadst not received? And; It is neither of him that willeth, Rom. 9, 16. nor of him that runneth, but of God that hath mercy. Here Augustine saith; If any thing be left unto us, Paul concludeth nothing: for the proposition might be so turned, as it should be read on this wise; Rom. 8, 17. It is not of God to have mercy; but of man, that willeth & runneth. I know (saith Paul) there dwelleth not in me, that is, in my flesh, any good thing. And Christ saith; You have not chosen me, but I have chosen you. joh. 15, 16. Psa. 119, 36, Psal. 51, 12, David also saith; Incline my heart unto they testimonies. And; A clean heart create within me, o God. But no man can create himself. It is said we be regenerated, but no man is regenerated of himself. And yet are not we regenerated as stocks, stones, or blocks; for we understand, we preceiue, and we will: but it is God, which bringeth to pass that we understand, perceive and will. Wherefore there must be put a difference of men; for some be regenerate, and some be not. He that is not regenerate, can of himself do nothing: but after we be once regenerate, our strength is renewed, and we become workers together with God. 3 But in my judgement, we shall more easily understand what this phrase of Gods repenting betokeneth, God changeth not as touching his secret will. if we remember that his secret will is one, and his revealed will another: for the secret will of God is steadfast and immutable. Therefore, insomuch as it is said; God is not changed; that aught to be referred to his secret will. God decreed from the beginning, that Saul should be king. That is his eternal and stable will, and without the which nothing is done. But he doth not always reveal the same full and wholly; it is enough that he showeth some part thereof through the law and the prophets. In what sort the revealed will of God may be changed. That will may be changed; not that there can any mutation happen unto God, but because that may be changed, which men thought would have continued for ever. The revealed will of God was, that the kingdom should always be in the stock of Saul; for so it was like to have been: but yet the other part of his will was secret and hidden. Ezechias falleth sick, isaiah. 38, 1. Look before place. 14, art. 38. isaiah warneth him that he should die; for such was the nature of that disease, that it might seem he should die: this will was changed; the other which was secret, could not be changed. But they object, that where we say; The will of God was from everlasting: it is but a mere devise; for that in God, there is nothing either past, or to come. But we allege nothing strange from the scriptures. Paul saith; that God hath predestinated us before the foundations of the world were laid. Ephes, 1, 4. If they believe not us, let them look upon the prophecies. jacob foreshowed that David should be king. Gen, 49, 10. How might this have been, unless the will of God have respect unto the time to come? But Paul in the 11. to the Romans saith; The gifts and calling of God are without repentance. But the sentences of the scriptures must not be more largely understood, than the place itself, wherein they be written, may bear: for otherwise we may be sooner lead to error. Paul entreated in that place of the covenant, which God made with the jews, and saith, that these promises cannot be void; and that it cannot be, but that many of the jews should be at length converted unto Christ, because The gifts and calling of God are without repentance. Although others understand that place as touching the gifts, which depend upon the eternal predestination of God; for that they be sure and steadfast. Indeed other gifts, whether they belong to the justice of this life, or to things which be temporal, may both be given and taken away. For there be many, who having once believed, do afterward fall to destruction. Theodoretus saith; Gifts be without repentance, if the nature of the things themselves be considered: but if men fall from them, and be deprived of them, the fault is their own. How it could be said to Saul, that his kingdom should be established for ever, the same being before appointed to the tribe of juda. 4 But let us see how Samuel said; In 1. Sam. 13, vers. 13. The Lord would have established thy kingdom for ever. For how could the kingdom have remained for ever, in the family of Saul, seeing it was foretold before of jacob, that the kingdom should be in the tribe of juda: and that God decreed from all eternity, that he would give the kingly right unto the house of David? Here we may not answer, that God indeed had so decreed at the first; but that he afterward changed his mind: for God is not changed. Rabbi Levi Ben Gerson thinketh, that this Hebrew word Adolam, signifieth not eternity, but some certain space of time; and that so Saul might reign, according to the meaning of that word Adolam, that is, for a long time, and afterward that David might succeed him. But this judgement I do not much allow; for David was now not only borne, but was also of ripe age, so as Saul might not reign for any long time. But that God is not changed, all men confess; yet all men not after one and the same manner: for some say, that we feign, that God doth predestinate somewhat from everlasting, which yet he executeth afterward. That (say they) is absurd; for all things are present unto God. Howbeit, we say not that God is moved for a time, but his counsels are from everlasting. But this we say, that when a thing is come to pass, he doth not appoint any new counsels. Paul saith, Ephes. 1, 4. that He was chosen from his mother's womb, and that we were predestinated before the foundations of the world. These things no doubt are everlasting in God, but in the things themselves they were predestinate long before they were made. But if they will cavil as touching predestination, we will object prophecies, in the which they cannot cavil; When they had done neither good nor evil, Rom. 9, 11. Malac. 1, 2. that the purpose of God, according to the election, might abide, it was said; jacob have I loved, but Esau have I hated. So, as touching the kingdom to be established in the tribe of juda, it was foreshowed long before David was borne, who first reigned in that tribe. How then doth Samuel say; 1. Sa. 13, 13. God would have established thy kingdom for ever? It is a potential manner of speaking. But what potency is this? There be also many such forms of speaking in the holy scriptures; 1 Cor. 2, 8. If they had known (saith Paul) they would never have crucified the Lord of glory: but it was predestinated from the beginning, that Christ should die. So are they commonly wont to say; If Adam had not sinned, Christ had not suffered. But let us pass over those things, and let us examine that sentence which we have in hand, whereby the same being well understood, all other like may be understood. 5 And first let us see, whether the predestination of God touching David, were the cause why Saul was cast out of the kingdom. It seems to me that there were two causes of that casting out; one, the provoking of God, to wit, the sin of Saul; and the other was the will of God, but provoked & stirred up by sin: to which of these causes therefore shall we rather ascribe the casting out? certainly, unto sin: for it was meet that he which had behaved himself ill, should be removed from his place. Therefore Oseas saith; Of the o Israel cometh thy evil. Indeed we cannot deny, but that the will of God was after some manner the cause; but the true and certain cause was sin. Also another, no small difference it shall be, if we compare our sins unto the punishments, and our good works unto the reward: That sins deserve pu●…shment, 〈◊〉 good 〈…〉 no 〈…〉 Rom. ● 18. for our sins deserve punishment, but good works deserve no reward, Why so wilt thou say? Because there is a proportion between sin & punishment; but between good works and reward, there is none: for The passions of this life are not worthy of the glory to come, which shall be revealed unto us. Moreover, ill works are properly of ourselves; but good works are not but of God. Wherefore eternal death may be called the reward of sin; but contrariwise, eternal life cannot be called the reward of our righteousness. So that we say, that the sin of Saul was the true cause why he fell from the kingdom; but his good works could never have been a cause for him to have continued. But whether did this counsel and decree lay a necessity upon Saul? Hereof there was no absolute necessity in him: for as touching the inward original of sinning, that had Saul in himself: and that which he did, he did it willingly, and of his own accord. Indeed God decreed the kingdom unto David, and to the tribe of juda; but yet so, as the same should be first taken from him justly. And if God foresaw that David should be king, he also foresaw the sin of Saul: wherefore he saw the one thing and the other, both that the one should sin, and the other should reign: in this order there is no sin committed by God. True indeed it is, that God might in such sort have punished Saul, as he would not take the kingdom from him. For he many ways punished the posterity of David, when they became idolaters; but yet he left the kingdom whole unto them. But it was in the hand of God to punish Saul after what manner he would: neither was the kingdom given to Saul, by the same covenant, that it was unto David. For when jeroboam did invade juda with four hundred thousand soldiers, Abias' the king of juda ascended unto a hill, & made an oration unto the ten tribes; 2. Parali. 13. Do ye not know (saith he) that God gave the kingdom unto David with a covenant of salt? Salt doth not putrify, nor suffereth corruption; further it was used in sacrifices. One thing [therein] signified that covenant made with David never to be violated; & another thing that the same was confirmed in a manner by sacrifice, and so now to become an holy thing. He did not so promise the kingdom unto Saul; for if he had promised it, it could not have been taken from him. Wherefore, although God had decreed these things as touching Saul and David, yet Saul sinned through originals in himself, and of his own accord. But if thou have a respect unto the foreknowledge of God, some necessity indeed is in it; but yet (as they say) by supposition only, for the foreknowledge of God cannot be deceived. But yet God interrupteth not the course of things, but suffereth that whatsoever is done, is done naturally, and of his own accord. 6 But come we nearer; He would have established thy kingdom for ever. How? Because he would have ordained, by an everlasting decree, that his kingdom should have abidden with his posterity for ever: and so this power shall stand in the decree of God. Over this, so far as concerneth the nature of Saul, God might have established unto him the kingdom for ever; which we perceive was done in other kings, whom God cast not out when they had sinned. But there is another solution far more easy; to say, that these things were spoken after the manner of men: for men are wont to say, that some thing is done, or may be done, when it appeareth to be done, or seemeth that it may be done. For so Christ speaketh, when he saith; Rejoice and be glad, Matt. 5. 1●. because your names be written in heaven, and yet in the mean time judas was there, & the seventy disciples were there, who afterward departed from Christ. How then were their names written in heaven? Because so they seemed to be, and of those principles they had now a beginning. So it is written in the Apocalypse; Apoc. 3, 18. Hold thy place, lest another receive thy crown. How was that a crown, which might be foregone? Because unto men so it seemed to be; and because they used those outward means, whereby we come unto the crown. For the crown is either of predestination, and that is certain and cannot be lost; or else of inchoation; or else because so it may seem to be, and that may be prevented. Of the crown which may séme to be, thus Christ speaketh; Matt. 25, 29 From him that hath not shall be taken away, even that which he seemeth to have. He saith not; That which he hath, but only that which he seemeth to have. And of inchoation it is written to the hebrews; Hebr. 6, 5. They which where once lightened, and have tasted the good word of God, &c: those men, as touching these means, seem to have the crown; but if they fall away (saith Paul) they cannot be renewed. Ibidem. So the kingdom of Saul might have been established for ever, because it had that beginning, and those means, by which a kingdom might have been retained. So Mathias was substitute in the place of judas, Seth in the place of Abel, the Gentiles in the place of the jews. So job saith in the 24. chapter; job. 24, 24. God shall consume many and mighty nations, and shall set others in their places. So when the angels fell, men succeeded in their place. And in the prophet jeremy, jerem. 18, 8. the sense of this place is this; If I shall pronounce evil as touching any nation, and that nation shall repent, I also will repent me of all the evil, which I was purposed to do. The promise made to Saul, as touching the kingdom, had a condition; whereunto when he stood not, the kingdom by good right was taken from him. Of Temptation. In Gen. 22, at the end. Look In judg. ver. 19 7 The etymology of the word cometh of [the Hebrew word] Nas, which is, A sign or token; for Nasa, which signifieth, To tempt, is then certainly done, when we would know any thing by some certain sign or token: the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Experience. A definition of temptation. Let us define it; Temptation is a thorough search for getting out the knowledge of an unknown thing. The formal cause is action; the end knowledge, of many things doubtless, of man's own self, of weakness or strength, of God's divine goodness or wrath. But knowledge is not the principal end; because in godly men, the end is oftentimes, that they may vanquish and be crowned; or if they be fallen, they being raised up again by the help of God, may be humbled, and become more diligent in the service and religion of God. The matter wherein it is, is our mind; and it is conversant about all vices, the which, as to their own head, are reduced to infidelity. The efficient cause thereof (no doubt) is the flesh, the world, and the devil. But the controversy is as touching God, whether it may be ascribed unto him. 8 This doth james seem to deny, when he saith; jam. 1, 13. that Every man is tempted by his own proper concupiscence, and the GOD is no tempter of evil things. And Paul seemeth to consent thereunto, at the leastwise that all temptations proceed not of God: for he saith, that he with temptations maketh a way to get out. But there be many temptations, wherein poor souls be catched; neither is there any way for them to escape, yea rather they perish in them. Besides this, we cannot perceive by any reason, how it comes to pass, that God can punish sins; & yet by tempting is become an author of them. But all this notwithstanding, we must lean surely to the holy scriptures, which every where ascribe temptation unto God. In the eight of Deuteronomie thou readest, Deut. 8, 2. that God tempted the children of Israel in the desert, that he might know whether they would keep his commandments or no: in which place thou hast the end of temptation. In the psalm David prayeth, that The Lord would tempt him. Psal. 26, 2. job was tempted, God delivering him unto sathan. In the first of Samuel thou findest, that the wicked spirit invaded Saul, 1. Sa. 18, 10. and moved him to departed from God. And David, in the second of Samuel, 2. Sam. 24, 4 was stirred up by sathan to number the people; but in the 21. of Chronicles, it is said, 1. Par. 21, 1. that God stirred up David against Israel: wherefore one and the same action is attributed unto God, and unto sathan. We have also a plain place concerning Abraham. Gen. 22, 1. Achab is seduced by the will of God, 1. Kin. 22, 19 who sent a spirit to be a liar in the mouth of the prophets; God hardened the hart of Pharaoh. In the first of isaiah the prophet is sent to preach, Esaie. 6, 9 that They seeing should not perceive; that their eyes should be shut, and their hart hardened, lest peradventure (saith he) they should be converted, and I might heal them: God sendeth his word unto them for a snare. And in isaiah the 63. chapter; isaiah. 63, 17. The fathers complain (saying) Wherefore hast thou led us out of the way? Wherefore hast thou made our hart to err from thy ways? Christ said unto Philip; john. 6, 6. Whence shall we buy bread? He knew what he would do: but so he spoke, tempting him. And we pray to God our father, saying; Lead us not into temptation. Matth. 6, 13. There be some, which would thus resolve the doubt; God tempteth, (that is to say) he suffereth and permitteth to tempt. But this prevaileth nothing, we must not shun the phrase of the scriptures. If the scripture speak thus, why should not we also speak it? Moreover, this cannot expound all the places of scripture alleged by us: for the Lord himself sent isaiah, and God himself sent the lying spirit unto Achab; neither was Abraham tempted by any other than by God. Add also, that in permission there is the will of God; and seeing it is manifest concerning the thing itself, what doth the changing of the word profit? But go to, let us see what ill comes of it, if tempting be attributed unto God. verily no evil, nay rather it is meet for him, and it becometh his nature, who endeavoureth to reveal his righteousness and mercy in all things. They that be tempted, do belong either unto the chosen, or unto the damned; either they be godly, or else ungodly. If [they be] ungodly, as their sins may be punished with other sins (which is declared in the first chapter to the Romans) so they may be punished with temptations, that through them they may fall headlong into divers evils, whereby they may be judged worthy of everlasting punishment. If [they be] godly, God by tempting them declareth and testifieth what account he maketh of them; he is present forthwith, he delivereth them, crowneth them, and rewardeth them like conquerors, with many and honourable gifts: or else if they fall, that fall is but for a time, and at last (even as Paul said) it hath an happy issue. Thereby their faith, hope, and charity is increased, while they perceive themselves to be helped, and by the great favour of God to overcome their enemies: or else because they be lightened from the burden of their sins. 9 But in the mean time let us make answer to those reasons, which seemed to persuade us otherwise. james, when he denieth that God doth tempt, jame. 1, 13. doth not utterly deny it; but he denieth him to tempt after that manner, which those carnal christians of his time affirmed him to tempt: as who should say, when they sinned, they should have been without blame: as our Libertines are reported to say at this day, namely that God doth all things in us; and that therefore sin is nothing: no not robberies, murders, adulteries, and such like. Indeed we grant, that God doth all things; but the respect of Gods doing, and our doing of them is divers. Men, in that they do those things, they sin; as they which are not led unto those things of an intent that they may work together with God; neither are they constrained or compelled unto those things against their wills; nay rather, they would be angry with them that should let them from sinning. Wherefore let them ask their own conscience, & then they shall plainly see, whether they sin against their will, or to the intent they may gratify God; or else not rather to satisfy their own unbridled lust. jam. 1. 13. Now by the like reason saith james, God doth not so tempt you, as the cause & fault of those things, which ye do naughtily and wickedly, should be laid against him. Ye be tempted by your own concupiscence; that is, ye therefore fall into your own wickedness, to the intent ye may satisfy your greedy lust. Wherefore that which the apostle there meant, and would in some respect to be denied, he uttered by an absolute denial. But Paul, when he saith, 1. Cor, 10. verse. 13. that God maketh a way to escape with the temptation, certainly he speaketh of those temptations, wherewith the godly and elect are sometimes vexed; whereby doubtless they have for the most part, not only an escaping, but also a reward. But in that we do not so well perceive, how it is not repugnant with the justice of God, to punish sins, and to drive [men] unto them by tempting, that is no marvel; for God can do more than we can understand. David said once, as touching the knowing of these secret judgements in the 73. psalm; that he was very pensive, Psal. 73, 17. and that his grief was intolerable, until he entered into the sanctuary of God. Wherefore let us constantly believe, that whatsoever God doth, he doth it justly; neither let us withdraw from his providence or power, any of those things that be done: but if we understand not how they be agreeable unto his justice, or how they be repugnant therewith, let us with humility believe. 10 But let us proceed. Since they be of God, whether may we pray to be rid of them? Let us distinguish temptations; Temptations distinguished. either they be adversities, or else they be suggestions unto wicked deeds: if they be adversities, we must not pray to be pressed with no adversities, seeing it is plainly told us by Paul; 2. Tim. 3, 12. They that will live godly in Christ must suffer persecutions. And Christ offereth the cross unto his to be borne, in a manner all their life long: but if we doubt of fainting in those persecutions, or that the glory of God be hindered by them, we may pray, that he will remove them from us. Paul prayed, Rom. 15, 30 and would have it prayed for, that he might be delivered from the persecutions, which were ready for him in jury. Moreover, if our flesh be frail, while affliction lasteth, and we pray the father devoutly, that he will deliver us, if it be his pleasure; yet nevertheless, in preferring his will before our own will, we offend not by such a request: which thing Christ taught us, when he prayed to his father in the garden. Mat. 26, 39 But if we consider the saints, while they constantly, through the grace of God, behave themselves in these temptations, we shall perceive, that they rejoice in them; Rom. 5, 3. 1. Pet. 1, 6. for Tribulation worketh patience, patience experience. And Peter in the first chapter of his first epistle, saith; that There is joy to the saints in temptations: yea and Paul doth glory in his adversities. 2. Cor. 21, 9 The which he meaneth not, as they proceed from the devil, or from wicked men; Temptations distinguished. but as they come from the providence of God, and be the instruments of his reward and salvation. But if they tend unto evil, that is, that they be provocations unto sin, then must they be distinguished; because therein is either fall or victory. If victory be joined with them, this kind is desired of saints; to the intent the devil, the flesh, and the world, may every day more and more be vanquished in them. But if they be afraid of falling, it is either temporal or eternal: if it be temporal, we must pray for the avoiding of temptation, as we do in the Lord's prayer; And lead us not into temptation. Matt. 6, 13. This did Christ teach his apostles, when he said; The spirit indeed is ready, but the flesh is frail: Matt. 26, 41. watch and pray, that ye enter not into temptation. And reason leadeth us thereunto; for we ought to detest all things that are contrary unto the will of God, such is a fall against the law of God: yea nothing aught to be more displeasing unto us, even as it appeareth by the commandment; Thou shalt love the Lord, Deut. 6, 5. with all thine hart, and with all thy soul. To these things add, that none ought to have such confidence in his own strength, as he should not fear in temptation. Wherefore in temptation we must always pray, but not that we may not be tempted at all, seeing God hath appointed our life to be a warfare. But godly men are not afraid of temptations, which have a perpetual and deadly end; for they know, that God is a father unto them: which they would not believe, if they misdoubted that they should be forsaken of him. Further, they acknowledge, Rom. 11, 25. that The calling and gifts of God are without repentance, as it is said in the epistle to the Romans. ¶ Look the propositions out of the 22. chapter of Genesis, at the end of this book. The end of the first part. E R THE Second Part of the Common Places of PETER MARTYR, Wherein is entreated of the wonderful knowledge of God the Redeemer. The first Chapter. Of Sin, especially original sin; and of the universal corrupting of man's nature. ¶ Look the like place In Gen. 8. at the end. In Rom. 5. The chief points to be entreated of. FIrst, we will see, whether there be any original sin or no: for there be some, which utterly deny the same to be: then we will declare, what it is; lastly, what properties it hath, and how by succession it is conveyed to the posterity, and by what means it is released. As touching the first, we must remember, that both in the holy scriptures, & also among the fathers, it hath divers names; for in the seventh chapter of the epistle to the Romans, verse. 8, 23. The names by which original sin is called. it is called sin, and the law of the members, and concupiscence. Elsewhere, it is called the want of original righteousness, a corruption of nature, a lump of wickedness, a froth, a weakness natural, The Pelagians and Anabaptists deny original sin. The arguments of them that deny original sin. Nahum. 1, 9 the law of the flesh, and such other like. The Pelagians in old time denied this sin; at this day, the Anabaptists deny it. These in a manner may be accounted their arguments. First they say, that the fall of Adam was sufficiently punished in himself, and that there is no cause why God will revenge it in his posterity; especially seeing it is written in the prophet Nahum, that God doth not twice punish one and the selfsame thing: for it sufficeth him that he had once punished. Moreover, it is also written, Ezec. 18, 20 that The son shall not bear the father's iniquity, but the soul that sinneth, the same shall die. Further, that the body, when it is form in the womb, is the workmanship of God, and hath nothing that aught to be blamed; nay rather, which is not worthy of great admiration: that the soul also is either created or infused by GOD: and that the means of propagation cannot be accounted evil; because marriage in the holy scriptures is commended, and that from the beginning God commanded man to beget children. Wherefore among so many defences of innocency, they demand by what entrances sin could insinuate itself. They add also, that Paul in his first epistle to the Corinthians, 1. Cor. 7, 14. when he exhorteth the believing wife to abide with her unbelieving husband, if he will abide with her, among other things saith; Your children are holy. But they say, that they cannot be holy, if they be borne in sin; and that therefore they which be borne of faithful parents, cannot draw with them original sin. They affirm withal, that it is commonly said, that sin is a thing spoken, done, or lusted against the law of God; and that it is not sin, unless it be voluntary. And (as john saith in his first epistle the fourth chapter) Sin is iniquity, 1, john. 3, 4 contrary whereunto is equity or right; and that this can be no other thing, than is contained in the law, and so that sin is a transgression of the law. All which things cannot fall into infants, when they be borne. And they say further, that it seemeth not convenient which is spoken of some; namely, that this sin is by the flesh or body powered out from one to another: for that the flesh and the body are in their own nature senseless things, neither can they seem to be a meet subject for sin. And to establish their feigned devise, they said beside, that those things which are spoken by Paul, verse. 12. in the fift to the Romans, must be extended unto the sins, which be called actual. But they say, that it is therefore said, that sin entered by one man into the world, because of the imitation and example which the posterity followed. 2 By these and such other like arguments they being led, deny that there is any original sin. But as for death, and the afflictions of this life, which are commonly brought as tokens whereby original sin is confirmed, they say that those consist of natural causes, such as in the temperature of the elements and of the humours. And therefore they say, it is a vain fable, that we refer them to the fall of Adam. And they think it to be a thing most absurd, to affirm, that to be sin, which by no manner of means can be avoided. lastly they say, that if by that means we shall be said to sin in Adam, because we were in his loins, according as it is said of Levy in the epistle to the hebrews, Heb. 7, 9 that He paid tithes in the loins of Abraham: by the like and selfsame reason we may say, that we were in the loins of other our forefathers, from whom we have descended by procreation; and that therefore there is no cause why the sin of Adam hath been derived unto us, rather than the sin of our grandfather, great grandfather, his father, or of any other our progenitors. And that by this means the state of them, which shall be borne in the latter days, would seem to be most unhappy; for that they must bear the offences of all their forefathers. These things allege they, to prove that there is no original sin. Original sin is proved by testimonies of the scripture. Gen. 6, 3. and 5. Gen. 8, 21. 3 But we, on the contrary part, will prove by many testimonies of the holy scriptures, that there is such a sin. Thus God saith in the sixth of Genesis; My spirit shall not always strive with man, because he is flesh. And again; All the imagination of their hearts is only evil every day. And in the eight chapter; The imagination of their hart is evil, even from their very childhood. These things declare, that there sticketh some vice in our nature, when we be borne. Psal. 51, 7. Also David saith; Behold, I was conceived in iniquity, and in sins my mother hath conceived me. Nothing can be plainer than this testimony. jere. 17, ●. Also jeremy in the 17. chapter saith, that The heart of man is wicked, perverse, and stubborn. job. 3, 3. jere. 20, 14. Yea the same jeremy and job also do curse the day wherein they were borne into the world, because they perceived that the very original and fountain of vices sprang up together with them. job. 14, 4. But job hath a most manifest testimony of the uncleanness of our nativity, for thus he saith; Who can make that clean, which is conceived of unclean seed? And our saviour saith; john. 3, 3, Except a man be borne again of water, & of the holy Ghost, he cannot enter into the kingdom of heaven. And even as the potter doth not make any vessel anew, unless he perceive the same to be ill fashioned before: even so Christ would not us to be regenerated again, unless he saw that we were first unhappily begotten. Which he also testifieth in another place, saying; Ibidem. 6. That which is borne of the flesh, is flesh; and that which is borne of the spirit, is spirit. By which words he would signify unto us, that therefore regeneration by the spirit is necessary, because we had before but only a carnal generation. Paul in the sixth chapter to the Romans saith; Rom. 6, 2. that We must not abide in sin, because we are dead unto it. Which thing he proveth by baptism, for he saith; Ibidem. 3. that All we which have been baptized into Christ jesus, have been baptized into his death, to the end we should die unto sin, and that our old man should be crucified, and the body of sin abolished. And forsomuch as young children be baptized, even thereby we have a testimony, that sin is in them: for otherwise, the nature of baptism, as it is there described by Paul, should not consist. Also he followeth the same reason in the epistle to the Colossians, where he saith, that; Col. 2, 11. We be circumcised with the circumcision made without hands, by putting off the sinful body of the flesh, being buried together with Christ in baptism. He compareth baptism with circumcision, and faith, that those which are baptized, have put off the body of sin. Neither is it to be doubted of, but that those which be baptized, are baptized into the remission of sins. And assuredly, Gen. 17, 14. the circumcision, which in the old law was given unto children, was correspondent unto our baptism. And as touching circumcision, it is written; The soul, whose flesh of the foreskin shall not be circumcised the eight day, shall die the death. Wherefore, seeing children have need of the sacrament of regeneration, it followeth necessarily, Ephes. 2, 3. that they be borne under the power of sin. Paul unto the Ephesians the 2. chapter saith; that We are by nature the children of wrath. But our nature could not be hateful unto God, unless it were defiled with sin. And in the same place, Paul with most weighty words describeth the féercenes of this wrath; Ibidem. 2. how that We walk according to the prince of this world, which is of strength in our hearts, by reason of our disobedience, and therefore we do the will of the flesh, and of our mind. Augustine also citeth a place out of the first epistle to the Corinthians, 1. Cor. 15, verse. 22. that Christ died for all men: wherefore it followeth, that all men were dead, and had need of his death. But it is a wicked thing, to exclude children out of the number of them, for whom Christ died. But if you shall demand what kind of persons they were, for whom Christ suffered; this did the apostle sufficiently declare, in the epistle to the Romans, Rom. 5, 6, and 8. when he said, that they were weak, God's enemies, ungodly, and sinners. Among whom, we must reckon young children, if we will grant that Christ died for them. Besides this, it seemeth that original sin is most manifestly taught out of the seventh chapter of the epistle to the Romans: for thus it is written; verse. 14, & 19, 23. The law is spiritual, but I am carnal, sold under sin. Whereunto is added; The good which I would do, that do I not; but the evil which I would not do, that do I: it is not I then that do it, but it is sin that dwelleth in me. He also maketh mention of the law of the members, lamenting that he was thereby drawn captive and against his will. And in the eight chapter he saith, verse. 7. that The wisdom of the flesh is enmity against God, and that it is not subject to the law of God, nor yet can it be. Yea, the death, which young children have, doth sufficiently bear record, that sin sticketh in them; unless we will say, that God punisheth them undeservedly. Moreover, the place in the fift to the Romans, containeth a most evident testimony of original sin: for thus it is written; verse. 12, 11, & 19 that By one man sin entered into the world, and that all men without exception have sinned, and that the sin of one man spread over all men, and that for the disobedience of one man many are made sinners. Further, they which are graffed in Christ, are towards the end of the same epistle, Rom. 11, 17 called wild olive trees: by which metaphor is signified, that man degenerated from the good institution of his own nature. But if we have departed from our own nature, undoubtedly we have gotten original sin. And Paul before, so accused all mankind, Rom. 3, 10. as he said; There is none just, there is none that understandeth or seeketh after God: all have declined, and are altogether become unprofitable, there is none that doth good, no not one, etc. All which things sufficiently declare the depravation of man's nature. By these testimonies of the scriptures it sufficiently appeareth (as I think) that there is original sin. 4 Next of all I should confute the arguments of the adversaries: but first I thought it good to show the definition of original sin; for the same being diligently weighed & known, many things will in the mean time be known, which serve for the confutation of their reasons. First, we will recite the opinions of other men, than we will declare what we think thereof. The Pelagians affirmed, The Pelagians say, that the sin of Adam is spread by imitation only. that the sin of Adam did not spread abroad into the posterity; but by imitation only. Against these Augustine disputed vehemently, and by many arguments showed, that original sin is not only by the imitation of Adam's sin. For if Paul would have said, From Adam flowed sin, and from the devil came the example of sinning. Rom. 5, 12. john. 8, 41. and 44. that the first sin had been spread abroad after this manner, he would not have said that it came from Adam, but rather from the devil; for he was the first that gave a form and example of sinning. Wherefore Christ in the Gospel of john said, that the jews, which boasted that they came of their father Abraham, were rather the sons of the devil, because they did his works. For the devil was a manqueller, even from the beginning; and they sought to kill him, which had not deserved evil at their hands. And herewithal Augustine citeth that, which is in the second chapter of the book of Wisdom; verse. 24. that Through the envy of the devil, sin entered into the world, and that they which are of his part do imitate him. Unto which saying nevertheless I do not attribute much, partly because that book is not of the canonical scriptures; and partly because in the Greek text there is some ambiguity. For this verb Do imitate, is not there written, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Have experience of that death. Howbeit the reason is firm, that of the devil came the first example of sinning. Further, this opinion is hereby confuted, in that Paul maketh an Antithesis between Christ and Adam. Rom. 5, 18. But the righteousness of Christ is not only set forth unto us to be imitated; We must not only imitate Christ's righteousness, but must be changed in mind. but also that they, which believe in him, should be changed in mind, corrected in spirit, and amended in all their strength. Wherefore on the other side, it is required by the nature of contraries, that besides the ill example, which Adam gave unto his posterity, he hath also infected their nature: and (as Augustine writeth in his book De peccatorum meritis & remissione) hath with a certain corruption depraved. thirdly, this also maketh against the Pelagians, that even the very infants do die. For as Paul saith unto the Romans, the sixth chapter; verse. 23. The reward of sin is death, but the gift of God is eternal life through jesus Christ our Lord. And in the 15. chapter of the first epistle to the Corinthians; The weapons (saith he) of death is sin. lastly, verse. 56. the baptism, which is given to young children, cannot blot out of them the sin of imitation. Wherefore we ought of necessity to affirm some other kind of sin to be in them, The sin of imitation cannot be wiped out by baptism unless we will that they be baptized in vain. 5 Another opinion was that, which the Master of the sentences citeth in the 2. book the 33. distinction of them which thought, that original sin is only a guilt, or trespass, or bond, whereunto we are tied by the sin of Adam. So they acknowledge not, that there is truly, & in very deed any fault or sin in those which are borne, but only a certain offence, and obligation; the which might cause them to die, & be condemned for the sin of Adam. This opinion Pighius seemeth in a manner to have revived; for he denieth, that original sin is sin indeed, because it is neither a transgressing of the law, nor yet voluntary; and therefore he affirmed the same to be nothing else, Pighius maketh original sin rather a bond, than a sin. Death he saith comes of the originals of nature. but the sin of Adam, for the which we that be his posterity are made subject unto damnation and death, & are become exiles from the kingdom of heaven. But as for death and afflictions of this life, and lusts of the flesh, and other such like affections, he saith that they come of the well-springs of nature. All which things, so far is he from calling sins, as he pronounceth them to be the works of God; for he saith, that GOD is the author of nature, and that these things follow the humours and temperature of the body; and that which we see happeneth in brute beasts, happeneth also in men, as touching the flesh and grosser powers of the mind, For they do desire such things as are preservative, pleasant, and profitable, whether they be agreeable to reason, or against it; & to avoid those things that be contrary. Wherefore he affirmed original sin to be the only transgression of Adam, in the danger of which one transgression, he would have us all to be borne: not for any sin, or fault, or corruption that we have in ourselves. He believeth that this sin shall be punished without sensible pain. And he saith moreover, that those which die only in the danger of that sin of Adam, shall not be afflicted in an other life with sensible pain; for he imagineth (although he dare not boldly affirm it) that they shall either in this world, or else in some other pleasant place be happy, with a certain natural blessedness, wherein they shall live, praising of God, and giving of thanks, although they be banished from the kingdom of heaven. Of which discommodity nevertheless (as he dreameth) they shall nothing complain, or be sorrowful for it: for this were to strive against the will of God, which a man cannot do without sin. But forsomuch as while they lived here, they had no naughty will, it is not to be thought, that they shall have it in an other life. And that they shall not be pressed with sensible pain, it seemeth to himself, Note two reasons of Pighius on the behalf of infants. that he very well proveth, and that by two reasons; first, because they committed no evil, nor yet contaminated themselves with any naughtiness; secondly, because there is required in this life no repentance or contrition for original sin. And for this feigned devise, he hath this colour, to wit, that sin should not be understood, but after the true proper manner: that is, He will not have sin to be understood, but in his true and proper nature. that it be a thing, spoken, done, or lusted against the law of God, and that it be voluntary; because it is not forced upon any against their will, but may be avoided: but forsomuch as these things take no place in young infants, therefore sin cannot be in them. Howbeit, he saith, that he denieth not original sin; for he saith that it is the sin of Adam, for the which all we are condemned, and do die. But therefore I said, that this man seeketh pretences; because I see in very deed, that he was moved to speak these things for some other cause. For whereas he attributeth so much unto free will, and hath written so many things touching that matter against us: Pighius would not plainly grant original sin, lest he should deny free will. and he seeing that the same might not consist, if he should plainly grant original sin, in such sort as it is taught of all the godly; therefore he found out for himself this new devised doctrine, the which (as I said) is not altogether so new: for it is both touched and rejected by the Master of the sentences. But to give a more colourable show to this his devise, A similitude of Pighius. he bringeth a similitude of a most liberal prince, who not only giveth freedom to a servant of his; but also endueth him with lordship, and heaps of riches, the which also should come to his posterity. And he only chargeth him faithfully to observe certain commandments of his, the which he transgressing, knoweth that all those riches and preferments shall be taken from him, and he to return to his old bondage again. This servant, as an undiscréet and ungrateful person, breaketh the prince's commandment; whereby not only himself is become a servant, as before he was, but also his seed borne unto him become bondslaves. He saith, that those children have nothing wherefore they should complain of bondage to their prince; but rather to give thanks, that he had so liberally showed himself to their fathers: but that as concerning their father, they may grievously sorrow, because he lost those benefits, as well from himself, as from his posterity. Yea, & what if this also be added; namely, that the prince's liberality was so great, as he invited the posterity of that ungrateful servant, to the very same, & much greater preferments; & so invited them, as frankly he sent his own son to provoke them? Even so (saith he) standeth our matter. Adam was so created of God, that he was capable of that supernatural felicity; who nevertheless setting light by the commandments of God, was despoiled of all those supernatural gifts, and was left to the first state of his own nature. And in the same state we also are procreated, and so for his sin are we damned, do die, and are banished out of the kingdom of heaven, suffering many discommodities, which are derived from the originals of our nature. Wherefore we may complain of our first parents, but not of God; for he was most liberal unto him: and especially, seeing he calleth us again unto himself (which is the highest felicity) by his only son, and him would have to suffer death for our salvation. 6 But that which I have now twice spoken of, doth make very much against this opinion; to wit, that infants do die. For death hath no right where there is no sin; Death hath no right where there is no sin. unless we will say, that God punisheth the innocent: and this reason is confirmed by the argument of saint Paul, whereby he proved sin to be before the law; Rom. 5, 14. For death (saith he) reigned from Adam even unto Moses. But according to Pighius opinion, this reason might seem to be very blunt. For some might say; Though they died, yet it followeth not thereby, that they had sin: for sin happened unto them by reason of Adam, for whose sin sake they became mortal. Moreover, Paul confesseth sin to dwell in him. Rom. 7, 17. and 23. doth not Paul grant corruption to be in nature, when he declareth that sin doth dwell in him, and confesseth that the law of his members doth draw him away captive, and such other like things? But let not Pighius object against me, that these things come to the originals of nature; We have not the originals of nature perfect, but of nature corrupt. The respect is otherwise in man, than in beasts. for these originals be not of nature that is perfect, but of nature corrupt and depraved. Neither ought he in this matter to bring a similitude of brute beasts; for man is created to be far more excellent than brute beasts, and to be the ruler over them. Indeed man had in himself originals, whereby he might desire things pleasant and commodious, but not against reason and the word of God: for, to have such forcible and violent affects, is not the property of men, but of beasts. Over this, It behoved that the body should be meet for the soul. seeing our soul was immortal, and given from GOD, it requireth a body meet for the same; namely, such as might be preserved for ever, lest the soul should at any time be constrained to be without the same. So as we must not fly to the first grounds of nature; for it was not so ordained at the first, as we now have it. It is blasphemy to make God the author of ill affections. But if that Pighius will imagine, that God created these wicked lusts and affections in us, he shall deal both blasphemously and reproachfully against him; the which faults he goeth about to lay to our charge without a cause. For seeing God is both the best, the wisest, and the most just, and hath created man unto the chiefest felicity; he would not have endued him with those things, whereby he should be drawn back from that felicity, which would induce him to that which is contrary unto him commandments: which things of themselves would be vile, and would lead us captive under the law of sin and death. For if these affections should be mortified and crucified in us (as indeed they ought to be) we must confess, Seeing ill affections should be mortified, they be sins. that they be vices, and be hateful unto God. Neither maketh it so great matter that he saith, that those things properly be not sins; unless, even as cold is called slow, A similitude. because it maketh men slothful; so these things, because they stir up men to sin, that therefore after a sort they may be called sins. Or else in like manner as the scripture is named a hand, because it is written with the hand; or that the speech is called a tongue, because it is uttered by the ministery thereof: so these may be called sins, because they have proceeded from sin. These similitudes do nothing at all further Pighius cause; for although Augustine used now and then to speak after that sort, yet his will was to be understood, concerning those defects and imperfections, which are remaining in man after baptism. 7 But Augustine saith, that in any wise they be sin before baptism; yea, the holy Ghost also by Paul calleth them sins: Rom. 7, 5. and the nature of sin is agreeable unto them. For we have defined sin in such sort, as it appertaineth unto all things, whatsoever do strive against the law of God: for as john saith; 1. john, 3, 4. Sin is unrighteousness, and who perceiveth it not to be a thing unjust, The nature of sin is extended unto all things which are against the law of God. Psal. 51, 7. that the flesh should make the spirit subject unto it, and that our soul will not repose itself in the word of God? Seeing therefore all these things do stir us up, to transgress and rebel against the word of God, both they are unrighteous, and must be called sins. Beside this, the words of David are against Pighius; Behold, I am conceived in iniquity, and in sins my mother hath conceived me. If naughty desire, In whom is iniquity. and these vices were the works of nature, surely the man of God would not complain of them. And what did Paul the apostle otherwise mean, when he wrote these words unto the Ephesians; Ephes. 2. 3. We are by nature the children of wrath, but that sin is in every one of us? But Pighius goeth about by a perverse interpretation, to wrest this testimony from us, saying; that To be the children of wrath by nature, is no other thing, than To be the children of wrath by a certain condition of our birth, because we are so brought forth into the world. And he allegeth, that some be called servants by nature, A similitude. which is no other thing, but that they be borne unto such a state as they do serve. But we neither can nor aught to rest upon this feigned devise; for the wrath of God is not stirred up but upon just cause: The wrath of God is not stirred up but justly. for it is no such thing, as can be kindled either rashly or by chance. So as it behoveth, that in our nature there be something amiss, whereby God's wrath is provoked to revenge. And that similitude of his serveth not to his purpose; for those which are said to be borne bondmen by nature, Bondmen by nature have somewhat in them apt unto bondage. have even by nature something in them apt for bondage; for if we give credit to Aristotle in his Politiks; they are bondmen by nature, which exceed in strength of the body, but in reason be slow and dull. And thereby it comes to pass, that they are more meet to serve, than to command others, or to live at liberty. verse. 2. Also the apostle doth sufficiently declare, wherefore he calleth us by nature the children of wrath: even because we by nature, seem to be prone to stir up God's wrath, and do walk according to the prince of this world; and also for that the devil can do much in our hearts, by reason of incredulity; and that we fulfil the will of our flesh, and of our mind. These be the things which make us the children of wrath. And how can it be denied, that sin is in our nature, seeing Christ would have us to be regenerate; john. 3, 3. for unless we are framed amiss, what need were it for us to be fashioned anew? Besides this, in the eight chapter of the book of Genesis, it is plainly spoken; Gen. 8, 21. that The imagination of man's hart is evil, even from his childhood. And how dare Pighius be so bold, to call that a good thing, and the work of God, That which the holt Ghost calleth evil is no work of God. which the holy Ghost in plain terms hath called evil? But lest he should seem to say nothing, he imagineth that the same was spoken by God of his mercy; as though he would so excuse men, and testify that he would not destroy the world any more by water; because that men were made on that sort, and that the cogitations of them did tend unto evil, yea, even from their childhood. But while he judgeth this to be an excuse, he is far deceived; The true sense of that place of Genesis. for this is thought to be the better and more natural sense of this place; namely, that God would enter into a covenant with Noah, that he would never destroy the world again with water; though otherwise men were such as they deserved the same, and the imagination of their hearts was evil even from their childhood. These things do not clear man's nature from sin, but rather signify the same to be more vicious and corrupt: which nevertheless God will spare for his mercy sake. Rom. 5, 19 8 lastly, we read in Paul, that By the disobedience of one man, many were made sinners: which showeth, that there is sin in them, which be borne of Adam; for the which they may be called sinners. But Pighius thinketh himself able by shifts to avoid this, because that sinners are sometime so called, by reason of the gilt or fault, although the act of sinning be passed, and show itself no more. Notwithstanding it be so, yet is he never able to show out of the scriptures, that any man is called a sinner; but that either he hath sin in him, or else hath surely committed sin before: None is called a sinner, but either he hath sin in act, or else he hath committed sin. Pighius maketh a middle state between the damned and the blessed. Matt. 25, 34. and 14. Mar. 13, 13. john. 5, 29. unless he will say that God maketh men guilty without any sin [committed] by them. Moreover, Pighius considereth not that by this his feigning is brought in a middle opinion, touching the state of them which die only in the guiltiness of Adam; whereas the scriptures do plainly teach us, that in the last judgement there shall be no mean, but that men shall either be committed to everlasting fire, or else shall enjoy eternal felicity. And it is a rash part to proceed further in such things, than is revealed in the holy scriptures: wherefore they deal with more moderation, and greater wisdom, which refer all this whole matter to God's divine providence. But it is a goodly matter, to see by what reasons our Pighius is moved; They shall not be grieved (saith he) with any sensible pain, because they did not contaminate themselves in this life with any lewd purpose. A corrupt nature in him that is without Christ sufficeth to damnation, A similitude. What matter maketh this? It sufficeth that they had a naughty nature; for they were prone unto sin, although in respect of their age they could not sin. The wolves whelp is slain, which nevertheless might excuse itself, that it had not as yet wearied any sheep, or done any damage to the flock; yet the reason wherefore he is killed, is good: because he hath a wolves nature, & would do those things, if he were suffered to live. hereunto Pighius addeth another argument; namely, that sorrow & contrition is not required for original sin. But how is he able to prove this? The godly lament for being oppressed with this vice. Psal, 51, 7. Rom. 8, 24. For all godly men have grievously lamented for being oppressed with this vice. David, at what time as he occupied himself in repentance, broke out into these words; Behold how I am conceived in iniquity. Paul doth so bewail for this offence, as he crieth out; O unhappy man that I am! Who shall deliver me from this body subject unto death? And whereas Pighius saith, that these will be content with their state, he useth no other reason, than because if they should strive against the will of God, and should be sorrowful for the judgement done upon them, they should sin: which thing is not needful to surmise of them, because they committed no sin in this life. But here Pighius must be demanded, Whether infants have had that right will in this life? He must of necessity deny it, seeing by reason of their age they could not have it. Which being so, how dare he assign the same to them in another life? It is much more probable, that they shall there have an evil will, whereof there was a beginning in them, while they were here, than any good will, whereof they possessed no token in this life. But that similitude, A similitude. which he brought of a liberal prince, who not only freed his servant, but also advanced him to great honours, is none of his own proper invention: for it is borrowed out of Aegidius Romanus, Aegidius a Scholle-divine. the Schoole-divine, who nevertheless acknowledgeth with us the corruption of nature, and naughtiness naturally engraffed in us from the beginning. A similitude. But yet this [similitude] must be examined, lest, as tapestry hangings cover the blemishes of bare walls; so the same, with the show and colour cast upon it, may cloak some error, and dangerously deceive and abuse us. He setteth forth unto us Adam as a bondman, which from the beginning, was both set at liberty by God, and also endued with excellent gifts; and so furnished, as those things should also have been extended unto his posterity, so that he had obeyed the commandment and law of God: but if he neglected to do the same, than he with all his posterity should return to the former state of bondage. Herein lieth hid the error of Pighius; for he feigneth to himself a man, which from the very beginning had a nature that was subject to corruption, & bound fast unto the servitude of unreasonable affections. Which thing is not true; Man at the beginning was of nature uncorrupt. for he was made perfect by God, not that he should be like unto a brute beast. Indeed he had desires unto things, which were both pleasant, and might preserve; but yet unto no such things, as should stir him up against the word of God, and right reason. And there was a body given unto him, which might have endured for ever. Therefore when he sinned, he fell not into his first state, but procured to himself a new infelicity. These things shall suffice at this present concerning that second opinion. 9 The third is, that lust or concupiscence dispersed in the flesh and members is original sin. The opinion of Augustine. Of which opinion was Augustine, as appeareth by his book De peccatorum meritis & remissione, and by many other places. Whom she Shoolemen do interpret, that he meant not alonlie of the concupiscence of the grosser parts of the mind, but also of the naughtiness of the will. But Pighius repugneth, Under the name of concupiscence Augustine comprehended all sin. saying; that Augustine affirmed, that only concupiscence of the flesh and members is original sin: as though Augustine meant not, that by the wickedness of the affections, both the mind is blinded, and the will corrupted. For seeing these vices are joined one with another, he would under one name comprehend them all: and he used the name of concupiscence, because in it the force of this disease doth more plainly and manifestly appear. Where Hugo De sacramentis, wrote, What is original sin. that Original sin is that, which we from our nativity draw into our mind through ignorance, and into our flesh through concupiscence. lastly, whereas Christ said, that None can be saved, john, 3, 3. except he be regenerated; he meant, not only as touching the flesh, or lusting part of the mind: for it chésflie behoveth, Our reason and will must be first regenerate. that our reason and will be borne anew; then followeth regeneration of the affects and of the body, whereby (as meet it is) all things are subdued to the spirit and word of GOD. Neither did Augustine by concupiscence understand the very act of lusting; but the ableness, proneness, What Augustine meant by concupiscence. and ready disposition unto ill doing: which vices are not always known in children, but so far forth, as they descry themselves by their age. For so in deep darkness, A similitude. there is no difference between a blind man, and him that seeth; but so son as light cometh, or the day is present, the impediment of the blind man is easily perceived. Before that the wolf be past the age of a whelp, A similitude. he showeth not his nature and ravening. The scorpion doth not always prick, yet doth he always carry a sting. The serpent, while he is numbed through cold in the winter, is safely handled, not because he hath no venom, but for that he is not able to power it out. And he saith, that this concupiscence is brought unto us by generation, because all we have sinned with Adam; for he judgeth, All mankind was in Adam, as in one lump. that all mankind was in Adam, as in one lump: and that, because nature was corrupted in him through sin, we cannot from thence draw other than a corrupt nature; Matth. 7, 16 for Grapes are not gathered of thristles, nor figs of thorns. But he saith, that this concupiscence is specially derived unto the posterity, through the heat of lust which happeneth in procreation. The opinion of some of the Schoolmen. Yet some of the wiser sort of Schoolmen have judged, that although there should happen no wantonness of lust in the conjunction of the parents, yet that the child should not be without original sin; because the same was in the first man, as it were in Seminali ratione (as they speak) that is, the nature of the seed. Whether this concupiscence be voluntary. But if so be thou demand of Augustine, whether he thinketh that this concupiscence, which he saith is original sin, be voluntary? He will answer, that it may be called voluntary; because the sin committed by our first parents was voluntary: but in us, it cannot be said voluntary; because we have not taken it upon us by our own choice, unless perhaps it may be so called, Pighius against Augustine. for that it is not by violence put into us. Against this opinion Pighius inveigheth, for thus he saith; If so be that the sin of Adam corrupted man's nature, it behoved such a natural effect to be in sin; for there was not any thing at all in that first transgression, that had a property to corrupt nature more than other sins have. Wherefore it shall be necessary to confess, that our nature is corrupted; not only by the fault of our first parents, but also by the sins of all our progenitors. Which thing seemeth very absurd unto Pighius, that we should be so much more corrupt than others, as we are later borne than they. 10 But this chief point, to wit, whether the sins of all parents be derived from one to another unto the posterity, I will for this time omit; and will speak thereof toward the end, so much as shall be thought meet. In the mean while I deny, that which this man taketh for a ground; namely, that corruption is the natural effect of sin. Corruption is no natural effect of sin. For the reason thereof proceedeth rather of divine justice, by which the grace of the spirit, and heavenly gifts, wherewithal man was endued before his fall, was removed from him, when he had sinned. And this withdrawing of grace proceeded of God's justice, although the blame must be ascribed to the transgression of the first man, lest thou shouldest straightway say; Grace being withdrawn corruption followed of his own accord. that God is the cause of sin. For when he had once withdrawn his gifts, wherewith he beautified man, forthwith ensued vices and corruptions of their own accord, the which before were strange from the state and condition of man. This man demandeth, how sin can have the power to corrupt man's nature? Whether by means of privation? Or by reason of the matter or subject of privation? But by means of privation, he thinketh it unpossible to be; for that, being nothing, can work nothing: neither that it can be by reason of that action, which is subject unto privation, as was the wicked choice, through the will of the first man. For he saith that Adam, when he did eat the forbidden fruit, desired not this; Many things follow men against their wills. neither was it his will to corrupt his own nature, and the nature of his posterity. This is a very weak argument; for oftentimes we see that many things do follow men against their wills, andn unwares, which things, though they would not, yet are they joined together with their actions. A similitude. They which load themselves immoderately with meat and drink, do it not upon any such cause, as to procure unto themselves the gout; but the gout followeth of it own accord. Even so, although Adam would not have had these things happen, yet when he had sinned, they happened of themselves. But he saith, that seeing this concupiscence happeneth of a certain necessity of birth, and not by choice or election, it cannot have the nature either of a fault or sin. But this cometh to pass, by reason that he maketh a less & lighter matter of sin, than he ought to do: for he would sin to be voluntary, and a thing spoken, done, or lusted against the law of God. But if he take the same to be iniquity, 1. john. 3, 4. as john hath described it; he shall perceive that the nature of sin is to be found in concupiscence. For it is an unjust thing, In concupiscence is found the nature of sin. Look after in part 2. place 2. Art. 25. that the body should not obey the mind in honest things; & that the lusts should be at variance with the mind, and seek to have dominion over it; that reason should strive against God, and despise his commandments. These things being unjust, come they willingly, or come they necessarily, doubtless they be sins. But doth not this Pighius, which objecteth these things, perceive that it is necessary also for him, to appoint that the posterity of Adam is guilty of his sin, and that whether they will or no; which thing is specially against the word of God? For it is written in the prophet Ezechiel; Ezec. 18, 20. The son shall not bear the father's iniquity; And; The soul that sinneth, that same shall die. According to Pighius children should bear their father's offences, not their own. Which doubtless will be false, if we believe Pighius; seeing children do die, and are guilty of eternal damnation, although they have sinned nothing at all. Unto which absurdity we be not driven, which we do put, in every man that is borne, the fault and the cause wherefore he dieth and is condemned. Also unto Pighius it seemeth a reproachful and blasphemous thing against God, that he suffereth sin to be sown in new borne babes; seeing they cannot do withal, but be borne and affected in such sort as we see all other men to be borne and affected. But let Paul make answer to this objection, which saith in his epistle to the Romans; O man, Rom. 9, 20. who art thou that makest answer unto God? Hath not the potter power of the clay, to make of one lump one vessel to honour, and another to dishonour. Let isaiah also answer, which saith; Esaie. 45, 9 that It is not convenient for one potsherd to dispute with another touching the workmanship of their maker. God is not such a one, as aught to be brought into order by our reason; which would come to pass, if we should measure his justice by the rule of our judgement. Seeing there is no day passeth over, wherein there happeneth not somewhat in the government or worldly things, that we blame, and that doth not content and satisfy our own wisdom; when I pray shall we count God to be just? For who is able to declare the cause, why grace is not so much given unto him which perisheth everlastingly, as to another which is saved? 11 I know that these men have been accustomed to say, that God doth nothing there unjustly; because he is not bound to any law; and that he distributeth one and the like grace unto all men. But here certainly human wisdom will not stay itself; for it will complain and say, that he ought to deal alike towards all, though not by the precept of man's law, yet by the law of his own goodness. Moreover, what human wisdom can see, what the justice of God is, that some are taken away, while they be yet infants or children, lest afterward their hearts should be perverted with lewdness; and by this means do attain unto salvation: whereas others be preserved safe unto their ripe years, at which time they deserve their own destruciton; We must reverence the secrets of God, and not seek to carp at them. where otherwise they might have been saved, if they had died in their infancy? Here ought we to have in honour and estimation the secrets of God's judgement, and not to be of the mind to correct and amend them, according to the prescript of our law. The saying of Cato. Cato, an ethnic man, taking part with Pompeie, because he judged that part to be juster than Caesar's part; at the last, when victory inclined [unto Caesar] and that Pompey's side was discomfited and fled; he looked up to heaven, and cried out, that There is great obscureness in divine things: for he thought it a thing unworthy of God's providence, that Caesar should have the victory. And surely, when I think upon these things, I am much delighted with the answer of Augustine, which he used against the Pelagians, when he entreated of the very same matter that we have now in hand. Two arguments of the Pelagians. For two arguments somewhat subtle & difficult, were objected unto him by the Pelagians. One was; how it might be, that God, which for his goodness sake, doth forgive us our own sins, will impute other men's sins unto us? Another was, If so be that Adam, by original sin, condemneth those which sin unadvisedly, and against their wills, why doth not Christ also, (lest he should give place to Adam in any thing) save the unbelievers? To these Augustine maketh answer. A notable saying of Augustine. What if I were somewhat dull, and could not confute these reasons upon the sudden; should I therefore give the less credit unto the scriptures? Nay rather, it is much more meet that I should acknowledge mine own simplicity, than to lay any falsehood unto the scripture. But afterward he dissolveth both the arguments: for unto the first he answereth, that God is exceeding good, God imputeth not unto us other men's sins, but our own. and doth not impute the sins of others unto us (as these affirm [that he doth] in original sin;) but the iniquity of our own selves, which cleaveth to our own nature, even from the first beginning of all. Unto the other he saith, that Christ saveth even them that be unwilling, Christ saveth them that be his, whether they will or no. for that he expecteth not them till they be willing; but of his own accord cometh unto sinners, when they be both unwilling and resisting, and also the he bringeth many infants unto felicity, before they as yet believe; neither by reason of their age can have faith, whereby they should believe. These things I thought good to bring in, to show that it is lawful for me, if I will, to use the answer, which this father first used, & to say unto Pighius; The justice of God hath no need of our defence. Let us leave unto God the defence of his own cause, he hath no need of us to defend him, that he should not be counted unjust or cruel. Let us believe the scriptures, which cry out everywhere; that We be borne in sin and corruption. Which thing also both death, and an infinite heap of calamities do show; which in very deed should not be laid upon the children of Adam, unless there were some sin in them to be punished. But they which descend not into themselves, nor look into their own nature, how prone it is unto all naughtiness, do not know what this concupiscence meaneth. Yet no small number of the ethnic philosophers perceived the same; for they marvel how, The verse ethnics wondered at the corruption of our nature. in so excellent a nature, so great lewdness, and self-love, and desire of voluptuousness can be: and they so acknowledged these evils, that they also adjudged it most needful for their children, to have chastisement and discipline. And for the redressing of this engendered naughtiness, They saw the evil, but perceived not the cause and fountain thereof. they counseled us to take in hand labours, and exercises, and other weighty and hard enterprises: but indeed they perceived not the cause and fountain of these evils; for that is only to be perceived by the word of God. 12 Furthermore, Pighius disputeth, that this lusting, which Augustine calleth concupiscence, is the work of nature and of God, and therefore can not seem to be sin. But it is answered before, that it proceedeth not from the originals of nature, as the same was instituted by God; but from it being corrupted; for when man was created, he was made just, and (as the scripture speaketh) Unto the image of God. Adam's appetite of pleasant things was moderate in his first creation. And therefore that same appetite in Adam, of things pleasant and preservative, when he was first created, was not raging and vehement, that he should do against right reason and the word of GOD; for that followed afterward. Wherefore the same must not (as Pighius saith) be called the work of God, but the naughtiness of sin, and corrupting of affections. And therefore Augustine calleth julian the Pelagian, A shameless praiser of concupiscence; julian the Pelagian praised concupiscence. for he commended it, even as Pighius doth, to be a notable work of God. Moreover, Pighius is against Augustine, for the same very cause, that he saith concupiscence is sin before baptism, and denieth it [so to be] after baptism; whereas (saith he) concupiscence is all one, God all one, and his law all one: wherefore he concludeth; that either sin must be in both, or else in neither of them. But here Pighius greatly erreth in two respects; How we are changed in regeneration. first, because he thinketh that in regeneration, there is become no change: especially seeing he cannot deny, but that Christ's remedy is added, his righteousness applied, and our guiltiness taken away; for God doth not impute that concupiscence, which remaineth after regeneration. Moreover, the spirit is given, wherewith the strength of concupiscence may be broken; that although it do stick within us, yet that it shall not reign [over us;] for to this end Paul exhorteth us, Rom. 6, 12. when he saith; Let not sin reign in your mortal bodies. Again on the other part he is deceived, Augustine affirmeth that the concupiscence remaining after baptism is sin. in that he thinketh Augustine to judge, that the concupiscence which remaineth after baptism is no sin at all; but most especially, if the sin be considered alone, [as it is] by itself: for in most plain words he declareth it in his own nature to be sin; because it is disobedience, against the which we must continually wrestle. When he denieth it to be sin, that is meant of the imputation of the fault. That same concupiscence is no actual sin. And where he denieth the same to be sin, it must be understood as concerning guiltiness; for that out of all doubt, is taken away in regeneration. For by that means it comes to pass, that although it be very sin indeed; yet God doth not impute it for sin. Moreover, Augustine doth compare concupiscence with those sins, which are called actual; by the comparison whereof, it may be said, to be no sin: for it is far from the grievousness of them. But I marvel how Pighius dare say, that Augustine determineth without testimony of the scriptures, that concupiscence is original sin; seeing he, in his disputations against the Pelagians, defendeth his opinion chiefly out of the holy scriptures. The cause why original sin is called concupiscence. And the cause why he calleth original sin concupiscence, is, for that original corruption doth chiefly declare itself, through the unpurer desires of the mind, and of the flesh. 13 Now it is expedient to see, what others have said concerning this matter: for, besides this, there is also another opinion of them, which say that original sin is a lack of original righteousness. Whether this sin be a want of original righteousness. Anshelmus What the schoolmen mean by original justice. Which thing Anshelmus affirmed in his book De partu virgins; and he drew many other scholastical authors into his opinion. And these men mean no other thing by original justice, or righteousness, but the right institution of man, when as the body obeyeth the mind, and the inferior parts of the mind are subject to the superior; & [when] the mind is subject unto God, and to his law. In this righteousness was Adam created; and if he had so continued, all we should have lived in it: but seeing he fell, all we were deprived thereof. And they would have the lack of this righteousness to be original sin. A similitude. Entry defect maketh not a thing evil. But that they may show their opinion the better, they say that every defect is not evil; for although a stone do lack righteousness, yet it shall not be said that a stone is unrighteous or evil; but when as a thing shall be fit and meet to possess that whereof it is destitute; then such a defect is said to be evil: as it happeneth in the eye, when it is béereft of ability to see well; we do not say therefore, that there is a fault or blame in the eye. For than sin cometh, when by reason of such a lack, there followeth a contending and wrestling against the law of God. An objection of Pighius. And this opinion is also condemned by Pighius; for he saith, that It is no sin, if one keep not the gift which he hath received. For it may be, that one which is borne in perfect health, and in a good state of the body, A similitude. may fall into a disease, or be maimed in some member, or else become lame; yet there is none that will call those defects offences or sins. But this similitude is not agreeable to the purpose; for a disease or maim of the body, doth not make either to the performing or violating of God's law: but that which they call a want of original righteousness, doth of necessity bring with it the breach of God's law. Moreover, he laboureth to prove, that the loss of original righteousness in young children is not sin; because the same was not foregon by their fault: but this again is to call God to an account. God is not to be called unto an account. But God is not registered among the decrees of men, he is not to be brought into the order of man's laws. Let Pighius confer that opinion with this, which he reasoneth against. This affirms he, that God doth condemn the faultiness and uncleanness, which he appointed and showed to be in new borne babes: Pighius maketh guilty and condemns children of that vice and sin which is not in them; but only is that which Adam the first parent of all committed in himself: for otherwise he taketh those children to be most innocent. But whether of these is the further from reason, and doth dissent from the laws of men? To punish an innocent for the sin of another? Or else, to condemn him, which hath cause in himself why he should be condemned? Undoubtedly, unto them which shall diligently consider of the thing itself, The saying of Anshelme is better than the opinion of Pighius. Eccle. 7, 30. the saying of Anshelme is better in many respects, than this opinion of Pighius. We know it to be true, which Ecclesiastes saith, that God made man upright: but when he had once sinned, he fell by and by into wickedness. He doth not now behold God and heavenly things any more, but he bendeth himself continually down to earthly and to carnal things, and is subject to the necessity of concupiscence: and this is to want original righteousness. For actions be not plucked away from man, but the power of well using them is taken away: as we see happen by experience, A similitude. in such as be taken with the palsy; verily they move their hand, but because the power is hurt, whereby they might rule that motion, they move the same faintly, and deformedlie. This also happeneth in us; for seeing divine righteousness is wanting, the ground is corrupted, whereby our works should be rightly ordered and performed. But (saith Pighius) it cannot be sin in young children, to be destitute of this gift; for they are not bound by any duty or obligation to have it. But if (saith he) our adversaries shall say otherwise, let them show a law, whereby we that are borne be bound; which (saith he) because they cannot do, let them cease to say, that this want of original righteousness is sin. But we not only will show one, By what law they which are borne, are bound to have original sin. but three laws. The first is the institution of man; God made man according to his own image and likeness, wherefore such it behoveth us to be: for God doth justly require that which he made in our nature. And the image of God doth herein chiefly consist, that we be adorned with divine properties; namely, justice, wisdom, goodness, and patience. But contrariwise Pighius crieth out, Wherein standeth the nature of the image of God. that this is not the nature of the image of God; for that (he saith) consisteth in understanding, memory, and will: as Augustine is his books De trinitate, and in many other places hath taught. These things indeed are said of the Schoolmen. But we will prove the matter to be far otherwise, both by the scriptures, and saiengs of the fathers. Look part 1. place. 12, verse. 26. Ephes. 4, 24. 14 First, it is thus written in the epistle to the Ephesians; Put ye off the old man, according to the conversation in times past, which is corrupt, according to the deceivable lusts: and be ye renewed in the spirit of your mind, and put ye on the new man, which according to God is created in righteousness and true holiness. And in the third chapter to the Colossians; verse. 10. Ye have put on the new man, which is renewed to the knowledge and image of him that created him. And a little after he showeth the properties of this image; verse. 12. Put ye on the bowels of mercies, goodness, modesty, meekness, gentleness, forbearing one another, and forgiving one another. And in the eight chapter to the Romans; Whom he before knew, verse. 30. he also predestinated, to be made like unto the image of his son. All these things do sufficiently declare, what manner of image of God the holy scriptures set forth unto us in the creation and instauration of man: neither did the father's mislike of this opinion. Irenaeus in his fift book saith, that by the infusion of the holy Ghost, man is made spiritual, even in such sort as he was created by God. And Tertullian against Martion saith, that that is the image of God, which hath the selfsame motions and senses with God: and the reason which persuadeth us hereunto, is, that man was therefore made at the beginning like unto the image of God, A reason why man was made to the image of God. because he should be the governor of all things created, as if he had been a certain deputy of God. And no man can doubt, but that God will have his creatures to be well governed; for he continually biddeth us, that we should not abuse them. And we are bound by a law, to ascribe unto God all those things, whereby we are helped, as from whom all things do flow. But a good use, and right administration of things cannot appear, unless we be furnished with those conditions, which (we have said) do belong to the image of God. And whereas Augustine assigned the image of God to be in the understanding, memory, and will; we say he did it, to the intent he might set forth unto us some form or example of the divine persons, how one of them do respect another. But he must not be so understood, Augustine defended. The powers of the mind not despoiled of virtues be the image of God. By the law of nature we are bound to have original righteousness. as though he would make these faculties of the mind to be the image of God; they being naked, and despoiled of those virtues, which we have declared. Wherefore we have a law given unto us, either by the institution, or by the restitution of man; which Paul commandeth: and by this bond we are bound, to have the original righteousness, which we have lost. We have also the law of nature, and to live agreeable unto it (as Cicero saith in his third book De finibus) is the principal and last end of man's estate: and this law dependeth of that other, which we before spoke of. For of no other thing doth it come, that we in cogitations have our mind, Rom. 2, 15. which accuse and defend one another; but that they are taken from the worthiness of nature, as it was first instituted by God. For whatsoever either the philosophers, or lawegivers' have commanded, as touching the duties of man's life; The precepts of man's life proceed from the form of a most upright nature. the same doth wholly depend of the fountains of our creation. For those precepts cannot come out of a corrupt nature, out of self-love, and out of malice; whereof it comes, that we are prone unto evils: but they come from that kind of most upright nature, which they feign to be done by the worthiness of man, and which we know out of the holy scriptures to be instituted by God, Rom. 7, 23. By this commandment Thou shalt not lust, the want of original justice is condemned. and commanded to be renewed by us. And hereunto (as some will have it) doth appertain that law of the mind, which the law of the members doth resist. There is also a third law, which God would have to be put in writing, namely; Thou shalt not lust: which commandment, although our adversaries do wrest unto actual sins, yet we have showed that the same belongeth also unto original sin: and that God, by his commandment, would have all kind of naughty concupiscence to be utterly cut off from men. 15 Now therefore we have laws, which so long as they be extant, shall perpetually bind us, and make us debtors to perform that righteousness which they require. Infants feel not the law, but sin lieth asleep in them. Rom. 7, 9 True indeed it is that infants feel not those laws; and therefore sin lieth asleep in them; as Augustine saith in his second book De peccatorum meritis & remissione, following that which Paul saith; I sometimes lived without a law: not that there was at any time no law prescribed unto Paul, but because in his childhood he felt not the same, by reason of young age. Wherefore Paul saith; that Sin was dead, which Augustine interpreteth, was on sleep: but when the commandment was come, that is, when the law began to be known of me, sin did revive. No doubt, but it was in him before sin; but when he felt it not, it seemed dead. Now it appeareth, how those things with we have spoke, agree with the holy scriptures. An objection of Pighius. But Pighius urgeth yet further, that these do pertain nothing unto infants, for that a law ought not to be made as touching those things which cannot be avoided. But when he speaketh thus, he followeth not the sense of the holy scriptures; for their sufficiently teach, that those things which be commanded in the law, cannot be perfectly fulfilled, when nevertheless they be straitly commanded. A law may be made of such things as cannot be fulfilled. Rom. 8, ●. Paul saith in the epistle to the Romans, that Look what was unpossible to the law, forasmuch as it was made weak by the flesh, God sending his only son, etc. By these words it appeareth most plainly, that the law, as it is commanded, cannot be performed; for if it could, we should be justified by works. Neither had it been needful, that Christ should suffer death for us. Utilities of the law. There be also other offices of the law, for which it is written. For assuredly, the same is profitable to direct the actions of godly men, but most profitable of all to discover sin: Rom. 3, 20. Rom. 7, 7, Rom. 5, 20. 1. Cor. 15, verse. 56. Gal. 3, 24. for By the law (saith Paul) cometh the knowledge of sin. Again; I had not known lust, unless the law had said unto me, Thou shalt not lust. Besides, by the law, sin is also increased, and doth burden us the more, and doth the more grievously press us; for The law entered in, that sin might abound. And to the Corinthians; The power of sin is the law. All these things tend to this end, that man, as by a schoolmaster should be brought unto Christ, and should crave his help, and pray that strength may be given unto him: that at at the leastwise in part, and with an obedience begun, he may execute those things which are commanded; and that such things as he faileth in, may not be imputed unto him, but may be supplied by the righteousness of Christ. Augustine, in his first book against julian, reprehendeth the Pelagians; because they thought, that they knew some great matter, The Pelagians vaunted, that God commandeth not things that cannot be done. Augustine maketh mention of the sins of infants. when they vaunted that God commandeth not those things, which be upossible: and he showeth, that these, which we have now declared, are the ends of the law. Yea, and the same Augustine, in his book of Confessions, maketh mention also of those sins, which young children, while they be yet sucking, do commit: yet none will say that they could resist them. But they should be no sins, unless they might be referred to some law violated by them. Neither doth it any thing help Pighius, or yet take away their sins, because they are not felt by them: for a thing that is dishonest, although it seem not so to us, Things dishonest are dishonest in nature, although they seem not so. Anshelme and Augustine of one opinion. yet in his own nature it is dishonest. That (saith he) which is dishonest, is dishonest, whether it seem so or no. This opinion of Anshelme, as touching the lack and want of original righteousness, differeth in very deed nothing from the saying of Augustine, wherein he calleth original sin concupiscence; but that it is there spoken somewhat more expressly, which in the word concupiscence is wrapped up more obscurely. But because this want of original righteousness, might so be taken, although we understand only the privation of the gifts of God, without any fault of nature; therefore it shall be very well to set down a more full definition. 16 Original sin therefore, A definition of original sin. is a corrupting of the whole nature of man, derived by generation from the fall of our first parent into his posterity; which (were it not for the benefit of Christ) adjudgeth all that are borne therein in a manner to infinite miseries, and eternal damnation. In this definition all the kinds of causes are contained. For the matter or subject, we have all the parts and powers of man; the form is, the corrupting of them all; the efficient cause is the sinful will of Adam; the instrument, is * Traductionis propagatio. the spreading of derivation, which is done through the flesh; the end and effect, is eternal damnation, together with all the discommodities belonging to this life. And hereof have risen divers names of his sin; Sundry names of this sin. so that sometime it is called a defect, sometime perverseness, sometime vice, sometime a disease, sometime a contagion; and by Augustine, An expresing of the corrupton of all the parts of man. an affected quality, and a rude lump. And that the whole man is corrupted, herein it appeareth; because he was created, to the end he should cleave unto God, as unto the chief good thing. But now he understandeth not divine things, he patiently waiteth for the promises of the scripture, he heareth with grief the commandments of God, and he contemneth punishments and rewards: his seditious affects do impudently deride right reason and the word of God; the body refuseth to obey the mind. Although all these things be experiments of natural corruption, yet they be also confirmed by testimonies of the scriptures. As touching the impediments of the understanding, Paul saith; 1. Cor. 2, 14. A proof of man's unpossiblenes to keep the law. that The carnal man perceiveth not those things which be of the spirit of God: no verily, nor cannot, because they be foolishness unto him. In which words we note by the way, against Pighius, that the law was made concerning that which could not be done: for first of all the law willeth us to know divine things; which nevertheless Paul affirmeth plainly, that a carnal man cannot perceive. And as touching our purpose, we see that Paul affirmeth, that this blindness or ignorance is engraffed in men; and that by nature: for it cannot be imagined, that the same hath come unto us by reason either of time or age. For the older that every man waxeth, the more and more he is instructed as concerning God: wherefore in that he is a carnal man, and unapt to perceive heavenly things, that hath he gotten by nature corrupted. 17 This corrupting also is of so great importance, (as Augustine saith in the third book against julianus the twelve chapter;) that by the same, the image of God is become a stranger unto the life of man, through the blindness of the heart; The blindness of the hart is sin. which blindness (saith he) is sin, and doth not sufficiently agree with man's nature. The same father, in his first book De peccatorum meritis & remissione, the 36. chapter, where he allegeth that those words of David; Remember not the sins and ignorances of my youth, Psal. 25, 7. maketh mention of most thick darkness of ignorance, that is in the minds of young children, while as yet they be in their mother's wombs: which know not wherefore, from whence, or when they were there enclosed. For there lieth the poor infant unlearned, unapt to be taught, unable to conceive what a commandment is, being ignorant where he is, what he is, of whom he was created, and of whom he was begotten: Blindness and ignorance are not agreeing with nature first instituted. all which things did nothing agree with the nature of man, as it was first created, but be rather corruptions of nature. For Adam was not so created, but he was able doth to understand the commandment of God, and to give names to his wife, and to all living creatures: but in infants, a long time must be expected, whereby they may by little and little pass over this kind of dizzines. Moreover, that this kind of ignorance is to be accounted sin, Reticius the most ancient bishop of Auston beareth record, Reticius bishop of Auston. as Augustine testifieth in his first book against julianus. For when he speaketh of baptism, thus he writeth; It is a principal indulgence in the church, wherein we cast away all the burden of the old crime, and do blot out the old wicked acts of our ignorance, and do put off the old man with his natural ungraciousness. By these words we understand, that wickedness is natural unto us; & that the sins of ignorance are taken away in baptism. Wherefore, seeing infants are baptized; they by the authority of this father are proved to have sins, and that their old ignorance is abolished in baptism. Now as concerning the will, let us see whether that also be corrupted or no. The will also is corrupted. Rom. 8, 7. Thereof the apostle gave an excellent testimony, to wit, that The sense and wisdom of the flesh is enmity against God: and under this sentence he comprehendeth all the affections of men not yet regenerate. But I marvel at the impudency of Pighius, who to wind himself out by some means or other, saith that this place must be understood as touching the sense of the letter, which he affirmeth to be against God, and cannot be subdued unto him. For, as well that which goeth before, as that which followeth, doth manifestly reprove him; verse. 8, & 9 for Paul forthwith addeth the difference between men that be in the flesh, and those which be in the spirit. Wherefore it appeareth sufficiently, that he treateth not of the diversity of the sense of the scripture; but of the diversity of men themselves. And the next words before that sentence are; verse. 3. That which was unpossible to the law, inasmuch as it was weak, because of the flesh, God sending his own son in the similitude of sinful flesh, by sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us. These words also do testify, that Paul spoke of us; not of the spirit, or the letter of the scriptures. For in us is the infirmity, whereby the law is weakened, that it could not bring us to salvation; and by Christ the righteousness of the law beginneth to be fulfilled in us. 18 Neither must we hearken unto them, which both in this place, & in many other, By the flesh is not meant the grosser part of the mind. Gala. 5, 19 will that by flesh should be understood the grosser parts of the mind. For when Paul to the Galathians reckoneth up the works of the flesh, he putteth in that number, not only adulteries, fornications and wantonness; but also idolatry: which no man can deny, but that it doth appertain to the mind, not unto the flesh. And Christ, when he saith; That which is borne of the flesh, john. 3, 6. is flesh; and that which is borne of the spirit, is spirit, exhorteth to regeneration: which in very deed appertaineth not only to the substance of the body, or grosser parts of the mind; but especially also unto the will and mind. And when he said unto Peter; Matt. 16, 17. Blessed art thou Simon, the son of jona, for flesh & blood hath not revealed it unto thee: he meant, that he had not learned those things by natural knowledge, but by the spirit of God. For under the name of flesh, he comprehendeth those things which appertaineth to the mind and reason. But yet we say not (as Pighius fondly cavilleth) that in the nobler part of the mind there is nothing but flesh: for we know, although Pighius had not told us, that the soul is a spirit, which nevertheless in the scriptures is called flesh, The soul in the scriptures is called flesh. before it be regenerated; because whereas it ought to make the flesh, that is to say, the grosser part of itself spiritual, and aught to reduce the same to the obedience of a mind instructed by the word of God, it will rather bend unto the pleasures thereof, and so is made carnal. But they object against us, that [saeing] unto the Galathians; Gal. 5, 17. The flesh lusteth against the spirit, and the spirit against the flesh: as though this may not be, if in the minds of men, we leave nothing that is sound. But we will easily answer to this objection; for first, those words are pronounced by Paul, as touching believers, which be already regenerated: which thing those words that follow, do sufficiently declare; That ye do not those things which ye would. By which words he declareth, that they obtained a right will by the spirit of Christ; which nevertheless they could not accomplish, by reason of the continual conflicts of the mind, and their great infirmities. And therefore the apostle meant no other thing in that place, than that whatsoever is in us not perfectly regenerated, all that doth strive against the spirit of God. In the minds of men not yet regenerate be the laws of nature and illumination of God's spirit. Nor do we deny, but that some such conflict is otherwhile in men, which be not yet regenerated: not that their mind is not carnal, and prone unto naughtiness, but because the laws of nature are as yet engraven therein, and that also there is some illumination of God's spirit in the same, although it be not such as either can justify, or bring in any change to salvation. 19 Moreover, that reason is corrupted in us, Paul's words do sufficiently declare, wherein he exhorteth To put on the new man, Col. 3, 10. which must be continually renewed in us. Seeing he willeth that man be so wholly changed; and that man consisteth not only of the body & affections of the flesh, but also, and that much more, of the mind, will, and reason; it is necessarily gathered, that these things were also corrupted in him. It behoveth things to be renewed to have been first corrupted. For otherwise, what need have they to be renewed? And it maketh no great matter, if thou say, that these things must be understood of such as be come to ripe years, who of their own choice, and voluntary sins, have corrupted these things in themselves. For I will ask, wherefore all in general, which be not regenerated, did so contaminate themselves, as there was not one innocent to be found among them all? Truly there can be nothing else answered to this question, but that the very fountains were corrupted and defiled in them, even from the beginning. Augustine teacheth also, that we be so far forth only regenerated, in how much we are become like unto Christ: for in that we be unlike unto him, therein we are not borne anew, but retain still the old man in us. Wherefore let us see, whether from the beginning we have a mind, will, and reason like unto Christ; for if they be found unlike, we must needs conclude, that they be corrupt, and do appertain unto the old man: & as touching the corruption of the base parts of the mind, daily experience sufficiently teacheth us. Again, The base parts of the mind are sprinkled among the members. this property belongeth unto the base parts of the mind, that they be sprinkled abroad in the members, & do spread themselves abroad over all the parts of the flesh; which cannot be agreeable unto the mind and reasonable part, being things spiritual and invisible. That the body also and parts thereof have fallen from their duty, to become rebellious and repugnant to the mind, Paul teacheth, when he crieth out; O unhappy man that I am! Rom. 7, 24. Who shall deliver me from the body of this death? And again, when he saith; Ibidem. 23. I feel another law in my members. Finally, that the whole man, how much soever he be, is corrupted, the commandment of Christ doth sufficiently prove, Matt. 16, 24. wherein he biddeth us to deny ourselves. But if that our nature were innocent and perfect, there would be no need why we should renounce the same; We must not deny the things that be good. for things that be good should be retained, and not abandoned from us. With this definition, which we have made of original sin, agreeth the want of original justice: Augustine & Anshelme agree with our opinion. so likewise agreeth Augustine's definition, wherein he saith, that the same is concupiscence of the flesh; so that both the one and the other be rightly understood. Those which were chief among the Schoolmen, acknowledged this doctrine; as Thomas, Scotus, and especially Bonaventura: these affirm the material part in this sin, Whether guiltiness in this sin be the formal part. to be the corruption of nature or concupiscence; the formal part to be the want of righteousness; and so of those two opinions, which I now spoke of, they make one. But there be some of our men, Striving & wrestling against the law of God seems to be the formal part of this sin. which would have the formal part to be guiltiness, or the imputation of God; but seeing that this is an outward thing from sin, I had rather incline to that sentence, which maketh those formal parts to be the fight and wrestling against the law of God; for that is the principal reason, why the corruptions of nature must be called sins. 20 And there must be no credit given unto them, which cry out, that our nature is good. Indeed I would grant it to be true, How nature is good & not good. as concerning our first creation of nature; but not as the same is fallen; for good it is indeed, but yet so good, as it hath some corruption joined therewith. But whereas these men say, that lusting is good; they must give me leave, if I give more credit unto Paul, than unto them. But he saith; I know that in me, that is, in my flesh, there dwelleth no good thing: Rom. 7, 18. So good is the flesh, as in it dwelleth no good thing. verse. 21. Gala. 5, 24. Natural concupiscence doth not always wish profitable things. and a little after; I find by the law, that when I would do good, evil is present with me. In this place he saith, that concupiscence is evil. To the Galathians also he sufficiently proveth it to be evil, when as he willeth the same to be crucified. It is also false, which they say, that it doth always desire things which be profitable, and which tend to preservation; for we find by experience, that the same is continually prone to offences, and to those things which be enemies unto life. Moreover, if nature were as innocent & good, as they imagine it to be; wherefore should it be so grievously punished by God? An argument is taken from the punishments and griefs of men. Among all the kinds of living creatures, we see in a manner none more miserable than man. If we respect either his birth, infancy, childhood, education, and discipline; all things are replenished with tears, with sorrow, with lamentation, with infirmity, and with pains taking. The body must labour to get his living; the mind is continually disquieted with troublesome affections, the hart is stirred up with perturbations, the whole body is tormented with diseases: all which things some considering with themselves, have said, that nature is not a mother, but a stepmother. I pass over, that the body and souls also of children and infants, are some delivered unto the devil to be vexed; so we read in the Gospel, that a young man was in such sort tormented by the devil, The bodies and souls of infants are otherwhile delivered to the devil to be vexed. Mat. 17, 15. that he cast himself sometime into the fire, and sometime into the water: so as the severity of God doth so account of the innocency of man's nature, as he grievously punisheth the same. And it should appear, that the very Ethnic men perceived more concerning this thing, than these divines; for Plato in his second book De republica saith, that Men by nature are evil, as those which cannot be led by their own accord to embrace righteousness, but only to be discontent with injury. And Socrates showeth, that unless men be inspired; as it is said the poets were, with some divine power, virtues cannot be had. And Cicero in his third book De republica (as Augustine allegeth in his 4. book against julian) saith, that Man is brought into light by nature his stepmother, with a naked, frail, and weak body; having a mind vexed with grief, subject to fears, feeble unto labours, prone unto lusts, in whom is hidden the fervent love of God, and also his mind and his wit. Also the ecclesiastical writers have condescended to this opinion, many of whose consents Augustine hath gathered together in his book against julian. 21 Touching Irenaeus and Tertullian, The opinions of the fathers. I have already spoken. Cyprian also saith, that Christ healed the wounds which Adam made, and the venom wherewith the devil infected our nature. Cyprian. Cyprian acknowledgeth infirmity to be derived from the sin of our first parent, wherewith we be so provoked unto sin, as no man can flatter himself in his own innocency: for who can boast that he hath a clean hart? For as john saith, 1. joh. 1, 10. If we shall say that we have no sin, we deceive ourselves, and there is no truth in us. Again, Cyprian in his epistle unto Fidus teacheth, that Children must be baptized, lest they perish everlastingly. Also Augustine citeth Reticius, the bishop, whose words we recited before: he citeth also Olympius a bishop of Spain, who saith, that The sin of Adam the first framed man was so sprinkled among the young plants, that sin is borne together with man. He also citeth Hilarius, which thus wrote concerning the flesh of Christ; Therefore he being sent in the similitude of sinful flesh; even so he had sin. But because all flesh is of sin, namely of the sin derived from Adam the first parent, he was sent in the similitude of sinful flesh; so that there was no sin in him, but the similitude of sinful flesh. The same father in another place expounding the 18. psalm, urgeth this sentence of David; Behold how I was shapen in wickedness, and in sin my mother hath conceived me. The same father in an homily upon the book of job saith; that The body is a matter of naughtiness, which could not so be said to be at the first creation. Ambrose. And Ambrose upon Luke saith, that The body is a fowl puddle, and harborough of sins; but by the benefit of Christ it is changed into the temple of God, and a holy place of virtues. The same father writing against the novatians saith, that Our beginning was in sin: again, in his apology; Psal. 51, 7. David saith that afore we be borne, we are spotted with contagion; and before we have the use of light, we receive original unrighteousness, & be conceived in iniquity. And he saith of Christ, The sanctification of Christ. It was not requisite for him, in whose body no sin should be, to feel any natural contagiousness of generation. justly therefore did David bewail in himself the fowl filthiness of his nature, and that infections began to be in a manner before he had life. The same Ambrose, in his book De arca Noah; Whom then hath he now called just, but him that is free from these bonds, whom the common bonds of nature cannot hold? Also upon the gospel of Luke; Through the washing of the healthful ministery, those infants, which have been baptized, are now cleansed from wickedness. jerom. jerom upon the prophet jonas saith, that Young children are subject to the sin of Adam. And lest thou shouldest think he only spoke of the * Or imputation of fault. guiltiness of Adam's fault, upon the 18. and 41. chapters of Ezechiel, he saith; Not so much as the child of a day old is without sin, urging also that sentence; job. 14, 4. Who can make that clean, which was conceived of an unclean seed? Nazianzen. Gregory Nazianzen saith, The image of God shall cleanse the blemishes of bodily inundation. And afterward; Reverence the birth, by which thou art delivered from the chains of earthly nativity. And entreating of baptism he saith; By this man the spots of our nativity are taken away, by the which we were conceived in iniquity, and in sins our parents begat us. Augustine defendeth Basil. 22 Basilius Magnus is defended by Augustine: for the Pelagians would have had him seem to be of their parts. He writeth against the Manicheis, that evil is not a substance; Whether evil be an essential thing. but a conversation, which cometh only of the will. Which saying he meant of those, which procured the infection of conversation by their own proper will; which conversation (saith he) may easily be severed from the will of them that be diseased: for if it could not be severed from the same, evil should be a substantial part thereof. All these things Augustine affirmeth to be rightly spoken; The opinion of the Manicheis. for the Manicheis decreed, that evil is a certain substance, and that the same is the beginning of worldly affairs. But contrariwise Basil saith, that that evil is in a good thing, and that it happened through the will of the man and of the woman that sinned. Evil may be separated from us by the mercy of God. And whereas he saith, that it may easily be severed from the will, he ascribeth not that unto our strength, but unto the mercy of God. And in that he saith, there shallbe no token thereof left, we also do hope the same; though not in this life, A perfect separation from evil is hoped for in the life to come. yet in the life to come. But that he acknowledged original sin, his own sermon of fasting doth sufficiently bear witness: for thus he saith; If Eve had abstained from the tree, we should not have had any need of this fasting: Matt. 9, 12. for Sound men have no need of the physician, but sick men. We became sick, through that sin, let us be healed by repentance: but repentance without fasting is vain. By these words Basil determined, that we by reason of the sin of Adam are not sound. Moreover, he citeth the twelve bishops of the east, which condemned Pelagius. To whom we should add Origin, Origin. who interpreting that sentence of Paul, which we have spoken of; Death came upon all men; he said, that Abel, Enoch, Rom. 5, 12. Methusalem, and Noah sinned: other fathers he saith he will not recite, because they sinned all every one, and that none is clean from corruption, though he have lived but one day. But upon the sixth chapter of the epistle to the Romans, he speaketh more plainly, when he saith, that Baptism was appointed by tradition from the apostles, to be given unto infants; Baptism appointed unto infants by the apostolical tradition. because the apostles knew, that the natural corruption of sin is in all men, which ought to be washed away by water and the spirit. And Chrysostom upon Genesis, entreating of the question; Chrysost. Wherefore men now a days be afraid of beasts, and be hurt by them, seeing they be created lords over them? This saith he happens by reason of sin, and because we depart from our confidence and honour. And thereby Augustine proveth, that the natural gift of young children is fallen away, in that the beasts do not spare them. The same Chrysostom, expounding that place of the sixth to the Romans, saith how that sin, which remaineth through the disobedience of Adam, hath polluted all things. He hath also many other places to the same effect. 23 But yet the Pelagians, The Pelagians endeavoured to have Chrysostom on their side. and especially julianus, were not ashamed to cite this father for a witness, as though he had made for him; because in his sermon De baptisatis, he reciting many gifts of baptism, saith; that They which be baptized, do not only receive forgiveness of their sins, but also are made the children and heirs of God, the brethren of Christ, and joint-heirs with him, the members and temple of God, and instruments of the holy Ghost. He addeth at the end; Dost thou see what a sort of liberalities there be of baptism? And some do think, that heavenly grace consisteth in remission of sins; and for that cause we do baptise young children, when as nevertheless they be not polluted with sin, that unto them should be given or added, righteousness, holiness, adoption, inheritance, brotherhood of Christ, that they may be his members. By these words julian thought, that Chrysostom giveth not his consent, that there is original sin. It may be said that infants be innocent as touching sins advisedly committed. Rom. 9, 11. But Augustine saith, that his words must be understood concerning sin committed upon their own advisement, from which sin assuredly they be exempt; and by this reason they may be called innocent. According to which meaning, Paul writeth of those two brethren; Before they had done either good or evil: when nevertheless there is none altogether exempted from that which the apostle said; By the sin of one, Rom. 5, 16. condemnation came upon all men. And; By one man's disobedience, many are made sinners. Hereof it appeareth, A great wariness must be in reading of the fathers. how warely it behoveth us to be in reading of the fathers; for sometimes we read in them, that young children have no sin proper of their own, when nevertheless they especially acknowledge the corruption of nature; sins proper are two ways to be understood. that is, original sin to be in them. But to have sins proper, may be two ways understood; either concerning things which they have done of their own will and free election, and in this respect that sentence of Chrysostom concerning infants, is allowed; or else sins are called proper corruptions of nature, whereby we are both defiled and condemned: which cannot be removed from young children, seeing they be borne in them, as David plainly proveth. Whereunto Augustine noted in Chrysostom's words, which be extant in Greek, that There is set down sins, in the plural number; and not sin, in the singular; in such wise as julian had cited them: for thus it is read in the Greek, Greek words of Chrysostom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural number, (as Augustine thinketh) is most properly applied unto sins, which they name actual. And he addeth, Why the more ancient fathers spoke little of original sin. that the more ancient fathers did not so copiously dispute of original sin; because the Pelagians were not yet sprung up to impugn the same. These so many saiengs of the fathers, Pighius should have weighed; especially seeing he accounts them for eagles, which see most sharply, A similitude. and always fly unto the carcase. But it seems to me that he esteems them as counters to reckon with, which being set in sundry places, may sometimes signify a talon, and at another time but a dandiprat as it pleaseth him that casts the account: so Pighius will sometimes have the father's authority to be exceeding large, sometimes (if they content him not sufficiently) to be none at all; and thus at one time he extols them as eagles, and another time despiseth them as iaies. And herein he seemeth not to regard the judgement of his Roman church, Pighius contemneth the judgement of his Roman church. which otherwise in every place he maketh equal with God himself; for that church so acknowledgeth original sin, as it doth not vouchsafe so much as the churchyard for burying of those infants, which die without baptism; & requireth, that the devil be by exorcisms expelled from young infants when that they be brought to baptism, because it saith they be bondslaves of the devil. Which I do not therefore speak, Look part 4. place 9 art. 7. because I would either allow those exorcisms, or would have them to be retained still: for this must be obtained of God by prayers, and we must not deal as if we would seem by miracles to heal a man possessed with the devil: and seeing at this day there is no such gift extant in the church, there is no cause why we should imitate the same. Neither do we grant, that the infants not yet baptized, are assaulted of the devil. Innocentius being of Augustine's time was of our mind touching original sin. In extenuating original sin we extenuate the benefit of Christ. Pighius erred more than the Pelagians. Also Innocentius the bishop of Room, who lived in the time of Augustine, condemning Pelagius, was of the very same mind that we be of, concerning original sin. We ought not to extenuate this evil, otherwise we shall extenuate the benefit of Christ: and they which will not acknowledge this sin, they be neither sorrowful for it nor yet seek remedy of Christ. Truly Pighius herein went further also than the Pelagians; for they only denied the propagation of sin by Adam. But Pighius crieth out, that that opinion is wicked and blasphemous, & reproachful against God. Again, they thought this enough, to say that infants, dying without baptism, shall both be excluded from the kingdom of heaven, & also be placed in the pains of hell. But this man dreameth, that they shall be happy through a certain natural blessedness; and so happy, as they shall bless, praise, and love the Lord with all their mind, with all their hart, and with all their strength. 24 But now let us see how obscure he endeavoureth to make the definition alleged. First he saith by these darknesses and corruptions of nature, ye understand either mere privations of God's gifts, or else certain positive things. If you appoint them to be privations, I understand what you say. But your cavillations are nothing else, but tragical names, and vain terms. But if you will have these things to be positive: seeing in the infant new borne, there is not any thing but the soul and the body, which be clean, and have God and nature to be their author, from whence or by what means did these mischéefes break in, What privations are meant to be in original sin. which you do make mention of? First we answer, that the privations, which I here set down, be not as though they were mere negatives, which take away the whole: as when we say there is no Centaur nor Scylla; but we say, they be such names of things as leave their subject maimed, unprofitable, and deformed; as appeareth in the eye destitute of sight, and in the trembling hand of him that is taken with the palsy: even so fareth original sin with us. Indeed the powers of the mind and actions do remain, but yet destitute of their right government, and therefore evil and corrupted. But Pighius erreth still, A false imagination of Pighius touching the nature of the first man. because he feigneth the nature of man to have a certain natural integrity of itself, whereto have come these supernatural gifts, which were planted in the first parent: but that after sin committed, those gifts being taken away, man fell into his old state. But this is a mere dream, for such a nature of man was instituted by God, as was convenient for him; therefore his gifts being taken away, it is corrupted, and very much marred: and seeing he swerved from his creation, he is in sin. Original sin comprehendeth also things positive. Moreover, we do not only say, that original sin is this privation, but also that it doth comprehend things positive; as is proneness unto evil, a violence of nature against the word of God, and such other like: and therefore Barnard saith, A similitude. that In the conjunction of the soul with the body, it is even as if it should fall upon a heap of most hard potsherds and hurting stones. And among the Schoolmen Gulielmus Parisiensis, in his book called Summa de vitijs & virtutibus, bringeth this similitude; A similitude. namely, that a soul is so let down into the body, as if a man should fall into a miry, deep, and stony place; and so should both sink in, be defiled, and hurt. In like manner (saith he) we through original sin are plunged in the darkness of ignorance, we are defiled with lusts, and as touching the powers and faculties of the mind we are wounded. 25 And whereas Pighius saith, that Both the body and the soul are good things, and have God for their author; I grant it. And when he afterward demandeth, how they be then corrupted? I answer with Paul; By one man, which fell; and that by procreation, as a little after shall be showed. But in that he saith, that they can by no means be corrupted, because God is the author of them; it is no firm reason. For even they which be of ripe years, have both a body and a soul, which be the works of God, and are continually preserved by his power, and yet may they be defiled and corrupted. But if he shall say, that this cometh of man's will and free choice; so will we answer, that the same may come of other causes; to wit, through propagation and seed. A false syllogism of Pighius. And so Pighius reasoneth from that which is not the cause, as though it were the cause: for his meaning is, that if men be corrupted, It is false that men cannot be contaminated, but by the will and free choice. it cannot otherwise be than by the will and free choice; which is not true. All the arguments, which he objecteth against us, arise hereof; that he saith, he understands not how this corruption can be derived to the posterity; and how it is possible that infants should be bound by any law; and how a law can be made of that, which we are not able to avoid. But seeing the holy scriptures declare, teach, and testify these things, it maketh no matter how much Pighius either understandeth, or not understandeth: for we believe many things, which we perceive not, nor know not by any certain reason. Which nevertheless ought not to be of any such force, as every man should obtrude unto us to believe what things soever they shall think good; under this pretence, that although they cannot be perceived by reason, yet they ought to be comprehended by faith; seeing God is also able, to make things which be far greater. For first, that which we would have to be believed, aught to be showed out of the holy scriptures: then afterward, if we cannot attain unto it, let us clean unto faith, and set reason aside. But it followeth not by our definition, In human nature, and in Ethnic men some good thing is left. that there is no good thing lest either in nature or in Ethnic men. Only this we affirm, that this sin would destroy all, if God (through Christ) brought not a remedy unto the regenerate. Also God is present sometime in them which be not regenerate, and adorneth them with excellent & noble virtues, whereby original sin is restrained, and Commonweals and empires are kept at the leastwise in some civil order. Socrates would not go forth of prison, when he might. Aristides, being driven into banishment, wished unto his citizens that they might never be in so ill case, as they should call him to their remembrance. Photion, being demanded a little before his death, whether he would have any message to be done unto his son; Let him never (saith he) remember the injury done unto me. The Commonweal of Rome had his Curtios, Scipios, and Catoes, God suffereth not original sin to rage as much as it might, nor the devil so much as he desireth. men of civil honesty, and very great lovers of upright dealing. Which duties, albeit, as they were in men which knew not God, were sins; yet were they bridles of original sin, and of nature corrupted, lest all things should be confounded, and good laws fall to ruin, and the light of nature be in a manner extinguished. 26 Now, seeing we have confirmed original sin, by the testimony of the scriptures, and have confuted the opinion of Pighius; and have rejected the opinion of them, which think original sin to be a guiltiness and bond, procured through the sin of Adam; and have alleged the definition of Augustine, that Original sin is concupiscence of the flesh; and of Anshelme, that It is a want of original righteousness; and last of all, seeing we have largely, and by many testimonies proved our own definition: now it remaineth, that we prosecute those things, What be the conditions and properties of original sin. which we purposed to entreat of in the third place; namely, of the conditions and properties of original sin, how it is spread abroad, how it is abolished, how the remnants thereof are in men renewed, and also what punishment is due thereunto. Indeed, as touching the manner how it is powered through into the posterity, many opinions are recited. The first of them is, of the propagation of souls, which we will show, by the judgement of Augustine, to be a more ready way than the rest, although it be not received of all men. Another opinion is, which Augustine followeth, to wit, that original sin is conveyed from one to another, by the lust and inordinate delight of the parents. This reason hath two errors; first, because it saith, that this evil is in procreation, as a matter of necessity, which nevertheless may be separated from the same. And the Schoolmen themselves confess, that he which should be begotten, without a vicious desire of the parents; yet shall he draw original sin: for they say that it is sufficient thereunto that it was in Adam, as in the first principal seed. Another absurdity is, that then original sin should only consist in the fowl affection of the lust, where, in very deed, it comprehendeth (as hath been said) the whole corrupting of nature. Others have thought, that the soul was created evil by God; because it should be a part of man, execrated and put under the curse. But because this seemeth to be against the nature of creation, that it should be called a depravation; therefore that opinion is also rejected. The last opinion is commonly received; namely, that The soul gathereth original sin, through conjunction with the body, that is already infected and corrupted by the parents. What the seat is of original sin. Whereupon if it be demanded, what is the seat thereof, or (as they commonly speak) what is the subject? We answer, that it hath place in the flesh, as in the root and beginning: then out of that fountain, it also possesseth the soul, & so is extended throughout the whole man: Seed is the instrument to convey this sin. so as the seed is the instrument, whereby this sin is conveyed from the parents unto their children. Pighius objecteth, that Vices cannot be derived by seed unto the posterity, unless perhaps those vices, which cleave and stick in the body of the parents; as we see happeneth in the leprosy, in the falling sickness, In the said is not the sin. and other diseases of the body: neither doth nature suffer, that sin should take place in the very substance of the seed, so as it can be conveyed by it unto the children. Here we answer; Not only the diseases of the body but of the mind also are derived from the parents to the children first, that it is not true, that only the diseases of the body of the parents are derived unto the children. For we also see, that many conditions of the mind are derived from the parents unto their children; as wit, fury, ambition, gentleness, pride, and such other like. As to the other, we grant indeed, that the ill quality or corruption, which is brought by the seed, as it is in the seed, is not sin. But yet this letteth not, but that the corruption brought into the children by seed, as by an instrument, may have in it a respect of sin; A similitude. even as the qualities, which I have now recited, do not make the seed to be witty, docible, or covetous; but yet those qualities, derived unto the child, do make him such a one. Whether God be the author of this derivation of original sin. 27 Howbeit, whether it may be affirmed that God is author thereof; they commonly say, that the deformity and unrighteousness that is in this sin, is drawn out of nature already corrupted; the which, as it was created by God, was not so depraved. And so they affirm, that whatsoever is in the nature of goodness, the same is of God: but whatsoever is evil therein, forsomuch as it is nothing else but a defect or want, there needs to be no efficient cause in it. For that which is but a want, is not of necessity that it should be made; for if it should be made, it should be also in it. Howbeit, this is not enough; indeed we agree with them, that GOD is the author of the subject, or of the substance, wherein the defect is: but in that they say that the defect itself hath no efficient cause, therein we agree not with them. For somewhat there must be to remove or prohibit that perfection which is requisite, and to withdraw the grace and gifts wherewith our nature was endued at the beginning. So as we must of necessity refer this privation or defect unto God, which giveth not perfection utterly without a defect: which is always done of him by his just judgement, although it be not always manifest unto us. And by the scriptures it is most certain, & cannot be denied, that God punisheth sins by sins; but yet they are not so laid upon us by God, as they should be sins, in respect that they depend upon him: for whatsoever God doth, is without all controversy both right and just. And punishments themselves, so far forth as they be punishments, do pertain to the nature of goodness; howbeit, as they proceed from us, they are sins. For we affirm not, that God himself doth by himself pollute the soul, God in creating the soul defileth it not. when he createth it; for it draweth the filthiness of sin from the corrupted body, whereunto it is adjoined. But man's wisdom in this thing is very much offended; Whereat human wisdom is herein offended. A similitude. for it thinketh that in no wise there ought to be made such a conjunction: for it seemeth to be like, as if a man should cast a precious thing into an unclean vessel. Also it appeareth an unjust thing, that the soul, which hath done neither good nor ill, should be joined with a body; and to draw from it original sin: yea rather, that if it be so, men should abstain from procreation. As those also, which have the leprosy, are persuaded to refrain (if it be possible) from procreation, lest they might proceed thereby to infect mankind. The end whereto man is instituted. And because the end, whereunto man is instituted, is eternal felicity; it seemeth not convenient, that the soul should be placed in that body, whereby it should be called back from the end prescribed. And as it is unjust, that that soul, which hath not sinned, should be punished in hell fire; even so it seemeth unjust, that the same should be cast into that body, wherein it incurreth not pain, as in hell, but sin, and the hatred of God, which be more grievous; and doth so incur, as it can by no means avoid it. 28 These things be so difficult and obscure, as they cannot fully be satisfied by man's judgement. Indeed there be certain consolations gathered out of the ecclesiastical writers, which do so mitigate and quality these objections, as may suffice godly minds; but not so much as man's reason would require. For the soul is joined with an infected and unclean body, that consideration may be had of the whole world; lest that mankind, which is the principal, should be wanting therein. God falleth not of his office, he hindereth not the course of nature; God had rather that man after a sort should be corrupt, than not at all. but the body being made, he createth the soul according to his order prefixed; and rather will, that a man shall be, although he be not borne without sin, than that he should not be at all. And although he do not bountifully give all things, which he gave at the beginning; yet of his mercy he giveth many things. Further, God giveth many things that he gave at the beginning. he hath set forth the remedy, which is Christ our mediator; by whom the sin, which we have drawn, shall be cleansed. Which sin, before conversion, driveth the elect unto Christ; that they feeling the force of their disease, may receive the medicine of him: and then, after that they be once grafted into Christ, they have this sin remaining still, that they having battle and wrestling may at the last bear away victories and triumphs. God might by other means than by Christ, have helped us if he would. But thou wilt say; God might by some other kind of means have saved mankind from destruction; namely, if he had created another man pure and perfect: so as Adam dying without kindred, all the posterity might have been procreated of that other man uncorrupted. There is no doubt, but God could so have done, if he would: but this had not been to raise up him that was fallen, to save him that was lost, and to redeem him that was utterly perished. This form of goodness GOD would show, Why God used this form of remedy. that (notwithstanding the corruption of nature) he might preserve from destruction, as many as he had chosen. A shaken reed he would not bruise, and smoking flax he would not quench. Esaie. 42, 3. For he would bring forth Christ, as another Adam, which should so preserve his, as the other had destroyed them. These, and such other things, A sentence of Gregory. persuaded Gregory to cry out; O happy offence, that deserved to have such a redeemer! Which words I would not be hasty to speak, forsomuch as I see nothing in that cause, Our good in Christ must not be ascribed to Adam's fault. which is not miserable, and meet so great lamented. For, in that there followed so great a salvation, that must be wholly imputed to the goodness of God, and not unto the offence committed by Adam: for so great a good thing hath not proceeded otherwise, than by accident. 29. These things, although they cannot so fully answer to those objections, which we have put, as human reason would require; yet by them we have, what after a sort we may answer. The joining of the soul with the corrupt body is no loss to the elect. The soul ●… infected by the body. The body & soul are repaired by faith. Why the innocent soul is joined with a corrupt body. The conjunction of the soul with the corrupt body, maketh nothing to the destruction of the chosen; for in Christ, as well the body as the soul is renewed. And as the soul is infected by the body; so by the faith of Christ, which is in the soul, the same, together with the body, is repaired. And whereas the innocent soul, which hath done nothing, either good or evil, is joined with a body corrupted; this the order of nature doth require; unless the body should be left without life, and to be forsaken, as destitute of all mankind. But if we shall stand in disputation with God, there will be no measure nor end. Innumerable souls would complain, because they were created, not predestinated [to salvation;] who nevertheless deserved not the same. A great many would complain, that they have been borne of wicked infidels, and barbarous parents, and that they died in their tender age, by means whereof they could not come by the knowledge: and a thousand complaints more they might imagine. And as concerning procreation, The goodness of procreation must be considered by the proper effect, that is man. we say that it is commendable, when it consisteth of lawful matrimony: therein must be considered man that is begotten: that is, (as the Schoolmen term it) the effect proper and of itself. But man is the good creature of God, vice and corruption is added by accidental means. And this evil hath a remedy; which thing happeneth not in leprosy, and other incurable diseases. Also we do grant, that man is made, to the end he should attain unto eternal felicity. And whereas it is objected, that he is revoked from this end, through the corruption of the body: we contrariwise do say, The elect by means of their corruption are invited unto Christ. that he by the very same means is invited unto Christ. lastly, we grant, that it may seem to be a thing unworthy, that the innocent soul should be placed in hell; seeing no hope of redemption is there to be looked for: but being set in a body, although it be a corrupt body, yet it may obtain salvation and redemption. 30 Now must the reasons be brought, A proof that original sin is spread by generation and seed. which firmly and soundly prove, that original corruption is spread in men by seed and generation: and this we will show by the holy scriptures, because that many do repugn it openly, and think that all the matter is feigned. First Paul saith, Rom. 5, 12. that Sin by one man came into the world: therefore we must see how men do depend of Adam, in such sort, By generation we depend of Adam. as they can be partakers of his sin. But other way can there be none found, than [by means of] seed and generation. Moreover, when the apostle saith unto the Ephesians, Ephe. 2, 3. that We by nature are the children of wrath; and nature (as the natural philosophers affirm) is the original of motion; we must have recourse unto seed and generation: for they are the foundation of our motion and beginning. But David doth more evidently show this, Psal. 51, 7. when he saith; Behold how I am conceived in wickedness, and in sin my mother hath conceived me: in which words he plainly teacheth, that this sin is derived by generation: but most manifest of all is that saying of job; job. 14, 4. Who can make that clean, which is borne of unclean seed? By this place the infected seed of our forefathers is proved to be unclean, though Pighius deny it never so much. How this sin is taken away. 31 But now on the contrary part, let us examine by what means this sin is taken away. Even as by one man it was brought in; even so by one man it is removed away: and even as sin is from Adam spread over all, through seed and generation; so on the other side, in that multitude, which appertain unto Christ, there are some things which may have the respect of seed: as be election, predestination, grace, the spirit, the word of God, and baptism. These two latter instruments, God useth for to regenerate such as be his. But if any demand, Whether the outward word or visible sign of baptism be altogether necessary? In men of ripe age the inward word is necessarily required, and that outward word is the ordinary instrument whereby they be called. We answer, that indeed the inward word, whereby men be moved unto Christ, and reform, is wholly required, if we speak of such as be of perfect age: but in young infants, neither the inward word, nor yet the outward, hath any place. But undoubtedly the outward word is the ordinary instrument, whereby God doth call them of ripe years unto salvation; although in some he useth only the inward word, after an extraordinary sort. For so he called Abraham out of his own native country, and instructed Adam immediately (as the school-divines term it) without any outward ministery. Baptism must not be contemned, if it may be had. The sacrament also of baptism must not for any cause be contemned: for they which despise that, when they may attain unto it, shall not obtain regeneration. But if there be no opportunity to come unto it, it shall be no danger unto the godly man, which is converted unto Christ, although he be not baptized. And upon this occasion among the fathers, Baptism, blood, and the spirit. there was mention made of baptism, of blood, and of the spirit. And Ambrose writing of the death of Valentinian the Emperor, saith that he was not without the grace of baptism (seeing he burned in the desire thereof) although he were not baptized. 32 Howbeit, if I should be asked concerning the infants of Christians, Of the infants of christians which die without baptism. which depart without this sacrament: mine answer should be, that we must have a good hope of them, & stick fast unto the word of God; namely, to the covenant made with Abraham, wherein God promiseth himself, not only that he would be a God unto him, but also unto his seed. Which promise, seeing it is not so general, as it comprehendeth all; therefore I dare not promise certain salvation particularly unto any that departeth hence. For there be some children of the saints, which belong not unto predestination; Some of the children of the saints belong not to predestination. such we read to be Esau, Ishmael, and others more, whose salvation is not hindered, in respect that they were not baptized. But yet, whilst we live here, the relics of this sin remain even in them that be regenerate: for original sin is not utterly rid away, no not by regeneration; indeed the guiltiness is taken away, and those things which remain, are not imputed unto us to our eternal destruction. But every thing ought to be considered, by that which it is of itself: wherefore, if it be demanded of us, That which remaineth after regeneration is sin, but is not imputed to us. whether it be sin, that remaineth in the persons regenerate? We will answer it is sin. But and if thou shalt at any time read, that it is not sin: that thou must understand to be spoken of the guiltiness of sin: but of this matter we will speak more at large in another place. Look part. 2, place. 15, art. 5. But at the time of death, this kind of sin shall altogether be abolished; for in the blessed resurrection we shall have a new made body, and a body made fit for eternal felicity. And in the mean time, while we live here, our old man and natural corruption doth continually pine away, that finally at the time of death it ceaseth to be at all. Now have we seen these three things; how original sin is derived, whereby it is taken away, and what we are to determine touching the remnant of the same. 33 Now let us speak of the punishment. What punishment is for original sin. Some of the school-divines think the same shall be without feeling. The Pelagians judged, that such should only be banished out of the kingdom of heaven; and appointed nothing else but that. But Pighius addeth this also, that those should be blessed with a certain natural happiness, which die having but this sin only; and that they shall love the Lord, with all their hart, with all their mind, and with all their strength, and shall set forth his name and praise. And although he dare not teach these things for any certainty, yet he alloweth them as very likely. But Augustine De fide ad Petrum, and elsewhere, not once adjudgeth young infants to hellfire, if they so die not regenerated. And the holy scriptures do seem to favour his part; for in the last judgement, there shall be but only a double sentence pronounced. There is no third place appointed between the saved and condemned. The Papists also, notwithstanding that they think there shall be a purgatory, until the day of judgement; yet do not appoint any mean place between both, after that day. And it is written evidently, that they which believe not in Christ, john. 3, 36. not only shall not have eternal life, but also that the wrath of God resteth upon them. Ephes. 2, 3. And while we be enemies unto Christ, we be called the children of wrath: and there is no doubt, but God doth punish those, with whom he is angry. We will therefore say with Augustine, and with the holy scriptures, that they must be punished. But of the kind and manner of [punishment] we be able to define nothing; but that whereas there be divers sorts of punishments in hell, (for so the scriptures affirm that it shall be easier for some than for othersome) it is credible concerning these, that seeing unto original corruption they joined not actual sin, they shall be the easilier punished. I always except the children of the elect; for we doubt not to number them among the company of believers, although they as yet believed not by reason of their age: even as they which be borne of infidels, are reckoned among the unbelievers, although of themselves they withstand not the faith. So as the children of the godly, departing without baptism, by reason of the covenant that God hath made with their parents, may be saved; if they appertain to the number of such as be predestinate. Also I do except all others, if any there be, which by the secret counsel of God belong unto predestination. Arguments of the Pelagians against original sin. 34 Now these things thus ordered, we will come to the arguments of the Pelagians, whereby they thought themselves able to prove, that there is no original sin. The first of their arguments is, that it is not likely, that God will still persecute the sin of Adam, seeing he punished the same sufficiently long ago; especially for that the prophet Nahum saith, Nahum. 1, 9 saith, that God will not twice judge for one and the selfsame thing. I know some do answer, that God did not twice give judgement upon that sin, but once only; for that under one judgement, he comprehended Adam, and all his posterity. But that the matter may be the more plainly declared, I say, that in every one of us, so often as we be punished, there is a cause why we ought to be punished; and that therefore in every person is condemned not the fault of another, How is understood the revenge of Adam's sin in us. A similitude. but his own proper fault. But and if we read that God doth revenge Adam's fault in us, that must be so understood, because our corruption had the original from him. Even as if one being sick of the plague, doth infect others and they die: but if a man will say that they perished through the contagion of him, from whom they did draw their infection: that must be so understood, because he was the first which brought the plague, and infected others with the same. But that sentence of the prophet Nahum maketh nothing unto this purpose. Indeed jerom, when he interpreteth that place, saith, that by those words Martion [the heretic] was confuted; for he falsely accused God, that he seemed in the old testament to be cruel, & a revenger; because he did bring most cruel punishments upon men. That thing jerom saith must not be ascribed unto cruelty, but unto benignity: for it was not for any other cause, that God did so grievously punish men, among the Sodomites, in the general flood, and at other times, but to the end they should not perish everlastingly; for he was once [for all] revenged upon them, lest afterward he should punish them again. But the same Ierom, because perhaps he saw that these things were not very firm, objected against himself; By these words it may seem, that it is well with adulterers, if they be taken tarde: for so it shall come to pass, that while they receive temporal punishment, they escape the everlasting pains of hell. Wherefore he answereth, that the judge of this world cannot prevent the judgement of God; neither that it must be thought, that sins be blotted out by an easy punishment, which do deserve a grievous and long continued pain. In these words of jerom, In the time of jerom adulterers were punished with death. two things are to be noted; one is, that in those days adultery was punished with death; another is, that that first interpretation seemed not to satisfy him. Whereupon he bringeth another exposition of the jews; that God would signify unto us by these words, that the Assyrians should not bring to pass, that after the leading away often tribes, they should also enjoy the kingdom of juda, as they had attempted to do under Ezechias. God (saith he) will not permit, that a double trouble should arise; he is satisfied that he hath destroyed ten tribes, he will have the kingdom of juda to be saved. Although this exposition be nothing against piety, yet it seemeth not to agree with the mind of the prophet; for he prophesied against Niniveh, the threatenings of God, and the subversion that should ensue. And when he was minded to exaggerate the punishment that was at hand, he saith, that such should be the violence of destruction to be brought by the Chaldaeans, that there should be no need for the Lord to revenge the same again; for that he, by the first vengeance, would take sufficient punishment: for the empire of the Assyrians was utterly overthrown by the Chaldaeans. And we be commonly wont to say of a man that is beaten even unto death, that he was so stricken dead with one blow, as he needed not the second blow. This is the scope, which the prophet taketh, and the proper sense of this place. But touching the matter, we deny not, but that afflictions in godly men do tend unto that end, 1. Co. 11, 32. that (as Paul saith) They may not be condemned with this world; for they be fatherly corrections, whereby men be called to repentance. But here-hence must not be drawn a general rule, to the intent a measure should be prescribed unto God, God punisheth many of the wicked both in this life, and in the life to come. that when he hath begun to punish men in this life, he cannot also punish them in time to come, if they depart from hence without faith and repentance. If they return unto God, they shall suffer nothing in another life: howbeit, not for that they have satisfied God by their punishments in this life; but because Christ paid for them the price of their redemption. Wherefore even as certain good things be given to the godly men in this life, The punishments of this life be preparatives of the punishments of the life to come. which be pledges and entrances into another life; even so in the wicked, everlasting punishment is begun by the preparatives of afflictions in this life. Which also Christ doth seem to grant, when he saith; Fear him which can both destroy the body, and send the soul into hellfire. By these things I suppose it evident enough, that the oracle of the prophet, which we have plainly expounded, Luk. 12, 5, appertaineth nothing unto that matter, which we have in hand. 35 Another of their arguments is taken out of the prophet Ezechiel; Ezec. 18, 20 The son shall not bear the iniquity of his father, etc. To this we might answer at a word, Look after part. 2, plac. 5, art. 36. as a little before we said; namely, that children do not bear the iniquity of their parents, but their own and proper iniquity, which cleaveth to every one from his nativity. But seeing that place is wont to be one way expounded by some, and another way by others; we will briefly declare what we think fit concerning the same. This was a common proverb among the jews; The fathers did eat sour grapes, and the children's teeth be on edge. This proverb was not only remembered by Ezechiel, but also by jeremy in his 31. chapter. verse. 29. The meaning of which saying is this; Our fathers have sinned, & we for them are punished. And as the Rabbins say; They which were of the kingdom of the ten tribes, seemed to ascribe these things unto jeroboam the son of Nabat, which first made the golden calves. But they which were of the kingdom of juda, referred those things unto Manasses; for whose ungodliness they thought that the captivity was to light upon them, which the prophets had denounced. Every one shall bear his own sin. This proverb doth God reprove, and saith, that it should not be so hereafter; The souls (saith he) be mine: the son shall not bear the iniquity of his father, but every one shall die in his own sin. Many would have these things to be understood concerning temporal punishment, because God in the 24. of Deuteronomie commanded, verse. 16, that parents should not be slain for the children's offence, nor yet the children for their parents. Which also Amazias the king of juda observed, as it is written in the 14. chapter of the second book of Kings; for he executed the murderers of his father: but he spared the children of them, according to the commandment of the law. Which nevertheless was not always observed by the Israelites; for we read in the seventh chapter of the book of josua, verse. 24. that not only Achan was slain, josua, contrary to the common law, punished the sons with the father. by reason of the cursed things which he had retained [against God's commandment;] but also together with him, both his sons, and daughters, and cattle. But this was done by the special commandment of God, neither is it prejudicial to the law given in general. 36 Nevertheless, this exposition concerning the law civil, doth not concur with the prophet's words: for the jews did not complain of judicial punishment, or of that, which the prince laid upon them; but of those calamities, which God himself brought unto them; namely, of the spoil of their goods, of the destruction of the jewish kingdom, and of the captivity of Babylon. Here they accused the judgements of the Lord, and made a muttering that his ways were not right; wherefore some did interpret that place [to be meant] of eternal punishments, of the loss of grace, and of the spirit: the which things they say do happen to every one for his own proper sins, and not for the sins of other. Yet in the mean time they affirm, that both children, for their parents; and people, for their prince's sake, do suffer temporal punishments: for God (say they) will punish the fathers in their children; for children are a certain part of their parents. And they say, that it is no absurd thing, if the children, by their afflictions do profit their parents; seeing they also by this means are called home to repentance, and that no injury is done unto them, if they die, seeing they be mortal. For that God doth wisely dispose the times either of living, or of dying; and that he doth pluck the children from their life, lest either they should be corrupted with naughtiness, or else if they be already in sins, and in the state of damnation, they should not be more and more burdened: and that they may at one time or other make an end of naughty living. And unto this opinion Augustine seemeth not a little to incline, in his questions upon the book of josua, question the eight and ninth. And they which would not have these remnants of original sin remaining after regeneration, are compelled so to say; for they cannot show, that in infants their own sins be punished, seeing they affirm them to have no sins. But we which say that they are altogether sins, do teach, that indeed they be not imputed unto eternal death; but yet that they be charged sometimes with certain punishments, to the intent it may be perceived that they displease God. But neither doth that exposition of Augustine sufficiently concur with the meaning of Ezechiel; for the prophet saith, that It shall not so come to pass afterward, that the children should say that they suffer temporal punishments (such as was exile and captivity) for their parents sakes. For the Lord saith; The son shall not bear the iniquity of his father. Wherefore it availeth these men nothing at all, when they say, that this is true, concerning spiritual punishments, and in eternal damnation: for the prophet speaketh most plainly of bodily punishments of this life. There was another interpretation of Augustine, In Enchiridio ad Laurentium chapter 46. that this sentence was a prophesy concerning the benefit, which Christ would bestow upon us; for seeing that by his death, satisfaction is made even for original sin, the prophet saith: Hereafter the son shall not bear the sin of his father, but of his own. And it seemeth that Augustine was led to this opinion, because, when as jeremy in the 31. chapter doth write in a manner the same thing, there is straightway added a promise of the new testament; Behold (saith he) the days shall come, that I will make a new covenant with the house of juda. But it may seem, that this sense neither agreeth with the prophet's meaning, which we recited before. Moreover, notwithstanding that Christ suffered at a certain time, By the virtue of Christ's death children in the old testament were saved. yet by the virtue and grace of his death, the children also in the old testament were saved. What need was it therefore to say, Hereafter it shall not so be, seeing undoubtedly it was not so before? Besides this, they also which be strangers unto Christ, do bear their own iniquity; neither do they suffer punishment for the offences of others, but for their own. We say therefore that the sentence of the prophet is generally true; & that all, whether they be children, or of ripe age, as well of the old testament, as of the new, do every one bear their own iniquity. For all those, which be borne, have sin and corruption in themselves, for which they should be punished: so then, this sentence confirmeth our opinion; so far is it off, that the same can be alleged against us. But it maketh very much against Pighius; for he decreed, that the children do bear the sins of the parents, when as otherwise he saith, that they be clean, and are borne without sin. The jews vaunted, that they were innocents, & that the torments which they abode, were for their parents sakes; for they sinned, and not themselves. But God saith, that there should from thence forth be no place for that proverb; for he would declare by the prophet, a plentiful illumination, which should be of the holy spirit, in the new testament: for that his judgements be not such, as he will punish any innocent person for the sin of another. And so he saith not, that it should henceforth not be so, as though it had been so at any time before: but this he saith, that it should not afterward happen for them to frequent such a proverb in their mouth, when they had once knowledge of the truth. 37 But the law seemeth to be against this exposition; for therein God saith, Exod. 20, 5. that He will visit the iniquity of the fathers upon the children, unto the third & fourth generation. These things appear to have but small concord, both that God doth avenge the iniquity of the fathers upon the children; and also that the children do not bear the sins of their parents. To satisfy this objection; first I will expound the words of the law: for so we shall understand, that between the prophet and the law, there is no contrariety. Some there be, which refer this sentence of the law unto the mercy of God, How God doth punish the iniquities of parents in their children. and some unto his severity and justice. They which think that the mercy of God is commended by these words, say, that God is so good and gracious, as he will not straightway destroy man, when he sinneth; but he will rather expect his repentance. And so sometimes, when he spareth the father which offendeth, yet he punisheth the son: sometime when he forbeareth both the father and the son, yet he punisheth the sons child; and sometime he deferreth the punishment unto the fourth generation. Which we see was done in jehu the king of Samaria; 2. kin. 15, 12. An example in jehu. for whereas he had grievously sinned, yet God did not béereave his posterity of the kingdom, until the fourth generation was passed. Wherefore by these words seemeth to be declared the goodness of God, which so long restraineth his wrath; neither doth he immediately power out the same. But others there be, which think, that the goodness of God is declared; seeing it is said, that He will do well unto those that love him, unto a thousand generations. But contrariwise, that his severity & justice may be known it is added; that he will persecute sins, not only against those which have sinned; Exod. 17, 8. 1. Sam. 15, 2. An example in the Amalekits. but upon their children, and children's children also, even unto the fourth generation. Which they suppose may be declared by examples; for Amaleke did infest and vex the children of Israel with many evils, while they wandered through the wilderness: and a long space after his posterity was afflicted by the Israelites; and so afflicted, as at the last, God commanded Saul to destroy them utterly, even unto the last man. Also jehezi the servant of Elizaeus, jehezi the servant of Elizeus. 2. Kin, 4, 27. because he had received money in his masters name, of Naaman the Syrian; both he himself was stricken with a leprosy, and all his posterity ever after him. Both of these two opinions be godly, and may be confirmed by examples; yet the latter doth rather seem to agree with the text. But in what sort God doth persecute the iniquity of the fathers upon the children, unto the third and fourth generation, the law itself doth sufficiently declare: for it is added, Of them that hate me. They that suffer for their father's sins be also haters of God. Two kinds of hating of God. Whereby it appeareth, that no other children shall bear the offences of their forefathers, but such as shall be like unto them. And it is to be noted, that To hate God, is two manner of ways taken; either in act, as they speak; which is only proper to them of ripe age: or else by an inclination and corruption already conceived by nature, and this taketh place in infants. 38 But some man will object; If we understand that God doth only punish such as do imitate the vices of their forefathers, what need was there to add; Unto the third & fourth [generation,] seeing punishment is to be done always against all sinners, whatsoever they shall be? With this objection Augustine was so troubled, as he said, that By this form of speaking; Unto the third and fourth generation, must be understood all posterity in general, and that a number definite is used for a number infinite: The number of seven put for any other number. Amo. 1, 3. 6. and 9 for if thou join four unto three, it maketh the number of seven; which is accustomed to be put for any other number. In the like manner he saith, it is written in the prophet Amos; For there wickednesses and for four I will not spare him: and he saith, this is the meaning of that place. If one shall once or twice offend, God may forgive him; but if he shall heap sin upon sin, and so shall proceed to unmeasurable sinfulness, now God cannot forgive him. In this place three or four wickednesses are set down for the continuance of sins: and so God may be said to punish to the third & fourth generation, of them which hate him; when as he will use punishment against all such whatsoever they be. Why God prescribeth the third & fourth generation. But it might be otherwise answered; namely, that God did therefore prescribe the third and fourth generation, to declare his wrath to be tempered and joined with benignity, that he may once stay his torments, and proceed no further forward in punishing. Albeit others there be, which think, that the third & fourth generation is particularly set down; because the posterity, so far forth are led to sin by the evil example of their progenitors: for none of the ancestors doth live past that time; for most commonly they die, when they have seen the fourth descent. Thus we see, that the words of the prophet are nothing at all repugnant unto the law, but do rather interpret the same. For therefore he saith, that the son shall not bear the father's iniquity, because the law saith, that he doth persecute the sin of the fathers upon the children, if they also do follow the sins of their parents: to the intent, that when they be punished, they may understand that they suffer for their own sins, and not for their parents. And it is said, that God doth therefore punish the sins of the fathers upon them; because those sins had their beginning from them, and were continued unto the children. But and if that the children had not had fathers or grandfathers, which so had sinned; peradventure God would as yet have forborn his wrath: and even as through his patience he forbore their progenitors; so perhaps he would also have borne with them. God will not defer punishments more than is meet, lest he might seem to cast away the care of things. john. 9, 3. Of the man borne blind But seeing that both their progenitors sinned, and they also do not avoid the example of them; God will no longer defer punishment, lest he might seem to cast away the care of man's matters, and so others to sin the more securely. Yet nevertheless, they which be so punished, cannot be called innocent, seeing they likewise do hate God. Neither is that repugnant to these things, which Christ speaketh in john, concerning the man which was blind from his nativity; Neither did this man sin, neither his parents. For the meaning of that place is not, that the same blind man was punished without a cause: but this only is noted, that the providence of God directed that fault of the eyes unto another end, than for the punishment of the blind man: for he would take that occasion to celebrate the divinity of Christ. God doth so order his punishments, as he not only may punish by them; but also may compass other ends, which he to himself hath appointed. And thus far concerning the place of the prophet, whereby it may be understood, that the same place is not contrary unto the definition, which we have alleged: nay rather, the same sentence is to be reversed upon our adversaries, which affirm, that children are guilty of other men's faults. 39 The next reason was, that seeing as well the soul, as the body, are the works of God; and progenitors oftentimes may be pure and godly, and are commended in the holy scriptures, and that marriage, and the act of procreation are praised; how hath sin crept in among so many fortresses of innocency? First of all we answer with Paul; Rom. 5, 12. By one man. And whereas they affirm, that the ancestors were clean and holy, that is false: for although that they were endued with godliness, and that original sin is to be forgiven them, so far forth as belongeth unto the guiltiness; yet nevertheless there remaineth still a corrupt nature, and an unpure state in them. So that such a nature, as they themselves have, such do they yield unto their posterity: and that (as hath been said) by seed and generation. Neither doth that hinder any thing, which some do imagine, that the body cannot work upon the spirit: The body worketh not against the spirit by a natural action. for we say not, that the soul is corrupted by the body, through a natural action; but seeing the body is corrupted, it doth resist the soul. For the same, being not strengthened with those endowments, which it had at the beginning, is subject to the inclination of the body; and doth not rule, as meet it should; but is ruled by it. Moreover, natural reasons do also teach us, that there is a natural agreement between the body and the soul; A Sympathia between the body and the soul. for the soul is accustomed to be diversly affected, according to the temperature of the body: for they that abound with choler or melancholy, are wont to be angry or sad. So that, seeing this manner of reasoning proceedeth of false principles, it can conclude nothing. Furthermore, there was brought a place out of the first to the Corinthians; 1. Cor. 7, 14. Your children be holy. A place in the first to the Corinthians expounded. Then it is not probable, that they drew unto them original sin: for that holiness hath no agreement with sin. Some thus expound [the same,] to wit, that the children of christians be holy, as touching civil action; that is to say, Look part 4, place 8, art. 6. that they are to be taken as lawfully begotten, and not as bastards. But this doth not hold; for so the marriage of christians should have no pre-eminence above the marriage of infidels: Even the children of infidels borne in just matrimony be lawful. for even the children of them, begotten through lawful matrimony, are legitimate, and become heirs. Others do interpret holiness to be godly education; for if a godly husband should departed from an ungodly wife perhaps the children would remain with the ungodly, and so they should be led from Christ. But if man and wife do live both together, the godly parent will always power some godliness into the children. Adeodatus the son of Augustine. But neither in very deed doth this make with Paul's purpose; for godly education may also happen unto them which are begotten in adultery and fornication: Some holiness redoundeth unto the children from the parents by the virtue of God's covenant. which we perceive was done in Adeodatus the son of Augustine. Wherefore the apostle seemeth rather to mean, that some holiness doth redound unto the children from their parents, which nevertheless cannot depend of the flesh, but of the promise made in the covenant. For God promised unto Abraham, Gen. 17, 7. 2. Cor. 6, 18. Ezec. 16, 20, 21. that he would not only be his God, but also the GOD of his seed. So as in the prophets, God doth name the young children of the prophets to be his own, and complaineth, that they did sacrifice his sons and daughters unto Moloch. And we striking to the hope of this promise, Under what promise we deliver our children to be baptized. do offer our young infants to be baptized in the church, because they belong unto God, and unto Christ; that the promise, which we have now spoken of, may be confirmed with some outward seal. 40 But thou wilt say, thou mayst be deceived; because perhaps thy child shall not appertain to the number of the elect. I answer, that the same difficulty may happen, even to them of ripe years: for it may be, that one professeth faith with a feigned hart, or may be led only by the persuasion of man, or may have faith but for a time; so that in very deed he appertaineth not to the elect. But the minister hath not respect unto these things, but only regardeth the confession which the party to be baptized doth profess: and he will say, that God's election is hidden unto him, and that therefore he doth not much trouble himself thereabout: that concerning particular things, he is able to determine nothing, but waiteth upon the general promise; from the which, although many be excluded, yet that it is none of his part to define which they be. So Paul speaketh of the jews; If the root be holy, the branches also shall be holy; Rom. 11, 16. If the first fruits be holy, so is the whole batch or lump. By which words he showeth, that God's favour was inclined unto the jews, by reason of the promise, and for their fathers; and that for the same cause salvation was due unto them. The promise of God is indefinite and true. Although therefore this promise be indefinite, and that many be excluded from the same; yet nevertheless it remaineth stable: for there be always some of them converted unto Christ, and shall be converted even unto the end. Which appeareth in Isaac, unto whose seed, An example in Isaac. although God promised that he would be gracious; yet the same promise took place in jacob only, not in Esau: and yet was that no cause why Esau should not be circumcised. Even so, The elect infants, when they be borne, are in sundry respects both holy, and the children of wrath. we confess that the children of the christians, which appertain unto the election of God, be holy; but yet they be infected with original sin, because they are by nature the children of wrath, even as others be. But if so be God do not put away the guiltiness, and impute it not unto them against their salvation; that have they by the grace and free mercy of God, not of the pureness of their own nature. Seeing then they be borne of a corrupted lump, and belong unto the election; we affirm both that they be holy, and are also by nature the children of wrath. Wherefore it appeareth in what sort this argument must now be discussed. But they add, that in infants there is nothing spoken, done, or thought against the law of God, & so they have no sin. How shamefully they err in this place, it appeareth by those things, which we have already spoken. A false argument. An argument from the special kind to the general by a negative. This is even as much as if they should say; They have no actual sin, Therefore they have no sin: for to argue from the particular to the general by a negative, is the worst kind of reasoning. But they be deceived, because they follow not the general nature of sin, which I have before described, in such sort as it comprehendeth all things, which are by any means repugnant to the law of God. 41 They object likewise, that it is not rightly said, that original sin is spread abroad by means of the seed & flesh; because those things have a senseless and dull nature, and therefore be not capable of sin. But I have already said, that sin is not in them, but by original as in the root: and then the nature of sin is perfected, when the soul is once joined thereunto. We have declared also, how we are to answer the Pelagians, Against the Pelagians. seeing they affirm, that those things, which are spoken by Paul to the Romans, should be understood of imitation. For first of all, that cannot agree with all the saiengs of the apostle; Rom. 5, 19 for he saith, that All men have sinned, and by the disobedience of one, many are become sinners: And that which is the more firm, Rom. 5, 14. he hath proved; that Therefore sin was in the world, before the law, because death reigned from Adam unto Moses. There were reasons which Augustine used against the Pelagians, which now we need not to repeat. Beside these, they add, that men's afflictions, and death itself are natural; for that we have those fountains in us, even of nature, from whence they flow. But we answer, that these fountains were not so ordained, when man's nature was first instituted; but were afterward defiled and corrupted, in such sort as we now perceive them to be. The philosophers resolve those effects which they see, into those principles which be now extant: but that christians do rather refer them unto the word of God. Rom. 5, 12. Seeing therefore the scripture teacheth, that death came by sin, and that man, as he was created, might always have lived; let Pighius, and those which follow him, see how truly and godly they affirm, that death comes unto man by nature. And they add, that that ought not to be accounted sin, which cannot be avoided. But this is found false, for that the law is proposed to us, which no man is able perfectly to perform, Not contingency or necessity, but agreement or disagreement with the law of God must be weighed of in sins. or to avoid all offences against it. In considering of sins, we must not inquire whether any thing be done casually, or necessarily; but alonely whether it be repugnant, or else agreeable with the law of God: and by this balance sin must be weighed. Wherefore it is vain and trifling, which they do bring against us, concerning necessity. Last of all they object, that if the sin of our first parents be derived unto the posterity, there can be no reason found, why the sins also of the next parents should not in like manner be conveihed unto the posterity: which if we do grant, Whether the sins of the next parents be derived unto the posterity. they think, that would follow, which is most absurd; namely, that the state of us, which are borne in this latter time, would be most miserable: for that there should be laid to our charge, not only the sins of our first parents, but also the sins of all our progenitors. 42 The Schoolmen have thought, The opinion of the Schoolmen. that it cannot possible be, that the sins of the next parents can pass into the children: and they seem to be induced so to say, for two causes specially. The first is, that the next parents do only communicate nature to their children, and such other things as of themselves do accompany nature: but that they do not communicate special properties, and things accidental, unless the same things perhaps appertain unto the body. For oftentimes the diseases that come by kind, as the leprosy, or the gout, do pass unto the children; but the qualities of the mind be not derived, neither do appertain unto procreation: for a Grammarian begetteth not a Grammarian, nor one Musician begets not an other; and so they say, that seeing sins appertain unto the mind, those cannot be derived from the parents. Another reason is; The first parents had original righteousness, the which was not only planted in the mind, but also in the body and members. And therefore in procreation they might infuse into their children, the want of this righteousness; seeing the same did stick in the body and the flesh. But the actual sins, which afterward followed, seeing they do appertain unto the mind, cannot be derived unto the children; Augustine saith that the sins of the next parents are communicated with their children. Exod. 20, 5. yet Augustine in his Enchiridion ad Luarentium, and in the 46. chapter, saith; It is probable, that the sins, even of the next parents, are communicated with the children: for the proof whereof he compareth together the two places of the scripture before handled by us. In so much as God saith, that He will persecute the sins of the fathers upon the children, unto the third and fourth generation: whereas he saith in an other place, Eze. 18, 20. that The son shall not bear the father's offence; If the child (saith he) doth not bear the father's iniquity, (but his own) and yet God visiteth the sin of the father in him, it must needs be, that the son hath in himself that sin: otherwise these places would not agree together. Wherefore sin was so made in the nature thereof, that it not only destroyeth the mind of man, but also corrupteth both the body, Sin not only destroyeth the mind, but corrupteth the body. 1. Cor. 6, 19 the flesh, and the members. Therefore Paul saith unto the Corinthians, that Our bodies be the temples of the holy Ghost; and doth heavily threaten the man, which destroyeth the temple of God. Now then, if God punish the sins of the parents upon the children, and the child beareth not the iniquity of an other, but only his own; it followeth, that the infants of wicked men, when they be afflicted, should have in themselves some of their father's naughtiness; to the end that the fathers may be punished in them. The justice of God must not be reproved if the father's sins be powered into the children. Neither ought any here to complain of God's justice; for if God, by his most sincere justice, can deliver those which do sin, into a reprobate sense, and punish sins with sins: what let is there, that he will not (and that justly) have the corruption of sin, not only to destroy the soul, but that the impurity thereof doth also flow into the body; so as they, which be begotten of sinners, Parents must live purely, that their procreation be not partakers of their sins. do draw such a nature from them, as they find in them? And by this doctrine men be admonished to live purely, lest they pollute both their minds and their bodies, and by the same means do also infect their children. 43 If this be determined, which we have said, some will demand; What the difference is between original sin, The difference between original sin and that which is drawn from the next parents. Sometime God suspendeth the pouring of the next parent's sin into their children. 2. kin. 16, 20. 2, Kin. 20, 21 Ibid. 21, 18. and that which is drawn from the next parents? We answer, that the propagation of original sin is continual, even as the holy scriptures do teach; but the continuation of other sins is not of necessity: for sometimes there is no sin powered from the next parents into their children; original sin excepted. For it seemeth that God hath prefixed a measure, lest evil should abound beyond all; and that he doth temper this propagation of evil. And this doth experience teach; for Ezechias, a most godly prince, had king Achaz for his father, a most wicked man: and again, the same Ezechias begat A●mon a most wicked child, who also begat Manasses well worse than himself. Or else, if the beginnings and entrances of sin be powered from the parents into the children; yet God will sometimes minister such grace, favour, and strength unto them, as they may be able to overcome them. But this way these sins differ not from original sin: for grace is granted unto the godly, Why God of ill parents suffereth good children, and of good, ill, to be borne. that they may also have the victory thereof. Further, when God doth of ill parents give good children; he showeth the power of his goodness, wherewith he represseth the corruption and infection of the parents, that it should not pass into the children. And again, forsomuch as he bringeth to pass, that of good parents there be begotten evil children; he hath regard lest the godliness of the children should be judged to come for the merits of their parents. Grace cannot be powered from the fathers into the children. For they cannot power out grace from them to their children, by the procreation of their body, seeing it is a thing altogether spiritual; neither hath it any natural intercourse or acquaintance with the flesh. Wherefore, seeing honesty and godliness is a mere and pure gift of God; God promised that he would do good unto the children of the godly, but not for their parents merits. God doth verily promise, that he will be beneficial unto the posterity of godly men, even to a thousand generations. But that must not be understood, as though some deserts were meant to be in the ancestors: for God is led to make this promise only of his mercy, and not through man's merits. But that he may declare what liberty he himself hath, he sometimes suffereth it to happen otherwise; and by that means he teacheth, that holy parents are not so holy, but that they have as yet much naughtiness and corruption in them, which they may perceive to be engendered in their children. Through this we may acknowledge the corruption of our nature, seeing it waiteth upon the godly sort, even to their grave. Yet for the further establishing of this opinion, some do allege out of the Psalm, A prayer against the children of the wicked Psal. 109, 9 the prayer of the church against the children of the wicked; That they may be fatherless; that none may have compassion of them; that they may beg their bread. If the children of the wicked be innocents, this prayer is not just; whereby it seemeth necessarily to be gathered by these words, that they be partakers of their parent's wickedness: but forsomuch as they be infants, this can come to pass by no other means than by propagation. I know there be divers, which would have these words of David to be prophecies of things to come, whereby the holy Ghost did foreshow, that these evils should fall upon them. But let us grant that they be prophecies; yet it cannot be denied, but in them is both the form and inclination of prayer: but it is meet that prayer be just, for otherwise it were no prayer. 44 But whereas they say, Whether latter men are more miserable than former. that that is most absurd, which may arise of this doctrine; namely, that the last men also should be more miserable than all other, in so much as they should bear the sins, as well of Adam, as of all their forefathers; that is two ways to be answered. Those things which seem absurd unto us, are not absurd with God. Matt. 23, 35 For first, not all things which seem absurd unto us, are absurd also with God. For let us go no further than this very matter; Christ threateneth the jews, that all the blood of the godly, even from Abel, unto Zacharie the son of Barachie, should be laid unto their charge. And who seeth not, that the state of those children of Israel was more miserable, which were led into captivity, than many generations of their forefathers, which had defiled themselves with the same sins? Again, we answer; Indeed that would be absurd, if the forefather's sins should continually pass from them to their children. But seeing we have declared, that the same cometh not always to pass, but that God's providence hath limited and measured this evil, and that he hath expressly pronounced thereof touching only the third and fourth generation; there is nothing which should seem absurd unto any man. Against the reasons of the Schoolmen. But the reasons of the Schoolmen, wherewith they wrestle against this propagation, are very feeble. First, they presume, that the properties of the mind are not communicated by the parents unto their children: The affects of the mind are communicated of the parents to the children. which experience teacheth to be false. For we oftentimes see, that of tes●ie or angry persons, there be angry children borne; and sad of sullen parents. Neither doth this similitude serve them to any purpose, in that they say, that one Grammarian is not borne of another; or one Musician of another: for these be arts, which be attained by precepts & exercise; and not affections, which be bred in men. And yet sometimes we see by experience, that in what art the father doth chiefly excel, he hath children of apt inclination to the same: be it husbandry, be it warfare, or be it liberal science. Moreover, we chiefly entreat in this place of those affections, which be the springs and beginnings of actions. Sin corrupteth both the mind and the body. In another argument they say, that sin in parents doth only corrupt the mind; which is not true: for as we have taught before, their body is also polluted; so as it is no marvel if fathers do communicate such bodies unto their children. As touching this therefore I do willingly agree with Augustine, that it is a thing probable & agreeable to the scriptures. And this doctrine is allowed of Martin Bucer, Martin Bucer. a very godly and no less learned man, the private sins are derived from the parents unto the children. But it must be considered, that this is contingent, and not of necessity: for God sometime suspendeth the sin of the parents, and for his goodness sake, doth not suffer man's nature to be utterly destroyed. But when he will either repress this derivation of sin, or else suffer it to take place, he himself only knoweth. Howbeit, unto us it is enough to consider of these two things; first, that sin is powered out from the fathers into the children; secondly, that the same is sometimes prohibited by the benefit of God, which nevertheless cannot any ways be said of original sin: for we be all borne infected therewith. And thus far out of the epistle unto the Romans, the fift chapter, upon these words; Even as by the disobedience of one, etc. ¶ Look the like place upon Genesis, 8, verse, 21, These things I thought good to add out of the fift to the Romans upon these words; Even as by one man, etc. 45 To the end that these words of the apostle may be plainly understood, let us examine three things, which are set forth by him; first, what the apostle meaneth by sin; secondly, what that one man is, by whom sin entered into the world; thirdly, by what means sin is spread abroad. As concerning the first, How amply the word sin is used. the apostle doth use this word sin generally and largely, that he may signify all that is against the law of God, and against his will. For by this sin, man depareth from the creation of nature, and from the image whereunto he was created: for God so made him at the beginning, that in him should shine forth his image; but that happeneth not, when we contend against the law of God. And this is the only and true cause, why man is not permitted to delight himself with every kind of pleasure; for if he should do so, Why men are forbidden very many delights. he should draw near unto the nature of brute beasts, and not unto the similitude of God his creator: and God would have him to be his deputy in this world, and therefore to be most like unto him. Surely, if sin be understood thus at large, it doth not comprehend only original sin, that is, our depraved nature, and the corrupt powers both of our body & soul; Under the name of sin the apostle comprehendeth both the root & the fruit. but also all those evils which do ensue upon the same: namely, the first motions of the mind unto things forbidden, wicked deliberations, naughty endeavours, & corrupt customs. Wherefore the apostle, under the name of sin, comprehendeth both the root itself, and also all the fruit of the same. Neither must they be harkened unto, which babble that these things be no sins; for seeing the holy Ghost calleth them by this name, I see no cause why we also ought not so to speak and stand unto his doctrine. And moreover the ●erie etymology of the word itself doth show, The etymology of the word sin. that the first motions of the mind, and corruption of nature be sins: for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Sin, cometh of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, To err from the right scope appointed, by what means soever the same cometh to pass. The rule of our nature. And seeing it is the rule of our nature, and of all our actions, that we should be very conformable to God in all things: surely we being then prone unto those things which be forbidden us by the law of God, and even at the first push are carry straight headlong unto them; without all controversy we must be said to sin, that is, to err from the scope, and from the end appointed unto us. The like signification there is of the Hebrew word; for that which is in that tongue called Chataa, is derived from the word Chata, which thou shalt find in the book of judges, verse. 16. the 20. chapter used in the self same sense, wherein I declared the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken: that is, To miss the mark. For it is there written of the seven hundred children of Benjamin, that they were wont so to throw stones out of a sling, as they could hit even a hear, and would not miss one whit. Besides this, experience itself teacheth, how grievous these evils are, even in us, which be regenerate: for we be so hindered by them, as we cannot fulfil the law; the which nevertheless we are bound to observe in every point. Exod. 12, 17 We are also commanded not to lust, to the which precept every one giveth his secret consent, and is witness to himself how much he doth withstand, by reason of our proneness unto sins, and first motions unto vices. In what sort the law is fulfilled in men regenerated. But if the Fathers do seem to write sometime, that the law may be fulfilled by men regenerated in Christ, they spoke of an obedience begun, and of such a kind of fulfilling, as hath much imperfection joined therewith. For they pronounce them to be perfect, They be perfect, which perceive their own imperfection. Matt. 6, 12. and to perform the law of God, which can perceive their own imperfection, that they may daily say with others; Lord forgive us our trespasses: and acknowledge with Paul, that they have a great way further to go. Also the same Fathers do confess, that there is found none, no not the holiest, The most godly man hath not performed all virtues. that hath most perfectly loved all virtues. For as jerom saith; He that excelleth other in one virtue, doth oftentimes fail in another. And he citeth Cicero, who said, that There cannot easily be found one, which is most excellent, either in the knowledge of the law, or in the art of rhetoric: but to find one that excelled in both kinds together, it was never heard of. Wherefore, that the apostle may make famous and renowned the entire benefit of God, through Christ bestowed upon us; he not only toucheth original sin, but also comprehendeth under one name of sin, all kinds of vices, which do flow from thence. By Adam as by the common root and mass sin entered. 46 Now we must see, by which one man it is, that Paul saith, sin had such an entrance into the world. The same undoubtedly was the first Adam, who was as a certain common lump or mass, wherein was contained all mankind: which lump being corrupted, we cannot be brought forth into the world, but corrupted and defiled. The fault is ascribed to Adam not to Eue. And although Eve transgressed before the man, yet is the original of sinning ascribed unto Adam; because the succession is accounted in men, and not in women. Howbeit Ambrose; by One man, understood it to be Eue. But seeing that word One [in that place] is the masculine gender, the signification thereof cannot but hardly, and with much wrestling be applied to the woman. Others do think, that under the common name of man, both of them, as well Adam as Eve, are understood: so that this speech may not differ much from that, which is in the first chapter of the book of Genesis; Male and female created he them. Gen, 2, 27. Neither do they much regard this adjective, Gen. 2, 24. One, because the scriptures testify, that Adam and Eve were all one flesh. The first interpretation is the more sincere and easy; therefore I willingly follow the same. But we must remember, what Paul writeth unto Timothy, 1. Tim. 2, 14. that although both those two first parents sinned, yet there was not one manner of transgression in them both: Paul saith that Adam was not deceived. for he saith that Adam was not deceived. Which is gathered by that, which they answered God, when he reproved them: for the woman being asked wherefore she did it, she accused the serpent; Gen. 3, 13. The Serpent (saith she) deceived me. But Adam, when he was demanded the same question, said not, that he was deceived: but he said, The woman, Gen. 3, 12. whom thou hast given me, delivered me an apple, and I did eat. These things must not so be understood, as though we affirmed, that no error did happen unto man, when he transgressed: An error was in Adam that transgressed. for as it is plainly taught in the Ethics; In every kind of sin there always happeneth some error. This only we be taught, that man was not seduced by so gross a guile, as the women was. And this did very much further Paul's reason; for in the same place, he willed the woman to keep silence in the church, because she was an instrument fit to deceive. And this he confirmed by the example of the first parents; for she that persuaded man to sin, it is not likely that she can rightly instruct him: and she that could be seduced by the devil, and deceived by the serpent, it is not meet for her to bear office in the church. Eccle. 25, 33 saith that sin began at the woman. Yet the book of Ecclesiasticus saith that sin had his first beginning from the woman; which is not to be denied, if we consider the history of the book of Genesis. But Paul, (as we have already said) doth keep the usual manner of the scriptures, which ascribeth succession and procreation unto men, and not unto women. For his purpose was, not to teach at that time, whether of them did first sin, Adam or Eve: but his meaning was to show the root, A place in the book of Wisd. 2, 24. is discussed that saith sin came first by the devil. out of which sin was spread in the world. And so is that likewise answered, which might be objected out of the book of wisdom; that Through the envy of the devil, sin came into the world. Also john writeth, that The devil did sin from the beginning. For here is not treated of the imitation of the sin of another, or of the persuasion to sinning; otherwise it is true, that the first example of sin came from the devil, and he was the very persuaded & author of transgressions. But this is now the scope of the apostle, to teach out of what thing, as from the beginning, sin was conveyed by propagation to mankind. And that this is the meaning of the apostle, it may be proved by that Antithesis [or contrary comparison] which he maketh between Christ & the first Adam. For the Lord did not restore us, or make us just, only by laying an example before us of following him, or by showing himself to be a most faithful admonisher; but by altogether changing us, & making us new by the spirit and grace. Whereupon Augustine doth seem to have rightly expressed the discommodity brought by Adam, when he saith, that He brought mankind into a consumption; Adam by a certain contagion infected us all. An argument of the Pelagians. by which word he signifieth, that he by a certain contagion infected us all. 47 But against this doctrine the Pelagians are wont to use this argument; That which hath no being, cannot hurt; But original sin (if any be) is already wiped away by faith in Christ, and by baptism, and doth not remain; Therefore it cannot hurt the children which are baptized. But that which these men take, as granted; namely, that original sin is abolished in the believers, and in them which be baptized, that is not perfectly true. For in every sin, Two things to be considered of in every sin. Wherein original sin differeth from actual sins. two things must be weighed; the action, or lewd affection, which is as it were the matter & offence or bond unto punishment, which they call guiltiness. But original sin herein differeth from those sins, which they call actual; because in them, the matter continueth not still: for so soon as one hath committed either adultery, or hath spoken blasphemy, the thing being done, those actions do forthwith cease, and are no more extant: only the offence against God, and the guiltiness remaineth. Wherefore, seeing by faith and repentance the bond unto punishment, or the offence against God is remitted; we may easily grant, that the whole sin is abolished. The matter of original sin passeth not away. But in original sin, the consideration is otherwise; because the matter thereof passeth not away: for every one of us hath experience in himself, that the corruption of nature remaineth; seeing as yet also we run headlong continually into sin: but unto divine things, we be unapt both in body and in mind, which sins notwithstanding are not imputed unto the faithful. The guiltiness of original sin is forgiven in baptism For the guiltiness and offence against God is forgiven in baptism, through faith in Christ, although the matter of sin be still remaining; which matter, though it be broken, and made of slender force in the godly; yet we shall not attain to the perfect abolishing of the same, until such time as we die. And seeing men which be regenerate, do procreate children; not in respect that they be regenerate, but by nature and flesh; Why the children of the regenerate are borne with original sin. thereof it comes to pass, that the children also of believers are borne subject unto original sin. For into them is powered the same defiled and corrupt nature that is in the parents; when as yet on the other side, forgiveness or imputation, which are apprehended by faith, cannot be powered into them. For the explicating of this matter, Two similitudes. Augustine useth two similitudes. One is of the grains of corn, which although they be sown into the ground, being purged of their small leaves, chaff, straw, & ears; yet they grow up again with all those things: which hereof cometh to pass, because that cleansing cometh not unto those grains by nature, but by the art and industry of men: and forsomuch as the corn springeth not of these principles of art and industry, but of nature; it must needs be, that when they are sprung up, they follow the order of their own nature, and not of human industry. The other similitude is, of a man circumcised, who nevertheless begetteth a child with his foreskin; which cometh to pass, because circumcision was not in the father by nature, but by violence used outwardly: and seeing that children are not begotten by that outward power, but by the inward strength of nature; it is of necessity, that when they are begotten, they do follow the order of nature: and therefore we bring forth no other children, but such as we ourselves are. Seeing then we have in us the infection of original sin, they cannot be without the same: but we cannot impart unto our children, the remission and forgiveness of that sin; for that must be hoped for at the hand of God only. The very same thing we see happeneth in sciences and virtues, The sciences which be in parents are not derived unto their children. which although they be in the parents; yet they are not derived unto their issue; whereby it appeareth sufficiently, wherein the Pelagians were deceived. Neither can any man justly accuse us for these things, as though we pluck any thing away, either from faith, or baptism. What is to be attributed unto baptism. For unto baptism we grant plentifully, that it sealeth unto us the remission of the guiltiness, and of the offence; and also grace, and the holy Ghost, and engraffing into Christ, and that it sealeth unto us the right to eternal life. Yet it followeth not thereof, that by it is abolished the corruption of nature, or the continual nourishment of sin. Wherefore Paul rightly saith, that By hope we are saved. Rom. 8, 24. But it is a great marvel, how the Pelagians can deny, that there is original sin in infants; seeing they perceive them to die every day. For the scripture manifestly teacheth, that The reward of sin is death, and the sting of death is sin. Sin and death are linked one with another. Therefore, whom so ever thou shalt seclude from sin, him also thou must of necessity seclude from death: for by the testimony of the scripture, these are compared together, as the cause and the effect. In Christ was only death without sin. But here we must except Christ only, who notwithstanding he knew not sin, yet for our sakes he died: but death had no dominion over him; for he of his own accord suffered it for our salvation. But to affirm, that there be some without sin, although all men do die, is even to join together things which be repugnant and contrary one with another. By testimonies it is proved that infants are not without sin. Psal. 51, 7. Ephe. 3, 3. Gen. 8, 21. But besides this place, there be a great many of others also, which may prove, that infants be not without sin: for David saith; Behold I am conceived in iniquity, and in sin hath my mother conceived me. And Paul to the Ephesians calleth us The children of wrath by nature. And in Genesis it is written; The hart of man is prone to evil even from his infancy. Also there be many other places, which serve for this purpose, besides these which are brought forth by us. 48 Now, seeing it hath been declared of me, what the apostle meaneth by Sin; and by what One man the same is entered into the world: there remaineth to consider, by what means the same hath been spread abroad. The matter indeed is obscure and very hard, and therefore I purpose the less to stand upon it. For seeing the word of God doth plainly teach us, that there is original sin, and that it is conue●hed over unto the posterity; The manner of propagation of original sin is obscure. although we understand not the manner and way how it is powered [into them,] yet we must yield unto truth, and not to be too careful, or to trouble ourselves in reasoning more than is necessary, as touching the way and manner, which is hard to be known, and may without damage be left unknown. Howbeit, I will not think much to rehearse those means, which I have observed amongst the Ecclesiastical writers; whose opinions, touching this matter, are four in number. The first is of them, which supposed that we receive of the parents the soul, together with the body; that even as GOD, by human seed, doth frame the body; so of the same, he createth the soul. This opinion Augustine mentioneth, in his tenth book upon Genesis ad literam, and in many other places; and did never (so far as I can remember) disallow the same: yea rather he saith, that by this doctrine may be dissolved this knot of original sin. Tertullian thought that men receive their soul from parents. Tertullian, and many of the ancient writers, favoured this opinion; whose arguments when I examine diligently, I judge them probable, but yet not necessary: for that which they allege out of the 46. chapter of the book of Genesis, touching the 66. souls, which came forth of jacobs' thigh; What is alleged for the same out of the scriptures. verse. 26. it may be expounded not unfitly by the figure Synecdoche: so that by the soul, which is the chief part of man, is understood the body, which without controversy is begotten of the seed of parents. Also by the soul we may understand the groser parts of the soul; such be the vegetative part, & the sensitive part, which doubtless are procreated of the seed. And that the holy scriptures sometime use this word Soul in that sense, Christ testifieth in the Gospel, where he saith; Mat. 16, 25. He that looseth his soul for my sake, shall find it. Another of their reckons (as Augustine writeth in his tenth book upon Genesis) is this; In the creation of the woman, Gen. 2, ●1. Whether God breathed a soul into Eue. it is not written that God breathed into her a living soul: whereupon they gather, that she had not only her body from Adam, but her soul also. But this reason Augustine judgeth weak: for it might be replied upon, that it had been once already said, that God breathed a soul into Adam, and that therefore there needed no repetition thereof. For if there had been a new manner of procreation of souls brought in, the scripture would not have passed it over with silence: but seeing the scripture maketh no mention at all of a new manner, we ought to use that which it had before expressed; especially, seeing we see that Adam said of his wife; Gen. 2, 14. This is now bone of my bones, and flesh of my flesh: but did not add, And soul of my soul; the which had been more sweeter, and had rather served to express the knitting of matrimony. But Augustine confesseth, that the doubt is not therefore dissolved: for if we affirm that there be souls created every day, and so created, as in the bodies of them there goeth before no means of seed, which he calleth [Ratio seminalis, Whether God ceased the seventh day from all his works ] then God shall not seem to have perfectly ceased from all his works the seventh day; seeing he still every day createth souls of nothing. But unto this argument it may peradventure be answered; that in the body derived from parents, it is sufficient if there be found qualities and conditions, whereby it is able to receive a reasonable soul, and this is that Seminalis ratio here spoken of. 49 But whatsoever is to be said as touching these arguments and answers, so it is, Augustine thinketh that the soul of Christ proceeded not from the virgin by propagation. Heb. 7, 9 that Augustine altogether inclineth this way, that at the lest wise he thinketh, that the soul of Christ proceeded not from the blessed virgin by propagation. Which he saith that others also did judge besides himself, and that they did affirm that the same might be proved by the epistle to the hebrews: for there it is thus said, that The priesthood of Christ did excel the priesthood of Aaron, because Christ is a priest according to the order of Melchisedech. And the priesthood of Melchisedech was more excellent than the préesthood of Aaron, because Levy gave tenths unto Melchisedech: for he was in the loins of Abraham, who paid tithes unto Melchisedech. But Christ also should have been no less in the loins of Abraham, Christ was otherwise in the loins of Abraham, than was Levy. than was Levy, if he had received both his soul and his body from him. And so in this respect the dignity of each préesthood had been alike, seeing either of them in Abraham paid tithes to Melchisedech. But here they, which favour that opinion, might answer; that there was beside, some other manner of difference between Christ and Levy: because, albeit both of them were in the loins of Abraham, as well concerning the body, as touching the soul; yet did not both of them after one manner derive their nature from him. For Christ was borne of the virgin, by the means of the holy Ghost; but Levy was begotten and borne, after the ordinary manner that other men be procreated. Wherefore Augustine passeth over this reason, and bringeth another out of the book of Wisdom, wherein is written, as he thinketh, under the person of Christ; Wisd. 8, 19 I have by lot obtained a good soul. For he thinketh, that this phrase of speech can have no place, if the soul of Christ had been derived by way of propagation, through the law of nature from his forefathers; unless we shall affirm, that nature doth work by chance. And he thinketh, What manner of lot could have place in the soul of Christ. that this word [Lot] did therefore take place in the soul of Christ, to the intent we should understand, that those ornaments, which we know were most abundant and plentiful in it, were not bestowed thereupon for any merits going before, but through the mere mercy of God: and that this was a very great ornament of the soul of Christ, to be joined to one and the selfsame substance, and person with the word of God. The book of Wisdom is not reckoned canonical. But this testimony, forsomuch as it is not had out of the holy scriptures, which are reckoned canonical, it hath no great force. Augustine leaveth indifferent the question of derivation of souls from parents. Psal. 33, 15. Even those things are said to be created, which are done by means. Gen. 1, 20. Last of all, he leaveth indifferent the question as touching the derivation of souls [from parents] as a thing each way probable. And because they, which are against it, are wont to cite this place out of the 33. psalm; Which fashioned the hearts of them severally: this (saith he) is also weak, because even they which defend the derivation of the soul [from parents] deny not, but that the souls be created by God, although they affirm that the same is done by a mean. For so we read in the book of Genesis, that the birds were not created of nothing, but at the commandment of God they issued forth out of the waters. And every one of us is said to be dissolved into the earth, from whence we were taken; when as nevertheless we have not bodies immediately out of the earth, but of the bodies of our parents. The received opinion is, that the souls in creating are infused. Thus this opinion cannot be confuted, and overthrown by the scriptures. Although I know, this is the opinion received in the church, that the souls are in creating, infused, and in infusing are created. Neither have I recited these things, to the intent that I would have any alteration concerning this doctrine; but that it may only be understood, what manner of propagation of original sin seemed most easy unto some of the ecclesiastical writers. And surely the Schoolmen, The opinion of deriving souls from parents is oppugned only by natural reasons. when they refuse this doctrine, they only use natural reasons; to wit, that forsomuch as the reasonable soul in nature is altogether spiritual and indivisible, it cannot be sundered: which thing is required in derivation of the souls [from parents.] And for that they hold it to be the understanding part, and a thing of more worthiness, than that it can be drawn out of the matter or substance itself; they earnestly affirm, that it must not have his being by generation, but by creation. 50 Augustine assigneth another way in his book De nuptijs & concupiscentia, and in many other places, where he disputeth against the Pelagians touching this kind of sin: & this he saith; that This vice is supposed to pass into the children, through the pleasure, which the parents take in the fellowship of nature. But this reason of propagation leaneth to a suspected ground, & in my judgement an untrue: for that pleasure, which is taken of procreation, is not evil in his own nature, unless a naughty desire come unto it. For if that action should of necessity have sin joined therewith, the holy Ghost would not exhort any man thereunto; which yet he doth, when he persuadeth us unto matrimony: and when as by Paul he admonisheth them, 1. Cor. 7, 2, and 3. which be coupled in wedlock, to yield mutual benevolence one towards another. Howbeit, admit it were so; grant we that through man's infirmity there be some fault therein: it would follow thereof, The infection of carnal lust standeth not only in carnal desires, but in other lustings also. that only this kind of lust is derived unto the children. But the infection of original sin, consisteth not only in those things, which appertain unto carnal desires; but also in other lustings, after riches, honours, revengements, and finally in the whole corruption of our nature. The third way is, that God doth therefore create the soul, with such an imperfection or defect; because it must become the soul of man now damned, and appointed to be under the curse. Such a soul (say they) God createth, as unto such a man is required: even as we see, unto the body of a dog is given such a life, as is meet for a dog; and unto the body of an ass, such a life as is requisite for an ass. But this seemeth to be a very hard opinion; namely, that God should contaminate with sin, a soul which as yet appertained not to Adam; especially, seeing they cannot say, that this kind of sin is the punishment of another sin, which went before. Wherefore, this devise is rejected among all men, lest we make God to be absolutely the author of sin. The fourth manner is embraced by the consent of a great many, and it seemeth very like to be true; That the soul is not created with sin but is said to draw sin unto it so soon as it is joined with the body. namely, that the soul is not created sinful, but straightway draweth sin unto it, so soon as ever it is joined to the body derived from Adam. For seeing it wanteth those graces and virtues, wherewith the soul of the first man was endued, and also hath obtained a body subject unto the curse, and hath instruments unapt and little meet to spiritual works: therefore, when it should rule the body, it is grieved, and oppressed by the same, and is drawn unto such lusts as are agreeable to the body. For it is weakened on each side, The soul weakened two manner of ways. both with the unpureness of the body, and the imbecility of itself: because it is destitute of that power, wherewith it should vanquish nature. Upon which two principal points, the corruption and naughtiness of the whole nature doth depend. I have now spoken so much as I thought should be meet for this present purpose, what the apostle meaneth by this word Sin; by whom he saith it is spread abroad over mankind; and what the ecclesiastical writers have taught, concerning the manner how it hath been conue●hed from one to another. That sin is the cause of death. In 1. Cor. 15, verse. 2. Augustine. Adam's body was mortal but not of necessity to die. 51 But against the Pelagian errors, Augustine disputeth earnestly in his book. De peccatorum meritis & remissione, where he declareth, that The body of the first man was not of necessity subject unto death: yet was he mortal, because, if he did sin, he was to die. But he would not that it should be lawfully said; This is mortal, Therefore it shall utterly die. Even as we grant, that our flesh is in such case, as it may be wounded; and yet it may come to pass that it shall not be wounded. The body also of man (as I may say) is in case to be sick, whereas nevertheless it chanceth many times, that some do die before they be sick. Therefore he saith, A similitude. The garments and shoes of the hebrews. Deut. 29, 5. that the state of Adam's body was such, as although he might die; yet unless sin did happen, he should be preserved from death by God: even as the garments and shoes of the hebrews by the power of God were not consumed or worn by the space of forty years in the wilderness, as we read in the 19 chapter of Deuteronomie. And he thinketh, Enoch and Elias. that as concerning this condition, Enoch and Elias have now the state of Adam's body; because they be preserved from death: yea, whether they be sustained without meat, or else do use such sustenance as God prepareth for them. For the first man had meats, wherewith he might be nourished; and he did eat other fruits to withstand the defects of nature. The tree of life was a remedy against oldness. But the tree of life [was against old age;] for by the same tree it came to pass, that the decayed matter, which was amended, should be of no less goodness and perfection, than that which was lost. But seeing the same cometh not to pass in us, we both are troubled with old age, and at last death catcheth hold of us. In Adam therefore there was a state of mortality, but yet such, as was to be swallowed up by the benefit of God, when he should at his due time be translated unto the chief felicity. Whereby Augustine judged, that we may perceive the greatness of the benefit of Christ, seeing he hath restored us unto more than Adam took from us: because that through Christ, Augustine judged that Christ restored more unto us than Adam took away not only life is restored unto us, and death chased away; but mortality also at the resurrection shall he taken away. For we shall not be able to die; which thing Paul teacheth when he writeth, that This mortal shall put on immortality. And [that saying] unto the Romans seemeth to make with this doctrine, when he saith; But if Christ do dwell in us, Rom. 8, 10. verily the body is dead by reason of sin. In which place he saith not, that our body is mortal through sin; but is dead, that is to say, subject unto death. Afterward he addeth; vers. 11. His spirit which hath raised Christ from the dead, shall quicken your mortal bodies. This he spoke of the resurrection, wherein our bodies must be quickened, which he called mortal, but not dead; that thou mayest understand, that not only death shall be taken from them, but also that they shall be mortal no more. And whereas the Pelagians think, Death brought in by sin cannot be understood allegorically. Rom. 5, 12. that death is allegorically to be taken for the fall of souls; it can in no wise be allowed, seeing it is written in the fift to the Romans; By one man sin entered into the world, & by sin death. But if that only the death of souls he brought by Adam, why did Paul express twain; who not only said, Sin, but he also added Death? Moreover, the testimony of the book of Genesis doth most plainly convince them, wherein man's punishment is thus recited; Gen. 2, 19 Earth thou art, and into earth thou shalt return. Which saying these men are constrained, whether they will or no, to ascribe unto the death of the body; unless they dare affirm, that our souls be fashioned of earth, and into earth shall be dissolved. And whereas they objected, Whence depended the preservation of the first man's body. Deut. 29, 5. that we have a body by nature compact of contraries; if forceth not much, because the same preservation doth not depend of nature, but of God: as the scriptures declare to be done, as touching the garments and shoes of the hebrews. But of what thing he meaneth death, it cannot better be perceived, than by an Antithesis, or comparing of it with the contrary, which is with life. Life is of two sorts. But life is of two sorts; the one wherewith we be moved to spiritual, to divine, and to heavenly good things; and the same cometh to pass, so long as we be joined together with God: for unless we be set on by the spirit of God, we cannot proceed unto those things, which do surpass our own nature. Another life is, wherewith we be moved to pursue those good things, which make to the preservation of nature, & maintenance of our bodily state. Both of these lives, Both the lives did death take away. did death, which was laid upon us for sin, take away. For death is nothing else but a depriving of life: for so soon as ever man sinned, he was turned away from God, and so was forsaken of his grace, and destitute of his favour; so that he was not able to aspire again unto eternal felicity. This bodily life also may be said to be taken away through sin; How immediately after sin came doth. for immediately after sin, the beginnings and ministers of death invaded man: such be hunger, thirst, sickness, consumption of moisture and heat, and the daily quenching of life: for all these things do lead a man away to death. And Chrysostom upon Genesis, Chrysost. treating at large of this matter, saith; that The first parents, so soon as they had sinned, were dead forthwith: for the Lord forthwith pronounced the sentence of death against them. A similitude. And even as they which be condemned to die, although they be retained somewhile alive in prison; yet are reputed for dead: even so the first parents, albeit through the benignity of God they lived longer, yet in very truth, they were dead by and by after that God denounced sentence against them. Ambrose saith, Ambrose. that they were suddenly oppressed with death; because afterward they had no day, nor hour, There is no hour wherein we are not subject unto death. nor moment, wherein they were not subject unto death. Neither is there any mortal man, that can assure himself to live the space of one hour. Whereby it appeareth, that both sorts of death was brought in by sin. So then we must beware, that we consent not unto them, Death is not natural unto man. which are wont to say, that death is natural unto man; and as it were a certain rest, whereby the motion of life is interrupted. In death there is a feel of God's wrath. Matt. 27, 35. john 21, 18. Esaie. 38, 2. These sort of opinions must be left unto the Ethniks; for all the godly do affirm, that in death there is a feel of God's wrath. Therefore by nature itself it bringeth in grief, and quaking fear; which thing both Christ himself, when he prayed in the garden, and also many other holy men have declared. But if there be any, unto whom it is pleasant and delectable to die, and to be loosed from life; this have they by some other means, and not through the nature of death. And Paul unto the Corinthians saith, that Death is the sting of sin: 1. Co. 15, 56 for death should not be able otherwise to do any thing in us, unless it did consume us by sin. Wherefore they which vaunt, All sins in their own nature are to be called mortal. Sins are not all of equal degree. Of barrenness, hunger, drith, inundations, plague, & such like causes of calamities. Look 1. King. 8, 37. & Gen. 26, verse 7. that original sin is only a certain feebleness, which cannot condemn a man; those do neither understand the nature of sin, nor yet this sentence of the apostle. Besides this; if that death flow out of sin, all sins in their own nature must be called mortal: for in that GOD imputeth not some sins unto us, that comes not to pass through a lightness of sins, but through his mercy; for there cannot be so light a sin, which bringeth not destruction, unless the mercy of God put itself among. Howbeit, we do not therefore say with the stoics, that all sins are alike: for we know that Paul describeth certain sins unto us, which be so grievous, that they exclude men out of the kingdom of heaven. How by Sin all things are subject unto vanity. 52 But the revelation of us is waited for of all creatures; because in the mean time, In Rom. 8. Every creature expecteth the revelation of our glory. while the same is deferred, every creature is subject unto vanity. Indeed this place of Paul is somewhat hard, howbeit, I think this sense to be plain enough; that generally every creature is in a grievous state, The creatures do labour for our cause till our redemption. and unto the time of our full redemption is toiled with troublesome labours. For the earth is for our sake subjecteth unto the curse, and bringeth forth thorns and briars; and to nourish us repaireth fruits, which ever among are falling to decay, and is compelled for our sins to suffer ruins and destructions. The air is become unwholesome, sometimes it is frozen with colds, sometimes inflamed with heats, sometimes it is covered over with clouds, sometime with rain. Living creatures of all sorts are brought forth, and die for our relief. The celestial spheres are continually moved, they go down, they rise, they suffer eclipses; the moon waneth, and increaseth. At the death of Christ, the light of the sun was darkened; and when Christ shall come to judge (as the evangelists declare) the powers of heaven shall travel. Further, every creature is constrained to serve the wicked, and to become subject to their abuses: Ose. 2, 8. which the prophet Ose in his second chapter declareth. The Israelites ascribed the good things of this world, which they abused, not unto the true God, as they should have done, but unto Baal; to him they gave thanks, and him only they called upon. Wherefore God being angry, Ose. 2, 9 said; I will take away my wine, and mine oil, and I will set at liberty my wool & my flax, that they should not cover thy shame. By which words the prophet showeth, that when creatures are taken away from the ungodly, they are set at liberty, that they should not be compelled to serve the wicked any more. Augustine in his 83. book of questions and 67. question, doth otherwise interpret this place: for by Every creature, he understandeth men, even as it is also taken in the Gospel; for so Christ saith; Mar. 16, 15. Preach ye the Gospel unto every creature. And this therefore is convenient unto man, because in him, as in a certain little world, are comprehended all kinds of things. In man are comprehended all kinds of things. Although the same Augustine denieth not, but that these words may be otherwise also expounded. But this he warneth us to beware, that we do not foolishly think, that the sun, moon, and stars, and the angels above, do sigh and groan: which some have not been ashamed to imagine. We must confess (saith he) that the holy angels do service unto us at the commandment of God: but seeing they be now in blessed state, and do behold the face of the father; doubtless mourning and sorrowing for our sakes, is not convenient for them, lest peradventure they might seem to be in worse state than Lazarus in the bosom of Abraham. Rom. 8, 20. We must not think that the moon, sun or angels do properly groan. Hereunto add, that Paul saith; Every creature is subject unto vanity, and doth not only sigh and groan, but also shallbe delivered from the bondage of corruption: all which things cannot fall upon the nature of angels. But saith Augustine, We must not rashly pronounce any thing: The angels are not subject either to vanity or corruption. it sufficeth, if we beware of the absurd and the fond opinions of heretics, which have falsely and unadvisedly uttered many things touching the groaning and mourning of creatures: in which words I think that the Manicheis among others are noted. The Manicheis did impiously fable many things of the groaning of creatures. 53 But to speak somewhat touching the opinion of Augustine, whereby he thought, that by Every creature, are to be understood, Men: I consider that all mankind is to be divided into two parts; so that of men, some be godly, and some ungodly. Then it must be sought, whether of these do with so great a desire wait for the revelation of the sons of God. Of mankind there be two sorts, the godly and the wicked. I think it will not be said, that the ungodly do wait for it; for they be nothing careful for that which shall happen in the world to come. Wherefore there remaineth only the godly; who seeing they be such, The ungodly are not careful of the glory to come. out of doubt they must be called the sons of God. And so it will follow, that those only be the sons of God, which do wait for the revelation of the sons of God: and so they shallbe all one, The sons of God desire the glory to come. which both desire, and be also desired. But it seemeth that Augustine was not hereof ignorant; for he saith, The sons of God, seeing they be now oppressed with sundry cares and troubles, do covet earnestly for a better state, which they hope shallbe one day revealed. The which happeneth often times, that they which be in heaviness, and hard state, do earnestly desire, that a quieter state may once be granted unto them. But if we consider those things, Rom. 8, 23. which Paul a little after addeth; And not only it, but we also, which have the first fruits of the spirit, &c: we shall perceive, that godly men, and such as are endued with the spirit of God, are distinguished from the multitude of other creatures; for so meaneth this particle Not only. Although I know there be some, that by those which are said to have the first fruits of the spirit, do not understand all christians in general, but only those which at that time did abound in great plenty of spirit; such as were the apostles, and Paul himself, and a few certain others, which were endued with the apostolical spirit. As if it had been said; Rom. 8, 9 The revelation of the glory of the children of God is waited for, not only of all the godly, but of us likewise, which are endued most plentifully with the spirit of Christ: An argument taken from the judgement of most excellent men. so that the argument is taken from the judgement of most excellent and wise men; which is of great force either to confirm or amplify. But the apostle seemeth not in this place to use that distinction: for before he pronounced universally, that we which be of Christ, have his spirit dwelling in us. Neither doth he (in that he maketh mention of the first fruits of the spirit) mean to put a difference between the common sort of christians, and the apostles: but he called the first fruits of the spirit, that spirit, which we now have; The first fruits of the spirit. because we shall reap in an other life, the full fruits, and plentiful commodities thereof. And Ambrose, when he interpreteth that place; Not only it, but we ourselves also, which have the first fruits of the spirit, addeth straightway; When he had now spoken of the universal creature, than he speaketh of men themselves. The arguments also, wherewith Augustine was led to fly the common interpretation of other men, be not so weighty and firm, as there should be much attributed unto them. For in that Paul maketh insensible things to desire our salvation, and for the cause thereof to groan and be in travel, he used the figure Prosopopoeia, or Anthropopathia. They which are of this opinion, are not far off from the fondness of heretics, to believe things absurd concerning the sun, the moon, and the stars. Here we are in a doubt between two figures; for Augustine followeth this figure, in that he thinketh every creature doth signify a man: we rather think it to be the figure Prosopopoeia. The controversy is here, whether of these two figures is rather to be used. That must be allowed (as I think) which best agreeth with the words of the apostle, What kind of figure is best to be allowed. & which maketh his argument of more weight and force. And seeing the sense, that we take it in, may bring both to pass; I have thought that the same is rather to be admitted. First indeed the apostle added, as we did note, that Not only it, but also we which have the first fruits of the spirit, etc. Which words do sufficiently declare, that he before entreated not of men, but of other creatures. Further, this reason is of great force to advance our redemption, which we wait for, if we know the same to be expected of all sorts of creatures. 54 Touching the angels only, this exposition seemeth not so plain: for they might seem to be miserable, if they should for our sakes either groan or travel, whom yet we must believe to be in blessed state. The blessed angels shall not be rid of all kinds of affections. verse. 12. But their felicity doth not prove, that they should be utterly rid of all kinds of affections. Peter in his first epistle, and first chapter saith, that They desire to look upon the promises of the prophets, which appertain unto the Gospel. For that place is not so to be read, as our interpreter hath turned it, to wit; In quem desiderant angeli prospicere, that is, Upon whom the angels desire to look; but In quae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Upon which the angels desire to look: wherefore they be holden with a desire to see those promises fulfilled. In Zacharie we read, Zacha. 1, 12. that they, among the myrtle trees, like a troup of horsemen, prayed with great affection for the holy city, that it might be builded again. I pass over that which we read in the gospel, Luke. 15, 10. that they be in great joy, when they perceive sinners to be converted to repentance: wherefore it followeth by an argument of the contrary, that of necessity they be grieved at the stubbornness and obstinacy of the wicked. Concerning the souls of godly men departed, no man doubteth, but that they be endued with singular felicity: Apoc. 6, 10. The souls even of the blessed desire many things. and yet we read in the Apocalypse, that they cry and pray unto God, that he will revenge the blood which hath been shed, and labour with great affection, that the clothing of the body now corrupted may one day be restored. So as both unto angels and blessed souls, such a felicity is to be ascribed, as excludeth not these kind of affections, which the scripture doth show to be convenient for them. Which ought so much the less to be marveled at, seeing we read in the scriptures, that God, the very fountain and head of all felicity, is touched with repentance, changeth his mind, and suffereth many other things, which seem not to be agreeable unto his divine nature. But how those things are to be understood, neither intent we now to declare, neither doth this place require the same of us. But it shall be sufficient to say, in a word, that such an affection may fall even into the angels, as Paul doth make mention of in this place. And although we cannot as yet understand, how the same should be no let unto their happiness; yet there is no cause why we should deny, that the same can be so: but at the last, when we shall be come to that felicity, than it shall be manifest unto us. In the mean time let us believe the holy scriptures, which bear witness that the holy angels have such affections in them. 55 But how shall we understand, How angels may be understood to be subject unto vanity. that they be subject unto vanity? Easily enough; indeed not according to the substance (as they term it) of their own nature, but as touching those works, which God hath appointed to be done by them. They be set over cities, kingdoms, and provinces, as Daniel plainly writeth: Dan. 10, 13. yea also, they are present with every private man, for Christ saith; Matt. 18, 10. Their angels shall always behold the face of my heavenly father. Acts. 12, 15. And disciples in the acts of the apostles answered concerning Peter, when he knocked at the door; It is his angel. Howbeit there be some, which endeavour to expound the same to be Peter's messenger. And in the 48. chapter of Genesis; Gen. 48, 16. His angel hath delivered me from all evil. These things prove, that angels, by the commandment of God, do service even to private men. But if we shall inquire, Unto what end serveth the government of angels. unto what end angels do govern kingdoms, provinces, and cities, and also every particular man; and what their meaning is by so great a care and diligence; we shall find, that their diligence is to no other end, but to bring all men to obey their God and King, & to acknowledge, to worship, and to reverence him as their God. Which when it doth not take place, and that many leaving the true service of God, do give themselves unto superstition and idolatry, and dishonest themselves with sundry crimes; the labour of the angels is disappointed of that end [whereunto it was a mean] and so they after a sort are subject unto vanity; which shall cease notwithstanding, The travel of angels otherwhile destitute of the second end. How angels are said to be delivered from the bondage of corruption. when they shall be discharged of these their governments. But now we must see, how the angels at that time shall be delivered from the bondage of corruption. Albeit their nature, or (as the Schoolmen say) their substance be uncorrupt and immortal; yet are their affairs continually amongst matters transitory and mortal; those things they do continually uphold and sustain, or else endeavour that by the commandment of God they may be taken away, and destroyed. Further, that the benefit of Christ appertaineth also unto the angels, Paul declareth unto the Ephesians and Colossians. In the first chapter to the Ephesians he saith; verse. 10. According to the good pleasure, which he had purposed in himself, even unto the dispensation of the fullness of times, to make all things anew through Christ, both which are in heaven, and which are in earth. And in the first chapter to the Colossians; verse. 20. It hath well pleased the father, that in him should dwell all fullness, and by him to reconcile all things to himself: and to set at peace, through the blood of his cross, both the things in heaven, and the things in earth. This Chrysostom interpreting, saith; that Without Christ the angels had been offended with us: so that these two natures, namely, of angels, and of men, were severed and alienated the one from the other. For the celestial spirits could not otherwise do, but hate the enemies of their God; but when Christ was become the mediator, men were now gathered together again, so that they have one and the selfsame head with the angels, and are become members of the same body with them: The benefit of Christ, after some sort belongeth unto angels. wherefore Christ is rightly said to be he, by whom is made our gathering together. Also it may be, that other commodities have likewise redounded to the angels, through the death of Christ; which notwithstanding we do not easily perceive by the scriptures: neither doth the search of the same belong to that which we have in hand. We say therefore that Paul with great weight, Paul apply sense unto all creatures. and vehemency of speech, apply sense unto all creatures; as if so be they felt grief and sorrow, because they are made so common to the abuses of wicked men. For the confusion of things in this state, is not so obscure; since the godly are in trouble, and are ill entreated everywhere: but the ungodly do abound with all prosperity, and all things happen to them as they would have it. In this turmoil of things, the godly aught to be of a valiant courage, and patiently wait for the end of these matters. The Ep●…ures and Atheists, The Atheists opinion concerning God. when they see all things done so confusedly, they reason by and by, that God hath no care of mortal affairs, as he that is not moved with favour, nor with hatred, and doth to no man either good or evil: but contrariwise, A contrary opinion of the godly. the godly do assure themselves, that seeing God, by his providence ruleth and governeth all things; it will one day come to pass, that things shall not go in such sort, and that the world shall after a better manner be reform, even like as it was ordained for the honour of God; and shall be brought to that form, whereby God shall more and more be magnified. And hereof riseth an incredible consolation, The godly by the example of creatures do comfort themselves in adversities. that seeing we see all the creatures of God to be subject to so many discommodities, we also (by the example of them) may confirm ourselves in patience. Forsomuch as the whole world is vexed with so many calamities, it is very meet that we should also bear, with a patiented mind, such afflictions as fall upon us. 56 And there may be four reasons alleged, Four reasons why the creatures ar● said to mourn. why we think creatures to be vexed & mourn. The first is, for that they be wearied with continual labours, insomuch as they serve for our daily uses; hereof it cometh oftentimes to pass, that when we sin grievously, as often we do, they suffer punishment together with us, as may plainly be perceived by the flood, by Sodom, and by the plagues of Egypt. Moreover, there is a certain Sympathy, or mutual compassion between man and other creatures; by means whereof, in adversity they sigh and mourn together with him. Last of all, there is great injury done unto them, in that they are compelled to serve wicked and unclean men; whereunto the prophet Ose had respect, as we have above declared, when he said in the person of God; I will take away my wheat, my wine, Ose. 2, 8. and mine oil, and I will send away my wool, and my flax, that they shall not cover thy filthiness. Ambrose maketh for me in many places; in his epistle to Horantianus, handling this place of Paul, by an induction showeth, that Every creature sorrowech, By an ample induction it is showed that creatures do sorrow for our sakes. and waiteth for the appearing of the sons of God. And he beginneth at the soul; The same (saith he) cannot but be afflicted and mourn, when it seeth itself to be enclosed in the body, as in a certain vile cottage, and that not willingly, but for his sake, which hath made it subject. For it was the counsel of God, that the same should be joined with the body, that through the use of it, it might one day attain unto some fruits, whereof it should not repent. For Paul saith in the second to the Corinthians, 2. Cor. 5, 10. that We shall all be set before the judgement seat of Christ, that every man may yield account of those things that he hath done in the body, be it good, or be it evil. Ibidem. 4. But he saith also in the same epistle; that We do sigh, so long as we be in this earthly mansion: not for that we would be clean spoiled of it, but rather to have it overclothed. And Ambrose citeth out of the Psalms; Psal. 144, 4. Psal. 39, 6. that Man is made like unto vanity; and that Man is altogether vanity. Whereunto I think this is to be added, to let us understand, that this heaviness of the body, and these griefs, which David complaineth of, do come unto the soul by reason of the body. We may perceive, that they came not by the institution of God; but rather crept in by the means of sin: for otherwise, the body was not given to the soul, as a grave or prison, At the beginning the body was not given to the soul as a prison. as some do fable; but as a most fit instrument, to accomplish most singular acts, and most excellent enterprises. Ambrose goeth on, and in his induction saith, that The sun, the moon, and the rest of the stars, are wearied with continual course; and that the inferior creatures also do take pains for our sakes. But he saith, that this is not done by them with an unwilling mind; for that they understand, that the very son of God took upon him for our sakes the form of a servant, & by his death procured their life and safeguard. Further, he saith, that they in this respect comfort themselves; because one day they shallbe delivered, and that their labours shall once have an end. Whereof if I should declare my judgement, first of all I might doubt, whether the sun and moon, and other the stars, do labour in their courses. Moreover, I think it to be spoken figuratively by Ambrose, Ambrose speaketh figuratively. that all creatures with a quiet mind bear those their molestations; because they know that Christ, the son of God, hath suffered for our salvation the ignominy and death of the cross. Neither do I think this to be without a figure, when he saith, that they be comforted in this respect; because they understand that their labours shall once be at an end, and that they shall be repaired. Last of all he maketh mention of angels, and saith, that they are not glad to be occupied in punishing of wicked men; for that they be touched with mercy, and had rather adorn them with benefits, than afflict them with punishments, especially seeing Christ saith in Luke, that The angels do greatly rejoice of one sinner that repenteth. The same Ambrose expounding this place, Luk. 15, 10. saith; that The sorrowfulness of the creatures shall so long endure, How long the anguish of the creatures shall endure. until the number of them be full which shall be saved. And To be subject unto vanity, he interpreteth, To be mortal and transitory. Vanity therefore in this place (after his opinion) is mortality, where under all creatures universally do labour, as we see: and therefore are compelled to wrestle continually with the same; so as Solomon upon just cause said; Eccle. 1, 12. Vanity of vanities, & allthings are vanity. Commentaries ascribed unto jerom. 57 The commentaries, which are ascribed unto jerom, seem not much to disagree with the saying of Augustine: so that they, by every creature, understand the whole number, even from the very time of Adam; which number of saints, together with the same Adam, do (as they say) sorrowfully wait for the revelation of the sons of God, that they also, as we be taught in the epistle to the hebrews, Heb. 11, 40. may be perfect with us. Origin. Origin maketh mention of certain things concerning the soul, which is the chiefest part of our mind; which he saith laments and sorrows heavily, because it is continually compelled to humble itself, to serve the manifold and sundry necessities of the body. But Chrysostom is plainly on our side, Chrysost. and confesseth, that Paul useth here the figure Prosopopoeia, which figure is greatly frequented in the holy scriptures: Psalm. 47, 1. for the Prophets and Psalms do many times command the floods and the woods to clap their hands. The prophets and psalms do many times fain sense unto things without life. Sometimes they show, that the mountains do danse, and that the hills do leap for joy: not that they in very deed do ascribe motion and sense unto things without life; but to signify, that the same good thing, which they so commend, is so great, that it ought to appertain unto creatures utterly without sense and feeling. Esaie. 24. 4. The Prophets also are wont sometimes to bring in the woods, vines, earth itself, and other elements lamenting and howling; and also the roofs of houses and temples crying: that they may with more vehemency of words amplify that evil, which they have in hand. Neither should it seem strange, if Paul do imitate these phrases of the Prophets, seeing one and the same spirit of God was in both of them. 58 Neither is it a hard matter to declare, How all creatures are subject unto the curse. how our calamities do redound also unto creatures: for when man was adjudged unto the curse, the earth was also condemned to be accursed, and constrained to bring forth thorns and briars. Gen. 3, 17. And after what sort it is become desert and unpleasant, by reason of sin, both the holy scriptures in every place teach us, and experience (if we consider it) would show us. isaiah saith in the 24. chapter; verse. 23. The sun shallbe confounded, and the moon shallbe ashamed. And in the destruction of Babylon, the same prophet writeth; Esaie. 13, 10 That the moon and the stars shall give no light, and that the sun shallbe clothed with darkness. Psa. 102, 26. Concerning heaven David pronounceth; The heavens from the beginning are the works of thy hands, they shall perish, but thou dost endure: as a vesture shalt thou change them, and they shallbe changed. Deut. 28, 23. Moses saith in the law; I will give a heaven of brass, and an earth of iron: which we understand came to pass in the time of Elias, 4. Kin. 17, 1. jam. 5, 17 wherein the heaven was so shut up, as for the space of three years and a half, it yielded no rain. Wherefore that is an excellent saying, Ose. 2, 21. which the prophet Ose said on the contrary part; I will hear heaven, and heaven shall hear the earth, and the earth shall hear the wheat, wine, and oil, How all creatures do service to the godly. Exod. 14, 21 and▪ 16, 13. and, 17, 6. josu. 10, 13. and they shall hear Israel. Finally, in what manner every creature doth service unto godly men, the scripture in every place declareth. The sea made way for the Isralites; the stony rock gushed out water; the heaven gave a cloud and Manna; the sun stood still for josua, and went back for Ezechias. Esaie. 38, 8. All which things we may plainly discern in Christ alone, in whom all things be after a wonderful sort reiterated. All creatures do service unto Christ. Luke. 2, 9 Matth. 2, 2. Matt. 27, 51. Mar. 15, 33. Matt. 28, 2. Acts. 1, 9 At his birth the heaven rejoiced, and did shine by night, the angels were present and sang, a star conducted the wise men; at his death the sun was darkened, and all things were environed with darkness, the stones dashed together, the vail was rend in sunder, the graves were opened; at his resurrection the earth quaked, and the angels were ready at hand; at his ascending into heaven, Mat. 24, 29. a cloud embraced him; & when he shall return again, the whole world shall be shaken, and the powers of heaven shall be moved; After judgement shall be a great renewing of creatures isaiah. 30, 16. and again after his judgement there shall be so great a renewing of all things, as isaiah in the thirty chapter saith; It will come to pass, that the moon shall shine like the sun: and the light of the sun being compared with that it now hath, shall be seven fold greater than it is. The creatures in suffering for man have no injury. 59 But is there any injury done unto creatures, when without their fault they be so vexed for the sins of men? Chrysostom answereth, that they have no injury done unto them: for if (saith he) they were made for my sake, there is no unjustice showed, if for my sake they suffer. Further, he addeth, that the consideration of right and wrong, is not to be transferred unto things without life, and things void of reason. Last of all, if for our sakes they be afflicted, they shall be also restored with us, when our felicity shall appear. The same Chrysostom, in his second homily upon Genesis, doth plainly declare; that It is neither unjust nor absurd, if so be the creature be constrained to suffer some calamities for men's sake. A similitude. For if a man (saith he) happen to incur the displeasure of a king, not only he himself is punished, but also all his family is oppressed. Man, by reason of sin, All creatures be after a sort the household of man is become subject unto the curse, and wrath of GOD: wherefore it is no marvel, if all creatures, which are the household or family of man, do lament and sorrow together with him. Moreover, he allegeth out of the scriptures, that every creature was drowned in the flood; Gen. 7, ●1. Gen. 19, 25. that in Sodom all things together were burned with the ungodly men; that in Egypt, Exo. 14, 28. by reason of Pharaos' obstinacy, all creatures were destroyed. And in his book De reparandis lapsis unto Theodorus, he showeth, that After the judgement day, allthings shall be renewed; that the glory of the Lord shall be revealed and made manifest, so as the same shall fill & occupy all things. The Greek Schoolies' do acknowledge here, as we do, the figure Prosopopoeia; and therefore affirm, that the creature shall be delivered from the bondage of corruption, because for our sakes it was made subject to corruption. And they declare, that the adoption of the sons of God shall be revealed, for that the sons of God are now conversant with the children of the devil, and cannot easily be delivered from them. Hereunto may be added, that we be pressed with afflictions, compassed about with infirmities, and defiled with many falls: all which things, notwithstanding they do not frustrate the adoption, which we have by faith; yet they so shadow and dim the same, as without the inward testimony of the spirit, it cannot be known. But our glory shall be revealed in due time, and it shall not only appear, but also be given unto us: for we have the same even now presently, but not as yet full and perfect; but than it shall be fully perfected, and shall obtain whatsoever is now wanting. The second Chapter. Of Free will. NOw it shall be good to entreat somewhat of the liberty of our will. In Rom. 7. at the end of the chapter. And at this present we will inquire how much freewill the natural corruption, which came by original sin, hath left unto us: specially, seeing whatsoever we do well, all that is said to be attributed unto the grace of God. This word Free will is not read in the scriptures. And although this word Free will be not read in the holy scriptures; yet the thing itself must not seem to be either imagined or devised. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, Of his own power, or, Of his own right: the which same thing the Latins signify, when they call it Libertatem arbitrij, that is; The liberty or the choice of will. For that is free, which followeth not the will of another, but his own will. But the choice seemeth herein to consist, What is free. that we follow, as we think good, those things which be decreed by reason. Then doubtless the will is free when as it embraceth those things, When the will is free. which be allowed of the considering part of the mind. Wherefore the nature of free choice, although it do most of all declare itself in the will, Free choice is placed i● the will, but rooted in the reason. yet doth the root thereof consist in reason. But they, which will use this power aright, must have a special regard, that there fall no error into reason. Which error commonly is wont to come two manner of ways: for either it is unknown to us what is just, & what is unjust in the doings of things; Two sorts of error in reason. or else if we do know it, yet we fail in giving judgement of the reasons, which are wont to be alleged on both parts. For ever, in a manner, our lust joineth itself unto the weaker argument. Our lust joineth itself with the weaker argument. Whereof it comes to pass oftentimes, that the stronger and the better reason is neglected and forsaken. And this we see doth oftentimes happen in disputations: for they which take upon them to defend the weaker part, are wont to set a show upon the same, with all the ornaments and colours that they can; to the intent the hearers being alured with eloquence & counterfeit speech, may not throughly weigh wherein the strength & weight of the argument doth consist. Moreover, Men use not to deliberate but in things to be done. it is to be understood, that men do not commonly deliberate concerning all manner of things; but of those only, which of the Greeks be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is; Which are to be done of us. And in very deed, all the things, which either we prosecute or refuse, Some things to be done need no deliberation. have not need of deliberation: for there be some things so manifest and undoubtedly good, [or evil] as it sufficeth that they be named; for they be forthwith either chosen or refused: such are felicity, infelicity, life, death, and whatsoever is of the like sort. But there be certain other more obscure or indifferent, upon which things men are wont to deliberate. That God is to be worshipped, all men confess, without any doubting; but after what manner, and with what rites and ceremonies he must be worshipped; therein is great doubt. That it is profitable for men to be together in cities, and to maintain fellowship, all men do know: but by what laws they must be ruled, or what kind of Commonweal ought to be used; In what things free will consisteth. there men many times do doubt very much. In these, and such other like things is free will occupied. Definition of free will. 2 I define free will after this sort; Free will is a faculty or power, whereby we either take or refuse, as we lust ourselves, those things, which be judged by reason. But whether such a kind of power be in men or no, or how it is in them, cannot with one answer be defined. First we must of necessity distinguish the state and condition of man. There be verily found in man four differences of state at the least: In man are four differences of state. for the state of Adam, when he was created in the beginning, was far differing from the state after his fall; such as is now also the state of all his posterity. Moreover, they which be regenerated in Christ, be in far better state, than they which live without Christ; for we shall become most happy, and most free, when we have put off this mortal body: wherefore we will make answer unto the proposed question, Adam was free in his first state. Three kinds of works in man. according to these four states. We must believe, that Adam in his first creation, had free will: which thing, before I shall declare, three kinds of works, that be in us, are to be noted. Of the which some do appertain unto nature; as to be sick, to be in health, to be nourished, to digest our meat, and such other like: in the which things, albeit the first man was a great deal more happy, than we be at this present; yet he was subject unto some necessity: for it behoved him both to eat, to be nourished, and to take meat. Nevertheless, he was free from all calamities, which might bring death. There are other works also, which after a civil or moral consideration, be either just or unjust. The third kind is of those works, which be liking and acceptable to God. As concerning all these, man was free from the beginning: for He was created unto the image of God, unto whom nothing doth better agree, Gen. 1, 27. than true & perfect liberty. And of him it is thus written; Psalm. 8, 6. God hath crowned him with glory & honour: and again; When he was in honour, Psal. 49, 13. he knew it not. And what honour can there be, where liberty wanteth? lastly, God made subject unto him all things which he had created: Gen. 1, 28. the which out of doubt he could not truly, and according to right reason have governed, if he himself had been created a slave unto affections and lusts. But in what sort that state was, seeing there wanteth scripture to show us; there can nothing be defined for certainty. Augustine in his book De correptione & gratia, The grace that we have by Christ is preferred before Adam's grace in paradise. saith; that The help of the grace of God was bestowed upon Adam: & such an help it was, as both he might forsake it when he would, and therein might remain, if he would; but not that it should be as he would. And as touching this thing, Augustine dareth prefer the grace which we enjoy by Christ, above that grace, which Adam had in paradise: for now by the grace of Christ, not only we abide, if we will, Phil. 2, 13. but also (as Paul saith) We have both to will, and to perform: for the hart of believers is changed, so as of not willing, they be made willing. And this same, To will, was in the very choice of the first man, neither was it the grace of God that wrought this in him. But why God gave free will unto Adam, in his first creation; Augustine bringeth this reason, in his second book De libero arbitrio; for that God had decreed to declare unto him both his goodness & his justice. And he would have declared towards him his goodness, if he had done well; which thing undoubtedly he could not have done, if he had not been free. Why God at the creation gave free will. But if so be he should behave himself dishonestly and naughtily, God was to use towards him the severity of his justice. But he, when he was free, fell miserably. And even as Christ describeth the man coming down from jerusalem to jericho, Luk. 10, 30, to have fallen among thieves, to be ill entreated of them: so he [to wit Adam] not only having his garment taken away, lost all his ornaments; but also having received many wounds, was left for half dead, and destitute of hope. 3 Wherefore we say, as concerning this second state [of man,] when we are strangers from Christ, Little freedom remaineth to them that be not regenerate. there is but a little freedom remaining unto us: for both we be subject to the necessities of nature, and are afflicted with diseases, will we or no; and last of all, we are stricken with death. Howbeit, there is some freedom left, as concerning works that be civil and moral: What freedom is left to the not regenerate. for these things are both subject unto our natural knowledge, and also they exceed not the powers of our will; and yet in them also men have experience of great difficulty, because licentious lusts do resist moral honesty. Enticements and pleasures do always hurt our senses, and these are set forward by wicked persuaders; sathan also doth continually urge us, and drive us forward. For he envying man's commodity, and perceiving that civil discipline, by such kind of works, is still retained; he coveteth by all means to overthrow them. But that man's power may do much in these civil matters, at the leastwise, in respect of judgement; many good laws set forth by Lycurgus, Solon, Numa, and by divers other, do sufficiently declare. And Paul to the Romans; Rom. 2, 3. Dost thou think (saith he) o man, that thou shalt escape the judgement of God, when thou dost the self same things, that thou judgest? Moreover, in these things there be two points, which must not be passed over. God useth the wills of men to his own ends. The first is, that God useth the will of man to those ends, which he hath appointed. The second is (which dependeth also of the first) that those events follow not, which they appoint that apply themselves to civil works: for oftentimes things do far otherwise happen, than they did ever imagine could be. And hereof it cometh to pass, that Ethnic men are wont very often to be troubled. Pompeie, Cato, and Cicero thought to themselves, that they had intended excellent counsel: but when the same was come to nought, there remained nothing but desperation unto the authors; for they being disappointed of their purposes, did attribute all unto fortune and chance. jer. 10, 23. But jeremy declareth, that the success and event of things is in the hands of God; The success of things is governed by the will of God not by our will. The way of man (saith he) is not in his own power, neither lieth it in man to direct his own steps. Which place the hebrews expound of Nabuchadnezar, who (they say) went forth of his house, not against the jews; but to make war upon the Ammonits, as we read in the 21. chapter of Ezechiel: verse. 20. but when he came into a way that had two turnings, he began to deliberate, and to take counsel of the entrails of beasts, of idols, and of lots by the brightness of a sword: and having advertisement, he set upon jury, and leaving the Ammonites, he besieged jerusalem. These two things are not hidden unto the godly; namely, that God is the author of counsel, God is the author of counsels, and giveth success as he will. and giveth such a success to things as he will. And therefore they determine nothing with themselves, but they add this condition; If God will: which thing james warned us to do. And Paul in his epistle to the Romans saith, The godly determine always with this condition: if God will. james. 4, 15. Rom. 1, 10. that He desireth to have a prosperous iornie unto them, but yet by the will of God. Wherefore, if the thing happen otherwise than they looked for, they are comforted in themselves; because they know, that God their most loving father, better provideth both for his own kingdom, and their salvation, than they could have provided for themselves. And they have always in their mouth that which David sang; Unless the Lord build the house, in vain do they labour which build it. Psal. 127, 1. Therefore it is their care, that they may frame and apply their counsels unto the word of God; and the event they commit unto GOD: and so they work surely on every part. 4 But in those works, which be acceptable and grateful unto God, In works acceptable unto God, strangers from Christ have no freedom. such men as are strangers from God, have no freedom at all: whereupon came that saying of Augustine in his Enchiridion; that Man abusing his freewill, hath lost both himself, and also the liberty of his will: for when sin got the upper hand in battle, it brought man into bondage. I know there be some, which thus interpret this sentence of Augustine: that Adam lost freewill, as touching grace and glory, wherewith he was adorned; but not as touching nature. verily I will not much labour here, Nature indeed was left after sin, but yet unperfect and wounded. to deny that the reason and will, which belong unto nature, were left unto man after his fall: but that the same nature is unperfect and wounded, they themselves cannot deny. For this the Master of the sentences also affirmeth in his second book and 25. distinction: for he saith, that A man now after his fall is in such a case as he may sin; and that it so fareth with him, as he cannot but sin. And although Augustine, and others, did not so affirm; A reason why men cannot choose but sin. yet most sound reason might teach it us: for holy works depend upon two principles; namely of knowledge, and of appetite. Concerning knowledge, Paul saith; The natural man doth not understand those things which be of the spirit of God, 1. Cor. 2, 14 yea verily no more he cannot; for they be foolishness unto him. But now, if we know not what is to be done, and what is pleasing unto GOD; by what means may we show the same in our work? Moreover, in what sort our appetite and cogitations are toward those holy works, it appeareth by the sixth chapter of Genesis; My spirit (saith God) shall not strive in man for ever, Gen 2. 3 & 5 because he is flesh. And a little after; God saw that the malice of man was great, and all the imagination of the thought of his hart was only unto evil every day. verse. 21. Touching our strength our own creator must be best believed. verse. 12. And in the eight chapter; The imagination of man's hart is evil even from his infancy. And those things doth God himself speak; and there is none to be believed better than him that made us, when he giveth a testimony of his own work. In the 18. chapter of jeremy, the people said; We will follow our own imaginations. Which place jerom expounding, writeth thus; Where is therefore the power of freewill, and the judgement of man's own will, Without the grace of God we be bondmen. john. 8, 34. without the grace of God; seeing it is a great offence unto God for a man is follow his own thoughts, and to do the will of his wicked hart? That we be subject unto servitude, Christ teacheth us in john, saying; He that doth sin, is the servant of sin. Wherefore, seeing we commit many things, and have sins cleaving unto us from our mother's womb; we must of necessity grant that we be servants: verse. 36. Rom. 7, 14. & 18. & 23. But then we shall be free indeed, if the son shall set us at liberty; otherwise we serve in a most bitter bondage. Whereupon Paul said, that he was sold under sin, and so sold, as in his flesh, he confessed that there dwelled no good thing; and that he did the things which he would not, and which he hated; and that he felt another law in his members, resisting the law of the mind, and leading him away captive to the law of sin. And unto the Galathians he saith; that The flesh doth strive against the spirit, Gal. 5, 18. and the spirit against the flesh, so that we cannot do what we would. Which things being true, touching so worthy an apostle, and touching holy men regenerated by Christ; what shall be thought of the wicked, which belong not unto Christ? And unto him they cannot come, unless they be drawn: john. 6, 44. None can come unto Christ unless he be drawn. for Christ saith; None can come unto me, unless my father shall draw him. He which would go before of his own accord, is not drawn, as Augustine saith; but is led. If therefore we must be drawn unto Christ, in that we would not before, the same is a most grievous sin: and therefore we will not, because The wisdom of the flesh is enmity against God; Rom. 8, 7. for it is not subject unto the law of God, no verily, nor cannot be. And as many as are not set at liberty by Christ, do live under the law, and (as Paul addeth to the Galathians) are under the curse. Gal. 3, 10. Places to prove that before regeneration we be not free. Which thing should not be true, if they could fulfil the law of God: for they incur not the danger of the curse, unless they transgress the law. Further, Paul expressedly saith; It is not of him that willeth, nor of him that runneth, Rom 9, 16. but of GOD that hath mercy. For our salvation is his work, and not the work of our strength; It is he that worketh in us, both to will, and to perform. Before he do that, whatsoever he doth with us, either by the law, or by the instruction of his word; he dealeth with stones: for our hearts be stony, unless God do change them into fleshy hearts; which he promiseth in Ezechiel that he would do, Eze. 11, 12. and would bring to pass, that we should walk in his ways. And surely, if we might live well and rightly without grace, we might also be justified by our own works: which doctrine is utterly condemned, both by Paul, and all the holy scripture. jeremy saith; Convert me, o Lord, jere. 31, 11. and I shall be converted. And David saith; Psal. 51, 18. A pure hart create in me, o God. The which thing that it cometh not to pass in all men, we perceive by the 29. chapter of Deuteronomie, verse. 4. where it is thus written; The Lord hath not given unto you eyes to see, nor an ear to hear, nor an hart to understand. And in the thirty chapter, God promised, that he would circumcise their hearts, and the hearts of their seed, that they should walk in his commandments. For he both beginneth & finisheth our salvation: for this Paul saith to the Philippians; Phil. 1, 6. I hope that he who hath begun in you, will perform it even unto the day of Christ. This thing the holy men right well understanding, do pray with David; Psa. 119, 36. Incline my hart unto thy testimonies: and with Solomon; The Lord shall incline our hearts, that we may walk in his ways; & with Paul unto the Thessalonians; 2. Thes. 3, 5. The Lord direct your hearts in patience, and in the expectation of Christ. And Solomon in his proverbs saith; The hart of the king is in the hand of God, and he inclineth it to what end he will. Prou. 21, 1. It is the work of God, not our own, that we be converted unto God. The end & use of the law. Esaie. 1, 19 These testimonies do sufficiently declare, that it is God's work, and not ours, to be converted unto him, and to do uprightly. 5 Here some object unto us the commandments, which are set forth unto us in the holy scriptures: for they seem to signify, that it lieth in ourselves to observe those things, which we be commanded. For isaiah saith; If ye will, and will hearken unto me, ye shall eat the good things of the land. And the Lord oftentimes commandeth us, that we should convert ourselves unto him; Be ye converted (saith he) unto me, I will not the death of a sinner, Eze. 18, 30, and 32. I had rather that he converted and live. And when he had published the law, he said; that He had set before them life and death, blessing and cursing. Deu. 30, 15. And an infinite sort of other such like testimonies might be brought. But here it must be considered, that these things in very deed are commanded unto men: laws indeed are Laws indeed are given but it is not taught that man's strength is able to perform them. but we are no where taught; that a man is able to perform them of his own proper strength. Neither is it meet, that we measure the greatness of our own strength by the precepts of God's law; as though so much can be done of our own accord, as God's law hath commanded: nay rather our infirmity is to be measured hereby; that when we see the excellency and worthiness of God's commandments to excel our strength by innumerable degrees, By the law of God we may measure our infirmity, but not our strength. we may remember, that the law hath a certain other end, than that it should be performed of us. Paul showeth that end to be manifold; By the law (saith he) cometh the knowledge of sin: Rom. 3, 30. Rom. 7, 13. which he saith was therefore made, that the number of transgressions might be increased. For by this means, The law is become a schoolmaster to lead men unto Christ; that when they see themselves overcharged with the heavy burden of the commandments, and the greatness of their sins, they may perceive their salvation to consist only in the mercy of God, and redemption of Christ. For the weakness and unworthiness of ourselves being considered, we forthwith begin to pray unto God; that both he will for Christ's sake pardon our sins, and give us sufficiency of his spirit, that we may endeavour to follow his will. Give what thou commandest (saith Augustine) and command what thou wilt. Further, another use of the law is, that we should see whereunto we must apply ourselves. Also it may be, that if through the grace of God there be an access of obedience begun, men may apply themselves unto the law. lastly, though in this life it be not given unto us, that men can in every condition satisfy the law; yet we shall fully obtain the same in another life, when we shall cast away all this corruption. Yet God ought not to be accused of injustice by reason hereof: for he is not in fault, that men be not able to keep his commandments. Neither can any of us be excused, Why God is not to be accused of injustice. because that willingly and greedily we do break the law, that is appointed unto us. The same was given in such sort, as it might best agree with our nature, when the same was first instituted: for the image of God could not by any other means more plainly and effectually be expressed. But and if by reason of sin we be not able to accomplish the law; yet this at the leastwise we see, namely, what manner of persons we ought to be. Look In 1. King. 16. at the beginning, and in the book De votis, pag. 279. put forth at Basil. 6 But that sentence, which is commonly objected; that Nothing is to be counted sin, which dependeth not of election, must be understood (as Augustine doth interpret it) of that kind of sin, which is not the punishment of sin: for otherwise, original sin is neither voluntary, nor received by election. But thou wilt say; Seeing the matter standeth thus, we shall seem of necessity to stick fast in sin: which thing indeed I deny not; Necessity of sinning is without constraint. although such is this necessity, as it hath no compulsion joined therewith. God is of necessity good, and cannot sin by any means: and yet is he not driven by force to be good. Which thing Augustine, in his 22. book De civitate Dei, and thirty chapter, doth very well declare; Because God himself (saith he) cannot sin, therefore shall we deny that he hath free will? Ambrose, in his second book, and third chapter, De fide, unto Gratian the Emperor, testifieth, that God is free, when he saith; 1. Co. 12, 11 that One and the same spirit worketh all things, dividing unto all as pleaseth him, according to the choice of his free will, and not for to obey necessity. In these sentences of these fathers, free will is so taken, Freedom is contrary unto compulsion not unto necessity. that it is contrary unto violence and compulsion; not that it is equally bend to either part. Whereupon jerom in his homily of the prodigal son, which he wrote unto Damasus, because he took free will in another sense, therefore he wrote otherwise; It is only God (saith he) on whom sin falleth not, nor can fall: but others, forsomuch as they have free will, may be bowed every way. Also it is agreeable unto blessed spirits and angels, that they cannot sin; seeing their felicity is already confirmed. Wherefore Augustine in his 22. book De civitate Dei, and thirty chapter, saith; A similitude. Even as the first immortality, which Adam through sin lost, was, that it was possible he should not die: even so the first free will was, that it was possible he should not sin; but the last free will shall be, that he shall not possibly sin. Yet nevertheless, there is granted a certain kind of liberty unto them: not whereby they can be bowed to either part; but such, as (although that which they do is of necessity) yet thereby they be not compelled, or violently driven. For even as there be certain true things so manifest, as the mind cannot but consent unto them; Why the blessed cannot sin. so the presence of God now revealed and made manifest, is so good a thing, as the saints cannot fail or forsake the same. So likewise, although we of necessity do sin, before we be regenerated in Christ; yet are not therefore the powers of the will violated: for whatsoever we do, both we do it willingly; and also we are led to do it upon some hope. And yet we must not be therefore accounted to differ nothing from brute beasts: for they, The not regenerate differ from brute beasts. notwithstanding they be moved with a certain kind of judgement; yet it is not by a free judgement. But in men, although they be not yet renewed, there is (as we have said) much liberty remaining, as touching civil & moral works. Further, among the very sins, wherein they be of necessity conversant, they have a choice to choose one, and refuse an other; though they cannot attain unto those things which please God. These things do not accord with brute beasts: for they be rather driven by the force of nature, than that they can do any thing by any liberty or free choice. Men may be said to be free, Three manner of freedoms. either in respect of compulsion, or in respect of sin, or in respect of misery. The first liberty from compulsion, is given unto all men; howbeit, unto sin and misery all men, which have not attained unto Christ, are altogether subject. But after what sort men, which be regenerate, be subject either to sin, or to misery, while they live here, I will afterward declare. In the mean time we ought to be sure, that the will is not constrained to sin, through this necessity which we speak of. 7 But that we may with the more perspicuity and plainness, declare all this whole matter, it must be first determined what these words Free, Violent, and Willing do signify. We call that Free, What is Free, Violent, and Willing. which having two, or more things set before it, can choose, as it lusteth, what it will. And therefore we deny, that the will of men not regenerate is universally free: A definition of Free. for it cannot choose those things which do belong to salvation. The will of the not regenerate is greatly restrained. Violent is that, which is so moved of an outward beginning, that it of itself nothing helpeth unto that motion, but rather resisteth it: as when a stone is cast on high. That is said to work of his own accord, or willingly, What they cannot choose. which hath an inward beginning inclining to that motion, whereby it is driven. By these things it is manifest, that to do of his own accord, and to do of necessity, are not contrary one to another: for they may be joined together, as it is plain in our will, which of necessity embraceth felicity; yet it embraceth it not against his will, or by compulsion; but of his own accord, and gladly. Neither is it possible, The will cannot be compelled. that the will should be compelled, to will that which it will not. Yea, Augustine thinketh it to be so absurd, that a man should will that which he will not; as if one should say, that any thing can be hot without heat. The necessity of sinning is not absolute in the wicked. But yet that necessity, whereby the wicked are said to sin, is not absolute and perfect; so as it cannot be otherwise: for so soon as the grace and spirit of Christ cometh, that necessity is straightway loosed. Wherefore Augustine saith, Augustine saith that it is of nature to be able to have faith. that it is of nature to be able to have faith, hope, and charity; but to have them indeed, is altogether the gift of grace: for that power or ability breaketh not forth into act, unless grace be given from God. Herein Augustine agreed with the Pelagians; that To be able, is of nature. The opinion of Augustine compared with the Pelagians. But this Augustine added, which Pelagius did not allow; that To will well, and to live uprightly, is to be attributed unto grace only. But I think, that as touching this power of nature, there must be made a distinction: for if they mean this, that our nature is so made of God, as neither faith, nor hope, nor charity do strive with the same, if they be given of God, but rather accomplish it, make it perfect, and adorn it; I confess it to be true that they say: What manner of power unto faith is in nature. but if they will have the power of nature to signify some strength of the same, whereby it can challenge to itself these things; I yield not to them in any wise; for it is a wicked and damnable opinion. We say therefore, that the will of man hath respect both unto good, and unto evil; How the will of man hath respect unto good and evil. but after a sundry fashion: for it may embrace evil of his own accord; but it cannot embrace good, unless it be restored by the grace of God. For we have need of a certain divine inspiration, to perform those things which are good; which thing indeed the very Ethnic writers also, being forced by the truth, have sometimes declared. For Aristotle, Aristotle's definition of felicity. in his first book of Ethics saith; If there be any gift of God, we must verily think, that it is felicity. And Felicity he defineth to be nothing else, but a most excellent action, proceeding from the chiefest power of the mind, by a most notable virtue. And Plato confesseth in a certain place, that virtues are engendered in men by divine inspiration. The Schoolmen also, if there were any somewhat sounder than the rest, confessed, that the grace of God is necessary to assist man's strength unto every good work. Howbeit, afterward they forgetting themselves, I wots not how, decreed; that a man, not being renewed, may do some good deeds, which may please God, and which may merit the grace of Christ, of congruity (as they term it.) 8 That they call congruity, What they call congruity. which we may call meet and good; which is, when the rigour and sharpness of the law is remitted: but condignity they call that, which is of right due. What condignity. But they which first invented these terms, considered not, that those goodly civil works, though in show they seem good unto men, yet before God they be sin; as Augustine by most certain reasons proveth. For before we be converted unto God, we be the children of wrath. Ephe. 2, 3. And john saith; He that believeth not in the son of God, hath not life everlasting, john. 3, 36. but the wrath of God abideth upon him. And what can be offered unto God by his enemies, and by such as hate him, that may be acceptable unto him? Paul to the Ephesians saith, that We, Ephe. 2, 1. before we did come unto Christ, were dead in our offences and sins. But the dead, as they feel nothing, so can they bring nothing to pass, whereby they should be called back unto life. Paul unto the Philippians counted all things, Philip. 3, 8. Before regeneration we can do nothing that should please God. Esaie. 1, 12. isaiah. 64, 6. john. 15, 1. and, 5. whatsoever he did before he was converted unto Christ, but loss and dung; so far off was he from placing any merit in them. God in the first chapter of isaiah testifieth, that he did abhor, detest, and counted abominable those oblations, which the jews offered without faith and godliness. The same prophet compareth all our righteousness unto most vile and filthy rags. And our saviour Christ saith; I am the vine, and ye are the branches. And even as the branch cannot bear fruit, unless it abideth in the vine; so ye can bring forth no fruit, unless ye abide in me. And straightway he addeth; Without me ye can do nothing. And in an other place he saith, Matt. 7, 18. that An evil tree cannot bear good fruit; for the root must first be good, before any good fruit can be hoped to come from it; but good trees we cannot be, before we be graffed in Christ. Rom. 6, 5. This engraffing in the holy scriptures is called regeneration. And even as no man helpeth any thing to the generation of himself; so no man can help any thing to the regeneration of himself. Rom. 14, 23. Paul also saith, that Whatsoever is not of faith, is sin. Seeing therefore the wicked be without faith, whatsoever they do, Matt. 6, 22. is to be reckoned for sin. If so be thine eye be single, thy whole body shallbe single; but if thy light be darkness, how great shall that darkness be? Unless faith be present, we be conversant in darkness; and of necessity do cleave unto sin. Moreover, if we follow the opinion of these men, Rom. 11, 6. we utterly overthrow the nature of grace: For grace, if it should be of works (as Paul saith) it now ceaseth to be grace. Paul also addeth, That the Israelits following after the law of righteousness, attained not unto righteousness: for that they sought it by works, Colos. 1. and not by faith. Also unto the Colossians he teacheth plainly, what we be before we are justified; We be alienated (saith he) from God, enemies in mind, Rom. 11, 17. and conversant in evil works. And in the epistle to the Romans; men not yet engraffed in Christ, he calleth wild olive trees: and we know, that wild olive trees be barren, neither can bear any fruit. Besides this, works cannot be good, unless they either satisfy the law; or else if they stray any thing from the law, it is not imputed unto them, because of Christ. But men, that be not renewed, cannot satisfy the law: for even the regenerate cannot do it. For seeing they be not joined unto Christ by faith, they cannot attain unto the benefit of Christ, whereby these imperfections be made whole and sound. And he that teacheth, that a man is able, without the grace of God, to do works which be acceptable unto GOD; must also of necessity teach, that Christ is not the redeemer of the whole man. For he which teacheth that we, without the grace of Christ, do work well, and live uprightly; the same ascribeth unto our nature no small part of salvation without Christ. Rom. 6, 20. Paul also in the epistle to the Romans saith; When we were servants unto sin, we were free unto righteousness; which is nothing else, verse, 19 but that we had no trade nor acquaintance with righteousness. Furthermore, he exhorteth us, that Even as we have served sin, so we will be now servants unto righteousness. And he also teacheth, that we should now altogether serve righteousness without any sin; forsomuch as we served sin before altogether without righteousness. lastly, he hath left no mean at all between the servitude of sin and righteousness. But these men contrariwise feign a sort (I know not who) which although they be not yet justified; yet notwithstanding do good & just works, which may be acceptable unto God. All these things sufficiently teach, how absurd & fond these men's opinion is. 9 Yet in the mean time they cry out, that we be blasphemous, which avouch the whole nature of man to be evil. Under the praises of nature lurk the enemies of grace. But (as Augustine doth prudently write; Under the praises of nature, ●e hidden the enemies of grace. It were meet, that they should consider, unto what ground we refer that evil, whereof we complain: for we ascribe not the same either to nature, as it was created; or unto God: but unto sin, whereunto there was an entrance laid open by the first man. For we, by all manner of means, do disagree from the Manicheis: for they dreamt, that both our nature is evil, and that it was created evil by God. But we confess and acknowledge; that man was created free: and in that he hath now lost his freedom, we ascribe not God to be the author thereof, but man's own fault. They which deny freewill, have been called heretics by the church. Why they are called heretics, which deny free-will. But this must be understood concerning the first creation of our nature; for otherwise there is not one of the fathers, which (if the truth be well weighed) bewaileth not the calamity of man, whereinto he fell through sin. Our adversaries rather come near unto the Manicheis, which affirm, Our adversaries come somewhat nigh unto the Manicheis. that Our corrupt affects, as they are now, were so created by God: for so they affirm, that he created them evil. But we, forsomuch as we perceive that these troublesome affections be not void of sin, deny that they were so created by God; but that through our own default they are become unbridled, and be repugnant to the word of God. Certain it is, that man at the beginning was made unto the image of God; and there is nothing more beseeming unto it, than liberty. But seeing that image was in a manner blotted out in us, so as there was need to have the same restored by Christ; what marvel is it, if our liberty be also for the most part taken away from it? When they reason that man is free, A similitude. they do even as if they should say, that man is a twofooted creature, and therefore he is able to go upright. But if they would so conclude of a lame man, it should easily appear how much they be deceived: for the properties of man, which would be agreeable unto his nature, being perfect, when they be applied unto the same nature being corrupt, do not agree. A comparison of our adversaries with the Pelagians. Neither be the opinions of our adversaries much dissenting from the Pelagians: for they taught, that nature being helped by the grace of creation, and doctrine of the law, may live uprightly. And these men say, that nature being helped by grace preventing and knocking, is able to do good works, which may please God. The catholic church resisted the Pelagians, neither did it contend about the grace of creation, or of the law, neither about the grace preventing: but it taught, that without the grace of Christ, wherewith we be justified, none is able to work aright. To be with out faith in Christ, and without grace, in Augustine's judgement is all one thing. And by the judgement of Augustine, who vehemently contended against these men, there is no difference between doing rightly without grace, and doing rightly without the faith of Christ. He, upon the 31. psalm, to show that there is no good work without faith, writeth thus; A good intent maketh the work good, but faith guideth that intent: wherefore consider not what a man doth, but what he hath respect unto while he is doing. 10 And whereas in all the holy scriptures, there is not one sentence repugnant to our doctrine; yet they continually object unto us the example of Cornelius, Acts. 10, 2, and 3, 4, who being not yet (as they think) regenerate, neither believing in Christ, yet did such works as were acceptable unto GOD. Of Cornelius and his works. Indeed we grant, that both the alms and prayers of Cornelius were pleasing unto God: for the angel affirmed the same. But these men add of their own; Cornelius believed before baptism. that Cornelius, when he did these things, was not yet justified, nor yet believed in Christ. But they mark not that the scripture in that place called him religious, and one that feared God: wherefore Cornelius believed, and in Messiah believed he, being instructed in the jews learning; but whether JESUS of Nazareth were that Messiah, he knew not for a certainty, and therefore Peter was sent to instruct him more fully. But here, to blear our eyes, verse. 23. they say, that Paul, in the 17. of the Acts, attributeth some godliness unto the people of Athens, when as notwithstanding they were idolaters: for thus he saith; Ye men of Athens, I show unto you, that God, whom you ignorantly worship. But even as if a man that can handsomely draw some one letter, A similitude. shall not therefore be straightway counted a good writer; neither he that can sing one or two verses, shall for that cause be taken for a singing man; (for these names require consideration and art, and it may come to pass by chance, that a man may draw well, or sing well once or twice:) even so none is to be counted verily and out of doubt good, which setteth forth one good work or two, that have some show of godliness. But Paul called not the athenians godly, without adding some terms of speech, which should diminish godliness; True godliness cannot be joined with ignorance. Whom ye ignorantly (saith he) worship. But what piety can that be, which is joined with the ignorance of the true GOD? Moreover, a little before he had called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Very superstitious: by these two words he much diminished their piety. verse. 22. But Luke absolutely calleth Cornelius religious, and addeth; that He feared God: job. 1, 1. which addition is of so great force, How great a dignity it is to fear God. that in the book of job, a man fearing God, is translated of the seventy interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A true and religious man. And David saith; Blessed is the man that feareth the Lord. Psal. 112, 1. And if so be he be blessed which feareth God, how is not the same man also justified? But besides these things, which after a sort, by the causes, declare the justification of Cornelius; Acts. 10. we have also another testimony of the effects: The effects are a testimony of Cornelius justification. for that he gave alms, which were acceptable unto God. But we have already, by many reasons proved, that none can do works acceptable unto God, but he which is justified and regenerate. Further, he distributed these alms upon the people of the jews, as of whom he having been instructed in the skill of godliness, would impart unto them in like manner some of his temporal goods. For It is meet (as Paul saith unto the Galathians) that he which is instructed, Galat. 6, 6. should communicate unto him, which doth instruct him in all good things. Moreover, that soldier, which was sent unto Peter, declareth, Acts. 10, 22. that he had a good testimony of all the jews. All which things do sufficiently show, that although we read not, that he was circumcised; yet he came so near unto the doctrine of the people of God, as that all men commended his piety. verse. 30. He praie● continually. It is written beside, that he prayed, and that continually. And if so be we diligently weigh the whole history, we shall find, that he observed the same hour, which the jews had appointed for common prayer: for it saith, that At the ninth hour he saw an angel standing by him, which gave him to understand, that his prayer was heard. But out of the first chapter of isaiah, and 15. of Proverbs, and many other places, we be taught; that The ungodly and sinful sort be not heard of God. How it is to be understood that sinners are not heard of God. Which nevertheless must be understood, so long as they would be sinners, and retain with them a will to sin. 11 Neither is that, which Augustine writeth against the Donatists, repugnant to this doctrine; namely, that The prayers of wicked priests be heard of God: Why God heareth the the prayers of ill ministers. for he addeth, that it so cometh to pass, by reason of the people's devotion. But Cornelius, when he prayed, was helped by his own faith, and not through the faith of others which stood by. And Augustine in his epistle unto Sixtus, saith; that God in justifying of a man, is wont to give his spirit, whereby he may pray for those things which be profitable for salvation. Rom. 12, 14 And seeing Cornelius prayed for those things, there can be no doubt, but he was justified. Hereunto add, that no man can rightly pray unto God, unless he have faith. And that we be justified by faith, it hath been sufficiently testified and declared already. Peter also, before he began to preach unto him, saith; that He perceived in very truth that God is no accepter of persons, Acts. 10, 34. but that he is accepted by him, of what nation so ever he be, which worketh righteousness: which words teach us plainly enough, that Cornelius was even already accepted of God, before Peter came unto him. But I marvel, that there be any, which dare affirm, that he had not the faith of Christ; when as Christ himself, in the eight chapter of john saith, that He knoweth not God, which believeth not in the son of God. john. 14, 1. And in the 14. chapter he admonisheth his disciples; If ye believe in God, believe also in me: john. 5, 46. and if so be ye believed Moses, ye would also believe in me. These things assure us, that Cornelius believed verily in God, and therefore did also believe in the Messiah which should come; even as he had been instructed by the jews: although he knew not that he was already come, and that JESUS of Nazareth, whom the jews had crucified, was the same Messiah. He had the same faith, Cornelius had the faith of the fathers in the old testament. john. 1, 48. The example of Nathaniel. wherewith the fathers believed that Christ should come; wherefore seeing they were iustifie● by the same faith, how dare we be so bold as deny the very same unto Cornelius? Nathaniel, which believed that Messiah should come, and thought that he was not yet come, is by Christ pronounced to be a true Israelit, in whom there was no guile: which two things cannot concur in a man not yet justified. But Peter was therefore sent to Cornelius, that he might more plainly and expressedly know that thing, which he had before intricatlie believed of Christ. Of this mind was Gregory in his 19 homily upon Ezechiel: A similitude. for he saith, that Faith is the entry whereby we come to good works; but not contrariwise, that by good works we can come unto faith. And so he concludeth, that Cornelius did first believe, before he could bring forth any laudable works. And he citeth that place unto the hebrews; It is unpossible without faith to please God. Which sentence, Heb. 11, 6. as it appeareth by the selfsame place, cannot be otherwise understood, than of faith justifying. Beda, expounding the third chapter of the acts, is of the same mind; and citeth the words of Gregory. Neither is the Master of the sentences of any other judgement, in his second book, and 25. distinction. But our adversaries object unto us Augustine, in his 7. chapter De praedestinatione sanctorum, where he reasoneth against those, which taught, that faith is of ourselves; when yet in the mean time they confessed, that the works which follow, be of God; but yet obtained by faith. Indeed Augustine confesseth, that the works, Faith is not of ourselves. Ephe. 2, 8. which follow faith, be of God; but denieth that faith is of ourselves. For he saith, that Paul writeth to the Ephesians; By grace ye are saved, through faith, and that not of yourselves: for it is the gift of God. But that is a hard saying, which he addeth; namely, that the prayers and alms of Cornelius were accepted of God, before he believed in Christ. But we must here weigh the things which follow: for he addeth; And yet prayed he not, neither gave he alms without some faith: for how did he call upon him, in whom he believed not? Cornelius had faith in Christ, but not distinct and unfolden. These words do plainly declare, that Augustine took not away from Cornelius all manner of faith in Christ; but only an unfolden and distinct faith. Which thing that place chiefly declareth, which is cited out of the epistle to the Romans; verse. 13. How shall they call upon him, in whom they have not believed? For those words be written of the faith and invocation of men regenerate, as the next sentence following plainly declareth; Every one which calleth upon the name of the Lord, shallbe saved: for we cannot attribute salvation, but to them which be justified. Peter was sent to edify Cornelius, not to lay the ground of his faith. But Peter was sent unto Cornelius, to build up, and not to lay the foundation: for the foundations of faith were laid in him before. 12 But those things, which Augustine addeth, seem to bring a greater difficulty: for he saith; But if he could, without the faith, namely of Christ be saved, that singular workman the apostle should not have been sent to edify him. But seeing he already before attributed unto him faith and invocation, after which of necessity followeth salvation, whereof the apostle speaketh in the epistle to the Romans; The salvation which we have in this life is not perfect. how can he take salvation from him: unless we peradventure understand, that faith and salvation in men justified is not perfect, while they live here? For our salvation cometh not in this life to that degree, nor to that quantity, which Christ requireth in his elect: for no man may doubt, but that we shall not attain to perfect salvation, before the resurrection and eternal salvation; although we have begun to enjoy the same already after a sort. Paul to the Ephesians affirmeth, Ephes. 2, 8. that We be now saved by faith. And yet unto the Philippians he exhorteth us, With fear and trembling to work our own salvation. Phil. 2, 12. Which places cannot be brought to one consent, Salvation begun by justification is to be made perfect every day. unless we say, that the salvation begun in us, through justification, is daily to be made perfect in us: for we are always more and more renewed, and faith is made more full, more expressed, & of more efficacy. These words of Augustine, unless we interpret them on this sort; either of necessity they must be none of his, or else he is repugnant to himself. That the book is Augustine's, we cannot deny: but that he is repugnant unto himself, that is not likely. But if thou say that these things may agree well enough together, if we grant that Cornelius was not yet justified; when as nevertheless he did some works well pleasing and acceptable unto God: I answer, that this can by no means agree with Augustine's meaning. For he, in his 801. treatise upon john, and in his fourth book, and third chapter against julian, and upon the 31. psalm, doth prove by most sure reasons, that all works, done before we be justified, be sin. But that faith is more expressedlie set forth, and made perfect in them that are justified; we may easily perceive, by that which Christ said unto his apostles; Many kings and prophets desired to see the things, Matt. 13, 17. which ye see, and saw them not. Yet notwithstanding, those kings and prophets were men godly and justified; although they knew not so expressedly all the mysteries of Christ, as the apostles did. And Christ, when he prayed, thus spoke concerning the apostles themselves; The words which thou gavest me, john. 17, 8. have I given unto them: those have they received, and have known that I came forth from thee, and that thou hast sent me. These things do show, that the apostles believed in Christ; and therefore were justified. Yet the very history of the Gospel sufficiently declareth, that they were ignorant of many things: Luke. 24, 16, Matt. 16, 9 Luke. 18, 34 for it is showed oftentimes, that either they had their eyes closed, that they should not see; or else, that they understood not those things which were spoken. Note the interpretation of the words of Augustine. Wherefore Augustine denieth, that Cornelius had salvation before Peter was sent unto him: yet not altogether, but that he had no perfect and absolute salvation. 13 But they further object the same Augustine in his questions unto Simplicianus, in the second book, and second question: where he plainly teacheth, that faith goeth before works. After that he putteth a certain mean between gra●e, and the celebration of the sacraments: for he saith, that it may be, that Catechumenus [or one newly converted unto christian religion,] and that he which is conversant among the Catechumeni, may believe, and have grace; and yet the same man is not yet washed by baptism. Moreover he saith, that grace is more plentifully powered in after the sacraments. By which words he signifieth, that it is one and the selfsame grace; but is afterward made more abundant. And that thou mayst know he entreateth of a justifying faith, he citeth a place out of the epistle to the Ephesians; Ephes. 2, 8. By grace ye are saved, through faith, and that not of yourselves; for it is the gift of God. Whether grace and a weak faith have the power to justify. But our adversaries will say, that they also teach, that grace goeth before good works; and that by this grace, some faith is bestowed upon men. But this at the beginning is so weak, as it cannot have the power to justify: howbeit, there may some works be done, which may be acceptable to God. But we will call to mind what Augustine writeth of Pelagius, A history of Pelagius. in his hundred and fift epistle unto Innocentius bishop of Rome: he saith, that Pelagius, in the council of Palestine, to the end he would not be accursed [himself;] did curse all those, which should say, that they could live uprightly without grace. But he, by grace, meant no other thing, than the gift bestowed upon us in our creation; as free choice, reason, will, and the doctrine of the law. The Palestine bishops, being beguiled by this colourable craft, did absolve him. Augustine excuseth them, because they dealt plainly and simply: for when they heard that Pelagius confessed the grace of God; they could not understand it to be other, than that grace; which the holy scriptures do set forth; namely, the same, whereby we are regenerate and engraffed in Christ. Wherefore it appeareth, that they, which feign unto themselves another grace, than that whereby we are justified, and engraffed in Christ, do thrust upon us a thing imagined by man; or rather a Pelagian refuge, which the holy scriptures acknowledge not. Moreover, Augustine in the same place, which we now spoke of, doth affirm; that the Catechumeni, and such as believe, though they be not baptized; yet nevertheless be conceived: Who be Catechumeni, and conceived sons of God. but they which are now conceived to be the sons of God, cannot be strangers from him, or enemies unto him; wherefore it followeth, that they also be already justified, though not in such perfect sort. And this also is manifest, Grace following is all one with the first, but differeth in degree and quantity. in that Augustine calleth the grace following, a more full grace: as that which differeth not from the first in kind and nature, but only in degree and quantity: and seeing it is of the selfsame kind, that the other is, the same shall also justify. had their reward. But that God in appointing of kingdoms, had respect to some other end than to pay a reward to those men, Augustine himself showeth us sufficiently, in his fift book De civitate Dei, and twelve chapter, which we before cited: Why God by his providence so transferreth kingdoms from nation to nation. for he saith, that Seeing the empire had first been in the east; God would at length that the kingdom of the Romans should bear the chief dominion, to tame the wicked doings of other nations. 16 But many suspect, that by this doctrine is opened a window unto many vices: for if all the doings of civil men, while they seem to work upon virtue, be sins; they may easily be pulled away from those goodly works. Civil discipline must not be pretermitted of infidels. I answer, that we teach not, that civil discipline is to be let go; for the same by God's providence is as it were a bond, wherewith civil society is preserved. God can suffer cities and Commonweals, so long as in them flourisheth integrity of manners and honesty; but when those things be altogether vitiate and corrupt, than God is so provoked unto wrath, as he will punish those things, The Ethniks' sin less by keeping of civil discipline, than by rejecting of it. All sins are not alike. which long before he had winked at. So long as men be without Christ, they sin, even when they show forth notable works: but yet they sin far less, than if by setting aside all civil duties, they should utterly abandon themselves to all manner of sins: for we are not Stoics, to think that all sins are alike. Further, if these men omit the doing of those things, which by the very light of reason they acknowledge to be honest; they wrestle against their own conscience. Our adversaries, not we, ●oo open a window unto sins. And if so be we will more manifestly see whether doctrine, ours, or our adversaries, doth open the greater window unto vices; let us compare them one with another. They verily, when they teach, that the wicked can do good works, such as may please GOD, and through them can deserve grace (as they speak) of congruity; what thing do they else, than foster and nourish the miserable souls in that their damnable state? For they cause them to like of themselves for works of theirs, I know not what; and to hope it will come to pass (at leastwise in the end of their life) that they shall for those works sake obtain of God to be truly and earnestly converted: but in the mean time, they live securely; neither do they with a just and true repentance turn away from their wicked facts. But we contrariwise, when we admonish them daily to come unto Christ, and to be reconciled by true repentance (for otherwise good works shall profit them nothing at all, when as, although they be goodly to the show, yet they be sins before God;) do we not earnestly set them on, that leaving impiety and corrupt kind of life, they should convert themselves unto the righteousness of God? These things if thou prudently consider, thou shalt easily perceive, whether of us doth make the way more open unto lusts. This thing doubtless all they may judge, which are touched with the desire of truth and godliness; for besides that, which I have said, they shall easily perceive; that all the good works, which are attributed unto men not regenerate, be a derogation and a robbery unto the grace of God. For if we be able to do many things without the grace of God, Our adversaries do derogate much of the grace of God. which may be grateful and acceptable to him; then are we not wholly redeemed and restored by him: which is a thing so impious and strange from the catholic truth, as nothing can be imagined more impudent and more wicked. For what godliness doth there remain, when Christ is deprived of his own honour? Or what honour is left unto Christ, if we teach, that he hath not brought unto us all the power we have to live uprightly? Some boast, that otherwhiles many things happen to be done before regeneration, the which be as certain means to the obteinment thereof: and seeing it oftentimes cometh to pass, that by them we be justified, they cannot seem to be sins. Indeed we grant, that these are sometime certain means, whereby God doth lead us unto justification; but thereby it is not proved, that those be no sins unto them, by whom they be done▪ And doubtless, as concerning the nature of their works, Goodly works are sometimes occasions of destruction. unto some they be occasions of greater destruction: for there be many, which by reason of such works of theirs, do wonderfully puff up themselves, and please their own fancy, and prefer themselves before others; and when they be full, and have enough of their own opinion, although they be persuaded and set on [to continue therein,] yet they refuse to proceed any further. In such kind of men works be preparations unto everlasting death. But as touching the elect, God doth govern and temperate their works, and findeth the means that they work together unto salvation; although they be sins in their own nature, and must be esteemed as things corrupt, so long as the light of justification shineth not upon them. Works done before justification be otherwhiles preparations to the same, but yet to the predestinate only. Wherefore we confess, that works are certain preparatives unto healthful conversion: but yet to none, but such as be predestinate and elect, whom GOD doth sometimes lead unto justification; not that they have this strength of their own nature, to prepare unto justification: for unto the reprobate and castaways, they serve unto condemnation. 17 But let us see what works those be, which our adversaries so highly praise in men not regenerate. In them (they say) there is a certain acknowledging of sinne● thereof springeth a terror, wherewith they be vehemently pierced; afterward there is stirred up a sorrow for the loss of the kingdom of heaven; and then they be moved with a less desire of wicked acts; and they take less pleasure in sins and allurements of this world: they seem also with some endeavour to hear the word of God. And how (say they) can these things seem to be sins? Yet they say that they be of no such efficacy, as a man thereby may be converted, and leave his old naughty life. Here I would demand of these men, A knowledge of sin having not his proper end is sin. what manner of knowledge of sin that is, which is so had; that in the mean time we do prefer the same before the righteousness of God? Surely, for so much as it wanteth the end, which is proper unto it, and whereunto it belongeth; it cannot be any other, but sin: for to this end knowledge is given unto us, that knowing sin, we should forsake it; and that we should embrace God's justice: which end, unless it be present, the work is corrupted, and is made sin. This thing all the Ethnic writers do confess, that that action is sin, which is deprived of the end due unto it. Moreover, what manner of fear of hellfire is that, The end of the knowledge of sin. when as they proceed every day in casting themselves headlong into it? Or what sorrow is there for the loss of the celestial kingdom, when as they continually refuse the same, being offered them by the holy scriptures, and by the preachers? If they be moved with less desire to sin, and take less pleasure of their sins; yet do they take so much delight in them, as they cannot be plucked away from them. If they hear the word of God with any diligence, yet having heard it, they have it in derision; for so much as they hope, that those things promised therein shall happen unto them, although they live in such sort as they do. Wherefore we see, that all these things do wander from the mark & end which is appointed. And seeing that all these motions be of small efficacy, & do leave men under the wrath of God; there can nothing that is sound be hoped for at their hands. But let us hear what isaiah, in the 58. chapter pronounceth concerning this same kind of works; Every day (saith he) do they seek me, and will know my ways, Esaie. 58, 2. as it were a nation that wrought righteousness, and had not forsaken the statutes of their God. They ask of me the ordinances of justice, and they will draw near unto God. Wherefore do we fast (say they) and thou seest it not? We have afflicted our souls, and thou regardest it not. Behold, in the day wherein ye fast, ye find out that which ye desire; and ye all seek and require your debts. Behold ye fast to strife and debate, and to smite with the fist. Is this such a fast as I have chosen? These words of the prophet do teach most plainly, that it is sin before God, to seek after his ways, to fast, and for a man to afflict himself; seeing such works may be done without the true worshipping of GOD, and without piety. It cannot be denied, but that these are indeed goodly and plausible works; God refuseth works although they be goodly. but yet God the just judge doth refuse them. Augustine, in his book of confessions, doth lay before us a plain example of himself, concerning this matter: for he showeth the motions which he suffered in his mind, before he was converted unto Christ. For thus he writeth in the eight book, and eleventh chapter; I lived in my bond, till the whole was broken in sunder, wherewith I was holden being now little: but yet was I holden. Thou O Lord by thy severe mercy diddest double in mine eyes the scoorges of fear and of shame. I said inwardly with myself; Behold now let it be done. Now in a manner I know it, and did it not. It wanted very little, but I even now touched it, & held it; & yet touched it not, nor held it not. And the worst that was grown in use, more prevailed with me than the better out of use. And that very instant, wherein I was to become a new man, the nearer it approached to me, the greater horror it drove into me. I was held back by trifles of trifles, and by the vanities of vanities, and by mine old wanton lovers, which privily whispered; Dost thou now forsake us? And shall we never any more after this time be with thee? Dost thou? And from this time forward wilt thou never use this or that? Augustine accuseth the mean works which he did before his conversion. And I now began to hearken unto them a great deal less than half. These things he declareth, and accuseth them before God to be sins; which nevertheless are so greatly commended by these men. These indeed were means, whereby God brought Augustine to salvation; yet in the mean while, they were sins in him: for he obeyed them not, but corrupted them with many abuses; so that he could not with efficacy be changed thereby. But what soever wanteth his due perfection, is sin. Whatsoever wanteth his due perfection is sin 18 But these Sophisters are like a kind of serpents called Hydrae: for when one argument is cut off, as it were a head, an other ariseth. They object to us the Publican, thus praying in the temple; God be merciful to me a sinner. Of the Publican. Luk. 18, 13. And it is said, that he went home to his house justified: wherefore (say they) he was a sinner, when he prayed; for we read that he was afterwards justified. But his prayer pleased God; wherefore (say they) we may do works acceptable to God before we be renewed. But these men should have remembered, that this man prayed; the which thing could not be done without faith, as we declared touching Cornelius; For how shall they call upon him, Rom. 10, 14 upon whom they have not believed? While he prayed he was justified. Wherefore he was justified, even at the same time that he prayed. Neither must thou so understand those words, as though he was then first justified, when he had finished his prayer: for although it is said to be afterward done, yet doth it not follow thereof, that the same was after no sort done before. He obtained a more perfect justification, If he be justified, why doth he call himself a sinner? The justified do yet still pray for their sins. Matth. 6, 12 a more ample spirit, and a more near feeling of God's mercy. He calleth himself a sinner, and that justly; partly because he felt still in himself that which he misliked, (for always how just soever we be, we be commanded to pray; Forgive us our trespasses;) and partly, for that he pondered in his mind how grievous sins he had committed before he was justified. And godly men ought chiefly to consider, while they be praying, how great the burden of their sins is: for when they come unto God with their prayers, they be moved with true repentance to say with David; My bones are consumed away in my crying out; Psal. 31, 3. continually day & night thy hand is laid heavy upon me; my juice is dried up, as the moisture of the earth is dried up in the summer. Psal. 40, 15. Innumerable evils have compassed me about; mine iniquities have closed me in on every side, so as I cannot see, they be more increased than the hairs of my head; my hart hath failed within me. I acknowledge my wickedness, and my sin is always against me; Psal. 51, 6. against thee, against thee have I sinned, and done evil before thee. And to the end godly men should the better beware of sins afterward, God doth stir up in them the sharp feel of his wrath; that they may know what they have deserved, unless God had helped them by his son. Also he openeth the eyes of them, that they may perceive what his fatherly chastisement is towards them: and that the same may be the better felt, he oftentimes deferreth from them the taste and feel of his mercy. Ibidem. 10. Therefore they cry; Make me to hear thy joy and gladness, that my bruised bones may rejoice; hide thy face from my sins, and blot out all my wickedness; a clean hart create in me, o God, and a perfect spirit renew within me; cast me not away from thy face; take not thy holy spirit from me. Wherefore, they also that be justified do pray, that what infirmity is yet left, may not be imputed unto them. They call to mind those things, wherein they grievously sinned before; and they crave with tears to have some taste of God's mercy, & of the righteousness which is bestowed on them. And this is the very natural meaning of such godly prayers. Neither must we think, He did not so call himself a sinner, as he meant to retein● his old sins. that the same Publican prayed otherwise: for he was not so minded, that he would still retain his old purpose to sin: but he truly and from his hart converted unto God. But our adversaries imagine, that they, which still persevere in their sins, and have not determined to change their life; yet that they do some good thing which pleaseth GOD. But we be taught, out of the holy scriptures, that He which believeth in God, hath eternal life, and therefore is justified: but as for other things, neither be they good, nor yet do please God. Wherefore, seeing the Publican prayed, and that faithfully; it is certain that he had eternal life, and was not destitute of justification. 19 But that all these things may be the perfectlier understood, What is required unto the works, which be acceptable unto God. it shall not be from the purpose; to know what things are required unto a good work, to make it acceptable unto God. First of all, he that doth any good thing, it behoveth him to be moved by the spirit of God: for otherwise, in us, that is, in our flesh dwelleth nothing that is good; and they which be lead by the spirit of God, those be the children of God. secondly, it behoveth, that faith be present; by which it is understood for a certainty, that the work which we take in hand, is of those kind of things, which God willeth, and by his law hath commanded to be done; Rom. 14, 23 For whatsoever is not of faith, the same is sin. Neither ought we so to handle the matter, that our own hart should accuse us in that thing which we do. thirdly, whatsoever we do, the same must be wholly directed to the glory of God: that hereunto chiefly and above all things we have regard, that the praise and glory of God may be set forth by our works; 1. Co. 10, 31 Whether (saith Paul) ye eat, or whether ye drink, or what other thing soever ye do, do it to the glory of God. fourthly, forsomuch as, by reason of th'infirmity, which is graffed in us, there is always some want in our works; yea even in those works, which seem to be done well, it is necessary that the grace and mercy of God, through Christ, be present with us, whereby that defect or want may be supplied. For this cause David saith; Psal. 32, 1. Blessed are they whose iniquities be forgiven; blessed is the man unto whom the Lord hath not imputed sin. And Paul saith; Rom. 8, 1. There is now no condemnation to them which be in Christ jesus. Again; Ibidem. 3. That which was unpossible to the law, insomuch as it was made weak through the flesh, God sending his own son, etc. These testimonies sufficiently declare, both that our works do fail of their perfection and just end: and that also it cometh through Christ, and the mercy of God, that that blame mingled with our works is not imputed unto us. lastly, this also is required, jerem. 9, 23. 1. Cor. 1, 31. that no man glory of that which he uprightly doth; but that he glory in GOD only; and acknowledge that what he doth, he doth by his goodness; & not of his own strength: for Who hath separated thee (saith Paul to the Corinthians? 1. Cor, 4, 7. ) What hast thou that thou hast not received? But if thou hast received it, why doest thou glory, as though thou hadst not received it? When all these things, which I have here recited, shall take place: the work with out all controversy will be good and acceptable unto God. Here may the diligent reader, out of these conditions of a good work, Whence may be gathered the definition of good works. gather the definition thereof. On the contrary part, if we have respect unto the nature of man, not regenerate: we shall easily perceive, that these conditions which we have said to be necessary unto a good work, cannot be found in him, For he is altogether void of the spirit of God, and of faith; and is so infected with the love of himself, that whatsoever he doth, he referreth it not unto God, but unto his own profit. Moreover, forsomuch as he is a stranger from Christ, it must needs be, that he is left under the law: so that, what defect or fault soever there be in his works, (as of necessity there must be much) the same cannot by any other means be recompensed. To conclude, if perhaps he have done any notable & goodly work; he doth not glory in God, but in himself: for he is ignorant of Christ, and of grace. By these two descriptions of a work, good and acceptable unto God; and of a man that liveth without Christ: I think it is now manifest, How far the wicked are from the condition of good works. that those works cannot be good and acceptable unto God, which proceed from a man that is out of the faith. 20 But our adversaries endeavour to wrest from us two very strong places, which we use for the confirmation of this matter. A metaphor of a good and evil tree. Matt. 7, 18. Rom. 14, 23. The first is, that we say; An evil tree cannot bring forth good fruit; the other is; Every thing that is not of faith, is sin: of which things somewhat must be said in this place. That metaphor of an evil tree, which cannot bring forth good fruit, Christ used not only in the seventh chapter of Matthew; verse. 33. verse. 34. but also in the twelve chapter of the same Gospel: and thereof he inferred; Ye generation of vipers, how can you speak good things, when ye yourselves be evil? But before I make open this cavillation, I think it good to declare, how Augustine, in the fourth book, and third chapter against julian the Pelagian contended for this selfsame place. He setteth forth a goodly work of a man being an infidel; namely, To clothe the naked without faith is sin. to clothe a naked man: and he demandeth, whether this work may be called a sin? Surely, unless this work be of that kind that pleaseth God, I perceive not, that any other work of an infidel can be acceptable to him. And Augustine affirmeth, and proveth, that the same is sin: and lest that he might seem to speak this without reason, he saith; It is therefore sin, because he that did that goodly work, glorieth in his work: for he doth not by faith acknowledge either God or Christ, to whom he should ascribe the doing thereof. Moreover, he saith, that To avoid the nature of sin, it is not enough that a good thing be done; but also that it be well and uprightly done. Shall we their sa●e, that an infidel hath done a good work, and wrought uprightly▪ If we grant not this, than we confess that he sinned. But if we do grant it, than we confess the fruit to be good; whereas the infidel without Christ, is an evil tr●e. By this means we shall grant, that an evil tree doth bring forth good fruit: which thing nevertheless Christ doth expressedly deny. Our adversaries therefore are driven to such a pass, that now they do not fight against us only, but even against Christ himself also: unless peradventure they will say, that a man being faithless, an infidel, and a stranger from GOD, is a good tree. But if they affirm this, how do they deny, that he pleaseth God; seeing that which is good, cannot be but acceptable unto our good God? But he which pleaseth God, must out of all doubt have faith: for unto the hebrews it is written; Without faith it is unpossible to please God. Heb. 11, 6. But these men, by this their heresy, will obtrude unto us, that which the same epistle denieth can be done. But a man (say they) in that he is a man, is no evil tree. But Augustine saith; If the respect be unto nature, no tree is evil. Nature's must not be weighed as they were made by God, but according to the state that comes to them afterward. If we consider the natures only, then shall there be no where any evil tree: for both angel and man were created by God, and received good natures. But these natures must not be measured by us, according to that which they were made by God; but according to the state which came unto them afterward. A man endued with a good will, shall be called a good tree: but an evil tree shall be the man, which is endued with an evil will. And we say, that after the fall of Adam, and the first ruin of our kind, men be such, as they are not moved with a good will; but with an evil. But to return to the alms of an infidel, Mercy done to a neighbour without faith is faithless. whereof we began to speak; we may demand, whether this mercy, which is showed, be of faith, or be faithless? And forsomuch as it is done without faith, it must needs be faithless: wherefore it cannot be without vice & sin. It is not sufficient to have mercy of our neighbour, Mercy of itself is not good. unless the same be also done faithfully and rightly: for mercy is not of itself alone good. For God hath disallowed many benefits bestowed upon our neighbours; as when the king of Israel spared the king of Syria; and Saul, 1. kin. 20, 35. 1. Sam. 15, verse. 16. Agag the king of Amaleck. But faith which worketh by love, God disallowed certain works of mercy. is always good, and can never be evil. But forsomuch as mercy is not of that kind, therefore it is necessary, that there be used an uprightness, whereby it may be done faithfully to receive commendation. The wicked abuse natural affections. They cry out, that this natural affection of showing mercy is good; which thing peradventure we will not deny. But they should have considered, that men not regenerate, abuse the good thing, when as they direct it not to God, who is the only end of all our actions: neither surely doth he commit a slight sin, which perversely abuseth so great a gift of God. 21 Furthermore, the same Augustine affirmeth, that Whatsoever good thing can be perceived to be in the work of an infidel, the same is wholly of God. Wherefore, in that our neighbour is helped, and some ordinance of reason observed, and some civil honesty retained; that cometh not any otherwise, than of God: but so far forth as it proceedeth from an infidel, and a man corrupt, it is sin, and displeaseth God. By these, and such other reasons, Pelagius was led to confess, that these men, which so by nature behave themselves aright, are good indeed, but yet without fruit. Augustine again replieth against them, saying; that Such is the nature of barren trees, that either they bring forth no fruit at all, or else evil fruit. But Pelagius still endeavoureth to clear himself, and therefore he saith, that these men are to be called barren: for that, although those things, which they do, be good; yet help they nothing to the attainment of the kingdom of heaven. But in saying thus, Pelagius and the Schoolmen affirm good works but not such as further to the kingdom of heaven. he saith nothing; nay rather, he hindereth his own self. Truly the Schoolmen of our time have even the very same opinion; the which thing Augustine withstandeth by all the might he can: for he saith; By this means the Lord, which is good, shall cut down and cast into the fire a good tree bringing forth (as ye say) good fruit. What manner of justice is this, which ye so severely defend everywhere? Upon this opinion of yours there follow many vain and absurd things. Thus much hitherto out of Augustine. A grace preventing and knocking. But our men boast, that they differ much from Pelagius: for we put (say they) a certain grace preventing and knocking, whereby in the hearts of men may be enclosed some good treasure, by which they may work some good thing: wherefore they are not plants utterly dead; A similitude. for after a sort they bring forth fruit. And although that which they do bring forth, cannot bud forth into flowers, and into tried fruit; yet are there boughs, which may and do come forth of some sap of the grace of God; whereof, even they, which be strangers unto the grace of God, be altogether destitute. But Pelagius confessed even the very same things: for he misliked not the name of grace, when as nevertheless, by the same name (as Augustine doth prudently discover him) he understood what he listed, rather than what he ought: and a far other matter, than that word signifieth among the catholic writers, or in the church of Christ, or in the holy scriptures. But these men, in their similitude, Against the former similitude. have small consideration: for they remember not, that the Lord in the gospel did curse the tree which only bore leaves without fruit, and also commanded, that the same should be cut off, Mat. 21, 1●. Luk. 13, 6. and cast into the fire. But there is nothing in the danger of God's curse, and of hell-fier; but sin. But they have yet an other colour, whereby they would avoid this place: for they say, that these trees indeed be evil, but yet not utterly dead; for in them there is found out sap of grace. For they affirm; that there is in man a certain grace, which knocketh and preventeth; whereby in the hearts of men not regenerate, some good treasure may be enclosed, out of which may spring some blossoms from a man not penitent. For although they be not able to make that (which they bring forth) prosper unto a perfect and ripe fruit, or to bear flowers; yet at the least wise they bring forth boughs and leaves, which doubtless be a token of secret grace and life. It is a wonder to see, how these men stand in their own conceit, concerning this knocking and preventing grace: whereof we have declared before what is to be thought. But they, which speak and judge after this sort, are too much without consideration: for they mark not, that this grace of theirs, is no other, but a certain inviting unto Christ, but yet not of efficacy; for men therewithal are left under the wrath of God, neither are their hearts changed. What good treasure than can be in them, from whence may bud forth works acceptable unto God? But because we will not fly from their similitude: Whereas they say, that there be plants, which bring forth boughs and leaves, although they have no fruit; yet they should have remembered, that Christ (as we before have said) cursed those sort of trees: and when as he had sought for fruit upon the fig tree, and found nothing but leaves; he smote the same with so effectual a curse, as it dried up. We deny not, but that by men may be done some civil and moral good thing, which proceedeth through that power of God, wherewith all things be preserved: for as the Ethniks also confessed; In him we live, Acts. 17, 28. we move, and have our being. But that power, wherewith GOD governeth and moveth all things, doth nothing at all further men unto eternal life, which be not regenerate. But the state of our cause is; whether they, which be as yet aliens from Christ, can do any thing, which may be allowed and acceptable unto God: that is it which we deny, and they affirm. But how much the place maketh for us, which is brought concerning the evil tree, which cannot make good fruit, there hath been sufficiently spoken. 22 Now let us examine the other place, which these men go about to wrest from us; Whatsoever is not of faith, Rom. 14, 23 is sin. This place did Augustine in a manner always object against Pelagius. Augustine objected against Pelagius, that whatsoever is not of faith is sin. Pelagius made answer, that this is no other, than a particular reason, which was spoken only of meats; and for that cause ought not to be extended unto other works, especially of infidels. Indeed we confess, that that question sprang first by reason of meats. But after what sort the ●…ason thereof is alleged, let us consider by the words of Paul; He which judgeth (saith he) that is, [he which putteth doubt in each part, and eateth] is condemned: this was to be proved. The reason which he gave, was; For that it is not of faith. But seeing this saying is but particular, neither could that, which he had spoken, be reduced to a Syllogism, unless there should be added an universal poposition, therefore he added; that Whatsoever is not of faith, is sin. By which sentence Paul's meaning is, We must assure ourselves of that we do, that it is acceptable unto God. that so often as we attempt any thing, he would have us to be thoroughly assured, that the same shall be acceptable unto God, and is of him required by some commandment of the law: which certainty if it want, he saith, that whatsoever we do, it is sin. And Paul's firm argument may thus be knit together; Whatsoever is not of faith, is sin; To eat meats prohibited in the law with a doubting, whether the same be lawful or no, Paul by a particular proposition proveth a general. is not of faith; Therefore it is sin. Although the apostle proveth a particular proposition, yet he useth an universal reason: the which as it is applied unto meats; even so it may be applied unto all other actions, so as all things whatsoever do want this faith, be sins. Wherefore, neither we, nor Augustine do abuse that sentence, when we apply the same to the works of misbeléevers. But in these days many cry out, that Faith in this place signifieth the persuasion of the conscience, and that Paul respected not that faith, which we say doth justify. But these men take too much upon them, which bring in a new signification of faith, without any testimony of the scriptures: wherefore we might well deny this unto them. But forsomuch as, if we grant them that which they would, yet are they still compelled to return to our opinion; therefore we will not much contend with them about the same. Admit it be as they would have it; grant we that faith be the conscience. But what persuasion should there be of conscience, concerning works, that the same may understand, which be good, and which be evil? The law of God is the rule of the conscience. Doubtless other rule can we not have (if we be godly) than the law of God: for that is the rule, wherewith the good and the evil must be judged. From thence must appear the persuasion of our conscience, that by faith it may understand that work to be good, which it taketh in hand: and contrariwise to be evil, if it strive against the law of God. And this is nothing else, but that which we before spoke concerning faith. Wherefore, let us leave these men, who, when they would be seen to speak things differing from us, do fall before they be aware into one and the selfsame opinion with us. But we be here taught, that whatsoever we take in hand, a special regard must be had, that we be assured of the will of God. And the same thing taught Paul, when he said; Rom. 12, 2. Let us try what is the good will of God. And as the same apostle writeth unto the Ephesians; Let us not walk as unskilful, Rom. 5, 17. which understand not what the will of God is. And that it be not thought, that this interpretation is of our own devise; I desire the reader to look upon Origin, upon Primatius the disciple of Augustine, and upon those Commentaries, Commentaries ascribed unto jerom. which be ascribed to jerom: whom thou shalt find to be of the same judgement, when they expound even that place, which we have now alleged; for they acknowledge no other faith than that, which all men acknowledge. 23 But now to come to the principal point of this controversy: I think, that it is plentifully confirmed out of the holy scriptures, that all the works of infidels be sins. Of which mind not only is Augustine against julian, Ambrose & Basil say that the works of infidels are sins. but also Ambrose in his book De vocatione Gentium, the third chapter▪ for he saith, that Without the true worshipping of God, those things, which seem to be virtues, are sins. Basil, in his second book De baptismo, and seventh chapter, of purpose moveth this question, and maketh on our side. And he citeth places out of the scriptures: as out of isaiah; A sinner, Esaie. 62, 3. when he sacrificeth, doth all one, as if he should offer up a dog: and when he offereth sweet cakes, it is all one, as if he offered up swine's flesh. And he added; He which committeth sin, john. 8, 34. is the servant of sin, and serveth it only. Again; No man can serve two masters, God & mammon. Matt. 6, 24 What agreement is there between light and darkness, between God and Belial? Finally, 2. Cor. 6, 14. he citeth that testimony, whereof we entreated before at large; Matt. 7, 18. An ill tree cannot bring forth good fruit: upon all these testimonies he concludeth the very same thing, which we teach. By these things I think it is now plain, Of the freedom of men regenerate. what we are to judge of the state of men not yet regenerate; first, they are free from the servitude of compulsion; secondly, in moral and civil works they be able to do many things by their free will; lastly, among sins, they have some choice, and sometimes embrace this sin, and sometimes that sin, as their will serveth them: but yet they be not so free, as to do those things, which may please God: also they be bound to the miseries and calamities of this life, will they or no. Now must we speak of the liberty of men regenerate, The godly can attain unto works acceptable unto God. which, besides that it is not less than the same, which we have declared to be in the wicked; yet in this point it goeth beyond it, that it can attain unto good works, which be acceptable unto God. For who is ignorant, that the work of Abraham, Gen. 22, 10, and 19 wherein he was prepared to sacrifice his own son, was most acceptable unto God? For he was therefore highly commended by God himself. Paul unto the Philippians calleth their alms, Phil. 4, 18. sacrifices having a good savour. And unto the hebrews we be taught, Heb. 13, 16. that God is marvelously delighted with such sacrifices. And hereof it cometh, that Paul warneth the Philippians, Phil. 2, 12. that with fear and trembling they should work their own salvation. But what need is there of any other testimonies, when as the judge himself, in the latter day, Matt. 25, 35. shall reckon up the good works which godly men have bestowed upon the members of Christ? Seeing therefore that men regenerate be good trees, it is agreeable, that they both can and do bring forth good fruits. The regenerate have their freedom by the benefit of God, not by their own merit. Ezec. 36, 26 john. 6, 44. Howbeit, they which be thus regenerate, must never forget, that they obtained not this freedom by their own merits; but by the benefit of God: for he fashioned them anew, & in steed of stony hearts hath put into them a hart of flesh. Finally, it came not of themselves, but of the heavenly father, that they should be drawn to Christ: for, unless they had been with great efficacy persuaded inwardly in their minds by God the father, they had no less fled away from Christ, than other men. Wherefore, in that first change o● impression of the holy Ghost, At the first impulsion of the holy Ghost the mind suffereth. our mind only suffereth, as they use to speak: but after that we be once persuaded and changed, we are so restored, that we be able to work together with the holy Ghost, and with grace. 24. And in what sort this restoring of free will is, it must be considered by two principal points; out of which we at the beginning (when we described the nature of will) declared that every sin, and every error that is in election or choice, doth come; because that when we deliberate touching any matter, either we are utterly ignorant what is just or unjust; or else, for that though we see what is just and unjust, yet lust and perturbation intermingleth itself, which by their great force cause us to prefer the weaker reasons before sure and strong reasons. Wherefore, the knowledge of that which is right cannot take place. For the violence of the affections, and the whole attention of the mind, is fastened upon those reasons, which serve for pleasure and lust; and the honester arguments are not considered, and therefore do not break forth to effect. But by the benefit of regeneration, both these discommodities are helped: By the benefit of regeneration both the understanding and lust are helped. for as touching the first, the light of faith is present, which by adding the rule of the law of GOD, manifestly understandeth in the practising of things, what things are just and unjust. Furthermore, by the power of the holy Ghost, although all corruption of the affections be not taken away; yet is it so broken & made feeble, that it is not able, as before, to hinder the making of a right choice. Howbeit, for that this lust, so long as we live here, cannot utterly be consumed; therefore it comes to pass, The liberty also of the godly is unperfect. that this liberty, which is given unto the godly, to do things which may please God, is not perfect and absolute; but weak and maimed: and in this sort it is set forth in the holy scriptures. For touching those works, which be acceptable to God, many men are greatly letted many ways, that they cannot do them as they would, & as the law requireth: for they always feel a law in their members, which fighteth against the law of the mind; that whether they will or no, they be led captive unto the law of sin. For even as we read to the Galathians; Gal. 5, 17. The flesh so lusteth against the spirit, as they do not the things which they would. And Paul complaineth, that he did not the good, Rom. 7, 15. which he earnestly desired, but rather the evil, which he hated. Godly men no doubt do in mind Serve the law of God, Ibidem. 25. but in their flesh the law of sin: in whom yet this is a notable gift of God, that they exceedingly bewail and lament these impediments; that although they doubt not, but that they have the first fruits of the spirit; yet they groan, and fervently wish for the perfect restitution. Moreover, there happeneth fallings unto them every day, which do admonish us how weak this our liberty is. For this cause john saith; If we say that we have no sin, 1. joh. 1, 10 james. 3, 2. Matth. 6, 12 We are not let by the imperfection of liberty, but that we may work together with God. we deceive ourselves, and there is no truth in us. Also james saith; We all offend in many things. And the Lord hath taught us in our daily prayer, to cry unto the father; Forgive us our trespasses. But nevertheless, we are not hindered by this imperfection of liberty; but that we may work together with God, and to frame ourselves as apt instruments unto the holy Ghost. Wherefore Paul warned Timothy to stir up the grace that he had in him. 2. Tim. 1, 6. And in the first epistle to the Corinthians, 1. Cor. 14, 1. he admonished them to apply themselves to the free gifts of God, and to gifts more excellent; as though their diligence were required to be able to use rather this gift of the spirit than that. The regenerate are called men of God, not men simply 2. Tim. 3, 17. But those which are said to have these things, are not simple and bare men; but when they be endued with the grace and the spirit of God, they be called the men of God: and because they be the men of God, they be also called perfect, and instructed to every good work. Wherefore we grant, that men borne anew in Christ, have all that freedom which we grant unto the ungodly: and moreover, that they be also able to do works which be acceptable unto God, The difference between the freedom of the godly and of the ungodly. although they be not free, neither from sin, nor yet from the calamities and miseries of this life. Now should we also speak of the fourth state of man; but we may answer in one word touching the same; That seeing in our heavenly habitation we shall enjoy the chief felicity, no kind of liberty can there be found wanting: Of the freedom in our heavenly country. unless a man will call that a liberty, to be able to sin, and to fall away from God, that is, from the chief good thing [which there cannot be.] But because that is a chief liberty, therefore we hope well, that in that country we shall be most free. Before part ●. place. 1. art. 10. and in the book De votis, pag. 354. 25 But now there is an other question to be entreated of; to wit whether this concupiscence, and those corrupt motions, which remain in the regenerate, be sins, and so ought to be called? These things are called by Paul, The law of sin; Whether concupiscence and the motions left in the regenerate be sins. Rom. 7, 23. and the law of the members. And by an example of himself he taught, that they remain in godly men after regeneration. But whether these be sins or no, cannot rightly be defined, unless we first understand what sin is. Augustine saith, that Sin is whatsoever is spoken, done, or coveted against the law of God. But whether this definition belong unto all sins, or to those sins only, which be commonly called actual; A definition of sin. it is uncertain, by the ambiguity of this word, Coveted or Lusted. For if the same be referred unto the full assent of the will, How Coveted in that definition is to be understood. whereby we assent to corrupt desires, then is the definition stretched unto actual sins: but if this word Coveted, be so largely taken, as is the last precept; Thou shalt not covet, the definition may be universal, and may comprehend all sins. The Master of the sentences, in his second book, and 35. distinction, cited that definition, when he had now largely entreated of original sin, and had disposed himself to the searching forth of other natural sins: wherefore it seemeth, that he thought the same definition to pertain only unto actual sins. But howsoever it be, touching this matter I will not much contend. Ambrose, in his book De paradiso, and eight chapter, setteth forth indeed a most large definition of sin; Sin (saith he) is nothing else than a transgression of the law of God, and a disobedience of the heavenly commandments. But to pass over the sentences of the Fathers, the matter must be brought to the trial of the scriptures, that by them we may certainly know and understand what sin is. john, in the first epistle, and third chapter; verse. 4. A definition of sin out of the word of God. Sin (saith he) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Iniquity. That Greek word is compounded of the particle privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A law. Here the nature of sin is very well declared; for it is said to be a privation or want, whereby is taken from it the good thing which it ought to have. If thou inquire what that good thing is, which by sin is removed; Sin is called a privation of that good thing which the law of God prescribeth. this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth it: for that good thing is taken away, which is expressed by the law of God. Wherefore we may say, that it is sin, whatsoever withstandeth the law of God. Now we are to see, whether this definition, which is taken out of the holy scriptures, be correspondent or answerable unto that corruption, which remaineth in the godly, after regeneration. This do we affirm, but our adversaries deny. Howbeit the scripture, without all controversy is of our side: for Paul saith expressly, that The law of the members warreth against the law of God, and of the mind, Rom, 7, 23, and that the wisdom of the flesh is enmity against God, Rom. 8, 7. so as neither it is, nor can be subdued unto the law of God. And it wholly striveth against the first and greatest commandment; Mat. 22, 37. Thou shalt love the Lord thy God with all thy mind, with all thy hart, and with all thy strength. For if all our strength and ability, as meet it were, would yield unto God; this coveting would never be resident in us. Furthermore, the very same coveting or lusting doth also wrestle against the last precept; Thou shalt not cover. Exod. 20, 17 Augustine. And Augustine testifieth, that these two precepts cannot fully be observed: and what the cause is, why they be given, ●éeing they cannot be kept, he allegeth goodly reasons, which shall not here be needful to recite. 26 We have declared by the definition of sin, that this coveting, whereof we speak, is sin. Now let us consider of other arguments. One is taken of the institution of man; for Man is made to the image and likeness of God: and; Gen. 1, 27. Rom. 8, 29. We be predestinated, that we might be made conformable unto the image of the son of God. And we are commanded To put on the new man, verse. 10. which (as Paul saith in the third to the Colossians) is renewed to the knowledge and image of him, which hath created him: and which new man (as it is written in the epistle to the Ephesians) doth consist in righteousness and holiness of truth. Eph. 4, 24. And the image of God, which we are commanded to put on (as Tertullian saith) herein consisteth, Wherein consisteth the image of God. that we have one and the selfsame motions with GOD. And Paul, to the Philippians, exhorteth us To be of one and the same mind with Christ. Phil. 2, 5. But these motions and lusts do most shamefully corrupt and blot the image of God in us. Furthermore, that which we ought to crucify, mortify, and put off; the same of necessity must be sin: for if they were good things, the holy Ghost would rather have admonished us to nourish & maintain them. But Paul to the Colossians saith; Mortify your members, Colo. 3, 5. which be upon the earth. And unto the Galathians; They which be of Christ, Gal. 5, 24. have crucified the flesh, with the concupiscences thereof. And in another place; Put off (saith he) the old man. Eph. 4, 22. But and if so be these motions do so displease God, it is in no other respect, than because they be sins: for God is so very good, that there is nothing displeaseth him, unless it be sin. Rom. 6, 23. lastly, unto sin death is due as a reward: wherefore, where no sin is, there death can have no place. For this only appertaineth unto the son of God, to die an innocent; For he died for our sins: Rom. 4, 25. but we therefore die, because we be not without sin. And if it be so, then let us see what our adversaries can allege; why infants, which be now borne anew in Christ, do die. For actual sins they have not, and the guiltiness or blame of original sin is taken away: there remaineth only lust and corruption of nature, not wholly amended: & corrupt motions, which Augustine in his eleventh book of Confessions saith, are found in infants; and he both confesseth, and accuseth them as sins: and therefore, seeing these be sins, they do not unjustly die for them. Unto what kind of sin natural lust, and the first motions unto evil, is to be referred. A distinction of sin. Mat. 12, 31. Forsomuch then as it appeareth, by most substantial reasons, that the corrupt lusts, which remain in us after baptism, are sins; now it resteth, that we see, unto what kind or part of sins they belong. Sin may seem thus to be divided; that There is one thing, which may be forgiven; and another thing, which cannot. Transgression against the law of God, which is never forgiven, is sin against the holy Ghost. But if sin may be forgiven, that may be two manner of ways: for either it is so forgiven, as we must of necessity altogether departed from it; which we see come to pass in sore and grievous sins, which Paul saith, Do separate us from the kingdom of God, and commonly be called mortal: 1. Cor. 6, 9 or else be so forgiven, as we depart not from them; partly, through ignorance engraffed in us, and partly, by reason of the infirmity, wherewith we be infected. And those be called small or venial sins, without the which man's life cannot here be led. Paul hath put a notable difference between these sins, when he exhorteth us, that we should not suffer sin to reign in us. Rom. 6, 1●. And of this third kind of sins the apostle complained, when he said; O unhappy man that I am! Rom. 7, 24. Who shall deliver me from the body of this death? And of these sins do we mean, when we teach, Lust and the first motions unto evil, be in their own nature mortal. Rom. 5, 23. that the works of men, notwithstanding they be godly men, be not without deadly sins; for that we do nothing without this kind of defects. And such kind of defects be deadly, because in their own nature they deserve death: for The reward of sin, is death. Further also, for that so long as we carry about with us these blemishes of corruption, we cannot enjoy the life eternal: for so long are we excluded from it, until by death we have put off all corruption. Moreover, it is written; Cursed be every one, which abideth not in all the things, which are written in the words of this law. And he which complaineth with Paul, that he doth not the good which he would, doth not perform all the things, which the law requireth, By the mercy of God they be not imputed to damnation. nor is not utterly without curse: though the same, through the mercy of GOD, be not imputed unto him unto eternal destruction. 27 And so do the men of our part speak of the good works of godly persons; not that either we deny good works, or that we think not that the good works, which are done by the men regenerate, are pleasing unto God: but that our uncleanness and impurity may be acknowledged, to the perceiving whereof we are blockish, and more than blind. Wherefore, setting aside sin against the holy Ghost; other sins are divided into three degrees. In the first is coveting or lust, which is engraffed in us; Three degrees of sins remissible. secondly, out of it doth spring continually the first motions and impulsions unto divers sorts of wickedness; thirdly, cometh a consent of the will, and breaketh forth into act. Paul assigned these three degrees, when he said; Rom. 6, 12. Let not sin reign in your mortal bodies, that ye should obey the lusts thereof. Sin, which ought not to reign in us, is the engraffed lust and corruption of nature. The first motions are the lusts of concupiscence, which spring from thence, the which we are admonished not to obey. Then is added obedience, which doth consummate and make perfect the sin, which is commonly called actual sin. It is not to be doubted, The lust in nature belongs unto original sin. but that the corruption of nature appertaineth to original sin. Again, that sin, unto the which cometh the consent of the will, they call actual. But there is a doubt touching those first motions, by means whereof we, through the benefit of Christ, be not tied to a new blame and bond of the judgement of God) whether they be to be referred unto original sin, or unto actual sin. Surely they are between both, and they take somewhat of each part: for, so far forth as by them we do work, covet, or desire any thing; they have some consideration of actual sin. And Paul useth the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which out of all doubt signify some action. But on the other part, because we suffer this kind of motion against our wills; therefore therein they communicate with original sin: for that sin is not taken by choice, and of our own accord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jerom upon the seventh chapter of Matthew, maketh a distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) doth signify the first motions, after that the consent of will is come unto them: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they do move and stir up from the beginning. And he addeth, that although they have a fault in them; yet are they not held for great faults: but the passion is to be counted for a sin. Here thou must note, that jerom confesseth, that the first motions have the blame of sin; although they be not counted for crimes, that is, although by the benefit of Christ they are not imputed unto death: or else, although in man's judgement they be not counted for a crime. And sin is again divided into that which is only sin, and into that which is both sin, another distinction of sin. & also the punishment of sin. Of which distinction Augustine maketh mention, upon 57 psalm: for he saith, that The first falling away from God is sin only; but those sins which follow, are both sins, and the punishments of sins, until the time that men come unto hell fire. Wherefore, what evils soever are committed between the first apostasy, or falling away, and [the time of] hell fire; the same as well be sins, as also the punishment taken for other sins. That hath Paul unto the Romans very well declared: Rom. 1, 21. for first he saith; that The Ethniks (no doubt) knew God, but they glorified him not as God. And for that cause he addeth, verse. 24. that They were delivered up unto wicked desires, being filled with all corruption and covetousness, etc. And at last he maketh mention of the condemnation of hell fire, saying: But thou, Rom. 2, 5. according to thy hardness and unrepentant hart, heapest up to thyself wrath, against the day of wrath, and of the revelation of the just judgement of God, wherein he shall render to every man according to his works. But there be many which think not that these sins be the punishments of sin; because, of them men take no small pleasure. Howbeit, unless they were blind, they might easily understand by the apostle, that they are punishments, and such indeed as are most grievous. For he saith, that Their hart was blinded, Rom. 1, 2●. and that they were made fools, although they boasted that they were wise men, and were given over by God unto a reprobate sense, to defile their bodies with shamefulness. And what are all these, but most grievous punishments? A similitude. If when one hath committed theft, his hands should straightway be cut off, or his eyes plucked out; we would say that he were grievously punished by God. Paul saith, that These men were deprived of their mind, that their heart was made foolish, and that their bodies were most shamefully defiled. And shall not these seem to be punishments? How can we esteem our mind to be safe, sound, and uncorrupt, if sin do reign therein? Solomon saith; Prou. 6, 27. Can any man nourish fire in his bosom, and not burn his garments? Or can a man go upon hot burning coals, and yet not burn his own feet? And therefore sin is called a punishment; Why sin is said to be a punishment. because it hurteth and corrupteth nature: for the unhappiness of original sin hath so marred the same, as it can scarcely seem to be half on live. And the corrupt motions, and violent rages, which often times spring out of that unhappiness; unless they be kept short, and mortified, do make it the more raging. Finally, if thou yield or give thy consent to them, they evermore become stronster and stronger; and so nature runneth evermore headlong to the worse. 28 All these things have respect hereunto, that we may understand, that lust graffed in us, and corrupt motions, which still remain in our minds, belong to this kind of sins; but yet so, as they are punishments of an other sin going before; namely, of original sin; if it be not of some other sin that is more grievous. Yet nevertheless this is to be noted, that the first falling away also is in such sort sin, Falling from faith may be called the punishment of sin. as it is also a punishment: for as we have said, there is no sin, which doth not most grievously hurt the nature of man; and so at the lest wise it hath a punishment of itself joined with it. But every sin is not the punishment of an other sin going before it: but those, whereof we now entreat, we affirm to be punishments of sin going before; yea, and we abide by it, that they be sins. But it seemeth a wonder unto many, that seeing these be of necessity, how they can be sins. But touching this matter, let us hear what Augustine saith in his third book De libero arbitrio, and 18. chapter; Some things also (saith he) done of necessity, are not to be allowed: as when a man would do well and can not. For otherwise, why were these words spoken; Rom. 7, 15, and 18. The good that I would, I do not; but the evil which I would not, that I do. To will is ready with me, but to perform the good, I find no ability. Gal. 5, 17. And this; The flesh lusteth against the spirit, and the spirit against the flesh. For these words are one repugnant to the other, that the things which ye would not do, those ye do. But all these things belong unto men, & proceed from that condemnation of death: for if they be not a punishment of man, but nature in man; then are they no sins. The first motions be sins, because we depart from the state wherein we were made. For if we depart not from that state wherein man was naturally made, so that he could not be better; then, when he doth these things, he doth what he ought to do. But if a man were good, it should be otherwise: but now, since it is thus, he is not good, nor yet is it in his power to be good; either for that he seeth not what manner of one he ought to be, or else in that he seeth the same, and is not able to be such a one as he perceiveth he should be. Thus much Augustine. In which words many things are most worthy the noting. First of all he confesseth, that there be many things which necessarily happening, are to be disallowed. secondly, he allegeth a reason why they are called sins; because we depart from that state wherein we are naturally made. Why it is not in man's power to be good. thirdly he saith, that a man is not good, neither hath it in his power to be good. fourthly, he bringeth two reasons why he cannot be good; either because he seeth not what is to be done; or else for that he seeth it, but by reason of infirmity is not able to perform it. These things are spoken even of the regenerate. lastly, this is to be noted, that he meaneth these things of men which be regenerate. For he citeth the words of Paul to the Galathians, and those places which we have now alleged; which things we have declared, cannot be understood otherwise than of the regenerate. But against this saying of Augustine, that seemeth to be, which jerom writeth in his interpretation of faith; We say, that they do err, which say with Manichaeus that a man can not eschew evil. He speaketh of nature in perfect state. 29 But these things may be reconciled easily enough: for jerom speaketh of nature, as it was instituted by God. For he writeth against the Manicheis, which taught, that we therefore cannot resist sin; for that we were by nature created evil, by an evil god. Yet there is none of us which doubteth, but that man, when he was created at the beginning, was most free. But that Augustine speaketh of nature after the fall, it sufficiently appeareth, in that he saith; All these things pertain to men, and came from the condemnation of death. Besides, he confesseth, that this is the punishment of man being fallen. Moreover, if these things be referred unto the regenerate, we may say, that the saying of jerom hath a respect only to the grosser kinds of sins, The regenerate can abstain from the grosser kinds of sins. which do separate us from the kingdom of God; from which sins we doubt not, but men borne anew in Christ may abstain. But Augustine speaketh most largely, and by sins understandeth those also, the which we are presently in hand with; without the which we cannot here lead our life. And this latter solution is cited by the Master of the sentences, in his second book, and 36. distinction. But they will object unto us, that we do injury against baptism, if we say that sin is not taken away thereby. But we cannot justly be accused of this crime: for we affirm, that the guiltiness or imputation of fault is taken away by regeneration. For although these vices remain, as both the scripture declareth, and experience teacheth; yet their bond [of punishment] and guiltiness is discharged. Wherefore Augustine sundry times saith; Concupiscence remaineth, but the guiltiness is taken away. that Concupiscence indeed remaineth, but the blame thereof is taken away by Christ. And he addeth, that sometime it cometh to pass, that the act and work of sin passeth away, as we see it is in theft, and in adultery; but the guiltiness nevertheless abideth. And sometime it cometh to pass, that the blame is taken away, but the fault remaineth: which is plain to be seen touching this lust, whereof we speak. In deed the same remaineth, but yet we cannot there-thorough be accused as guilty of eternal destruction. If thou demand wherefore it is called sin, seeing the blame is taken away; I answer, because that in so much as it is not imputed unto us, it hath not that of his own nature: for touching his own nature, (as we have before taught) it deserveth death and damnation; but this cometh by another means, namely, by the mercy of God through Christ. But every thing ought to be judged of, Every thing must be judged of, according to his own nature. as it is in itself, and according to his own nature. Wherefore, seeing the proper nature of sin is to strive against the law of God; which thing we see cometh to pass in lust, and in these first motions, therefore they are to be called sins. Neither do we by this our declaration, The Pelagians upbraided the catholics of foolishness. A similitude. fall into that foolishness, wherewith the Pelagians reproached Augustine and other catholics; as though they should say, that by regeneration is not blotted out sin; but only razed. For when as hairs be shaven, yet there remain still under the skin, the roots, whereby they grow up again. For although we affirm that in men regenerate remain still lust, and corrupt motions; yet do we not deny, but that God is perfectly reconciled unto us. Wherefore, although these in their own nature be sins; yet by the mercy of GOD they be so wiped out, as they cease to be imputed to us at all. So then, if we have respect to imputation, there remaineth nothing of them. 30 Last of all, they object unto us, that we do injury unto Augustine, in that we say he affirmeth, that these be sins; seeing he interpreteth himself, that they be called sins improperly. Similitudes. For as a scripture or writing is called a hand, because it is done with the hand: so these things are called sins, because they come from original sin. And as cold is called slothful, because it maketh us slothful; so these motions are called sins, because they stir us up to sins: but yet properly they are not sins. So (say they) Augustine doth not only interpret himself, why he called these, sins; but also hath given us a way how we ought to understand Paul, when he calleth them sins. Hereunto we answer, that if Augustine, The father's mean that they be no actual sins. or any other of the fathers, deny that these be sins; the same must be understood by way of comparison, if they be conferred with actual sins: but not that the nature of sin can wholly be taken away from them. Which thing Augustine in an other place most plainly declareth: for against julianus, in his sixth book, and eight chapter; For neither is it (saith he) any equity, when in one man either the superior parts, are after a vile sort servants unto the inferior parts; or the inferior parts after a vile manner resist the superior parts: although they be not suffered to get the upper hand. Seeing he calleth this sin, iniquity; he plainly teacheth, that unto it is agreeable the nature of sin, which we before described. And in his fift book, and third chapter against the same julianus, he thus writeth; The concupiscence of the flesh, against which the good spirit lusteth, is sin: because in it is a disobedience against the government of the mind, and it is a punishment of sin; for that it is rendered unto the merits of the disobedient person; and it is a cause of sin, through the falling away of him that sinneth. Here we see, that concupiscence or lust, is by Augustine three manner of ways called sin. Note these words of Augustine. Neither can it be said, that he writeth these things of a man not regenerate: for he saith expressly; Against whom the good spirit lusteth: for the spirit of God is not in the wicked, with whom he might strive. Wherefore we have out of Augustine three places; one, which we cited before, out of his fift book De libero arbitrio, and two against julianus, wherein he expressedly confesseth, that concupiscence is sin: and he bringeth a reason why he so thinketh. Neither ought our adversaries, as concerning the interpretation of Paul, to run unto a figure, to say, that this is not properly to be called sin: for both out of Paul, and out of other places of the scripture is brought good reason, why concupiscence, or lust, Concupiscence left in us is verily and properly sin is truly and properly called sin. And it is to be wondered at, that these men, which are so ready elsewhere in every place with their figures, when as in this one proposition; This is my body, they so much contemn all kind of figures, where nevertheless a figure is most convenient for that sentence. And if thou desire other testimonies of the fathers, to prove that lust is sin; we have before cited jerom upon Matthew: and in Augustine against julianus, there are found cited many other sentences of the ancient fathers; all which do make with us. These things which follow are taken out of the like place upon the first to the Corinthians, at the end of the second Chapter. 31 Now must we search out, whether the liberty of the will be taken quite away, Against Free will. by means of those things which we have rehearsed. But because Paul affirmeth, that A natural man can not know those things which be of God: The first reason. 1. Cor. 2, 14. it seemeth a while to be against free will. For if we be not able, through our natural power to comprehend spiritual things; how can it come to pass, that we express them in our actions: seeing we see by experience, that there is much more business and labour in doing, than in understanding? And not only this, The 2. reason. but also the predestination, or prescience, seemeth to be a hindrance to it. For it seemeth that this may be inferred; If God hath known all things, before they be brought to pass, and can not be deceived, the liberty of our will is quite gone, and all things happen of necessity. Also, The 3. reason. the power of GOD, wherewith all things be wrought, causeth no small difficulty of this matter: for of such efficacy is the will of God, as Paul to the Romans said; Who is able to resist his will? Moreover, the scriptures affirm sin to be of so great force, The 4. reason. as by the same all things in a manner are corrupted and despoiled in us: wherefore the strength which is left unto will, is very feeble, the which is not able to do as reason hath appointed. Again, The 5. reason. so much is attributed to the grace of Christ by divine oracles, as without the same it is said, that we are able to do nothing, which either may be acceptable or grateful unto God. And seeing the same is not equally given unto all men, it is thought that their liberty is destroyed; for so much as they have not this grace in their own power. The 6. reason. The Mathematicians also extol the powers celestial, and in a manner persuade, that of them do depend those things which happen; so as there might not seem to be left unto us the perfect liberty of such things as are to come. The 7. reason. Finally, there have been such also, who would affirm, that there be definite causes of things to be done; Look part 1. pl. 13. art. 13. the which being joined one with an other, and tied with a sure knot, there is brought to them a certain necessity and destiny, which cannot be withstood. 32 But we need not stand much upon that argument, To the first reason. which was taken from the force of knowledge; because it expressly appeareth by those things, which we have already spoken, that this liberty is not judged to be in men not yet regenerate, as concerning works, which be in very deed good, and do please God: wherefore that kind of reasoning is not to be weakened, seeing it surely confirmeth the doctrine of the apostle. To the second reason. In the next reason there is a more difficulty and trouble: for there be few, which can perceive how the providence of God, Few see how the providence of God can suffer any free choice in our will. or (as they term it) his prescience can suffer any free choice to remain in our will. And the place is so difficult and dangerous to be dealt in, as many of the old writers, in reasoning about this matter, were brought to such a pass, as they judged altogether, that of those things, which be done, there ariseth a necessity: yea, and they supposed, that God himself is held with this necessity. Whereof came a proverb, A proverb. that God also might not withstand necessity, so as he durst not attempt any thing against the same. A licence of the Poets. Through this liberty of theirs, the poets went further, and said, that many things be done, even whether the gods will or no. And Homer brought in jupiter to be sad, and to lament the necessity, or destiny, by the force whereof he was let from removing death, which approached unto his sweet son Sarpedones. And he maketh Neptunus to take very gréeuouslie● the chance of his son Cyclops; of whom he being stirred up with a lust to revenge, would have driven Ulysses altogether from home, and complaineth, that this was not granted to him by destiny. And in Virgil, juno doth no less outrageously bewail; because she had kept wars so long together with one nation, and yet could not remove (as she desired) from the coast of Italy the Trojan navy. But we Christians do not in such sort speak of God: for we have most certainly learned out of the holy scriptures, that there is nothing unpossible to God; and we are taught by Christ himself, that allthings are possible unto God. And our faith, after the example of Abraham, Rom. 4, 20. doth chiefly cleave to this persuasion; that God can do whatsoever he hath promised. Neither must we conceive in our mind, Christ was not delivered to the cross against his father's wil that Christ was either condemned unto the death, or forced to the cross against his will, or his father not willing. GOD would these things to be done, not being led thereto by an inevitable necessity; but by a superabundant & exceeding charity towards men. So the scripture teacheth us, which saith; john. 3, 16. So God loveth the world, as he gave his only son, etc. And unto the Romans it is written; Rom. 8, 23. Which spared not his own son, but gave him for us all. Christ himself by the same love, was moved to die for us; and he taught us, john. 15, 13. that A greater love than this can none have, that one putteth his life for his friends. And thereby he showed himself to have exceeded the measure of man's love; because he would suffer death for his enemies. And that he willingly, and of his own accord took death upon him, he sufficiently declared; when in the last banquet (which, according to the paschal custom, he kept with his apostles) he said; Luke. 22, 15. I have earnestly desired to eat this passover with you. 33 By these places we perceive, that the Lords death was throughly foreknown, and understood, and did in no respect infringe the liberty, either of Christ, or of the father. Therefore Cicero, otherwise a very learned man, is greatly to be wondered at: Augustine against Cicero. against whom Augustine, in his fift book De civitate Dei, especially in the ninth & tenth chapters, earnestly disputeth concerning this question. The controversy dependeth upon this, that in the latter book De divinatione, all things are refelled, which were brought by Quintus, Cicero's brother, in the former book. And Cicero endeavoureth by all means, to overthrow all predictions of things to come, and of the prescience of God. Therefore Augustine affirmeth, that the Astrologians had reasons, which were better to be borne withal, than his: because, though they attribute overmuch unto the stars, yet they take not away all divination and prescience. Augustine's example of a Physician And a certain Physician (as the same Augustine declareth in his book of confessions) being a grave man, and one that detested Astrology; when he was demanded, how it came to pass that Mathematicians did prophesy so many truths, he durst not (contrary unto all histories and experience) deny every divination; but he answered, that a certain destiny was spread over things: and he affirmed, that it was not incredible, but that reasonable souls did after a sort feel it. Surely there is nothing to be found more repugnant, If he be God he forseeth things to come. than of the one side to affirm God to be; and on the other side to take from him the prescience of things to come. The prophet isaiah would these things to be so firmly knit together, as he said; Show us what things shall come to pass, isaiah. 41, 23. and we will declare you to be gods. But that Cicero had small knowledge, and no good judgement of God; it appeareth by his book, which he entitled De natura deorum: wherein, disputing under the person of Cotta, he striveth utterly to take away the nature of God. And surely, it is to be lamented, that so notable a man is to be charged with that, which the psalm of David ascribeth unto fools: for there it is written; Psal. 14, 1. that The foolish man hath said in his hart, There is no God. Upon what occasion he appointed those parts in the dialog unto Cotta, which was a bishop; I do not well understand: unless perhaps he considered, that none in a manner are to be found, which both more freely speak, and worse do esteem of God, than they do, to whose trust are committed ceremonies and holy things. And because it was not hidden to Tullius Cicero, that it is a very odious thing to profess an opinion, whereby God should be denied: therefore, when he had disputed as much as he thought good; in the end of his book he showed his opinion, yet in the behalf of Lucius Balbus; and so, as he saith to Velleius, that the opinion of Cotta is to be allowed. Cicero was a man very studious, as well of all kind of learning, as specially of the civil law. And whereas he thought, What drove Cicero so earnestly to stand with free will. that the state of man's doings should be overthrown, if free will were denied: and he not knowing by what means this liberty might be retained, with a prescience of things to come; he rather yielded, that God's wisdom should be taken from him, than that we should be deprived of the freedom of our will. Whereupon it may be gathered, into what darkness and obscurity of things the sin of the first man hath driven mankind: for what a madness is it to go about to throw GOD, the creator of all things, out of the fortress of his wisdom, Self-love is the original of impiety. that thou mayst preserve man? This is that over self-love, which everywhere in the scriptures is condemned: we would that all things should perish, rather than ourselves. This doth not godliness require. Wherefore we, which be taught by the spirit of God, declare that both must be confessed; namely, that both God doth foreknow all things, and also that the freedom of our mind (as we have showed before) must be retained. So do the holy scriptures instruct us, wherein we read; Rom. 8, 29. Whom he foreknew, them hath he predestinate to be made conformable to the image of his son: and that We were chosen by God before the foundations of the world were laid. Ephes. 1, 4. In them do we learn, that The hears of our head every one are numbered: Matt. 10, 29. and 30. that The little sparrows light not without the will of our heavenly father. And seeing we judge, that God doth all things rightly and justly; we cannot think that he dealeth without reason and understanding. 34 But go to, let us more merely consider the manner of Cicero's reasoning. Cicero's manner of reasoning. If (saith he) things to come are certainly known before, things among themselves shall have some certain order: and forsomuch as nothing is done without a cause, of necessity also it shall be granted, that there is an order and knitting together of causes. Whereby will come to pass, that all things, which be done, be done of necessity; by which means just and wholesome laws shall perish: and no admonitions or rebukings will be left, neither can there be any place for religion or prayers. Wherefore thou must choose, whether of these two evils thou wilt: either that there is divination, and prescience of God; or else to maintain the free power of man's will. Both together cannot be had, they be repugnant one with another, as he thinketh. Wherefore unto him it seemeth altogether necessary, that one of these be maintained and defended; and that the other be refused, as false and unprofitable. Which deliberation being taken, Augustine. as Augustine no less wittily, than godly said; Cicero, otherwise a very prudent man, while he coveteth to make us free, maketh us impious and wicked persons, who should rob God of the knowledge, which he hath of things to come. And we must diligently mark, that his arguments make no less against the foretellings of our prophets; than they impugn the divinations of the Ethniks, whereof he at that time disputed. Wherefore thus I think best to answer his curious reasons. Let us grant him what he would; to wit, that for the establishing of God's prescience, we agree that there is a certain and determinate order before GOD, It is granted that before God is a necessity of causes & things. as well of things, as of causes. But that which he bringeth in at last; namely, that all things will therefore come to pass of necessity; that will we deny. For though there be an order of causes appointed, yet doth it not follow thereof, that there cannot be some causes found among them, which may keep their liberty, or (as they call it) their contingence. And in this point Cicero seemeth to err more than the Stoics: for he, Cicero erreth more than the Stoics. to save the liberty of man, would that all order of causes, and foreshowing of things to come, should be utterly taken away; which things take so sure hold of the nature of God, that the same being spoiled of them, it cannot seem to consist. But the Stoics, because they would take nothing from the nature of GOD, The Stoics remove our will from the order of causes. do bring in their destiny: and that our entire and perfect will may have a place, they altogether remove the same from the order of causes joined together. 35 But here let us join issue with him, that we may steadfastly deny, that the knowledge of GOD doth nothing at all hinder our will; although it comprehend the things which are to come: for never shall the will of man bring any thing to effect, unless GOD have both foreknown it, and wild it to be brought to effect. When he shall know before hand, that to morrow I will either run or read; indeed I shall run and read, yet not driven thereto of any necessity, but (as they speak) contingentlie: for as far as belongeth to myself, I might do neither one nor other. But if thou urge further, and say; Yet nevertheless thou shalt do it, in such sort as God knew that thou shouldst do it. I grant: but thereof it followeth not, that I could not otherwise do; because we do not always that which we can do: nay rather, many things might be done, which in no wise be done. Many things might be done, which are not done. And in that I shall read or run, it proceedeth altogether of my own choice: for of all things it is most in our power, to will, or not to will. Wherefore when they say; Because God knew before, that thou wouldst read or run; Therefore of necessity thou shalt read: we must demand of them again, whether under the name of necessity, they mean a compelled and a repugnant will. Two sorts of necessity. For if this be their mind, that we utterly deny: because it may be, that God foreknew that I would do some thing, and that neither unwillingly, nor with a constrained mind; but that I would do it willingly. But if by necessity, they mean that this should in any wise be done of me, we will not deny it: for so much as the controversy now is, not of the thing which is done, or is not done; but the disputation between us is only of the manner and form of doing. Admonitions, laws, and prayers are not taken away. Neither (as he thought) are admonitions, laws, rebukings, or religious prayers taken away: these things doubtless will be of force, and that more frequentedlie than he could persuade himself; because God not only hath man's safety in his foreknowledge, but also he comprehendeth in his understanding, the ways and means, whereby he will help them. Wherefore if we shall perceive our brother to have need of the remedies, which we have here mentioned, we must boldly use them: for they have so far forth appeared, as God before hand knew, and would, that they should be profitable. Neither must we desist from our duty, although it may be, that all mortal men would affirm that we labour in vain. For we must follow the law prescribed unto us, and not the secret prescience of God, whereof we have no surety what he hath decreed of things to come. And seeing the prescience of God is not the nature, or (as they term it) the essence or being of our mind; we must give judgement of the actions which proceed from the same, according as they ought to be esteemed by the nature of the mind and will; and not by that which is placed out of the same. Wherefore, seeing the nature of will is, that it is moved, neither unwillingly nor by constraint; it cannot be excluded from it by any outward means. Our will can never be constrained. It may sooner be abolished not to be at all, than that the violent action can be taken there from: even as thou mayst easilier rid any of us from being men, than when we be men to make us that we shall not be furnished with a reasonable soul; for it followeth immediately, that the soul being abandoned of reason, he cannot any longer be a man. 36 But if thou demand yet further, whether it be a matter of necessity, that I shall read to morrow; seeing God hath this foreknown: A necessity upon condition may be granted, but not absolute. Aristotle. we answer, that upon condition, or supposition, some necessity may be granted; but not perfect and absolute. Wherefore with that necessity, which we grant, the choice of free will may very well agree. Moreover, Aristotle in his Ethics, disputeth, and that learnedly (as he doth all other things) whether the casting forth, which is done in the sea, when shipwreck is at hand, is to be appointed among things voluntary. And although he there confesseth a certain action, that is mixed with willingness and unwillingness: yet nevertheless he concludeth, that those kind of actions belong unto the voluntary sense; seeing for that time, wherein the shipmen be in danger, they will them, and altogether make choice of them. And if so be that notable Philosopher doubted not to place willingness in this kind of action, whereas men by a certain force are tried to constrain themselves, to choose that thing, which otherwise (if that chance had not been) they would never have done; then how much rather shall not we take willingness from our usual and common actions, when we perceive ourselves, of our own accord, and with a mind most willing, to do and endeavour those things, which we think good; although we doubt not, but God did long before understand of the same? And that the necessity of this kind which we have taught to be by supposition, doth not overthrow the free power of our will; Chrysost. Chrysostom doth plainly show, while he writing upon the first epistle to the Corinthians, & interpreting these words; It behoveth that heresies be, that they which be tried among us, 1. Co. 11, 19 may be made manifest, saith: Not unlike this form of speech Christ used, when he said; Matt. 18, 7. It is necessary that offences do come, but woe be unto that man by whom they shall happen. Also he said to his apostles, that It behoved Christ to have suffered, and so to enter into his glory. Luk. 24, 26. All these things in holy matters are so to be expounded, as when they be called things of necessity; yet nothing must be taken away from the nature of man's will. A necessity of the consequent, not of consequence. And this among the Schoolmen is wont to be called, A necessity not of the consequent, but of consequence. 37 There be some which commonly say, that doubtless these distinctions help us nothing at all; if God have known before hand of things, those shall in any wise come to pass. Yes verily, they are profitable unto us, and that not meanly: for because thereby we understand, that man's will is not compelled; but that willingly and without compulsion it desireth whatsoever it will. For otherwise I will ask thee again, whether thou wouldst be saved against the will and consent of God? I suppose not. But if thou wouldst be saved according to his will, he of necessity is not ignorant of thy salvation: for so it is ordained, that none willeth that which he is ignorant of. A similitude. It happeneth unto us very often, that we together behold players; yet dare we not say, that the sight and knowledge which we have, bringeth any necessity to them which play: and yet, while we see them in play, it is of necessity, that they do play. Wherefore, as that necessity infringeth not the nature of their will; even so the excellency of God compelleth not the will of man. Some brawl at us, and say, that this similitude is far from the question proposed; because none at any time do behold players, which be not, and play not indeed. Whereas it is ascribed to God, that he hath had a knowledge before hand, of all our doings even from the beginning: when as yet, neither we, nor any of our actions appeared to be. To these men I might answer, that unto God all things are no otherwise present, than they which do play are conversant in the fight of them which behold. Let no man lay his own fault upon God. Let every one therefore take heed to himself, that he cast not the causes of his sins upon God; and when such a kind of cogitation entereth into his mind, let him have respect unto lust, voluptuousness, wrath, hatred, and other perturbations of the mind, wherewith he is sore diseased; and out of these fountains let him seek for the causes of his sins. The Peripatetikes are reproved. Neither must there be much credit given unto the Peripatetiks in this matter, which deny, that God hath understanding of particular affairs; lest they should seem to think, that the mind of God were abject & vile, if he should draw his knowledge from frail and transitory things. This thing is not agreeable unto our documents: for we do believe, that God of himself hath a perfect knowledge of all things; neither that he hath any need to challenge knowledge elsewhere to himself. To the 3. reason. 38 And whereas touching the third point, it was judged, that the power of God is a hindrance to our will: the argument is neither perfect nor strong. For, although that God by his infinite power, wherewith he is endued, The power of God doth what it will, but it marreth not the nature of things. Wisd. ●, 1. doth what his pleasure is; yet doth he suffer the state and nature of things to stand whole: neither doth he violate them, or wrest them any other way, than the condition of them doth bear. Wherefore it is said in the book of Wisdom; that God doth mightily reach even from one end to another, and doth pleasantly dispose all things: or (as the Greek text saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Profitably. Which might not be said, if by the high power of God the natures of things were disturbed. The sum is, that God doth here moderate his power in ruling of the world, that he may fitly apply his action unto all manner of things. In the fourth place sin seemed to be a hindrance to the liberty of the will; To the 4. reason. as if it so weakened the powers of man, that after a sort they might be able to do nothing any more. But there needeth not now many words about this matter; because there hath been plenty enough spoken in those things which we have declared, how much our liberty hath been diminished by reason of sin; and that specially as touching very perfect and good actions, which might be acceptable and well pleasing unto God. Besides, it hath been declared, that our liberty is not by this means utterly taken away; but rather, that there is as yet a great deal of it remaining. 39 Moreover, concerning the powers celestial, there shallbe no great need to entreat; To the 5. reason. Wisdom shall rule in the stars. seeing the Astronomers do glory in their own books, that The wise shall bear rule among the stars. But and if so be that these things, which they pronounce, might not be escaped, all their gains would fall away: for no man would bestow cost upon the skill of those things, which he thought he should not be able, neither to avoid, nor change, either by endeavour or study. Which thing without controversy would ensue, if so be they should ascribe a mere necessity unto their foreshowings. By this means all prayers, piety, and worshipping of God would be taken away: for who would pray to God for obtaining of any thing, if he were already persuaded, that the same should not be granted unto him? Wherefore Augustine said; Augustine. They which thus think, do great wrong unto heaven: for there they believe is a court appointed, The injuries against heaven. wherein are notable acts decreed, which cannot be avoided: the which if it were in the earth, it should needs be taken away. How much less must we think, that the same is done by God in the celestial parts? I beseech you what judgement would be left, if so be we did all things upon constraint? This matter some excuse, saying, that from heaven is only signified what shall come to pass: yet that we be not thereby driven by any necessity. And they bring forth a place out of the book of Genesis, Gen. 1, 14. wherein it seemeth to be spoken; that The stars be put as signs. But that place is to be understood concerning seasons, winds, How a place in Gen. is to be understood. rains, tempests, and such like sort. But how can they affirm, that in heaven they see certain signs of things to come? They shall hardly prove it, especially touching man's affairs. Twins conceived at one instant. For what answer can they make of twins, which being conceived at one time, and have all one aspect of the heavens; yet (as experience teacheth) the chance and success of them is altogether differing? Augustine. Augustine, in his fift book De civitate Dei, and second chapter, is worth the reading; where he writeth, Two brothers of like affection. that sometime there happened two brothers to be like affectioned, that when one sickened, the other also was diseased: and when the one recovered, the other was also eased. Concerning which thing Hypocrates being demanded of his opinion, Hypocrates. made answer, that he thought them to be twins; and that therefore they had the temperature or complexion of their body all of one nature. Possidonius. But Possidonius the Mathematician did ascribe the whole cause unto the stars; because in their nativity they occupied all one aspect of the heavens. But what (saith Augustine) will these men say of twins, and innumerable living creatures, which are borne in hours and moments alike; and yet attain to such diversity of fortunes? Cicero's book De fato. And Augustine witnesseth, that this example was taken out of Cicero; the which nevertheless we read not in his books at this day extant, unless perhaps he found the same in his book De fato, which remaineth amongst us all torn, mangled, and diminished. To the sixth. 40 Moreover, destiny, which the Stoics appoint to have mere necessity, hindereth not our matter; forsomuch as we admit not the same to be. They severed it from the wills of men, because they thought that all things would go to nought, if together with other causes they comprehended will under destiny. Howbeit, it seemed not good to them, The Stoics do not utterly sever man's will from destiny. utterly to sever man's will from destiny; saving in respect of the first choice, which they would have to be wholly in our will. But whiles we shall choose any cause that might be under destiny, they would have it follow of necessity; that what things soever they were, they should be joined unto it. Even as Euripides said unto Laius, that It was free for him not to procreate; but when he had procreated, then of necessity he should suffer even those things, which Apollo prophesied to be contained under destiny. How we put the knitting together of causes. But we, as we declared at the first, deny not, but that things are knit together, as God ordained, and knew before hand; yet so, as the nature and condition of them remaineth whole and sound. For unto whom soever a thing contingent (as the school-divines speak) is due, they have the same: and to whom soever necessity belongeth, with necessity they be constrained. But in very deed, grace, which finally seemeth to resist free will, doth not take the same away; To the seventh. but rather helpeth and restoreth it. But now we will cease from these matters, lest we dispute more curiously of them than beseemeth christians. Let every one follow their own vocation; and let us leave enquiring, more than is requisite, about the secret and hidden will of God, touching prescience and predestination: and let us follow that doctrine of God, which is plainly laid out before us in the holy scriptures. ¶ Look another place of the same argument in the addition at the end of this book. Now we think it convenient to join unto this disputation certain other discourses; namely, of Voluntary and Not voluntary, and also of man's choice, and such like. Of Voluntary and Not voluntary. 41 Aristotle in his first book of Ethics treateth at large of that which is voluntary, Out of the Commentaries upon Aristotle's Ethics. and of that which is not voluntary: the reason whereof is, because praise, dispraise, pardon, and sometimes mercy be voluntary. The argument is taken from the consequents. Praises and dispraises serve unto moral knowledge; for as commendable manners and actions are to be desired, so those which are blame-woorthie are to be avoided. Howbeit, such praises and dispraises cannot be judged of, unless we know whether they be done with a willing or unwilling mind. Further, he added another cause; to wit, that this doctrine is a part of the civil faculty, whereto belongeth the making of laws. And laws set forth rewards and punishments to the observers and transgressors of them: it is needful therefore that they know which be voluntary things, and which be not voluntary. Whether laws may command things not possible to be performed. For men that be unwilling, do not obtain rewards; and they which sin by compulsion, should not suffer punishments. Some wrist this reason of lawemakers hereunto, as though they ought to regard this, that they command not those things, which of necessity must be done, nor those things, which are unpossible to be done; but only those, which be in our own power: and that therefore it behoveth them to know what is the nature of voluntary and not voluntary. I know in very deed, A definition of law. that this is the definition of law; that It is a reason commanding honest things, and calling back from things that be dishonest. But that which these men avouch, to wit, that it commandeth things which be possible, I would only grant it as touching civil laws, but not of divine laws: for those require things that be unpossible, especially in respect of the state of nature, corrupt & defiled. Howbeit, Aristotle used not this reason; he only touched these things which I have mentioned of punishments & rewards. Whether the affects of the mind be voluntary or not voluntary. But why did he speak of the affects, since those be not voluntary, but are naturally planted in our minds? The Greek scholies answer; that, albeit as touching substance and root they be of nature, yet may they some kind of way be called voluntary, insomuch as by use & exercise they may be enlarged or repressed. Or else we will answer, that Aristotle made mention of both, of affects I mean and of actions; but voluntary must only be referred to the actions. The which thing being done, it will also belong unto the virtues, which are conversant in the affections: for those also are gotten by actions, which when they be right and commendable, must be accounted voluntary. moreover, why doth Aristotle say, that sometime pardon, sometime mercy must be showed? Because we do not always take mercy on them whom we pardon; for a man in defending himself, killed him which set upon him; he did it not willingly, he is forgiven, but we take not pity on him. To know which is voluntary and which not voluntary, may serve to the moderating of punishment due by law. 42 But how the knowledge of that which is Voluntary and Not voluntary, may help to moderate the punishments which laws appoint, it may many ways be showed. They which have committed any thing against their wills, or of compulsion, are not punished: And in the civil laws there be very many titles, which provide remedy in the case of ignorance or compulsion: even as they do likewise concerning those things which be done for fear, and by crafty collusion, and touching them which be under 25. years of age, etc. Also he that is taken with madness or frenzy is forgiven; yea and a mad man, although he kill his father; shall not be punished. The laws of God quit the hewer of wood, Deut. 19, 5. which by chance and not willingly shall kill an other, because perhaps the axe might fly out of the helue, and certain cities were appointed for refuge. Also Plato in his ninth book of laws, showeth that many things are to be forgiven, where the will did not consent. So as it greatly availeth lawemakers and judges of the law, because of giving punishments and rewards, to know what is done voluntary, and what is not done voluntary. We will speak first of Not voluntary: for in this matter the privation seemeth to be better known, than the thing itself. By darkness is the light better known, and sickness doth make the goodness of health the more manifest. The definition of not voluntary. This definition of Not voluntary appeareth by the reckoning up of the parts thereof, so that it is rather a division than a definition; albeit that just and full divisions have sometime the place of a definition. And we then chiefly use them, when that which is common to the parts, can not be expressed by any one certain point thereof. Howbeit we must understand, that it is called Not voluntary, of these two forms or kinds, which be of one signification: for even that which is done violently and unwittingly, is not voluntary. And we prove, that the division of these two parts is rightly made: for Voluntary, which is contrary to Not voluntary, standeth of two things; of knowledge, and desire. First we must know that which we must desire, then are we stirred up thereunto by a motion of the desire. But either of these two may be hindered: ignorance taketh away knowledge, and violence letteth the desire. For good cause therefore be these two put contrary to that which is voluntary. Violence is defined what it is after this manner; It is a vehement enforcing, which either not at all, or very difficultly can be abidden. But some man will marvel, how two things may be set against one: for against Voluntary is set that which is done by violence, and also that which is done unwittingly. Hereunto we answer, that there is but one set against one: constraint or Not voluntary, is set against willingness or voluntary. But this unwillingness or not voluntary, is afterward distributed into two parts: for it is one thing that is done by violence, & an other which is done by unskilfulness. 43 And as touching violence, That the original of that which is violent, is from without. Aristotle saith that the beginning of the motion thereof must be outward: for those things which be moved by an inward beginning, are moved naturally, not violently. But some cut off the latter particle which Aristotle hath in that place, so as that which suffereth or doth, bringeth not any help to that beginning. Howbeit, those which so say are deceived: for as we perceive of a wrack that is made in a great tempest, the beginning thereof is outward; namely, there be winds, waves, and storms: but the wrack would not be, unless that the shipmen themselves would take out of the ship those things which are to be cast away. And they which under a tyrant, are forced to do things that be shameful, they have the beginning of their actions from without; namely, the commandment of the tyrant: but yet those things would not be done, if they themselves would not yield to the doing of them. Wherefore it appeareth, that these things have their beginning outwardly; yet nevertheless that they bring some help thereunto. Others think, that [Doing] is there added in vain: for if the beginning be an outward motion, then should it be enough if he were named a sufferer: for that which is moved, suffereth, but doth not. We answer; It may well be, that the self same things which are moved violently, Whether those things that are moved violently, may also themselves have a doing. may also have a doing, as instruments: for a staff moved by us, doth also move a stone. And in some thick throng, where men be pressed, when a man is there choked, he is crushed by those which stand about him; so as they are said to thrust against him, although they thrust not of their own accord, but are driven by others, and enforced by the rest of the company. The examples brought by Aristotle are such, as one of them is of a living creature, when against our wills we be carried away by men, in whose power we are. Another is of things which have no life, as when we be carried with the wind whither we would not, which oftentimes happeneth to them that be sailors. If any shall demand, whether voluntary & without constraint, be all one: we will answer, Whether voluntary and without constraint, be all one. that without constraint extendeth further than voluntary. For without constraint, agreeth even to things that be without life, but so doth not voluntary. Neither is it required, that the first beginning should be a motion in us: for our knowledge cometh of an outward object, albeit that the same motion, wherewith the sense is brought to pass by the object, is of another order. The beginning whereof Aristotle spoke, is the cause; yet not any cause ye will, but only the efficient cause. And that is understood to be the same, which is enough to move by itself. 44 There is moved a question, as touching certain actions, which seem to be as it were mean, Whether those that seem to be mean actions, be voluntary, or not voluntary. and it is doubted whether they be voluntary or not voluntary. And the question propounded may either be simple, or of two parts. It is simple, if thou shalt say; Whether be those things voluntary, which are done for the fear of greater evils, rather than the obtaining of some good & honest thing? And they declare that such a thing happened unto Socrates, who would not obey the thirty tyrants, which required of him to kill a certain citizen of Athens: which he would not do, when nevertheless they threatened him, that they would kill his father and children. And this they sought, to the intent they might make him to be a companion and partaker of their most cruel purposes. The question also (which liketh me better) might be of two parts; namely, whether those things be voluntary things, which are done for fear of greater evils; or for the obtaining of some honest thing, which otherwise would not be done. As if a lie be spoken, which in his own nature is filthy; it is doubtful whether it be voluntary or not voluntary, when it is made for the defence either of his own life, or the life of another man. Also adultery is a shameful thing, which no man of himself should choose: but if one, for the slaying of a tyrant, should, to win favour with the tyrant's wife, have carnal copulation with her, that by her he might have a ready way to kill the tyrant; the question is, whether that adultery should be called voluntary. And all we know what great pains merchant men do take, what things the ambitious sort, and those which delight in pleasure, do endure, that they may enjoy their ends. And they would not abide those things which they do, unless it were for their commodity. Wherefore it is doubted, whether those things be voluntary. But if any man do doubt which be called great evils, Which he called great evils. let him look on those things which be their contraries, & he shall see that there be greater good things; namely, life, chastity, liberty, and godliness: and he shall perceive that death, breach of chastity, The less evils are chosen for avoiding the greater. bondage, ungodliness, and such like, are the great evils: which things be so grievous, as many times some shameful things are committed for the avoiding of them. How detestable things are oftentimes done for the scaping of death, may easily be known. Cato slew himself, because he would not come in subjection. Regulus, lest he should break his faith, returned unto his death to Carthage. Virginius rather slew his daughter, than he would suffer her to live violated and a bondwoman. And many such like things have the holy scriptures. Gen. 19, 8. Lot rather offered his daughters to be deflowered; than he would suffer his guests to have injury done unto them; on the other side, his daughters rather defiled themselves by incest with their father, Gen. 19, 31. than that the world should want [posterity.] Abraham to shun death commanded Sara to say that he was her brother, Gen. 20, 2. and put her chastity in open danger. In like manner judith, with the danger of her chastity, judith. 10, 11, and 12. went to Holophernes for the deliverance of her people. We dispute not here whether these things were well or wickedly done, but we only seek whether they ought to be called voluntary, or not voluntary. And there is a great difference between wicked men, which either to flatter tyrants, or else because they be delighted in shameful and evil works, offer themselves of their own accord to do these things: and between others which for honesty sake cannot be induced to commit these things, unless there be laid before their eyes great and most grievous calamities, or else great rewards. And thou mayst hear of some, which having proposed some great good unto themselves, will say, that for the obtaining thereof, they are constrained to attempt any thing. And on the other part it is also said of many (that whereas they cruelly oppress the people, and bear rule for their own sakes only) they are constrained by tyrants to do that which is wicked. And at this day there be a great sort which fall away from the christian truth, being constrained by the most cruel persecution of tyrants. There is also brought a similitude of the casting forth of things from a ship, which is done when the tempest of weather constraineth; not that this serveth any thing at all unto manners, but that by the evidence of the matter, that which is now in question, may the better appear. 45 These actions, which we have rehearsed, are mixed actions: That some actions be both voluntary, and not voluntary. for in respect that they may be omitted, and are not of such necessity as they must in any wise be done, they seem to be Voluntary; but in respect no man could choose them for themselves, they seem, Not voluntary; but rather draw near to the nature of those things that be voluntary, because in them is a certain comparison of evil things. Two evils are proposed; to wit, either poverty with the loss of goods, or else with those goods a present death: the will chooseth the less evil, and coveteth to avoid the greater. Therefore when the will doth his part in those actions, these things cannot choose but be called voluntary. Besides this, Aristotle in his Rhetoriks' admonished, that the less evil hath the consideration of the good, and is greatly to be wished for, since that which is desired, is good: and there is no doubt, but it is the will that chooseth the end. But the end of these actions whereof we dispute, is applied to the consideration of the time. For since the safety which the mariners wish, cannot be had, except by casting their goods into the sea, the will doth choose that casting of them away. Wherefore the time in all this matter must be considered, I mean not that time which is past, or to come, (for before that chance, no man would choose these doings; & afterward when the mariners have escaped, they are sorry and discontented in their mind for those things which were cast away:) but the matter must be judged of, according to the present time, while it is done. And therefore, since there is then made a choice, and that the matter is called into deliberation, and that the original of the doing is in the doer of it, who either may do it, or may not do it; those things are said to be voluntary. As touching the action, we cannot judge in general, but we must have a respect to the circumstance of the time. And yet simply these things are called, Not voluntary, because for themselves no man would desire them: but nevertheless, since they be not considered simply, but are to be desired in this respect, and he that desireth them, is not without knowledge (for he knoweth what he doth) and his will or desire whereby he chooseth these things is present) therefore be they actions Voluntary. For all things must be judged of according as they be done; and done they cannot be, but at a certain time, and therefore they must be judged according to that time, and not as they are apprehended by reason, for so are they, Not voluntary. For while they be considered of simply, they are set aside from the consideration of time. Neither is it to be doubted, but that herein cometh the consent of the will: for those things would not be done, unless the will would give her assent. True indeed it is, that no man would those things for their own sakes, but for some other thing: but yet this causeth not, but that they be Voluntary. If they were violent, the doer would not infer any enforcement thereunto: but the original of the doing and of the assenting thereunto is in him that is the doer, and therefore may choose whither he will do it or no. Seeing therefore these be called relatives and are referred unto the will; they must not be judged of simply, but according to the respect they have unto the will. Wherefore since the will (as hath been declared) hath place in those things, they must be called, Voluntary. 46 By two reasons have these mingled actions been proved hitherto to be voluntary. That the actions called mixed, be voluntary, because▪ for them we are praised or dispraised. First, because they must be esteemed according to the nature of the time present, wherein they be done; secondly, for that they be in the power of the doer. For unless the will should move the instrumental parts, in very deed they would not be done. There is a third reason taken from praise and dispraise; Because men are sometime praised, and sometime dispraised in the suffering of these vile and shameful things; Therefore doth this appear to be voluntary: for praise and dispraise speaketh not but of things voluntary. And Aristotle saith; that Men are sometime praised or dispraised herein, because they are not so always, as we shall perceive: for otherwhile praise is not given to these men, but pardon is granted them; but on the other side (saith he) they be dispraised. That same particle [On the other side] signifieth two things: either men will not abide reproachful things, for the love of great and excellent things; or else they suffer indeed such things, but yet for light and unworthy causes: in which causes they are reprehended. Aristotle only mentioned one of these, the other he kept in silence. For which good things hard mishaps must be abidden. These great good and honest things, for the which men must endure grievous and hard haps, are judged to be our country, our parents, children, wife, justice, and such like. Zopyrus the Persian, as Herodotus reporteth, mangled his own nose, his ears, and his lips, that he might betray the city of Babylon unto his king Darius. Ulysses (as it is said of Homer) suffered his body to be beaten, and to be deformed with stripes, and appareled himself in vile clothes, and in that habit, as if he had been a runagate servant, went unto the Troyans', and entering into the city, throughly spied out the same. But on the other side, all men dispraise Dolo, because he revealed the secrets of his own country, that he might not be constrained to abide any torments. What kind of shameful things must be abidden for a great good thing. But it is to be considered, that when it is said, we must sometime suffer shameful things, that must not be referred unto wickedness, or unto horrible crimes; for those things must not be committed for any manner of utility or honour: but it is only said, that those things should sometime be suffered, which have some grief and reproach. As if a magistrate should be bidden to run like a servant through the common streets, or to wear openly a woman's garment: if great preferment, and lawful commodity be laid before him, he will not refuse these things. So then, they must be very great matters, for the which the like should be done, if a man will be praised for the same. I do not allow the examples of the Scholies: for when they show, that these vile things must be suffered, they teach that a lie must be made, or else that there must be carnal company with a tyrant's wife, to the intent her husband may be slain. For these be sinful things, neither (as I have said) doth Aristotle speak of them: neither yet can such things be commended, sith that praises do agree with virtues, and dispraises with vices. There be some found of so abject and vile a mind, as they ought for just cause to be dispraised; sith for a just and honest matter they will not suffer any thing at all. So are soldiers dispraised, which forsake their station, and they that without constraint do yield up castles and strong holds. And in like manner are they dispraised, which are ready to do any thing, rather than they will be compelled to pay any sum of money. 47 And it appeareth evidently enough, why Aristotle said; that Sometime praise doth follow the suffering of grievous things, because this cometh not to pass continually. That praise doth not always follow them that suffer grievous things. For sometimes, neither praise nor dispraise do in that respect happen unto them which suffer reproachful things, but they are pardoned. And this happeneth, when [by reason of these things] a man doth that which becometh him not: as when tyrants do threaten those things, or else they shall light upon us, unless we suffer such reproaches, as are beyond the power of man's nature: there Aristotle saith, that we pardon him. It is offered unto men, that they shall be burned, or be cut in sunder: there, if they yield, either in disclosing of secrets, or in suffering of any vile thing, they are pardoned. And some think, that in those cases it is lawful to make a lie. Aristotle addeth, that nevertheless there be certain things, Certain things whereto a man must not suffer himself to be constrained. whereunto no man ought to suffer himself to be compelled: he ought rather to abide any thing, & when he yieldeth, he shall not be pardoned nor excused. Wherefore our martyrs be in the right opinion, who have determined rather to endure any thing, than to departed from godliness. Aristotle bringeth an example out of the tragedy of Euripides; for Alcmaeon was not pardoned, in that he killed his mother; because she was lead unto so great a wickedness upon a very light or rather ridiculous cause. Since these actions, whereof we treat, be mixed (as we have said) of Not voluntary & Voluntary: when Voluntary beareth rule, either praise or dispraise followeth them; but if Not voluntary have the overhand, and that a man may seem to have done the thing against his will, he is forgiven. For those actions which be mixed, are so composed of two things; as either the one or the other of those things, whereof they be compounded, may surmount or overcome. And rightly doth Aristotle make exception of grievous crimes, which shall not be pardoned: for who will forgive him which condemneth an innocent, which committeth adultery, which betrayeth his country, which for the sharpness of torments denieth godliness? These things can or ought by no means to be excused. Anaxarchus, because he would not pleasure the tyrant, when he was beaten in a mortar with iron pestles, said: Beat on hardly Anaxarchus bag. So far was it off that he would change his will, or yield unto torments. And Zeno in his torments bitten off his own tongue, lest through the force of grief he should be constrained to bewray the conspirators. Wherefore there be four kinds of men, which Aristotle speaketh of; the first is, of them which are commended in their suffering of grievous things; the second, of them which are dispraised; the third, of them which obtain pardon; the fourth is, of them which obtain no pardon. 48 Aristotle showeth of two difficult and hard things which happen, Two difficulties about the suffering for honest things: one cometh from our judgement, & the other from the infirmity of our strength. in suffering or in not suffering of grievous and cruel things for an honest cause. The first belongeth to the faculty of judging; because we are oftentimes ignorant what things ought to be suffered for any cause: whether any thing must be suffered in the goods of the mind; whether in the body, or in the goods of fortune; and again, what manner of things they ought to be that we should suffer, or that we should not suffer. And rightly doth Aristotle say, that this is sometime hard to be judged: for otherwhile, this difficulty doth not happen. For all men know, that wickedness is not for any cause to be suffered. But Achilles doubted, whether he should rather have wished for long life (but yet without glory) by lurking at home; or else for famous glory, together with short life, by warfaring at troy. Also a son will doubt, whether he ought to hold his peace; or to betray his father, whom he knoweth to rob his country, to enter into the treasury by secret passages in the earth, and from thence to steal away the common treasure. In like manner David will doubt, whether he ought to counterfeit himself to be a fool; or rather suffer himself to be slain of a barbarous king. The cause is hard to be judged: for sorrowful things are to be compared with dishonest things; neither is it easy for all men to discern between these things. And virtue consisteth in matters difficult. Therefore from hence come praises; or else, if we fly from virtue to vices, dispraises. Here doth variety of the circumstances increase the difficulty, which causeth that we cannot have certain rules in those things. The other kind of difficulty ariseth of the weakness of strength, not of judgement; for when we be out of danger or sorrow, we see what is to be chosen, and oftentimes we discern that which is right. But when we come to the feeling and experience of grief, pains and torments; we are then of an other mind. Whereof also it cometh to pass, that when we be in health, we give good counsel unto them that be sick; but yet we do not rightly advise our own selves, when we are sick. And they are very much to be commended, which stand fast in their sound determination, and in their good purpose. And on the other part, they which shall fall from their sound determination, are to be dispraised. Themistocles is marvelously commended, who would rather die, than bear arms against his country. But they on the contrary side are most worthy of dispraise, which would rather deny godliness, than to suffer torments or death. Whether those things that be done for pleasure or utility sake be not voluntary. 49 When Aristotle had set down two kinds of the things which be Not voluntary, than he confuted their opinion, which made a third kind of the same. For they said, that the wicked actions, which we commit for attaining of pleasure and profit, are violent: and they made only those to be voluntary actions, which be rightly consenting unto reason. By these reasons they are confuted. The first is, because then all our actions would be violent: for whatsoever we do, we do for these causes; namely, for delectation and commodity. The second reason is, because that which is violent, is joined with sadness: but they which deal for pleasure sake, are glad, not sad; so as it appeareth that those actions are not violent. The third reason is; that then every evil man would excuse his evil actions, transferring his fault unto outward things; that is to wit, such as are pleasant and profitable; and he would say, that he were constrained by these things: which is a matter to be laughed at. The fourth reason; There is no greater cause why these men should make themselves authors of honest actions, than pleasant & profitable things to be the cause of shameful actions; because they have in themselves the original as well of these as of those. Briefly, if these men's opinion were true, there would be no sins nor wickednesses of men, which might not be excused under pretence that the same is done against their will, or violently. The reason is alleged; because all men deal for these causes, namely for delight and profit. Which in very deed is true, if also under the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou comprehend honest things: for there be many, which for honesty sake do many things. But thou wilt say, that the adversaries do not so use that word, as thereby they have noted only delightful & profitable things. I know it. But thus doth Aristotle argue, and saith, that They, which will rather blame delightful and profitable things, than themselves, which yield themselves so readily to be alured thereby, deserve to be laughed at. This is it that they are justly to be blamed for, that they suffer themselves so soon to be caught by these things, and to be called away from just actions. Why should they attribute unto themselves honest things, and ascribe that which is dishonest unto outward things; seeing that those also are in our power? Even as it appeareth in men that be temperate and continent, which do soon temper themselves from these things. And furthermore it may be wondered at, why they do not in like manner say, that they are constrained by honest things; seeing that they choose them, and since those be no less outward, than be pleasures and commodities. Undoubtedly, if we of good right ascribe to ourselves honest things, the dishonest also shall belong unto us: for contraries do both belong to the selfsame general kind, and are to be measured by the selfsame rule. Aristotle seemeth to speak those things against Plato: for * In Mnemone. Plato said, that Good men are not made good by nature; as if he should say, they are good by will, and by their own election. And on the other side, of evil men (in his ninth book of laws) he said, that they are all and in all respects evil; but yet unwillingly. But Aristotle affirmed, that as well good men as evil are led by their own accord, and with voluntary actions. For as well of goodness as of naughtiness there be originals, which do move outwardly; to wit, things which do offer themselves to our understanding: but since they be both in the one and the other, there is an help and aid given thereunto by us, which do choose and discern the same. 50 Now that we have spoken of Not voluntary, which is done by violence; let us see what can be said of Not voluntary, proceeding from them that be ignorant. And first Aristotle taketh away Voluntary, from that which is done by ignorance; for nothing, done by him that is ignorant, can be called Voluntary; seeing this requireth a knowledge of that which is done. But Aristotle noteth a certain difference of those men, Two kinds of ignorance. which do any thing of ignorance: for some of them, when they have afterward perceived what they have done; it repenteth them: and there be others, which repent them not, but rather confirm that which hath been done. These two kind of ignorant men, because they differ much one from another, do make divers forms and kinds of ignorance: and because they differ one from another in matter, it is meet also that they be called by sundry names. Wherefore he that repenteth him, after he hath perceived his error, shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, One that doth against his will. And he which repenteth him not, shall be said to have done it being not willing: for he retaineth still the name of the general word; to wit, of Not voluntary. At the beginning our actions were divided, that some of them are Voluntary, & some Not voluntary. We began the discourse of the parts of this division, with that which is Not voluntary; & that, Not voluntary, we distinguished again into that which is against the will, or violent which is done by force; and into that which is done by ignorance. Violent was defined to be that, whose beginning is from without us, and wherein that, which is the doer or sufferer, giveth no help thereunto. Now is showed the other part of Not voluntary, whereby a thing is done through ignorance: and this is showed to be of two sorts; namely, with repentance, or without repentance. That which is with repentance, is simply against the will; but that which is without repentance, is at the beginning Not voluntary; but after the acknowledging of the fact, because he doth not repent him, he seemeth to be somewhat, yea to be very far from doing of it against his will; nay rather, that he hath somewhat Voluntary therein. These things therefore in name must be thus distinguished. The first shall be called he that doth against his will, and the other shall be called, he that doth not with his will. Examples of both sorts of ignorance. Oedipus is said in the fables to have slain his father, and to have married his mother against his will: for understanding what he had done, he so repented him, as he put out both his eyes. And on the other side, Tiberius racked his host of Rhodes ignorantly, whom afterward when he knew, he put him to death. Wherefore at the beginning, when he racked him ignorantly, he did it not with his will; but because afterward he did not repent him, he could not he said to have done it against his will. And there may be brought another example. He that killeth a man, thinking he had been a wild beast, if he be afterward sorry, he did it against his will. But if any man, to whom brazen money was owing, receiveth gold, and doth not repent him of his error, but rather rejoiceth; he is said to have done it not willing, but yet not against his will. Thus may the reason be made; Whatsoever is done violently, or against the will, it hath sorrow or repentance joined therewith; But not all things that are done by him, which is ignorant, have repentance or sorrow joined therewith; Therefore all such kind of things are not violent or against the will. 51 There is used also another distinction. Another distinction of ignorance. It is one thing to do through ignorance, and another thing for the doer to be ignorant. They are said to do a thing through ignorance or unwittingly, unto whom ignorance is after a sort the cause that they do. On the other side, many do things being ignorant, who by reason of some grievous perturbation, whereof themselves are the cause, do as it were bring an error unto themselves. These things differ as the general and the special kind, as a thing spread forth, and a thing drawn together. For whosoever doth a thing through ignorance, is ignorant; but not so on the contrary part, whosoever is ignorant, doth a thing through ignorance. Hereof Aristotle bringeth examples, first of drunkenness. An example. Many things are done by drunken men, wherein they know not what they do; yet are they not properly said to do any thing unwittingly, because they might have abstained from too much wine: and they which drink more than is requisite, did bring ignorance unto themselves. Wherefore such a vice causeth not that they should be said to have done against their will. Another similitude is of anger: for they which shall be moved with a great fury of wrath, do oftentimes not know what they do, but yet they deal not against their will: for they ought to have tempered their wrath, and to have attained unto virtue, whereby they might have moderated that perturbation. Which, sith they would not do, they are not excused of those things, which they through anger did amiss. And briefly it is said, that ignorance of that kind is the cause not of constreining the will, but of naughtiness; otherwise every wicked man is ignorant, yet is he not therefore to be excused. That evil men be ignorant, this doth prove it; namely, that they know not what to follow, or what to avoid. For they are beguiled of their own lusts, for whose sake they are so deceived, as they perceive not what things are truly pleasant, & truly profitable; and contrariwise, which be truly grievous, and which be truly damnable. Wherefore they are corrupt in their judgement, and know not the nature of the end for the which they work. 52 The reason may be framed thus; Not every evil man worketh through ignorance; But every evil man worketh being ignorant; Therefore to work being ignorant, and to work through ignorance, are things different. The Mayor proposition is manifest; because evil men (as is said) if they wrought through ignorance, might be excused. And that, as is contained in the Minor proposition, they be ignorant, we have declared a little before. An ignorance general, and an ignorance particular. A general ignorance (saith Aristotle) excuseth not. That is called general, which is not of the circumstances; but of the whole thing itself. As if one would say, that he is ignorant that fornication or adultery be sins; he is not excused, because he ought to have known these things: nay rather, he shall be the more grievously accused for this ignorance. But a particular ignorance, that is to wit, of circumstances, excuseth and deserveth pardon; because the circumstances could not be known. Otherwhile such chances fall out, as no man can for certainty know such circumstances. But contrariwise, the general ignorance obtaineth not mercy; because it was in the power of them that are ignorant, to have learned it. Wherefore if they be ignorant, they themselves are in the fault, that they know not; and they seem to have had a desire to be ignorant. Again, if the excuse of universal ignorance were available, then should no wicked men be accused. The cause of their error is; that they only seek for pleasure and profit, but neglect virtues and honesty: which nevertheless they do unadvisedly. Whereupon Plato in his treatise Memnon, doth very well expound this. First he taketh this as granted, that there is no man which would be a miserable and unhappy man. Which being granted, he addeth, that then there is no man which desireth evil things; since to be miserable, and to be unhappy, is nothing else, than to be conversant in evil things, and to be delighted in them. So than it appeareth, that evil men do choose to themselves those things that be evil, unwittingly. And this error (as saith Cicero) we have sucked together even with our nurse's milk. But the reason why this general ignorance maketh not a man to do against his will, is, for that it hindereth not his choosing of things, nay rather it is joined therewith: for ill men choose rather to steal than to labour, rather to be idle than to exercise any art, rather surfeiting than abstinence. It may be, that otherwhile the whole matter may be generally unknown, and sometime generally known, but unknown privately and particularly. As if any man shall say, he knoweth adultery to be sin; but that he is ignorant particularly, that this adultery is forbidden: neither of these ignorances worthy of pardon. But if any man do not know the circumstances in general, and think that there is no consideration to be had of the end, nor of the place, nor of the time, nor of the matter that he is about to do; whether shall this man be worthy of mercy or pardon? No verily: for he ought to have known this. And this common kind of perceiving belongeth to the universal knowledge, which must in any wise be had: but the ignorance of this or that circumstance particularly may be excused, since no man either may or is able perfectly to know all those circumstances in every particular. Wherefore only the ignorance of them maketh the action to be an action done against the will. 53 And because such circumstances be of great weight (for they obtain pardon and mercy when they are not known,) therefore Aristotle reckoneth them up, that they may be throughly tried out and known. They are in number seven or eight: and there is a common verse of them in the schools; Who, what, where, whereby: Wherefore, how, and when. These are seven, but yet one wanteth, that is, Whereabout; under which word is signified the matter or subject of action. And when it is said of Aristotle, Wherein, there be signified two things; namely, place and time. So that, The circumstances are eight in number. if we will have the just number, there be eight; of which number this reason may be alleged. Because either we respect the causes of the action, or else we consider the nature or substance of the action. The cause, if it be efficient, then is it named of this circumstance, Who. If it be the end, than we account it of the circumstance, Wherefore. Or if it be the matter, than we add to it the circumstance, Whereabout. Or if it be as touching instruments, or the organs, we refer it to the efficient cause [which before we called, Who.] But if so be we consider the action itself, the nature thereof is expressed by the circumstance, Whereby. But when we consider the measure thereof, then have we the circumstance of time and place, which we call, When and Where. And last of all, we regard the proportion of the manner, which is a thing belonging to quality, and is the circumstance that we named, How. No man (saith Aristotle) is ignorant of all these circumstances (he meaneth) of them all at once. A man may be ignorant of one or other of them particularly, but none can be ignorant of them altogether, unless he be a very fool: for how shall a man have no knowledge of himself? This is not generally true, because a man may easily be ignorant of the cause efficient. If himself be that efficient, I confess it is the harder, not to know himself. But even this also may haply come to pass, that one, sometimes minding an other matter, may stir a ship; and yet marketh not that which he doth. But that we now speak of, is to be understood for the most part. Howbeit, this subtle point falleth not out in things that are moral. The matter is made plain by examples. How circumstances do excuse. What did the circumstances excuse Aeschylus the tragical Poet? He in a tragedy did seem to reveal certain sacred mysteries of Ceres, which thing raised so great a tumult in the theatre, as he was well near slain. He fled unto the altar of Bacchus, from thence he was brought to the judgement of the Areopagits: he pleaded his cause, he excused himself, that he knew not those things to be mysteries; and because he knew not what he did, he was quit. Also an other man made a certain engine or instrument of war, which did cast stones: the effect whereof when he was minded to show, he discharged the piece, and by a stroke killed a certain man: he excused himself that he knew not what he did. The circumstance, Whereabout, which is the matter or subject of action, appeareth by the example of Merope. She lay in wait for her son, and killed him, thinking that he had been her enemy, when he was her son. Here the error was in the circumstance, Whereabout. And this example is said to be in Euripides, in the tragedy of Crespontes, which is not extant. Sometimes we know not: and that is called the circumstance, Wherewith; as if a man think he runneth with a blunt spear, & the same shallbe armed with a sharp head. Or a man thinking that he doth throw a pumice, when he hath thrown a stone, whereby some body is hit, or woounded, or slain. Otherwise we are ignorant of the end. A man for health, or for recovery from sickness, letteth blood, giveth a medicine, or lanceth the flesh, and there followeth a contrary effect; for either the party dieth, or he is hurt: the ignorance of the end doth excuse him. Also the manner of the action: as when a man doth a thing and would not, it holds him excused. They which contend one with an other, with all the strength of their hands or fingers, (which is a kind of wrestling) and one mindeth to teach the other, and thinking to strike but lightly, striketh grievously: he is excused. Sith that there is an ignorance in those things, that which is done shallbe counted against his will, especially, if those circumstances, which are the more principal, be hidden from us. And these circumstances be, Wherefore, Whereabout, or Wherein. But Aristotle in his example seemeth to have omitted the circumstance of place, and time, [that is, Where and When.] Which is no marvel, since they might seem to be known well enough, as those which needed no examples. Neither is it required, that when many things of one sort be expounded, examples should be brought of all things. For it sufficeth, that some things be showed so to be: for the examples, which make plain some of those things, do serve also for the declaring of other things. But least there should be found a lack of them, we say it may be, that some man knoweth not that the place wherein he committeth any evil is holy: & otherwhile also the circumstance of the time; namely of a festival day, or of a holy day, or of a birth day, may be unknown. 54 If that which is done against the will, aught to be ascribed to the actions which are done unwittingly, while we be ignorant of these particular circumstances, there is required moreover, that the error being known and discovered, the action should be grievous, and we should be sorry for that which happened to us unawares. For if this grief should not ensue upon it, the action may be called, not voluntary, yet shall it not be against the will. But here it is worth the seeing, How ignorance is the cause of a thing done against the will. how ignorance can be called the cause of a thing done against the will. This is therefore, because it depriveth us of knowledge, which if it had been present, that which is now done, had not been committed; or if it had been committed, it had made the action voluntary. Wherefore, either it depriveth us of the knowledge, whereon voluntary doth depend, or else it depriveth us of that knowledge; which, if it had been present, the action had not followed. And it may be, that he which doth unwittingly, hath ignorance joined together with the act which he doth; What kind of ignorance doth not excuse. and yet he is not unwilling to that which is done, but rather desireth it: whereupon there followeth no sorrow afterward, when the thing is known. And this kind of ignorance doth not excuse him, nor yet maketh him to have done it against his will. As when a man, thinkeing to kill a hart, killeth his enemy, whom he before wished to have been slain; and now being slain, rejoiceth, notwithstanding he then knew not what he did. There is moreover, a certain ignorance, which some of set purpose would have: for they desire and choose, that they may be ignorant, least by knowledge they should be withdrawn from sinning, or from pleasures. And this kind of ignorance is greatly to be accused, much less excused. There is an other ignorance, which is so done, as a man knowing what is right and meet, when he cometh to the action, neglecteth that cogitation of honesty & right; and rather considereth his profit and pleasure. And this cometh to pass, either of a vehement perturbation of the mind, or else of some ill habit. Neither also doth this ignorance excuse, for he that so is ignorant for lack of consideration, he doth not that which he might and ought to have done. Now and then, ignorance cometh hereof, that a man will neglect to learn, or else for that he shunneth labour, or because he useth no study and diligence. For every man ought to know the general laws. Since therefore even this man doth not that which he can and aught, he is not to be excused. Howbeit, in these actions there is something that is Not voluntary▪ for this ignorance preventeth actions, or the motion of the will, which motion if it were present, knowledge would not follow. The last ignorance is that, whereof we treat: this excuseth, it obtaineth pardon and mercy; because the circumstances are not known, and for that after the action, sorrow and grief do follow. Of that which is Voluntary. The definition of voluntary standeth upon two parts. 55 As touching Voluntary, the definition standeth of two parts. First (saith Aristotle) the beginning thereof must be inward. secondly, the circumstances must be known: for if voluntary be contrary to that, which is against the will; and that which is against the will, consist of two parts: then is it necessary, that the contraries to them must be placed in the definition of voluntary. hereupon we see the excellent method of Aristotle: for except he had before hand showed the nature of violence and ignorance, he could not so easily have defined what voluntary was. Moreover, Aristotle was the rather moved to write of these things, because that those things, which are done of angry men, or men that are moved with desire, are comprehended in the definition of voluntary. For both the original of the doing is in the man himself, which is the doer, and they do understand and very well know the particulars: for they use deliberations, and sharp judgement, either to revenge or to compass that which they desire: which would not be done if they were ignorant of the circumstances. Whereupon it is concluded, that those things are voluntary; and that those do err, which have thought such things to be done against the will. And what moved them to think, that those things are against the will, it may easily be perceived. They saw that it was altogether difficult, Why some think that angry and lusting men do things against their wills. to resist those two affections; namely, anger and desire, as those which are more violent than the residue; and therefore they thought that men are constrained by them. Wherefore Heraclitus said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, It is hard wrestling against anger. And Plato in his second book De republica, saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is; Anger is neither to be striven with, nor to be subdued. But if there can be no striving against the same, nor that it can be conquered, it seemeth to compel, and to make that the actions be done against the will. For which cause the same Plato in his ninth book De legibus saith, that An angry man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Is like to one that doth against his will. He saith not that he doth altogether against his will, but like unto him. And Cato the Censor said, that he which is angry, differeth from a mad man only in time. Yea and other men, as Euenus, have been bold to say, that Wrath is much worse than madness. But Plato in his treatise of Cratylus, writing of desire, compared the same to a very strong bond. Wherefore we also doubt not, but that these two affections are vehement, and of great force; but yet that they are not so strong, as they cannot be bridled by reason. Which we see come to pass in temperate men, and those which be endued with meekness, and other virtues. But yet would I not deny, that those actions are more voluntary, which be done without the enforcement of such affects: which nevertheless is no cause, that these should be excluded from the number of them. 56 Aristotle saith, that none of the rest of the living creatures do any thing against their wills, no not children. The proposition is to be confirmed; Those things that are done by enforcement or by desire, be voluntary. That was declared before by the definition. Now are other reasons added hereunto, whereof the first is this; If they were actions against the will, neither brute beasts nor children should do any thing of their own accord; But those do many things of their own accord; Therefore those things are done against the will. The argument is conditional of the consequent, taken to overthrow the antecedent. The conclusion is proved; Because brute beasts and children, since they be without reason, whatsoever they do, That children and brute creatures do some things with their wills, and some things against their wills. they do it through those affects. But how absurd the consequent is, hereby it appeareth; insomuch as we see, that these living creatures and children do certain things against their wills. As when they be overcome and shut up in any place: but on the other side, when they be loosed and set at liberty, they do many things willingly and of their own accord. They choose themselves meat, when they will they enter into chambers & dens, & from thence, when it seemeth good, they go forth. They defend their young ones, they fly to their nests; and infinite such other things they do willingly and of their own accord. They rejoice in liberty, and on the other side, when they be constrained to any thing, it grieveth them, and they are not a little disquieted. Alexander's horse Bucephalus admitted no man to sit upon him but Alexander, which without doubt he did not by constraint. The elephants do love their masters, they obey them, yea they kneel down when they be commanded. But what should we speak of elephants? Dogs in a house do fawn upon their masters, but do bark at strangers; they hunt chéerfullie, they follow those which feed them: & all these things certainly they do of their own accord. Many things belonging to this matter might be rehearsed of birds, fishes, and other brute creatures, which are so wonderful things, and are done of them with so great an inclination; that sometimes many have thought, that in brute beasts there is a will, whereby they choose those things which like them most, refusing other things, which do displease them. Yea and some men have ascribed some reason unto them, because they see that those things which they do, they do them with great industry. Which we would not grant, albeit as we have said, we must affirm, that they do those things of their own accord. But and if thou wilt say, that they be called wild beasts, because they be led after a certain violent sort, we will not deny it; and yet will we affirm, that they are not without an inward appetite, whereby they are moved: wherefore the actions which spring from them, must be said to be of their own accord. And it is no marvel, if Aristotle in this matter joined children together with brute beasts: for those also, by reason of the infirmity of age, have not the use of reason, but are only moved with the affects, especially with anger and desire. And yet who will deny, that they do those things willingly? They run abroad, they play, they skip, they make sport, and they fawn on their parents. But if they did not things of their own accord, they should have great injury done them, when they be beaten of their schoolmasters. For what other thing do they seek, but that they should abstain from those things, from which they know they are able to refrain? The appetite or desire of two sorts. And as concerning the appetite, we must understand that the same is of two sorts: for one followeth the sense, and an other the reason. Brute beasts and children are moved with that appetite, which followeth the sense; howbeit such appetite is not all one in both of them. Hereupon ariseth the difference; because brute beasts are altogether destitute of reason, and therefore their desire is never obedient unto reason: but children have reason, yet not in act, although in power. Therefore, when through age, reason breaketh out into act, their desire may be obedient unto reason. We must also consider, that this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more large than Voluntary: for it is extended both unto brute beasts, and to children, unto whom Voluntary doth not properly appertain, seeing (if we shall speak properly) they have no will. 57 Moreover, whereas some which were against Aristotle, affirm that those things which are done by anger or lust, are done against the will; than it would follow, that either all such things should be done against the will; or else that good things are with the will, and evil things against the will. Howbeit, neither of these things may be granted. But this did Aristotle overthrow, and saith; Is it not a ridiculous thing to affirm, that these things are done with the will, and those by constraint and against the will; seeing that shameful acts, which are done through anger or lust, have no less the self same beginning that honest acts have, which proceed of the self same affects? No doubt but those things, which have all one beginning, must be accounted of the self same order. And further he saith, as touching anger, that this, by the law of honesty and justice is required at our hands, that we should be angry against some; namely, against vices, and against wicked men, whom unless that private men should rebuke, and magistrates should punish, they were to be blamed. Also there be many things, which if a man do not desire, and by great endeavour procure to himself, it is a great offence; as for example: health and doctrine. Shall we therefore say, that the law of honesty and justice doth require of us, things to be done against our will and by constraint, and such things as we are not able to perform; or from the which we are not able to abstain? This would be absurd as touching civil laws. And again, whatsoever things are done against the will, they bring grief and sorrow with them. But those things that are done through anger and lust are delightful, so far is it off, that they bring trouble and heaviness with them. As concerning lust, there is no doubt thereof. But as for anger, it may be doubted, because Aristotle in his Rhetoriks' entreating of those things which bring pleasure, in describing the affection of wrath, bringeth in the verse of Homer, which saith, that Anger unto Achilles was even as honey that melted under his tongue. Neither indeed is anger any other thing than a desire of revenge. Moreover (saith Aristotle) what difference is there between those things to be done against the will, which are according unto reason, or which be wickedly done according to wrath, sith either of them are things that may be avoided? This reason seemeth to stand on the nature of sin: for seeing that sin consisteth in those things, which ought or can be avoided; and that this estate is found as well in those things, which are done amiss by reason, as in those, which are naughtily done of anger with a desire; they ought to be both called voluntary. Why then are these things, rather than those other, accounted of the adversaries to be done against the will? 58 And as concerning human affections, Aristotle doth thus argue; Because the unreasonable affections, which we have, be human, and those be human affections, which do arise of anger or desire, therefore are they also voluntary, and are done without constraint. For whatsoever is human, is voluntary. But there is no man will say, that desires and angers be not affections in the minds of men, even as reason is in the self same men. Wherefore, if actions, which flow from reason be human, because reason is a part of our mind; so likewise shall those be human, which proceed from anger or desire. For the powers of anger, and of desire, be in the minds of men. It may happen that this will be objected; to wit, that The actions which be of anger or desire, proceed from the part unreasonable. True it is (saith Aristotle) but yet these be powers of an human mind, and therefore shall the acts proceeding from thence be human. And these powers, although by essence they have no reason, yet are they partakers thereof, and may be ruled by the same: which thing cometh not to pass in brute beasts. Again, these affections and actions are the first beginnings done with the will; for they may be restrained by the will. And it standeth not with them, as it doth with the power that nourisheth and increaseth, which worketh even whether we will or no. And therefore we conclude, that it is absurd to affirm, that these things are done against the will, or by constraint. How these things agree with the holy scriptures. 59 Now let us see, how these things, which we have here treated of, do agree with the holy scriptures. Aristotle said, that he would treat of Voluntary, and Not voluntary; because praises and dispraises, rewards, punishments, and mercy, do accompany those things which be voluntary. Psa. 111, 3. Even so, in the 111. psalm, the faithful are praised, because they be a willing people. Matt. 19, 12. Also Eunuches are commended, not those Eunuches which are so become through violence, or be so borne; but they which shall willingly chasten themselves for the kingdom of heaven sake. Deut. 19, 5. An hewer of wood, which by chance killeth his fellow, is forgiven; because that action was not voluntary. Matt. 8, 29. The devil is constrained to speak a truth, is compelled to departed from them which were possessed; but yet he deserveth no praise or rewards at all. Num. 22, 31 Balaam is of the angel compelled by the sword, that he should not curse the people of God; he hath no praise at all, because he did it not willingly. The definition of violent, as it hath an outward beginning, so doth it not give any help, as a thing that worketh or that suffereth. And it declareth, that original sin is no violent thing, because it is an inward corruption in us: and we further it by that naughtiness, which daily we add thereunto. But and if any man will say, that we are without knowledge and understanding, when the same is gotten; and that it cometh by occasion of the first naughty motions of our mind wherein is given no choice or deliberation: we answer, that those things which Aristotle saith, must be understood as touching moral and actual doings: for these sins did not he know. Howbeit, this sufficeth us, that such things cannot be called violent, seeing they have their beginning from within. Also we grant, that there be mingled actions; and we affirm that they ought to be reckoned among those which be voluntary: and therefore the holy scriptures do exhort us unto them, persuading us, that we must endure any thing, rather than to run into sin. Paul saith; We must never do evil, Rom. 3, 8. that good may come of it. Acts. 5, 29. We must rather obey God than men. Matt. 10, 38 and 16, 24. Matt. 10. 39 And we are called To take our cross and to follow the Lord. And he is said, to have found his soul, which hath lost the same. Neither hath the denial of a man's own self any other respect. These actions be of the mingled sort, because no man would choose these things, except by chance: but these things we will and we do, partly to avoid sins, and partly to be joined unto the Lord. Howbeit thou wilt say, that these things have an outward beginning; wherefore they be rather violent. For unless the Lord did these things in us, none of us would do them. We grant, that the beginning, whereby our wills are changed, is from without: but our wills being changed by the spirit of God, are inward unto us, and at their commandment we are moved unto these actions, and therefore they ought to be called voluntary, for they are not done of God without us. Yea and we be praised and dispraised for these mingled actions: for Christ saith, that He will deny before his father, Matt. 10, 33 those which shall deny him before men. Neither (saith he) will I be ashamed of him, which is not ashamed of me before men. And they in very deed are commended, which for Christ his sake do suffer grievous vexations; Matt. 5, 10. Blessed (saith he) are they, which suffer persecution, for theirs is the kingdom of heaven. In such things as these (saith Aristotle) is pardon given. As when David, that he might not be slain, feigneth himself before king Achis, 1. Kin. 21, 13 to be mad. But there be certain things, which we should never be led to commit. And what be those? They be sins. And it is an old saying; Vsque ad arras; that is to wit, Saving a man's conscience and religion. job is an example unto us, who in adversities could never be driven, either by the reproachful speaking, or bragging of his wife, to blaspheme God. And they which are driven unto these things, so far is it off, that they find mercy, as they rather fall from the hope thereof: as in the epistle to the hebrews, it is said of them which departed from the known truth. So did it happen to Spiera the Italian, & to those which slew themselves, when they had abjured the Gospel. Aristotle propoundeth two things very hard. The one is, what a man should suffer for any thing. The answer is easy; We must suffer any thing, rather than we should departed from Christ and his holy commandments. Matt. 16, 26. What availeth it a man if he gain all the world, and suffer loss of his own soul? Matt. 10, 28 Fear ye not them which kill the body, but are not able to kill the soul, (saith the lord) Of the other difficulty we have experience in our own selves: and we often see followers which only believe for a time. Again, The spirit is ready, Matt. 26, 41. but the flesh is weak. But on the other side, we comfort ourselves, because All things are possible to him that believeth. Mark. 9, 23. And Paul said, Phil. 4, 13. that He was able to do all things through Christ, which strengthened him. justly moreover did Aristotle reprove them, which thought that honest and just things are voluntary; but affirmed, that dishonest things are not voluntary: for we must not think so in any wise. Rom. 7, 18. Paul said; I know that in me, that is, in my flesh, dwelleth no good thing. Yea, and if we have any thing that is good, that must be altogether transferred unto God. For unto the Philippians we read, Phil. 2, 13. that It is God which worketh in us both to will, and to perform. 60 Now let us see what is to be said touching ignorance. There is a certain ignorance, after which repentance doth forthwith follow, upon the perceiving of the error; and sometime no repentance at all doth follow. As touching the latter member, Luk. 23, 34. the Lord saith; Forgive them, for they know not what they do. The same thing did Stephan pray. Acts. 7, 60. Among those nevertheless, for whom prayer was made, some did otherwhile repent, and some did never repent. Also jonathas tasted honey, 1 Sam. 14, 43 being ignorant what his father decreed; and knowing his father's decree, he sorrowed not, but rather was angry with him. But Paul, when he perceived his error, sorrowed. In like manner sorrowed they, of whom Peter said in the Acts; I know that they did it of ignorance. And that they sorrowed, those words which they speak, do declare; Acts. 2, 37. Men and brethren, what behoveth us to do? The sorrow which followeth, doth not always show that there happened no sin; for both they, which crucified the Lord, sinned; and also Paul sinned: for these men were ignorant of that which they ought to have known. But if there had happened to have come a certain ignorance of the circumstance, which could not have been known; as in Noah, when he was drunken, Gen. 9, ●1. who had not seen the wine before, neither knew the strength and property thereof. And as it happened unto jacob, when he lay with Lea in the place of Rachel: Gen. 29. verse. 21, & ● for both of them were ignorant what to do, and were excused. But he that knoweth not the general and principal points of the laws, is not excused. Therefore is it said of Paul, in the first epistle to the Corinthians; 1. Co. 14, 38 He that is ignorant, let him be ignorant. And this ignorance, which doth not excuse, is sometime laid upon men by God as a punishment, while he punisheth sins with sins. 2. The. 2, 11 Unto the Thessalonians, the second epistle it is written; Because they have not received the love of the truth, that they might be saved, therefore will God send upon them strong delusion, that they should believe lies. And in Ezechiel; If the prophet be deceived, Eze. 14, 9 I have deceived him. 3. King 22, 20, etc. Also Achab was seduced by the evil spirit, God being willing thereunto. Thus than we see what ignorance doth excuse, & what ignorance doth not excuse. Aristotle addeth, that Those things, which be done by drunkenness & anger, are voluntary; the which also we do affirm: For as touching those things we have received a law; Be angry, but sin not. Eph. 4, 25. Let not the sun go down upon your wrath. And we forbidden to say unto any man; Thou fool. Matt. 5, 22. And as touching drunkenness, it is said of the Lord, Luk. 21, 34. Beware that your bodies be not oppressed with surfeiting and drunkenness. Also Paul; Be ye not drunken with wine, wherein is excess. Ephe. 5, 18. These things therefore, which are done by anger and drunkenness, do not excuse; seeing these things might either not be admitted or be bridled. But that all the wicked and ungodly sort are ignorant, though they be not excused, the scriptures do every where plainly declare; Psal. 13, 2. The foolish man hath said in his hart, that there is no God. In the seventh chapter of the Proverbs, verse. 22. as touching them which are lead with lust, and with pleasures; He is led as an ox unto the slaughter, and like as it were a fool, which in fetters is led to his punishment. Rom. 1. In the epistle to the Romans; They which called themselves wise, became fools, and the foolish hart of them was blinded. Unto the Ephesians; Ephe. 4, 17. Ye shall not walk as other gentiles walk, in vanity of their mind, being strangers from the life of God, through the ignorance that is in them, and the darkness of their hart. Yea and as isaiah saith, and all the Evangelists testify; Esaie. 44, 18 They seeing shall not see, and hearing shall not hear; seeing they be in the darkness, they know not whither they may go. But among the circumstances, which being unknown do excuse, Aristotle doth specially reckon up the end, and Whereabout. And this in very deed is true. 2. Sam. 15, 9 David sent away Absalon to go into Hebron, but to what end, or to what purpose he did it, he could not know: he is excused. Also Abimelech had an other man's wife, Gen. 20. but he knew not what she was, with whom he was conversant: therefore might he say unto God, that he did it in the simplicity of his hart, and that it was unknown unto him. Acts. 8. Also, that Simon Magus was baptized, the church is excused; because it knew not of his ill and fraudulent counsel. Howbeit, in those ignorances which do excuse us, if there follow no sorrow, we are guilty: we allow not that which is done. He which shot an arrow, & by thance slew king Achab, 1. Kin. 22. 34. if he had been witting of the deed, he would not have sorrowed, neither would it have been perceived, that that which was done, was done against his will. Again, David sorrowed for the death which followed of Absalon; also of the death of Abner and Amazias: whereupon it appeareth, that such things happened unto him against his will and mind. voluntariness comprehendeth two things; both, that the beginning be from within, and that there be not an ignorance of that which is done. Original sin hath his beginning from within, and we know, that such a corruption is against God and righteousness, although that of our own choice we call not for the same: and therefore it is voluntary. Yet is it in young children, where there is a want of knowledge. But this maketh no matter, because we mean here, of actual sins. Neither can Aristotle, or moral faculty attain unto that kind of sin. That those moreover be voluntary sins, which are done through lust and wrath, it hath been showed by divers reasons. The which thing we do admit: for we have received laws concerning either of both vices; Thou shalt not lust. Matth. 5, 22. Again, we are commanded, that we should not be angry with our brother without a cause. Aristotle in his arguments affirmed, that brute beasts do things of their own accord isaiah likewise said; The ox hath known his owner, Esaie. 1, 3. and the ass his master's crib. verse. 7. And jeremy said, that The stork knoweth his appointed time: chapter eight. And the same opinion are we of touching children: for in the time of Elizaeus, they were punished by bears. Also Isaac, while he was oppressed by Ishmael, was commanded to be cast forth by Sara. And further, Aristotle affirmeth, that it is required and otherwhile exacted of us, that we should be angry. Psal. 69, 9 The zeal of thy house hath even eaten me. And Phinees is commended by God, because he was revenged upon the unpure fornicators. And where it is said, that those things, which be done against the will, have sorrow joined with them, Paul to the Romans testifieth the same; Unhappy man that I am! Rom, 7, 24. Who shall deliver me from the body of this death? But whereas Aristotle saith, that those things, which are committed through wrath and lust, and also those things, which are done by the reason and will, are to be avoided: this we correct, on this wise; That avoided indeed they may be, if God's grace be applied thereunto: for without the same, who can beware of the motions of anger and lust? No doubt but we may temper ourselves from outward actions, but these motions of the hart are not in our power. Also we agree that they be men's actions, which proceed from lust and wrath: for even of them also we shall yield an account. Of man's Election, or making of choice. 61 Aristotle saith; Choice most proper to virtue. that making of choice is most proper to virtue. For in the definition, which he made of virtue, first was placed the general kind, namely the habit; then he added the difference, to wit, mediocrity; after that were joined together the two properties; namely, that through virtue we do things of our own accord; and then, that we do them by making of choice. Howbeit, of these two properties, making of choice is the more proper: neither only, if it be compared with that, which is of our own accord, but also if it be compared with the other properties of virtue, which no doubt are many. For this cause are the actions proceeding from virtue commended, because they come from the making of choice. Manners are more judged by choice than by actions. Manners (saith Aristotle) ●re more judged by making of choice, than by actions. True indeed it is, that manners are known by actions, as a tree is by the fruit: but yet that judgement is deceivable; for hypocrites do very oftentimes make a counterfeit show, and otherwhile we see things done of a far other purpose, than it is meet they should be. The Manicheis abstained from wives; also from the eating of flesh: not because they were given to chastity or sobriety; but because of their erroneous and blasphemous opinions. Tyrant's do sometimes deal courteously with their subjects, but to beguile them. And wicked men do sometimes abstain from wickedness, but that is for fear of punishments, not for the love of justice. Evil men forbear to sin for the fear of punishment. Wherefore in judgements, when the fact is apparent, there is oftentimes inquiry made of the will, mind, and purpose of him that doth it. Neither at any time is the making of choice subject to fortune, as is action. Yea rather, they, which are found in any crime, are oftentimes accustomed to say, that they meant to have done otherwise, and that they purposed not in their mind, that such things should happen. And we easily grant, that the actions are more apparent, since they are laid open to every man's eyes; but yet they make not the judgement either surer, or more certain. Men do judge of manners, by that which followeth, namely by the work: but the judgement of choosing proceedeth from the cause, and (as they use to speak) from that which went before. And sometimes it happeneth, that a man doth no action; so as it cannot be judged by his actions, whether he be good or evil: but immediately, so soon as he showeth what choice he hath made, although he do no action, yet men give a judgement of him, either as touching his naughtiness, or his goodness. But how can it be said, that young children, and also bruit beasts want the making of choice, Whether children and brute beasts, be without choice. when as they choose one meat before an other; play before discipline; and shun some things more than other things? We must answer, that making of choice is of two sorts. One is common, whereby one thing is either preferred before an other, or else is more eschewed than an other: and this kind of choice neither brute beasts nor children do want. The other is the very proper choice, which hath counsel going before, and is directed by the judgement of reason. And this kind of making choice can neither bruit beasts nor children have: for when they pursue one thing before an other, or avoid one thing rather than an other, they are not lead by reason; but by sense. Also those things, which we do in haste, and upon the sudden, are without making of choice, not that we want reason while we commit those things, but because we admit no space of time to deliberate on them. Also the counsel, and the judgement, and deliberation of reason is hindered by the vehemency of the perturbation. Three things void of choice. Wherefore there be reckoned up three things, that want the making of choice. First, brute beasts, because they are not capable of reason. secondly, young children; which although they be endued with reason, yet can they not use the same, because of their tender age: in the third place are counted sudden and hasty motions of the mind: wherein, although men have reason enough and also years, yet do they want time of deliberation. Wherefore they, which do any thing by the force of any affection, are wont to say, that they did it not of purpose, or advisedly. Since that making of choice doth belong unto the mind, it is either of the power of knowing, An order whereby the definition of choice is found out or the power of appetite. All appetite is divided into three parts. Either it is of the more noble part of the mind, and is joined with reason, and is called the will; or else it is of the grosser part, and then it is divided into the desiring power, and into the angry power. Hereupon Aristotle said, that some thought choice to be the will, others thought it to be anger, others thought it to be desire: but if it belong unto the knowledge, then come they which affirm choice to be an opinion, who perhaps were the Stoics. But first Aristotle treateth of desire and anger, That choice and desire are diverse. and reasoneth that their opinion is fond, because that then we should yield, that brute beasts have choice: for they are moved both with desire and anger, which he rejecteth, as an absurd and unworthy thing. Wherefore it plainly appeareth, that Aristotle did utterly remove desire from choice, because we may not by any means say, that desire is choice: which cannot so be judged of, as touching willingness. Indeed willingness differeth from choice, but it cannot be sundered from the same; seeing every choice is according to the will. And the argument which he used is this; If desire were choice, whatsoever thing worketh by desire, should (no doubt) work by choice; But not every thing that worketh by desire, doth work by choice. The overthrow of the consequent appeareth in this, because an incontinent man worketh by desire, but not by choice; for that he followeth it not. He determined to do well, but he stood not to his determination; therefore he dealt not according to the choice, which he had conceived in his mind. Choice is an appetite, which is a counsellor; but the incontinent man, while he is carried away by desire, heareth no counsel. And on the other side, the continent man giveth no ear to desire, but followeth his right choice. And this reason may be applied unto anger; for he also that doth any thing by anger, doth it not by choice: and this we may see in angry men. And herein it shall suffice to have said, that an incontinent man is not altogether without choice; but yet he followeth not that which he hath in his mind. He is compared to a man that sleepeth, to him that is drunken, & to a city wherein good laws are not regarded. Here Aristotle reasoneth; Choice is contrary to desire; But desire is not contrary to desire; Ergo desire is not choice. This argument is in the second figure. The reason is this; Those things that agree in one third, they also agree in themselves: Even so those things that do not oppose themselves against one third, do not agree together at once themselves. But there ariseth a doubt: Desire against desire. because desire seemeth to be against desire. Some man desireth fame, and to have his name renowned, and the same man is much desirous of money; one of these desires is repugnant to an other. Augustus' desired sovereignty, and yet was desirous to imitate Silla, in giving up of sovereignty. These things seem to be repugnant. Pamphilus longed to be with his lover Glycerie, and yet was desirous not to offend his father. These things declare, that desires be contrary. The answer is many ways to be made. Contraries must always be contrary: but these things are not always contrary, as appeareth in the Sophister, which at one time hath both these desires; namely, the desire of glory, and the desire of money. Moreover, it behoveth that contraries have respect to one and the self same thing: but the one of these desires respecteth fame, the other money. Those things that respect one thing, after a quite contrary manner, are very contraries, and cannot be both at once together. As, to desire to have fame, and to desire not to have fame; to be noble, and not to be noble; to be maintained, and not to be maintained: these be contrary desires, and cannot be both at once together. Aristotle was not of the mind, that among desires there is no contrariety, but that contrary desires cannot be together at once in one man. But evil desire is always an enemy to sound choice in one and the selfsame man, and at one and the selfsame time. Neither is every choice always an adversary to every desire: for the desire of theft is not against the choice, whereby a man determineth to become rich, though it be by unjust means. And the desire of slaughter is not against the choice, which a tyrant hath made. But a sound choice (as it hath been said) is evermore against an evil desire. But what manner of contrariety is this of desire & choice? No proper contrariety, but such as is of contrary winds, or of two enemies. For it behoveth that these contrarieties, which be proper contrarieties, be in one and the selfsame subject, and that from thence they drive away one another; as white and black, cold & heat: which thing agreeth not with choice and ill desire, for they be placed in divers parts of the mind. For choice is placed in the mind or reason, but desire in the grosser part of the soul. Another argument is gathered from the objects, the which being contraries, Whether choice be both of that which is pleasant and unpleasant. do cause that the powers themselves are not the very same. Desire is carried unto those things which be pleasant, and which be unpleasant; namely, to obtain the one sort, and to avoid the other. But choice hath not respect unto these things, but regardeth only that which is shameful and honest, profitable and hurtful. Howbeit, here there is a doubt; because the choice seemeth to be of things pleasant, and of things grievous. Before young men there is set virtue and pleasure, and they are said to be set as it were in the point of two ways; that when they shall be come unto the years of man's state, they may bend either to the right hand, or to the left. Whereupon they are at their choice, to choose whether way they will. Thus have Pythagoras scholars and the Poets described the matter. And to Paris there was a choice given; Pallas offered him learning and good arts; juno offered him civil honours, & a happy government of the commonweal; finally, Venus offered him the grosser sort of pleasures: wherefore the choice was in Paris, and he rather chose that which was pleasant. Yea, and our saviour Christ setteth before us a broad and a narrow way, a wide and a straight gate: so as it seemeth, that the choice is both of that which is grievous, and that which is pleasant. We answer: If by choice, thou understand the action of the mind, whereby one thing is preferred before another; we cannot deny, but that choice is both of that which is pleasant, and that which is grievous, seeing we prefer pleasantness before grief. But deliberation concerneth not properly pleasant and gross delights: for to those we are not borne. Wherefore those which prefer such pleasures before severe honesty, or sometimes before a grievous sense, are not said to choose, but rather to be led and violently carried by the desire. Yet is it not to be denied, but that it may sometimes be, that the honest and profitable things, which we choose, may be pleasant: howbeit, that happeneth at all adventures, (or as the common sort speak) accidentally. Wherefore choice is exercised about that which is good, and about that which is evil: for this by our choice we seek, even to obtain good things, and to avoid evil. Whether there can be a choosing of evil. But if a man demand, whether there can be a choosing of evil? We will answer, that this cannot be, because we never make choice of that which is evil: for it behoveth, that that which is chosen, either be good, or at the least wise have in itself a show and resemblance of goodness. But thou wilt say; Are not the less evils oftentimes chosen before the greater? I grant they are: but Aristotle in his Rhetoriks saith, that the less evil in that case, hath a consideration of good. That wrath is not choice. Finally, Aristotle said, that anger pertaineth much less to choice; because those things seem not to be done deliberately, which be done in anger. That the will is not the choice, but these two do differ. Neither is the choice, saith Aristotle, our will, although it have an affinity thereunto. In which words he propoundeth two things; the one, that will hath an affinity with choice: for both of them are placed in the chiefest part of the mind. And moreover, the common people say, that they will those things which they choose. And yet nevertheless, how near so ever they be, they differ one from another: for the will is more at liberty, and stretcheth further than choice and election doth. For will extendeth unto many things, whereunto the choice doth not attain: as unto the end, unto things unpossible, and to those things which by us cannot be performed. By common sense it is manifest, That the choice is not of things unpossible. that choice pertaineth not to things unpossible: for he should be counted a mad man, that would choose such things, as can by no means be compassed. That the will extendeth to such things, it appeareth, because that thou mayst find many men, which would not die: which in nature is unpossible. Also there be, which would be monarches of all the world, and bear rule over all men: which also is a thing unpossible. Moreover, the will is the end, but the choice is rather of those things which belong unto the end, and therefore they differ. Because the end, especially the chiefest end is of that nature, that forthwith, so soon as it is set before us, it cannot be refused. Therefore since it is not in our power to slip from the same, it belongeth not to the choice: for that concerneth those things which are in our power. But yet we must understand, that there is a choice of such ends as consist between two extremes: for many times is set before a young man the choice of good learning, or of chivalry, or of ecclesiastical function, or of the administration of the commonweal. First, they choose to themselves one of these things which liketh them best; then also they choose the means, whereby they may excel them. But we answer, that choice in those ends hath no place, as they be ends, but as they be certain means unto felicity. For an end, so far forth as it is an end, is (as Aristotle saith) no choice. That choice is not opinion. Finally, to prove that choice is not opinion, which was set down in the fourth place, the reason is drawn from the objects. Opinion is of all things; But choice is not of all things; Therefore choice is not opinion. The argument is in the second figure, taken from the nature of relatives: for the power is referred unto his object. Now let us see what is opinion; A definition of opinion. It is an assent of the mind, whereby we take upon us to maintain the one part of a thing that is gainsaid: yet we avow it not without all fear, but somewhat doubting, lest perhaps the other part of the contradiction should be found true. And herein opinion differeth from knowledge: for knowledge is a most sure and unmovable assent. Therefore let no man go about to persuade one that hath knowledge, or is a professor of the Mathematical sciences, that a thing is otherwise than he knoweth it to be: for it is unpossible to persuade him thereunto. But chiefly do Orator's endeavour to root opinions out of the minds of men, when they see that judges, or hearers do otherwise judge, than they themselves would would have them. Aristotle proveth, That opinion concerneth all things. that opinion is of all manner of things; because men hold opinion even of things eternal. For men have opinion of many things concerning God, concerning angels, concerning heaven, and such like things, which of the philosophers are holden for eternal. Also men have an opinion of those things, which cannot be; to wit, that there be Chimaeras, Centaurs, and such like monsters: and that the diameter is equal to the side lines of the quadrangle, which cannot possibly be. Also things necessary be otherwhile subject unto opinion: for it may be, that what one hath perceived by knowledge, another believeth by opinion. But when it is said, that opinion is as touching all things, this must not be understood as concerning simple motions, or single words; but as touching propositions, which consist of many motions or words, & do show, that either a thing is, or is not. Neither yet is there opinion of all these things: for there be certain things, which even of themselves are known either to the sense, or to the mind. As, that fire is hot, we certainly know by experiment of the sense, we have not an opinion thereof; and that the whole is greater than the part thereof; or that we pronounce of every thing, either that it is, or is not (which things be called principles) we are not led by opinion, sith of themselves they are known to our understanding. Opinion therefore is of all things; that is to wit, of all propositions, which of themselves are not known unto us. Opinion distinguished from faith. Also opinion is distinguished from divine faith: for faith signifieth a firm assent given unto the word of God, by the persuasion of the holy Ghost; so that it neither staggereth nor wavereth as doth opinion. The Minor proposition of the argument aforesaid is thus proved; Because choice is only of those things, which may be done of us, wherefore it is not of all things, as opinion is. Aristotle hath another argument drawn from the parts. These two whole things, choice and opinion, have not the same parts, whereinto they might be divided; Ergo they are not all one. For the parts of choice are evil and good; but the parts of opinion are false and true opinion. And yet this argument may seem to be weak; for we commonly say, that there be many evil opinions; Ill opinions. as if a man think that our souls are mortal, or that God doth not by his providence care for men's actions. Whosoever think these things, are said to have ill opinions, First we answer hereunto, that ill is here understood as it belongeth to manners: & therefore Aristotle saith, that opinion is neither evil nor good, because it is not reckoned among manners. But the common sort do call opinions, evil; because that which is false, is evil; even as that which is true, is good. For those things, which are commonly called transcendent, are so joined one with another, that true, is good; and false, is evil. Also these opinions may sometimes be called good or evil in a moral sense; because through those false or true opinions, men are stirred up either to good or unto evil manners. That no kind of opinion is all one with choice. The next argument is taken from the effects, to prove that it cannot be particularly said, that any kind of opinion is all one with choice. Here we have to deal with the particular part, because it hath been already declared in the whole, that opinion & choice do differ. Wherefore, lest any man might say; They differ generally, and yet it may be, that some opinion is a particular choice; Aristotle proveth, that this cannot be: because (saith he) this is the effect of choice, that through a just cause we shall become men denominated of that quality; to wit, just men. But this happeneth not in opinion; and therefore they are by no means all one. Those things, which be here spoken, are most evident in an incontinent man: for he, because he maketh an ill choice, is said to be an evil man, whereas in other matters he may hold an opinion right enough. For as touching virtues, he judgeth rightly; and thinketh, that it is good to temper himself from unchastity and drunkenness, & yet doth not choose this: he is not called a good man. But yet none can deny, but that even by conceiving an opinion, we are become endued with some certain kind of quality, since opinion itself is a quality, and even of opinions do arise some affects of the mind. But Aristotle is to be understood as touching that quality, whereby we conceive an opinion, and do make our choice: for in choosing of chaste things, we become chaste; by choosing of strong things, we become strong; by choosing of just things, we become just. But it is not likewise true in general, as touching opinion: for in conceiving an opinion of eternal things, we are not made eternal; nor yet in conceiving an opinion of any thing touching justice, are we made just. Howbeit this is true, that by true opinions we become more apt unto virtues; and through false opinions, more prone unto vices. But opinion itself doth straightway of itself, so soon as it is present, communicate unto us such forms or denominations; but yet it behoveth that there be a choice had therein. Moreover, choice is occupied in pursuing or flying, but so is not opinion: for when any thing is offered unto us, we begin to conceive an opinion what it is, what commodity may be gotten thereby, and how it must be used. But we do not so much conceive in our opinion, whether the thing should be shunned or followed: for that rather appertaineth to choice. Yea rather, between these things there seemeth, that there should be a certain order set: for first (as I said) we conceive in opinion what it is, what profit it bringeth, and how it will serve our turn. Which things being conceived in opinion, than we proceed either to pursue, or to eschew the matter. The third Chapter. Of the Law. HEre I thought it good to speak somewhat concerning the nature of the law, In Rom. 5. Of the nature of the law, the Manicheis and Pelagians understood it not. and therewithal to show, how the Manicheis and Pelagians understood it not: and what the same worketh in us, either before regeneration, or after we be justified. First, as touching the form thereof, the same must be affirmed, which Paul saith in his epistle to the Romans, when he writeth, that it is spiritual. But the universal end thereof, and which appertaineth unto all men, is to bring men unto the knowledge of sin. Which thing Paul signified, saying; Rom. 3, 20. that By the law cometh the knowledge of sin. Here if thou demand wherefore the apostle said not rather; By the law cometh the knowledge of righteousness? I answer, because a man not yet regenerate, so long as he is without Christ, can not have in himself the feel of good works, or of true righteousness, which may satisfy the law of God. Wherefore, when he compareth his doings with the law, he perceiveth them to be only falls and transgressions. But if we do speak of the end of the law, as touching the elect; that is Christ. And this doth also Paul teach, saying; Rom. 10, 4. The end of the law is Christ unto salvation: which yet he speaketh not universally, but Unto every one that believeth. The law by itself doth not lead to Christ and to salvation. For the law itself, by itself doth not bring a man to this end. The Ethniks said, that The end of the law is a knowledge, which it breedeth as touching things to be done. Whereupon Chrysippus (as he is cited in the Digests) saith; that The law is the knowledge of things divine and human. Howbeit, this end, and this definition be to largely extended: for all wisdom, and all good arts, do teach some knowledge of divine and heavenly things. Now there remaineth, that we diligently consider what is the matter an● efficient cause of the law. The matter and efficient cause of the law. And to comprehend these things briefly, I say, that The law is the commandment of God, wherein both his will, and also his disposition or nature is expressed. What the law is. When I say, A commandment; I note the general word: for there be commandments of the people, of the senate, of kings, of emperors. But when I say, Of God; I make a difference, which betokeneth the efficient cause. Whereas I say, that in the law is expressed the will of God, that is more evident than needeth exposition. But perhaps it may seem more obscure, that I said, The law teacheth us concerning the nature and disposition of god. we be taught in the law concerning the disposition of God, and be stirred up to the knowledge of his nature: wherefore we will make the same plain by examples. When God commandeth us, that we should love him; he teacheth us thereby, that he is of a nature to be beloved: for things can not rightly be loved, unless the very same are worthy to be loved. And unless he were well affected towards us, he would not set forth unto us that chief good, which we should love: wherefore he chiefly persuadeth us unto this, because he desireth to have us partakers of himself. We perceive therefore, that he is such a one towards us, as he also desireth us to be. And when he forbiddeth that we should not kill, first he showeth his own will. Further, he declareth himself to be a God, which detesteth violence and injuries, and he had rather do good unto men, than hurt them. After the same sort these two things might be showed in the rest of the precepts. And out of this definition those things may be also gathered, the which we spoke above, touching the form and end of the law: because it is of necessity, that such a doctrine be spiritual, & that it breed an excellent knowledge. And we be taught, The benefit of the law. that it is no small benefit, that God hath thereby given unto men: for he bringeth to pass, that both we know ourselves, and understand the properties of God. Plato's definition of the law. Plato in his books of the law of a public weal, and in Minoe, seemeth thus to define a law; namely, that It is a right way of governing, which by profitable means directeth unto the best end; by setting forth punishments unto the transgressors, and rewards unto the obedient. This definition may very well be applied unto the law of God: yea verily, there can be no such law, unless it be of God. It is no marvel then, The old lawgivers made God to be the author of their laws. if the old Lawmakers, when they would have their laws commended, did feign some god to be the author of them: for Minos ascribed his laws to jupiter; Lycurgus, his to Apollo; Solon and Draco, theirs to Minerva; Numa Pompilius, his to Aegeria. And we are assured out of the holy scriptures, that our law was given of God by Moses in mount Sina. 2 And these things thus ordered, concerning the nature and definition of a law; we may easily understand, how foully the Manicheis have erred, which blasphemed the same, The Manicheis condemned the law as evil. and cursed it as evil. For seeing the law commandeth nothing, but things to be commanded; and forbiddeth nothing, but things to be forbidden; how can it justly be accused? For there can be no just or honest duty found out, but that by the law of God it is commended; and nothing fowl or dishonest, but it is forbidden in the same: nor only wicked doings are prohibited by the law, but also wicked lusts are condemned. Wherefore that showeth, It biddeth both the works and will to be corrected. that not only the outward works, but the mind and will must be corrected. And since a great part of felicity standeth in the acknowledging of God, & that philosophers do so greatly commend the knowledge of ourselves; both which things, the law of GOD doth appoint: the same cannot (without grievous offence) be blamed as evil and pernicious. Yet the place wherein it is said; Rom. 5, 20. that The law entered in, that sin should abound, might seem to make somewhat for the Manicheis. As also that to the Galathians; Gala. 3, 19 that The law was given because of transgressions. And that in the 7. chapter of the epistle to the Romans; that Sin through the commandment killeth. Rom. 7, 11. And that which is said in the second epistle to the Corinthians; 2. Cor. 3, 7. that The law is the ministery of death. All these seem to confirm the error of the Manicheis. But there must a choice diligently be made of those things, which of themselves belong to the law; from those which follow it by reason of another thing, and by accidental means: for sin, death, damnation, and other things of this sort, do spring out of the law, by reason of the corruption of our nature. But if thou compare not the law with our nature, but consider the same by itself; or if thou refer it to a sound and uncorrupt nature: thou canst not otherwise pronounce of it, than that which Paul saith; Rom. 7, 12. that It is spiritual, holy, good, and that it was ordained for life; and that rather it must be said to declare, than to work sin. Wherefore, A similitude. if deformed men lying hidden in the dark, should say unto one, which by chance bringeth a light; Get thee away hence, lest thou make us deformed by this thy light: certainly, we would not gather by their words, that the power and nature of the light is such, as it can make men deformed; but this rather, that those things, which of themselves be deformed, are by the light discovered and showed what they be. Even so fareth it altogether with the law: for after a sort it bringeth in light, & bringeth forth to our knowledge the sins which before lay hidden. Why men do hate the law. But some man will say; If the law be good and holy, why are men so discontented therewith, and have it in hatred? Even because it calleth men back from those things, whereunto by nature they are inclined: for it grieveth them to be forbidden those things. And when we look in the law, we see the things which we ought to do; and by reason of the pride, which is naturally planted and engraffed in us, we would not be restrained by any rules. Moreover, we perceive that our actions be wrested from that uprightness, which is set forth in the law; and that (which is more grievous) we feel ourselves to be so weak, that we cannot correct them, and revoke them to the rule prescribed. But in the mean time we look upon the punishments, and upon the wrath of God, which for sin we do incur. We be not angry (as it should be) with ourselves, but with the law, and with God. All these things so offend our mind, as we be angry, not with ourselves and our sins, as meet it were; but with the law that is given by God: whereas otherwise the same is most perfect and most holy. Howbeit, this discommodity may be remedied; and it may be brought to pass, that that which before displeased, may please us afterward: and this will come to pass, if we join the law together with Christ. A similitude. Exod. 15, 25 For as the waters of Marath were most bitter to the children of Israel in the wilderness; & yet the very same, by casting in the wood, which God had appointed, were made sweet: even so, although the law of itself be bitter; yet if Christ (whom God hath set forth unto us to be an only saviour, and the very just end of the law) be added thereunto, then shall we feel it to be sweet. The which thing that it happened unto David, verse. 11. The praises of the law in the Psalms. jere. 31, 33. it is manifestly perceived by the 19 Psal. wherein the praises of God's law are wonderfully set forth: for it is called pleasant & sweet, above honey and the honey comb. And this is it, which is promised us in the prophet, that GOD would write a law in our hearts: which is nothing else, than that he would give unto us the spirit of Christ, by whom we should be inclined to those things, which the law hath commanded to be done; that at the leastwise the commandments of GOD may be pleasant unto our hearts. Which thing the apostle also teacheth, when he saith; Rom. 7, 25. I serve the law of God in my mind. Whereof the regenerate have experience, who though they be not able to perform a perfect obedience unto the commandments of God; yet do they love them, and exceedingly desire them, and embrace them as the chief God; and do continually pray unto God, that they may draw most near to the perfection of them. By these things it appeareth, how the commodity and righteousness of the law is defended against the Manicheis. 3 But on the other side, The Pelagians judge the law to be sufficient to salvation the Pelagians are no less to be shunned, which attribute more unto the law, than is convenient; for they judge the same to be sufficient unto salvation: and say, that men, if they have once understood what is to be done, may be able (by the very strength of nature) easily to perform the same. Wherefore Pelagius, for fear lest he should have been condemned by the bishops of Palestine, as one which utterly denied the grace of God, confessed the same grace in word: for he affirmed, that it is needful to have the grace of God unto salvation. But by grace he meant no other thing, By grace he meant nothing else but nature and the law. but nature itself freely granted unto us by God; insomuch as God hath made us reasonable, and endued us with free will. Moreover, he called grace a law, or a doctrine: because of ourselves we be ignorant what is to be done, or what to be believed; unless God do reveal those things unto us. Whereupon Augustine, in his book De gratia Christi, against Caelestinus, writeth; that They affirm the possibility of nature to be helped by grace. But he addeth; that If their meanings be examined, and thoroughly sifted, we shall perceive, that by grace, doctrine, and law, they mean nothing else; but that a man, having only received the knowledge of the law, hath power enough of himself to do the commandments. Unto which error the school-divines draw very near, when they teach; that A man, Wherein the schoolmen come near to the Pelagians. by the very power of nature, is able to keep the commandments of GOD, as touching the substance of the work; although not according to the intent of him that commandeth. By which words this they signify, that we be able to perform the very works, although not in such sort as GOD hath commanded them to be done; namely, in charity, and in the spirit: which latter part I suppose they added, that they might be seen in some point to disagree from the Pelagians. But Augustine so far disagréed from these kind of opinions; as unto those, which be regenerate, while they live in this flesh▪ he granteth not a perfect observation of the commandments of God: which evidently appeareth by his retractations. And that his judgement therein is most true, Paul declareth in the epistle to the Romans. Rom. 7. Doubtless, if the matter were so, The Pelagians make the death of Christ of none effect. as the Pelagians taught; there was no need of Christ's coming, and of the sacrifice of the cross: for these things were therefore given, because by our own strength we could not attain to the righteousness of works. Rom, 8, 3. Which Paul plainly testifieth, saying; That which was unpossible to the law, forsomuch as it was made weak by the flesh, etc. These things do manifestly teach, that man, by reason of the infirmity of the flesh, might not fulfil the law. Further, he saith; The wisdom of the flesh is enmity towards God, Rom. 8, 7. for it is not subject unto the law of God, neither can it be. For although the law hath power to teach, and to give light unto the mind; yet doth it not therefore minister strength, or change the will. Wherefore Ambrose in his book De fuga saeculi, saith; that The law can stop the mouth of all men, but yet cannot convert the mind. And a little after; The law in deed maketh the fault evident, but taketh not away the naughtiness. Wherefore grace must be added thereunto; the which, because the Pelagians contemned, they wandered from salvation, and were justly condemned of the church. The office of the law. 4 As concerning then the office of the law, these few things must be observed; first, that the same is not altogether unprofitable, even without regeneration: for it may be available to some civil discipline. For, if men do the outward works of the law, in such sort as they may: although they be sins unto them, which do them; yet through them, civil order may be preserved. For where there is no observation of these things, all things are confounded; wrongs be done, naughty lust rageth out of measure, the wrath of God is kindled; so as he suffereth those commonweals, which be thus corrupted, not long to continue. Also there is an other work of the law, which is inward, appertaining to the conscience, that it should perpetually accuse, vex, whip and condemn the same. And by this mean, as we have said, God doth at the length bring men to justification: After regeneration the law is not idle. which justification being obtained, the law doth not yet lie idle; but is like unto a glass, wherein the regenerate behold what fruits of faith they ought to bring forth, how much they ought every day to profit, what they have to give thanks for, and how much they want of the just restitution, whereby they may the more earnestly pray unto God therefore. Also, the law setteth a mark before our eyes, whereunto they ought to level in all their actions: unto the which, although they cannot attain in this life; yet they must apply their endeavour to departed but a little from it. By these things it appeareth, how much the law doth avail in outward works; what it worketh in the conscience, and how much it helpeth them which be regenerate. Of Philosophy, and of the comparison hereof, especially moral, with Divinity; taken out of the beginning of the Commentaries upon Aristotle's Ethics. 5 All the knowledge that we have, is either revealed, or gotten by endeavour: in the former part is divinity, and in the latter is philosophy. The name of philosophy is compounded. Wisdom of some is called a knowledge of all the things that be extant. How far wisdom's knowledge extendeth. But since that wisdom comprehendeth nothing but a certain and undoubted knowledge, it cannot be as concerning all things; for some certain things are unknown: things that come by chance and casually, cannot be known, because of their uncertainty. Others say, that the same is a knowledge of divine and human things: howbeit, between divine and human, there are found many things; namely, the circles of heaven, stars, elements, meteors, stones, mines, plants, herbs, and brute beasts. But they refer heaven unto God; because it is a thing immortal: but inferior things, they say, belong unto men, forsomuch as they be corruptible. But in what place will they account the science Mathematical? Howbeit it seemeth meet that it be defined; to wit, A definition of wisdom. that It is an habit given to men's minds by God, increased by diligence & exercise, whereby allthings that be, are comprehended, so far forth as they can certainly & by firm reason be comprehended, that man may attain unto felicity. And here be all the kinds of causes. The form, which is the habit. The matter, wherein it cleaveth; that is to wit, The causes of wisdom. the mind and reason of man, and those things about which (as about objects) the same is occupied; namely, about all things that be extant, yet not simply and absolutely, but so far forth as they can be certainly known. The worker is specified; namely, in that God is appointed to be the author: for he hath planted light in our minds, and hath sown in us the seeds, which are the originals of all sciences. Whereupon Cicero in the first book of his Tusculane questions, saith, that Philosophy is the gift and invention of the gods. And this doth Lucretius also grant, although he were an Epicure. And forsomuch as an assured knowledge of all things may rather be desired than hoped for, and is sooner loved than possessed; and that the more we give ourselves to the same, so much the more are we stirred up towards it: therefore it is called philosophy. The author of this name was Pythagoras: he, when he was come to Philonta, and had spoken with Leontes, which in this place was a tyrant; marveling at the wit and eloquence of the man, demanded of him what art or science he would profess: who would not say, that he was a wise man, but one that desired wisdom, that is, a philosopher. 6 And this being defined on this wise, it is divided into the part active and contemplative: A division of philosophy. both which Aristotle entreated of, according as the subject required. These do so differ, as contemplative alone●ie beholdeth, and active practiseth those things that be known. So as they differ in their ends: for contemplative reposeth itself in the very contemplation of things; for it is not able to exercise them. But active doth therefore behold, that it may in work express the thing which it knoweth. And we see undoubtedly, that in man there be two works: for he understandeth, and afterward he worketh. And even as God not only understandeth himself, and is happy and perfect to himself; but also by his providence doth create, & things being brought forth, governeth them: so likewise is there two sorts of man's felicity; the one, which we may call active, and thereof doth Aristotle write in his first book of Ethics; and the other, which is far more perfect and exquisite, is contemplative, and of that he disputed in the tenth book. Whereby it appeareth, that man, if he become perfect in this double felicity, draweth very near unto the similitude of God. Wherefore Plato, in his book of the immortality of the soul, said: that Philosophy is the imitating of God, according to man's ability. Neither is this distinction of practice and speculation given (as some think) by the works of our own understanding and will: for it ought not thus to be; because knowledges are distinguished by their objects. But if a man will somewhat more diligently consider of the matter, he shall see, that it must be taken according as those things be which are understood: for those either have God and nature for their causes, and then they belong to the kind speculative; because such things we cannot do by our own choice. But there be other things, which have us for their causes, in respect that we do will & choose: and these be of the active faculty. But let us see whether of these is the more excellent. By the common and received opinion, the speculative is preferred before the active: Which part of wisdom excelleth other. for action is ordained unto contemplation; but not so on the other part. And no man doubteth, but that which is ordained to another thing, is of less worthiness than that thing. But they again object, that the general word of contemplation belongeth unto action: for therefore do we behold nature, that we may love the author thereof; and therefore do we seek to know God, to the intent we may honour him: and for this cause is our divinity of some, called active. Howbeit, these men, in reasoning after this manner, are very much deceived: for there is no science therefore called active, because there followeth a work of that knowledge, unless the selfsame thing be performed which was first known. When we behold nature, and the heaven, albeit of the same there follow a worshipping and loving of God; yet must not such a knowledge be called active, forsomuch as that is not brought to pass which we do behold: for there is no man that can make nature and heaven, and other works that follow thereof. Accidentally they are said to be done: for not all they which do behold these things, do love and honour God; nay rather, they be oftentimes furthest of all from him. And further, the works following that knowledge, & also our divinity, have respect unto this; that we may know God more and more, until we behold him face to face in the kingdom of heaven. And our saviour Christ confirmed this opinion, when he said; This is eternal life, john. 6. that they may know thee the only true God, and jesus Christ whom thou hast sent. A division of man's understanding. And not only do these two points divide philosophy, but they also divide our understanding: whereupon the one is called active, and the other speculative; not as though there can be two powers or faculties of the mind; but because the understanding, according as it is conversant about such and such other things, so is it called either speculative or active. That philosophy which is speculative, is divided into three parts. A division of speculative philosophy. For there be some things even utterly sundered and severed from the matter; so is God, and so are the intelligences, and they are called supernatural: or else they are things so inherent in the matter, as without it they can not so much as be defined, & in that sort they are natural: or else they are after a middle sort; for that they cannot be without a matter, either of iron, or wood, or such like, and yet may be defined or understood without those things; as are the mathematics. 7 These things may be yet further distinguished; but I cease, A division of active philosophy, and I will so divide active philosophy, as therein may be taught precepts touching the life and instruction either of one or of many. If it be of one, it is a book of moral philosophy: if of many, they are either more in number, or fewer. If they be fewer, they concern household government: if they be more, they belong to the common weal. But in what place shall we leave arts? Unto what kind arts do belong. They are comprehended under the third active kind, and belong unto politic government; neither must they be excluded from the nature of wisdom. For art is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this definition there appear two things. First, that art is an habit belonging to knowledge, whereby some things are certainly comprehended; namely, through exercise and experience, so as it can not be excluded from wisdom. And it is not to be doubted, that the ancients called them, Wise men, which found out these arts, or else did excel in them. Whereupon Bezeleel and Aoliab in the holy scriptures are called wise men. The other thing that we speak of is, that this knowledge is active; for these things are known by exercise: and by these habits somewhat is done and brought to pass, which helpeth to maintain the life. Wherefore the walkers upon ropes, and jugglers, and such other like, which do nothing profitable unto man's life, must not be called artificers; but deceivers and triflers. A division of arts. But arts may be divided into those, which bring forth some work; and into those, which in the very action are consumed. Now doth it appear by these things, what we are to judge concerning Logic: for even the same also must be reckoned among the arts, and it worketh most profitable things in the life; so as it ought not to be divided from wisdom, especially seeing it is a ready mean, instrument, and way to procure wisdom unto us. Neither must the way be cut off from his scope appointed. Yea moreover, Cicero distinguished the parts of philosophy; so that it is partly touching life and manners, partly touching nature and things hidden; or else it concerneth the art of disputing: in the first of his Academic. which he rehearseth out of Plato. Neither doth Galen disagree from this opinion. But as concerning the authors of philosophy, we must understand, that they brought more profit to the world, than did Ceres, that invented the increase of corn and grain; than did Bacchus, that found out the wines; or than Hercules, that rid the world of monsters: for these things belong to the maintenance of bodily life; but philosophy nourisheth and instructeth the soul itself. 8 Now must we remove a certain small impediment: and it is that which Paul saith in the second chapter to the Colossians; verse. 8. Beware lest there be any man that spoil you through philosophy. Whether it be lawful for a christian to study philosophy. By which words in very deed he seemeth to terrify christian men from the study of philosophy: howbeit, if ye mark well the apostles meaning, I am sure that ye will be nothing troubled. True philosophy, since it is gathered by the knowledge of the creatures, and by those propositions concludeth many things as touching the justice and goodness, which God planted naturally in the minds of men, it cannot be justly accused. For it is the work of God, and without his special gift it cannot be had of men. But Paul reproveth that philosophy, which is corrupted through the inventions of men, & ambitious contentions of philosophers. For if they had kept themselves within certain bounds, and had only pronounced those things, which the knowledge of the creatures did by most assured reasons declare, as touching God and nature; they should not have erred from the truth. Wherefore the apostle saith; Through philosophy and vain deceit: In what respect philosophy is condemned by Paul. and he addeth; Which are according to the traditions of men, and rudiments of the world. Not the creatures, but men did teach, that the world should be everlasting. It was not nature that showed, but it was vain cogitations that devised the world to be compact of the concourse of such small and indivisible moats as we see in the sunshine, and to consist as it were of no ground. And who doubteth, but that the fate and impassibility of the Stoics, the perpetual doubting of the Academiks, and the idle and unoccupied deity of the Epicures, was this vain deceit? Men dreamt of a community of things, of the intermingling of wives one with another in Commonweals, of pleasure to be the chiefest good, and of gods to be worshipped after the manner of common people; but they took no knowledge by a natural light, and by usual propositions known of themselves by assured reasons. These in very deed are the venoms and corruptions, wherewith the devil by naughty men corrupteth philosophy, being the gift of God; and this being so defiled and corrupted, Paul would have to be eschewed. 9 Howbeit, A comparison of the former things with the holy scriptures. now must we see how these things that we have hitherto spoken, will agree with the holy scriptures; for there also have we philosophy active and contemplative. Those things that we believe, and are comprehended in the articles of the faith, do belong unto contemplation; for those we perceive by knowledge, but we do them not: and albeit they are not comprehended in science, yet nevertheless are they understood. Unto the active kind are those referred, which are contained in laws, counsels, and exhortations. Thus far do these agree: yet do they differ, because in philosophy, that which is active goeth before that which is speculative. For (as it hath been said) we cannot with human strength behold either God or nature, till first our affections be at quiet. Why in divinity philosophy speculative goeth before active. But in the holy scriptures, speculation taketh the first place; insomuch as we must first believe and be justified by faith: and then afterward do follow good works, and that the more and more abundantly, as we be daily renewed by the holy Ghost. Thus doth Paul set it forth in his epistles: for he first handleth doctrine, and afterward he descendeth to the instruction of manners, and framing of the life. And so were the children of Israel first gathered in Egypt under the faith of one God the saviour; and afterward in the desert they received laws, which serve unto the knowledge, which consisteth in practice. Again, in the table of the ten commandments is observed the same order, for it saith first; I am the Lord thy God: the which thing belongeth to faith, or speculative knowledge: afterward do follow precepts, which belong to the works required of God. The cause of this difference is, that human contemplations are gotten by searching out, and by the endeavour of meditation; & therefore moderate affects are necessary. But those things that we believe, are received by the inspiration of God; so that there is no need of those preparations. And in man's reason, it behoveth men first to do just things, before they be justified. But the order of divine sanctification, is far otherwise appointed: for we first believe, and afterward be justified; then by the spirit and by grace are our minds renewed; finally, there follow just and honest deeds. 10 Moreover, the end of philosophy is, that we should obtain that blessedness or felicity, which may be gotten here by man's strength: but the end of christian godliness is to have repaired in us that image, whereunto we are made in righteousness and holiness of truth, that we may daily grow up in the knowledge of God, until we be brought to see him even as he is, with face discovered. Besides this, in the moral philosophy of Aristotle, we shall not hear of the remission of sins; nor of the fear and confidence towards GOD, nor of justification by faith, nor of Christ, or such other like things: for these things are opened by the will of God, being such as cannot be gathered by a natural knowledge from the creatures. And we deny not, How one very thing is otherwise taught in divinity, than it is in philosophy. but it oftentimes happeneth, that the selfsame things are commended in Aristotle's Ethics, which are commanded by God in the holy scriptures; but then are those all one in matter, but not inform, properties, and principles: for in them there is a sundry respect, a difference of properties, and their originals not all one. A similitude. Even in like manner as the rain water, and any fountain water is all one in matter; but the strength, property, & originals be of great diversity: for the one cometh by a heat of the heavens, and by the clouds and coldness of the middle region of the air; but this other is either gathered from the sea, out of the hollow places of the earth, and is so strained as it becometh sweet; or else it cometh by converting the air into water, through the coldness of the place where the spring ariseth. Even so, those things that a christian doth, he doth them by the drift of the holy Ghost: for they which be driven by the holy Ghost, be the children of God; but they which deal by philosophy, according to moral rules, do work by the guide of human reason. Such be stirred to do these things, because they so judge it to be honest and right; but the christians, because God hath so decreed it. Those think, that if they so do, they profit and make perfect themselves; but these, because they may obey the majesty of God. Those do believe their own selves; but these do believe God, and the words of the law which he hath made. Those be carried with a love of themselves; but these with the love of God alone. Doubtless, of this manifold diversity it cometh to pass, that one and the same thing, as concerning the matter, both pleaseth GOD, and by his judgement is condemned of him. And thus much of these differences, and of the consent that is between the holy scripture and human philosophy. 11 But to return to that whence we digressed; namely, whether this faculty be repugnant unto godliness: I affirm, that it is no more against the same, than is Astrology, than is the art of mariners or soldiers, than is fishing, hunting, and finally, than is the knowledge of the law of man, which all men know how necessary it is for the government of commonweals. verily the same picketh out her laws and institutions, which be engrafted in our minds, concerning justice and goodness; the very which notwithstanding, moral philosophers do discuss and turn most exquisitlie, in such sort as they not only know these things very manifestly, but also can with great perspicuity teach them unto others. Héerof it cometh, that in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, wisdom; is called as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, perspicuity: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifest or perspicuous; How law knowledge is a part of philosophy. because it declareth and maketh very plain, those things which it handleth. And so, by this means, the lawyers might easily defend their science to be a part of philosophy: albeit they by their laws do not so gravely decree touching virtue, goodness, and justice, as the philosopher's dispute of them. For example sake; Philosophy detesteth ingratitude towards all states of men, but the laws do not punish the same, unless it be committed by children towards their parents; or of late servants towards their patrons. human laws compel no man to give their goods to the poor; but philosophy commendeth bountifulness and liberality towards all men. And what shall I say more? Cicero, The praise of moral philosophy. in the commendation of this kind of philosophy pronounceth thus, in his fift book of Tusculane questions; O philosophy, the guide of life! O thou that art the searcher out of virtue and expeller of vice! What could not only we, but altogether even the life of men have been without thee? Thou broughtest forth cities, thou gatheredst together the dispersed men into society of life, thou first of all joinedst them together in houses, afterward in marriages, and after that, in the unity of letters and words; thou wast the mistress of manners and discipline, etc. All men know what an excellent thing is the strength of herbs, stones, metals, and medicines; and this do not we also deny: but for all that, doth it not follow, that this is a worthy faculty, whereby the acts, the choises, the arts, the methods, the wits, virtues and vices of men be perceived? What can be accounted more excellent, than for a man to know himself? And this do we singularly well know hereby. And moreover, we must call to mind that which Plato said; to wit, that It may easily come to pass, that earnest loves toward virtue, may be stirred up in us, if otherwhile some image thereof might be set before our eyes. And on the other side, we are a great deal to blame, that we do no where behold the same near at hand. There ariseth no small pleasure by this science, to know within what bounds the light of nature ought to keep itself, and how far in his own right it may extend. And Christian religion is exceedingly kindled, by considering the manners of the Ethniks: since by a comparison we perceive, how greatly those things, which be taught in the holy scriptures, do excel the philosophical precepts. For it is a common saying; that Contraries, when they are compared together, do shine with the greater light. And errors can not conveniently be shunned, except they be first known. Wherefore, he that hath known both of these faculties, shall the easilier avoid the faults of the one; namely, of human philosophy, especially, when they shall be showed plainly in their own proper places. Necessary rules aswell for the expounding, as for obeying of the law. In the Commentaries upon Aristotle's Ethics. 12 First, we are to mark the order of the tables, which we see set forth in the ten commandments. For the first table is that, which treateth concerning God, without any mean: but the other is directed unto our neighbour. And we must judge, that the dignity of the first table is the greater, because it containeth the other, and as a principal architecture hath the same under it; and further, that the end thereof is more noble, because the end of the latter table is ruled and governed by the former. Wherefore Luther in his catechism, very prudently in every one precept of the latter table, rehearsed the end of the first table. For example sake; Because God must be loved with all the heart, and with all the soul; therefore thou shalt not kill. Again; Because God must be loved with all the hart, and with all the soul, therefore thou must not commit adultery. In the ten commandments only, In Rom. 2. Look par. 2. pl. 14. art. 3. the sum of the law is set forth, and that after the plainer and homelier sort; wherein we ought to understand all the parts thereof. The head and sum of all deceitful things is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, Immoderate coveting of more, or, To carve himself a greater part than is just. Even as against all foul voluptuous pleasures, only adultery is expressly named, under which is comprehended all kinds of uncleanness. And touching the commandment of idolatry, therein is forbidden all kind of false worshipping, whereas that only is expressed which is most gross. Where two laws are made one contrary to an other; In 1. Sam. 15. verse. 1●. the obedience must be done unto the latter. Exod. 1●, 29 God commanded that the first fruits should be offered unto him, and sacrifices to be made unto his name: but he himself afterward commanded, that all the goods of the Amalechites should be utterly destroyed. 1. Sam. 15. 3 Unto this latter commandment Saul should have obeyed. 13 This is to be observed in all precepts, In jud. 11. verse. 11. as well ceremonial, as judicial, and moral. When two precepts of God seem one to be repugnant to an other, so as the one is a hindrance to the other, that they cannot both at one time be observed; yea rather, Look in 1. Sam. 21. verse. 1. it is necessary that the one of them for the time being be omitted: then, that which shall be judged weightiest and greatest, must be retained. But yet in the mean time, that other, which is reckoned to be less and lighter, is not violated; because in the same there is nothing done against the will of God. The law commandeth, Exod. 20, 13 that every one should have respect to the safety of his neighbour: and if one be a magistrate, that he by arms defend his city. The same law commandeth, verse. 10. that We must not labour on the sabbath day: the enemy besiegeth the city, and that on the sabbath day; 1. Mac. 2, 14 because he knoweth that that law was laid upon the citizens. Here seemeth a contrariety of the precepts: for on the one part, safety must be maintained; and on the other part, the sabbath must be observed. The Maccabees judged it best to fight, because the safety of the commonweal seemed greater and better than the ceremony of the sabbath. Also the law is, Prou. 25, 21 that we should feed the hungry: and an other law commandeth, Exod. 29, 32 that the showbread should be eaten of none, but of the priests. David came hungry unto the priest, 1. Sam. 21, 6 nothing he had but the showbread: wherefore here cometh together two contrary precepts. The wise priest followeth and observeth that, which is the worthier; namely, to feed the hungry: he brought out the showbread, and helped David. There is also another law, that we must furnish the prince with armour; for he is to be helped by his subjects: and contrariwise, it is commanded, Leu. 22, etc. that things consecrated unto God must not be translated unto other uses. David the king's son in law, which warred for him as his general lieutenant, 1. Sam. 21, 9 was then unarmed: the priest had no weapon at hand, but the sword of Goliath. Here be two precepts, which seem contrary; the priest followeth the one, and delivereth the sword unto the magistrate: because he judged it better, to arm the magistrate, than to observe the ceremony. Also there is a law, that the church must not be deprived of ministers, Ephes. 4, 11. so as it should be destitute of them: and Paul hath another law, that a novice or man newly entered into religion, 1. Tim. 3, 6. should not be a bishop. The church of Milane was much troubled, because it could not find a meet bishop, that as well was free from the heresy of Arrius, as also that had great authority and learning given him of God: only there was Ambrose; but yet a novice, and newly come to the faith. Here are two laws met, in show contrary one to another; but it was meet for the lesser law to give place to the greater: for Christ so taught, Matth. 9, 13 Ose. 6, 6. when by the sentence of the prophet he saith; I will have mercy, & not sacrifice. Howbeit, he meaneth not, that he will not have sacrifice: but that, if two commandments meet together, whereof the one belongeth unto mercy, and the other unto sacrifice; he testifieth, that he had rather have mercy, than sacrifice. In 2. Sam. 3, verse 12. 14 Hitherto also may be referred, that Augustine unto Publicola discreetly and largely disputeth, whether it be lawful for a christian man to receive of an Ethnic an oath by false gods: and at the end he concludeth that it is lawful. For when as the Romans had on every side neighbours that were idolaters, it was of necessity, that they should keep with them some civil faith and covenants. Indeed it behoved, that they should have sworn by the true God; but when that might not be brought to pass, it remained, that the Roman christians should abuse their naughtiness, and receive that oath which was offered by the names of the idols. Gen. 31, 44. For so jacob received an oath of Laban, when he doubted not, but that he worshipped the gods of Nachor his father. There is an excellent history extant in the 41. chapter of jeremy, jerem. 41, 2. when Ishmael had slain Godolias, he encountered with certain men going to worship at jerusalem; those also he led out of the way, and slew. Of these men there were ten that said; Slay us not, we have honey, oil, and grain; if thou wilt pardon us our life, we will show thee where those things be. Those men may seem not to have done rightly, in showing of their goods unto thieves: for that was to be willing to help manifest robbery. For they could not have found nor taken away those goods, unless they had been showed unto them; howbeit, they in very deed used the wickedness of other to save their own life. So may he be excused, which taketh up money upon interest; for that would he not do, except he were constrained through want and necessity: and when he is compelled to be at another man's devotion, he suffereth injury, but doth it not. So Paul unto the Philippians saith; that There be some, Phil. 1, 15. which teach the Gospel through evil will: and yet (he saith) that Therein he rejoiceth, yea and will rejoice; for that they, Ibidem. 18. if they do any thing of an ill will, shall render account unto the Lord: not that he would warrant their offence. And here it must chiefly be considered, whether the thing itself in his own nature be evil. For if it be, then must we not in any wise allow the same by our consent: if it be not, there is no let, but that being forced by necessity, we may assent thereunto, so as the same may be undertaken without any fault of ours. But yet in the mean time must he, with whom we in such wise do compact or consent, be admonished of his fault. 15 Yet there cometh a question, In judges. 19, verse 14. whether that old man, which is spoken of in the 19 of judges, and 14. verse, did right; when he promised his daughter, and the Levites wife unto the Gabionits', to the intent they should not do violence unto his guest. All the writers answer it not after one manner. Some say, that he had respect unto the greatness and grievousness of the crime, and preferred the lesser evil before the greater; and that he would not break the faith which he had given to his guest▪ and they think that by such reasons he was to be excused. None otherwise judge they as concerning Lot. Gen. 19, 8. Chrysost. Ambrose. And among the rest, Chrysostom greatly commendeth Lot in that matter. Which Ambrose also doth in his book of Abraham the Patriarch; for that he made less account of the injury of his house, than of so great a villainy. Augustine. But Augustine in his questions upon Genesis, doth weigh these things more diligently and narrowly; and denieth altogether, that the recompensing of one fault with another is to be suffered. In his judgement it was not lawful for him, to yield his daughters to the lewd lust of the Sodomites, thereby to keep them from a more grievous sin. Neither is it lawful, that we in our own selves, should commit a less fault, to avoid a greater: for the apostle doth plainly teach, that We must not do evil, Rom, 3, 8. that good may come of it. Wherefore, when the matter cometh to sin, although it seem to be but light; yet it must be wholly forborn. And if any matter more heinous might seem to ensue by the delay of sin, the care thereof must be committed unto God: but, we under that pretence must not commit any sin. This was Augustine's opinion, which I do very well allow. And lest we go from the history which we have in hand: although this old man was to keep his faith with his guest; yet should he also have used faithfulness and protection towards his daughter, and the Levites wife. Neither was it lawful for him to show a more faithfulness unto his guest, than the word of God permitted. Wherefore, he could not in right, humble unto them either his daughter, or the wife of his guest: for the father hath not so much power over his daughter, as he may set her forth to be abused by other men; neither ought the daughter herself to obey in any thing that is sin, although her father would will her, & command her. But they say, that the lesser evil must be preferred before the greater. I know, that so it hath been customably spoken. How a less evil must be preferred before a greater. But it must be rightly understood; namely, that it taketh place in outward affections, and in the troubles of the body, and of the life: because in such manner of discommodities, as often as we are to take deliberation what we should prefer, the lesser loss must be preferred before the greater; because it hath a respect of good. But in sin there is no consideration of good; and surely whatsoever is sin, the same must straightway be rejected, let there afterward follow what will. But Augustine after a sort excuseth Lot, and that old man; because they offended by reason of a sorrowful and troubled mind. It oftentimes happeneth unto wise men, that when their mind is disquieted, they do those things, which afterward, when they come to themselves, they do not allow. But this excuse doth not utterly discharge men of sin, although it somewhat relieveth them. Howbeit, if a man will say, that Paul did prefer the less sin before the greater, Rom. 9, 3. when he said; that He would be accursed from Christ for his brethren, rather than they should continue in that blindness and obstinacy wherein they were holden: he that objecteth this against us, let him consider that he doth not rightly understand the place of Paul. Doubtless the apostle desired to redeem the jews with the peril of his own self: not undoubtedly with sin, but with his loss and hurt; namely to be accursed of Christ: not that he meant to be an Apostata, or to forsake his belief in Christ; but only to be without the fruition of eternal and happy life. Augustine. Augustine hath also many things against this redeeming of sins: and among other things saith; What if a man require either of a maiden fornication, or of a married woman adultery; and threateneth to kill himself, unless he may obtain his desire; shall the pure and chaste woman give any care unto him? No forsooth: neither if he shall afterward kill himself, must the chaste woman seem to be guilty of his death. They ought indeed to be sorrowful for his mishap, and to bewail his fact; but they shall not think themselves to have done amiss: because they consented not unto him in unlawful things. The same Augustine, upon the 146. psalm, Augustine. writeth; that If a man shall deny unto his wife due benevolence, to the end he may live continently, and in the mean time, his wife fall into adultery; he committeth sin, and his devise is not to be allowed: for that vice is not to be permitted in the wife, for exercising of his continency. God (saith he) doth not redeem so great a loss, with such a gain. Wherefore the sentence of Leo the first, in distinction 46, chapter Non suo, is to be liked, which said; that It is an unmeet thing, that any should direct their crime to other men's commodities. Augustine. Augustine De mendacio ad Consentium saith; that We must do what we can for the safety of others: but if the case so stand, that it cannot be helped without committing of sin, there resteth nothing else for us to do. And he addeth that none must be brought unto heaven by making a lie. The same father saith in another place; If the poor see a rich man cruel and covetous, and would privily steal some thing from him, to help either themselves, or some other poor; they diminish not sin, but increase it. Gregory unto Siagrius. And Gregory bishop of Rome, in an epistle unto Siagrius, saith; that To commit a less sin, for to avoid a greater; is to offer sacrifice to God of a wicked act: verse. 27. as we read in the 21. chapter of the Proverbs. But where as Chrysostom and Ambrose, in this respect do commend Lot, they must be thus understood; namely, that they allowed of his faith and charity towards strangers; and that they had a consideration of the horribleness of that sin, which the citizens were ready to commit: not, that they allow the making of their women common. 16 Over this, we must observe, In the 7. chap. to the Rom. that all the commandments of God, either command, or forbidden some thing. And they command not, to the intent only that any thing should be slightly done; but that it should be also done with all the hart, with all the mind, The commanded precepts must be done with all the strength. and with all the strength, and that most exactly; so as there be not one jot in us, but is obedient unto the will of God. And what they forbidden, that do they not only so forbidden, that it shall not be in us; but also, that there be not left in us so much as any motion or inclination thereunto. And therefore God pronounced; Thou shalt not lust: to the intent, that those things which GOD hath forbidden, we should abhor in mind, in will, & wholly in all the parts, as well of the mind as of the body. And after this manner these two commandments answer one unto an other; Deut. 6, 5. Thou shalt love the Lord thy God with all thy soul, and with all thy hart, etc. which is to be repeated in all the precepts that do command any thing: Exod. 20, 17 and the latter; Thou shalt not lust: which in like manner must be understood touching all things which be forbidden. Wherefore in these two commandments, the efficacy, and (as I may say) the very soul of the law is understood; as without which the rest of the commandments of GOD can not be full and perfect. The fourth Chapter. Of Idolatry, forbidden by the first Commandment. In jud. 2, 11 Look in jud. 12, 19 THe word Idolatry is a Greek word, and a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is nothing else, but The worshipping of idols. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, What an idol is. A form, or (as if ye did say) A shape. But an idol (as we now speak of) is every form or figure, which men have invented unto themselves, to resemble and express God. And as there be found out sundry and manifold matters of these forms; so be there also divers kinds of idols. Whereupon, if the matter be stones, wood, or metal, whereby God is outwardly counterfeited, to the intent he should be there worshipped; those be gross and most manifold idols. There may be used also a spiritual matter, which then happeneth, when those forms and images are nothing else, but conceits of the hart and mind; which men do frame to themselves to represent GOD himself; not as the scripture declareth him, but according to their own opinion and rashness. Wherefore, according to the properties of the matter, Visible idols and invisible. an idol is divided into two kinds; the one is outward or visible, and hath recourse to the outward senses of men; but the other is inward, that is, wrought in the inward parts of the mind. There be also two parts of religious worshipping. The one is inward, whereby we believe in God himself, trust in him, give him thanks, submit ourselves and all that we have unto him, and devoutly call upon him in our prayers: in these actions (no doubt) consisteth the inward worshipping. But the other part hath outward tokens, wherein we give a testimony of this mind of ours, by prostrating the body, and bowing the knee, by uncovering the head, by speaking, and by exercising rites and ceremonies by God appointed. And this is an outward worshipping or adoration. 2 But we must note, Outward signs of worshipping are given unto princes. that such outward kind of signs of bowing the body, or knees, and such other like, are done also unto creatures: I mean unto princes and kings, which in earth do represent unto men the authority of God, and do supply his place in the administration of things. And verily, than they are nothing else to be esteemed, but certain sure testimonies, whereby, as many as are subjects, do truly and from the hart confess, that they in the name of God will be subject and obedient unto such powers, so far as piety and the word of God shall permit. But we must beware, lest in our inward judgement we attribute more unto them than is meet; or expect more of them than their power and might is able to perform: for otherwise we should not scape idolatry. Wherefore, if any, by bowing himself to his prince, would signify that he can not err; and that it is lawful for him to do whatsoever him listeth, to command any thing whatsoever his pleasure is: doubtless such a one should be counted an idolater, and should commit the crime aswell inwardly as outwardly. And whether the Pope's hirelings do use this trade, we may hereby easily gather; The Papists do commit idolatry towards their Pope. in that they so cast themselves at his feet, to testify, that they will be subject unto him; as to the only vicar of Christ upon earth, as to the universal bishop of the church, as to him that can not err in decrees of doctrines concerning faith; and finally, as to whom only it is lawful, as he list himself, to determine of religion and christian discipline. Note a rule certain. Let this then be every where a sure and firm rule; that these outward submissions of the body do then appertain to idolatry, when they shall be testimonies, that the mind attributeth more unto the creature than is meet; or which are only proper unto God. For they be not referred unto God himself, or to the obedience of his commandments; but to vain forms and similitudes, which we ourselves have imagined to ourselves, and conceived in our mind. 3 Hereby we may also gather, The invocation of saints departed, pertain to idolatry. that the invocations of saints, which are used by the Papists, are idolatrous. For they attribute unto saints, those things which belong only unto God; namely, that they being absent, hear our prayers; or that they can be present at one time, either every where, or else in many places at once: thereby to be able to secure those, which call upon their names in diverse parts of the world. Augustine in his epistle to Dardanus, Augustine. durst not thus affirm, no not of the soul of Christ; to wit, that it might at one time be in many places. Wherefore, that which Christ spoke unto the thief; Luke. 23, 43. This day shalt thou be with me in paradise, the same he expoundeth should be understood as touching his divine nature: seeing the body of Christ should the same day be in the sepulchre, and his soul in hell: neither could that soul be both in hell and in paradise all at one time. Basil. Didymus. Basilius De spiritu sancto, and also Didymus would not grant this unto the angels, that they may be in divers places at one time; affirming, that that thing ought only to be granted to the sole nature of God. But they, which call upon saints, believe that they hear them, and that they are present with them: which (without doubt) is to attribute more unto them than the power and course of a nature created can suffer. 4 But here they trifle, and say, that they do not so think; but that God himself, which heareth their prayers, doth open unto the saints what is required of them. But thus I answer; They deceive as well themselves, as others: for they know not, whether God will show unto the saints their petitions; wherefore the prayers, which they power out, cannot be grounded upon faith, which ought to be sure and undoubted. They bring also a feigned lie of the glass (as they call it) of the divine essence, A feigned tale of the glass of the divine essence. wherein the saints behold all things: but their feigned devise hath no ground at all in the holy scriptures. Over this, seeing they will needs have it so: admit it were so, as they feign it to be; yet must they be compelled to grant, that the same their glass hath not a natural, but a voluntary representation; so as there is only so much seen of the saints, as God will have to be known. For else, without all exception, the saints should behold all things therein. Which is both false, and manifestly repugnant to the holy scriptures: for; Matt. 24, 36. Of that day (saith the Lord) the very angels shall not know, which nevertheless do behold the face of the father, which is in heaven. Moreover; the Papists do not after this manner call upon saints: for by this reckoning they should thus say; Cause, O God, that this or that saint may know those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deal far otherwise; O holy Peter (say they) O holy Paul, pray for me; bring this or that thing to pass for me. So as they think, that the saints do altogether hear and understand their prayers: which if they thought not, then were their doings utterly foolish. The Papists attribute more unto creatures that is meet. 5 They declare also by their titles and additions, which they ascribe unto the blessed virgin, unto the cross, and other creatures, how far more worthy they esteem and repute of them than their condition can bear. Neither are they afraid, to set up lights, wax candles, and lamps, to cense, and do other things unto them; which the Ethniks, and also the jews in the old law were wont to perform unto God alone. What shall I say more? Do they not build up altars unto the images of saints? But to whom altars are built, those are confirmed by a sure testimony to be gods. Augustine. Augustine in his tenth Tome, and sixth sermon, writeth thus; It is an altar, which testifieth that to be counted for god, Altars must not be erected but to God. to whom it is erected. For the altar doth testify, that they; namely, the Ethniks have a god, and do take that image for a god. What should an altar do there, if that were not taken for a god? Let no man tell me it is not a power divine, it is not a god. But I would to God they knew this so well as all we know it. But what they account of it, for what purpose they have it, about what they be there occupied; that altar doth testify. 6 Howbeit our adversaries say; We therefore do these things, because we have tried by experience, that they do please God: for there he worketh miracles. Indeed I know, that God hath sometime done miracles by saints, even by such as were dead: for the bones of Elizaeus, 2. Kin. 13, 21 by the touching of them, restored a dead man to life. 2. King. 2, 14 And the same Elizaeus used the cloak of Elias to divide the waters of the rivers, that he might make the more expedition in his journey. But GOD doth therefore work these things sometimes, that the doctrine of the prophets and apostles, which was the very word of God, might be confirmed. And yet the scripture declareth not, that there was any invocation, either of Elias, or of Elizaeus, when those miracles were done. But seeing the Papists do not, by these their invocations, seek the confirmation of the evangelical doctrine, but rather are busily occupied to establish their superstitions; those miracles, which they boast of, must rather be referred to the devil, than to God. For satan seeketh nothing more, than to lead men away from the sincere service of GOD. This doubtless he attempted by the enchanters of Pharaoh: Exod. 7, 21. & 8, 17, 1●. and that such things must sometimes happen unto us by Antichrist, Paul hath faithfully admonished the Thessalonians. 2. Thes. 2, 9 But thou wilt say, that the devil hath no power to do these things, unless God will, and give licence. I grant it. And why he will so have it, there be two causes set forth in the scriptures; whereof, the one is gathered out of Deuteronomie; Deut. 13, 3. namely, to try us, to the end it may plainly appear, in what estimation we have his word; and whether, by such illusions, we will suffer ourselves to be drawn from him. The second cause is, to punish the unbelievers: for so Paul teacheth us unto the Thessalonians; 2. Thes. 2. 11 Because (saith he) they have not received the love of the truth, therefore they are delivered up to be beguiled with strong illusions, and devilish miracles. 7 But we meet with two places in the scriptures, which must be examined, whereby our doctrine now in hand may be the more confirmed. The first is in the Acts of the apostles, verse. 25. the tenth chapter, touching Cornelius the Centurion; to whom when Peter came, Cornelius cast himself at the feet of Peter. he threw himself at his feet: but Peter would not suffer it; yea rather he reproved him, and said; Do not so, rise up, I also am a man. It is read likewise in the Apocalypse, that john prostrated himself before the angel: but he admonished him, that he should not so do; Apoc. 22, 8. I am (saith he) thy fellow servant. john prostrated himself before the angel. These two places might thus be understood; that Peter and the angel condemned these actions, as in a manner idolatrous: as though the Centurion and john should attribute any divine nature, the one to Peter, and the other to the angel, and should give them more honour than was due unto creatures. But it seemeth, that this must not easily be believed as touching any of both these. The scripture testifieth with the Centurion, that he did fear and worship God. How can we then think, that he could be brought to believe, that Peter was a god; or that he would attribute divine honours unto a creature? And it is very likely, that john, which was either an apostle, or else (as some will have it) a notable Divine, did put no difference between an angel and God. But if so be that neither of these would worship the creature, in steed of the Creator; it may seem to remain, that it is not lawful to give unto creatures this kind of outward reverence. Wherefore we shall seem, not to have said well before, in affirming, that these things may be done to princes and kings. Unto this I answer, that there must be a difference observed between civil and worldly honour, and a divine or religious worshipping; as we have before declared. Further, we must understand, that these two men, Cornelius (I mean) and john, intended not by this their worshipping, to transfer the honour of GOD unto creatures. Howbeit, it may easily be, that they fell into an unmeasurable show of reverence, and so somewhat offended in excess. 8 But as touching kings and princes, we are in much less danger of offending, than towards angels, or ministers of Christ: for they, insomuch as they execute the spiritual function, the honour, which is given unto them, draweth nigher unto religious worship. Wherefore, in those places, either the bowing of the knee, or of the body, are not of themselves to be condemned; but in respect that they be done for religion sake. Moderate honours therefore must be used, especially when they be done for religion. And thus much shall be sufficient for this time concerning this matter. But let us remember that, which we have admonished before, that this also doth belong unto idolatry; To worship God otherwise than he hath appointed is idolatry. when as we worship the true God by other means and rites than he hath willed and prescribed unto us. For if we otherwise do, we shall worship an idol, according to that second form before described, by feigning to ourselves in our mind or hart any god, which is delighted with the worship invented by men: and such a god is there none. Wherefore we shall not honour and worship the true God, but an idol, the which in our mind we have fancied. And verily to this effect we ought to understand Paul, where he saith in the first epistle to the Corinthians; 1. Cor. 8, 4. We know that an idol is nothing in the world. Paul teacheth not, that an idol is nothing, as touching the shape and outward form: for no man doubteth, but that the idols themselves have place either in the outward matter, or else inwardly in our minds. By an idol than he meant, not the very sign, but the thing whereunto the same hath relation. And he understood, that the thing itself, which is signified in the idols, is nothing at all: seeing there is no where a god, which is either represented, or delighted with such images. Whether it be lawful for Christians to dwell among Infidels. 9 Seeing the Israelites fell, In judges. 1, verse. 36. because they dwelled together among the unbelieving nations; and rather exacted tributes of them, than according to the commandment of God, weeded them out: I think it good to entreat, whether it be lawful for godly men to dwell and have conversation with the ungodly. And surely there be many reasons, whereby the same might seem to be indifferent. The first is, The 1. reason. Matth. 9, 10. The 2. reason. 1. Cor. 7, 12. because Christ did not shun the feasts of the Publicans, pharisees, and sinners. secondly, Paul in the first epistle to the Corinthians admitteth not, that the believing wife should departed from her unbelieving husband, if so be that he be content to live and dwell together with her. Moreover, The 3. reason. 1. Co. 10, 27 the same apostle writeth, that If any infidel bid you to a feast, and ye be willing to go, then eat such things as are set before you. By these his words therefore, he maketh it free. Furthermore, the same apostle in the same epistle saith, The 4. reason. 1. Cor. 5, 10. that he warned the Corinthians, that they should avoid whoremongers, raveners, and evil speakers, and such like: but not all (saith he,) for so must ye go out of the world; but if any be called a brother, etc. Wherefore it is not forbidden us to avoid the fellowship of all the ungodly. The 5. reason. Gen. 12, 1. Besides this, Abraham was called out of Chaldaea, and was commanded to dwell as a stranger among nations, which were strange from true religion: Gen. 13, 1. The 6. reason. and so he dwelled in the land of Chanaan, and in Egypt, which places were fraught with idolatries. The 7. reason. Gen. 13, 12. Yea and Lot separated himself from the conversation and household of Abraham his kinsman, & went to dwell at Sodom. Also Naaman the Syrian, The 8. reason. 2. Kin. 6, 18. returned to the idolaters his countrymen. In like manner, Christ did not retain all those with him, which he had healed from diseases, Luk. 8, 38. but sometime he sent them home again, that they might show there what was done unto them. The 9 reason. Finally, by civil laws certain heretics have had places appointed unto them: as the novatians in the city of Constantinople. And it is granted at this day to the jews, to have every where liberty to dwell among Christians. 10 Now this question as it is weighty, so hath it also very many difficulties. A distinction. 1. Wherefore it seemeth that we should first make a distinction what may be lawful unto magistrates, or what unto private men. Distinction. 2. Then must we understand, that the conversation with infidels is of two sorts; one is, whereby men are compelled unto idolatrous and unpure worshippings; and an other is whereby they remain at liberty. Distinction. 3. Moreover, it must be considered, that they which dwell together with the ungodly, be sometimes, as concerning religion, skilful and constant; and sometimes both weak and also unlearned. It seemeth good therefore, They that be learned and constant, may dwell with infidels. that we declare (as touching private men,) that if they be learned, and have steadfastness joined with learning, so they be not compelled to communicate with ungodly ceremonies, may lawfully have their conversation with infidels: yet so, as there be used certain cautions. The first caution. The first caution is, that they do it with this mind, to instruct those which be strangers from godliness, and to induce them to true religion. And therefore, while they be conversant among them, they must not cease, but ever busy themselves about those things, for the which they dwell in those places. And that their instruction and doctrine may be fruitful, it is a singular point of wisdom, that they be familiar, gentle, and courteous toward those whom they mean to win unto Christ. For unless they fully persuade themselves, that they are beloved and greatly esteemed of those, which teach and admonish them; the thing well purposed shall but unhappily proceed. The second caution. Furthermore, there must be heed taken, that they live godly, justly, and honestly: for if so be that the infidels should be offended at their behaviour, their ministery would utterly become unprofitable: for so much as it nothing availeth to build that with one hand, which thou destroyest with the other. Moreover, The third caution. this must especially be regarded, that under the cloak of courtesy and friendship, they mingle not themselves with ungodly usages: no not although they were persuaded, that by such means they could with more ease allure them unto Christ. For the rule of the apostle ought to remain inviolate; Rom. 3, 8. The fourth caution. that Evil things must not be committed, that good things may come thereof. Let them also beware, that they seek not their own commodity, while they be conversant with them. For some there be, which although they make a pretence to have the Gospel published abroad, yet in very deed, do hunt after their own pleasures, gain, or advantages. Wherefore, if it be past hope of the salvation of these infidels (which thing nevertheless can seldom justly happen) we must no longer deal with them; but so far, as either their necessity or ours doth require. That is, if peradventure they should be very sore sick, and could not otherwise be helped than by our travel: or else, if we ourselves should not be able to get such things as be necessary for our sustentation, by any other means than among them. Also it may be lawful to be in the company of them, so much as natural and civil courtesies require; or if they shall be our princes, parents, our wives, our masters, and such like. 11 There remaineth, Proofs out of the holy scriptures. that we confirm this doctrine, either by testimonies, or by examples of the holy scriptures. So indeed Christ did, which for this cause kept company with Publicans, sinners, pharisees, and Scribes; that he might instruct them concerning salvation, and convert them from sins unto godliness and virtues. jerom. Wherefore jerom upon the sixth chapter of Matthew hath this saying; Matt. 9, 10. Christ indeed went to the feasts of sinners, but to the end he might have an occasion of teaching, and to recompense their invitings with spiritual banquets. Neither is there any mention made there, but of such things as Christ himself either spoke or did; or else what was the power of his doctrine? etc. The very same way did the prophets in old time use, when they were conversant with idolatrous people. Nor otherwise did the apostles, when they were sent by Christ to be conversant among the Ethniks. Neither did Paul, when he came to Athens, Acts. 17, 23. disdain to haunt up and down those idol temples, and there very diligently and exactly to view the titles and inscriptions of the altars. By means whereof, he found that inscription, Ignoto Deo, that is, Unto the unknown God; and thereof he gathered matter for an excellent sermon, which he there made; that he might after a sort reprove the athenians out of their own proper tables. These things I think are sufficient to confirm the doctrine before alleged. But before I remove from this matter, I thought good thus much to advertise; namely, that these cautions being used, it is lawful for godly men to be conversant with them, which be excommunicate; namely, to call them into the right way, so that they be not partakers with them in the offence, or have dealing with them for affection sake. The weak and unlearned must not dwell with infidels. 12 But let us proceed, and declare what is to be thought touching men which be weak and unlearned. They, although they be not compelled to pollute themselves with idolatrous customs, yet ought they not to dwell together with infidels. For seeing they be unlearned, they have no pretence of teaching: for if they should go about to instruct others, they might easily, through their unskilfulness, cause the doctrine of Christ to be had in derision. Ignorance as touching christians, is to be reproved in christians. And surely the ignorance of such men is sharply to be reproved: forsomuch as among christians there is none found so unlearned, but he is bound to be able to yield an account of his faith, and in some sort to instruct strangers. And doubtless, they shall be all able to do that, if they would suffer themselves to be even meanly informed in the Catechism. Nevertheless, such as are infected with this ignorance, aught to separate themselves from the familiar conversation of infidels; so far as the need of the body and other inevitable necessities will suffer. But what shall we say of schoolmasters? They be oftentimes enemies unto piety; who nevertheless are appointed to that end, that they should teach good arts and philosophy. We must not apply ourselves to ungodly teachers. I say that it is dangerous to use such: for oftentimes they instill perverse things into the minds of the hearers. And seeing the scholars are accustomed to have a marvelous opinion of a learned schoolmaster, it cometh easily to pass afterward, that they begin to have them, and that highly in admiration; and so finding them eloquent, pregnant in liberal sciences, and well traveled in philosophy, they can hardly persuade themselves, that such do err, or be miserably deceived in true religion. For on the contrary part we see, Origin. Godly teachers do easily further religion. Augustine. that Origin Adamantius (being, besides the religion of Christ wherein he was instructed, wonderfully endued with good arts and philosophy) in teaching heathen arts, brought very many of his hearers unto Christ. We know also, that Augustine when he willingly gave ear unto Ambrose for his eloquence sake, of a manichee became a Catholic: so it may oftentimes happen (and that more easily, in so much as we be more inclined to evil than to good) that they which are weak and unlearned in religion, may in ungodliness overmuch increase under ungodly schoolmasters. And undoubtedly, by this means fell julianus the Apostata from Christ, in using Libanius, jamblicus, and Maximus, for his schoolmasters. Wherefore, forsomuch as such teachers cannot be had without great peril; my judgement is, that we should altogether leave them. 13 Thou wilt peradventure say, that the apostle Paul, in his first epistle to the Corinthians, hath not delivered these cautions or exceptions concerning the weak and unlearned, 1. Co. 10, 27 seeing he writeth absolutely; If any that is an infidel shall call you, and you will go, etc. By these words he seemeth to affirm, that the matter is wholly committed to our own disposition. I reply that the apostle permitteth not this to the liberty of every man's will; but only to such a will, as is well and rightly instructed. For if a man go unto those feasts to be droonke, to pamper his belly, or to gorge, & solace himself with filthy talk; without doubt, he should not be excused by the permission of Paul, but aught to be earnestly reproved for his wanton will and naughty purpose. Likewise, if a man being conversant with an infidel, should doubt of his own constancy, and should perceive that he could nothing profit them which be in his company; undoubtedly, that man cannot go thither with a sound conscience, or with a just will. But if he do go, he cannot direct that which he doth, to the glory of God, as he is commanded. Therefore, although Paul hath not in the same place by express words put this caution alleged; yet it followeth not thereby, that the same is not to be given, seeing as well by strength of reason it is manifest, as also by many other places of the holy scriptures proved, that it is not lawful. And to hold me to this apostle, he saith in the seventh chapter of the same epistle, verse. 37. that He doth well, which surely purposeth in his hart that he will keep his virgin. Howbeit, he addeth this condition; So that he have no need, and have power over his own will. For if he should otherwise determine than his daughter either would or had need, than out of doubt he should not do well. Whereby it appeareth, To the goodness of a work, it sufficeth not that the same is not in his own nature evil. that to the goodness and uprightness of the work itself, it is not enough to foresee that the work itself, in respect of the nature thereof be not evil, or repugnant to the word of God: but this moreover is required, that we take the same in hand with a right, sincere, and sound intention. Wherefore, every one that is unskilful and weak, aught to separate himself from the fellowship and familiarity of the unfaithful; so far as civil and natural necessity will permit. For, seeing he perceiveth, that thereby will come some danger upon his soul, he can not with a good mind and sound intent be conversant with them. Howbeit, he may show such duties, as are commanded by the law of God; lest he be guilty of the sentence of Paul, Tim. 5, 8. where he saith; He that hath not a care of his own, and especially of his family, hath renounced his faith, and is worse than an infidel. Yea, and the same apostle hath commanded, Ephe. 6, 5. that Servants should of necessity obey their masters. 14 Now there resteth, that we show reasons out of the holy scriptures for the disallowing of this conversation. First, our Saviour doubted not to say in Matthew, verse. 29. the fift, and the 18. chapters; verse. 8. If thy hand, foot, or eye, offend, or hinder thee, cut it off, and cast it from thee. The which words notwithstanding, as the sounder sort of interpreters have showed, he spoke not concerning the members of the body; but meant them by such as be our familiar acquaintance, and most nigh of kindred. They all are to be separated from our company, although they seem to bring us profit and commodity, when either they sever us from God (who is our eternal salvation) or put lets and hindrances, whereby we be withdrawn from him. Chrysostom entreating in a manner of this argument, Chrysost. in the 56. homily upon john, saith; If we cut off a corrupt member from the body, lest it should corrupt other parts of the same, (which undoubtedly we do not, because we despise that member; for Who ever hated his own flesh?) How much rather should we do the same in those, which be wickedly joined unto us; not despising of them, but providing that our salvation be not hazarded by them, when as we see, that we be not any thing able to profit them? Wherefore in this case there ariseth no profit by desiring and maintaining of familiarity and concord. To this also tendeth the law of Christ, which he gave in the 18. chapter of Matthew; verse. 17. that They which be in a manner past all hope of salvation, and do not hear their brethren justly admonishing them, yea and which despise the voice of the church correcting them; let them be accounted as Ethniks and Publicans. verse. 5. Which thing Paul also taught, who in the first to the Corinthians, the sixth chapter, commanded the incestuous person to be excommunicated; lest a little leaven might pollute the whole dough of the saints. verse. 33. 15 Moreover, the same apostle taught, and that in the same epistle, the 15. chapter, out of a verse of Menander the poet, that Good manners be corrupted by naughty communication. And thereby he showed, that the right faith of the resurrection was sore impaired among the Corinthians, which were new come unto Christ: and that by reason they were over ready to give ear unto the arguments and profane reasons of philosophers, or rather heretics. A similitude. No man can sufficiently conceive, how the words of enchantment do corrupt the tender faith of the weak. Wherefore the Corinthians were profitably & seasonably warned, & with them all other weak in faith are warned to refrain the conversation of infidels. A similitude. The physicians also do counsel, that when a contagious disease infecteth either a family, or a near neighbourhood, they while they be yet in health, should not comed to the sick. For in the bodies & complexions of men, there is a certain like affection, whereby a contagion issueth easily from them which be sick, unto others that be whole and sound: the poison whereof, although it be not presently felt of them which were not wary of themselves, yet within a while after it infecteth deadly. Wherefore, seeing we be willed to take such heed of the diseases of the body; much more we ought to prevent the vices of the mind, that we draw them not unto us. 16 Moreover, our nature is so framed, Our nature is on every side subject to corruption. by reason of natural or original sin, as we be subject on every side to corruption; as both the holy scriptures, and many experiences do daily teach us: so as there is no doubt, but that we shall easily drink of the poison of other men's sins, if we do not very diligently avoid the same. And those sins, as they do without any labour cleave unto us before we be aware; so, being once conceived, they can not be plucked from us, but with very great pains. Chrysost. Wherefore Chrysostom in his 56. homily upon john, the which I cited a little before, seemeth wisely to say; If we could make them the better, and not hurt ourselves (he speaketh here of infidels) we should do all things. But seeing we be not able to further them, because they be passed amendment, and that we may grievously hurt ourselves; they are utterly to be cut off. Further, to confirm his saying the more strongly, he bringeth in that which Paul in his first epistle to the Corinthians and 5. chapter, writeth; verse. 13. Take away evil from among you. Which words of the apostle cannot certainly be understood of sin: for the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Evil; by which kind of speech a wicked man is meant. Wherefore I shall not err at all, if I somewhat bend the apostles words unto the commodity of them which be weak, saying; Depart ye from among them that be wicked. For if when ye be weak and unskilful, you be among them you must as well hear as see very many things against godliness and religion, which you profess. But those things, seeing you be neither able to refel nor reprove, ye shall seem to be cited as witnesses of blasphemies and reproaches against the truth. And perhaps a sting will remain in your minds, wherewith ye shall be disquieted in conscience longer than ye think for. Let us give care to the Wise man, which rightly and faithfully admonisheth us; He that toucheth pitch, shall be defiled therewith; and he that hath fellowship with a proud man, Eccle. 13, 1. will become like unto him. Take no greater burden upon thee, than thou art able to bear; nor join not thyself with one that is mightier than thee: Ecclesiasticus the 13. chapter. These things do two manner of ways appertain to the matter present. men's sins are as pitch unto other men. First, in that the vices of other men are likened unto pitch, the which sticketh wonderful fast to the fingers and garments of them which touch it. secondly, we be faithfully admonished, that we should have a consideration of our own proper strength. 17 Let (I beseech you) the examples of the holy scripture teach us. Examples out of the holy scriptures. The Israelites were seventy years captives in Babylon, and were so infected with the conversation of the unbelieving nations, as when leave was afterward given them, first by Cyrus, then by Darius, most mighty kings to return home; many of them would not return, but being delighted with the commodity of houses, lands, and trade of merchandise, they remained still among the Chaldaeans, Medes, and Persians: so great was the love, godliness, and study of religion cooled among them. Indeed they were reproved by Esdras, Nehemias, and Zacharie; but they were little the better thereby. And how much the hebrews were corrupted through the long conversation, Exod. 32, 1. which they had with the Egyptians, the things which by & by they committed in the wilderness, do manifestly declare. For when as yet they had before their eyes, the singular benefits of God towards them, they departed from him unto idolatry. And because in Egypt they had seen an ox superstitiously worshipped, they provoked Aaron to make them a calf to worship: which being given unto them, with great rejoicing they began to cry; These be thy gods, o Israel, Num. 25, 1. which brought thee out of Egypt. Moreover, traveling through the wilderness, when they came to the borders of the Moabites, and accompanied with that nation more familiarly than became them; they were brought to this point, that they did not only with the shameless harlots of Moab abominably commit fornication; but also offered sacrifice unto that most fowl idol Baal-Peor, and suffered themselves to be trained up in the most unpure services thereof. Matt. 26, 70. Peter a chief apostle, when he had entered into the wicked hall of the high priest, and there had been in the company of the maidens and ungodly servants, did forswear his master jesus Christ our saviour: which fault afterward, being departed from thence, he most bitterly lamented. Esaie. 6, 5. When isaiah beheld God sitting in the temple like a judge, and angels standing about him, which most purely celebrated praises unto him, although he seemed not to himself to be guilty of his own fault, yet he cried out; Woe is me that I dwell amidst a people of unclean lips! For (no doubt) that man of God felt, that he had gotten no small infection, by reason he had dwelled so long with an unclean people. Alexander of Macedonia. Alexander of Macedonia, which by wars and notable victories had subdued to himself a great part of the world, became so delicate and effeminate by the manners of the Persians, whom he should have drawn to his own manners and qualities; as he himself took of their garments, daintiness, haughtiness, and pride: so far was he from bringing them to the ordinances of the Macedonians, that he incurred great hatred of his own soldiers. Nor is this to be passed over, that the long conversation of the godly with the infidels (unless the fruit of their conversion be manifest, and be by all means endeavoured) doth breed a let or hindrance to their salvation. For when they perceive that our men live so familiarly with them, they think not that their superstitions and idolatries, wherewith they be corrupted, can be so very evil, or much to be detested. And peradventure they be come to that pass, that persevering in these points, they distrust not, but that they may hope to obtain salvation. For unless it were so, they could not persuade themselves that our men would dissemble it. Besides these things, there be very many of our men, that by the example of this mingled conversation, think, that they also may do the same, which they see others do: whereby it cometh to pass, that by the deed or example of some, evil hath a larger scope, and our faith and godliness is counted but a jest among the infidels and Papists. And oftentimes it chanceth (which we know happened in the time of Paul as we have in the first to the Corinthians) that they which otherwise were faithful, 1. Co. 10, 21 do through this conversation, communicate with ungodliness, and with polluted customs. For by overmuch familiarity with the infidels, there is a step made by little and little to follow their superstition and idolatry. Wherefore the apostle did not proclaim without a cause; Ibidem. 14 Fly from idolatry. I will not say also, it is unpossible, but that among our men, being weak, & without learning and knowledge, and being conversant among the infidels, sometimes speech of religion may happen, wherein they slip not: yet when they cannot overthrow the sophistical and crafty subtle arguments of the adversaries, there ariseth many times brawling and strife, and from that they fall into hatred, cursing, and reproaches, which have no edification, but rather hinder it: so far is it off from stepping forward unto the same. To this purpose serveth that which Paul wrote in the second epistle to the Corinthians; 2. Cor, 6. 14. Draw not the yoke with the unbelievers. What fellowship hath righteousness with unrighteousness? Or what participation is there between light and darkness? What agreement between Christ and Belial? Or what part hath the faithful with the unbeliever? Or how agreeth the temple of God with idols? These words are so manifest, as they need no interpretation. Neither must they be understood only for contracting of matrimonies, seeing they are extended largely and generally, and appertain to all kind of conversation, which for our own sake we have with the ungodly. 18 I know verily, that the shadows of the old law are now removed from us by the benefit of Christ: Num. 15, 38 yet nevertheless, we are not to doubt, but that those things abide, whereof the people of God was by them at that time admonished. Wherefore, I demand what God meant when he commanded the jews to sow borders to their garments which they ware. This surely was the meaning, What meant the hems of the hebrews garments. that they being taught by that sign, should perceive themselves to be severed from the Ethniks: neither that it was lawful for them to join themselves with them; but so much as necessity constrained. GOD more than once forbade them, that they should not return into Egypt, Deut. 17, 16 nor yet desire the aid of strange nations: for he would have cut off from his people, Exod. 23, 32 all occasions of superstitions and idolatry. jud. 1, 36. Yea and the history of the judges testifieth, that the Israelits grievously sinned, because they brought those idolatrous nations under tribute, and had made a league with them, and dwelled together in the same cities & country with them. And surely, to what evil it turned them, the history itself doth show: for they brought not the Chanaanits unto the true worshipping of God, but they themselves rather forsaking their God, became idolaters together with them. I speak not how the conversation between the hebrews and Samaritans was so hateful, even until the coming of Christ; that the silly Samaritan woman, john. 4, 9 of whom john maketh mention, said unto Christ, that the jews used no familiarity with the Samaritans. Besides this, it is not very convenient for christians, to take away from themselves the boldness and liberty of the free talking of Christ: which they must do of necessity, if they dwell among infidels. For if in living familiarly among the unfaithful, they should confer of Christ; either they should be scorned, or not tolerated. Undoubtedly, the holy fathers of old time, both sorrowed and mourned, when they were driven by any necessity to dwell from the people of God. Whereof David is a witness, who sighed when he was (by reason of the unjust violence of Saul) forced to live among the desert places. And it appeareth in the Psalms, Psal. 120, 5. with how grievous lamentation he complained, that he was compelled to have conversation among such as were strangers and enemies unto God. Dan. 1, 8. Daniel, with his fellows, might have enjoyed the pleasure of the king's table and delicate fare; but he refused those pleasures and commodities, lest he should contaminate himself with the delicate meats of the Ethniks, and with the unpure banquets of the unbelievers. verse. 14. Moses also (as it is written in the 9 chapter to the hebrews) when he might have been reputed the son of Pharaos' daughter, and thereby attain to great honours, contemned all this, and went unto his brethren, which were pressed with miserable servitude in working of clay and bricks. They which follow not these examples, surely declare themselves to have but small hart to the glory of God, and that they will not redeem the same with any loss of theirs be it never so small. Do we (saith Paul unto the Corinthians the first epistle) provoke God? 1. Co. 10, 22 Or be we stronger than he? Wherefore they which be weak and unlearned, whilst they be so hardy to have conversation among the infidels; without controversy they tempt God, and in a manner provoke him, as though they would be stronger than he. Surely, there might be many other reasons gathered to this purpose; but those which I have brought, thall suffice at this time. 19 Now let us come to those, which do so dwell among the infidels, It is not lawful to dwell with infidels, if men be compelled to communicate with ungodly ceremonies. as they are enforced to be present at their unlawful rites; whether they be learned or unlearned, constant or wavering. What they be in this case, it is no matter now: for I take them one with another. I say, that to none of them such an habitation or acquaintance is to be borne withal, but either they must fly from thence, or rather suffer death, than to commit idolatry. Paul (as we have mentioned before) said; Fly from idolatry. The law & the prophets, the old & new testament, are full of edicts, 1. Co. 10, 14 commandments, laws, admonitions, and rebukes; whereby strange worship is forbidden. daniel's fellows chose rather to be cast into the furnace, Dan. 3, 18. than to worship the image set up by a most mighty king. Machabaea the mother, 2. Mac. 7. with her children, would rather be martyred, than eat of swine's flesh against the law of GOD. There be infinite martyrs reckoned up, which most constantly suffered death, because they would not forsake their professed religion, having always this before their eyes; Fear you not them which can kill the bodies, Matt. 10, 28 1. Cor. 6, 16 etc. Paul in his first epistle to the Corinthians affirmeth the same; Because we be the temple of God, the members of Christ, 1. Co. 10, 20 and partakers of the Lords table; unto whom nothing may be common with the table of devils. 20 All these things are to be applied unto our times; forsomuch as in the papacy, the godly dwelling with the ungodly, be compelled to be present at their Masses, and their polluted sacrifices, which is in no wise lawful for them. But some take these probations of me now alleged, to be understood concerning the sacrifices done unto idols, and not touching superstitions which are now grown into use in the papacy. But they ought to consider with themselves, that there is no outward work to be accounted for the worship of GOD; unless by the word of God it be ordained. Which if it be not, it can be nothing else but an invention of man; for we cannot without faith worship God: and faith can have no place, if the word of God be withdrawn. Wherefore, in human actions, be they never so gorgeous, unless GOD by his word allow them, there can be no worship of him. Surely, if we be minded to honour men, we are first accustomed to mark wherewithal they be delighted: and this being known unto us, than we think we have bestowed our labour very well, when we have done those things wherein they are wont to take delight and pleasure. Why then deal we not in like sort with God, that we may serve him with that worship, which he by his scriptures hath allowed? Esaie. 1, 13. We do hear in isaiah, that he was rather wearied with oblations, sacrifices, incense, and burnt offerings, which without faith were brought to the temple, than that he rejoiced at them. He abhorreth and detesteth these kinds of sacrifices, as the prophets have taught us. But if so be that those things were spoken concerning the sacrifies, which had the word of God, & that only because they were done without faith; what are we then to think of man's inventions, and feigned worshippings, which seeing they be destitute of the word of God, they cannot be done with faith? We may verily say, that they appertain unto idolatry. And this may sufficiently be gathered hereby, because there is no true God, that will be worshipped with those things. Wherefore it resteth, No true God delighteth in handiwork services. that the ungodly, while they adjoin such rites unto their holy services, do worship, not the true God, but him whom they have feigned to themselves to delight in the same. And for so much as in the whole cause of things, there is no such God, they worship an idol of their own fancy, and therefore justly and worthily may be called idolaters. 21 But they say, that those things, which be done and said in the Mass, had their beginning from the institution of Christ; although they were afterward corrupted by man's default. Surely that availeth them nothing, forsomuch as in these matters we may not have a regard or consideration to their beginning, but to their nature and form: and there must be diligent heed taken, whether they agree with the word of God. The brazen serpent. Num. 21, 8. The brazen serpent had his beginning by the commandment of God, and it was also commended by miracles. For the Israelits, by looking upon it, were delivered from the venomous biting; yet nevertheless, when the jews did worship it, and offered incense to it, the godly men did so detest it, as the most holy king Ezechias broke it in pieces, 2. King. 18, 4 and utterly put away the worshipping thereof. Wherefore the beginning must not be regarded, but the use must be considered; and whether it be agreeable to the first institution. The hebrews, when they compelled Aaron to make them a calf to worship, were not minded to fall from the true God jehovah; seeing they confessed him to be their guide out of the land of Egypt. Only this was their intent, to worship him under some sign or visible form: and they chose that form, wherein they had seen the Egyptians worship their GOD. So the Ethniks testified, The manner of the Ethniks in their idolatry. that they worshipped one God, the chief author of all things, whom they fashioned to themselves in divers and sundry shapes. For in Pallas, they said was signified his wisdom; in Mars, his strength and power; and in jupiter, his justice and goodness. Wherefore rites and ceremonies are not to be esteemed, according to the counsel and will of men. King. 12, 26. The purpose of jeroboam. No otherwise must we think to have happened of jeroboam the son of Nabat; for he professed, that he would not lead the people from worshipping of the true God: but because he stood in fear of his kingdom, and saw, that it might soon come to pass, that if his people should often go to the temple of jerusalem, they would fall from him, & return to the family of David: he said therefore, What the hebrews sought, when they made themselves a golden calf. that to worship the true God, they needed neither the temple of jerusalem nor yet the ark of the covenant. Forsomuch as the same God jehovah, as he was represented to the jews in the wooden ark, and temple of Solomon; in like manner might he be expressed in the signs of golden calves; so as the worshipping, which they should perform at jerusalem, they might commodiously celebrate to jehovah in Bethel and Dan. No other thing therefore did this man, but that he obtruded an outward work, which he invented altogether without the word of GOD, as if it had been a worship of God: but this word being wanting, all that he did was mere superstition and idolatry. Tyrant's therefore and princes, when they compel men to corrupted customs, although they profess they do it upon a good intent, (as they term it) and howsoever they pretend some certain beginning of anciencie, are not to be hard. Ephe. 5, 11. Paul in this manner admonisheth the Ephesians; Have no fellowship with their unfruitful works, but reprove them. He called them their works; for they could not be called the works of God, in so much as they disagree very much from his word. What we must do when superstitions are obtruded unto us. 22 But what is then to be done, when they are thrust upon us? We ought to reprove them, and with great liberty (when need requireth) to reprehend them. But that is dangerous (say they) we shall lose our goods and dignities; we shall be put to death. I grant that. But none of us hath upon this condition received christianity, that his life, goods, and dignities should remain safe unto himself. Yea Christ hath by express words testified unto every one of us; Except you renounce all that ye have, Act. 10, 37. and 16, 24. and take up your cross, and follow me, ye cannot be my disciples. And unless you lose your souls, ye can not possess them. After this sort must we frame ourselves. The answer of Cyprian. Cyprian (as Augustine reporteth) when he was led to execution, the precedent being desirous that he might escape, said unto him; Now I give thee space to deliberat, to choose which thou wilt, whether thou wilt be thus miserably executed, or obey, and so be dismissed. The man of God answered; In a thing so holy, deliberation hath no place. They which are not affected with this mind, but are over careful, lest their life and goods should perish; such do easily defile themselves with Masses & unpure superstitions: and for the same cause suffer most grievous punishments. First truly their conscience doth miserably wrest them; secondly, the light of the truth, which before was kindled in their minds, is by little and little extinguished. Further, they exceedingly delight themselves oftentimes in that dissimulation; so far off are they from repentance thereof. Yea, and they go about to persuade the same unto others; and those which will not obey their admonitions, they begin to hate. And lastly, as much as in them lieth, they stir up against them the wrath, forces, and power of tyrants and worldly potentates. Such a most unhappy end of many of them myself have seen. 23 But while they dissemble on this sort, thus they use to defend themselves; We do not this (say they) from the hart, Outward actions be a certain show of confession. we only behave ourselves so in body and outward gesture. But why consider they not, that outward actions be a certain show of confession? And as it is not lawful for the tongue to disagree with the hart, in profession of faith & religion; so whatsoever is outwardly done in divine ceremonies, aught to agree with the same profession. Add thereunto this saying of Paul; Rom. 10, 10 With the hart we believe unto righteousness, and with the mouth is confession made unto salvation. Mark. 8, 38. Christ also said; Whosoever shall be ashamed of me before men, I will also be ashamed of him before my Father. Furthermore, I would have these men to know, that the same is no perfect and true faith, which breaketh not out into actions agreeable unto it. Moreover, our Saviour, who most earnestly sought the glory of his Father, after he had purged the temple of buyers and sellers, said; john. 2, 17. The zeal of thy house hath eaten me up. But these fellows show forth no following of that godliness and faith, which they crack that they have enclosed up in their hart. Neither do they remember, that even as the inward worshipping of GOD, is found to be that, whereby we rightly and reverently judge of him; so the outward worshipping of him, is that, wherein we honour him aright, and as he hath prescribed. Idolatry is of two sorts. And that idolatry likewise is of two sorts: for one is, whereby in our hart we feign by evil opinion, such a god as we list ourselves: an other is, whereby we transfer the outward worship, not only unto creatures and idols, but also we pollute the same with our own lies and inventions. We retain in our hart (say they) the right opinion. Grant it be so, but yet the body is abandoned to idols, and to the devil. But Paul showeth, that Your body is the member of Christ, 1. Cor. 6, 15. why do you then take it, and give it unto an harlot? But they affirm, that Paul wrote that touching fornication. I know that. But the prophets in the mean time teach us, that idolatry is the foulest fornication of all other: for jeremy, Ezechiel, and other holy prophets, jere. 3, 6. Ezec. 6, 13. so invesh against the jews and their church, as they resemble the same to an harlot, which under every green tree, hath laid open herself unto idols, and profane worshippings. Furthermore, how vain this excuse of theirs is, that divine oracle sufficiently declareth: 1. kin. 19 18 wherein God thus answered Elias the prophet; I have left unto me seven thousand persons, which have not bowed their knee unto Baal. He said not; Which have rightly judged in their hearts, and which have believed uprightly in their minds: but contrariwise mentioneth a sign of outward worshipping; namely, of bowing the knee. And he that hath made the whole man, is not content with the half of him: neither will he have his creature parted with the devil. isaiah. 45. 23. To me (saith he) to me alone shall every knee bow. Moreover, if this their reason had been of any value, the Corinthians also might thereby have excused their doing: for they might have said unto Paul; Why art thou so vehement against us? We ourselves also know, that an idol is nothing, we in our hearts keep the right opinion. Therewith let God be content; it is lawful for us in the mean time with the body and outward presence to serve our own commodity. 24 Yet further they say; We pollute not these things at all, but rather we would have them to be uncorrupt and perfect. Wherefore, what sin soever is here committed, it ought not to be ascribed unto us. I answer, that truth indeed it is, that another man's sin is imputed to no man; but yet, whilst ye are present at profane rites, this blame is ascribed & rightly imputed unto you, in that you communicate with another man's ungodliness. The apostle, in the first to the Corinthians said; 1. Co. 10, 18. Do ye not know, that they which eat of the sacrifice, are made also partakers of the temple? What say I then, that the image is any thing? Or that which is offered unto idols is any thing? Nay, but this I say, that the things, which the Gentiles offer, they offer unto devils: but I would not that ye should be partakers of devils. Ye cannot drink of the cup of the Lord, and of the cup of devils. Ye cannot be partakers of the table of the Lord, and of the table of devils. Against them which communicate without godly rites. etc. So as, although the corruption of the sacrifices be not to be imputed to the communicants; yet the communicating itself, from which they ought to have kept themselves, maketh them blame-woorthie. And unless the matter were so, why would not the holy martyrs communicate with the rites of the Ethniks? Wherefore did Paul so rebuke the Corinthians? But here again they reply and say; that The Mass is not to be compared to the idolatries of the Ethniks: for howsoever it hath somewhat strayed from the institution of Christ, yet must it not be accounted a profane and idolatrous thing. But I affirm it to be so much perverted, as in a manner it agreeth nothing at all with the institution of Christ; yea it is altogether contrary unto it: which is very easy for me to prove. 25 An Antithesis between the supper of the Lord and the Mass. First of all, The supper of the Lord, as it was instituted by Christ, was a common or public work. But now cometh forth the sacrificer, appareled in monstruous vestments, and doth all things alone. Others are only present to see and hear. Wherefore, if Paul justly and upon good cause said to the Corinthians, 1. Co. 11, 20 which tarried not one for another, that they were not now to eat the Lords supper; how can they worthily call the papistical Mass by the name of the Lords supper, where only one sacrificer doth eat and drink? Surely by no means. They may rather give any name unto it, than the supper of the lord Besides this, they say, that they offer the son of God unto the eternal father. And that is expressly denied in the epistle to the hebrews: Heb. 10, 14. for it teacheth, that all things were finished by the only oblation of Christ; which being perfect, we may not renew it. They will, that Christ be offered up every day: the word of God affirmeth, that he was to be offered up but once. I grant indeed that the fathers sometime so spoke, as if the body and blood of Christ, are to be offered or sacrificed in the celebration of the sacraments. How the body and blood of Christ may be offered to God in the supper. But they not seldom interpreted themselves, that those oblations or sacrifices were only givings of thanks, or else a memory and figure of that oblation & sacrifice, which Christ made, when he died upon the cross. Moreover, they affirm, that the bread and wine is converted into the substance of the body and blood of Christ, when as the holy scriptures do teach far otherwise. Over this, when they lift up the bread and wine, they set forth the very creatures of GOD to be worshipped in the stead of God. For what is more shameful, than religiously to worship a piece of bread, and a cup of wine? It is true indeed, that they be made partakers of the body and blood of the Lord; namely, in hart and mind, which with a sincere faith do eat and drink the elements of the Eucharist, and in such sort, as God hath instituted the same. But if a man only behold and worship them, they are unto him nothing but a piece of bread, and a cup of wine. Further, the ministers of the church, when as their duty is to study with all their power, to ravish the minds of the people unto heaven; to the intent they should not seek for Christ in the world, and that they should not receive any carnal or earthly thing in the holy supper, do miserably attend the visible signs. The apostle in the first to the Corinthians giveth charge, 1. Co. 14, 16 that in holy assemblies they should not use a strange tongue; because that all men might answer, Amen: and because the edifying of the hearers is above all things to be sought for. But in the Mass all things be done in Latin. And those words, which should bring great consolation unto the standers by, when as to them the participation of the body and blood of the Lord is promised, they do speak them so softly, yea they mutter them so darkly, that albeit a man know the Latin; yet is he not able to understand them. They therefore whisper them so softly, as though the members of Christ were unworthy to hear them: when as nevertheless the Lord himself spoke them openly. And the Greek church, even to this day, The Greek church. pronounceth them with a loud voice. Yea and in times past it was a custom received (as Ambrose and Augustine among others testify) that unto those words the people answered, Ambrose. Augustine. Amen. But in my judgement these men do therefore mumble up those words; because they be wary, lest their lies should be perceived. For there they say; The papists speak many lies in their mass. Take ye and eat: and also; As often as ye shall do these things, ye shall do them in remembrance of me: when as nevertheless they have appointed to eat and drink it alone. And doubtless many other things speak they secretly and openly in the Mass, as though many did communicate, or should communicate, when as the sacrificer meaneth to do the same alone by himself. Indeed a lie is shameful always, but then most shameful of all, when it is committed in holy things, and before the Lord. 26 But what shall we speak of their applications? They protest, that they may at their own pleasure apply to the quick and dead, those sacrifices which they make. Abac. 2, 4. Eze. 18, 26. But the scripture testifieth, that every man is justified by his own faith: and that all persons in their own righteousness or unrighteousness, shall either die or live. But they say otherwise; namely, that they be able to help with their Masses both quick and dead. If they would attribute this unto prayers; We may help others by our prayers. to wit, that they would teach it to be lawful for them by their prayers to help the necessity of others, they might have been borne with: but when they affirm, that the work itself; namely, of the Mass, hath such virtue and strength in it, as it may be a help to all kind of men: that may not in any wise be done. Add also, that Masses be many times celebrated to the honour of some saints: which thing undoubtedly is most strange from the truth. For Christ instituted his supper, to the end it should be a remembrance of his own death, and not a commemoration of other saints. I speak not how it commonly cometh to pass, that there is nothing found certain of those saints, whom there they worship. The lives of many of the saints are falsely written. The lives of them are obscure; and oftentimes full of fables, and feignings of poets. Also, therein are placed certain, yea very many strange rites, ridiculous signs, and garments not used: the signification of which things are utterly unknown, not only to the standers by; but even the sacrificers themselves, if they should be demanded what the matter meant, could not tell what answer to make. Wherefore, either they answer nothing at all, or else, if they would feign say somewhat, they allege not the same things, but diversly disagree one from another. Whereby thou mayst easily gather, that there is no truth in their words. So as faith hath no place in those things, which they do in their Mass; seeing it hath place there only, where God's word offereth itself to us. 27 And that they cannot clear themselves, In the mass, images are worshipped. but that they offend in the crime of idolatry; the images testify, whereunto they turning themselves, do celebrate their most unpure services. For in their Masses they are not satisfied by looking upon images, but they cense them, & kneel before them; and finally, do unto them all manner of honour, which should be showed unto God alone. And because (as I have declared before) they dare affirm, that the Mass hath (I know not what) affinity, with the institution of Christ, it shall not be from the purpose, and it may easily be done (if we consider the tokens) to show that the old Ethniks may with much better probability excuse and plead for their sacrifices, than these men may defend their Masses. For the sacrifices of nations did less differ from the manner of sacrificing which the fathers had before the law, and which God allowed in his law, than these do differ in their Mass from that supper which Christ appointed, and the evangelists, and Paul the apostle taught. There, on both sides was invocation of God, a temple, an altar, sacrifices, priests, killing, shedding of blood, salt, wine, oil, meal, a holy banquet, religious garments, washings, fumigations, continual fire, singing, oracles, and such like, which would be too long to rehearse. Let the popish sacrificers show us, if they can, in their Mass, as many things that can agree with those, which Christ did in his holy supper. But if so be they cannot, let them then think, that their Mass doth no more agree with the celebration of the Lords supper, than the rites of the idolaters accorded with the legal sacrifices. Let them cease therefore from dandling that little daughter of theirs, and say no more that it ought to be taken for the institution of Christ, and of his apostles. I will speak little of the yéerelie obits, and funerals of the dead, which be so often frequented: whereof God gave no commandment. By it they establish purgatory, whereof the holy scriptures have made no mention. Furthermore, this is most of all from piety, that in their Mass they power out their prayers unto saints already departed out of this life. Finally, all the things, wherewith they there busy themselves, they make a market of; yea, they sell them, they bargain and set them out to most shameful gain. Wherefore we had need to take very great heed, lest while we do desire to worship God, and have him merciful unto us, we by hearing of Masses provoke him not exceedingly unto wrath. 28 The superstitious sort proceed, and by the example of Naaman the Syrian would prove, that it is permitted them to be present at most corrupt Masses. 2. Kin. 6, 18. Naaman prayed Elizaeus the prophet, that if he bowed his knee in the temple of the idol, when the king, who leaned his hand on his shoulder should so do, he would earnestly crave of God mercy & forgiveness for him. To whom Elizaeus only answered; Go in peace. These fellows ought to consider with themselves, whether they only and alone have read and seen the discourse of this history: I think not. Look par. 3 pl. 11. art. 8. For the holy martyrs in the old church were studious day and night in the holy scriptures: so as these examples were not hidden from them. And what cause was there then, that they would not follow such an example, and that with the loss of their life? Those ancient champions, and pillars of our faith, saw no doubt that which our adversaries make no account of among themselves; namely, that the same Naaman, which is objected against us, was newly converted unto the true God, and was yet a novice: who also was not yet provided to renounce both his substance and himself also; but after a sort desired to retain his old place and dignity about the king. The which if he should obtain, Naaman knew that fact of his to be blamable and offensive. he saw that it might easily be, that he should fall into that sin which he declared unto the holy prophet. But when he had very well understood, that it was not agreeable to true godliness, he required prayers and intercession of the true God: whereby he falling through weakness, might have his fault forgiven him. Otherwise there is none, which need to ask pardon of that which he thinketh lawful for him to do. We make intercessions for sins, and not for things permitted us. Wherefore this place maketh much against our adversaries. And that the same is sin, it is manifestly proved by this history: but this do they earnestly endeavour to excuse. I would to God they would diligently mark in that action, that which there Naaman felt. And if they shall fall, as he feared to fall, let them not cloak it with a vain defence, but let them crave the mercy of God, and the prayers of godly men; whereby, that which they have done amiss, may be freely forgiven them. Neither did Elizaeus, (as they persuade themselves) give Naaman the Syrian, Elizeus gave Naaman no access unto idols. liberty to go unto the idols: only he said; Go in peace, which also was an accustomed kind of salutation in those days. Neither is it lawful to gather any other thing by those words, than that the prophet promised to do that which was desired of him; namely, to pray unto God for the salvation of that man. First, to strengthen him, that he should not fall; secondly, that if he sinned, his fault might be forgiven him. Baruch. 6, 2 29 Also they use to object certain words out of the epistle of the prophet jeremy, the which is written at the end of a little book entitled, Baruch. The words be these; In Babylon you see gods of gold and silver, borne upon men's shoulders, forcing a fear out of the heathen; beware that ye follow not the Gentiles, when ye shall see a heap of people worshipping as well before as behind. But say in your hearts; O Lord it is thou only that aught to be worshipped. By these words do our Nicodemites think it to be sufficient, that they which be present at idolatrous worshippings, do say in their hearts; O Lord, it is thou only that aught to be worshipped. But they should more attentively ponder, that the prophet, if he were a prophet, that spoke those words (which I therefore speak, because the little book of Baruch is not canonical, The book of Baruch is Apocryphal. nor found in the Hebrew) gave not the jews liberty to go into the temples of the idols, & so to be present at profane and idolatrous rites, that they should then talk secretly within themselves unto the true God. But he speaketh of those images, which were carried about the city: for that was the manner among the Babylonians, as the history of Daniel declareth, which testifieth, that the image of Nabuchad-nezar was openly carried about in great pomp, with instruments of music, and with songs: at the hearing whereof, all men were commanded to worship the image that they beheld; which the companions of Daniel would not do. Of those images (I say) it is written in that epistle. And the godly are faithfully admonished, that they should not worship or adore those things, which the Ethniks did both behind and before them. Nay rather, in detestation of their wicked worship, let them say at the leastwise in their hart; O Lord, it is thou only, which ought to be worshipped. These same meetings happening by chance in the city, could not be avoided. The godly therefore were to be admonished, how they should behave themselves in such meetings. 30 But these men being shameless, do proceed forward importunately, and demand; how chance Daniel was not cast into the burning furnace with his fellows, when as like punishment was provided for all, which would not worship the image of Nabuchad-nezar? Dan. 3, 5. Wherefore these men imagine, that Daniel made a show, as though he did worship it: and for that cause the Chaldaeans meddled not with him. And they say also, that they may lawfully do that which they think this holy prophet of God did. They consider not, that they fall into a false kind of reason, which commonly is called Non causa ut causa; which is, when that which is not a cause, is put for a cause. Why Daniel was not cast into the furnace together with his fellows. For there might be very many other causes, why Daniel was not then punished. Peradventure he met not the image, which was carried about; or if at any time he met it, the Chaldaeans marked not what he did; or else, being apprehended and kept, was not accused, because the king bore him incredible good will. Daniel dissembled not the worshipping of of the image. But we must not believe, that the man for fear of punishment or death, would dissemble the worshipping of the image, against the law, and against piety; sith it is afterward declared, that for godliness sake he was thrown among the lions. Seeing now there were many causes to let, that he was not delivered to be burnt in the flames of fire with his fellows; why do these men than lay hold only of one cause, and that such a cause, as was unworthy and full of reproach for such a holy man; because in the holy scriptures there is not so much as a suspicion once offered us in any respect of such a matter? 31 They think with themselves, that they speak handsomely to the purpose; and that they cunningly defend their doing: when they allege that which is written in the Acts of the apostles, verse. 23. the 21, chapter, where it is declared, that Paul, by the counsel of the elders of the church of jerusalem, took upon him a vow, and four other men with him, and purified themselves after the manner of the jews. If the apostle of God (say they) would use the ceremonies of the law already abolished; we also may be suffered sometimes to admit rites & ceremonies, so long time received, and to be present at them. But to make this matter more plain, we must understand, that this was the effect of Paul's preaching; Rom, 3, 28. We think that a man is justified by faith without works. Gala. 3, 20. Rom. 1, 17. As many as be under the law be under the curse. The just man shall live by his faith. Wherefore the apostle in that first time of preaching the Gospel, condemned not the ceremonies & laws appertaining to the hebrews, unless they were retained with such a faith and mind, as if justification should come by them. And this doctrine of his, hath he very manifestly set forth in his epistle to the Galathians, where he saith; Gal. 5, 2. 4. Ye which be circumcised, have fallen both from Christ, and from grace: for Christ is made of none effect unto you, if ye should be justified by the law. As though he would say; These things of Moses do not alienate you from Christ, except ye exercise them with this mind and purpose, that thereby ye might be justified. Take away this opinion, and the apostle commended good works. And as for civil and accustomed ordinances, so they were just, and not idolatrous; he suffered still in their own place. Neither did he let, but that the legal ceremonies might still be used. Gal. 3, 28. Wherefore he writeth: In the Lord there is neither jew nor Greek, neither bond nor free man: and that circumcision also, and uncircumcision are nothing, but only the observing of the commandments of God, and a new creature, Again; He that is circumcised, let him not desire to have uncircumcision: if thou be called in uncircumcision, be not then circumcised. Let every man abide in that wherein he is called. And that such things, Things indifferent may sometime be observed and sometime intermitted. 1. Cor. 9, 22. as were civil and indifferent, might sometime be observed, and sometime discontinued, as best should serve for edification, he declareth by that which he spoke of himself; I am made all things to all men, that I might win some. To the jews I am made a jew, and to those which are without a law, I am as without a law. Neither did he any less confirm his saying by examples, than by doctrine: for when he was required to circumcise Timothy according to the manner [of circumcision] he granted unto it. Acts. 16, 3, But when they would have compelled him for the overthrowing of christian liberty, Gal. 2, 3. to circumcise Titus likewise, he judged that it was not to give place, no not for one hour; For (saith he) false brethren are privily crept in among us, to search out our liberty. He observed therefore the ceremonies of Moses, when the same might be done without ill purpose and hurt of the church: and by this means avoided the offence of the jews, lest they should be alienated from the christian religion, which they had received. Neither ought the Nicodemites to compare the ceremonies of the old law with the inventions of men. The ceremonies of the law must not be compared with the inventions of men. For those ceremonies were brought in by the word of God, but these were thrust into the church by the subtlety of the devil and deceitful men. They were not forbidden by and by after the ascension of Christ into heaven, but might be so long observed as the temple and public weal of Israel remained, and until the Gospel of the son of God were revealed and preached, & until the church were well conjoined both of jews and Gentiles. Neither was it meet (as Augustine godly and learnedly writeth unto jerom) that those ceremonies of the ancient synagogue should straightway without honour be rejected: Augustine. but idolatrous and superstitious things have always been, are, and shallbe forbidden. Now than it was lawful to observe them for a time, so that from them true righteousness were not looked for. Wherefore Paul the apostle (albeit thou shouldst look upon the actions themselves, which he by the law observed) cannot be justly reprehended; and much less can be blamed, when thou shalt thoroughly perceive his mind, purpose, and (as they term it) his intent. But to the favourers of the Mass, They that dissembling lie go unto a mass, they seek not God but their own. both these things be wanting. First, they defend that which is contrary unto the word of God, and (as I have declared) is wonderfully against it. Moreover, by means of that their dissimulation, they travel only for themselves; namely, to keep their riches, degree, place, dignity, estimation: whereas Paul sometime kept the legal ceremonies, only because the jews should not start back from Christ; and to the end he might the better and more easily allure them unto the Gospel. Whether Mass must be gone unto for avoiding of offence. 32 They object also, that by their dissimulation they would avoid offences. For they say; If we shall utterly be enemies unto the Mass, we shallbe accounted wicked and ungodly men, and in our own countries we shall procure great offence. I believe indeed that these men do avoid offences; to wit, offences of the world; that they would not be any offence unto tyrants, and antichrists: as who saith, they would not provoke their weapons, anger, and rage against them. But these be not the offences which Christ taught to be avoided, when he saith of the Scribes & Pharises; Matt. 15, 14 Let them alone, they are blind, and leaders of the blind. What offences then be dissallowed? What offences are to be disallowed. Even those verily, which hinder the spreading abroad of the Gospel of the son of God, which stay men from coming to the pure doctrine, and call them back which already believe in the religion of Christ. Now let them consider (I pray you) whether by their dissimulation, they offend not the superstitious and idolaters. Yes undoubtedly: for they say with themselves; Behold, these men that know the truth of the Gospel, do come to our Masses. Sure, if they were so very wicked, as they are said to be, these men would also abhor them. Wherefore they being confirmed by the example of them, do very oftentimes determine to stand firm in their purpose. The ungodly by such dissimulation are the more confirmed. Yea, and the weaker brethren newly converted unto the Gospel, perceiving this learneder sort, as ringleaders to dissemble, dare also do the like, & suspect themselves to have been deceived: & they which ought to have gone profitably forward in religion, do go backward. But we ought (say they) to bear with the weak ones, and sometimes to frame ourselves unto them. For there be many which are not yet persuaded that the Mass is evil: and they perceiving us not to come unto the same, would not give ear unto other points of religion. Wherefore somewhat must be done for their weakness sake: as Paul in his epistle to the Romans faithfully gave advise. Rom. 14, 1. We grant, that somewhat must be consented to for their sakes, that be so weak: howbeit, with Paul we may not abide the same to be done otherwise, For the weak sake only things indifferent must be consented unto. Rom, 3, 8. than in things indifferent. But things which of themselves be evil, and forbidden by God; we counsel that they be not done for any man's sake. For this is a most firm and sure rule (as I have often before said) that No man is permitted to do evil things, that thereby good may ensue. Yea, we must not always bear with the weak ones in those indifferent things, except in the mean time, while they may be the better & more perfectly taught. But when they once understand the thing, and yet nevertheless stick fast in their opinion, their weakness is not to be nourished. Moreover, we must not so much bear with them, as by our example we should hurt other, and also many members of Christ. 33 Again, they object unto us; whether we must dissemble for preservation of the church. If we should so do, as you would have us, either we must escape away, or else straight way be put to death. Which things if they should happen, our churches would be utterly forsaken: there would be none to teach us any more. I answer; That also doth every one of us see, and (which is more to be reckoned of) it is not hidden from God himself, whom yet commanding, we must obey. Let us commit the end unto him, unto whom the church belongeth: he no doubt will very well & in good time provide for his spouse. Christ said to Peter, when he called him, and he prolonged, and demanded what should become of john; If I will that he tarry till I come, joh. 21, 22. what is that to thee? Follow thou me. We be taught therefore to follow the word of God, whither so ever it call us; and let us commit the care of other things (which seem to hinder us) to him that calleth us. Furthermore, this is not to be overpassed, that that doctrine oftentimes is more worth, and doth greater edify, which is sealed by flying away, and by death; than that which is only set forth by words. Let us not be afraid, though one of us fall or fly: but let us hope, that God in his place will raise up many more. But if we continue, and that our dissembling endure long; the light of the truth, and fire of charity, which is kindled in our hearts, will by little and little be extinguished. 34 They allege examples of the prophets, Whether it were lawful in the corrupt church of the jews, to communicate with the legal ceremonies. of Zacharie, of john Baptist, of Marie the virgin, and of joseph, who in those corrupt and unpure times came unto the public service, and unto the temple of the jews; and therefore think that it is permitted unto them to do the like. But they ought to consider with themselves, that in that age there were many pernicious doctrines, & evil opinions among the Scribes and pharisees. Howbeit, the custom of sacrificing was changed: for as yet the same sort of beasts and oblations were offered, which the law commanded; the same days and ceremonies were observed. Wherefore it was lawful for holy men to use them, for so much as they had the word of God joined with them. But as for the corrupt opinions, conceits, and manners of certain priests, bishops, and Scribes, they were no let unto holy men; especially, seeing they were pure and clean from them, and both judged and lived in all things according to the word of God. But the corruptions & faults of doctrine, Augustine. when opportunity served, they did reprehend & sharply reprove. This doth Augustine testify, as it is in the 23. cause, qu. 1. cap. Recedite, & in certain other chapters, which be there read. Let the papists do so in these days with us, let them so set forth the Lords supper, and other rites, as they be appointed by the word of God; and we will not refuse to use them: so that they compel us not to the confession of wicked opinions, and preach not heresies unto us, but deliver to us the pure and uncorrupt word of God. But and if so be they themselves think evil, if they live shamefully; we will be sorry for them, we will admonish, rebuke, and blame them, and (if we may) we will drive them from the holy administration: and when they be passed amendment, we will deprive them of their office, although we abstain not from the sacraments. This no doubt was the will of the Lord, when he said; Matth. 23, 2. The Scribes and Phariseis sit on the chair of Moses, and what they say, do ye; but what they do, do ye not. It was lawful therefore for the blessed virgin, after she was delivered of our saviour, to offer a pair of turtle doves, or two young pigeons; because it was so commanded in the law. Wherefore, let them show unto us, that their Mass by them corrupted, is commanded by the word of God, and not forbidden: and then we will not contend with them about that matter. 35 Last of all, being confuted in these objections, they be brought to that pass, as they say; Although it be sin to be present at Mass, yet it is but a light offence, and should not by us be so severely reproved. From whence sin hath his weight. But when they say thus, why do they not remember, that all sins have their weight, not of the nature itself of works prohibited, but of the word of God and the law, whereby they were forbidden? Hereby sins do procure all their burden and weight. A place of james expounded. verse. 10. Whereunto james the apostle had respect, when he saith in his second chapter; He that shall observe the whole law, and offendeth in one thing, is guilty of all. All sins are not alike. Augustine. Neither do I speak, as though I would have all sins by all means alike: for this, Augustine, in his nine and twenty epistle to jerom aptly and manifestly denieth. Indeed he confesseth, that the philosophers went about to prove it, when they affirm, that all virtues are so knit together; that he which hath one virtue, hath all; and he which doth want one, doth want them all. For wisdom is not fearful, neither untemperate, nor yet unjust: wherefore it hath all the other virtues with it. And again, justice, fortitude, temperance, and the other virtues be not without wisdom; and therefore they be knit all together. These things (say they) do not agree with the holy scriptures: for there it is written; In many things we sin all. And if we say we have no sin, jam. 3, 2. 1. joh. 1, 10. we deceive ourselves, and there is no truth in us. Seeing then we sin in many things, doubtless in sinning we cannot have virtue, which is opposite unto the sin, which we commit. And nevertheless it often chanceth, Oftentimes he that falleth in one thing is constant in another. that he which falleth in one thing, may be constant in other things. Peradventure he which is angry, or that eateth and drinketh excessively, yet yieldeth to every man his own, & is ready with a good courage to give his life for God: and therefore, notwithstanding he be somewhat testy or untemperate, he may for all that be called just, bountiful, and valiant. Moreover, the same father confuteth the similitude of the Stoics, A similitude. wherein they say; that He is as well drowned in water, above whose head the water is but one hand breadth, as he over whom it floweth ten or twenty cubits. The similitude (saith he) is not aptly brought: but we must bring in another more fit to the purpose; namely, a similitude of light and darkness. Undoubtedly, while a man departeth from darkness, and cometh nearer the light, he beginneth then somewhat to see: so that it cometh to pass, that although he be covered with darkness, yet for all that, after a sort he is somewhat partaker of the light. But he that is desirous to understand more hereof, let him peruse the same 29. epistle. And these things have I to this end brought, to confirm, that all sins are not equal; as the Stoics judged. 36 Now let us return to the place of james, which I cited; He that offendeth in one, is therefore guilty of all: The observation of the law must not be admitted with exception. because the observation of the law is not to be admitted with an exception, as if we might choose any certain part thereof to be kept, and lay aside and neglect another part for a time, as we will and list ourselves. God hath joined together the commandments of the law, and it is not our part to separate the same at our pleasure. We must consider the authority of God the law-giver, which ought to take place as well in one; as in all. This interpretation james himself seemeth to confirm, when he saith; He that said, james. 2, 11. Thou shalt not commit adultery, the same saith, Thou shalt not kill. As though he would say; God is as much resisted in breaking one of these commandments, as in another. But it may be proved also, by an other reason, that he which sinneth in one, is guilty of all. For even as we being driven by temptation, lust, or other occasion, are stirred up to some certain transgression of the law: even so, if the same or like motion should urge us to any other transgression, we should as well break the one as the other. Also Augustine, Augustine in the place now alleged, teacheth, that the saying of james is true for another cause: for sin, which is committed, is contrary unto charity, whereon the observation of the whole law dependeth. Briefly, to this end have I rehearsed all these things; to declare that sins, which be committed, are not in that respect to be diminished and extenuated, because they be counted light: forsomuch as the transgressions of the law are not to be esteemed only by the weight and worthiness of their actions, but rather by the strength of God's word, and authority of the law of God, who hath forbidden to sin. But lest I should seem over-rough, I am content to have some consideration even of the act, wherein the sin is committed. The right observing of the sacraments pertaineth to the first table. And surely, as concerning this, I cannot see how it can be accounted a light fault, to sin against the sacraments; when as that kind of sin pertaineth to the first table, wherein (without all controversy) is entreated of the worshipping of God. Which worship alone being kept inviolate, other things be easily corrected: and contrariwise, the same being corrupted or abused, all other things whatsoever we do, become most unacceptable unto God. 37 Further, they think that the crime, whereof we entreat, may therefore be extenuated; because they affirm themselves to err, not wilfully, but by compulsion only. Of whom if thou demand, what manner of compulsion that is, which they pretend; they cannot undoubtedly give any other answer, but because they would not incur the loss of their goods, their fame, and their life. Yet these things make not, but that the action is voluntary: Aristotle. even (as Aristotle taught in his Ethics) as when passengers in danger, A similitude. that throw their goods into the sea, to avoid the peril of shipwreck, are said commonly to be compelled, when as they nevertheless do throw them in willingly. (For they take deliberation, and judge it better to suffer loss of goods than of life.) And as they in that work do wisely, so do our men for the love of life and body, and covetousness of the goods of this world, unwisely choose the loss of eternal life; when with wicked dissimulation they repair unto detestable Masses. Wherefore, the excuse, which they bring, cannot be received as just. The Corinthians also might by this reason have defended themselves, 1. Co. 10, 21 when they were reproved by Paul; If we go unto the feasts dedicated unto idols, we go not thither of our own affection, as though we would allow such sacrifices; but by just reason we be compelled to go thither. For if we should fly such feasts, we should be accounted seditious, evil citizens, and without humanity: we should lose pleasant fréendships, and profitable favours; yea and peradventure possessions and country too. If they had said these things to Paul, would he have given care unto them? No truly: for he was not ignorant, but that they might have said so: and yet nevertheless (as it is written in his epistle) he vehemently and most sharply reproved them. Aaron also (if these men's judgements were true) might justly and rightfully have defended himself for making a molten calf unto the Israelits: for he might have said; Exod. 32, 23 I did it not from my hart, but I was compelled so to do, because the people would have stoned me, if I had not obeyed them. So indeed he made answer. But Moses, which knew right well that the same necessity or compulsion was not just, but came of a naughty condition or ground, which neither justice would have suffered him to have enterprised, nor God would by any means have admitted; therefore Moses did sharply reprove him. Moreover, Mass is a certain sign whereby the faithful are known from the superstitious. these men must assure themselves, that Mass is a pledge, an earnest penny, a token, and a sign, whereby Papists know their companions from others. For whether a man give alms or no, whether he pray or pray not, live chastely or unpurely, and such other like, they lightly regard; but whether they hear Mass or no, that is it which they have respect unto: and if they perceive he do, they account him straightway for one of their own. And again, to detest Mass, and not to hear it, they take it for a certain token of falling away from Antichrist. Wherefore we may well call Mass a public profession of popery. Mass is a public profession of popery, With what colour therefore, or with what countenance may so great a crime be extenuated? They be grievous evils (say they) which hang over us, and we put ourselves in most great dangers, unless we communicate with the Papists in hearing of Masses. I grant it: but let us remember, that God both foresaw all these things, and also forshewed that they would come to pass: who nevertheless would not therefore suffer his laws to be changed. Wherefore, as touching these events, let us cast the care upon him, who hath commanded these things, and is not ignorant that these evils are joined with the observing of his commandments. The nature of persecution is not to abrogate the law of God. So as the nature and force of troubles and dangers is not such, as they can abrogate the laws of God. Those do abide, and everlastingly shall abide: and therefore let us not covet to have them new made for our dangers and calamities. But there is good and wholesome counsel given unto men, that they should not part that which they have, between God and the devil; so as they should give their hart and affection unto God, and grant their body and outward parts unto the devil. 38 Forsomuch as by the parts of the distinctions before put, we have spoken sufficiently as concerning the dwelling together of private men with infidels: now remaineth to treat of princes and magistrates; A distinction of powers. and they are either principal, as they which depend of no other, nor have superior powers above them: or else they be inferior officers, which lawfully & of right are subject unto superior potentates, as it were by fealty; or for because they are their deputies, or ministers, that is, officials, or vicar's, as commonly they be called. Let us first therefore speak of such as be absolute and mere higher powers, searching whether they in their dominions may suffer the faithful to be conversant with infidels. I think it be lawful, so that there be certain conditions or cautions put. For when as the Roman Empire received christianity, every one which lived under the same Empire did not straightway believe; who yet were suffered to live and dwell peaceably. Yea, in the time of Ambrose, Symmachus, who was a stranger from Christ, was so hardy to crave of the emperors, that the rites of the Ethniks might be restored: which was not granted unto him. And now, when as kingdoms and dominions have admitted the preaching of the Gospel, there be still many suffered, which are wonderfully affected toward the Pope, and his wickedness; because they cannot, without great perturbation of the state, be separated from them which are of the Gospel. So that the princes are forced to suffer such conversation. Neither is that to be ascribed a fault in them, if that they depart not from these just cautions. The first whereof is, The first caution. that they constrain not the faithful to any ungodly worshippings; for than should they not execute the office of the ministers of God, but rather of the devil, and of antichrist: they should be a terror to good works, and not unto evil: neither should they set forward the work of God, but the tyranny of Satan. The second caution. secondly, let them beware, that they permit not unto the infidels, wicked rites, and ungodly ceremonies, in their dominions. Of this crime was Solomon guilty: not that he compelled the jews to worship idols, 1. Kin. 11, 7, but because to his wives and concubines, which were strangers, he permitted temples in jury, wherein they might worship Astaroth, and Chamos, and other strange gods. But how grievously God was offended with him, the holy history declareth. He was justly punished by the law of like for like: Ibidem. 11. that even as he had made division of the service of God, giving part thereof unto God, and part unto idols, so was his kingdom divided, whereof a part was granted unto his son, and a part was given to jeroboam the son of Nebat. And his fault spread abroad unto his posterity: for Achas, Manasses, and many other ungodly kings, had wicked & detestable worshippings at jerusalem; for the which they were by the prophets grievously and sharply reproved. And undoubtedly, a magistrate cannot but be blamed, when he worshippeth idolatry, seeing he beareth the sword to revenge wicked acts. Wherefore we must determine, A Magistrate must punish idolatry. either that idolatry is no sin; or else, that it ought to be punished by the magistrate, as well as other sins be. 39 Augustine many times doth very well entreat of that place of David; Augustine. Psal. 2, 10. Be wise now therefore, o ye kings, be learned ye that be judges of the earth, serve the Lord in fear, etc. It is meet (saith he) that even kings do serve the Lord. Neither speaketh David of them, How and in what respect kings ought to serve God. in that respect, that they be men: for so are they bound, as well as others, to observe common laws. In that therefore that they be kings, (surely) they be warned to use the power and sword given them by God, to defend the verity of the true faith, and to repress the ungodly, that the Catholic truth and church of God, so far as their dominions extend, be not assailed. So that it is not lawful for princes to grant unpure worshippings unto the ungodly: nay rather, it is their part specially, to be earnest in setting forth of sound doctrine, ceremonies, and rites, which agree with the word of God. And yet nevertheless (to speak thereof by the way) I think not, that we should too much contend, that rites and ceremonies may be all alike, and observed every where after one manner. But this must be regarded, that they be not repugnant unto the word of God; but that they approach thereunto as nigh as is possible, that they tend as much as may be to edifying, and to the promoting of decency and order. Of standing sitting, or kneeling at the communion. For otherwise it maketh no matter, whether we receive the sacrament of the Lords supper standing, or sitting, or kneeling; so that the institution of the Lord be kept, and occasion of superstition be cut off. Neither is it any matter, when the brethren be communicating, whether one certain place of the holy scripture be recited, or whether psalms and thanksgiving be song of the people. Yea, and I think that this variety of rites, How profit is had by the variety of rites. doth not a little further to the obtaining of a true opinion concerning ceremonies; namely, that all men may understand, that those ceremonies, which are not set forth in the holy scriptures, are not necessary to salvation, but may be changed for edification sake, as time shall serve. And Augustine to januarius and Cassulanus was of this opinion. Augustine. The third condition or caution that must be regarded, is, The third caution. that princes take heed, that those infidels, whom they suffer in their dominions, be continually with diligence instructed; and not neglect them (as commonly the manner is) in things pertaining unto godliness. Otherwise we are not to look, that the patience, wherewith the prince suffereth them, can set forth the glory of God; if they may be suffered continually, without teaching to abide in their ungodly opinion: for in process of time they become not the better on whit, but a great deal the worse. The fourth caution. Furthermore, princes must beware, that those sort infect not the people committed to their charge, with the corruption of infidelity and errors, by means of the mutual conversation between them. The fift caution. And finally, when they be well instructed and taught, they must compel them to the sound and pure worshipping, which the holy scripture hath appointed. For the magistrate may not suffer his subjects to live without the exercises of godliness: The end of civil government. for the end of civil government is, that the citizens should live virtuously and happily. And who seeth not, that godliness and worshipping of God is of all other virtues the principal? 40 But some man perhaps will say; that If the prince should compel those unto the right using of the sacraments, which are not yet persuaded of the truth, he should drive them headlong unto sin; so far is he from furthering of their salvation. For there they shall do against their conscience, and whatsoever they do in such wise, Rom. 14, 23 is sin, as the apostle testifieth. And here I think it good to make a distinction, between that which is of, or by itself; and that which is by adventure and by hap, or (as they speak in the schools) that cometh by accident. The magistrate in this matter, which we have now in hand, setteth forth to his subjects, that which is right, good, and just: but whereas sin is committed in the mean time, that happeneth nothing at all by his default, but rather by the incredulity and misbelief of them; whereof he is not to be accused, when he hath diligently laboured to have his subjects well instructed. Whethe princes ought at the length to drive their own subjects to the right use of the sacraments. Neither are the Papists (which at this day be suffered by christian magistrates) ignorant, that we ought to have in use the sacraments instituted by the Lord. So as they can not justly complain of their magistrates, if they would have them to be uprightly and in due order ministered unto them. Besides, they which object these things unto us, must note diligently, that by the same way we may cavil against God: for he hath set forth unto men his law (which is most perfect) to be kept of them. Shall we then say unto him; We be weak, corrupt, vicious of nature, and not able to perform thy commandments, as thou hast willed us: and so, whether we do against that which thou hast commanded, or perform that which thou hast willed, we shall ever sin, because we shall fail; neither can we obey as we should do: wherefore, whatsoever we do, we shall not avoid sin. Thus whosoever shall contumeliously speak against God, will not he of good right answer him again? The things which I have declared unto you to be kept, be just and right: but in that ye be weak and feeble, it ought not to be imputed unto my default; for I have especially helped your weakness, having given mine only son unto death for your sakes. If ye will believe in him only, whatsoever ye shall not accomplish in performing my precepts, it shall not be imputed to you to everlasting death. So may a good prince answer; I require of you those things which are contained in the word of God, and the things which are decent, and do edify; now if your opinion or conscience be against it, that must not be ascribed unto me, which have diligently employed my travel, that ye might not be ignorant of the truth, and miserably perish. For I have very carefully studied, that ye might be taught and instructed in the truth; and so will I still proceed in exhorting, admonishing, and commanding you, that ye read the holy scriptures, and that ye pray unto God to open the eyes of your mind. These things if the prince shall say, I see not by what right, or by what reason he may be reproved. 41 And I think it not meet to be omitted, Augustine changed his mind touching the compulsion of heretics. which Augustine said, that he was once of the opinion, that nothing should be done to heretics by compulsion; but they to be instructed by admonitions and doctrine. But he confesseth, that he was warned by certain bishops of more experience, which showed him of certain cities, which before were in a manner utterly destroyed by the error of the Donatists, and were by violence and laws of emperors compelled to come unto the catholic church: which cities being thus at the length sincerely converted unto the truth, rendered thanks unto God; neither would they, if by any means they might, return unto such pernicious opinions. Wherefore the godly prince shall nothing at all hurt such men; nay rather, he shall profit them very much, if (when instruction hath been given) he compel them to receive the sacraments duly, as they be delivered by the word of God. But this I would have to be understood concerning his own subjects, his native countrymen and denizens, which enjoy the right of the city or province. Otherwise I do not think, that he ought to use any violence towards strangers that pass to and fro, and which occupy the trade of merchandise, either inward or outward. And yet I judge also, that he must take diligent heed touching these, lest they infect the people with wicked doctrine. So as I suppose, that the steps of the Israelites are to be followed; who made none a jew or a Proselyte, neither enfranchised any among their nation, levit. 17, 8. Exod. 14, 7. unless they had been first circumcised, received the law of Moses, and communicated with their sacrifices. Which thing being so diligently observed by them, there is no cause why our princes should not do the like unto any; namely, to suffer no citizen of theirs either native or stranger borne; but that they might compel or constrain him unto the ceremonies and services consonant or agreeing to the word of God. 42 But now let us proceed, and speak of those lords or magistrates, which are subject unto the power of superiors. A distinction. Look part. 4. place, 13. art. 22. These seem on this manner to be divided: some to have jurisdiction, either proper, or by inheritance; or else committed unto them by emperors, kings, and public weals. Or else they be without jurisdiction, and are reputed noble men only for the nobility of their blood, or by reason of notable riches gotten together. And surely, seeing this latter sort differ in a manner nothing at all from private men, we must (in my opinion) so judge of them, as of those other private persons, of whom I have before spoken. But the first, which be rulers of provinces, cities, and places, either by inheritance, or by office committed unto them; they ought not otherwise to do in the thing (whereof we now discourse) than we have before prescribed for those, which are mere and absolute magistrates. For by the commandment of the superior princes, it is not lawful for them to compel the subjects, whom they govern, unto ungodly religion: neither to permit the same to those infidels, which inhabit their territories. But if thou shalt say; We must obey the higher powers: I grant it, but yet Vsque ad arras, that is, So far as religion shall permit. The answer of the Lacedæmonians. When they, which overcame the Lacedæmonians, commanded such things as were against their laws and institutions: they said; If ye shall command us things more harder than death, we will rather die. Then, such kind of magistrates must in all other things be subject to the superior power: but in those things, which are against the word of God, they must not in any wise follow their mind. An example of the Maccabees. What time as the Macedonians, Antiochus, Demetrius, and Alexander, withdrew the jews, which then lived under them, from the true worshipping of God; the Maccabees would not be obedient unto them. And whereas that house of priesthood was chief, next unto the king's family; it revolted from those kings, lest that the sincere and ancient religion should be destroyed. And here, in alleging of these things, I count not the books of the Maccabees to be such, as that I judge from thence should be taken firm arguments of doctrine; but because I reckon that history to be true, as the which is not only contained in those books, but also hath been written by other authors. 43 I will also add the act of king Ezechias, An example of Ezechias verse. 7. verse. 7. as it is written in the second book of Kings, the 18. chapter. For (as it is written in the 16. chapter of the same book) Achas had yielded himself unto the king of Assyria, to whom he did not only pay tribute, but for his sake he changed the worshipping of the true God. For he going to meet the king at Damascus, commanded an altar to be made at jerusalem, according to the pattern of that, which he had seen at Damascus; and he followed the service and religion, which the Assyrians used. But Ezechias his son (being very godly) perceiving that those things, which his father had done, were repugnant to the word of God, fell utterly from the king of the Assyrians, who then ruled over him, as a superior power. But first he assayed to pacify him with gifts and money; but when he saw that would take no place, he then defended himself, and his people, against him with all his power. Nevertheless, Seditions must be avoided so much as is possible. in these things so much as is possible we must avoid seditions, and most warily provide, that under the pretence of religion, princes seek not their own. These things if they observe, and resist their superior magistrates only for godliness sake; let them not mistrust, that they commit any injustice. Moreover, the holy scriptures command, Rom. 13, 1. that Every soul should be subject to the higher powers. But that must be understood; as much as shall be lawful by the word of GOD. For in the same scriptures it is written, that the magistrate is a terror, not unto good works, but unto evil. So as, if the inferiors promote not evil things, but good, verse. 3. they do not then resist their powers. Wilt thou not fear the higher power (saith the apostle?) Do good, and for that thou shalt be praised. Then, if they defend godliness, they shall deserve rather praise than blame: but if thou do evil, fear the superior power, for he beareth not the sword in vain; for he is the minister of God, & a revenger unto anger, against him that doth evil. All these sentences do confirm the minds of the inferior powers, that they should be nothing afraid of the superior power, when they in defence of religion obey him not. Howbeit, if thou wilt say; By what law do inferior princes resist either emperors, or kings, or Commonweals, when as they defend the sincere religion and true faith? I answer; By the law of the emperor, or by the law of the king, or by the law of the Commonweal: for they be chosen of emperors, of kings, and of Commonweals, as supporters to govern, whereby justice may more and more flourish. To the end therefore that they should rightly, justly, and godly govern the Commonwele, according to the charge committed unto them, they were appointed: wherefore they do according to their duty, when in cause of religion they withstand the superior power. Neither can that superior power justly complain, if in this case, justinian. the inferior power fall from it. The emperor testifieth in the Code, that his mind is not, that any of his decrees should take place in judgements against right; but that they should be made frustrate, if happily they be perceived to vary from justice. Whereupon trajan is not without cause commended, who delivering the sword and the girdle unto the governor, said; If I rule justly, A goodly sentence of trajan. use it on my side; but if I rule unjustly, use it against me. 44 Gregory the bishop of Rome cannot be excused, who perceiving that the law made by Mauricius was unjust, (for he had decreed that none, which was encumbered with affairs of the Commonweal, or appointed to the wars, should be made a clerk or monk) wrote indeed to the emperor, that when he had seen his law, he was wonderfully afraid; and therefore desired him either to remit somewhat of the rigour thereof, or else utterly to alter it. Howbeit, he added; Now that he had done his duty in admonishing him, (according to the obedience and service which he ought unto him) he would publish the law at Rome, as he was commanded. A fault in Pope Gregory. Doubtless this act of Gregory cannot but be reproved; because he ought not to have obeyed the superior power, in that thing, which he judged to be unjust and wicked. When we writ of these things in this manner, we do not open any way at all unto seditions; but only our care is, that those things may be given to God, which are due unto God, and unto Caesar the things which be due unto Caesar. If the higher power would require either the goods or things of this world, for the use of the public weal, my counsel is, that they should be given; but not when those things be required, to be overthrown and subverted, which have respect to the worship of God. And by this means surely, we may excuse just Naboth, 1. King. 21, 3 Naboth is excused. which would not grant to the king his vineyard: for he did not that of covetousness and pride; but because he saw the law of God thereby to be violated, whereby it was ordained, that lands and possessions, among the people of Israel, should remain distributed by just division. This law of God the king went about to violate, and to the performance thereof he sought the consent of that man, which he with a good conscience could not have done. Whether the inferior officers should resign their r●ome● 〈◊〉 they be constrained to wicked things. Some think, that when the superior powers go about to constrain their inferiors to do wicked things, it were good and meet that they which exercise the inferior office, should resign and departed from their office; but I think not so. For this were to fall from his vocation, which he ought not to do; especially, when we see that his surrender must be made to the ungodly, which either resist, or oppress the kingdom of God. I judge therefore, that they ought to continue, until by force they be deposed by the superior powers; that they, through abiding may courageously defend the glory of God. But alas, we see very many dukes, earls and princes, which if the king or emperor would take from them their dominions, they would not leave a stone unmoved to defend and keep their own. There would they with all their force resist their higher powers, for this cause, and under this title; that they would unjustly deprive them of their own. But when the kingdom of God, godliness, and true religion are assailed by them; and that these inferior powers are required as ministers to prepare themselves to be present, and help to the overthrow of these things: they dare not speak or resist any thing at all. Whereby we can think nothing else, but that they have but small love to the kingdom of Christ, and true religion. 45 Now remaineth, An answer to the arguments put forth at the first. that we answer unto those arguments, which were objected at the beginning: where it seemed to be proved, that conversation together with the infidels is lawful. Christ was alleged, which kept company with pharisees, sinners, and Publicans. Matt. 9, 10. Howbeit, he was not only constant, and wise, but was the head of all wise and constant persons: and was in such sort able to profit evil men, 1. Cor. 7, 12 as their naughtiness could nothing at all hurt him. Wherefore they, which are constant and learned, may lawfully (as we have taught) be conversant with infidels, to the end they may thereby further them to salvation. secondly, Paul was brought forth; who forbade that a faithful husband or wife should not departed from an unbelieving husband or wife, so that he or she were content to dwell together. Unto the second. We also showed, that natural and civil friendships, especially such as are instituted by God, should be kept still. And yet must not that, which the apostle hath there said, be understood absolutely, as it seemeth there to be spoken. For if the unfaithful husband should entice his wife, being a christian, unto ungodliness; or would not cease to blaspheme Christ: such a matrimony ought not to continue. Further, there was rehearsed the sentence of the same apostle to the Corinthians; namely, that all covetous persons, 1. Cor. 5, 10 droonkards, and whoremongers, are not to be avoided; for than we should be gone out of the world: but he said, that those only were to be eschewed, To the third. which were accounted brethren. And touching this purpose of Paul, we must diligently note, that he perceived very well, that the necessities of life could not suffer, that all those, which believed not in Christ at that time, should be shunned: for the greatest part of men, at the beginging, were far from Christ. Neither could the infidels have become better, if our men had separated themselves altogether from them. But according to the mind of the apostle, the corrupt brethren would be stricken with sorrow and shame, when they should perceive themselves for their sins sake, to be abandoned of those, to whom before they had been so familiar and dear, that they were joined to them, as members of one body. Besides, when this discipline flourished, the church was not ill spoken of, for the offences of brethren; which would otherwise have been, if they had winked at wicked acts. Wherefore these saiengs are nothing at all against that case, which we before determined. To the fourth. Gen. 12, 1. And much less that which was alleged of Abraham, how he journeyed as a stranger among Ethniks and idolaters; first, because he did it by the calling of God; Gen. 13, 1. secondly, for that he was of so great staidness and wisdom, so as he could be conversant among the ungodly, without any hurt to himself, and with great fruit to them. For whither so ever he went, he carried about with him the religion and worship of God. Gen. 13, 12. Unto the fift. Of Lot. We may answer the same also of Lot. If he went unto the five cities with a good mind; namely to teach the Sodomites godliness, and the right way [he did well:] but if he went thither, being moved only with the commodity of the place, he did not well. And assuredly, his going thither had but ill success: for he was led away captive; and Abraham was feign to redeem him. And when afterward those places were set on fire by the power of God, he was compelled to remove from thence, whether he would or no. I need not speak much at this time concerning Naaman the Syrian, 2. King. 6, 18 Look part 3. pla. 11. art. 9 Luke. 8, 38. for I have before treated of him, and will again. And I think it is manifest enough withal, what was the cause, why some of them, which were healed by Christ, were sent home to their own families; namely, to the intent they should preach, and faithfully declare unto them, what had happened unto themselves. Of the jews. Look part 2. pla. 16. art. 31. 46 Now there remaineth to speak somewhat particularly of jews and Heretics: for this kind of men are suffered almost in all cities, provinces, and kingdoms; and they dwell together with Christians. Why the jews should be suffered, Augustine. Augustine among others bringeth certain reasons. He De civitate Dei, the fourth book, the 18. chapter, as also upon the 58. psalm, and in other places, writeth; that Therefore they be suffered, because they before other men had the promise of salvation; neither are they passed all hope, seeing that some of them many times, although few in number, do return unto Christ. Rom. 11, 25. Blindness (saith Paul unto the Romans) fell partly upon Israel: as though he would say; Not upon all. And to this the same apostle addeth; Ibid. 25, 26. When the fullness of the Gentiles is come in, than all Israel shallbe saved. And lest peradventure thou shouldest think, that these words are spoken allegorically; Paul writeth them as a mystery. And to prove his saying, he bringeth the prophesy of isaiah the prophet; to wit, Ibidem. that The iniquity shall be then taken away from jacob. Furthermore, they be now called enemies unto God for our sakes, but friends in respect of their fathers. The same Augustine, in his questions upon the gospel, the second book, and 33. question (if those be Augustine's books) when he interpreteth the parable of the prodigal son, he saith; Luk. 15, 11. that That son doth betoken the Gentiles. For it is written, that he departed into a far country; because the Ethniks were so far departed from God, as they worshipped idols publicly, and in open profession. But the elder son, under whom is shadowed the Hebrew people, went not so far off. And although he were not within his father's house, which is the church; yet nevertheless he abode in the field. For the jews are occupied in the holy scriptures, which they understand not rightly, nor with such spiritual sense as the church of Christ doth know them; but take them in an earthly and carnal manner, whereby not unaptly they be said to have their abode in the field. This elder son doth not at the beginning enter into his father's house, but in the latter days he shall also be called and come. 47 The same father also, for the proof of this doctrine, bringeth that which is written in the 59 psalm, as he readeth it; Do not kill them, lest they forget thy law, Psa. 59, 12. but scatter them in thy power. The son of God (saith he) prayeth unto the father, that the same nation might not be destroyed, but that it might wander every where in the world. Other provinces, when they were overcome of the Romans, followed the laws and rites of the Romans; so that at length they became Romans: but the hebrews, notwithstanding they were overcome by the Romans, yet would they never yield unto their laws, rites, and ceremonies. They still observe their own, as much as they may; and being dispersed, they wander abroad. Neither have they utterly forgotten the law of God; not that the godly apply themselves to observe it, but do only read it, and keep certain rites and ceremonies, whereby they are discerned from other nations. verily it seemeth, that God hath put a sign upon them, Gen. 4, 15. as he did upon Cain, for killing his brother Abel; namely, that every man should not kill them. Neither is this scattering of them abroad in the world unprofitable unto the christians, because (as it is written to the Romans) they are showed unto us as broken bows. Rom. 11, 17 And for somuch as we were graffed in their place, when as we see that they were so miserably cut off, we acknowledge the grace of God towards us: and by beholding of them, be taught to take heed, that for our infidelity sake, for the which they were broken off, we also be not cut off in like manner. Moreover, there is another commodity, which cometh unto us by the dispersing of them. Because our books are saved by them; I mean the holy bible, which they carry everywhere about them, and read it. And although, because they be blinded, they believe not; yet they confess, that those writings are most true. Indeed they be in hart our deadly enemies; but yet by these books, which they have and reverence, they are a testimony to our religion. Wherefore I cannot marvel sufficiently at those, which do so much hate the jewish tongue, and bibles in Hebrew, as they desire to have them destroyed and burnt; seeing Augustine De doctrina christiana thinketh, Augustine. that wheresoever we doubt of the Greek or Latin translation, we must fly unto the truth of the Hebrew. And jerom in many places writeth the same. 48 But they say, that the holy books were abused and corrupted by the hebrews. To this Ierom upon isaiah the sixth chapter, jerom. towards the end, Look part 1. place. 6. art. 25. answereth thus; Either they did this before the coming of Christ, and the preaching of the apostles, or else afterward. If a man will say, that it was done of them before; then, seeing Christ and his apostles reprehended the most grievous wicked acts of the jews, I marvel why they would say nothing of that sacrilege, and so detestable a wicked act. Undoubtedly, they would have reproved them for marring and corrupting of the scriptures. But if thou wilt affirm, that the faults were brought in by them afterward: then will I say, that it had behoved them to corrupt those places chiefly, which do testify of Christ, and of his religion; and which were alleged by the Lord himself and his apostles in the new testament. But those places remain sound; and the very same sentences, which they cited, do remain still in the Hebrew bibles: for they were not so greatly careful for the words, and it is not likely, that they in other places have corrupted the holy scriptures. Yea, if a man diligently read over their books, he shall find in them a great many more testimonies, and those more plain and manifest, than our common translation hath. Do they not read in the second psalm; Kiss the son: which our men have translated; Take ye hold of discipline? Which words undoubtedly are referred unto Christ. But I do not mean at this present, to bring all such like testimonies: it is sufficient, if I prove with jerom, that the books of holy scriptures are not corrupted by the hebrews. The which surely, if they would have done, yet had they miss of their purpose. For many of the most ancient books are found, and that in written hand, which have been kept a very long time by the christians, which never came in their hands to abuse. 49 But let us return to discourse of that commodity, which Augustine hath declared; There be very many (saith he) which would peradventure think, that the things, which we affirm to be done of the ancient people, and of the prophets, were but vain, and imagined by us; unless they saw the jews yet alive, who with their books maintain that, which we profess, whether they will or no. The hebrews and their books be our most evident testimonies. For although the hebrews be blinded in their hart, and be against us with as much power as they can; yet we have themselves, together with their books, most evident testimonies of our religion. And doubtless, among all testimonies, that testimony is of greatest account, which is testified by the enemies. And of this kind of witnesses God hath provided great store for his church: for we not only have the Hebrew books, to make on our side; but also the verses of the Sibyls, The verses of Sibyl. which were borne in sundry countries. Neither must it be thought, that those verses were invented by our forefathers themselves: for in the time of Lactantius, Eusebius of Caesaria, and Augustine, which alleged those verses, the books of the Sibyls were rife in every man's hand. So as, if they had added any counterfeit verses unto them; the Ethniks, which were then many in number, and were full of eloquence, and deadly enemies unto our religion, would have reproved them as vain and lying. What then remaineth, but that God would wonderfully defend his church, even by the testimonies of his adversaries? Now then, the jews are tolerated among the christians; partly for the promise sake, which they have of salvation to be given to their kindred; and partly because of the commodities, which I have now recited out of Augustine. Wherefore they be not only borne withal, but they have also synagogs, where they openly read the books of the holy scripture; and one with another do call upon the God of their fathers. In which thing nevertheless, the diligence of magistrates and bishops is to be required, who ought to provide, that they do nothing else there; and by all means to beware, that in their public prayers, exhortations, and sermons, they do not curse nor rail upon Christ our God. And this if our magistrates and bishops do not look unto, they cannot escape a just accusation. But it is not lawful to grant unto the Turks any religious assemblies; for that they have not any particular promise of their salvation: neither would they read there, either the old testament or the new, but only their most detestable Alcoran. Over this, the jews should be prohibited to exercise false bargaining and usury among christians; thereby to vex and afflict the poor christians before our face: the which cannot be done without great indignity. But our princes exact a good great tribute of them; and of those gains, which come by usury and naughty bargaining, they obtain great pray: so far are they from forbidding them these evil arts. Furthermore, (a thing no less hurtful) they provide not to have them taught; when as they ought to compel them to come often to godly christian sermons: otherwise, while they be so negligently left, they become daily worse and worse. Whereby, either naughty fruit, or in a manner none at all can be looked for, by the conversation which they have among christians. It must also be looked diligently to, that they corrupt not christians, in seducing them to their jewish religion. The heresy of the Marrans. By reason of neglecting hereof, the heresy of the Marrans hath much increased, specially in Spain. Moreover, it is meet, that they may by some apparel, or certain token be known from christians; lest any unwittingly should be familiar with them, no less than with the christians. And these things shall suffice concerning this sort of infidels. Of Heresies. What is heresy. 50 Now let us speak of heretics. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is derived of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, To elect, or choose: for those kind of men choose unto themselves, some certain opinions, which are against the holy scriptures, and do stubbornly defend the same. The causes of heresies. But the causes of this their choice for the most part, are either, for that they be ignorant of the holy scriptures, or else if they know them, they despise them: and being driven of a certain desire, they apply themselves to the inventions of some errors. Augustine. Wherefore Augustine in his book De utilitate credendi, writeth; An heretic is he, which for the love of gain, or bearing of rule, either breedeth or else followeth new opinions. So that the definition of heresy is a choice, A definition of heresy. and stubborn defending of opinions, which are against the holy scriptures, proceeding through the ignorance or contempt of them, that they may the easilier obtain their pleasures and commodities. Choice and stubborn defending in this definition, are in steed of the form. But the opinions disagreeing with the holy scriptures, serve for the matter. Pride and covetousness make heresy. And the obtaining of dignities, gain, and pleasures, are appointed as ends of so great a mischief. By this definition is manifest enough (as I think) who be heretics. I mean not now to descend unto the kinds and particulars of heresies; I hope I shall have an other occasion, and place more convenient. This will I briefly say as concerning this question, that we are to deal with heretics in none otherwise than with infidels and jews. 51 But to draw to an end of these things, In 1. Cor. 10 at the end. Augustine. which I have spoken, let us hear what Augustine writeth of this matter, in his 154. epistle unto Publicola where he saith; Questions of things suspected touching idolatry. If so be an idolater shall offer unto idols any portion of the fruits, or of the wine lately strained in the press, that maketh not, but we may freely use that which remaineth, as well in the press, as in the barn. For we be not afraid to draw waters out of those fountains and wells, from whence they took for the service of their idols. But he judgeth, that he which hath the public power, (the magistrate I mean) by his authority must withstand, that no part of the profits should be defalked [and employed to] wicked worshippings: but if this can not be hindered, those things which are remaining, he maketh free. He answereth also touching the common baines, wherein idolaters were wont to bathe themselves; the which in like manner he maketh common unto Christians; For (saith he) we likewise take breath, and breath out air, which we know to be infected with the evil stink of the sacrifices of infidels. Hereunto I would willingly also add, that albeit I confess the place of the bath for the faithful to be free also for the use of the believers; yet that we must not wash together with unbelievers: because in that kind of action, there may be noted some familiarity, assent, and participation together. john would not wash with Cerynthus the heretic. And this we read in the ecclesiastical history, that john the evangelist did avoid, who would not enter into a bane, when he heard that Cerynthus the heretic did wash therein. 52 Augustine added, Augustine. that we must use nothing that we understand doth tend to the honour and worshipping of idols; Neither doth it avail (saith he) if thou say that thy conscience is clear: for thy neighbour doth not see into thy hart, but beholdeth thy fact. Therefore if we shall hear any thing, which is either superstitious, or idolatrous, we must abhor and detest it, and not convert it to our own use. The which was expressly commanded in Deuteronomie, Deut. 7, 25. when God forbade men, that they should not take such things unto themselves. Of which opinion Augustine allegeth two reasons; Lest thou taking any thing away, which served to the superstitious worshipping, they suspect, that thou art moved to abolish wicked worshipping, not for religion, but for covetousness sake; namely, that thou mayst wax rich, and to fulfil thy covetousness. Another reason there is, that if thou shalt lay up at home these things among thy treasure, it might easily come to pass, that either they should be had in honour of thy posterity; or of the unwiser sort, which be in thy household: and so, that the idolatrous worshipping by little and little should be restored. Howbeit, he confesseth, Godly emperors have applied such things to godly uses. that those superstitious things may be converted into public uses, and to the services of the true and right religion; even as we have known godly emperors to have done, who have taken money given to the theatre, and to the temple of idols, and have consecrated them to the church of Christ, and to the good uses of the Commonweal. verse. 26. And there is a place cited out of the sixth chapter of the book of judges, where the Lord willeth the wood of the grove dedicated to Baal, the which Gedeon did cut down, to be transferred to the sacrifice which he was to offer. And in the sixth chapter of josua we read, verse, 24. that the substance of Hierico became accursed, and yet what soever was there, brass, iron, silver, or gold, all that, were they to bring to the treasury of the Lord. If a field, by any hap should be consecrated unto idols, the same Augustine judgeth, that those things which grew therein, are lawful for the believers: Psal. 24. 1. for The earth (saith he) is the Lords and all the fullness thereof. And unto Timothy it is said; 1. Tim. 4, 4. Every creature of God is good, so it be received of us with thanksgiving and prayers. Else should we blame Paul, who was many days in Athens, and undoubtedly fed of the fruits and commodities of the Athenien field; Acts. 37, 16. which field nevertheless was consecrated unto Minerva. But if there should now be fruits, and those consecrated & appointed to the special use or service of idols, the christians ought to refrain, lest they might seem to communicate with impiety. But because men in old time were accustomed sometimes to sacrifice unto fountains and rivers; for that they attributed unto them a certain kind of divinity, I know not what: and therefore they threw into them sometimes, either the sacrificed flesh, or the inwards of the same; it is doubted, whether christians might use those waters afterward. Augustine answereth; Yes indeed, it is lawful: for we know, (saith he) that there be very many, which do sacrifice unto the sun, yet fear we not to use the light of the same, and to enjoy the beams thereof; yea and there be found infidels, which do offer sacrifice unto the winds, and yet nevertheless we use the winds in our sailing. 53 Last of all, The case of one which journeyed by the way. Publicola putteth him in mind of a case concerning a certain man, which passing through a desert, and the same man being very hungry, happening upon a church or chapel of idols, where, by chance, finding certain flesh set ready, he demandeth whether it were lawful for him to eat, if he profess christian religion? Augustine answereth, because it may be, that that same is not sacrificed flesh, but is left there of strangers by chance, which turned in thither, either to dine or sup: therefore, seeing it is not apparent, that those are sacrificed things, he that is hungry may use them. Further, as if he had not satisfied himself, he maketh this distinction. Either he knoweth for a certainty, that the flesh was offered in sacrifice; or he knoweth for a certainty, that it was not: or else he doubteth. And he addeth, If he doubt, or else know for a certainty, that it is no sacrificed flesh, he may eat lawfully. But if it shall certainly appear, that the flesh was offered in sacrifice, let him abstain in respect of christian piety. Here would I not willingly subscribe to the judgement of Augustine, 1. Cor. 8. 4, for I see no cause why he may bid a christian man that is hungry, to refrain from this kind of meat: for being in the wilderness, he hath not there any weak brethren, whom he may offend: neither yet doth he communicate with devils, seeing no sacrifice is there in hand: neither doth he set forth unto the infidels his liberty to be condemned or blasphemed. Which things were the just and only causes, why the apostle forbade the eating of things offered unto idols. Therefore I would judge, that in such a case it is free, to use that kind of meat: for, Psal. 24, 1. The earth is the Lords, and all that is therein. What is, to tempt God. 54 To tempt, is nothing else, In. 1. Co. 10 Look part. 1. pla. 8. art. 15. Look In Gen. 24. at the end. God tempteth two manner of ways. but to make proof. Wherefore they tempt God, which will have trial of his power and will. And this is done two ways: because otherwhile there is no lack of such things as we have need of, but we disdain to use those accustomed and familiar things: and we would be helped by means exquisite and unheard of. As if one that would not put on a garment, which he hath, and in the mean time should pray, A similitude. that God by some strange means, would drive away the cold from him: as there be every where to be found, who not content with the miracles rehearsed in the holy scripture, would now have some other to confirm the truth of the faith. According to this sense Christ answered sathan, when he persuaded him to throw himself down headlong from the top of the temple; Matth. 4, 7. It is written, Thou shalt not tempt the Lord thy God. As if he should say; The way to go down is manifestly known unto me, I have steps, to what purpose should I cast myself down headlong? If I do it, I shall tempt God. 55 Another kind there is of this temptation, when we lack necessary things, but yet nevertheless have a promise; and godliness doth persuade us to attend patiently. But many refuse to tarry the Lords help, yea they dare prescribe a time unto God, and a mean also, whereby they would be helped of him. This riseth through the unpatientnesse of adversities, which happeneth oftentimes with our great destruction. Wherefore the scriptures not without cause exhort us every where to patience. Tertullian. Tertullian also and Cyprian have very notably written, Cyprian. concerning patience. None of us ought to prescribe unto God, either the means, or the time of help: he best knoweth the just causes, and he for good considerations deferreth his gifts. The first is, The 1. reason. for that our sin should not lurk in the mind: for unless we were deferred, unpatience would not bewray itself, wherewith otherwise the hart is infected. Which being not understood of us, we would live more careless; neither would we pray to have it taken from us. The 2. reason. Further, if things necessary should forthwith come unto us, perhaps we would not attribute the same unto God; but either unto chance, or else unto our own strength and endeavour. Wherefore God hath appointed, that when he deferreth his help, which he afterward giveth at the time prescribed, we may acknowledge him to be the author of our deliverance. The 3. reason. For by this means we understand, that help is come unto us, not by our own appointment, but by his. And affliction is recompensed with the pleasantness of delaying: for most pleasant are those things, which be longest looked for. Neither doth God demand any thing else, but that we should weigh his gifts with a right consideration; lest they should become vile. And thus we must beware of this heinous crime, that we through unpatience do not tempt GOD: for by such means men either believe him not, to be the author of all things; or else they be in doubt whether he take care of them. And when help is deferred, at length they spew out their anger, and power forth their hatred, which they miserable wretches always keep close and nourish within themselves against God, and never show it; but when they come to misfortune. Then break they out into blasphemies, wherewith they either slander GOD as cruel; or else the evils, which they suffer, they impute unto the stars, and unto evil men, whom they blame and curse without end. A similitude. And as a mad dog biteth the stones which be thrown at him, and letteth them alone unhurt which threw the stones: so these men neither look into their own sins, neither yet consider they the just causes, whereby God doth prolong his help: but most unwisely tempt God. The remedy must be so applied, that we set before our eyes the promises of God, and the steadfast faithfulness, which he hath hitherto used towards all the godly, and towards us. Which if we shall repeat in our mind, we shall not be provoked to tempt him, but rather we will turn ourselves to most earnest prayer, whereby we shall obtain, that those things, which are profitable to salvation, shall be given us in due time. 56 Besides these two kinds of tempting God, There is another third kind of tempting God. there is a certain other most wicked of all, which proceedeth only of impudency and contempt. For there be some, which of set purpose do go on in provoking and stirring up God by their sins, of which wickedness the apostle maketh mention in his 1. epistle to the Corinth's, when he saith; 1. Co. 10, 22. Be we stronger than Christ? Neither did Peter, though he dealt more mildly than we have declared, much disagree from this signification, when in the Acts of the apostles he said; Wherefore do ye tempt God, Acts. 15, 10. that ye would lay a yoke upon the faithful, which neither we nor our fathers were able to bear? As if he had said; This is to provoke God unto battle. As though they challenged greater strength unto themselves, than GOD would grant unto their fathers in the observation of ceremonies. As concerning the first of these three temptations, ●ow the Israelites tempted God. the Israelites tempted God; for when as they had sufficiently wherewithal to sustain their living, they would have had God to prepare flesh and fish for them from heaven. Also they tempted God in the second manner: for when they had need of help, they expected not the opportunities appointed by God. Neither abstained they from the third manner, when as by accustoming themselves to sin, they provoked the wrath of God. Of Curiosity. 57 Curiosity, In 1. Sam. 6, verse. 16. is too much endeavour to know things forbidden, and such things as are nothing to the purpose. As touching the ark, Num. 4, 20. God forbade that no man should see it, only the priests did fold the same in clothes: afterward, being covered and folden up, they delivered it to the sons of Caath to be carried. Ibidem. 15. For if the Levites had seen the same, they had died. So God forbade that the people should approach to the mount, or to behold what was done near unto it: Exo. 19, 12. it was enough for them to be afraid at the lightning and thunder. Exo. 20, 18. Yea, and now it was not lawful to search over-curiouslie even of things besides the purpose: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for when Peter had demanded as touching john; john. 21, 21 What shall this man do? Christ answered; What is that unto thee? Follow thou me. For while we have our mind occupied in these things, the time for better cogitations is lost. But on the other part also we must take heed, that we do not overlightlie receive whatsoever is laid before us: for that cometh of a certain foolish inconstancy. But we must be steadfast and constant, and not be moved with every wind of new doctrine. prudently did the Thessalonians, who would confer with the scriptures, Acts. 11, 12. and see whether those things were true, which were spoken of S. Paul: for upon another occasion Christ said; john. 5, 39 Search the scriptures. When the Papists perceive, that their strange wonders are not believed of us; to wit, that the body of Christ & his blood do lie hidden under the shows of bread and wine, they cry out, that we be over-curious, and that of us is renewed that jewish saying; How? But fools as they are, they might have remembered, that in the holy scriptures, even the godly men have oftentimes asked; How? Of the question, How? Exod. 4, 10. judg. 6, 15. Moses desired by prayer to be rid of his embassage, and alleged the stammering of his speech; And how (saith he) shall Pharaoh hear me? And Gedeon; How can I deliver Israel, seeing I am the lest of all my tribe? And Abraham; O that Ishmael might live in thy sight! Gen. 17, 18. And how should I know that I shall possess the land of Chanaan? And Sara laughed at the promise of God concerning the seed. And the blessed virgin; How (saith she) shall this be? Luke. 1, 34. And jeremy saith; jere. 1, 6. That he was a child, and could not speak. I know indeed that of these, some were reproved, and some praised: for Abraham by that faith was justified. And the blessed virgin heard; Blessed art thou, Luk. 1, 45. which hast believed. But Moses was blamed, and that in such sort, as at the last God was angry with him. Then this is the difference, Exod. 4, 14. that they, which through unbelief, ask the question, How? do offend and sin. But they which desire, that by this means their infirmity may be strengthened; or they which only inquire of the way and manner, because they see, that they themselves must have to do in the matter▪ they sin not at all. The virgin demanded by what means she should bring forth a son, whether naturally, or above nature. Neither was she for this cause unfaithful, neither is she reproved. But when a man sinneth in this matter, it cannot be perceived by the words themselves: for all men after one manner say, How? But God is chiefly the knower of the hart, & he understandeth with what mind every word is spoken. We also through things going afore, and following after, may meetly well understand a man's meaning. But now, if these men were not to be reproved, which demanded, How, in the words of the Lord; how much less shall we be blamed, if, in their lies and vain devices we do ask, How? And undoubtedly, Peter commandeth us to be ready to render an account of all our doctrine: but these men can make no manner of reckoning of their mysteries. They say it is a tradition, we ought not to ask. If so the case stand, we must yield: but (as I have said) this easiness of giving credit, is no less a fault, than that curiosity, whereof I began to speak. The fift Chapter. The second Precept, which concerneth Images. IN treating upon this place, In 1. Kings 7. at the end it seemeth good to use this method, that first we consider as touching the original and beginning of images; afterward of the use of them, whether it be lawful; last of all, if they have any use, whether they ought to be suffered in temples and holy assemblies. Look In Rom. 1, 23, after the words Who is blessed, etc. & In 1. Cor. 8, 4. As concerning the name, among the hebrews, an image is called Temuna, Tselem, and (as some will) Teraphim; of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of the Latins Imagines & signa, that is, Images and pictures. Thus much of the words. But as touching the thing, we must understand, that the thing signified by the image, is no absolute thing; but must be placed in those things, which have relation to another. For every image is the image of some thing, even as the likeness is called the likeness of another thing. And those things, which be compared either in quantity or quality, have relation one to another. And the things, which be compared together in quantity, be either equal, or greater, or lesser: and in quality they are reckoned like, unlike, and diverse. Seeing therefore that an image is counted (as I have said) among those things, which have relation one to another; it is among the number of those, which appertain unto quality: for it expresseth the lineaments, figures, and colours, and such other like of a living creature. And therefore we may thus define the same; The definition of an image. An image is a certain similitude, whereby some thing is represented unto us, which may be discerned with the eyes. And this I therefore say, because we may as well read, as hear many things alike, which properly be not called images. The matter of images. The matter of images is not all one: for sometimes they be made of stone, of wood, metal, plaster, clay, and such other like. And sundry artificers do make them of that matter, which they have in hand: the potter, of clay; the carpenter, of timber; the mason, of stone; the founders, of metal, brass, silver, and gold; the painters also, of their colours. And we must not pass it over, that idols also are images, Tertullian. whereof Tertullian wrote an elegant book, which he entitled De idololatria; and he examining the word [idol,] derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a likeness, image, or form: whereupon cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be called, a little form. The form. The form of images, is the view of a similitude, wherein some thing is expressed, so as it may be perceived of the beholders. The end whereto images are, The end. seemeth to be delight: for Aristotle in his Rhetorikes, among other things which breed pleasure, reckoneth imitation, where an image seemeth to be a certain emulation of God. For God created all things; wherefore men being unable to create the things themselves, do imitate the production of God, when they make images of those things, which he himself hath brought forth in nature. Images also are made for adorning sake: for they beautify the places where they be put. Furthermore, they have invented them, to the intent they might not suffer the remembrance of them which be absent, or dead, or of things done, to be extinguished. Also they have been devised for honour sake: for if a man had well deserved of the Commonweal, images were erected to him. So did Cicero counsel, that there should be an image set up unto Servius Sulpitius, which died in his embassage. And there have been some among them in old time, which would not only have others, but also themselves to be worshipped with images. Dan. 2▪ 1. For Nabuchad-nezar king of the Chaldaeans commanded, that within his own kingdom himself should be honoured by an image of gold. And among the princes of the Romans, Caius Caligula would be expressed by imags, with this inscription being added; Caius Caligula Caesar, a god. And such an image he endeavoured to bring into the temple of jerusalem; whereupon there arose very great troubles, seditions, and tumults in judaea. The which thing Nero afterward would have to be done, and for that cause the hebrews revolted from the people of Rome, whereof appeareth, that images were also translated to the service of God. Neither did there want some, which erected images to the affects or appetites wherewith they were corrupted. The droonkards carried about, the banners of Bacchus; the lascivious people, of Venus; the greedy and covetous, of Pluto; the manquellers, of Mars: & to prosecute every one, it would be too long. Let the reader search for this in Tertullian, in his book De idololatria. But the honester sort of men did frame images of virtue and honour: sometimes also they erected the images of the elders, to the intent that men might be stirred up to imitate their forefathers: of which matter Sallust wrote in the prolog of his history of jugurth. 2 Seeing we have said enough touching the end, The efficient cause of images. it remaineth that we examine the efficient cause of images. Artificers indeed were authors of them, and surely cunning workmen. Wherefore, from them they received their estimation: for the honour of images consisteth not of the matter, seeing they may be made unhandsomlie even of gold. certainly, all their honour is of the form, that in very deed they may in perfect similitude finely represent that thing, which they betoken. jupiter Olympius obtained honour and estimation of Phydias, and the picture of Alexander the great by Apelles, even as the well graven pots of Alcimedontes, and the instruments of salomon's house by Iramus that notable artificer. To these things let us add, 1. King. 7, 13 that our forefathers, to bring the more estimation unto their images, feigned them to have fallen from heaven. Wherefore, the image of Pallas of old time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Fallen from jupiter. verse. 34. Wherefore we read in the 19 of the Acts, that the town clerk of Ephesus said to the people; Who knoweth not that ye be worshippers of the great goddess Diana, whose image came down from heaven? And it must not be omitted, that seeing the ages in times past were very rude, the images at first were not orderly & perfectly wrought, as afterward they were. The images in old time. For of a long time men had unwrought stones, stocks, and pillars, in steed of images. Yea and in Rome, at the first, a spear was the ensign of Mars: afterward, by little and little, there succeeded more cunning artificers, who so greatly prevailed in the perfecting of art, that as the poet wrote, they drew lively countenances out of the marble stone. Wherefore their images in old time were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Earthly men; because they seemed to be like unto men. Images were made so fair and beautiful, that there were found, which doted in love towards them, and as it were coupled with them most filthily. 3 Moreover, In jud. 8, 24. The antiquity and original of images. there might be somewhat spoken of the antiquity of images: but that thing is very obscure, and all be not of one mind touching the same. Some do call back the beginning of them unto Prometheus, which first shaped a man of clay, and afterward gave life thereunto. The hebrews ascribe the original of images, unto the nephew of Adam, which was called Enoch: Gen. 4, 26. for it is said, that then began the name of God to be called upon. Which they interpret, that men of that age began falsely to give the name of God unto images. Tertullian in his book against idolatry, bringeth the testimony of Enoch against images. Whereupon it appeareth, that the same book of Enoch, which is reckoned among the Apocryphal books of scripture, was yet extant, when Tertullian lived. Thence also Jude in his epistle brought a testimony. jude. ver. 14 And this we do easily prove by the holy scriptures, Gen. 31, 19 and 35, 4. that in the time of jacob, there were images, or idols: for we do not only read, The idols of Laban. that Rahel carried away the idols of her father Laban; but that jacob also warned his family, that they should bring them all unto him, to the end he might bury them in the ground. Yea it is gathered by very probable reasons, that there was worshipping of idols in Chaldaea, in the time of Abraham. But if the matter be revoked to Christendom, there were Gnostikes, and Capocratians, which are said to have had the images of Christ with them, which they privily worshipped among themselves, burning incense unto them, whereunto they added the images of Paul, and also of Homer and Pythagoras, and of certain others: as Irenaeus testifieth in his first book, and 24. thapter. The idolatry of the Gnostikes. And among the Gnostikes, one Marcellina is much celebrated by Epiphanius, who had such manner of images. The very same thing doth Augustine touch in his book De haeresibus, ad quod vult Deum. Eusebius. Eusebius in the seventh book, and 18. chapter writeth, that there was kept among some, Images of the apostles. the images of the apostles and martyrs, which they had private at home with them; and he addeth, that he himself saw them: and it is not to be omitted, that he confesseth this custom to be derived from the Ethniks. Damascene, Damascene where he purposely entreateth of this matter, saith, that Christ sent unto Abgarus the picture of his phisnomy, printed in a cloth, to the intent he might comfort himself therewith, when he could not see him present. They feign also, that Christ going to suffer, delivered the print of his face in a handkerchief, to Veronica, the which they say is kept at Rome: and under that name they honour and reverence a certain picture at this day, with great superstition. Also Eusebius writeth, (and the same is reported by Sozomenus) that in the city of Caesaria, which was afterward called Apamea, there was an image of Haemoroussa, together with the image of Christ, the which afterward was removed, and thrown down by julianus the apostata. A feigned devise touching Luke And there want not some rash men, which affirm, that Luke was a painter, & that he drew very many pictures of the blessed virgin, the which being dispersed abroad among the cities & provinces, they worship at this day with great superstition. Surely, if we shall believe jerom, Luke did exercise the science of physic. Luke was a physician not a painter. Col. 4, 14. And indeed Paul in his epistle to the Colossians, maketh plain mention of Luke the physician. But whether the same were he that wrote the history of the Gospel, and of the Acts of the apostles; I know not: but that he was a painter, or a drawer of pictures, none of the ancient writers do tell. And thus much touching the beginning of images. Now it resteth that we show some distinction of them. 4 The partition of them must be taken from those things that are represented by them: A partition of images. for such things as are referred to another thing, are wont to be distinguished by their correlatives. Wherefore, images do either represent God the Creator of all things, or else, things created, which be the sundry workemanships of GOD. And among those things, which be created, we place even Christ himself as touching his humanity. This being set down, it seemeth meet to be determined, that all creatures may be represented by images: yea the very angels themselves, I mean not in respect of their spiritual nature, but in such sort as they have exhibited themselves to be seen of men. Wherefore the godly men, which either be dead, or yet living, kings, stars, plants, stones, earth, sea, and such like may be represented by pictures. Also we make a distinction of images, that some of them be true, and some of them false. Among the true, those be reckoned, which do represent those things, which either be, or have been, or hereafter shall be. But those are called false, which represent those things, that neither be, have been, nor yet ever shall be: as are the Chimaeras and Centaurs. There be also some images filthy, & some honest, according as those things be, which are expressed by them. Also they may be distinguished, according to the circumstance of the place; because some be set in a holy place, and some in places profane. Again, others there be, which are appointed in respect of worship and religion: but others are erected as ornaments, and only for the remembrance of a thing. Now are we to examine, according to the distinctions set forth, what images be lawful, and what be unlawful. 5 And first I think good to speak of those, which represent God. Images which represented God. But before all things, I study with myself, for what cause such images were invented; & I suppose, that men thought, that by a certain law it was laid upon them, that they should worship GOD, and that they should have him present in their minds. But they saw themselves distracted with many cares, and that they could not do the same continually. Whereupon they gathered, that it should be needful to have admonishers; that they being distracted, might call themselves home again to the worshipping of God: and they judged images fit things, whereby they might be often put in remembrance. In deed they supposed that which was very true; namely, that men partly through infirmity, and partly by reason of sundry and manifold cares, should have need of admonishers: but therein they erred, because they would procure to themselves such admonishers as were dumb. God of his own goodness hath abundantly helped this necessity, who hath set forth all his works for men to behold; to the intent that they having throughly considered of them, might be admonished of him that wrought them. Psal. 19, 1. Wherefore David very wisely said; The heavens declare the glory of God. The Patriarches, when they would sacrifice, went unto high places, where they might behold the tall trees, the heaven, the floods, and the earth lying round about; and thereby lifted themselves up to the knowledge of God the creator. But contrariwise, foolish men would devise images to themselves, and at length fell to that, that they called stocks and stones, gods. Wherefore jeremy, verse. 27. in his second chapter, earnestly reproveth them, which feared not to say unto a stock; Thou art my father; and unto a stone; Thou hast begotten me. And thus, while these men would have such kind of admonishers, they were drawn far away from the true worshipping of God; and finally, they attributed unto images, the purging of sins. They held them also for gods, which did guard the quick and the dead, & every particular man, and likewise the whole city. From thence also they endeavour to wrest oracles, and they make vaunt, that their prayers powered out unto them, are heard: and going yet further, they sacrifice daily before them. This boldness or rashness of men, did exceedingly displease God, and not without cause. For a prince would take it in ill part, if the honour, which is only due unto himself, should be given unto his servants: wherefore God himself in the prophet isaiah saith; isaiah. 42. 8. I will not give mine own honour unto an other. 6 But some man will say, that this invention had no ill meaning; but rather a good and right intent (as they call it:) but the same right intent doth oft times mar all. Neither doth it suffice to make men's works righteous, unless those things be added or put to, which we have elsewhere sufficiently spoken of. Athanasius wrote against idols, & among other things, he saith; They which lived in times past, made images, to the intent that out of them oracles might be uttered: and for so much as God might not be known, but by visible signs, and therefore they judged that God was to be called upon in images; because they thought heavenly powers were present with them. Arnobius. And Arnobius in his sixth book against the Gentiles reporteth, that the nations said, that they did not worship stones, but the presence of God exhibited about these images. For they thought, that images through certain dedications, were so adorned and purged, that the power of God came fully unto them. And in dedicating of them, they through a certain perverse imitation of the old fathers, applied holy unctions (as they called them.) For jacob also anointed a stone, Gen. 28, 18. Exod. 40, 9 and Moses was commanded to anoint in a manner all the necessary implements about the Tabernacle. Eusebius also, in his ninth book, the third and 11. chapters, writeth, that thereto did come the enchantments of devils, and incredible sorcery: for so much as there were daily wonders wrought at the images, whereby the silly people were in sundry wise seduced, to the great detriment of the church. He declareth the history of Theotechnus, which was punished for his wickedness. Yea furthermore, Theodoretus in the fift book, 22. chapter, saith, that the craftiness of enchanters came hereunto, Craftiness and false miracles about images. who erected images against walls, and gave answer through holes bored in them. Wherefore the people were marvelously amazed, when they supposed that the images spoke. It can hardly be credited, with how great labour and difficulty men could be brought from the worshipping of images. Eusebius in his third book of Constantinus life, saith; When images were subverted, in them there was found the bones of dead men, dry skulls, loathsome clothes, and small faggots of sticks: which things our men in showing to the people said; Behold (I beseech ye) what ye have hitherto worshipped. And he affirmeth, that by those same shows, very much was brought to pass with the people. 7 Now that the causes be set forth, Whether it be lawful to represent God in images. why men endeavoured to express God by images; it seemeth good to dispute, whether it be lawful to represent God by them. And it must be determined, and that freely without exception, that the same is not lawful. For God commanded the children of Israel, The first cause. Deut. 4, 12. that they should remember they saw no image upon mount Horeb, and therefore forbade, that they should make any such. Howbeit, the place is more large, if it be more diligently examined. For there he commanded that they should not make any images at all, to do any worship unto them. And in the forty chapter of isaiah he saith; To whom will ye resemble God, verse. 18. or by what similitude will ye express him? And in the 44. chapter he confirmeth the same, verse. 10. saying; Who shall be so hardy to fashion out God, or to make a molten or graven image that is profitable for nothing? I marvel that among the Papists, Dominicus Azotus, upon the epistle to the Romans, the first chapter, durst write, that by that commandment it is not forbidden unto the christians, to make images resembling the shape of man; seeing the law hath only made mention there, of creeping things, of birds and fishes: whereas nevertheless it is there by express words forbidden, that no images should be made, either of the male, or of the female. Moreover, it is thus written in the psalm; Mouths they have, & speak not; feet they have, and walk not; Psal. 115, 4. ears they have, and yet hear not; noses they have, & smell not. And although the rest of the members may be understood touching brute beasts, yet that saying, that They have mouths, and cannot speak, belongeth peculiarly unto men, forsomuch as speech was not given unto brute beasts. Wherefore Lucretius called them beasts without mouths. Which interpretation, Augustine brought in the same place. verse. 15. Furthermore, isaiah in the 44. chapter, laugheth the Carpenter to scorn, who of the one part of a tree being cut down, maketh an image, of the other part kindleth fire, and therewith dresseth bread and meat. He carveth it (saith he) and marvelously worketh it, verse, 13. that he may express the similitude of a man. By all these things it appeareth, that even the images of men (which be ordained for divine service) are forbidden. It is proved therefore, that images, which represent God himself, be forbidden by testimonies of the holy scriptures. The second cause. Whereunto we must add, that by the testimony of them we be taught, that God is a spirit: john. 4, 24. whereof it followeth, that by lineaments and colours he cannot be expressed. john. 1, 18. Further, it is there written; that None hath seen God at any time. Wherefore, if he be seen of none, and Dwelleth in the light that cannot be attained unto, how can he be set forth in a picture or graven image to be seen? Moreover, he is infinite: but those things, which be painted, graven, or molten, be drawn together and limited; yea rather, they be circumscribed by the workmanship itself. Besides this, images for the most part be made by men, to the intent that they, which be absent, may after a sort be present with us. But God is every where, neither is he absent from any thing. Wherefore it is written in the psalm; Psal. 139, 8. If I go up into heaven, thou art there; If I go down into hell, thou art there also. We must not therefore make him present by images, seeing he is present always, and in all things. The third cause. Hereunto add, that we must in an image express with apt likeness, the thing which should be represented. But when God by any image is represented, things which rather be unlike and contrary, than like and agreeable, are likened unto him. Moreover, God (as all men must of necessity grant) hath no beginning; but all images are invented by craftesmen. Whereunto may be added, that GOD, what and how great an one soever he be, is continually moving or doing, and is never idle: whereas images be senseless, and do no manner of thing at all. Over this, The fourth cause. GOD himself is all wholly knowledge and understanding: but images perceive nothing, and do understand nothing at all. Besides, The fift cause. God not only consisteth of himself, but also maketh all things to consist, and stand by his word: but images are not able to consist of themselves, for they are stayed up of artificers, by props and great posts. The sixth cause. Yea and further, God himself hath no end of his nature and life; whereas images wax old, and in the end come to nought. And seeing God is of nature invisible (as hath been confirmed before:) craftesmen, in picturing and painting him out, do follow their own imaginations, and not the divine nature, which they cannot see. And they be not afraid to ascribe those imaginations and conceits of their minds unto the name of God: but this is altogether wicked and ungodly. So it came to pass, when the Israelites said unto Aaron; Make us gods, Exod. 32, 1. which may go before us. And he made them a molten calf, and called it by the name of jehova; Look In 1. Kings. 12. verse. 28▪ 1. Kin. 12, 28 For to morrow (saith he) it is the feast of jehova. jeroboam also, when he made the golden calves, commanded them to be worshipped by the name of jehova. Wherefore, it is written in the 14. chapter of the book of Wisdom, verse. 21. that they applied the holy and immutable name of God unto idols. And in the 17. of the Acts, Paul saith; The seventh cause verse. 29. We ought not to think that the Godhead is like to gold, or silver, graven by art and invention of craftesmen. If so be then that the similitude of God be not in images; those which be of this kind must be utterly rejected. The complaint of Seneca is commonly known, whereof Augustine maketh mention in the sixth book De civitate Dei, and forty chapter, out of the book named D● superstitione, which is lost, and is not any where to be found at this day. Augustine's words be these: for when he entreated concerning images; They dedicate (saith he) the holy, immortal, and inviolable gods, in a matter most vile and unmovable, giving unto them the habits of men, wild beasts, and fishes: and some endue them with divers bodies of a mingled kind. They call them gods, which if they should receive life, and suddenly meet one, they would be taken for monsters. But the holy scriptures have laughed to scorn this presumption and foolishness of men; especially isaiah, in the 44. chapter, as we have already heard before. The eight cause. To these things let us add, that Aristotle in his second book De physico auditu, allegeth the saying of the philosopher Protarchus, which said, that Those stones be fortunate, whereof images be made: for they be laid upon the altars, and have honour and reverence done unto them by men; whereas others not unlike to them, lie upon the pavement, are trodden upon with their feet, and spit upon. The ninth cause. Besides this, let it come to mind, that the very works of God, which be extant in the nature of things, cannot perfectly show him. Wherefore seeing the workmanships of men be a great deal more unperfect, because art always faileth in comparison of nature: how should we hope that God himself can be expressed by the industry of craftesmen? The tenth cause. Neither must it be omitted, that the scripture, when it speaketh of images (to the intent it may drive men from them) it calleth them filthiness, Deut. 7, 26. jerem. 10, 8 Habac. 2, 18. lies, things of nothing, abomination, and affliction. Howbeit, we must grant, that God would have some signs, whereby he would open himself unto men. Such were the ark of the covenant, the tabernacle of Moses, the temple of Solomon, and also the pillar of fire, and of the cloud: but it must be considered, that he devised and ordained these signs for himself. Neither is it lawful for men, to do so much as it is for God. Augustine. The 11. cause. Augustine De fide & Symbolo, when he expounded the article, wherein is said, that Christ sitteth on the right hand of his father, he saith; We must not imagine, that God is endued with the shape of a man, that Christ doth bow his knees, and sitteth on the right side of him: it is a wicked thing to have such manner of images. But in the fourth book, The 12. cause. the ninth and 31. chapter De civitate Dei, he hath more manifestly expressed the same, where he commendeth Varro, which wrote in his Theology, that they which first of all others made images unto God, first took away the fear of them from men; namely, because of the vile matter whereof they were form, and because they moved not of themselves: and they did err more, for so much as in making of images, they did not reform their error, but rather increased the same. Also he praiseth Varro, who alloweth of the ancient people of Rome, because they, for the space of 70. years, worshipped God without images: neither did Varro fear to bring the people of the jews to be a witness of that thing. And he added also, that whiles the people of Rome worshipped God without images, they honoured him more purely, than afterward they did. And these things be not only recited by Augustine, & Varro; The 13. cause. but they be also written by Plutarch in the life of Numa Pompilius, by Dionysius Halicarnassus, by Clemens Alexandrinus, and also Tertullian, as it is recited by Eusebius. Besides this, Herodotus in his first book, The 14. cause. and Strabo in his 15. book, do show, that the Persians in old time made no images. When Tarqvinius Priscus, who was endued with the learning of the Greeks & Hetruscans, reigned at Rome, there were images brought into the city. Which act Augustine doth marvelously mislike of, who most evidently showeth, that it is not lawful to counterfeit God by images. And in his eight book De civitate Dei, 23. and 24. chapters he sharply reproveth Hermes Trismegistus, who presumed to say, that Men do well in making of images, that even as God made heavenly gods, so he gave power unto men to make earthly gods. 8 But at this day in Christendom, there be such kind of images suffered, whereby God himself may be represented. For, An image of the trinity. to express the blessed Trinity, thou mayst see everywhere in the churches, a man painted with three heads. In an other place they put a tall old man for God the father; who hath standing before him a young man, that is to say, the son; and between both they place the picture of a dove, and that is in stead of the holy Ghost. Neither do the rulers of the churches take away these things, but allow of them: howbeit, with such fond arguments, as be necessary to repeat, lest we should seem to dissemble any thing. The seventh Synod, which was held at Nice, The 7. Synod of Nice. in the reign of Constantinus and Iren, thus concluded; For it is God, which the image teacheth, but itself is not God; look upon this, but worship with thy mind, that which thou beholdest in the same image. But what is to be judged of this Synod, we shall see in due place. In the mean time, let us hear the objections of the adversaries. First of all they say, that the holy scriptures have given occasion to form images: The objections of them which would have images of God. for seeing they have attributed unto God the parts of a man; namely, eyes, ears, head, nostrils, feet, etc. There seemeth no cause why, but that the painters and gravers may form the very same unto him. Also it is written in Ose; Ose. 12, 10. I am likened by hands of the prophets. And in the seventh of Daniel; verse. 9 The ancient of days was showed unto the prophets, which had the hears of his head white like wool. Ezech. 1, 26 Esaie. 6, 1. Exo. 24, 10. and 33, 23. Also there was showed unto Ezechiel the similitude of a man. Yea & isaiah saith, that He saw the Lord sitting upon a throne, etc. And Moses also with the elders saw God sitting upon a throne, & upon the mountain he beheld his hinder parts like unto a man going away. Wherefore they say, that seeing those things have been showed, and have been seen by the prophets, why shall it be thought a wicked part, to plant out the selfsame things in colours and engraving? The first answer to those objections. Of some it is answered, that the diversity of members, which is attributed unto God in the holy scriptures, did show by a certain mystery, that the divine nature should in time to come take upon it a human nature. But I let pass this answer for this time; affirming, that we ought here to have regard to the goodness of God, whereby it did so humble itself unto our infirmity, that seeing we can not understand his nature, he would under the name of members or parts, open, or rather shadow unto us certain of his properties. For by the eye he describeth his providence, by the arm his might, by hands his workmanship, by nostrils his wrath, and the rest of like sort. Where it is afterward said, that it is lawful for us to use the same lineaments, colours, and engraving, it followeth not: for there is no law given unto God. All things which he doth rightly and justly, are not lawful for men to do: for God taketh revenge of his enemies; he commanded the father to kill his son, and willed the hebrews, to take away the goods of the Egyptians, the which nevertheless is wicked for men, either to do, or command: Deut. 32, 35 Gen 22, 1. Exod. 11, 2. for he appointed laws for men, and not for himself. And for so much as he is the author of the law, he may otherwhiles except some things from it. Wherefore we must assure ourselves, that what he did, he did not without consideration. In deed he expressed himself some times by certain apparitions; but in them there was no danger of idolatry: for who is there that worshippeth words either spoken or written; else offereth sacrifices unto them? For words pass away, knowledge also and conceits of the mind are put out of remembrance: but if so be things themselves be painted or engraven outwardly, men will readily adore them, burn incense to them, and pray unto them. Further, let us consider, that the prophets, which had such kind of forms in their mind, did never picture them, nor yet made images of them: for they did know, that God forbade such things to be done. Neither did they dispute with themselves in this manner; God hath thus declared himself unto us, therefore it is lawful so to express him out in images. Besides this, God commanded that there should be a propitiatory upon the ark, Exo. 25, 17. as though his seat should be there: but the same was an empty seat, neither was there any image of God therein. Moreover, the scriptures which do shadow God many ways, if they be attentively read, will teach us, that God is a spirit, and without a body: and so do they meet with that error, which might arise in our minds. But a picture or image, although we behold the same a thousand times, doth signify none other thing, than that which was showed at the first sight. Wherefore there is neither way the like reason. And it is truly proved, that God is not to be expressed by images. But they make their moan, & say; What shall we then do? Shall not God be some manner of ways counterfeited, that our minds thereby may be carried or lifted up to the consideration of heavenly things? We answer, that of his images there be enough already extant: for Christ is the lively image of him, let us therefore behold him & his acts, and in him we shall know God abundantly. Furthermore, we have in the holy scripture, which most perfectly painteth out God to us, so much as is requisite to the painting out of him. What need have we either of wood, brass, gold, silver, or other sensible matter? Again, if it delight us to behold the lively images of him, let us look upon godly men, which now be, and sometime have been in the church: for they undoubtedly were from the beginning created, and afterward were restored to the image of GOD. We have moreover, as it is above declared, all the works of nature, wherein the printed steps of God's power do appear. Further, we have the visible sacraments, wherewith the word of God is joined. Surely these things may suffice, and aught to be enough to lift up men's minds to the beholding of God and his properties. But curious and importunate men, besides these things which I have recited, bring yet into the church, marble, brass, and wood; but they which do these things, be reprehended in the holy scriptures, and are most weightilie reproved of whoredom, because they be not content with God, to whom all the faithful are married. But call unto themselves other husbands, that is, images and idols, and with them commit most abominable adultery. Damascens judgement touching images. Damascenus, which otherwise defended images many ways, yet in the 4. book and 8. chapter, he writeth, that to endeavour to fashion out God, is both a fond and also a wicked part. Neither doth he allow of the images of God. 9 But seeing the papistical church receiveth in a manner all kind of images, neither excludeth images of the trinity, and of God; it hath flattering sophisters, which wonderfully defend all those things. Cardinal Caietane held with images. Cardinal Caietanus writeth, All such images may sometimes be made of purpose; to declare, and affirm, that God hath the form or figure of a body. And they which be of this mind, both do foolishly, and also contend against the holy scriptures, which most plainly teach, that God is a spirit. But if so be that either painters, or image-workers believe not, that God is not endued with a body, and yet paint out those images, whereby God hath declared himself in the scriptures; they are not to be disallowed or hindered, that they should not go through with their works. And again, if they devise unto God a similitude or figure; not because they judge that he is such a one, but because they will by that manner of means stir up men to contemplate higher matters than be expressed in the image of God, they are to be allowed. Wherefore, in the distinctions, which he bringeth in; the first member he disalloweth, and the other he admitteth. An answer to the arguments of Caietane. But God reasoneth not so sophistically, but he speaketh plainly and roundly, and commanded that they should make no images for to worship them religiously. Yea and the prophets, being the interpreters of God's law, defied them in every place. And they which will be wiser than God and his prophets, must not be received. The same author added, that those two sorts of images, which he allowed of, must not absolutely and barely be received; but appareled with some certain circumstances. The first is, that we be sure there be no danger like to ensue, by reason of errors, and that we have sufficient trial, that the church being well instructed, doth believe no such things of God. The second is, that such things be not done after the fancies of men, but that they be as it were expressings of the doctrine and traditions received by the church. But I would gladly demand of him, as concerning the church; what church that was, of whom these things were delivered and ordered? Doubtless not the primitive church: for the apostles taught no such matter, nor yet the church that followed; because the good fathers received no such pictures and images of God; as we have proved out of Augustine. It remaineth that the same was the latter church, wherein antichrist, and the devil do now exercise their tyranny. Moreover, how shall they be sure of the right instruction of the simple sort, which be in the church? How can they undoubtedly known, that when they see such images, they will not fall into error? Surely these feigned matters are invented by Sophisters, not for the furthering of the truth, but for the maintenance of abuses. And Thomas Aquinas is also to be wondered at, An argument of Thomas Aquinas. who saith, that God forbade the jews, that they should not make images; because at that time the word had not taken upon it the nature of man. An answer thereto. What is this to the purpose; seeing we speak at this present of the images & pictures of the very nature of God, which by art, colours, and lineaments cannot be described? Wherefore there is all one reason, as well of the old hebrews, as of the Christians; because that God, by the course and alterations of times, hath not changed his nature, that now at length he should have such a nature, as may be expressed, and then had far otherwise. But there be others, which use a more subtler kind of sophistication; and say, that God unto his commandment added this reason; Deut. 4, 12. Because in the mount ye saw no image. If this be a true and just cause, why should he not afterward be drawn and expressed, when he showed himself by so many shapes? And they prove, (as they think) that he may be pictured and graven by such similitudes, as he in process of time revealed himself. I would that those men should understand, that the commandment was simply and absolutely set forth; namely, that they should not counterfeit God by images. Neither is that, which after is added, the whole cause of the commandment; but as some probable thing added, to persuade that which was commanded. But we find in the prophets, that the chief cause is, for that the divine nature cannot be expressed, but falsely and wickedly: and also, because God forbade it. justly therefore we must determine, that such images ought not to be suffered. 10 Now, as touching those images, which resemble things created; let us see how they may be suffered, or not suffered. And first of all, Christ cometh very well to remembrance, Of the image of Christ. in that he is man: for in that respect he may be resembled, & painted out. For that is not against the nature of the thing; seeing he was very man; neither against the art of painting, which may imitate bodies. True in deed it is, A decree of the seventh Synod touching the image of Christ. that in the 7. Synod, which the papists allow not, (being held by Constantine and his son) it was decreed, that Christ should not be painted or fashioned out, no not as touching his human nature. And the reason is set down; because nothing but his humanity can be expressed by art. Wherefore they, which make such things, seem to embrace the Nestorian heresy, which separated the human nature from the divine. But to say truly, I do not much allow of this reason; which if it were true, it should not be lawful to picture any man, because the soul, which is a spirit, cannot be expressed. And they which describe the human nature of the Lord, do not exclude the divine nature from the understanding; neither do they show or allow, that the humanity of Christ, either was, or is destitute of his godhead. Although Theodosius and Valentinianus seem to have commanded, that Christ's picture should not be set forth in metal, nor in flint stones, nor yet in tables of wood. As we have in the first book & eight title of the Code. The law standeth in ambiguity, which seemeth to signify, that he should not be expressed in the pavement; lest (forsooth) it should be trodden under feet, or spit upon. But Petrus Crinitus saith, that he saw that law written absolutely, whereby is commanded, that the image of Christ should not be made of any matter. But that he cannot be counterfeited, as touching his human nature, there are no firm reasons brought. 11 The angels, as touching their substance and nature, seeing they be spirits, cannot be expressed; yet is it lawful sometimes to picture them in such wise, as they have showed themselves unto men: for they be not, as God is, infinite; but are bounded and limited. Neither doth the commandment of God forbidden this, unless their pictures were made, to the intent they should be religiously and devoutly worshipped. That men may be pictured. Also men may be pictured and counterfeited, seeing the same is not repugnant either to the thing, either to art, or else to the commandment of God. So is it lawful also, to form and picture forth the cross of the Lord, The image of the cross of Christ. trees, fruits, and other sensible or visible bodies: for the arts of painting and counterfeiting be the very gifts of God; wherefore they must serve to some use. And by this I gather, that they be the gifts of God; because he endued the builders of Moses tabernacle, with his spirit; Bezeleel (I mean) and Aholiba. Exod. 31, 2, and 6. Neither is it lawful to say, that God doth inspire evil things with his spirit, and such things as be against his law. Moreover, the power itself of imitating, seeing it is natural unto man, verily he had the same of God, and not of himself. And it followeth of right, that some use should be thereof: because God hath bestowed no gifts upon his creatures, especially upon men, which should not be lawful for them sometime to use. Neither doth he take away the use of those gifts; because many do abuse them: and this is easily confirmed by many similitudes. The power of procreation is given unto men, although some do shamefully abuse the same unto lusts. So the sight is granted, which they do perversely use, who for lust sake do behold women, which be none of their own. And so it might be said of the rest. Again, we know that Solomon would have images to be made for his royal throne, 1. Kin. 10, 19 which should have the forms of young lions: neither was he for that matter reprehended by any prophet. Wherefore in a profane thing it is lawful to have pictures and graven images. I am not ignorant, that the ancient fathers, and specially Clement and Tertullian detested the acts of painters and image-makers. But I understand this, in respect that these workmen did profess Christ: and yet they made images & pictures, which might easily be worshipped, and peradventure they divided them among the idolaters, thinking it sufficient to their own salvation, if they themselves did not worship them. The opinion of the Turk touching images. But the Turks be of the opinion, that there should be no images made at all: whereupon in their coins they only have letters, which be written in the Arabian tongue: and upon their tapestry they also use to weave certain knots. The use of images may be good, for the keeping of things in memory, for the garnishing of houses, especially of kings and noble personages, and also to serve for some honest pleasure, wherewith men sometime may both delight and recreate themselves. Howbeit, in such light commodities, there are oftentimes many faults; for false images are sundry times thrust in, in steed of true. As if so be a nation or people be described to be overcome by their enemies, which nevertheless was the vanquisher: that must needs be reproved, seeing it doth injury unto others. Also if one be pictured to have done some heinous act, which in very deed he did not. Neither must they be borne with, which do paint false miracles, whereby idolatry may win credit. And doubtless in our time, there have not wanted such, as have endeavoured to paint the miracles of Christ's infancy: which things are no where found written, and seem to be altogether fabulous. So, some likewise do paint out in many places, Christopher and George rather monstruouslie than truly. We must therefore take heed, least men be perniciously seduced by false images: I have added, perniciously; because the Gentaures, & other things of like sort, may, for garnishing sake, be expressed without any harm unto them, which are beholders. Others attempt to paint out virtues, which have no bodies, Images of virtues. but do belong unto the mind, which is a spirit. Also they painted or fashioned them like to virgins and matrons: and therein I think is no deceit, whereby the beholders can be deceived. Howbeit, this seemeth the safest way of all other, that if things should be painted, the profitable and holy histories should chiefly be painted; whereby the beholders may receive some edifying. Further, we must beware of lavishing out of money: for there be some, which in procuring of pictures and images, are stark mad. These costs must not be preferred before the necessities of the poor. How greatly herein it hath been offended, A superstitious use of images. the temples from our forefathers, which be yet extant, do evidently declare. Besides this, we must take very diligent heed, that there be no filthy things painted: Against shameful picturing. for we are otherwise, of our own vileness and corruption of nature, sufficiently kindled unto lust. If it be truly said; 1. Co. 15, 33 that Evil speaking corrupteth good manners: no less do filthy images corrupt the beholders. Tertullian writeth, Tertullian in his apologetico. that the Ethniks painted the image of Christ with asses ears, in despite of our Saviour Christ. Wherefore, such an image ought to be accounted blasphemous. lastly, from them must be removed all religious worship, the which that it be not given them, it must be always provided, that they be not placed in the churches. 12 Seeing therefore it is now declared, what things it is lawful to picture, after this we must diligently examine, whether it may be lawful to use any adoration or worshipping in images. In the disputation whereof, we will first recite what our adversaries have thought, What a holy worshipping is. & what kind of worship shall be spoken of. Holy worshipping the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins Pietas, Look In Rom. 1. upon these words, Whom I serve. that is, Godliness: which nevertheless is extended both unto the parents, and unto the country. But we now talk only of religious worshipping, & inquire, whether the same may be attributed unto images. Divine worship or honour is expressed of the Hebrew in two words; A distinction of divine worship. of the verb jare, which is, To fear; and Auad, which is, To serve. And undoubtedly, under the name of fear, is comprehended all religion, which is placed in the mind. By Auad, is declared an outward service, which is contained in ceremonies, besides an inward worshipping. Wherefore it is rightly said; Deut. 6, 13. Fear the Lord thy God, and serve him. Moreover, Christ did fight with this place against the devil, saying; Matth. 4, 10 Thou shalt worship the Lord thy God, and him only thou shalt serve. Whereupon Augustine devised a difference between religious worshippings, calling that which is only due unto God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that which is lawful to do unto creatures, he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In his 49. epistle Ad Deo gratias, and against Faustus, the 20. book, and 21. chapter, he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that service which is only done unto the Godhead; and he addeth, that the same cannot in one word be expressed of the Latins. Also in the 20. book De civitate Dei, and first chapter, he wrote very much of this matter. Surely, for my part I have not read of any such distinction in the fathers, before Augustine's time. And certainly Laurentius Valla upon Matthew, the 4. chapter, affirmeth; that There is no difference, as concerning the words; because the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth as well To serve God as men. And he allegeth a place out of Xenophon, where a husband saith, that he was ready with his soul, that is, his life; to redeem that his wife should not serve any man: in which place he useth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, the wife saith, that she would redeem with her life, that her husband might not serve: where the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written. And Suidas saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to serve for reward. And undoubtedly, according to this sense, the holy scriptures do interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For where it is commanded, that there should be no manner of servile work done on the sabbath day; it is written in the Greek text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Greeks, signifieth a Handmaid; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manservant, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward. Whereupon in times past, Latrones were called Mercenary soldiers. Whom some (I know not how well) have thought so to be called, as if one should say Laterones, as they that should guard the persons of kings and princes. In Luke it is written; Ye cannot serve God and Mammon: Luk. 16, 13. where, for serving, the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written, as common unto both the services. Paul also calleth himself in many places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi, Rom. 1, 1. Phil. 1, 1. The servant of Christ. And in the Acts he saith, that he continued among the Ephesians, Acts. 20, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Serving GOD. And unto the Colossians he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Col. 3, 24. Serve God. But Augustine himself seemeth not constantly to have retained that difference: for in the 94. question upon Exodus, he handling these words in the 23. chapter; If thou serve other gods, they will make thee fall to sin. In this place (saith he) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: verse, 33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due unto God himself, in respect that he is our Lord, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect that he is our God. 13 But passing over the words, One manner of honour is given unto men, and another unto God. let us rather deal with the matter itself. It cannot be denied, but that the honour which we attribute unto God, is not that which we give unto men: for that is the highest honour, which is given to one only God: and it chiefly consisteth in these things. First, that we repose in him all the hope of our salvation, that we account him for our chief happiness, by submitting ourselves unto him, without adding of any condition, but even simply and absolutely. But unto princes we must submit ourselves, and all that is ours: yet so, as they command us not to do things repugnant unto the word of God. But unto God we are subject, without any manner of condition or exception. Furthermore, it is necessary, that we believe in him simply and absolutely; and that we declare him to be as the fountain of all good things, in giving him thanks for all the benefits which daily do happen unto us: and we must declare his honour by outward calling upon him. Also, some honour is due unto the excellent creatures, such as be princes, prophets and godly men. Wherefore Augustine De civitate Dei, the 22. book, and 10. chapter, writeth; that Those are to be honoured in the right of charity and society. For we hold them for our fellows and brethren, and therefore we love them; we wish well unto them, and we joy with them in their good hap. Moreover, in his book of true religion 25. chapter, he saith; that We must honour excellent men in respect of imitation, by following the steps of their good life; when as yet in respect of religion, they must not be worshipped. And of this kind of honour, Paul wrote, saying; In giving honour, go one before another. Rom. 12. 10 Again, as brethren they are to be helped with mutual good turns. Further, in the churches the saints are only commended, and the noble gifts, which God bestowed upon them, be celebrated after such a manner, Luke. 16, 1. as Christ alloweth of the faithful and diligent servant, which rightly and prudently behaved himself, in ordering of the money which he had received. But and if so be they will use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this kind of worshipping; we will, that they may retain it, so that they know, the same distinction to be contained in the holy scriptures. They have invented also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they would have to be attributed unto the most excellent creatures; namely, unto Marie, and to the human nature of Christ. A difference of honours we disallow not: but those things which appertain only to the high God, we can not suffer to be attributed unto creatures. Which thing out of doubt they do: for they prostrate themselves before images, they light wax candles to them; and at them they invocate those dead men, which are represented by them. Augustine in many places taketh away from all creatures, churches, priesthoods, sacrifices, and altars. But that prayers be the sacrifices of Christians, no man doubteth. Yet the Papists have communicated all these things, not only unto men departed this life, but also unto images and pictures: and for the defence of their doing, they use many sophistications, when as God notwithstanding plainly speaketh and forbiddeth, that images should in any wise be made unto religious worshipping. And that, which he hath absolutely spoken, and commanded, must not be cunningly shifted off by man's craftiness. 14 But it is good to hear a little while, with what leaves and green branches they can cover this shame of theirs. The arguments of idolaters. First, they affirm, that the cogitation, whereby we are carried to the image, and the thing expressed thereby, is the selfsame, and not diverse. Wherefore, that honour, which is given unto an image, is done unto the thing represented by it. And so they conclude, that such and so much honour is due unto the image, as is due unto the thing, which is represented by the image. Whereupon they teach, that the sign of the cross is to be adored with the service of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of divine worshipping; because Christ himself suffered upon the cross. And they say, that if the marble stone, gold, or silver, be considered apart, there is no religious honour due unto them; insomuch as they attain not to the dignity of a reasonable creature. But if they be taken as signs, the same honour is due unto them that is done unto the thing signified. Further, they allege Basil in the 27. chapter De spiritu sancto, who saith, that the honour done unto the sign, is referred to the example itself. An answer. To these things, I will repeat that which once or twice I have already said; namely, that God is not satisfied with these kind of distinctions, who said absolutely, that images and pictures must not be worshipped. The 2. reason. Also by a new division they make a difference between crosses; that of them, one is true, whereto Christ was fastened. And they contend, that the same must be adored with high kind of reverence; because Christ did sanctify it by his touching; and again, for that it representeth the Lord himself crucified. An answer. But if there be so great consideration had of touching; why do they not judge, that the blessed virgin should be worshipped with divine worship, who bore Christ in her womb nine months, and gave him suck a long time? Especially, seeing that same touching was natural, and the other was violent. But for such touching sake, we should worship the thorns and the spear with divine worship. The 3. reason. Again, these men would also have a cross to be worshipped in other matter; because it representeth the true cross. But that is most absurd: An answer. for by that means we ought to worship all hedges, and all thorns, nails, ships, and asses; because they resemble those things which Christ touched. Surely, this argument Claudius the bishop of Tarent used, against the worshipping of images. Wherefore it appeareth, that there have been always some, which have detested images adorned with sacred honours. But the superstitious sort have been superior, both in number, power, and arms; and they not only defend perverse worshipping, but in very deed they attribute unto the cross divine honour. Neither are they ashamed on this manner to sing in the churches; All hail O Cross, our only hope; in this time of passion increase righteousness to the godly; and give pardon unto the offenders. They also sing; A song concerning the holy cross. Behold the tree of the cross, come let us worship it. Again they say; O Lord, thy cross do we worship; thy holy resurrection we do glorify. Wherein they attribute much more unto the cross, than to the resurrection. Also Gregorius of Rome, the patron of superstitions, saith in his prayers; Gregory the patron of superstitions. Grant unto us Lord, that they which come to the adoring of thy holy cross, may be delivered from the bonds of their sins. Howbeit, Durandus, Durandus. among the school-divines, allowed not of this opiinion; namely, that the cross of the Lord should be worshipped with high adoration: but he is reproved by other sophisters, and that for this reason, that he had attributed too little to the ecclesiastical traditions. Also Peresius seemeth to follow Durandus, attributing to the cross, for many reasons an other kind of adoration, I know not what. First, for that it is falsely said, that the cogitation or knowledge is all one, both of the sign, and of the thing signified; for somuch as they be two things, which are distinguished one from an other. For first this or that thing is perceived to be a sign; afterward, we behold the thing which is signified. Indeed, they be together at one time; but yet in nature and reason one of them goeth before an other. Further, although a stone, a marble, or metal be made a sign, yet doth it not therefore change his own proper nature; neither doth it pass the bounds of insensible things, neither attaineth it to the dignity of a reasonable creature, nor hath joined with it the thing which it signifieth. Doubtless, we worship a king in his purple rob, the which being severed from an emperor, we would not yield unto it the honour of a king. Augustine writeth, in his 58. homily, De verbis Domini, that The humanity of Christ must be worshipped with divine honour, because it hath the Godhead joined therewith: which, if it should be sundered from him, as it cannot be, he should not be worshipped with divine honour. How much less therefore must not the cross, (which in very deed is severed from Christ) be worshipped with divine honour? Therefore he rejecteth that doctrine, whereby it is taught, that both the sign, and the thing signified, should be honoured with the same manner of worship. And thus he affirmeth, that the highest adoration is due unto the thing signified, that is, unto Christ himself; but to the cross, that honour (howsoever it be called) which is attributed unto such notable things. An answer. Peresius saith somewhat well; but yet in this point he erreth, that he attributeth some manner of adoration to the cross. But I marvel at him, that he also used this argument. All men agree that the holy Ghost is present in baptism, and yet is there none, which doth worship baptism with divine honour. Wherefore, much less is that kind of honour to be given unto the cross: for it seemeth, that it cannot be avoided, but that they do evil, which adore the Eucharist, although they perceive Christ to be present, even as touching his divine nature. He addeth further; If so be the very same honour should be due unto images, which is given unto the thing signified; now should it be lawful to give them churches, sacrifices, and altars; when as Augustine (as it hath been declared) hath taken from them these things. An answer. It seemeth, that Peresius had some light: but herein he was entangled in the dark, that he attributed any kind of worshipping at all unto such kind of signs. Erasmus (me thinketh) among other things, hath very wisely written this; namely, that Images may more easily be removed, than a reason and mean of worshipping them can be prescribed. So now, when Peresius endeavoured to prescribe a measure, otherwise than had been appointed by the Schoolmen, his labour was vain and fruitless. 15 Wherefore, we confirm by the sentence of the holy scriptures, that there must be no religious honour done unto idols, images, and signs. For (as we have declared) the law of God saith; Thou shalt worship the Lord thy God, and him only thou shalt serve. A place of Deuteronomie expounded. Deut. 6, 13. Matt. 4, 10. Neither helpeth it our adversaries, that in the sixth chapter of Deuteronomie, there is not that particle [Only;] seeing Christ (as we read in Matthew) being the just and true interpreter of his own law, added the same. And in the same book of Deuteronomie it is written; Deut. 5, 9 Thou shalt make no images, nor worship them. And what is to worship images? Even to put a confidence in them, to love them, to call upon them, to crouch and kneel to them, to offer them incense, and to burn candles to them: all which things we see at this day are done unto images. God, to the intent he might turn men away from so perverse a worshipping, declared himself to be a jealous God, that is, one who will revenge so great wickedness with earnest endeavour. Let these men (if they can) show out of the old testament, where the images of patriarches, prophets, or of godly princes were worshipped and adored by godly men. A place of Gregory touching the worshipping of images. Yea and Gregory himself the father of superstitions wrote thus to Serenus the bishop of Massilia, which threw down images; In that thou forbiddest them to be worshipped, we allow it; but whereas thou takest them away, we disallow it. Wherefore even he would not have images worshipped and adored. Also jonas the bishop of Aurelia, writing against Claudius the bishop of Taurinum, of whom I made mention before, saith; that Images must be had, but yet must not be worshipped. Howbeit, at this day they do as well worship them, as adore them. Also for an other cause the worshipping of images is to be rejected; to wit, since thereby the charity towards the poor is diminished. For the worshippers of them do deck them most sumptuously with rich ouches, with precious stones, with coverings for the head, vestments and garlands; and they do heap and hang upon them infinite offerings: all which things might with singular piety be bestowed upon the need of christians. Doubtless, holy and godly men, while they were in the flesh, did live modestly and frugallie, and commended that kind of life, as well by their doctrine, as by their example. But now, they which honour their signs, and images, fear not to devise in them superfluity and vain ornaments: which things they did evermore mislike. But they say, that pomps, and such kind of ornaments, do show unto us the glory, gorgeousness, and dignity, which they now enjoy in heaven. As though the scripture did not sufficiently instruct us in these things. Add here unto, that through these men, the greediness of thieves and church-robbers is stirred up: for the richer that the ornaments be, which are put about them, the more be they inflamed to embezzle them. Moreover, I would demand of them, wherefore they, leaving their idols at home in their own country, do travel so great journeys to worship others? If they will worship God in his images, why rather do they it not in living men; which (as the holy scriptures put us in mind) be created unto his image? Why idolaters do not worship living men. They answer, that in living men it is not done; lest peradventure the minds of the worshippers should be settled upon them, and should not lift up themselves higher, that they might think upon God and Christ. As who should say, their cogitations cannot also be carried unto images; either for the excellency of the workmanship, or else for the richness of their attire, which men have been accustomed with great pleasure to behold. verily I have seen, Images at Rome most artificial. especially at Rome, diverse images, so artificially wrought, that many men, which were skilful of those arts, spent many hours in the diligent beholding of them. God hath set all creatures before men, that they might be certain tokens and signs of his goodness and excellency: neither did he fear, least men would stand still in the beholding of them. Further, he commanded, that every one should love his neighbour, and be beneficial unto him: neither did he mistrust, lest any man, forsaking him, would employ his only endeavour towards his neighbour. A place in john touching idols. verse. 12. 16 Moreover, when we object against them the testimony of john, in the first epistle, and fift chapter; Keep yourselves from idols, these men say, that their images be not the images of strange gods, but the images of holy men; namely, of the faithful, and of the members of Christ. But they perceive not, no not they, which seem wisest of all men in their own conceit, that if they be the images of men, they ought not to be worshipped nor adored: for men themselves can not be worshipped with religious worship. If then it be taken from themselves, much less can it be granted unto their images. Augustine Ad Deo gratias saith; Augustine. that No man, although he be a saint, must be adored. Besides this, they have not always been wicked men, whom these men think to have been strange gods. For excellent men, which well deserved as touching human things, were oftentimes reputed among the gods. Moreover, do they know, that all those were in very deed good and godly men, whom they judge to be saints, and do worship them in their images? The sentence of Augustine is well known, that The bodies of many are worshipped upon the earth, whose souls are tormented in hell. The word of God, when it detesteth and forbiddeth the idols of nations, it showeth not of what things the idols were: only it saith; Psal. 117, 4. They be the works of men's hands, they have eyes and see not, etc. Now let us consider, whether the images of Papists be such. Are not they wrought by the hands of men? What manner of images the Papists have. verse. 10. Do they not altogether want sense and moving? Seeing therefore all these things be like unto those, they be images condemned by the scriptures. Also Paul, in the first to the Corinthians, the tenth chapter, saith; Fly from idols. And Peter, in the first epistle, the fourth chapter, verse. 3. calleth The worshipping of idols abominable. But here our adversaries trifle fondly again, and endeavour to put a difference between Idolum and simulachrum [both signifying an image] saying, that Idols are forbidden, but not images. Neither perceive they, The difference between Idolum and Simulachrum. that there is no other difference between these, but that the one is a Latin word, and the other a Greek. Whereupon Lactantius writeth, that Simulachrum is written of Simulando, which signifieth, Resembling or Counterfeiting. With whose testimony or authority, if they be not satisfied, let them read Pliny, in the 43. book, and fourth chapter, where he saith; The first image of brass was made unto Ceres, at the proper costs and charges of Spurius Cassius. Here we see, that this writer calleth the idol of Ceres, Simulachrum. vitrvuius, in his second book, and eleventh chapter, where he entreateth of the hewing of stuff, calleth the image of Diana, Simulachrum. The seventy interpreters, where it is in Hebrew Atsabbim, there they translate it in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but the Latin text hath Simulachra. Yea and john, in the place a little before alleged, saith; Defend yourselves from images. 1. joh. 5, 21 We read it in the Latin translation; Fugite simulachra. jerom upon the eleventh chapter of isaiah declareth, that Idols be the images of them which be dead. Wherefore it appeareth, that these men devise distinctions, which be fond and ridiculous. Again, it must be considered, From whence the worshipping of idols came into the church of Christ. that this worshipping of images, which is outwardly of them used, hath been fetched as well from the hebrews, as also from the Gentiles. For in the tabernacle of Moses, there was the candlestick and the altar, and also the incense; such as these men do set before their images. Albeit Christ is now come, and hath abrogated the ceremonies of Moses. Cicero, in his third book of offices saith; that Perfumes and wax candles were set before images. Wherefore, such rites or ceremonies were derived, aswell from the Gentiles, as from the hebrews. But at the last, the matter came to such pass (which is more intolerable) as it is now thought of them, which be called christians, that some divine power is in those images. In which point I see not what they differ from Ethniks. They undoubtedly did think, that such as used the image of Alexander, were more fortunate than other men. Wherefore Augustus, which had before used the image of the Sphynx, did afterward use the image of Alexander. Marius was delighted with a silver eagle, the which came afterward to the hands of Catiline, who also worshipped the same himself, and prayed victory of it. Even so do they at this day attribute sundry virtues unto images: they make sacrifice unto them, and do ask many things of them. jerom upon the 57 chapter of isaiah declareth, that in his time at Rome, the image of Tutela was worshipped in the entries of houses, The image of Tutela worshipped at Rome, in the time of jerom. with tapers and lights. But for us (if we be true christians) it is no decent thing to take rites and ceremonies, either from the jews, or from other nations: but we must only use those things, which are commanded us in the word of God. 1. Co. 11, 23 Whereupon Paul, being desirous to commend the use of the Lords supper, saith; that He delivered unto the Corinthians, that which he had received of the Lord. 17 Wherefore, seeing we have it manifest out of the word of God, that we must not worship images, we ought to obey, suffering ourselves to be governed by the law of God, and not by the inventions of men. Moreover, we know, john. 4, 23. that God must be worshipped in spirit and in truth: but no man is ignorant, that images be not spirit and truth, for so much as they be things which may be seen. 2. Co. 5, 16. And Paul saith, that We know Christ no more after the flesh: therefore much less after an image. I beseech you, let us confer the state of the primitive church (where, unto the service of God, images were not used at all) with the latter state, wherein they be allowed; and it will most manifestly appear, that all things are become more corrupt. Moreover, Augustine in his book De quantitate animae, most wisely wrote; that It behoveth him that is worshipped, to be much better, than he that doth yield the worship: but all men understand that images be not better than men. Further, if they might be endued with life and reason, they would honour their makers, by whose hands they were made. When men sin in this kind of worshipping, they do nothing else, but (as S. Paul taught the Romans) They change the glory of God into the similitude of a mortal man, of birds, Rom. 1, 23. of four footed beasts, and of serpents. Those which defend and maintain such worshippings, do draw away men from the true worshipping of God. For, 1. kin. 12, 28 when as jeroboam went about to draw away the children of Israel from the worshipping of the true God; he erected two images of calves, one in Bethel, and the other in Dan. Furthermore, in this matter we know the forwardness of men: for whereas Christ hath commanded, that we should bear his cross, we had rather worship the same, and all to becrosse our head and forehead therewith: which thing he commanded us not. Neither can we but grant, that the Christians (as we may learn by Tertullian) began even at the first to fortify themselves with the sign of the cross. Matt. 13, 25. For the devil began forthwith to sow cockle upon the good seed of the church. Also Paul putteth the Corinthians in remembrance, 1. Cor. 12, 2. that they were sometime carried away unto dumb images: the which very thing we see done at this day in every place. We read not any where in the time of the primitive church, that faithful and godly men did direct their prayers unto pictures and images. But now this is used every where, and it is come to that pass, that men give more honour unto images, than they do unto the word of God. For there is not a man found at this day, that doth worship and honour the holy scriptures. Christ, when he was upon the earth, john. 15, 7. because he was now ready to departed, comforted his apostles, saying, that Unless he departed, the spirit of the Comforter should not be sent unto them. Which the interpreters expound to be said, because that the presence of Christ, as concerning his flesh, would hinder them, that they should not be fit to receive the spirit. Which thing if it be truly said, as touching the flesh of the Lord, how much rather shall it be affirmed of his images and pictures? Neither do we doubt, that Peter would not be worshipped of Cornelius the Centurion, If Peter would not be worshipped himself, much less his image. who was not to be thought that he would do divine honour unto him. With what mind, think we, doth he bear, that his images and pictures should now be worshipped among men? But if they will say; We do not honour them with the chiefest honour: let them understand, that neither Cornelius minded so to worship Peter. 18 Neither must we be ignorant, Apo. 19, 10. and 22, 9 that the angel in the Apocalypse, did twice reprove john, for that he would have worshipped him. Then, if so be that neither angels nor men must be worshipped, much less their images and pictures. And it was not without consideration, that the angel forbade it: for I am (saith he) like unto thee, and unto thy brethren which have the testimony of jesus Christ: that is, which believe in him. Seeing therefore we be all of one degree, neither that one is more excellent than an other, adoration can not have any place among us. An objection. Although the argument be plain, yet is it not void of all difficulty. Because, if the worshipping of angels were not lawful, why were they worshipped in the old testament, which revealed themselves unto the saints? Neither do we read, that the fathers of old time were reproved for that cause. An answer. To this objection many things may be answered. For some say, that as then the son of God had not taken upon him the nature of man; A comparison between men and angels. wherefore men were placed much lower than angels, and therefore it was lawful, that they should worship and honour them. But now, by reason of a new conjunction of the word with the flesh, there is made a certain equality between men and angels. Wherefore, it is not lawful to interpose an adoring between these natures. The reason that is brought is very weak: for, although Christ be now incarnate, yet are other men much inferior unto angels. But others say, that angels were then worshipped; because the son of God, under the name and title of them, appeared to the fathers. But this reason is not altogether true: for the son of God, under the name of an angel appeared unto the Patriarches; but not always, nor yet so, but that other angels also did make manifest themselves. For certain it is, that the ancient of days was showed unto Daniel, under the person of God the father, and likewise the son of man, when also there was present an angel, whom Daniel worshipped. Dan. 7, 9 and. 13. But it may more easily be answered, that the fathers of old time, when they did yield any honour to angels themselves, they kept themselves within the bounds of civil honour; and that they did not give any religious honour unto them. But yet, because that might seem to belong unto religion, therefore were men at the length to be kept under, lest they should worship angels with a kind of divine worship. And it ought to be sufficient for us, that the matter was at any time found fault withal. But why God would find fault therewith more at this time, than at that, it is not our part to inquire. Neither must we say, that it is now lawful; which then was borne withal after a sort. The very which reason might be brought of the marriage of many wives, The marriage of many wives lawful. of divorce, and such like; which things were afterward taken away by Christ, when as before that time they were suffered after a sort. Neither are we bound of necessity, to clear the fathers always of all fault. Furthermore, it might be said, that the same worshipping was then borne withal; because, albeit the hebrews did oftentimes fall into idolatry, yet did they know by the law of God, that the thing, whereto they inclined, was unlawful. But when as the Gospel was to be spread abroad amongst the Gentiles, it behoved, that idolatry, and every kind thereof, wherein the nations were trained up, should be repressed, lest they should think it a thing permitted, & so it might take deeper root. For the like cause Paul did more earnestly labour to persuade the Corinthians, 1. Cor. 6, 15 that fornication is sin, than is endeavoured in the old testament; because the Ethniks did not think it to be sin, but reckoned it for a thing tolerable and lawful. Wherefore it was needful to restrain that mischief with many reasons. A shift of the adversaries, for the worshipping of angels. Seeing therefore our adversaries say, that the fathers, in worshipping of angels after that sort, either sinned, or else sinned not. If they sinned, why were they not reproved? If they sinned not, why was john so restrained? I might grant as well the one as the other: first, that they committed some fault; or else, that they offended not: because they did keep themselves within the bounds of civil reverence. But that, because it was a dangerous thing, therefore God would at the length have that custom to be amended; lest perhaps they, which were not so well instructed, might be hurt by that example, and be easily led to idolatry. 19 Moreover, in the first epistle, and second chapter of john, it is written; If we sin, we have an advocate with the father, even jesus Christ. verse. 1. A good exposition of a place in john against the invocation of saints. In which place Augustine said; The apostle doth not say, Ye have me to be an advocate; but he putteth himself into the number of them, which have need of an advocate. If then it be not lawful to use the apostles for advocates, how much less the images of them? And we must not pass it over, that Paul reckoneth the worshipping of images among the works of the flesh; Gala. 5, 20. and numbereth it among those things, which exclude us from the kingdom of heaven. Wherefore, when the hebrews began to honour the image of the serpent, the godly king Ezechias broke it in pieces. But at this day, 2. Kin. 17, 4 they fight even to the fire and faggot, for the worshipping of those images, which they themselves have made; not by the commandment of God, as in times past that serpent was made. And undoubtedly, look how many kings were commended for their godliness sake, those did rid away images: but contrariwise, they which be dispraised, did increase the number and worshipping of images. certainly, if some woman, which having her husband absent, would choose an other unto her, A similitude. and him would embrace; she might not escape the crime of unchastity. And Paul affirmeth, that we (as a chaste spouse) are joined unto our Christ. Why then do we make pictures and images in steed of him, the which we embrace, worship, An objection. and honour in steed of him? But they say, that they do this, because these signs and images, by a certain similitude do represent Christ. The very same also might that woman allege for herself, An answer. saying, that the man, which she had taken in the place of her husband, did resemble her husband, both in age, in favour of countenance, in manners, and in condition. Another objection. They feign also, that they do no sacrifices unto images; as though prayers are not a meet sacrifice of christians. Doubtless, they be a sacrifice, which is left unto us, now that the old ceremonies be abrogated. Tertullian and jerom, interpreting the words of Malachi, that The sacrifice of prayer, immediately upon the coming of Christ, is offered unto God, from the rising up of the sun unto the going down of the same. Col. 2, 23. Also, in the epistle to the Colossians, free will worship is condemned, although it be offered unto angels. And I will not omit that, which was spoken by Claudius' bishop of Thurine, against those, which did prostrate themselves before the image of the lamb, whom john Baptist showed with his finger; These men (saith he) do worship painted lambs, but devour living lambs. Again; They honour painted lambs, but they do flea and spoil the true lambs of Christ. Furthermore, the godly, which be departed, are blessed; yet are they not become gods, that they should be worshipped and adored: much less the images of them. But God (say they) adorneth his saints; and therefore so it becometh us to do. True indeed it is, that God endueth his saints with honour, and with uncorruptible reward; seeing he giveth them eternal life. Let us do the same in like manner, by speaking well of them, & by setting them foorthunto the church to be followed. Let us consider beside, that God doth make his saints honourable, yet doth he not either adore them, or put them forth to be adored. Matt. 25, 40. But it is said by Christ; that Whatsoever ye did to the least of mine, that ye have done unto me. But these words must be understood; as touching the duties of charity; and not as touching worship and adoration. And certainly, what Christ meant, he himself very well expounded, Ibidem. 35. when he said; I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink. Why christians ought to fly the worshipping of images. Origin, in the eight book against Celsus, showeth a reason why the christians should abhor the worshipping of images, and he saith; Images we have indeed, not outward images, which have been made by most vile carpenters; but the minds of the faithful and holy men, from whence proceedeth (as from the altar of God) most sweet savour of prayers, which do reach up even unto heaven. Wherefore, in the revelation of john, Apoc. 5, 8. the prayers of godly men are called sweet odours. And David sang; Let my prayer be in thy sight as the incense. Psal. 141, 2. Afterward he addeth; We abhor the worshipping of images, because they have no sense. Another objection. This also is wont to be objected; that If upon the death of one emperor, there succeeded another, the images of the first were destroyed throughout all the provinces of the empire, unto which images, honour was done, as unto the emperor, who was not present. This I grant: but that was only a civil honour, whereby they testified themselves to be subject unto him; and they received their new emperor with joyful voices. Also, this must be well considered; Idolatry hath been spoken against in all ages. that there have been always some men, in every age, which have freely cried out against the worshipping of images. And undoubtedly for that cause many of the Grecian emperors; as namely, the Philippicans, the Constantine's, & the Leos, resisted the Roman bishops; against whom, on the other side, the Roman bishops opposed themselves, of a certain hatred: because they desired earnestly to be rid of their subjection. For which cause, they joined themselves with the French men, and by that means rend in sunder the Roman empire. Wherefore it is no marvel, if at this day also for images sake, they stir up vain contentions. Further, they object wonders and marvels, Miracles are objected for the defence of idolatry. An answer. which are wrought before images. And did not Peter (say they) while he was upon the earth, work things of great wonder and admiration? This cannot be denied: and yet did he not suffer himself to be adored. Wherefore, the argument is most feeble, namely; Some miracles be done at signs and images; Ergo they must be worshipped and adored. Antichrist also shall come with many wonders, 2. Thes. 2, 9 and yet to follow and honour him, is a heinous wickedness. Also the brazen serpent did heal them, 2. Kin. 18, 4. which were hurt in the wilderness; which nevertheless, when it was worshipped, it was abolished by Ezechias. In like manner the ethnics showed many signs and miracles, for the establishing of their idols; as we may read in Valerius Maximus, Livius, and other old writers. They object for their idols the tradition of the church. An answer. At the last (when they have nothing else) they say; that This worshipping is the tradition of the church, and therefore must be still retained. verily, we reject not all the traditions of the church; but those without controversy we retain, which agree with the word of God; & those also, which be not superfluous, nor bring in a new service or worshipping. But if there be any, which be repugnant to the word of God, or burdensome to the church of God, or do import some new kind of service, we (upon just cause) reject them. Moreover, how is the worshipping of images an apostolical tradition, when as the primitive church used no such things? Nay rather (as we have before declared) some of the ancient fathers, not only condemned images, but also the makers of them. And most vain is that, which these men have always in their mouth; It is a tradition, inquire not of it. But I on the other part say; It is a tradition, therefore inquire diligently of it, whether it be agreeable to the word of God; or whether it were in times past allowed of all the ancient fathers. But as concerning miracles, which be objected unto us; we must understand, that the devil doth many times put himself among, who is accustomed to nothing more, than to establish superstitions and idolatry. Again, the miracles which are of that sort, be done by the just judgement of God; because men do cast away from them the love of the truth: 2. Thes. 2, 12 as it is in the epistle to the Thessalonians. Note. 20 The devil seeing the sign of the cross, feigneth himself to fly: when nevertheless, by such counterfeiting, he creepeth more and more into us. The strength and power of the cross consisteth not in the sign, but in the true and sound faith of Christ crucified. The sacrificing priests also do report, that they sanctify in a manner all things with the sign of the cross. But the scriptures speak far otherwise, which testify, that meats are sanctified by faith, prayers, and by the word of God. 1. Tim. 4, 5. Whereunto while we assent, and do pray for the use of things, to the clean all things are made clean. I deny not, but that certain miracles have sometimes been wrought by the sign of the cross, as Augustine reporteth in his 22. book De civitate Dei, and eight chapter. But I have already declared the cause thereof, which seemeth not needful to be repeated: only this I will report, that the devil is marvelously fed and delighted with man's errors. And withal it is to be added, that many of those miracles were forged: Feigned and falso miracles. for the sacrificing priests and monks seeking after gain, do spread abroad many things altogether false, which were never any where done or spoken. But why the elders (as we have above said) signed their forehead with a cross, it is no easy matter to allege the certain cause. Before in art. 14. But I think that there were two respects: first, to testify themselves to be Christians; as though they were not ashamed of the cross of Christ. And this I gather by Augustine De verbis apostoli, the eight sermon: for the Ethniks triumphed over the Christians, casting their folly in their teeth, because they worshipped Christ that was nailed on the cross. To whom that father maketh answer; A hart in deed we have, but yet no such as ye have: neither are we ashamed of him that was crucified; but in that part, where the sign of shamefastness is, there have we the sign of his cross. another cause is, that they would of a certain evil and preposterous zeal, imitate the legal ceremonies: and because it might not be lawful, after the coming of Christ, to sacrifice after the manner of the hebrews, Exod. 12, 22 who were bidden to besprinkle the doore-posts of their houses with the blood of the paschal lamb: our Christians in semblance thereof, signed their foreheads with the cross. As Augustine doth testify in the 20. chapter De catechizandis rudibus. Moreover, they persuaded themselves (as it is already showed) that the evil spirits were by such a sign chased away. Yea, and Gregorius Romanus also, in his third book of Dialogs writeth; A wonderful history of a jew that came by night into the temple of the idols. that A jew entering by night into a temple of an idol, there to take his rest, and being greatly astonished with the sight of very many wicked spirits, which were in that place, armed himself by the sign of the cross. And when the prince of the evil spirits understood that a man was present, he commanded one of the devils, that he should go unto him, and try him what he was. Who, after he had beheld him, returned and said; Truly I found an empty vessel, but it was marked: and he left the jew quite and clean without any harm. Which thing he considering with himself, came to the religion of Christ. But Gregory in that book heaped up together many vain & fabulous things, the which not only may move the readers of them unto laughter; but also they are very much against the religion of Christ. The sign of the cross is worn by princes upon their crowns, without superstition: because by that sign they only testify and profess, that they honour and maintain the religion of Christ. Further, if it be lawful for a man to bear in arms the badge of his own family; it is also lawful for him, by the sign of the cross, to profess Christian religion. The sign of the cross appeared unto Constantine. And in times passed there appeared in heaven the sign of the cross unto Constantine the great, and an inscription was added; In this sign shalt thou overcome. For God was minded by a miracle to confirm him in the religion of Christ, which he had lately received. Neither may he be condemned, for that he caused that sign to be expressed in the banner which he meant to use. But that he afterward made such a manner of sign in gold, that I allow not; because by the doing thereof he opened no small gap to superstition. Concerning the finding of the Lords own cross by Helen, wise men marvel that Eusebius Caesariensis, who was very familiar with Constantine, and set forth his life, wrote nothing of it. But Theodoretus & Sozomenus, indeed writ somewhat of that matter. Howbeit, rather of the report of others, than by the certainty of their own knowledge. Yet, in the reading of that history, there is found no mention of worshipping: nevertheless, it is said, that it was placed in the temple. Moreover, what great estimation Helen made of the nails, which the report is that she found, it appeareth; in that it is written, that she put one of them in the bridle of that horse, which her son used, an other into his helmet, and the third she cast into the sea, for appeasing of tempests. The spear which pierced Christ's side. At this day also they worship and honour at Rome, (with singular adoration) the spear, wherewithal they say the Lords side was pierced upon the cross. This is the wiliness of the devil, that he may perpetually drive men forward, till at length they be thrown down headlong into the bottomless gulf of impiety. another objection. 21 Our adversaries blame us, as being over hard and bitter: and they say; If one walking by chance, shall espy a fair plant, not only green, but laden with fruit; and he being inflamed with an earnest affection towards the most bountiful goodness of God, and feeling his mind stirred to worship God the author of so beautiful a work; what should let, but that he may prostrate himself near unto that pleasant tree, and there worship God, and render thanks unto him for his singular benefits bestowed on men? Nothing, as I think. So in like manner, if one shall behold the image of Christ, and is earnestly affected to the benefit of Christ his death; wherefore may he not worship Christ the author of his life near unto the same? hereunto I answer, that the word of God must always be before our eyes, whereby it is forbidden (for religion sake) to prostrate before a creature. This aught to remain always firm and sure, and to be in force; that neither we prostrate ourselves unto a tree, nor yet unto an image. Neither is it lawful to excuse these things, by saying; that they do not worship the outward matter, neither the figure, nor the lineaments. What then [do they honour?] They say they honour the thing signified. So might the Ethniks likewise have excused their idolatry; that they did not worship stones, wood, and metal, but only the properties which were represented by those signs. The epistle of Symmachus, of restoring images, confuted by Ambrose. verily Symmachus wrote an epistle to the emperors, that they would at length restore the images of the Romans, and there he useth such and such like arguments very Rhetoricallie: but Ambrose most strongly hath confuted them all. The writings on both parts are yet at this day to be seen, in the epistles of Ambrose. God commanded absolutely, that images should not be worshipped; wherefore we must rather obey his words, than the subtle sophistications of men. Augustine upon the 113. psalm, wrote this argument; By the judgement of Paul it is said; Rom. 1, 25. They turned the glory and truth of GOD into a lie, and they desired rather to worship the creature than the creator. The first part of Paul's saying condemneth images; because they be lies, which are repugnant unto the truth and glory of God: and the other part taketh away all excuse, that there they worship not God; but creatures. And Claudius the bishop of Thurine said; If thou have pictured upon the wall, Mars, Venus, and Mercury, thou hast no true gods; and when thou hast there, Paul, Peter, & john, thou hast not very men: wherefore the error is not quite taken away, but altered. Paul also said unto the Corinthians; 1. Co. 10, 19 We know that an idol is nothing, but that which the Gentiles do offer, they offer unto devils. Undoubtedly, if the excuse brought now by our adversaries, were of any weight, the Ethniks would easily have said unto the apostle; Thou hast done us a manifest injury, for our purpose is to offer the sacrifices, which we slay, unto God, and not unto devils. another objection more foolish. Also we meet with others more foolish, which say, that this precept was given unto the hebrews, & that it ought to be reckoned among the ceremonicall precepts; but that now the ceremonies being abrogated, we are no longer bound by it. An answer. They consider not, that in the table of the ten commandments, there was nothing commanded, which did appertain unto the ceremonies, only the keeping of the Sabbath day excepted, wherein nevertheless some moral thing presenteth itself unto them, which diligently do behold the same. Augustine, in his 119. epistle unto januarius, doth acknowledge the same. I beseech you let these wise men consider, that if this thing should have been reckoned among the ceremonies, the Ethniks had not sinned in the honouring and worshipping of images; because they were not bound unto the ceremonies of the jews. Moreover, it is evident, that that ceremonies of the old testament were not revoked by the apostle, nor yet the yoke of them laid upon the Gentiles; who nevertheless, in express words commanded, that idols and images should be avoided. 22 Seeing therefore it is plentifully enough confirmed, Whether images ought to be put in temples. Note. that images must not be worshipped nor adored; now it resteth, that we examine this, whether it be lawful to set them in holy places, where the congregations of the faithful resort. Some affirm that it is lawful, so the worshipping of them be forbidden. But (in my judgement) it must not be allowed, that they should be had in churches: first, because it is a very dangerous thing. And experience hath taught, whither men at the length, through beholding of them, fell, when they saw them placed in the temples: for they worshipped them. The way therefore that leadeth unto idolatry, must be cut off from the faithful. Augustine writeth very well and religiously of this matter, upon the 113. psalm; When images (saith he) be set in a high place, or else in some tabernacle, a naughty affection is bred in men's minds, whereby the devil is invited to intermeddle himself. Also in his 49. epistle Ad Deo gratias, he was of the same mind. And surely we perceive, that this thing hath happened. Neither will I pass over the same father, in his sixth sermon upon the Lord's sermon made in the mount; They declare (saith he) in what place and estimation they account the image, when they appoint to erect an altar unto it: for unless they thought, that either it were god, or had some divine power in it, they would not erect an altar thereunto. Wherefore, by this saying of Augustine, almost all the temples of the Papists are condemned, wherein always (in a manner) altars are joined with idols. Epiphanius. Besides, it may be proved by the example of Epiphanius, that they ought not to be had in churches. He being in his journey, and happening into a certain town that was called Anablatha, did see (as he passed by) a certain candle burning; and demanding what place the same was, he understood that it was a church, or a place of prayer for the faithful, wherefore he entered in, that he might pray unto God. And he saw a curtain hang, wherein was painted the image of a man, as if it had been of Christ, or of a holy man; insomuch that when he saw the picture of a man hanged in the church, contrary to the authority of the scriptures, he both plucked down and rend the curtain, and counseled the sextons of the church, that they should carry it forth, and wrap a poor dead man in it. Moreover, he wrote unto john bishop of jerusalem (unto whom the cure of that place belonged) that from thence forward he should take heed, that such hangings, otherwise than religion would permit, should not be suffered in the church of Christ. And that epistle seemed unto jerom to be of such weight, as that he vouchsafed to turn it into Latin: which he would not have done, if he had not been of our mind. The latter synod of Ephesus. Also the latter synod of Ephesus condemned images: howbeit, the same synod is not allowed, and that upon just cause; insomuch as it favoured the heretics Nestor and Eutyches. Such is the hap not only of human affairs, but many times also of ecclesiastical; that evil things are mingled with good. Whereupon it cometh afterward to pass, that not only evil things, but good things also together are therewithal rejected. Emperors which were Monothelites. So we see it happened unto some of the Grecian emperors, which abolished images: for Philippicus the first, Leo the third, Constantine, and Leo the fourth: because they were Monothelites, that, which on the other side they judged aright of images, was rejected. Which also cometh to pass at this day, when, by reason of the corrupt conversation of them, which profess the Gospel, their sincere doctrine is cast out. Also the synod of Eliberinum condemned images; wherein was decreed, that within the walls of the churches there should no image be painted, lest such a thing should be pictured out, as might be worshipped. Peresius, when he perceived himself to be hardly beset with the saiengs of these fathers, he said unadvisedly; A shift of Peresius. that Their mind was not to have all images to be taken away, but only those, which were made deformedlie upon the walls; and not likewise those that were done upon clothes & tables. But afterward, when he perceived that this also was but a vain shift, he calleth to remembrance, that this sort of pictures ought well to be taken away for a time, because men, in those days, worshipped them with the honour due unto God. And in this opinion he is against Gregory, which decreed, that they should not for that cause be taken away; but rather, that men should be warned not to worship them. Peresius also determined, that after the same reason and sort Epiphanius was to be excused. 23 Whereas afterward our adversaries demand of us, What they be that destroyed images. 1. King. 18, 4 what worthy men we have seen to be destroyers of images? We answer: Ezechias a most godly king, which broke in pieces the brazen serpent. Moses also, which broke in sunder the molten calf. Exod. 32, 20 Other good princes also: and Serenus the bishop of Massilia. Neither have we ever perceived, that the scripture condemned overthrowers of images, but the workers of images. The first perhaps, Who first painted churches. which painted the church, was Paulinus the bishop of Nola, which yielded this reason for the fact. When the faithful sort met together upon the holy day, to celebrate the memory of Felix the martyr, they were entertained with a religious banquet; and when they were more given to feeding of their body, than reason would, that father devised to paint upon the wall, the histories of the old testament & of the new, to the end that the people, by beholding of them, might the more soberly behave themselves in their banquet. But howsoever that holy and godly father meant in other matters, yet in this matter he offended double. For first he should not have banketed the people in the church, seeing we know, that in the church of the Corinth's there were many things found fault withal by the apostle, 1. Co. 11, 22 concerning those feasts. Moreover he did amiss, in that he thought men were more instructed by dumb pictures, than by the lively word of God. Wherefore did he not rather teach them by a lively voice, that they should temperately and soberly spend out the time of the holy feast? This had been the ordinary way and means, and most void of all danger. Prudentius Prudentius also, which lived in the time of Honorius and Theodosius, singing the passion of Cassianus the martyr, said that The history of him was pictured in the church. And in the seventh Synod, which was holden under Constantius and Hiren, Nilus' a bishop. one Nilus a bishop is brought in, which counseleth him that should build a new church, to garnish the walls on every side with images and pictures. But what bishop this was, it is not known: a martyr indeed he is called, in this respect, that he so became for Christ, in the time of Dioclesian. But it can not be he, because it was not then permitted unto the christians, to build churches publicly. Further, in that second Synod of Nice, we read many feigned things: and those things which were cited by those fathers, for the most part are not extant in the book of those men, which were of sound judgement. There also it is reported, that Gregorius Nissenus wept, at such time as he passed by the image of Abraham: but whether that image were in the way, or in the temple, it appeareth not. There also it is read, that the martyrdom of Euphemia the virgin, was painted out in the temple of the city of Calcedonia: howbeit, so far as I can gather, these pictures were in the church-porch. Augustins temple had no images. But that Augustine had no images in his temple, it appeareth hereby, that he expounding those words of the 113. psalm; The images of the Gentiles be silver and gold, even the works of men's hands, he writeth: The works of men's hands; for they worship that, which they themselves made of gold and of silver. Doubtless, we also have many instruments, and vessels, of such kind of matter or metal, for the use of celebrating the sacraments: the which vessels being consecrated to the ministery itself, are called holy; in the honour of him, whom hereby we serve for our salvation. And these vessels (I beseech you) are they any other thing, than the works of men's hands? Yet notwithstanding have they a mouth, & speak not? Have they eyes, & yet will not see? Do we pray to them, because through them we make supplications unto God? That is a very mad cause of impiety. Wherefore it is manifest, that images were not there: for otherwise he would have confessed himself inexcusable. 24 Moreover, in the same Synod they cite Basil, in his oration of the forty martyrs. A place in an oration of Basil expounded. But that which they allege maketh nothing to the matter now in hand. For Basil affirmeth not, that the acts of these martyrs were described in the temple: but in the commending of them, in his oration, he saith, that he would do rightly and orderly, whereby others might again and again be strengthened in faith. For painters, while they paint forth the acts of valiant men, they stir up others unto laudable enterprises. Men began, even at the first, upon a ready good will borne unto Christ, and to his apostles, to have some of their images at home with them. Afterward, being not satisfied with the private use of them, they set them not within the temples, but in the porches. Again, they considered with themselves; What if they should be put in churches, would they not bring such and such things unto our memory? And finally there ensued an adoration. Constantine, with his son justinian, at the temple of Sophia, made pictures; the which afterward Philippicus took away: for which cause there followed afterward very fierce contentions. And seeing Paul saith; 2. Cor. 6, 16. How agreeth the temple of God with idols? Is it not a shame at this day, that churches should be fraught with images? How the ancient Christians ordered themselves in prayers, Tertullian expresseth in his Apologetico, the 30. chapter; We (saith he) honour GOD with our eyes lifted up to the heavens, and not unto pictures. Lib. Instit. 2 cap. 2. Lactantius reproving the Ethniks, saith; If ye think that those whom the images do represent, be in heaven, why do you not lift up your eyes unto heaven? Wherefore it is lawful so to say unto our adversaries; If ye think that the saints be in heaven, why do ye not lift up your eyes unto them, which ye turn unto the images in the temples? Also, we may prove by an other argument, Other arguments to prove that the Christians had no images. that Christians had no images in their temples. For Aelius Lampridius, describing the lives of the thirty tyrants, among other things, saith; that Adrianus the emperor had decreed to appoint churches unto the Christians, but that there was one, which did dissuade him that he should not do it. For he said; If thou do this, the temples and images will be forsaken, and all men will become Christians. For those churches, which the emperor was minded to give them, he builded without images. Insomuch as those churches, which were afterward erected without images, were called the temples of Adrian. Moreover, it must be considered, that those things ought not to be had in the churches, which call men back from the religion of Christ. Undoubtedly, very many, as well of the Turks as jews, would be content to become christians, were it not that they be greatly offended at our images. Paulus Ricius a learned Hebrew. Whereupon Paulus Ricius, a very learned Hebrew, which was christened at Pavia, said; It was very expedient, that images should be removed out of churches; because many of the hebrews, by the means of them, be called away from the confessing of Christ. Erasmus opinion, touching images. And Erasmus, in his catechism, wrote many things to this purpose; and finally determined, that those are not to be accounted heretics, which want images, and will not receive them. And in his book called Ecclesiastes, he alloweth not of those preachers, who, while they deal with the people in the pulpit, do use pictures and images: for that (as he saith) is not decent for that place. 1. Cor. ● .10. Paul undoubtedly, in the first to the Corinthians, exhorteth the faithful, and that with many words, that they should beware of offending the weak. Wherefore, although there be many, which say, that they know that images must not be worshipped; yet let them think this, that every one doth not sufficiently know it. And surely, the consideration seemeth to be all one of images, and of things dedicated unto idols. Which the wise men of Corinth said they knew what they were. 1. Co. 10, 19 And yet nevertheless, Paul commanded, that they should not eat them: and he said, Ibidem. 25. Buy ye meat in the market, eat at home, and not in places appointed for idols. Even so may we say; If ye will have images, have ye them at home, and not in the temples. Neither do images placed in the temples less harm unto the church, than did the dissembling of Peter. Gal. 2, 13. For he, in suffering the ceremonies of the jews, nourished an evil opinion of them. In like manner is the fall of the weak, and perverse adoration confirmed, when images are suffered to be in churches. We have (say they) a right judgement of them. Why do ye not then remove them? A right faith must be testified by deeds. And when as they be at any time removed out of the temples, I think it good to beware, that they be not kept sound and whole: for if the state change, Images must as well be broken in pieces, as removed out of the temples. they may easily be restored again into their places. When Constantine the great was converted unto Christ, he shut up the temples of the idols; but he destroyed them not. Afterward came julianus the Apostata, and opened them again. The which, if they had been subverted, they could not so easily have been made anew. Which thing afterward Theodosius and other christian princes noting, they either destroyed them utterly, or else granted them to the use of christians. Whose part it is to destroy images. 25 But we must understand, that it is not the part of private men, to cast down images: therefore it must be done by the public authority of a magistrate. Sozomenus in his fift book writeth, that under the reign of julian, when he had opened the temples of the idols, certain christians threw down images: in so much that emperors officers apprehended some, who were suspected of that crime, and put them under torments, and examination; when they nevertheless were innocent. But when the authors of the fact repented themselves, and sorrowed for the torments of others, they confessed that they did it, and were burned. Of this matter Augustine, in his sixth homily De sermone Domini in monte, wrote very well, where he bringeth the place out of the seventh chapter of Deuteronomie; When the land shall be yours, verse. 5. A place of Deuteronomie, very well expounded. ye shall subvert the altars and images of them. First (saith he) it behoved them to possess the land, and to have it in their power, before they could subvert the images thereof. And it is evident, that temples be public places, and not the possessions of private men. Wherefore it is not every man's part there, either to cast out or to destroy any thing. They then, which bear rule, as well in civil as ecclesiastical causes, ought not to suffer those images in churches. Otherwise, the simpler sort, when they perceive them to be suffered, even for that cause they attribute the more unto them: for that they see the princes, bishops, and pastors do not cast them away. And it is very frivolous, that they have always in their mouth; Whether idols help the faith of the ignorant. Rom. 10, 17 that images are certain visible words of God, which help the faith of them that be ignorant. For Paul testifieth, that Faith cometh by hearing, and hearing by the word of God: not by pictures or images. If any be desirous to have Christ pictured, let him read the holy scriptures; let him have in his hands the gospels, the apostolical epistles, and the Acts of the apostles: and let him be oftentimes present at godly sermons. Wherefore Paul unto the Galathians saith, Gal. 3, 1. How Christ was painted by the apostles. that Christ was painted before their eyes; namely, through the preaching of him and others, whereby they so faithfully cleaved unto Christ, as it seemed unto them, that they beheld him fastened unto the cross. Yet they are wont to say; that If these signs be removed, the mind● of them, which be weak, are offended. But they see not, that while they study to shun the less evil, they fall into the greater. For while they suffer images in temples, the weak be offended; and both the ungodly are confirmed in their ungodliness, and the godly are damnified. Furthermore, it is to be considered, that our adversaries do importunately, & without ceasing, urge, that it is an ecclesiastical tradition, and that therefore it neither may nor aught to be changed. But it is far otherwise; seeing that ecclesiastical traditions may be changed and taken away, if edifying do so require. Wherefore, if they would suffer it to be an ecclesiastical tradition, it should be lawful to change the same. Thrice dipping in baptism. In times past children were baptized with thrice dipping: which custom or tradition (as Gregory writeth unto Leander) was taken away; because of certain heretics, which affirmed, that without those three dippings, children were not baptized. By the same reason, why are not images cast out of the temples, lest we should seem to consent with idolaters? Peresius reason. But Peresius saith, that By taking away of images, we be against the sense of human nature, and also against God himself. But we have already answered, that all kinds of images are not taken away by us; but we would not have them worshipped, nor to be in the temples, where adoration might easily be done unto them. Moreover, if the reason of Peresius were firm, we might prove God to do against himself, who forbade by his law, that men should not prostrate themselves before images. Why the fathers suffered not images. There be others, which say, that the fathers in the primitive church suffered not images; because men were then prone unto idolatry. But (who I beseech you) is able to know or affirm this? Is not now man's corruption the same that then it was? Are not images in this our age worshipped and honoured every where? 26 At the last they come unto that, which was the cause that we took in hand this treatise. And they say, Exod. 25, 18 that in the time of Moses and Solomon, 1. King. 6, 23 God would have Cherubim, and other images, in the tabernacle and temple. Hereunto some say, that those images were placed in the innermost holy place, Exod. 25, 31 where none might see them. It is a weak answer: for there were such also in the court of the priests, where they made the offerings and sacrifices. Also in the engines, 1. King. 7, 29 which sustained the lavatories, there were Cherubims, lions, and oxen. Moreover the sea of brass was set upon oxen of brass. 1. Kng. 7, 25 Whereupon others answer, that those images were not there, to the intent they should be worshipped; but to be as it were a certain training, and that they might garnish the holy temple. But the Papists would, after the same manner, excuse their images. Wherefore it is more fitly answered, that God gave the law, not to himself, but unto us; so than we must follow the same: neither may we bring him into order, if he otherwhiles would any thing of a special prerogative. He must be suffered to do after his own will; but we must obey the law that is made. certainly those images had some figurative meaning, but they were not set forth as an example for us to follow. With them was joined the word of God, which the images placed in our churches do want. And seeing they were external things, and had the word added to them; they were (after a sort) sacraments of those times: and it is only God, and not men, which can make sacraments. And it is to be noted, that Solomon and Moses, which made the Cherubims, durst not make any other: they only made that, which was commended unto them by God. They painted not upon the walls the acts of Abraham, neither the doings of Adam or Moses, nor of the other fathers. Whether an image of Christ may be set up for showing that he had a true body. They are also accustomed sometimes to say; We have the images of Christ, to the intent we may convince the Marcionites and Valentinians, which denied that Christ had a true body. Surely a very plausible and sharp argument! But I would have them answer, wherefore they have the images of other saints. Was there any man that admitted them to have no true bodies? Doubtless there be other reasons to be used for the convincing of heretics; who, if they be not moved by the testimonies of the scriptures, and by the acts which Christ did, surely they will not be confuted by images. And so those things, which be brought by our adversaries, be only pretences, leaves of fig-trées, & branches; whereby nevertheless they cover not their shame. If they would be seen to fly from Martion the heretic, why do they not in like manner show themselves to detest idolatry? Neither is this to be let pass, that the image itself of Christ, if it be had in the churches, is far more dangerous than others be; by reason of the worthiness and excellency of the person whom it betokeneth. 27 Also that is frivolous, Images of Alexander Severus. which they report of Alexander Severus the emperor, that he had images in his privy closet: for he received them not of the christians. He was an Ethnic, and therefore no marvel if he delighted himself with images. Such examples are not to be sought from him, and such as he was. After these things they object the brazen image, An image of brass set up in Caesaria. which in times past was placed in the city of Caesaria Philippi. But if they will somewhat more diligently read the history of Eusebius, they shall understand, that the same was not placed in the temple, but before the door of the same woman's house, which had received her health of Christ. Among the Ethniks there was a custom, that if one had received a great benefit of any man, he would set up an image of him, of whom he had reaped so great a benefit: so did she behave herself toward Christ. Moreover, Signs of Christ crucified. they defend the having of the image of Christ crucified upon the cross, in this respect, that unless those signs be seen in every place, our redemption, that is, the death of the son of God may be forgotten. Undoubtedly, if it be declared in sermons, and often called to remembrance, the faithful will not be forgetful of the same. For the primitive church had always before their eyes Christ crucified, although it used no idols nor images. But the writing of Athanasius, concerning the image [of Christ] wounded by the jews, seemeth to be both fabulous and fond. For there lived at that time many famous & learned bishops, whose works yet at this day are extant among us; who, if so notable a thing had happened at that time, they would surely have made mention thereof in their books and histories. Eusebius, Sozomenus, and Theodoretus, who wrote many things of Athanasius; yet did they utterly leave out this, which is vainly boasted of by these men. A feigned devise that images do teach. As touching the learning, which they say is to be gathered by these things, we need not stand upon it; seeing God, Christ, and the holy Ghost speak largely enough unto us in temples, in the holy scriptures, in sermons, and in sacraments: over and beside which, what need should there be to bring in images unto them, which rather call us from the perceiving of them, than help us? It is not the part of Christians, to repair unto the churches, to the intent they may feed their eyes with pictures and images; but to pray, to hear the word of God, to receive the sacraments, to give thanks unto God, and to celebrate the name of his majesty. The Lacedæmonians ordained, that in the Senate house there should be placed no image; to the intent the Senators there might be of ready wit, and most attentively bend their cogitations upon those matters, which were in counsel among them. 28 Wherefore in vain do our adversaries clatter, that images be the books of lay men; that while they notify the acts of holy men, they teach the rude and unskilful sort. We indeed confess, that something is signified by pictures or images; howbeit very slenderly. But the minds of the unskilful be so rude, as that they have need of the ministery of the word. And it cometh oftentimes to pass, that by images they be rather led into error, than truly taught. Let the idiot or unlearned return as oft as he will unto a picture, it will always tell one thing: and if any doubt happen unto him, while he beholdeth the same, it will never answer any thing for resolving thereof. But in the holy scriptures, and in godly sermons, whatsoever shall appear somewhat dark in one place, is plainly enough expounded in an other. verily a picture, if thou shalt once err, it will never amend thee. Howbeit, we grant that images may have a good use; namely, to renew the memory of things which have been done. How the memory of things done to renewed by images. Which thing, although not every where, yet in some places it happeneth conveniently: even as sometimes we speak some things by signs, and dumb men express many things by gestures. But whereas it is lawful to use this at sometime, and somewhere; do we therefore use it always, and in all places? Shall he be accounted a wise Senator, that in the senate house showeth his judgement by pointing and nodding? And there is no doubt, but we use water for the quenching of thirst; yet if thou set the same before thy guests at a banquet, thou shalt be called a fool and a covetous man: so in like manner images, although elsewhere they have their commodity, yet they must not be suffered in churches, where we may deal with God by far better ways & means; especially seeing they can not there be had without danger. verse. 14. For jeremy in the tenth chapter saith, that Images do tell lies. And even this doth Abacuk show in the second chapter. And in the 13. and 14. chapters of the book of Wisdom it is written; In the whole chapters. that Men be deceived by them. And that the matter may appear more evident, we must understand, that then crept into the church a frequented use of images; when as bishops began to give themselves to idleness, when they ceased to teach the church that was committed unto them, and to feed the same with the word and sacraments; then (I say) they did substitute images, to be as it were vicegerents. I beseech you let experience teach us, and let us see since that time, (wherein temples were defiled with images) whether the rude and unlearned sort have been made the better learned by the use of them, and have become the more skilful in divine things by the use of them. Surely Christ, and God, was much less known than before. Was God ignorant of this commodity of images? 29 Assuredly, it could not be hidden from him, who with his eye beholdeth all things, and knoweth all things; if he saw it, and forbade it. He embraceth not us with fatherly good will, who may seem to deny men so great a good. Furthermore the apostles, Note. who omitted nothing which might further the salvation of men, made no mention in any place of that so great a commodity. But by their actions they bewray themselves: for those images, unto the which the foolish people run on pilgrimage by heaps, be covered many times with great devotion, and hidden with great diligence; so that scarcely they be opened to noble men, cardinals, and princes. And the silly ignorant people, for whose sake they will that those images were devised, shall always have those books shut up before them. Neither are we to pass much upon the second Synod of Nice. For if a man do weigh but with mean diligence, the reasons of those bishops, whereby they established images, he can not refrain from laughing. Moreover, against that synod we will oppose the synod Eliberina, in the which (as I have before declared,) pictures and images be forbidden. Further it is strange, that these men be not ashamed to object against us the place of Paul, wherein he said; To the clean all things be clean: seeing in that place he entreateth only of mean and indifferent things, and not dangerous and forbidden things. And seeing now we have spoken of the nature and antiquity of images, and have distinguished them by the things which they signify, that some represent God, others the creatures of God; and have set forth what moved men to endeavour themselves to express God by images, and have showed that it is not lawful to represent God by pictures, partly in respect it cannot be, and partly because he himself hath forbidden it; and have also taught, that there is no let, but that things created may be resembled in images, so that no honour or worship be done unto them; and at the last have proved, that they ought not to be set in holy places: we think now, that we have sufficiently spoken of them. Of Cherubim. In .1. king. 6 Of the name and form of Cherubim. Ezech. 1, 5. 30 As concerning the name, Aben-Ezra writeth, that some make the same a general word to all graven and carved things, and to images: yet so nevertheless, as those, which be written of in the law, are said to have had the shape of man. But in Ezechiel, the forms of them be described; namely of a lion, of an ox, & of an eagle; & not of a man's shape only. Yea further, Ezech. 18, 14, and .16. in the same prophet, a king is called Cherub; because he aboundeth with great dignity, glory, and riches. Sometime that word is written at full; to wit, with the letter Vau: but sometime in the place thereof is put, Exo. 25, 18. 1. King. 6, 23 Kibbutz. Howbeit, Solomon seemeth to have followed Moses: for he also in his tabernacle had two molten Cherubims. Yea and the very inward coorten, which was in steed of the wall of the tabernacle, had Cherubims of needle work. Wherefore it is no marvel, if both Solomon made two graven Cherubims, and also upon the walls made many set out finely in séeled work. I am not ignorant, that there were many of the ancient Hebrew interpreters, which thought, that the word Cherubim was compounded in such sort, as the first letter Caph, is a note of similitude. Then the verb Rab being added, which signifieth, To nourish, or To grow, whereof is made the noun Rabum and Rabi, which signifieth, Children and Young men, because they grow and increase in stature. But this hath no likelihood of truth, that the etymology of an Hebrew name should be fetched from the Chaldaean tongue. As touching the matter of them, it is evident enough, that those which were in the tabernacle of Moses, were of massy gold: for they stretched forth their wings from on high, on both sides of the mercy seat, with their faces one toward an other. And the mercy seat was a table of the same length and breadth, that the ark of covenant was; What was the propitiatory or mercy seat. 1. King. 6, 13 which consisted of mass and pure gold, and out of that table (as is said) two Cherubims did rise up. The stuff whereof salomon's Cherubims were made, was wood of the olive, which undoubtedly is very hard. Wherefore in carving or graving the same, artificers do take great pains: but it endureth very long. 31 In this place R. David Kimhi demandeth, how it was lawful for Solomon to cut down olive trees; because they bring forth fruit? Deut. 20, 19 By what right Solomon cut down olive trees. And in Deuteronomie it is decreed, that those kind of trees should not be hewn down, no not upon the land of the enemies. By some it is answered, that he cut none down, but such as were withered with age, and were become so barren, as they would bear fruit no longer. But there be some, which think, that he used not the best olive, but the wild olive tree, whereof there is no fruit had. And there be some, which writ, that these trees were not felled within the country of judaea, but were sent thither by Hiram. Howbeit, it might more fitly be said, that these things were done otherwise than order was; and that by the instinct of God, some piece of the law was dispensed with; especially that which rather belonged unto war than unto peace. Also there were some, which denied that this was properly the wood of the olive tree: for (as they say) there be also other kinds of trees, which bring forth a certain oil; as the Cedar, the pine apple, and fir tree: the which, in somuch as they bear fatness or gum, may be called trees of oil. They allege a place out of the eight chap. of Nehemias, where it is written, that the feast of tabernacles was celebrated, wherein it was said to the people; verse. 15. Bring ye the leaves of the olive tree, and the leaves of the tree of oil. By which words these things are very manifestly distinguished one from an other. Further also, levit. 23, 40 the Schoolmaster of the law commanded not only to wear leaves of the olive tree, but also of the Cedar tree: and the Greek translation hath, the Cypress tree. And in the 41. chapter of isaiah, (although the place be somewhat dark, verse. 19 ) the wood of Cypress seemeth to be expressed under the name hereof. The height of the Cherubims was ten cubits; yet so, as they resembled young age in their face: which thing was sometime done by cunning artificers, in the great images called Colossi. Howbeit, josephus described these images to be only of five cubits; and he testifieth, that the stuff of them was pure and massy gold. But credit must be given unto the holy scriptures. The site and habit of the Cherubims. 32 As touching the site & habit of the Cherubims, this may be said; namely, that R. Solomo wrote, that with the soles of their feet, they stuck unto the floor, & had their countenance turned toward the east; as though they beheld them which went in & out. The one of them, with his wing touched the wall on the southside; the other the wall on the north side, touching one an other with the midst of their wings. They were therefore distant one from an other ten cubits. The book of Paralip. 1. Par. 3, 10. affirmeth, that these images had the countenance of young men. On the contrary part josephus writeth, that none is able to say what countenance they were of; but that their faces were bend toward the east, & to the holy place. verse. 13. The book of Paralipomenon doth testify, when they were with stretched out wings, the whole wideness of them consisted of ten cubits; and so they occupied the whole breadth of the sanctuary, even twenty cubits. Wherefore in them might be seen the just measure of a man's body, according to the quantity which they say it contains, seeing his height is so much as is equal with him, his hands being stretched out. But thou wilt say; If both the wings consisted of so many cubits, what place shall we allow for the troonke of his body? David Kimhi writeth, that their bodies were under the wings; because the tops of the wings were joined to the chine of the back. So that their bodies appeared in the fore part without the wings, and where they appeared most, the ark of the covenant was set either under or between these two Cherubims, the which was shadowed with their wings stretched out. The length of the ark, as it is described in the 25. chapter of Exodus, verse. 10. was of two cubits, and a half: The measure of the ark. so much also was it in breadth, and the very height thereof was of one cubit and a half. There were bars of gold joined therewith, which were put through rings of gold, and neither from thence were they removed at any time: the length of those bars was four cubits. Above the ark in the propitiatory, there were two other Cherubims made by Moses. And by this means it came to pass, that in the holiest place of salomon's temple, there were four Cherubims; to wit, two of salomon's, and two lesser, made in the time of Moses. But the greater, which Solomon placed, did look toward the sanctuary, and toward the east part. But the Cherubims of Moses, stood of each side of the propitiatory, and looked one upon the other, as if they had upholden the propitiatory with their hands. In the tabernacle of Moses, the opening of the two wings was of ten cubits, and with their wings they touched the wall; but after another manner than those of salomon's did. For Moses Cherubims touched the east and the west part; & salomon's, the north and the south part. But Moses Cherubims being placed in the temple of Solomon, touched not the walls with their wings; because the place was larger than it was in the tabernacle. Howbeit, Esaie. 6, 2. in isaiah we read of an order of Cherubims, somewhat differing: for to every one of them was six wings; for with the uppermost, they covered their countenance, and with the lowermost their feet, and slieng with the middlemost, they cried; Holy, Holy, Holy. 33 We must not think that Solomon transgressed the law, by placing Cherubims in the innermost places of the temple, for he followed the example of Moses, who was commanded by God so to do. Moreover, when he showed unto David all the form and description of the holy building; there is no doubt, but he showed him also the images of the Cherubims. Wherefore idolaters must not be led with the example hereof, to have images in their churches. Last of all there remaineth, What the Cherubims did signify and represent. verse. 14. Dan. 7, 10. that I declare so much as shall be thought sufficient, for the signification of these images. certainly, they did represent the administering spirits, whereof there is mention made in the first chapter of the epistle to the hebrews: of which Daniel reckoneth so great a number, as he writeth, that there be ten hundred thousand, (meaning an innumerable multitude:) for he put a certain number for an infinite number. The ministries of them be of diverse sorts. Sometimes of severity: for when God had driven Adam out of paradise, Gen. 3, 24. he placed Cherubims before paradise, with a fiery two edged sword, to drive away wretched men from thence. The Egyptians were strooken by the ministery of angels. So was the host of Senacherib. Psal. 78, 49. 2. Kin. 19, 35 2 Sam. 24, 16 and 17. Num. 22, 24 Gen. 19 David also saw an angel approach near jerusalem with a drawn sword. Also an angel withstood Balaam in his journey. Neither is there any doubt, but the five cities were destroyed with fire by the ministery of angels. But otherwhiles angels do serve God in the defending of men. For an angel set himself between the camps of the Egyptians and Israelites, Exo. 14, 19 in the same very night, when the Israelites should pass through the red sea. Gen. 19, 16. Lot also was preserved, Acts. 12, ● Matth. 4, 1. and Peter brought out of prison by the diligence of angels. And angels were present with Christ, when he was tempted by the devil in the wilderness. Moreover, Dan. 12, 1. they defend kingdoms and provinces (as it is written in Daniel.) And it is declared, that by the hands of them, the spirit of Lazarus was brought to the bosom of Abraham. And in the psalm it is song; Luk. 16, 18. Psal. 19, 11. He hath given his angels charge of thee, and they shall keep thee in all thy ways. Also they were seen stand for the defence of Elizaeus against his enemies, 2. King 6, 17 as the holy history reporteth and testifieth. Furthermore, God useth them for instructing of men, Dan. 10, 5. Zach. 1, 14. Matth. 1, 20. as we read in Daniel and Zacharie. Marry was instructed by Gabriel, that she should bring forth the fruit of salvation. So was joseph, Matth. 2, 13 concerning the taking of his wife unto him, from whom he was determined to departed: and so was he likewise as touching his flight into Egypt, Luk. 1, 26. and returning again. What shall I say more? They be messengers of God for to reveal his will. Heb. 1, 14. 34 Yea, and the ministers of the church be called angels, Apoc. 2, 1. and are represented by them: for they advance the holy word of God amongst men. Ezec. 10, 1. Wherefore Ezechiel saw an engine, wherein Cherubims were carried: whereby (as the wise and learned do interpret) are meant the prophets, apostles, and ministers of the church, of whom God, that is, jesus Christ our Saviour, is carried by his word into all parts of the world: and wheresoever they come, they celebrate the praises of God amongst men, even as did the Seraphims of isaiah. Esaie. 6, 3. Many things, besides these may be brought, whereby the allegory between ministers and angels might be amplified; but with these few we will content ourselves. I return therefore unto the angels themselves, by whole ministery also I affirm, that God governeth natural things. For there is no doubt, but that the celestial spheres, by their labour are turned about, and the marvelous things of nature are brought forth. For which cause it is very elegantly written, Psal. 18. 12. that God himself is carried upon the Cherubims. And the scriptures testify these divine spirits to be of such worthiness and excellency, Ezec. 1, 18. that it setteth them out unto us; not only with wings, but also full of eyes; that is to say, that they execute the office committed to them by God, both wisely and speedily: which two things are most worthily commended in ministers and ambassadors. For than they rightly execute their office, if they join celerity with wisdom. And thus much shall suffice of Cherubims. In Gen. 13, verse. 19 35 But now let us see somewhat concerning this word Teraphim. Some will have it, that they were instruments for marking out of times; What is meant by Teraphim. or else of regions, stations, and degrees of stars, whereby afterward, by the science of Astrology, men might prognosticate of the events to come. But this is not much allowed: for they were rather images, as in the history of David is manifestly seen: when as Michol the daughter of Saul, 1. Sa. 19, 13. placed a Teraphim in the bed, and feigned David to be there laid, whom notwithstanding she had privily sent away. But it had been no likely way for the devising of a lie, unless Teraphims had been of human shape. Wherefore it is said by others, that they be images, so made by the observation of the stars, as they be able to make answer, and give out oracles, when they are consulted withal. Of which opinion, among others, is Aben-Ezra. But against this opinion, it seemeth that that may be objected, which is pronounced in the psalm concerning idols; A mouth they have, Psal. 115, 7. and speak not. But if so be they answer; How shall this take place? In the very same psalm the question is answered; They speak not in their throat: because in very deed men do speak by a natural power [of life] through an artery proceeding from the lights. The devil speaketh in idols. But in these kind of images, not the life, but the devil speaketh. Wherefore the jews, otherwise overwhelmed or drowned in these kind of superstitions, do show, that the witches did sacrifice some child, whom they knew to be a first borne, whose head being cut off, they imbalm with salt and spices, that it may remain uncorrupt, under whose tongue they put a plate of gold, whereon they set the name of an unclean spirit, which they invocate; & setting up lights, they worship this mischievous head, and ask counsel of it, and from thence have answers, the devil moving the tongue thereof. In Zacharie it is said, Zacha. 10, 2 Teraphim in the scriptures taken in ill part. Ose. 5, 14. that the Teraphims did speak lies. And marvel not that it is written in Osea, that the people seem to be left without Ephod and Teraphim; as thought it pertained unto God, that Teraphim should be worshipped, even as the Ephod was. For this is not true: for Teraphim, in the holy scriptures, is always taken in the worse part. But there the meaning is, that the people of God should be scattered and afflicted, so as neither they might retain the true worshipping of God, neither should they be at leisure to worship idols. Ephod in that place may be referred to good religion, and Teraphim unto wicked: neither of which two, those that be in captivity and affliction will retain. But I marvel, how some dare be so bold to say, that Laban did not worship such kind of Teraphim or images; Gen. 31, 30. when as he plainly saith, that they were his gods. I am of the mind, that he worshipped together both God and idols. For it is very likely, that he had recourse to the idolatry of the inhabitants of Mesopotamia; and he retained somewhat of those things, which perhaps his father Nachor taught, as touching the true God. Although that Nachor also was an idolater, as it is thought of the jews not unlike to be true: Num. 23, 4. as was Balaam the soothsayer, which saith, that he was called by Balac out of the very same country. But this only will I say, as touching idolatry, and the endeavour about images and idols, whereby things to come might be known; that these things began of a curiosity. Curiosity of knowing things to come, was the cause of idolatry. For when men were so immoderately careful to know things to come, they left nothing unattempted for the compassing of the same. And then the devil perceiveth himself most easily to be admitted, when we have such fervent desire of any thing. Wherefore he both useth his cunning, and also bestoweth his labour willingly, that we may be deluded and drawn from our true and perfect salvation. But unto Christ are we beholding, that these things are not now so commonly received in the world, as they were before his coming. Although privately they be not altogether taken away; yet is there no city well ordered with laws, but doth either punish severely, or else note with infamy, such mischievous arts and studies of enchantment. Let Plutarch and others say what they list, as touching the cause why oracles ceased to be given; seeing we know, that this must be ascribed to our Lord jesus Christ. Of human sacrifices. In 2. Kin. 3. 36 It appeareth manifestly out of the holy history, that men were brought to that madness, that they endeavoured by human sacrifices and offering up of their children, to make God favourable unto them. And from whence this evil sprang, divers men do diversly imagine. For there be some, How human sacrifices sprang up. which think, that that custom was brought in by a perverse imitation of Abraham. For men hard, that God required such a sacrifice: and therefore concluded, that it is most acceptable to him: and they thought, that they should be happy, rich, and mighty, like unto Abraham, if they had given such an oblation. Howbeit, it hath no resemblance of truth, that the Ethniks made such account of Abraham, being a private man; that they would so grievously punish themselves by his example. Again, for the imitation of his fact, the preparation of the mind was sufficient; neither behoved it, to perform the thing itself. For God, which commanded that this should be done, did forbid it to be done. So then I cannot ascribe the invention thereof to a more certain author, than to sathan, which hath been a murderer from the beginning: neither delighteth he in any thing more, than in slaughters and human blood. Wherefore it is notably said in the psalm 106. verse. 37. They have offered up their sons unto devils. But this would they not have done, unless they had been certified by their oracles, that they were delighted with this kind of sacrifices. And not only in Palestine, or Syria, was that custom come in ure, but it came even unto foreign nations also. 37 Plutarch, in his parallels, the 66. chapter, writeth, that the Lacedæmonians, what time as they were afflicted with a plague, received answer of Apollo, that the plague should cease, if they would slay some virgin that should be chosen by lot, from among the chiefest nobility. And in the chapter following, he writeth, that the very same happened unto the Pheraei. Moreover, it is often reported of all the poets, that Polyxena, the daughter of Priamus, was offered up to the spirits of Achilles. And Iphigenia, or Iphianassa (for indeed she was called by both the names) being the daughter of Agamemnon, was sacrificed in Aulis: whereupon Virgil pronounced. Sanguine placâstis ventos, & virgine caesa; that is, With blood and with a virgin slain, Ye have appeased the winds [certain.] Tertullian. Yea and Tertullian, in his book entitled Scorpiacus, against the Gnostikes, mentioned; that the Scythians sacrificed men to Diana, namely in the region of Taurica; and that the Gauls did the same to their Mercurius; the Africans also unto Saturnus. And lest he should seem to report things out of knowledge, and most ancient, he testifieth, that the same most cruel custom did publicly endure until the proconfulship of Tiberius; The abrogating of human sacrifices. who took from among them so great a mischief: and the priests which executed these things, he hung upon the trees, which shadowed the temple of Saturn. Howbeit he addeth, that from that time were finished those most cruel sacrifices, although not publicly, yet at the least wise privately. Yea and (saith he) in the city itself of the godly Aeneads, the same thing was accustomed to be done, so as human blood was sprinkled unto one [which was called] jupiter. Neither maketh it any matter, that the same blood was of the Bestiarij, (that is, of those kind of men, which for divers kinds of great crimes were condemned unto beasts) because, although they were hurtful men, yet nevertheless they were men. This writeth he in his apology, affirming that this kind of oblation did fitly agree with Saturn, who, as he spared not his own natural sons, so was he delighted in the slaughter of strangers. This divine power of Saturn (as the Hebrew interpreters affirm) was called among the jews Moloch; unto whom the idolatrous parents did sacrifice their children. And it is not unknown, that the Romans, in old time, used every year to sacrifice two men, casting them down from the bridge Miluius, into the river Tiber: which ordinance they did afterward mitigate, by throwing out of a basket into the river, not the men themselves, but the images of them. Livy in his fourth decad, & fourth book, maketh mention of a holy sacrifice of the spring time, wherein the people of Rome vowed unto sacrifice, all the living creatures, which should be borne from the kalends of March, unto the ideses of May. And (as Festus hath taught) they therewithal vowed even their children. And in Cyprus they sacrificed a man unto Apollo. For Teucrus, who first did this, delivered the rite by hand unto the posterity; and that ceremony endured unto the time of Adrian the emperor. And Philo, Phoenices people in Syria. who wrote the history of the Phoenices, wrote, that they in their greatest dangers, accustomed to sacrifice their children. Which thing agreeth well with the narration of the holy history. Moreover, it is known unto all men, that the Decii vowed their own selves for the safety of their own army; and that Curtius threw himself into a huge gap of the earth, that the city might be delivered from the plague, wherewith it was infected. 38 These men indeed are praised by the judgement of the world and the flesh; whereas by the judgement of God and the spirit, they are worthy to be dispraised. Whereupon Christ most prudently admonished us, that those things, which excel before men, are most vile in the sight of God. Therefore (as I have said) this most cruel kind of sacrifice proceeded of the devil. But let us see, by what reasons men have been alured thereunto. One (I think) was brought to pass by this means; Those things that be most precious, and which do please us most of all, should be offered unto God, especially, when we are afflicted with extreme dangers; But our children be far more excellent than cattle, neither account we any thing more dear unto us, than they; Therefore, when we live in the greatest perils, they must be offered up unto God. A parologisme. This is a false argument, [taken] from that which is absolute, to that which is in some respect: because we also do confess, that parents ought also to offer up their children unto God, by bringing up of them godly and religiously; but not in making a sacrifice of them. Perhaps they are driven by an other reason; namely, because they had heard of their ancestors, that is, of the holy Patriarches, that it would come to pass, that one day God would be well pleased with an human sacrifice. Which as they did peculiarly understand concerning Messiah; so the wicked, being taught by the instruction of the devil, understood it of some particular men. Undoubtedly it was a marvelous blindness of their minds, that they abhorred not to sacrifice their children unto devils: and it was more than a true pretence of religion, which consisted not of the word of the Lord, but of a human and devilish invention. And certainly, the more fervent that men be in superstitions devised by themselves, the further are they carried headlong into things more absurd. And if so be that a good intent were at any time to be commended; here should it most of all have taken place. For they, which did sacrifice their own children, did not only seem to mortify human affections; but utterly to despoil them. On this wise do men, when they be carried away of their own will. What else, I beseech you, was this, than to be cruel against their own blood? Wild beasts, which be altogether destitute of reason, would commit no such thing; who do fight for their young ones, & offer themselves to die for the safety of them. Hereby we understand, what miserable gods the idolaters have worshipped; whom they would not have to be merciful unto them, except they had first done them much harm. Under the colour of godliness, the earth was polluted with innocent blood, that a more unhappy destruction might come against it. And thus we see that idolatry exacteth more, and far more grievous things of men, than true godliness, and the word of God can obtain. It grieved not those men to kill their sons; but they that profess the Gospel, will not abide to chasten them, no not lightly. The priests of Baal lanced their bodies so cruelly, as the blood ran on every side out of their bodies: and they which would be called christians, withdraw not their bodies from hurtful pleasures. 39 But and if we should demand, Gen. 8, 21. Exod. 29. levit. 1. & 2. & 3. Num. 15. & 28. & every where. whether God have at any time delighted in human sacrifice, that will we not deny: for through the death of Christ, GOD was well pleased with mankind. And that which in many places of the law is written as touching sacrifices; to wit, that God smelled those things as a sweet savour: levit. 26. Num. 28. Ezec. 20, 41 that must be referred, not unto the cattle which was sacrificed, but unto the principal type that was shadowed by them, that is, unto Christ, whose death nevertheless did not barely and by itself please God, but so far forth as it proceeded of a true obedience, perfect mind, and singular charity. And if thou demand, whence that obedience and charity obtained their dignity and excellency? It shall be said, from the divine person, in which the human nature was sustained, while Christ, so far forth as he was man, should suffer the works of our salvation. Also the sacrifices of the holy martyrs, wherein they suffer themselves to be slain for the name of God, is also most dear unto God. Yet is not God cruel, as he that rejoiceth in the blood and death of men: for the deaths and slaughters of martyrs please not God of themselves, and in their own nature; except in that, that they are offered for the testifying of his truth. Again, he hath not so respect unto patiented men, as they be mere men, and the children of Adam; but as they belong unto the body of Christ, and are now become his members by regeneration, and (according to the form of Paul's speaking) are called the men of God. 2. Tim. 3, 17 That God in his own right might require human sacrifices. 40 In very deed God might, in his own right, have required human sacrifices of men. For seeing he is the Creator of men, he may determine of them at his own pleasure: which yet is the more lawful for him, when as all the posterity of Adam have been made subject unto death. That therefore, which every hour they owed to God, he might require of them, whensoever he had thought good. For truly, no justice was against it, but that he might use their death, for the fulfilling of his decrees. And in requiring of this kind of oblations, he should have done no injury unto them: for in steed of the loss of this transitory and frail life, he would have requited them with a blessed and eternal life; the which should have been counted for an advantage, and that a most manifest advantage. Wherefore those men, that were to be offered in a sacrifice, might have set their minds at quiet, by this sound consolation. But when it was lawful for God thus to do, he would not: nay rather, he forbade that it should be done. First, before the law was given, when as he stayed Abraham from killing of Isaac. Gen. 22, 12. Levi. 18, 21. Deu. 12, 31. Deut. 32, 17 Psal. 6, 37. jere. 32, 35. Afterward in the very law itself, in two or three places he chargeth, that men should not offer up their sons, and sacrifice them as did the nations of the Chanaanites. And after the law was made, he oftentimes by the oracles of the prophets rebuked the Israelites, when they committed such things. And in the place of human sacrifice, he appointed the slaughters of beasts; that is, of bulls, of calves, of sheep, of goats, and of birds: which nevertheless he removed afterward, when jesus Christ had been sacrificed. Why God required the sacrifices of beasts. And why he for a time suffered those kind of sacrifices, Tertullian in his second book against Martion declareth. First, because he saw the hebrews incline to the ceremonies of the idolaters, where these beasts were used in sacrifices: wherefore he rather would, that those things should be done unto him, than unto the vain gods of the Gentiles, yea rather unto devils. Furthermore, with singular diligence and perfect precepts he distinguished the kinds of the sacrifices: also he prescribed in a manner infinite things, as touching the places, vessels, & rites, to the intent he might exercise those fathers very busily in his service, that they might be constrained to meditate day and night in his law; and that with a true faith: otherwise their sacrifices should have been hated of him, as he spoke by the prophet isaiah; Esaie. 1, 11. To what end is this multitude of sacrifices offered unto me? Have I required this at your hands, & c? Also, that manner of worshipping was a certain schooling: for the fathers were taught, that the death, which they had procured unto themselves by their sins, was through the bountiful goodness of God translated from themselves unto the sacrifices. And Christ was evidently showed, who took upon himself all our sins and death; and therefore died, that we might be absolved. This was the schooling of the sacrifices of Moses. Howbeit, we must not say, that we are altogether without human sacrifices, which we may offer up to God. For every man may and aught to sacrifice himself, as Paul taught in the twelve chapter to the Romans, writing; Rom. 12, 1. I beseech you, by the mercy of God, that ye give up your bodies a living sacrifice, holy, etc. And David pronounced; Psal. 51, 19 A sacrifice to God is a troubled spirit, a broken hart, etc. In like manner may we offer up our children unto God, if they be godly and sincerely instructed, to the honour of the true God: which may not be done according to the inventions of men, but according to the word of God. And this may now suffice as touching human sacrifices. 41 But no less doubt is offered unto us; to wit, 2. King. 3, 26 that the horrible sacrifice of the king of Moab may seem to have been very profitable unto him: for immediately the siege was dissolved, and the host [of the Israelites] so departing away, there is an occasion given of exercising a perverse rite in time of adversity. What then? Shall we accuse God, which gave such a success? No, not in any wise: for no man may or aught to put a law upon him. Who shall prescribe unto him, seeing he is the cause of all things? By that reason we will find fault with him, that the sorcerers of Pharaoh resisted Moses, Exod. 7, 8. and did show forth many signs and miracles against him. There also was an occasion given of refusing the word of God. We might also complain of Antichrist, because with miracles and wonders (as it is written to the Thessalonians) he shall drive men to fall from the truth. 2. The. 2, 19 Also in these latter times, miracles and delusions are done unto images, reliks, and sepulchers of saints; whereby superstitions, and idolatrous worshippings are confirmed. But we are not for these causes to complain justly of God, seeing he is very justice itself, and doth all things justly. Those verily, which for such occasions are drawn to evil; those I say (as it is written unto the Thessalonians) have not received the love of the truth, 2. The. 2, 10 and therefore are given up unto errors, and seducements of Antichrist. Wherefore we are hereby admonished, while we take any thing in hand, that the successes and events should not be regarded; sith we might be easily deceived. For we should oftentimes see, that godly men are pressed with troubles; and contrariwise, the wicked do flourish, and enjoy at their pleasure, riches and earthly felicity. The will of God is only to be regarded, which he hath revealed unto us in the holy scriptures; according to which we must examine what is to be followed, and what to be eschewed. The establishing of the second commandment; whether the child shall bear the inqivitie of his father. In jud. 11. at the beginning. Look before pla. 1. art. 34. and In Gen. 19 29. In 2. Sa. 21 at the beginning, and In 2. King. 5 25. Exod. 20, 5. Deut. 5, 9 Exod. 34, 7. 42 But in this place there is a most weighty and very difficult question; because the child doth seem to bear the iniquity of his father. For it is written in the fift chapter of Deuteronomie, which also is in Exodus; I will visit the wickedness of the fathers upon the children, unto the third and fourth generation. And the very same did GOD repeat to Moses, when he went forth before him: for among others his titles, the same (Of recompensing the wickedness of fathers upon the children, unto the third and fourth generation) is added. And it seemeth to be a marvel, how that could be rehearsed among the titles of mercy. The Heretics left not this unspoken of; namely, the Marcionits, the Valentinians, and the Carpocratians, which for this cause rejected the old testament; and God the author thereof, they affirmed to be evil, as he that would spare the parents which were sinners, and would punish the children being innocents. And that he is so far from mercy, as he cannot forget sin; but keepeth anger in store, even unto the third and fourth generation. Ezech. 18, verse. 2. Also the jews took the same in ill part, who in the 18. chapter of Ezechiel said; that The fathers did eat sour grapes, and the children's teeth were set on edge. This was, as if they should say; jeroboam erected calves; Manasses set forward idolatry: were it meet that we should suffer punishment for them? But the Lord answereth by the prophet; All souls be mine. Like as the soul of the father is mine, so is the soul of the son mine also. The soul which sinneth, the same shall die: and the son shall not bear the iniquity of the father. These things seem not sufficiently to agree one with an other. A distinction of punishments. 43 Some have thought, that there must be used a distinction of evils, and punishments. For they say there be some punishments, which appertain to everlasting damnation, others which are but temporal. And they understand the said place of Ezechiel, to be spoken of the former kind of punishments. For as concerning everlasting salvation, or damnation; every man shall bear his own burden: and The soul which sinneth, the same shall die. Neither do they otherwise understand the place of jeremy, in the 31. chapter. jerem. 31, verse. 29. But as touching temporal punishments, (of which sort are sickness, poverty, banishment, death, and such like) they affirm, that it is not contrary to the justice of God; that the father, together with the son, and the people with the princes, should be wrapped in those punishments. And so they expound that which in the law is said; I will reward the sin of the fathers upon the children; unto the third and fourth generation. Augustine. Augustine seemeth sometime to have allowed of this distinction: for in the questions upon josua, the eight question; josua. 7, 24. when he disputeth of Achan, which had hidden some of the accursed things, for whose sin all the Israelits were miserably afflicted: and for that, not only Achan was punished, but also his sons and daughters were put to death together. There (I say) Augustine writeth, that those punishments might as well profit, as hurt: the which thing God himself knew, and that therefore they were tempered by him, according to his righteousness. For God doth so moderate them, as both they may afflict the wicked, and not hurt the good. For such is his providence, that those things which seem to be evil he can make good. But as concerning the everlasting punishments, because those do hurt for evermore, every man doth justly suffer them according to his evil desert. No man (saith he) suffereth those punishments for an other man's fault. And even this also he writeth in his first book, the 10. chapter, against the adversaries of the law & the prophets; There is no doubt (saith he) but in this life one is afflicted for an other. And against julian the Pelagian, the sixth book & 12. chap. he distinguisheth the state of the people: & some (he saith) are regenerated in Christ, but that others are not yet regenerated. Men distinguished into regennerate and not regennerate. And of them which be not regenerated, their sins are visited upon the third and fourth generation, to wit, upon all the posterity. And he alludeth unto original sin, which from Adam is spread over all posterity. But thou wilt say; Why then punisheth he to the third and fourth generation? The same father answereth in the 42. question upon Deuteronomie; The number of seven betokeneth a complete number. Because three being joined with the number of four, make the number of seven; which is a complete number. So as by naming the third and fourth generation, it is all one, as if he had said; Unto every generation. Which kind of speech Amos used; Amos. 1, 3. For three wickednesses (saith he) & for four I will not be turned. Augustine therefore understandeth the words of the law (concerning the punishing of the father's iniquity upon the children, unto the third and fourth generation) of them which be not regenerate: for the law (saith he) spoke of them, which were under the law. But Ezechiel and jeremy spoke of men, which were borne anew, and of the gift of regeneration, to be given by Christ. But men, which be regenerate, shall be judged every one after his own merits, and not according to other men's sins. And so the son shall not bear the iniquity of the father, but the soul which sinneth, the same shall die. But before regeneration, original sin infecteth, and destroyeth all posterity. 44 This distinction of Augustine I disallow not; yet doubt I, whether it be sufficiently applied unto the sense of Ezechiel and jeremy. Both those prophets wrote the selfsame words; Ezechiel and jeremy being in sundry places wrote both one thing. The fathers did eat sour grapes, and the children's teeth were set on edge: when as nevertheless the one was in jewrie, and the other was led away into Babylon: which is a good argument, that they spoke both with one spirit. But Augustine saith, that the exposition of Ezechiel must be taken out of the 31. chapter of jeremy. For there it is added, after those words; Behold, the days will come, that I will make a new covenant, etc. Wherefore all that whole place is to be applied to regeneration: so that by these words of jeremy, the saying of Ezechiel must be interpreted concerning the regenerate. By this means, that father thinketh, that the question is answered. But I, when I more diligently consider of that chapter of Ezechiel, it seemeth to me, that it speaketh of the pains and afflictions of this life. For wherefore did the people complain, saying; The fathers did eat sour grapes, and the children's teeth were set on edge? Did they complain of the pains of hell? No verily: but because they were carried away captive into Babylon, and there lived in bondage. They complained, that God did deal over hardly; that whereas their fathers had been idolaters, yet they which had not offended, should be punished. Concerning those punishments, the people lamented: so as it was needful that the prophet should answer for those things; The soul of the father is mine, and the soul of the son is mine: the soul that sinneth, the same shall die. Wherefore these things have respect to the punishments of this life. Albeit I deny not, but they may be transferred also unto spiritual punishments: but that is not but by the way of arguing A minori ad maius, that is, From the less to the greater; which is after this sort: God hath not altogether laid temporal punishments upon the innocents for others sins; Therefore much less the spiritual and everlasting pains. jerom. 45 jerom, when he interpreteth Ezechiel, hath a solution, the which afterward Augustine also followed; as we will declare when the place serveth. But the interpreters do vary, because the matter is obscure; and thereof cometh a difficulty, because it can not be denied, but that God afflicteth some for other men's cause. Gen. 9, 25. For where as Cham had disclosed the shame of his father [Noah] yet was the curse transferred unto Chenaan his son. Gen. 19, 1. And when the Sodomites had grievously sinned, the children also together with the fathers were burned. Again, when David had committed adultery, 2. Sa. 12, 15. GOD caused, that the child begotten in that adultery, should die. Wherefore, in a matter so obscure, jerom indeed bringeth his own exposition; but yet he showeth what other men thought concerning this question. First he saith, that there were many, which understood that place of the law; namely, (that God doth persecute the iniquity of the fathers upon the children, unto the third & fourth generation) to be allegorically spoken touching every particular soul, or man that sinneth. For they be certain rash onsets, impulsions, and forcements unto evil, or (as other say) first motion's; afterward followeth deliberation, as when one hath determined with himself, that he will do nought; thirdly, when this determination is performed; fourthly, there followeth a glorying in wickedness, when one doth satisfy and well please himself in sins. So, after a sort, there be reckoned four generations. But God is so merciful, that in the first and second generation; that is, in rash onset and deliberation he is silent, and maketh as though he knew not: but the third and the fourth, (that is, the committing of sin, and the glorying therein) he punisheth: when as both a man doth evil, and glorieth in his sins, and will not repent. Wherefore they say, that God revengeth upon the branches, not upon the roots. For a man (as they think) if he neither do evil, nor yet boasteth of evil, may be saved; although otherwise, he as well lusteth, as deliberateth to do evil. Neither do they otherwise interpret Paul to Timothy, when he saith, 1. Tim. 2, 15 that A woman shall be saved by procreation of children, if so be she abide firm in the faith, etc. That is; her soul shall be saved, if she work well, although she have naughty motions and cogitations. This interpretation I allow not. First, because it is allegorical; seeing God (especially in the law) speaketh plainly and manifestly. secondly, for that the words of the Lord, Allegories have no certainty. if they should be turned to allegories, will become altogether uncertain. lastly, because it is not true that is spoken. For those forcements and first motions are sins; because they are against the law of God: and they be condemned by Christ, when he saith in the Gospel; He that looketh upon a woman, Matt. 5, 28. to lust after her, he hath already committed fornication with her in his hart. And; Ibidem. 22. He that is angry with his brother, is worthy of judgement. God doth not so look upon doings, but that he hath much more respect unto the mind. Numb. 20. 9 Moses sinned grievously at the waters of strife; and yet, if we examine that history, we shall find no evil act that he outwardly committed: but God saw the incredulity of his mind, and grievously punished him. Wherefore, these motions and deliberations of the mind, not only be sins, but they be also grievously punished by GOD. Let us then pass over this interpretation, which also jerom brought as none of his own. Men deserve even the temporal punishments which they suffer. 46 But now, to make the matter itself plain; none can be said to suffer that, which he hath not deserved as touching the punishments of this life: because there is none perfect, no not the child, which is but one day old. There is none but hath deserved, even death itself. Why then do men say; Our fathers have eaten sour grapes, and the children's teeth are set on edge: seeing every one beareth his own burden, whether it be touching this life, God doth not always bring temporal evils as punishments. or the life to come? But God doth not always bring these temporal evils, as pains and punishments; but oftentimes they have relation to other ends: as Christ in the Gospel of john answered concerning the blind man; Neither did this man sin, nor yet his parents, john. 9, 3. that he should be borne blind, but that the glory of God might be made manifest. Also Peter and Paul, when they were put to death, What respect God hath in the martyrdom of saints. could not complain that they had not deserved it: although God, when they were slain, did not respect this, to have them punished; but that by their blood, a testimony might be left of his sons Gospel. Wherefore, seeing the case so standeth, and that we be all guilty of sin, we must not complain, that God dealeth too sharply with us, if for the sins of our parents we be punished. For God can so direct those troubles, as they may belong not only to his own glory, but also to the salvation of the parents. Oftentimes he doth punish the fathers in the children, and the prince in the people. The sorrows of children are the sorrows of the parents. For the punishment of children no less grieveth their parents, than if they themselves were afflicted. But if so be that the children die for their father's sake, they have no injury done unto them: for death is due unto them also, and otherwise it is certain, that they must die. Now then, if God will use their death in that sort, he may do it lawfully. Which also may be affirmed, as touching other calamities: for if that a child be vexed with sickness, he deserved sickness: if he have lost his money, he hath lost but frail and unstable things; and those he had upon condition, that he might easily forego them. So then, if with these kind of calamities God will punish the parents in the children, he can not be accused of unjustice. 47 Whereupon Augustine in his questions upon josua, the eight question; In the regenerate God converteth punishments into medicines. We are (saith he) by reason of original sin, debtors of many punishments, the which nevertheless God converteth into certain medicines, and findeth means, that they do very much profit, although they seem evil unto us. For if so be the son had lived, peradventure he would have trodden in his father's evil steps, or else have committed worse things. Wherefore, if God take him away out of this life, he cannot complain that he is ill dealt with: since death, by God's blessing, doth redound to his commodity. For he is suddenly taken away, lest wickedness should change his hart. And certainly, we ought to suffer, and endure the less evils, for to obtain greater good things. For so doth the physician with a bitter medicine trouble the mouth, that the sick man may be restored to his former health. In like manner, when we have deserved punishments, yet GOD doth turn them unto good. By what means discipline is preserved in the world. And by this means (saith Augustine) a certain discipline is established in the world: for unless it were so, men would perpetually become worse. Also there is declared a certain conjunction and society of mankind, when as on this sort, one is punished for the fault of another. For they, which belong all to one kingdom, or city, or province, be as it were one body among themselves: and in the body one member doth suffer for another member. Seeing therefore this is done in the body, it is no absurd thing, that the same do happen in the society of men. Plutarch, Plutarch. in his little book De sera Numinis vindicta, did very well teach the same; The eye (saith he) is grieved, and the vein of the arm is lanced: even so the father did offend, and the son is punished. The prince behaved himself amiss, and the people are afflicted. And such a natural consent or agreement there is of human things. justly doth this author accuse the rashness of men, which, so often as these things do happen, complain that God dealeth cruelly. For the father (saith he) is either good or evil. And if perhaps the son of a good father be punished, by and by they exclaim, that God dealeth unjustly; and that it is not meet, that the son should be so miserably handled, who had so good a father. But if so be the father be evil, and the son fall into calamity, there again they cry out, that herein also God is unequal, and that the son ought not to be punished, when the father hath sinned. Wherefore the vulgar sort think, that the son should not in any wise be afflicted. But what if the father be evil, and yet all things chance happily to the son? Here also (as he saith) they complain of the unjust dealing of God: for they deny it to be meet, that the son should live happily, which had so evil a father. These things he spoke godly enough, although he were an Ethnic. Children be certain parts of their parents. 48 Moreover, it must be considered, that the children be as it were certain parts of their parents, and have somewhat of theirs in them: wherefore it is not absurd, if God punish that part of the parents in the children. But I come again to Augustine, who saith, that God by this means appointeth a discipline in the world, in a Commonweal, in a church, and in a family. Whose saying (in my judgement) cannot be disallowed: for if so be the children do suffer punishment for the sins of their parents, they have not whereof to complain. Undoubtedly they own this duty unto their parents: for even this, that they are, they had it from them. Wherefore, if they leave their life for their sakes, they have no injury done unto them: for they yield that unto them, which they received of them. If God shall say unto them; I will use your punishment for the safety of your parents, they could by no right refuse the same. john teacheth, that Every one so ought to love his brother, 1. joh. 3, 16. as he should be ready to yield his life for him. And if so be that life must be yielded for a brother, how much rather for a father? God useth divers instruments, wherewith he draweth men unto him: why then may he not use either the sickness or the death of children for the chastisement or salvation of parents? Augustine. josua. 7, 5. Augustine in his eight question upon josua (which we have oftentimes alleged;) It is meet (saith he) that the lesser part should suffer punishment for the greater: The less part suffereth punishment for the greater. as in that history it came to pass, for the sacrilege, which Achan had committed. A few were slain in the host, and the whole multitude was assoiled. Herby is understood, how great the wrath and vengeance of God had been, if the whole multitude had sinned; when as the sin of one alone was so costly. And Plutarch, in the same book, which I cited a little before, saith; that thus the emperors do in their camps. For if there be any fault generally committed by them all, they take the tenth of the multitude; A custom of tithing of soldiers. to the intent that by the punishment of a few, the rest may be assoiled: and so one doth suffer for the fault of another. But (as it hath been said) God doth injury to no man: for he that dieth, was subject to death, and God directeth his death to a good end; namely, that he may help others, that is, that by this means he may call home, either parents, or princes to repentance; or else to establish discipline. Those things, which we have said, must not be understood concerning spiritual and eternal punishments: for (as touching them) every one shall be punished for his own fault. 49 Now are we to expound the very words of the law; I (saith he) am a jealous God, and visit the sin of the fathers upon the children, unto the third & fourth generation of them, which hate me. These latter words, jerom, jerom. upon the 18. chapter of Ezechiel noted diligently, and Augustine also in the question upon josua already alleged; Augustine. Of them (saith God) which hate me: as if he had said; I will not touch the innocents; but I will be avenged upon the iniquity of them, which imitate evil parents, and hate me. After the like manner he promiseth, that he will do well unto the children, and childers children, even to a thousand generations. But to whom? Even to them (he saith) which love me. Wherefore, if the father were wicked, and the son good, his father's wickedness shall do him no harm. But if the father were good, and the son wicked, his father's godliness shall not avail him. And therefore (saith jerom) God punisheth the iniquity of the fathers upon the children; not because they had evil parents, but because they did imitate their fathers. The words themselves do sufficiently declare, that the law must not be understood of original sin; but of that sin, which they call actual. For then the son shall bear the iniquity of his father, when he sinneth in like manner as his father did. Also the words of Ezechiel cannot be understood, as touching original sin, as the words, which follow do easily declare. Albeit that, which is said; to wit, The soul which sinneth, the same shall die, may be understood even of original sin; Every man hath in him his own original sin. sith every man hath in himself a nature corrupt and prone unto evil: wherefore every one doth bear his own sin. For although that that sin be originally drawn from the parents, yet is it now become our own. But thou wilt say: Seeing it is said in the law; Of them that hate me, surely sith infants do not hate God, therefore it cannot pertain unto them. I answer: indeed they do not hate God in act, but by natural corruption and proneness unto evil. So the wolf that is grown devoureth the sheep, but the wolves whelp doth not so; not because he hath not the disposition of his dam, but because he is not able to do it. And thus much concerning the words of the law. But for what cause it is said; Unto the third and fourth generation: and not; Unto the fift and sixth, Why the scripture mentioneth the fourth generation. we have heard what Augustine hath answered. But in my judgement, we might much more fitly say, that the parents may live unto the third and fourth generation. God therefore would so punish the fathers in the third & fourth generation, as some feel of that punishment of the posterity might come to them, while they should be yet living; and that they might see the calamities of their childer's children, & the children of them. And for this cause the holy scripture did not make mention beyond those generations. When their posterity is evil, and is punished by God; there is no doubt but the parents be punished in them. Chrysostom on Genesis, Chrysost. homily 29. interpreting these words; Cursed be Chenaan, etc. But it was not Chenaan (saith he) that sinned, Gen. 9, 25. but his father Cham. He answereth: true indeed it is, but I'm took that curse far more grievously, than if he himself had been afflicted. Such is the natural working and affection in fathers, that they be more disquieted with the afflictions of their children, than with their own. So I'm perceived, that not only his son should be evil, and subject to the curse; but also that he himself should be punished in him. Exod. 34, 7. A sentence unto mercy not unto severity. 50 Now remaineth to be declared, why this also; namely, Visiting the iniquity of the fathers upon the children, was recited before Moses among the titles of God's mercy; seeing it seemeth to have respect unto the severity of God. But it is not so: nay rather, if the place be more narrowly sifted, we shall see the same to be a part of his mercy. For so soon as sin is committed, God, in his own right, might by & by take vengeance: but so good is he, that he will defer it, until the third & fourth generation; in the mean time he calleth home the father to repentance, by the admonitions of the prophets, by preachings, by benefits, and many other means. Last of all, when it is come to the third and fourth generation, and the man nothing the better, he executeth punishment: and even then he useth not affliction, God useth affliction as a medicine. as the uttermost punishment, but rather as a medicine. Who seeth not that all this is a work of great mercy? justly therefore, and upon good cause, are these words numbered among the titles of God's mercy. And it cannot be denied, but that the prophets, together with the people, were oftentimes afflicted. Ezech. 1, 11. Dan, 1, 6. jere. 37, 15, For Ezechiel and Daniel were led away into captivity, and jeremy was cast into prison, and turmoiled many & marvelous ways in time of the siege; and afterward going to Egypt with the hebrews, was slain. For on this sort God will have the thing to be done; that good men may not only order their own conversation aright, but that also, by patiented suffering of grievous things, they may warn and amend the wicked. For with them they live together in one commonweal and church, and be after a sort members of one body. Wherefore good men ought thus to think with themselves; If God have afflicted them, we also shallbe vexed together with them, we shallbe all wrapped under one punishment. Therefore we must take heed, that we travel for them, by reproving and praying: for their salvation being neglected, it will bring evil also unto us. After this sort must Augustine be understood, when he saith, that God by this means establisheth discipline. For if the people be afflicted for their kings, and the son for the father; than it behoveth, that all men labour and be diligent one for an other. Yet do not good men in the mean time live without sin, in such sort as God cannot find cause to punish them. Howbeit, the painful things, The afflictions of the godly cannot properly be called punishments. which happen to the godly, as it hath been said, cannot properly be called punishments: but rather exercises of faith. For by that means God doth throughly make trial of their faith; and whatsoever he doth against them, it turneth to their good. Moreover, he would have them to express in themselves jesus Christ, their first begotten brother, which bore the sins of others in himself. For even this is a certain portion of Christ his cross, though they be not so innocent as Christ was: neither doth their cross work any thing to the redeeming of sins. Daniel being in captivity thus confessed his sins; Dan, 9, 5. We have sinned (saith he) and dealt unjustly, etc. He saith not; They have sinned; but, We. And isaiah saith; Esaie. 64, 6 All our righteousness is like unto filthy rags. Indeed in saints there is a certain righteousness, but no such, whereof they may boast before the tribunal seat of God. Wherefore, if they suffer some punishments, they have no just cause to complain. 51 But thou wilt say; Wherefore is God said to revenge on them the sins of other men, when as they themselves also do sin? He should rather be said to punish their sins, than the sins of their parents. I answer: because, when God had long and many days expected their father's repentance, & yet perceived no amendment; & in the mean time, the third and fourth generation was come, at the length he poureth out his wrath on the children. Now they are said to suffer for their parents, because, had it not been that the wickedness of their parents had gone before, their punishment might have been delayed longer: but now, since they happened to be in the third or fourth generation, the nature of God's justice suffereth not, that the punishment should be longer deferred. And although themselves deserved those evils; yet, in that they are corrected in the third & fourth generation, they own it to their parents. And so God doth terrify the parents, to the end they may stay themselves from wickedness: if not for God's cause, or their own sake; yet at the lest wise for their posterity sake. He maketh also the children afraid, lest they should imitate the sins of their parents; that the punishment due unto the parents, might not be renewed upon them. And it is no injustice, that the children suffer somewhat for their parents: for even for their father's sakes they receive inheritances, and are endued with honour and renown before others. For God not only gave good success unto David, but favoured his posterity also for his sake: sith the kingdom did continue in his family by the space of four hundred years. As touching eternal salvation, the children are not punished for their parents. But as touching eternal salvation, neither do the fathers suffer punishment for their children; nor yet the children for their fathers. But many spiritual gifts are by good parents obtained for their children: for Paul said, in the first to the Corinth's, the 7. chapter; Otherwise your children should be unclean, but now they are holy. Wherefore, of godly parents, the children have some holiness, and some spiritual gift; as that place teacheth. On the contrary part, by evil parents many such good things be hindered. Neither are they, being evil and impenitent, heard of God, when they desire spiritual gifts for their children. But it cometh oftentimes to pass, through the providence of God, that of good parents, are borne evil children; and of ill parents, good children. As Ezechias a good king, had the wicked king Achas to his father: and contrariwise, the same Ezechias a very godly prince, begat Manasses a most wicked and cruel king. The same also I might say of josias. This happeneth thus, lest wickedness should grow out of measure; if continually evil children should be begotten of evil parents. God worketh therein, who maketh the child, borne of an evil father, to become the member of Christ. And he showeth therewithal, that his goodness can not be hindered by the parents, Why good children be borne of ill parents, and ill of good. though they be evil. Furthermore, evil children be borne of good parents, that grace may be confirmed; and lest that the good behaviour of the children, should be attributed unto the nature which they took from their parents. For God will have it to be acknowledged his gift that we be saved. 52 One only thing is to be added to this question proposed; namely, that indeed it is lawful for God (as we have declared) to punish the sin of the fathers upon the children: but unto men this is not lawful. For in Deuteronomie, the 24. chapter, it is plainly said; Let not the fathers be punished for the children, verse. 16. nor yet the children for the parents. Which must be understood; so that the father consent not unto the son, nor the son unto the father. Wherefore, if Achan had been called into the place of judgement, and unto the tribunal seat, he alone should have perished, by the ordinary course of the law, and not his children together with him. But God hath this law peculiar unto himself, who would have it to be otherwise. Howbeit, he sometime also observeth this order: for in the 16. of Numerie, verse. 23. when Chore had conspired against Moses, he died an evil death: but the children together with their father were not destroyed; nay rather, they were preserved unto the holy ministery, and of their posterity came Samuel. 1. Par. 6, 23. 2. Par. 26, 4. King Amazias was commended, which put to death the murderers, of whom his father was slain; yet he put not the children of them to death: for he had a consideration unto the law of God. Augustine. Augustine allegeth the cause of this prohibition; God (saith he) may punish the son for the father: for though he do afflict him in this world, yet is he able in an other world to save him, but this can not man do. Further, God seeth, that the children be not innocent, but man seeth it not And though the civil laws deal in this point more sincerely, The civil laws in case of treason punish the children for the parents. and do punish the son for the father's fault, (as it is in the Digests, & in the Code Ad legem juliam Maiestatis) yet do they not put the son to death for the father, but they deprive him of all his father's substance, dignities, and honours. Howbeit, some portion is assigned by them unto the daughters, by a law which was called Falcidia, to the intent they might marry. Otherwise the civil laws agree with the law of God: for in the Code De poenis, in the law Sancimus, it is commanded, that the punishment should not be laid upon others, which either be of affinity, or blood; but should only bind the author of the offence. And yet, both this law, and the other above, were made by the same emperors; namely, Archadius and Honorius. But why it was so sharply decreed, against such as be guilty of treason; it seemeth to be done, because men might be terrified from that kind of mischievous deed. Howbeit, the laws of GOD have decreed no such thing hereof: yet this they command in express words, that the son should not be slain for the father; howbeit concerning the goods, they decree nothing. But our adversaries have transferred this civil law concerning treason, unto heretics: for they do not only punish the father, being an heretic; but they also deprive the children of all his goods: how justly, I will not now declare. The sixth Chapter. The third Precept; of the sanctification of the name of God. In Gen. 21. 23. Gen. 21, 23. THe hebrews call an oath by the name of Nischba, being a noun derived of Schaba, that is, seven; by which number is expressed the power of the holy Ghost, seeing whosoever sweareth, let him understand that he is bound and tied by that oath. The definition of an oath. The definition is, that the same is a confirmation of the will, by the testimony of God, or of divine things. That an oath in his own nature is good. Of his own nature it is good, yet the abuse thereof may do harm; as the Eucharist, as meat, and drink. Also by the end thereof, it is declared to be good: for it is ordained to the intent any man may justify and purge himself thereby, that there may be a faithfulness of speaking, which oftentimes doth much avail: yea even to the finishing of controversies: and this is written in the sixth chapter of the hebrews. Heb. 6, 16. Furthermore, it hath his beginning from a right faith in God: for because we esteem all things to be throughly known unto him. Again, we judge that he is a lover of the truth, and a revenger of perjury: all which points of godliness are not to be despised. Also an oath serveth to the honour of God; because we extol the name of him. And therein we confess God to be the greater and more excellent, sith that (as we read in the sixth chapter to the hebrews, Ibidem. ) We always swear by the greater. An oath is a certain confessing of the excellency of God. Wherefore, not without cause it is said in the law, Lo tisa; Thou shalt not bring in the name of God for a lie. Nasa signifieth, To advance; as though they that swear, do by their oath extol the name of God. Yet must we not hereof conclude, if it be good, if it make to the honour of God, that therefore it should be often times used. Why an oath was instituted. For although an oath be appertaining to the service of God; yet is the institution of the same to help the need of the brethren, if credit be not given unto us, or else, where one party is not believed of an other. So that, where such a need shall not happen, neither shall an oath be used. A similitude. Even in like manner, as a medicine is in very deed profitable; yet whereas a fit occasion of a sick person urgeth not, it must not be ministered. But whereas it is said in the Gospel, Matt. 5, 37 that an oath cometh of evil, it is not prejudicial to the goodness of an oath. For it nothing at all hindereth, that some things do spring of an ill occasion, which notwithstanding are good; as be medicines, virtues, meats, and drinks. 2 In the old law, In 1. King. 8 verse. 31. an oath was oftentimes to be taken: the which, if it be kept true, sound, and inviolable; faith also between men continueth pure, and perfect: but this being violated, hardly can faith itself remain sound. Neither is it unknown, that for many causes men are provoked unto perjury. First, because they do exceedingly desire to hurt him, whom they hate; and on the other side, by all means possible to gratify their friends. Sometimes they be moved by covetousness and greedy desire, being unwilling to pay that which they own, to restore that which is laid to keep, or to recompense the harms done. In the 22. chapter of Exodus, verse. 8, 11. God commanded, that in the case of laying to pledge, and also in the case of theft and robbery, an oath should be taken. Numb. 5, 14. In the book of numbers cursings are commanded to be used for jealousy. And the epistle to the hebrews teacheth, Hebr. 6, 6. that very many controversies be decided by an oath. For when a thing cannot otherwise be done, we must fly unto God himself, who is the searcher of the hart and reins; and unto his eyes all things are manifest, be they never so secret. But when judges can define causes otherwise, they must not minister an oath unto those, which be the adversaries in law. But oftentimes proofs be wanting, neither are witnesses ready present, or else there is only one found; or he that is pleaded guilty, is troubled only upon report and suspicions, which be not very certain: in deed in such cases, an oath must be taken. How many kinds of oaths. But in this matter must not be omitted, that by the lawyers there be appointed three or four kinds of swearing. The first is a voluntary oath, which is both given and taken among private men, and that in covenants, bargains, and particular agréements; which kind of oath it is free for every one to take or refuse. An other is called necessary; because it cannot be refused without most great and weighty causes: for it is given by the judge or the magistrate. The third, they do call judicial, the which the adversaries in law do one owe unto the other, which when it is offered by the defendant, unto the plaintiff, it is of necessity; otherwise it may be oftentimes refused. Also there is an affirming oath, which belongeth unto the time present and past: for things that are to come, cannot be affirmed, seeing they be not known; although an oath of promise hath respect unto the time to come: and then is it showed, when we bind ourselves, either to do, or not to do any thing. And in every oath GOD is called to be a witness. which thing is sometimes done simply, and absolutely; and sometimes he is appealed unto, as to a judge and revenger against a liar. Whether it be lawful for a christian man to swear. Matt. 5, 34. 3 There remaineth, that we see whether it be lawful for a christian man to use an oath. Some there be, which utterly deny it, and detest it, because of the words of the Lord; But I say unto you, ye shall not swear at all, let your communication be yea yea, nay nay. But the father is not repugnant to the son. The Lord, in the 22. of Exodus, Exod. 22, 8. and 11. commandeth the magistrate of Israel, in some certain cases, to take and demand an oath: therefore it is lawful. isaiah, in the 65. and jeremy in the fourth, isaiah. 65, 16. jerem. 4, 2. do promise in the name of God to the holy people, that they should swear by the true God. God did swear. Christ added to his speech; john. 4, 3. verily, verily. He being adjured or charged by oath of the high priest, Matt. 26, 63 did not reprove the fact, as an evil thing; but he obeyed it. Paul, in the first to the Corinthians, the 15. chap. sweareth. And in the second to the Corinthians, 2. Cor. 1, 23 he calleth God a witness unto his soul. Apoc. 10, 5. The angels do swear. Moreover, an oath oftentimes redoundeth to the profit of our neihbour, and hath joined therewith an honour towards God; therefore it is not to be detested. In the new covenant greater things are required, than in the old. 4 And little doth it further these men, when they say, that the sentences of the law and of the prophets do prove nothing. Since that we be a new people, there ought to be performed far more excellent things than be there contained: for the coming of Christ brought no new thing as touching works; only it brought a more ample spirit, and more plentiful grace. Vndoutedlie, whatsoever good and healthful thing we can do, is contained in the law and the prophets. And would to God that we were able to accomplish such, and so many godly works, as God hath there provided to be expressed unto us! Seeing therefore that no man is better able to order politic governments and Commonweals, than God himself, and that he would, that an oath should there be of force; let us also suffer it there to be. For Christ came not to abolish Commonweals in politic governments; no rather, he left them in their own estate. And now, seeing the magistrate hath oftentimes to do with disloyal men, why should he not use the due remedy appointed by God? The words of Christ in the fift of Matthew; Swear not at all, Matth. 5, 34 must be expounded, and are not so strictly to be understood as they sound. The meaning of Christ's words is, to require the law of us, that we should live together so faithfully, and according to charity, as we might have no need of an oath. Let every one therefore take heed to himself, that he be not called by his own default, and that as touching this matter, he satisfy the words of Christ; who for all this saying, decreed not, but that (if we happen to deal with men that be not so affected, or endued with so much godliness, whom nevertheless it is expedient for us somewhat to believe) it is lawful to swear; especially where the glory of the Lord may be advanced. Neither let it trouble thee, That Christ forbade not an oath. that Christ in his words hath this phrase; Not at all. For his speech was specially spoken against the Scribes and pharisees, who were bold to say, that those oaths were established and firm, which be exhibited by the name of God: but those, which are sworn by heaven, by the earth, by the altar, by the temple, and such like, are not of force; and that therefore it is not lawful to transgress them. These things Christ confuteth, and would that all these oaths should be of great importance; and therefore persuadeth, that so far as lieth in our power, we should so live, and in such sort behave ourselves, as that through our default we be not called to an oath. Oaths by creatures. Neither are the oaths, which are sworn by creatures, to be lightly esteemed, as they accounted them; seeing they are not created, to the end we should abuse them, as witnesses of our untruth: they ought to be instruments of virtues, not of vices. And if we abuse them in this sort, the injury that is done is great, yea and that very great: for when they be called as witnesses in an oath, our mind telleth us of them, that they belong unto God, and that the power of God doth shine in them. For an oath (as it is in the epistle to the hebrews) is always made by some thing greater than he that sweareth. Heb. 6, 16. But creatures be inferiors unto men, unless they be considered as they be the host of God, and do service unto him: and so to swear by creatures is not forbidden. Wherefore, when we swear, we use the holy Evangelists, the body of Christ, faith, and other like words. joseph swore by the life of Pharaoh. Gen. 42, 15 Deut. 32, 1 Esaie. 1, 2. And Moses, and the prophets do call the heavens and the earth to witness of those words, which they were to speak unto the people. Let those oaths therefore, contrary unto the opinion of the Scribes and pharisees, be firm and steadfast oaths: and as touching our own conversation, let us so live, that there be no need for us to swore; neither by God, nor yet by any other thing at all. And this is that same At all, which Christ spoke of. There be also oaths made of cursings: Oaths of cursings. 2. Cor. 1, 3. Psal. 44, 2. and 95, 11. as Paul, who in the second to the Corinthians calleth God for a witness unto his soul. And in the holy scriptures of the old testament, they swore in a manner always by that particle If: and there wanteth the expressing of the curse, which must be always supplied of us. The doctrine of the pharisees was so corrupt, as they judged themselves to fulfil the law throughly, if they performed the thing which they swore. But Christ declareth it to be otherwise; namely, that we ought to be of so great integrity of life, as oaths might be superfluous, and to be abolished. And by this selfsame way we must interpret the words of james, james. 5, 12. in the which he saith; Let us not swear any oath, neither by heaven, nor by earth. By which means it is denied, that the swearing by God should be in use of the godly, and so in like manner of swearing by creatures. Whether we may swear, because things to come are not in our power. 5 The Anabaptists use an other argument; Things to come are not in our power to be done, and God may let the thing which we promise to do; Therefore it is better not to swear, than to promise doubtful things. For this is wittingly, to cast himself into the peril of perjury. But if this reason of theirs be of force, it will together take away all bargains, all promises, covenants, vows, yea and baptism itself; wherein we offer our name unto Christ, and bind ourselves, that we will live unto him, to renounce the devil and our sins: all which things nevertheless are approved by the oracles of God: those things (I say) which I have mentioned. Neither put we forth ourselves (as they think) into the danger of perjury: for when we swear, it sufficeth that we have this will, of performing that which we promise. But if so be God shall show, that we ought to do otherwise, and it shall be declared that our promise is against God's will; now ought not he, to whom we have sworn, to exact the same of us: which if perhaps he shall do, his right shall be accounted no right. For no servant can bind himself unto any man, without the will of his lord. And who knoweth not, that God is our Lord, and that we be bound to love him with all our strength, with all our hart, and with all our mind? Wherefore, so often as we swear, our desire is, that his will, and the obeieng of him be evermore inviolate. Whereby appeareth the making frustrate of monastical vows: for there men do swear that, which is repugnant to the will of God; for which cause it must be abrogated and abolished. But concerning these vows, we shall speak larger hereafter: it sufficeth now, that we have made answer to this argument of the Anabaptists. The things that are to be blamed in oaths. 6 But now let us come to the describing of that, which is to be blamed in oaths. And let this be the first. If we swear any thing, which is repugnant to the will of God, there sin is committed two ways; first, by swearing rashly; secondly, if we perform that which we have wickedly sworn: as Herod did, when he delivered the head of john Baptist, Matt. 14, 9 unto a most wicked dancing damsel. A great deal more wisely did David, 1. Sa. 25, 22. in breaking his oath: for he had sworn, that he would kill Nabal the Carmelite; yet being throughly instructed, and pacified by the words of Abigael, he revoked that which he had sworn amiss. For he had said; So let God do unto the enemies of David, if of all that pertain unto Nabal, I leave one, etc. In which place it is to be noted, that we must not will any thing; that we must not promise nor swear to do any thing, that is not allowed by God. Deut. 6, 5. This have the words of God's law declared to us, wherein we be commanded to love God with all our hart, with all our strength, and with all our soul: and this have we undertaken to do in baptism. Therefore, whether we be sworn, or not sworn, we are never bound by any law, to do any thing that is against the will of God. But and if we have sworn to do any such thing, the same must not be performed. Neither ought any man to think, that he hath then broken his oath, seeing the same is not to be imputed as an oath: for the licence of swearing extendeth no further, than God hath given scope unto the same. It is not convenient therefore, that we take an oath for any thing, which is repugnant to the good pleasure of God. Howbeit, let every one take heed, that he think not himself at any time discharged of his oath; unless that, for the which he hath sworn, be made unpossible; or else perceiveth for a certainty, that the same is repugnant to the word of God, no not although the Pope would dispense with him never so often. Antichrist is not able to make frustrate the word of GOD. But those oaths, which be void and of none effect, because they be against the law of God, be dispensed with even of themselves: neither is there need of [such] apostolical (yea rather diabolical) power, to make them frustrate and of none effect. But if thou shalt object unto me the oath of the Gabaonites, josua. 9, 15. The covenant of the Gabaonits. 2. Sam. 21, 2 wherein the children of Israel promised that which was against the decree of God; namely, that they would enter into league with the men of that province, and yet GOD would the same to be established, for that he minded that the stock of Saul should be punished for that oath. We answer, that the oath or covenant in his own nature was void, and of none effect: but that God held the same established, because he would bring punishment upon the jews; namely, when they had over-rashlie sworn unto them, without consideration of God's word. Wherefore it was necessary afterward, that they should suffer them among them. And forsomuch as God allowed of the oath, therefore by his decree it was afterward of strength, although immediately upon the making thereof it was void. And at the last this thing redounded to the honour and commodity of the people, so as in very deed they had these strangers to be the hewers of wood, & which always drew water unto the ministers of God. Of forswearing. 8 An other thing that is to be blamed in an oath, is, if a man do not swear, but forswear. The grievousness of perjury. Which sin is so grievous, as of that only, among the ten commandments, you find written, Lo jinke, Exod. 20, 7. He will not forgive him, He will not hold him guiltless. For God is highly offended, when we abuse his name to confirm our lies. But if so be the basest sort of men many times cannot abide, that they should be accounted witnesses of a lie; how much less will God suffer a lie? Besides, our neighbour taketh very great hurt, not of the body, substance, or name; but of the mind, that is to wit, of reason: for he that is a forswearer, doth always beguile and deceive; which is to seduce the reason of man. Politic governments, and commonweals also are overthrown, unless we stand unto our oaths & covenants. And this the hebrews, in a certain apology of theirs do declare; who writ, that when the tables were given upon mount Sina, so soon as the law was made concerning perjury, the whole world was shaken. Faith or promise must be kept even with enemies. Let every one therefore beware of it, and let him keep faith even with his enemies, with thieves and murderers, though it be with the loss of his goods or life. For this cause Regulus is commended, who returned to the Carthaginians, although he knew, that at his return he should suffer most grievous punishments: for he minded to satisfy his oath. Augustine in his book De civitate Dei, not without just cause, setteth forth his praises; albeit his counsel, whereby he hindered the peace, cannot be praised or allowed. But in that he would in any wise keep his oath inviolate, even to the hazard of his own life, doth not that deserve very great admiration? Neither is it any let, which some men say; that by returning unto thieves, murderers, and cruel men, if a man know for a certainty that he should be slain, is to cast himself into danger, and to tempt God. For this man was now already, by the will of God, delivered into the hands of his enemies; neither did he escape thence, without using the testimony of the name of God. Wherefore it behoved him to return, lest God should be had in derision; unless it had been revealed unto him, that the same should be against the word of God. Deceitful words in swearing. 9 Moreover, we offend in an oath, if a man use crafty and deceitful words, purposing to take them according as he himself understandeth them, and not as it seemeth to the ears of them which stand by: such a man is not exempted from perjury. For an oath was devised to finish controversies, hebrews, 6. Heb. 6, 16. not to sow them, and to stir them up more. Neither ought we to use this remedy, to the deceiving and beguiling of minds, which serveth to the establishing of them. far be it, that deceit should arise from thence; where truth ought most of all to show itself. Of rash swearing. Also let us take heed of an other defect in swearing; namely, that we swear not often for light causes, and rashly, being urged thereunto by no necessity, whereby the word of God might be of the less estimation. Seldom therefore must any swearing be used, and that for weighty causes: and so shall we the better avoid perjury. Yea and Augustine in the 28. sermon De verbis apostoli, writeth, that Christ and james the apostle forbade an oath; not to the end they would utterly take away the same from the affairs of men; but because we might beware of perjury, in not swearing upon light occasion. 10 lastly, in an oath let us avoid this; that we swear it not by the name of idols: for that is forbidden in the 23. chapter of Exodus, and in the 23. chapter of josua. Exo. 23, 13. Look In. 2. Sam. 23. 12. josu. 23, 2, And God will have us to swear by his own name: for herein the worshipping of GOD is intermingled, which should not be attributed unto idols. Howbeit Augustine, in his epistle Ad Publicolam, granteth unto the faithful, that when need shall require, they may take an oath of the infidels, in the name of their idols; for otherwise, there could be no peace nor truce confirmed with them. In an oath there is chiefly this confirmation of the will, which is a certain good thing, that we may use when we have need. And whereas they offer not the same, but under the name of idols, it grieveth us: and if it lay in us to amend it, we would willingly do it. Once (saith he) we read in the scriptures, that it was done by jacob, when he took an oath of Laban: Gen. 31, 57 Laban swore by the God of Abraham, and by the God of Nachor his father, and by the God of their fathers. But whereas they were idolaters in Babel and in Mesopotamia, it is manifest that that oath was celebrated in the name of strange gods: as Aben-Ezra doth testify upon that place. But if so be thou wilt say, that there the name of faithful Abraham is mingled with the other: it maketh no matter at all, because he joineth unto him Nachor, and the fathers of them; that thou ma●… understand, Abraham to be there comprehended under the name of that worshipping, under the which he lived in his own country with his parents, which were idolaters: as we read in last of josua. But jacob swore by the true God, Ibidem. 2. whom he calleth the fear of Isaak: wherefore every one swore there, according to his own religion. These things be spoken probably; howbeit, I know that some of the fathers were of the mind, that Laban swore there by the true God. But Augustine in the place, which I have now alleged, maketh for me. In 1. Sam. 25, vers. 35. 11 But it appeareth, that Abigael seemeth to swear by a creature: and hereof the Papists gather, Whether it be lawful to swear by saints. that it is lawful to swear by saints. But that we may understand, with how great reason they affirm it, we must call to mind what is an oath. An oath therefore is a calling to record of the name of God, Look the questions after the common place of the Mass in the addition at the end. to the confirmation of those things, which either we have spoken, or promised. When God is called to be a witness, there is given unto him, even that worship, which is most high and singular. For so we testify, that God is present everywhere, and seeth all things, and will punish, if a man do offend. And this is fit for none, but for God only: for saints neither be in every place, nor yet see all things. And it is requisite, that all worshipping should proceed of faith; which faith of necessity is none, insomuch as touching the presence of the saints, we can learn nothing out of the holy scripture. Why then do we call them to witness, of whom we know not whether we be heard? Further, they cannot punish whom they would: wherefore these things appertain unto God only. Thus it is written in the sixth of Deuteronomie; Deut. 6, 5. Thou shalt love the Lord thy God, and him only thou shalt worship, and thou shalt swear by his name. Here, there is an oath joined unto the worshipping of God. Foolishly therefore and ungodly did Socrates, Socrates' oath. The Manicheis oath. when he swore by a dog and a goose: and the Manicheis also, when they swore by the light. jerom. jerom upon these words of Christ in Matthew; Thou shalt not swear, neither by heaven, neither by the earth, saith, that he doth not forbid us to swear, but that we should not swear by creatures. The fourth Council of Carthage. And in the fourth Council of Carthage (which place is also cited in the 22. cause, question 1. in the title Clericus) it is forbidden, that any should swear by creatures: and it is added; that If a clerk shall so swear, he should be excommunicated and deposed. How many ways God is called to record. But we must note, that God is sometime called to record, not absolutely; but either with vows & prayers, or else with cursings and execrations. With prayers, as when we say; As I would live; As God shall help me. Thus swore Io●…h; By the life of Pharaoh: as if he should say; So let Pharaoh live, as that which I say is true. And in times past they were wont to swear by the angel of Caesar, and by the safety of his children. Howbeit, such form of oaths was taken away in the Code. But the curses are on this sort; Ill come unto me: or; Let me be confounded. So David in the psalm; If I have done this (saith he) and if there be any wickedness in mine hands, then let mine enemy take away mine honour from me, and tread my life in the dust. In these two forms, there is nothing to hinder, but that the name of any creature, unto whom we will either good or evil, may be mingled with them. But that name of the creature is only there set down indirectly: for it is no direct and full oath. On this wise it may be expounded; As I would live: that is, So God give me life; or else, So let me be confounded: that is, So let GOD confound me. Here the name of God is held in silence, whereas in very deed the whole efficacy and taking record in the oath, is referred unto him only. As on the contrary part, when we say; Thus and thus God do by me: the name of God is expressed, but the things themselves be kept under silence. Wherefore these things do not further the Papists at all, for to prove it lawful hereby, to call saints which be dead unto an oath. 12 But let us see how rightly David swore unto Semei, that he should not die; In 2. Sam. 19, vers. 16. when as afterward, being at the point of death, Whether David swore rightly unto Semei. he instructed Solomon concerning his affairs, & charged him, among other things, that he should put Semei to death. He seemeth not to stand to his oath, or else he swore not that well, which he would not have kept. If he swore, he ought to have stood to his oath: if he minded not to keep his oath, he should not have sworn. Some say it ought thus to be meant; that he should not be killed, while David himself lived: if he took order, that he should be killed after his death, that then he broke not his oath. But this exception was not expressed in the form of the oath; That which a man doth by another man, he seemeth to do it himself. He which promiseth any thing, must not alonely perform the same; but he must apply his endeavour, that the promise which he hath made, may be performed. So as David ought not to have stirred up his son Solomon against Semei; but he should have given charge, that the promise made by him might not have been violated. If a man will say, that although the condition were not expressed; yet the same was in his mind, when he did swear: we must consider how an oath is to be interpreted, According to whose mind an oath must be interpreted. whether according to the mind of him that sweareth, or of him to whom the oath is made. Touching this point, there seemeth to be contrary opinions. Isidorus in the decrees, the 22. cause, question the fift, the chapter Quacunque arte, writeth; In every art let men weigh the words of the oath. God, who is the witness of consciences, taketh those words, as he, to whom they be sworn, understandeth them. He judgeth that the oath must be understood, according to the meaning of him, to whom it is made. Gregory in his Morals, the 26. book, was of another mind; The ears of men judge our words to be such, as they sound outwardly: but the judgements of God do hear such things spoken outwardly, as they be uttered from within. And so he would have it to appear, that the words of them which swear, should be understood according to the mind of him that maketh the oath. These two opinions are reconciled even by the Schoolmen, and among others by Thomas Aquinas. Oaths be made, either as concerning the conscience, or else in respect of outward plead. If we speak of the conscience, he which sweareth, either dealeth simply and sincerely, or else craftily and by fraud. If sincerely, then is he bound to keep no more but that which he meant to do: but if fraudulently, then let him be sure, that he is bound to the meaning of him, whom he would have beguiled. But if an oath be made in civil plead, the words of them which be sworn, must be taken according to the common meaning. If there happen a doubt, the magistrate shall be the judge thereof. But return we to David: if he dealt sincerely, and had the foresaid condition in his mind; he was not bound to Semei, in respect of his conscience. If he meant to apply himself to the time, and by any means to beguile him, he swore not in truth. Wherefore let us use this invincible argument; Either he meant to keep his promise, or he meant it not; If he meant it not, he should not have sworn; If he meant it, he should have performed it, if it were lawful. If an oath do confirm an unjust thing, it must not be kept. Now to promise impunity to a wicked man, which hath broken the law of the Lord (for the law saith, Exo. 22, 28. Thou shalt not curse the prince of thy people) is not just: wherefore he was not to perform the oath which he made. Oaths made unadvisedly, must not be performed. The oaths which be made unadvisedly, ought not to be performed. These be of those sort of things, which always have an evil end, turn which way thou wilt. If so be thou perform them not, thou hast sworn naughtily: if thou do perform them, thou makest a double offence. Neither here availeth the instance of the Israelites fact with the Gabaonites. josua. 9, 15. They seem to have sworn that, which was not lawful; and yet they thought themselves bound unto their oath. In very deed we say, that they were not bound: for the Gabaonites dissembled with them. When he that sweareth, is deceived, he is not bound. But the Israelites thought that they should blemish the name of God, if they did not stand to their agreement; and that the oath which they made, was not contrary unto the word of God. God would not have had them to make peace with the Chananites, of their own accord: but it is added; Unless they had demanded peace: but they alone desired it. This therefore is not against the commandment of God; especially seeing they not only did receive the religion of the Israelites, but also were appointed for perpetual service unto the tabernacle. Also the Israelites thought themselves to be deceived by their own fault, because they had not taken counsel from the mouth of the Lord. The promise, which David made, was not lawful; namely, that a wicked man should be spared. Therefore it is no marvel, if afterward he warned Solomon, that this evil might be amended. 13 But very many do doubt, In 1. kin. 8. verse. 31. Whether an oath must be given unto him that is suspected of perjury. whether it be lawful to offer an oath unto him, which is suspected of perjury; and by great conjectures is thought that he will be forsworn. For not only sins must be avoided, but also there must be no occasions of sinning offered unto our neighbours. To this I answer: It is necessary for us to ponder, that they, which offer an oath, be not all of one sort. Wherefore, if they be judges that do it, and that the order of law require, that an oath should be offered; in obeying of the law, they sin not. Let them commit the matter unto God, and diligently warn him of his duty, unto whom they offer the oath. For (as it hath been said) the law of God in Exodus commanded, that in certain cases an oath should be taken. This if the judge observe, it can not rightly be said, that he giveth a true occasion of perjury. But if so be the oath shall be voluntary; to wit, between private persons, it must not be offered to such a man, as upon just cause is suspected of perjury. For it is not lawful to any man, for his own advantage sake, to provoke an other man unto sin. As touching private conclusions, bargains, and covenants, let them be omitted, rather than for our sakes the name of God should be made a jesting stock. 1. kin. 8, 31. Wherefore that which Solomon desireth, is holy and just; namely, that evil may be taken away from the people, and that men may be terrified from taking of the name of the Lord in vain; either by denying of a truth, or affirming a falsehood by the testimony of his name. King Solomon desired nothing, but that he knew God himself did like of. For in the ten commandments it is written; Thou shalt not take the name of the Lord thy God in vain: for God will not account him innocent that so doth, but will grievously punish him, as one that is guilty. That this might come to pass, Solomon desired, and especially unto them that forswore themselves in that house, which he had lately builded. The oaths, which (as I said) were taken, were accustomed to be done over against the altar of sacrifice, that is, in the court of those men that were clean. But the oath of profane persons, which commonly they call the laity, was done at the wall, whereby the court of the priests was severed from the same. Why an oath was invented, and how inviolably it should be kept. certainly, an oath was invented for the honour and glory of the name of God, and was commanded in the law. So than it is the part of a good prince, to be very circumspect, that it fall not out otherwise; namely, to the contumely and injury of God. And therefore Solomon is to be commended, when he prayeth, that the honour due unto the name of GOD might remain entire; and that every man's own, so far forth as is possible, might be rendered unto him; and that the law of laying to pledge, or of stealing, or of doing harm might be kept inviolate. But at the first show it seemeth, that Solomon did not the office of a godly king; because he desireth justice and damnation unto sinners. To this may be answered, that he likewise, on the other side, desireth good things unto those that were innocent; namely, that right judgement might be ministered unto them, and that God would defend their cause. Further, it must be considered, that the glory of God, and public safety, is to be preferred before the commodities of private men. But God hath dealt much more severely against perjury, The severe chastisement of perjury. verse. 3. as it is in the sixth chapter of Leviticus: for there he not only condemned the perjured man: but also all those, which being privy of the perjury, held their peace. For the law commanded, that they, which for a certainty knew, that an oath was falsely taken, should in stepping forth reveal the same, that the name of God might not be had in derision. Wherefore Solomon prayeth God, that he will hear it out of heaven. The seventh Chapter. The fourth precept; of sanctifying the sabbath day. In Gen. 2, at the beginning. IN the seventh day God finished his work, which he had made; not that he created any thing the seventh day, but that so far forth, as our understanding reacheth, it might be known, that he finished all things the seventh day; when as we know that there was nothing made by him upon that day. Some think that the letter Caph which is added unto Iod doth signify, Before: and they cite the place out of the 25. chapter of Deuteronomie; verse. 4. Thou shalt not moosill the ox, before the treading out of the corn. But it proveth it not; because here we may also understand it, in the treading out. Howbeit here in very deed there is no question: for the same consummation, perfection, or finishing of creatures is not any work added to things created the sixth day; but that on this seventh day, the things are noted to have been finished and made perfect. In that he rested the seventh day, understand it not, from labour, but from the work of creating. For, Rest, may betoken two things; How the word rest, is to be understood. either the end and termination of that which is done, and so it is taken in this place; or else as a refreshing after labour, which thing must not be ascribed unto God (for without any manner of labour did he create the world.) But as the hebrews say, in the letter He, which is uttered with a breath only; By the word of the Lord were the heavens made, and all the host of them, with the breath of his mouth: verse. 6. The number of seven. Psalm 33. Let us here pass over the mysteries of the number of seven, wherewith undoubtedly God is delighted; seeing he hath comprised in that number, the great and noble things, which he made and commanded. And this only let us note, that of every seven days, one must be reserved unto God. How did God cease from working, joh. 5, 17. seeing he now also worketh? Yea and he is a pure and mere act: neither is that most blessed action of his staid at any time. We say that this must be understood of other new creatures, whereof God created none afterward: yet he always worketh, in governing and preserving of them: for; In him we live, move, and have our being, Acts. 17, 28. and while he enjoyeth himself, who is the eternal felicity. Wherefore let them go, There is only one world. which look for more worlds after this world of ours. One only world there is, and the selfsame end of creatures, according as it is here described. Neither is there cause, why man need to fear, lest any creature should be made above him. And this is not the least glory of man, that God did rest after the creation of him, and that in him he finished the work of the whole world. It is said, that God blessed the seventh day. Gen. 2, 3. What is meant by blessing the seventh day But To bless, is, To give and bestow some thing. What hath God given unto us by this seventh day? Very much: even this world filled and fraught with all good things. What marvel is it if afterward it were most acceptable unto him, to be worshipped upon the very same day; seeing it is written, Deu. 15, 14. Give him of that wherewith he hath blessed thee? He blessed the seventh day. This did he chiefly give unto it, that therein men should rest, and apply themselves to the service of God. Rabbi Agnon saith, that this blessing doth light upon those, which observe and sanctify the same sabbath. Neither did the observation hereof béegin, when the law was given in Sina; but it was celebrated before that time: as appeareth in the raining down of Manna, Exodus the 16. verse. 23. 2 To sanctify (as it is taken in this place) is, To appoint some thing to the worshipping of God: The sanctification of the sabbath. for, elsewhere it signifieth diverse things. And God sanctified the sabbath, by the very deed itself, when he rested from his work. The which sanctification, he not only rehearsed afterward in the law, but also observed it in act: seeing upon that day he gave no Manna to the people in the wilderness. But whether shall the people, either in that day, or in any other day be idle? No truly. But even as God ceased not from all action, but only from the bringing forth of natural things: After what manner we should rest. even so we also must abstain from the deeds of our corrupted nature; yet not to be discouraged from obeying the motions of God: nay rather, we must the more persist in in this only work upon the holy days. And so doth Paul expound in the fourth chapter to the hebrews; verse. 10, that we should refrain ourselves not from every kind of work, but from our own works: which a christian man ought to do so long as he liveth. So then we in christianity must not be accused, because we keep not the sabbath day [of the jews] seeing we have consecrated all the time of our life into a sabbath. And therefore understand ye it allegorically, that this seventh day is named to have neither morning nor evening, for because this is in very deed a perpetual rest unto the children of GOD. Here consider thou the order of things. Some things are created for man, therefore man was made after them. But man was made for the service of God; therefore straightway after his creation, was brought in the blessing and sanctification of the sabbath. Hereby men are admonished, A holy day besides the sabbath may be appointed by the church. that if the church give them commandment to employ themselves in the service of God upon any day in the week; this is not altogether the devise of man: and that it doth not appertain only to the law of Moses, but that it had also a beginning from hence, and that it serveth to the imitation of God. But if thou demand, why the day of observation of the sabbath, is not retained here in our church? I answer, that we have most of all retained the same; so that we ought to have all days to be such, as we should rest from our own works. But that one day, rather than another, should be chosen for the outward worshipping of God, it was free for the church, through Christ, to appoint that, which it should judge most fit for the purpose. Neither did it judge amiss, if in observing of the Lords day, it preferred the memory of our present restoring; that is, the resurrection of Christ, before this finishing of the workmanship of the world. Why God did choose only one day in the week. 3 But Paul, by the one of the sabbaths, meant the day of the holy assembly. God might indeed have assigned all, or many days, for the worshipping of him; but seeing he knew that we were commanded to eat our bread in the sweat of our face, he requireth of us one day in the week, wherein leaving off from other works, we should apply ourselves only unto him. And even as in other ceremonies, there is some thing perpetual and eternal; and some thing changeable and temporal (Even as in circumcision and baptism it is a perpetual thing, that they which belong unto the covenant of God, and are joined to the people of God, should be marked with some outward sign; yet nevertheless, the kind of sign was mutable and temporal. For God, at his own will, appointed the same to be done, either by cutting away of the foreskin, or else by the washing of water. Perpetual also and eternal it is, that so long as the church is here conversant upon the earth, a maintenance of living is due unto the ministers thereof. But whether the same should arise by tenths, or by certain lands, or by money paid out of the common treasury, it may divers ways be done, according as is most fit for the regions and times:) Even so is it assured and firm, When and why the sabbath day was turned into the Lord's day. that there is one day in the week reserved for the service of God: whether of the days be appointed, that is temporal, and may be changed. In old time, by order of the law, the sabbath was observed, for to revive the memory of making of the world: but now the Lords day is used in the remembrance of the resurrection of Christ, and therefore to confirm the hope of our resurrection to come. But when this alteration was made, we have it not expressed in the holy scriptures: yet in the Revelation of john, we have express mention of the Lords day. And it is very likely, that the first christians, for a certain time, retained the jewish custom of meeting together upon the * That was upon saturday. sabbath day. But the thing (as we see) was afterward changed. 4 And why I should think, that in that place is understood the Lords day, In the Hebrew One signifieth the first. Gen. 1, 5. I am led by the Hebrew phrase, wherein one signifieth the first: as in the book of Genesis; And the evening & morning were one day, that is, The first day. Also in another place, when it is written; Look In the book De votis, pag. 76. set forth at Basil. In one of the month, it is meant, The first day of the month. And when it is written; One month, it must be understood, The first month. Also we read in the Gospel of Mark, the 16. chapter; verse. 2. And early in the morning in one of the sabbaths, they came unto the sepulchre, the sun being now risen: where manifestly by one of the sabbaths, is understood the Lords day. Matt. the 28: In the evening of the sabbath, when the first day of the week began to dawn. verse. 1. So it is also written in the 24. chapter of Luke, verse. 1. verse. 1. and in the 20. of john. And to inflame our minds to give alms unto the poor, Paul did very fitly choose the day of the holy congregation; Why Paul chooseth for alms the day of the holy congregation. because of the word of God, public prayers, and godly lessons, which be used upon that day: through all which things we be put in remembrance of the benefits, which God for his mercy sake hath bestowed upon us. Also we receive the sacraments, whereby is renewed the memory of that most excellent benefit: I mean the death of our Lord jesus Christ. And what christian mind is not persuaded to benefit his neighbour, by the godly remembrance of so great a good turn? Who is it that will not, when he revolveth in himself with a godly mind, that the son of God gave himself unto death, even to the death of the cross for his sake, that will not (I say) alonely impart some of that earthly riches, which is bestowed upon him; but rather give himself for his brethren? We confess also the communion of saints, which will be either very slender, or none at all; unless it be confirmed by liberality towards the poor. But there is no token of godliness, or communion of Christians more excellent, than is charity. Neither are we for this cause to be accused as observers of days, and of times, Gal. 4, 10. as were the Galathians; as though we attribute more holiness to one day, than to an other. We only for order sake, and a certain civil custom of the church, do meet together upon that day, rather than upon an other. But in the epistle to the Galathians, either they are reprehended by Paul, which renewed the jewish feast days; or else the Ethniks, which superstitiously observed the days of the Egyptians, or of those that professed the Mathematical sciences. In 1. Sam. 1. verse. 3. 5 Moreover, there may be many causes reckoned, why GOD would have the people yéerelie, besides the sabbath day, to ascend to the place which he had chosen for religion sake. Exo. 23, 15. First he appointed the same, because the remembrance of his benefits should not be forgotten, but should be revived by yéerelie peregrinations. For in the feast of passover was celebrated the memory of their deliverance out of Egypt; and in the Pentecost, the remembrance of the law given by Moses. Further, in both the solemnities, there was thanks given for the new fruits received. Three principal feast days of the jews. For in the feast of Easter, they offered the first fruits of barley; and at Pentecost they offered bread made of new wheat. lastly, in the feast of Tabernacles was remembered the benefit, whereby God sustained the fathers by the space of forty years in the wilderness; and thanks were given, because they had now gathered in all the sorts of fruits. And rightly were these three principal parts of the gifts of God called to remembrance, in these three peregrinations: for they be special good things, wherein consisteth the society of man. For the first felicity of any nation is, that there be a commonweal, and that it be free: and this the jews obtained, when they were delivered out of the hard bondage of Egypt. The second felicity is, to have laws and religion proper to themselves: for no commonweal consisteth without laws and religion. The third is, that there be no want of things necessary for life. Wherefore, the remembrance of these benefits was yéerelie renewed by the commandment of God. Further, an other cause of this ascending to the feasts at jerusalem, was, that the mutual concord of the people in divine service and religion might be preserved. For when the jews were once gathered together, and did their sacrifices, all after one and the selfsame order; it was most prudently provided, that sundry religions should not arise. The first cause was, that the priests and Levites might openly teach them concerning the law and holy service, whereby the people returned home much better instructed, than when they came thither. There is also a sixth cause alleged, that in such an assembly, and mutual beholding of one another, charity might the more grow and increase among the tribes. For they saw and talked one with another, they kept their feasts together; and that which was most of all, they joined in public and solemn prayers together. Furthermore, by these peregrinations, there ensued a necessary sustentation of the holy ministery. For the oblations and sacrifices were multiplied, the greatest part whereof came to the priests and Levites. Besides this, the minds of them that prayed, was confirmed, that God would hear their prayers: for he promised, that in that place he would fulfil the prayers of the people. Which cause undoubtedly should move us, to celebrate holy congregations: for notwithstanding that we may pray at home; yet seeing he promised that he will allow of our prayers, Matt. 18, 19 where two or three shall be gathered together in his name; therefore the appointed celebrations of the meeting together in the church must not be neglected. Moreover, God would, that by such godly peregrinations, they should testify their obedience; especially, in that they did not choose the place, whereunto they had access; but it was appointed by the will of God. And it must not be omitted, that that place did represent Messiah unto the fathers, without whom no works of men, though they be trim and goodly in show, can please God. lastly, that work was a notable exercise of faith: for, so often as they were to go up unto the place, which was assigned for divine service, the hebrews were compelled to leave all vacant and without guard at home. For the enemies were at liberty in the mean time, to break forth, to waste, and destroy allthings. Howbeit, they obeyed the word of God, and little regarded whatsoever should happen; committing all that ever they had to the safeguard of God. And so great a confidence had they towards God, as they doubted not, but he would defend their borders, although they were desolate. Three times every year it behoved every one of mankind to show himself before the Lord; and that at those certain and determinate feasts, which I have before mentioned. But the women, forsomuch as either they were great with child, or else might easily be hindered upon other just causes, were not bound so to do. Howbeit, when they had no other impediment, they came of their own accord. In Gen. 40. at the end. 6 But to celebrate solemnly the day of a man's birth, it hath been a custom of all nations: and in my judgement, it is not done amiss, so that there be used a godly modesty. Surely it is a notable gift, that we may be reckoned among the number of God's creatures. And who doubteth, but that it is well done, to give thanks unto God for it, and in thanksgiving to testify the joyfulness of mind, by an outward token of some modest banquet? The use of honest pleasures is such, as they have always godliness joined with them. But in the mean time, let us remember that, which we see happened in the banquet of Herod, when he celebrated his birth day. For he used things, which were not decent; namely, the dansings of young women, and rash swearings: whereof followed that cruel example, Matth. 14, 6. so as he struck off the head of john. This is not to give God thanks for his great benefit, but to serve the belly and greedy desires. Further, it must not be allowed in christians, that they should keep in solemn remembrance the original of their flesh; and yet be forgetful of their regeneration in Christ. This benefit ought chiefly to stick in our minds, that we be planted and engraffed into Christ. The eight Chapter. The fift precept; of the honouring of Superiors. In R●m. 12 Honour is here taken, not only for a certain outward reverence, wherewith we reverence the estate of our neighbour; but also for the outward help, sustentation, and aid, wherewith we relieve them which have need. But it hath also other significations. So therefore parents must be honoured: for which act, rewards are not only promised, but are also given. Contrariwise, we know that Cham suffered punishment, Gen. 9, 27. who had his father in derision. Wherefore, in them must honour be done unto the image of God. For this cause Solomon, In 1. King 2, verse. 22 so soon as he heard that his mother was present, he rose up, and went to meet her, and received her reverently, having regard to the commandment of God; Honour thy father and thy mother. But some man will say; Was it seemly for him, being a king, to reverence her? Aulus Gellius. Aulus Gellius, in his second book, entitled Noctium Atticarum, the second chapter, disputing of this matter saith, that Once the precedent of Creta came with his father to Athens, and went to Taurus the philosopher, & that there was brought a seat. Which being prepared, Whether a son being placed as magistrate ought to give place to his father being a private man. the philosopher bade the father of the precedent to sit down: who answered; Let rather this man sit, pointing to his son: for (saith he) he is a magistrate of the people of Rome. But Taurus said; Sat thou down in the mean time, till we shall discuss among ourselves, whether it becometh rather thee or him to sit; seeing thou art his father, and he a magistrate of the Roman Commonweal. Wherefore the father sat down: and the son also sat, having another stool brought for him. Then, after much talk, the opinion of Taurus was, that in public places and offices, the jurisdiction of parents, being compared with their children, placed in authority, ceaseth for a while, and for a time giveth place; but that out of public actions, and public places, public honours cease between them, and that the son must give place unto his parent. Further, the same author addeth an example of Quintus Fabius Maximus, who being made Consul, and his father coming on horseback to meet him, commanded him by an officer to light down: which thing he not only took not in ill part, but he rejoiced in his son, which knew how to exercise with authority and manfully, the office committed unto him by the people of Rome. Wherefore, if Solomon, doing the part of a private man, honoured his mother; he committed nothing, but that which was meet for him, giving a due honour unto his mother. He sat down in his throne, and commanded that his mother should sit down in a most honourable place by him. But as touching those things, which were declared by her, he referred them not to her judgement; but he himself gave sentence, not expecting the consent of his mother. So as, when children that be in office of authority, are compared together with their parents, the comparison is of two kinds of paternity. For in very deed, the son, as he is a prince, is made the father even of his own father; when notwithstanding, as touching nature, he is a son. Wherefore he ought to judge of those things, which be either spoken or propounded by his faither. 1 King, 1, 6. 2 Furthermore, let not parents be over mild towards their children. Indeed children are the bowels of their parents; wherefore they cannot be corrected of them without great sorrow to themselves: which nevertheless must be lightly passed over, in respect of the honour of God, and the safety of their children. But this did not Helie, In .1. Sam. 2, 22. Helie was too mild towards his children. who over favourably rebuked his children; for he should have set every one of their faults effectually before their eyes: sith it is a lighter matter unto them, and of small force to their hearing, when their faults be reckoned up generally; than when every particular crime is with authority objected against them. And when they are sharply reckoned up one by one, they move them after a more vehement sort. Moreover, he did not reprove them, by avouching any thing, but only under condition; So (saith he) the talk goeth; So it is reported unto me: as if he had said; If the things be true, which I hear, ye do grievously offend. But he should have said; This is your wickedness; These be your faults; Thus heinously do ye offend. Undoubtedly, they which coldly and mildly do admonish, seek nothing but to avoid ill will. That Helie used not severity and correction enough, hereby it appeareth; in that he was for the same cause reproved afterward, both by the man of God, 1. Sam. 2, 27 and .3. 13. and by Samuel. Which would not have happened, if he, in reproving his children, had used the authority of the high priest, and not the tenderness of a father. The man was old, and at that time men are wont to be more inclined unto mercy. josephus said, that he, from that time forward, did weep in a manner always; for that he expected a most certain punishment to be done upon his children by God. Chrysost. Chrysostom, against the dispraisers of monastical life, writeth; that He ought not only to have punished his children with words, but to have chastened them with stripes, to have cast them off, to have disgraded them of priesthood, and not to have suffered such wicked caitiffs to remain in the ministery. Ambrose the bishop of Millen compelled unto open repentance, Ambrose. not his children (I say) but Theodosius himself, Martion punished by his father. being the emperor. Also Martion, when he had defiled a maiden, was expelled the church by his father, being a bishop: after which he coming to Rome, and there could not be accepted to the peace and communion [of the church] devised a wicked heresy. Peradventure this old man Helie was somewhat ambitious, and endeavoured to retain still the priesthood in his family: in the mean while he by such means did that which was very ill, both for himself, his children, and his family. Further, it is to be considered, that Helie blamed not his children of his own accord, and free motion; but was after a sort constrained thereto, at the complaints & cries of the people. verily, we be all so disposed, through our naughty & corrupt nature, as we reprove others against our wills; for our mind is to please all men, and to displease none. Also, man is a creature that desireth fellowship: therefore he feareth in a manner always, lest if he should rebuke others, and more frankly admonish them, he should be accounted unworthy of society, and be called a furious and stern man. For such be they esteemed to be, which are wont to speak freely and truly. And this most of all happened unto the prophets, that while they reproved men's faults, they were of many reputed for mad men. For so the princes of the army demanded of jehu, as touching the disciple of Elizaeus; 2. King. 9, 11 To what end cometh this mad man unto thee? Again, it is most truly said of the Comical poet; that Truth breedeth hatred. So likewise Paul unto the Galathians said; Gala. 4, 16. Am I become an enemy to you for speaking the truth? Wherefore Helie thought it not meet, to take such a thing in hand, as might breed him displeasure: but did like a good Mitio in correcting of his children. Fair speech pleaseth all men, and soft words are heard quietly, and without grudge. Also there be some, which mislike the admonishing and correcting of men; because they have an evil conscience of their own, and consider that they themselves also may be justly reproved: these do fear, lest that saying should be objected against them; Thou hypocrite, Matt. 7. 5, first take the beam out of thine own eye. Cicero against Verres writeth, that He which is ready to pronounce against an other man, doth bind himself to live uprightly. 3 Moreover, Ambrose hath well noted: first, In Goe 37. 9 that the father ought to take heed, that if he have more children than one, he show not himself more loving to one of them than to another; Children must be loved alike. for so may he easily mar that child, which he favoureth above the rest: sith by reason of his father's good will, he will soon take a liberty of sinning. Further, the rest of the brethren will easily be inflamed with hatred or envy against him: which thou must provide that it happen not. At the least wise he himself, which perceiveth that he is more made of by his father, than the rest, while thereby he swelleth with insolency, and advanceth himself with pride, is pulled away from his brethren, with whom he ought to have been most merely joined. But if so be that the father do love his son, let him win unto him the goodwill of the other brethren; and those, whom nature hath knit together, let not father's affection divide in sunder. In an household equal tribution is required. For, to the keeping of household peace among brethren, an equal tribution is required. Thou seest in the patriarch jacob, how great evil happened thereby. And if so be that brethren be so offended, for a special garment given to one, and not to the rest; what thinkest thou they will do, if possessions and lands be bequeathed by the father or mother, to one above the rest? But if the father will at any time excuse this his love, more bend to one than to an other, saying; I have respect unto virtue, I love him most that attaineth to more virtue and industry than the rest: I allow of it, that thou love more; but yet thou must beware, that thou do not lightly show forth evident tokens of this love: there must be a respect had unto their age. Young men are much affected unto anger and hatred; which affections ought rather of the wise father to be repressed and kept under, than to be stirred up. 2. Cor. 11, 3. Whether before sin the woman were subject to the man. 4 As touching the man and woman, Chrysostom doubted, whether before they sinned, one were of more dignity than the other; so as while things were yet perfect, the woman were subject to the man. Which thing he denieth, and seemeth to lean unto the holy scriptures. For when God had fashioned Eve, thus it is written of her; Gen. 2, 23. She is bone of my bones, and flesh of my flesh: and the rest that followeth. Neither in very deed is there any mention made of subjection. But after sin, this saying was added; Gen. 3, 16. Thy desire shall be subject to thy husband, and he shall bear rule over thee. Nevertheless I think, that even when nature was uncorrupted, seeing woman was more unperfect than man, she should after a sort have been ruled by him: for she was made for him, and to be a help unto him. But when sin had now corrupted our nature, the imperfection of woman was grievously increased; and therefore she had need to be more severely ruled by man. Wherefore, Aristotle. as things now be, Aristotle, otherwise an Ethnic, seemed not to think amiss, who saith; that It is not convenient, that a wife should not differ from a servant, A wife differeth from a servant. because this is barbarous. The barbarous sort, in so much as they have that part of their mind rude, which ought to rule (for they be not instructed in good science and virtue) therefore they seem to be made to serve: neither do they account of their wives otherwise than of bondslaves. But this is contrary unto nature, who is not accustomed to apply one instrument to two or more kind of works: one fitly serveth for one work. Therefore it is not meet, that one woman should both be a wife and a servant to any man. And in the ninth book of his Ethics, The dominion of Aristocratia between husband and wife. he appointeth the dominion of Aristocratia to be between man and wife; in the which kind of government, he is the chief, which excelleth in virtue and worthiness. Whereby it appeareth, that the husband is the head of his wife; because in virtue and wisdom he ought to excel her. And although this do not always come to pass; yet reason would, that for the most part it should so be. Ephes. 5, 23. But Paul in the holy scriptures commandeth, that Men should love their wives, as Christ loved the church: Men must love their wives. but Christ so loved the church, as he both purged it, and made it safe. Even as in the government of excellent men, they which bear rule, do not only respect their own profit, but the public weal; and the head doth not exercise tyranny against the members: even so, between man and wife there ought to be no need of violence. Which I speak, not to this end, as though men were not bound to reform and constrain their wives that offend; for Christ doth sometime both chasten and correct his church: but this he doth, to the intent he may make it the better. So, if men correct & chasten their wives at any time, After what sort wives must be corrected. it is meet for them to do it with that charity, wherewith Christ amendeth his church. But this they do not, who in a rage, and only to satisfy their own desire, do miserably handle them. And God doubtless, by the hands and industry of men, because of their estate & natural dignity, bestoweth many things upon women. But if it be otherwise done at any time, that men are either taught to be better, or else obtain any gifts of God by means of women; that happeneth but seldom, and it is nothing prejudicial to the order appointed by God. 5 Furthermore, we must take heed what is due to every one. 1. Kin. 17, 15 Unless the widow of Sarepta had certainly known it to be the special will of God, she should not have done this; namely, to defraud herself and her son, to the intent she might sustain a man being a stranger. Neither ought prophets, or men of God, by the accustomed rule of piety, to require this of any men, that they should maintain them, without taking care for themselves and their children. For even the apostle to Timothy did plainly pronounce; 1. Tim. 5, 8. that They which have not a care of their own, and especially of their family, have denied the faith, and are become worse than infidels: and therefore he would that widows should be maintained by them of their own kindred. But when the widow was now certified by the special will of God, it was not for her to have respect what was commanded by the law in general; neither might that take place, which is made a common proverb: Charity first beginneth at a man himself. Howbeit, We must have respect what is due to every one. as touching the common course, that we may perfectly discern, to whom we be more or less bound, and not to be deceived; we must consider, that there be divers kinds of societies, kindreds, and fréendships. One is spiritual; an other is bodily, or of the same stock; an other is civil, A comparison must be of those things which be of one order. and such like. Wherefore, when we reason concerning love, and doing good towards our neighbours, there ought a comparison to be made of those things, which belong unto one degree: which being not made, an error will soon happen. That which I have now spoken, I will declare by examples, that it may the more plainly appear. If a man shallbe instructed by a godly pastor and teacher of the word of God, and shallbe brought to regeneration; and the same man have therewithal a father, of whom he was begotten, or have children: and the question be asked, whether he be more bound to his pastor, or else to his father and children? We must not answer absolutely; seeing with our answer, the matter would not be expressed. But we will say, that in those things, which concern spiritual friendship, we ought more to obey the minister of the word that teacheth us rightly, and admonisheth us out of the holy scriptures, than either the children or the father, if they persuade things that be contrary and repugnant. But if we demand as touching things of an other sort; namely, of food and of maintenance, there is more due unto parents, and unto children, than is unto others; though they be ministers of the word of God. In which matter the Scribes, pharisees, and high priests offended, when they taught children to say unto their parents; Matth. 15, 5 The gift which I offer shall avail thee: and so, by offering up of their goods in the holy ministery, they would defraud their parents of their due sustenance. Indeed the ministers of the word must be maintained, but yet not so, as any man should defraud either himself, or his family, of necessary livings. I will use an other similitude. A similitude. Admit that a man be in the camp, where just war is taken in hand. When the general captain chargeth him in something, concerning the affairs of the war, and the father being present commandeth him to the contrary: in this case the son shall rather offer himself to the general, than to his father. But if we shall determine of household business, and of things pertaining to living and sustenance, the parent shall be heard, and not the general captain. hereunto respected that saying of Ambrose, when he said, in the first book of Offices; I do no less choose you (speaking unto his flock of Millen) whom I have regenerated by the Gospel, than if I had begotten you in wedlock. True in deed was that which he spoke. For, as touching the imploieng of spiritual things, of doctrine, of amendment, and of sacraments, he was no less debtor to them, than to the children of the flesh: but if the business had been concerning the food and maintenance of bodies (although he might not forsake others) yet he should first have ministered those things to his own. Moreover, we should call an other matter to our remembrance; that we must prefer the Commonwealth before our private commodity. And this performed they, of whom Paul speaketh in the 16. to the Romans, verse. 4. who laid down their necks for the life of the apostle. Those men verily deserved well of the churches of Christ, and therefore they were very much praised by them. hereunto also may be applied that which Paul testifieth of the Galathians, that If it had been possible, Gal. 4, 15. they would have plucked out their own eyes; and have given them to him. Also good subjects, if their good magistrates happen into danger, ought not to spare, no not their own life, to defend the public weal and safety. And in very deed, both sorts of men (I mean magistrates & ministers of the church) must be maintained by the substance of private persons; but not so, as either parents or children should be forsaken. For the commandment of God above all things must stand in force, which he commanded by Moses; that We should honour our parents. And this honour consisteth not only in uncovering our heads unto them, or in giving them place; but he would, that they should be nourished and maintained by their children. And how much we are bound to the rest of our neighbours, in communicating of our goods, verse. 13. Paul declareth in the second to the Corinthians, the eight chapter, where he wrote, that we must communicate our goods unto the poor; yet not so, as those which are poor should live at ease, and abound, and the givers themselves to want. Indeed we own unto God both ourselves, and all that we have; but he dealeth with us according to right and equity: and as he is a mild father, so he showeth this equity or moderation. Wherefore the matter is so to be determined, as that which Elias demanded, & that which the widow granted unto him, we must understand to be a prerogative or privilege beside the common law, and ought not to be taken as an example for us. 6 But Christ in the 23. of Matthew, In 2, King. 5 verse, 13. forbade that we should call unto us many masters in earth, because we have one master jesus Christ: so likewise he forbade us to procure any other fathers upon the earth, save only the heavenly father. Wherefore, that custom seemeth not to be allowable, 2. King. 5, 13 wherein the servants of Naaman called their lord, Father. hereunto we say, that the words of the Lord must not be absolutely understood, but his mind and meaning must be considered. For it ought not to be doubted, but that Christ himself appointed his apostles to teach and instruct, as well the jews as the Gentiles. But it would be very ridiculous (and I may say a folly) to give the thing itself, and to take away the title and name. Neither may Paul be accused of sacrilege, when he saith, that he was appointed by God to be the teacher and master of the Gentiles. 1. Tim. 2, 7. Yea moreover, he maketh himself the father of the Corinthians, and also the father of Timothy, Phil. 2, 22. in the second chapter to the Philippians. And although he was not ignorant, that Christ is the pastor of the flock of the faithful; [yet] he teacheth, that in the church there be pastors and doctors. Ephes. 4, 11. Neither have men arrogantly challenged unto themselves the name of father, but have (as it were by inspiration) received such a title offered unto them. For the law doth earnestly command, that children should obey their parents; Exod. 20, 12 which if they shall do, it promiseth great benefits. But on the other side, if they will despise them, it pronounceth grievous curses and execrations against them. That therefore, which Christ pronounced in Matthew, either represseth the ambition of men, which vainly and ambitiously sought after such trifles; or else forbiddeth them to be masters and fathers, who obscure the honour of God, and his honour, while they teach and preach other things, than GOD and Christ either taught or preached; and do sever the honour of parents and masters from the honour of God and of Christ. Otherwise they be fathers and masters, but yet in God, and also in Christ. For even as of Christ dependeth all kindred and paternity, (as it is said in the epistle to the Ephesians, the third chapter) so all the doctrine of the masters of the church ought to depend of the dignity of Christ only. Howbeit, so far as I remember, Christ is not any where in the history of the Gospel called father. Wherefore he saith in the Gospel of john; john. 14, 13 Ye call me master and Lord, and rightly, for so I am. Also the apostles (as we read in the Acts) were not called fathers; only that Paul (as I warned before) named himself a father. But at this day, among them of the church, there is no measure or end of titles. They are not only called fathers; but, Most reverend, Most excellent, Right honourable, Most holy, and Most blessed. Howbeit, the greater titles that are given them by the doting world, the more abject they are in the sight of God; yea, and of all unhappy men most miserable. Of Ambition. 7 Ambition is an overmuch desire of honour. And honour is that reverence, In judg. 9, verse. 5. which is yielded unto any man, What is ambition and honour. for a testimonial of his excellency. And a testimony is given to him even of right: for it is meet, that we somewhat recompense them, which help and maintain us, Excellent men are justly recompensed. and are furnished with the gifts of God. And there is nothing that we hold more worthy, or better than honour. Moreover, [we give them honour] that they and their like may go forward, to exercise themselves the longer and more constantly in helping and preserving of others. Besides this, that we yielding such a reverence, may get them authority, whereby they may the more aptly and commodiously execute their office. Hereby it appeareth, It is lawful for godly men to receive honours offered them. that it is lawful also, even for holy men, sometime to embrace the honours, which are given unto them for virtue, learning, and godliness sake. For they both desire and allow of that, which is just; and do rejoice, that men perform that good, which GOD would by his law have done. And his commandment is, that we honour our father, mother, magistrate, and such like. So as, if men obey his commandments, godly men cannot but take it with a thankful mind. Furthermore, if it should not thus be done, their ministery would be contemned: but that must by all manner of means be avoided. And forsomuch as we are prone to pride, haughtiness, and arrogancy; therefore it behoveth to take very wary heed, that through the desire of honour, how just soever it may be, we abuse it not. And thus I purposed to note those things, which I judge meet to be taken heed of in this matter. First, Cautions to be used in admitting of honours. that we repose not ourselves in this kind of good thing, as the chief end. Whatsoever we do, must be directed unto God: and specially that honour, which is given unto us, when we rightly and orderly do our duties; so that thereby, both we ourselves may know, and also may teach others to glorify God, and not men in their works. This moreover hath Christ commanded, that we should so order our works, as thereby those that see them may glorify God, Matth. 5, 16 the heavenly father. Neither ought it to move us, which is commonly spoken, that Honour is the reward of virtue. Honour is not in very deed the reward of virtues. For that is not to be understood, neither as touching the virtues themselves, nor as touching the men, which be adorned with them. For it should be very ill with either of them, if they had no other end prescribed than honour. The end of good men, is life eternal, and the kingdom of heaven: and the end of virtues, is to prepare and renew us to the glory of God. But honour is said to be the reward of virtues, in respect of others, which do behold and wonder at the gifts of God, which are in good and godly men. And when they desire to present or recompense them with some good thing, & have nothing more excellent than honour, they give that unto them. After this manner therefore honour is accounted the reward of virtue. caution 2 An other caution is, that none be so inflamed with the desire of honour, as he seek to attain to the same after what sort he will; be it by right, or by wrong. Sallust. Sallust spoke an excellent sentence as concerning this matter; The good man and the evil do both alike desire unto themselves, glory, honour, and rule: the one, by true means; but the other wanting good arts, striveth to compass the same by fraud & guile. caution 3 thirdly, we must beware, that a man seek not more honour, than his deserts and virtues require; nor that he seek to wrest unto him honours and dignities, when he rather deserveth blame: for this would be both absurd, and without all order of justice. Abimelech took no heed of those things, Abimelech was ambitious. which I have recited: but ran into them all: for he proposed to himself a kingly power, or rather tyranny, as the chief end; for he directed thereunto all his acts and devices. And moreover, he endeavoured to attain thereto by deceits and guiles, and not by a good way and just means: or rather he seemed to be of Euripedes judgement; A sentence of Euripedes. That even right itself is to be violated for dominion sake. And for so much as he wanted deserts, he rather extorted honour (which is given as a testimony of virtues) than got it unto himself by honest means. He circumvented his citizens by no obscure kind of largesse: for he with fair words desired the kingdom, because he would bestow upon them most large and ample benefits, for so much as he was their kinsman. The Ethniks laws condemn ambition. The laws even of Ethniks condemn such ambition: for it is decreed Ad legem juliam de ambitu, that he which attaineth to honours by bribery, should be condemned, both in a fine of money; namely, in a hundred pieces of gold, and withal should be made infamous. And that ambition is wont to drive men to commit murders, In 2. kin. 11 without all respect of any kindred; the histories as well holy as profane do sufficiently teach us. Gen. 4, 3. Cain being afraid, lest his brother should be preferred before him, did slay him. For the same cause did Romulus kill Remus, Domitian lay in wait for Titus, and Antonius Caracalla slew his brother Geta. Also there have been children so desirous to reign, as they could not stay until their parents came to their fatal death. And again, fathers fearing lest their children should attempt innovations, have put them to death: as Herod did, of whom Augustus said, he had rather be his hog, than his son; because he abstained from hogs, by reason of the jewish religion; but he forbore not from murdering his children. I pass over the most cruel proscriptions of the Romans, wherein all regard of friendships was set aside. Also how the earnest endeavour of perverse religion or idolatry violently breaketh out and rageth, there is no need to repeat old histories; seeing our age hath over many examples of the same. Of desire of Praise. 8 The godly have wherewithal to comfort themselves very well, In 1. Cor. 4. verse. 5. by this sentence of the apostle; (When the Lord shall come, 1. Cor. 4. then shall every one have praise of God) when they be backbited, when their good name is impeached, and when the things that they have well done, are brought into slander by evil persons. For they be taught to expect praise from Christ, and with a noble courage to contemn the praise that cometh from men, which for the most part is vain. Indeed man, of his own nature, is greedy enough of praise. Wherefore Augustine, in his 13. book De Trinitate, Augustine. doth cite a verse of Ennius; namely, Ennius. that All mortal men do fervently desire that they may be praised. And no marvel; seeing man is according to the image of God: and God will have his praises to be most highly celebrated. But this desire must be reform, least by our abuse it hinder salvation. This may be done, if we follow the counsel of Paul, in expecting praise to come from God; whereby it may be counted perfect and sincere. Augustine. Augustine in his 13. book of confessions writeth, that concerning this matter he had much cause to be greatly grieved, (for he was oftentimes commended, neither was it an easy thing to overcome the flattering motion of the mind:) but he saith that he used this comfort, that he knew it was most surely determined by God, that praise is a perpetual companion of pure and chaste life. And hereof were not the Ethniks ignorant, when as they made praise to be as a shadow following the body, to keep continual company with virtue. I ought not (saith one) for that cause, to live naughtily, that all men may hate me, so soon as they hear me spoken of. But when we hear ourselves praised, Remedies against human praises. there must be used a double remedy. First, let us rejoice on the behalf of our neighbours; because they be so appointed by God, and inspired by his spirit, as they will praise and allow of those things, which they shall judge worthy to be praised: which benefit of God is not common. Another remedy there is, that whatsoever praise is given unto us, let us turn all that upon God himself, The love of glory sometime driveth men into madness. julian the apostata. who is author of all good things; taking special heed, that we be not desirous to be praised of men. For this desire is so pernicious, that sometime it driveth men to madness. julian the apostata (as we read in the sixth book of the tripartite history) although otherwise a man wicked, yet in human philosophy and sciences of the Schools very well learned: what time as he moved war against the Persians, was so desirous of glory, that in pride of mind, he began now to dream and imagine unto himself a glory, whereby he might be equal with Alexander of Macedonia. Yea and he fell into so great a folly, as he said, that The soul of Alexander was translated, and dwelled in himself. We be taught in the epistle to the Romans, Rom. 2, 29. that True praise is to be expected from God: where the apostle speaking of Circumcision, which is in the spirit, not in the flesh, nor in the letter, straightway added; Whose praise is not of men, but of God. And in the second to the Corinthians, 2. Co. 10, 18 he saith; Not he which commendeth himself is allowed, but whom God commendeth. If praise be from God, so is also dispraise. If every man's praise shall come unto him from God, the same is also to be judged of dispraise. For in the judgement of God, as there shall be many praised; so on the other part, many according to their deserts shall be dispraised. In 1. Sam. 12, verse. 5. 9 But insomuch as godly men do seem sometimes to be forgetful of themselves, when they speak honourably of their own virtues, we will declare in few words, how the same may be lawful. How the godly may praise themselves. First, the godly make no show or brag of their own virtues: for they know them to be the gifts of God, and that they themselves be defiled and many ways corrupted. secondly, they acknowledge those virtues to be given them, not only for their own sakes, but also for the people; that they may provide and care for such things as be necessary for others. thirdly, they perceive that they have not fulfilled the law of God, but that they oftentimes offend and fall; and that they be not able to stand in judgement before God. But if they be compared with their adversaries, they doubt not, but even before God they shall be their superiors. Moreover, they would, that by their good life the glory of God should be set forth; and that others, by their example, should be stirred up to live well and godly. Furthermore, they call their own acts to remembrance; not for to make vaunt of themselves among others, but to give a weight unto their doctrine, sith their speeches be neither false nor vain, nor full of wind. For, as when place serveth, they set forth their goodness; so elsewhere they dissemble not their evil. But here must be diligent heed taken, that we be not beguiled by our flesh. For as touching the thing itself, the very same is done by the godly, which is done by the wicked: howbeit, that which is done well of the one, is done wickedly of the other. Samuel, Esaie. 38, 3. Ezechias, and others, commend their own acts; the very same doth the Pharisie: Luke. 18, 11 but not with the same mind. God is he that knoweth the hart, and seeth with what mind every thing is done of every man. Again, the godly give thanks unto God for his gifts; and as often as they call this to remembrance, so many times do they begin to be of a most assured hope, that GOD will in this sort be with them perpetually. lastly, they would not, that the same light, which they perceive is kindled in them, Matt. 5. 14. should be hidden under a bushel; or the city to be set in an obscure place, where it cannot be seen. It is probable, that Samuel had respect unto these things; but yet to nothing rather, than that the people should acknowledge their sin. Of Flattery. 10 Flatterers be they, In 1. Sam 29, verse. 8● which for commodity sake do temper their words to win favour of him, whom they flatter for some commodity sake. For it is flattery, when we apply ourselves both in words and deeds unto the will of another, and that feinedlie, and not faithfully; to the intent we may reap some profit by him. They, which be of this sort, do dissemble all things, and altogether depend upon the will and countenance of another: and do not only sin in talking, but oftentimes in keeping silence. The etymology of the word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A servant: The etymology of the word. for it is altogether servile and unhonest. Chrysostom in his fift homily upon the epistle to the Philippians; Flattery (saith he) is, when we honour any man, What flattery is. for that which he ought not to be honoured, that we may get from him some temporal benefit. The same father, in his twentieth homily upon the first to the Thessalonians, saith; It is flattery, when for some evil purpose, we do any thing that becometh not a man: Every speaking in favour is not flattery. Gal. 1, 20. but if we speak any thing to please, howbeit not dissemblingly or falsely, to the intent we might win some man unto Christ, that is not flattery. For Paul himself, although he say that he doth not covet to please men, but God; and addeth, that his communication was not in the enticement of words: yet unto the Corinthians he saith, 1. Thes. 2, 5. that He was made all things to all men, 1. Cor. 9, 2● to the jews a jew; to them which were under the law, as though he also had been under the law; finally, all things to all men, that he might win all. But this was no flattery: for that (as I have said) is, when we not truly but feinedlie apply ourselves to the wills of others, to the intent we may reap some temporal commodity. And so is flattery distinguished from christian humanity. David did flatter. 1. Sam, 27. Wherefore David shamefully flattered Achis, and that with a most subtle kind of flattery. For Plutarch in a little book, how one may discern a flatterer from a friend, saith; that He is the closest flatterer, The most cunning kind of flattery. who, when he flattereth most, carrieth yet with him such a show of liberty, as he may seem not to flatter, but rather to gainsay. For that gross kind of flattery; namely, to hold up a man with yea and nay, every man can soon espy. Plato saith; that It is the most hurtful kind of injustice, if a man can so hide it, as he may seem to be just. David did so flatter, as it might seem in words, that he would withstand the king, and to heap kindness upon him whether he would or no. This is to make a show of justice, in a matter that is unjust: for he falned, that he would employ his whole travel and endeavour towards the king, and to take it in evil part, that he should be so dismissed. At this day, in princes courts, and specially in the court of Rome, there is no way more ready to attain honours, than if one so order himself, as he can soothe every man in every thing. Whether David meant to tarry in the camp. David feigned himself to departed with grief, and that he was very desirous to tarry. He feigned (I say:) for his meaning was not so. For if he had fought, he had dealt ungodly towards his own country men: if he had not fought, he should have been ungrateful towards him, of whom he was entertained. R. Ben Gerson saith, that He would remain in the camp, because he might make frustrate the counsels of the Philistines, and reveal the same unto his own people. And undoubtedly, when as afterward Absalon had made a commotion against him, 2. Sa. 15, 34. he privily sent Chusa the Arachite, who might frustrate the counsel of Achitophel. But whether David followed this counsel, let Ben Gerson see to it. But the more likelihood is, that David, when he saw himself now out of danger, did the more confidently profess there things of himself. For whereas he was ignorant, that Saul should so soon die; and saw that it might be, that the Philistines should be overcome, and that he should be constrained to remain longer in exile, thought it altogether convenient, that the favour of king Achis should be retained. The ninth Chapter. Wherein is treated upon the sixth precept; and first of Friendship. THis word Amicitia, In. 1. Sam. 18. verse. 1. Of friendship. that is, Friendship, is so called, of Amor, that is, Love: as saith Augustine against an epistle of Parmenianus, the first book and first chapter. And this is faithful and continual in Christ only. It behoveth, that the bond of friendship be steadfast and durable. But it behoveth that there be a reconciler of friends, to lead them unto felicity; and that an eternal and true felicity: for other felicities are uncertain and transitory. Howbeit, these things can no man perform, but Christ. Now let us see, what is properly, To love. Aristotle saith, that, To love, is, To will well, The definition of love. and (if thou canst) to do well unto any man for his sake, not for thine own. This definition, although it may seem probable, yet must it be amended: for we ought to will well to no man for his own sake, but for Gods. But the philosophers stayed upon the second causes: as if so be that they saw a man godly and good, they said that he ought to be beloved for his own sake. But it behoveth us to ascend higher, and to place the causes of things in God. A definition of friendship. Cicero defineth friendship to be an agreement of divine and human things, through good will and charity. But Aristotle in his Ethics speaketh somewhat more distinctly: for he saith, that friendship is a goodwill. But it happeneth oftentimes, that some man loveth an ungrateful person, and is not loved again: and for that cause, he addeth, Mutual. Howbeit, some men do mutually love one an other, who nevertheless know not that they are mutually loved again. Wherefore it behoveth, that either of them do reveal their friendship one to an other. Furthermore it is requisite, The ends of true and false friendship. that this goodwill be stirred up in respect of some good thing. For we do not love, without it be for some certain cause: and the good things are referred either unto profit, or unto pleasure, or unto honesty. But they which are induced to love, either of pleasure, or of profit; they love unadvisedly, and accidentally. For if the cause of pleasure, or of gain, should cease; the friendship would straightway be loosed. But the friendship, which virtue hath joined together, is steadfast, & never dissolved: for virtue is an habit gotten by long custom, which cannot be removed. Such a constant amity was between David and jonathas. Seneca, A reprehension of Epicurus. in his ninth epistle unto Lucillus reproveth Epicurus; because he had said, that A friend must be sought, to the intent that if thou have need, thou mayst have one to help thee; if thou be sick, thou mayst have one to sit by thee. For a far more sweet friendship is it (saith Seneca) which doth help another, than that which is helped of another. Wherefore (saith he) a friend must be sought, that thou mayst have whom to help, & whom to sit by, if thou be sick. For Apelles (saith he) and Praxiteles took greater pleasure of their own works, when they were working them, and had them in hand; than afterward, when they had them made and finished in their chamber: even so a true friend is more delighted, if he himself do any good turn to another, than if he receive a benefit of another. So did jonathas not refuse any danger that was to be taken in hand for David's sake. Saul also loved David, but far otherwise than did jonathas. Neither undoubtedly did jonathas love David only in respect of that general commandment; David loved jonathas not in respect of the general commandment only. Thou shalt love thy neighbour as thyself: but because of that notable endeavour, which he found in him towards the Commonweal and godliness. Further, he saw that the kingdom should be plucked away from Saul, and be given to one better than he: and he suspected, that the same other man should be David, as we may gather by the history. Yet did he love him so fervently, as he did not for this cause hate him any thing at all. Of Homicide, or Manslaughter. In judges. 9, verse. 24. 2 Here will I treat of two things; the first, what manner of manslaughter is condemned by the word of God, and to be punished by the magistrates; secondly, who are guilty of this crime. As touching the first, we must understand, that not every slaughter of man is condemned. For if one kill a man by chance, in exercising of an honest and lawful thing, he incurreth not the punishment of manslaughter. Wherefore, in the old law, there were granted cities of refuge. Numb. 35, 6. For in very deed, he killeth not: but as it is there written; God (without whose will nothing is done by chance) delivered him, that he should so be killed. A judge also and a magistrate, when he punisheth heinous offenders, is not to be accounted a man-slear: for it is not he that killeth, but the law; yea rather God himself, who would have it so done, and so commanded it. Furthermore, he that in a desolate place, or where he cannot be helped by others, is set upon by thieves or enemies: if, in defending himself, & according to the laws, by repelling violence by violence, he slay a robber or thief, which invadeth him; he is not guilty of manslaughter, forsomuch as in that case, he is armed both by the laws & the magistrates. For the Commonweal would not, that a subject should so perish: therefore it giveth him leave to defend himself by weapons. For this cause Cicero defended Milo, Cicero. because he had killed Clodius, who first by a secret lying in wait set upon him. 2. Sam. 14, 6 Also the woman of Thecua obtained of David, that the magistrate should not kill her son, who had slain his brother being at variance with him in the field; They were alone (saith she) and therefore it is not known, which of them first invaded the other. Soldiers also, when in a just war they slay their enemy, commit no unjust thing. Wherefore, that manslaughter, which must be punished, and is condemned by laws, is then judged to be done, when a man of set purpose is killed by private men. And they, which are to be condemned of this crime by the Roman laws, are not called man-stears, but murderers. In the law Cornelia, the title is De sicarijs; and not De homicidis: Who be murderers. and they are so called, which do wear about them a short skein to kill a man. And by the figure Synecdoche, under the name of a short skein, is understood every kind of weapon. And not only they which kill, are guilty of this crime; but also they which either by deed, or by counsel do help, and in their saiengs and assistance have respect hereunto, that some man should be killed: yea, In this offence the will is to be punished. the will is to be punished, though it had not this purpose. But this in civil judgement is not used, except in three kinds of crimes only; to wit, of murderers, of ravishers, and of traitors. Wherefore, that murderer is to be punished, which throweth a weapon at any man, to the intent he would kill him; or having that mind, woundeth him, though the party die not thereof: as we have it in the Digests, in the same title, in the law divus; where Adrian the emperor maketh answer, that we must have respect to the will, and not to the event. But that is understood, when the will manifesteth itself by any apparent token. Yet I did not without cause say, that these things are thus concerning civil judgement: because otherwise, before God, the desire and determination of the mind, as touching all kind of sins, is condemned for sin. Christ saith; He that beholdeth a woman, Matth. 5, 2● and lusteth after her, hath already committed adultery in his hart. And that the will, in those crimes, is esteemed as the fact, even the holy fathers, and the canons do decree. jerom upon isaiah, jerom. as it is in the title Poenitentia, distinction the first, chap. Omnis habet; Thou hast not killed with the sword, but thou hast killed with the will. Cyprian. Yea and Cyprian in his sermon De mortalitate, writeth; He that desireth martyrdom, is a martyr before God. It is one thing (saith he) for the will to want martyrdom, and an other thing for martyrdom to want the will. These things are found in the same distinction, in the chapter Nunquid. And in the same place, in the chapter Periculosè, Augustine is cited, Augustine. who saith; that the jews no less killed Christ, than the Romans did; although they laid not hands upon him. By this distinction he accordeth the two evangelists, who seem to disagree touching the hour of the Lords death. Mark. 15, 25 The one saith, that he was nailed in the third hour; the other saith, in the sixth hour. Luk. 23, 44. Augustine affirmeth both to be true: for the jews, at the third hour cried; Crucify, crucify. Wherefore as concerning them, they then killed the Lord, who nevertheless was crucified afterward in the sixth hour, by the soldiers of Pilate. Of the fact of Elias, and that a perverse imitating of him must be avoided. In 2. kin. 1. 3 The king was very angry against Elias; partly because he hindered his embassage, and partly because he threatened him with extremities, that is, with death. And it is likely to be true, that he was provoked by his mother jezabel. Wherefore he sent a captain over fifty with his soldiers, that should take him, and bring him unto him, that at length he might put him to death. Howbeit the singular goodness of God did not only defend Elias, but also took most heavy revenge upon his enemies, and that justly no doubt: for it is not meet that a prophet, being the minister of the word of God, should be violated by a soldier or garder of the king. God is present, and oftentimes suffereth not these things to be done. also although he sometime give leave that his ministers be afflicted by the wicked, yet this he doth not as being weakened by their power, as who would say he were so feeble that he can not revenge; but he hath other ends, whereunto he directeth the afflictions of the godly. Wherefore to disquiet prophets, cometh not of the power of man, but of the patience of God; who assuredly is able to deliver them, seeing his power is no whit lessened. But he useth their adversities for the performance of his counsels: and therefore Christ said; Mat. 16, 53. Can not I ask my father, and he would give me twelve legions of angels, that I should not be delivered to the jews? The same Christ also, when he should have been apprehended, asked of the company; For whom they sought? and when he had said: john. 18, 4. I am he, immediately they fell backward. And many times did the Scribes, pharisees, and princes send soldiers to apprehend him, while he preached, who could not lay hands upon him, but returning again, said; john. 7, 46. that There was never man spoke like this man. Wherefore they, which preach the word of God, have hereby a most sweet consolation, considering themselves to have GOD to be their defender; than whom, nothing can be found more strong, nor more mighty. 4 But now let us consider, what God did respect in burning of the captains over the fifties, and their soldiers. certainly, he would show himself to be a revenger of the prophesy being contemned, and of the holy ministery that was despised. In old time he revenged the Mosaical priesthood, because it was scorned by the seditious. 1. Sam. 5, 6. Also he revenged the ark of the covenant, because it was unworthily handled both by the Philistines, and also by the Bethsamites. Furthermore, he restored to liberty the temple in the time of Nicanor and Heliodorus. 2. Macha. 3. verse. 25. 1. Mac. 7, 43 These things did he therefore not permit to be unrevenged, because they should be instruments of godliness. But a great deal more doth prophesy, and the holy ministery belong thereunto. We ought not then to marvel, if he were so angry for the defence of his word, and of his prophet: for he doth not eastlie suffer his ordinances to be contemned: sith he that repugneth them, repugneth God himself. And that should no less be spoken, touching the holy ministery, than touching the civil magistrate; He that heareth you (saith the Lord) heareth me, Luk. 10, 16. and he that despiseth you, despiseth mine own self. But these offices are joined together, and so ordained by God, as he being not hurt, they can not be despised. Wherefore justly doth God revenge both prophesy, & the holy ministery, when they be contemned and overtrodden by the wicked. Howbeit, this is sometime done upon the sudden, and even while the contempt is; as it happened in those bands of fifties, and as it came to pass in jeroboam, 3. kin. 13, 4. when his hand dried up, which he had stretched out against the man of God in Bethel. Suddenly also were Chore, Dathan, and Abiram sunk, who made a commotion against Moses, because of the high priesthood of Aaron. Num. 16, 2. But sometime the punishment is deferred for a certain space; as in Achab, who long time afflicted the prophets, and yet was not straightway killed. Also Christ endured cruel injuries all his life long: he was beaten, and finally was crucified like an evil doer. Neither did the punishment fall upon the murderers and rebels, till after certain years. These things doth GOD diversly, according as the counsels of his providence do permit. In 2 King. 1, verse. 9 5 There remaineth to see, wherefore it was admitted to Elias, that he should destroy with fire from heaven, those princes and their soldiers: and yet it was denied to the apostles, Luke. 9, 54. which in like manner desired, that the same might be lawful for them against the Samaritans, Look In 2 Kings. 2, 23. who most cruelly excluded Christ from harbouring among them, when he journeyed from Galilee to jerusalem: for james and john desired this of Christ. Some say, that hereof cometh the difference, that the spirits of the law, and of the Gospel, be very contrary. For the property of the law is to condemn, punish, and slay; but the property of the Gospel is to forgive, preserve, and quicken. So that Elias was to kill them, which did openly violate the law of God: but the duty of the apostles was to help and to heal men, and not to destroy them. Wherefore the Lord added; Ye know not of what spirit ye be. I do not think, that these words are so to be understood, as though Elias was so much addicted to the law, that he had nothing common with the Gospel; for he himself was sometime a help to men. For in a very great dearth he fed the widow of Sarepta, 1. Kin. 17, 16 together with her son and family; yea, and when her son was dead, he restored him unto life again: and heaven being opened, he gave rain most plentifully. Also the apostles of jesus Christ were not so addicted unto goodness, as that they never hurt any: Acts. 5, 5. Acts. 13, 11. for Peter by his word destroyed Ananias and Saphyra, Paul made blind Elimas the sorcerer, and delivered very many unto satan to be tormented according to the flesh. Howbeit, I grant that the spirit of clemency and gentleness flourished more in the apostles of Christ, than in the ancient prophets: and again, that the spirit of severity and revenge was more uttered in Elias and his fellows, than in the evangelical disciples. And I think good to add, that the apostles were therefore warned of the Lord; because they were moved against the Samaritans by an human anger, and not by a divine persuasion, to wish evil unto them. But it is very likely, that they were urged to ask that thing, through the site of the place: because in the same place Elias procured fire from heaven unto those princes. For king Ahaziahu was in Samaria, when he commanded that Elias should be brought unto him. Wherefore there was a certain fond zeal in the apostles, wherewith they endeavoured to imitate Elias. Nor in the mean time did they make any difference between the nature of their vocations. For thereto was Elias called, that he should execute the judgements of God's severity: neither did he so sharply behave himself, of his own accord, but by the warning of God, and of his angel. Indeed in outward show he might seem to be a manqueller: yet must he not so be reputed, seeing he was only the minister of God. And so we must beware, that we do not by any example of our forefathers, assure ourselves of those things, which we earnestly and extraordinarily desire. Thus undoubtedly did the silly woman of Samaria, john. 4, 20. who reasoning with Christ at the well side, laboured to prove, that God should be worshipped in that mountain, because jacob had worshipped him there. Indeed he did that, which was lawful for him to do in that age, wherein he lived: but afterward, when the law was given, the worshipping was to be done at the tabernacle, and after that, in the temple of Solomon. Neither must the examples of the forefathers, done against the law of God, be taken as rules to imitate and follow. The which if we shall do, we shall not be counted as followers of the fathers, but as mockers of them. Wherefore, when we will take unaccustomed things in hand, against the ordinary commandment of God; it is not enough to allege an example of the forefathers: but we must descend into ourselves, in examining by what spirit we be led; lest under a certain glorious pretence, we follow the wisdom and affection of the flesh. For this cause jesus said to his apostles; Ye know not of whose spirit ye be: Ye purpose with yourselves to follow Elias, but ye be not led with his spirit. 6 Two ways we see there is offence committed in this age of ours. Wars of christians against the Turks. The christian princes have divers times taken in hand wars against the Turks, pretending a just cause, for that they thought meet to recover those lands, which the barbarous nations and wicked tyrants had taken away from the christians. Bu● whether they were stirred up by a good spirit, it is very doubtful. Peradventure they were moved by a greedy desire of bearing rule, or for worldly glory sake, or else by other inventions of man's wisdom; and therefore had seldom any good success. Again, there have been some, Fight for the Gospel. which endeavoured by arms and human power, to spread abroad the Gospel and propagation of churches. These perhaps did not well try, with what spirit they did it. This is it, whereof Christ warned his apostles, that they should descend into themselves, and examine with what spirit they were led; namely, Luke. 9, 55. whether they could be like unto Elias. And when they had desired of their master, that it might be lawful for them, by his leave, to undertake and do it, he denied that request; because he was not sent, to the end he should afflict or destroy men, but rather to help them; and that therefore he would not pass the limits of his vocation. Whereby he also warned them, that they should not rashly endeavour, to arrogate such things unto themselves. But that Christ was not sent to punish, and take revenge of wicked deeds; his life and acts do testify. For he was a succour unto all men, and he helped them that were in misery, so often as occasion was offered. And when he was with most bitter taunts reviled, he did not revile again. And being fastened to the cross, he prayed most patiently for his enemies. Wherefore the places, which at the first sight seemed to vary, are reconciled. And we be all warned, that when we are to take in hand any thing against order & custom, we must first discern with what spirit and instigation we be moved. Neither let us be of the mind, to imitate Helias in revenging; unless we understand for a certainty, that we be led with the spirit of Helias. Yet is not therefore the power, which the magistrate hath, of just revenging, taken from him: for he hath laws prescribed unto him by GOD, which he ought to follow. But those things, which we have spoken, belong unto private persons. Whether Helias did well, in killing of the Baalits'. In 1. Kin. 18 verse, 40. 7 While the people was hot and fervent in confession of the true faith, Helias used an occasion, & prevented the king's commandment, & provided that the prophets of Baal should be taken and slain. They must not (saith he) be better instructed and provoked to repentance, but he would have them forthwith to be slain. Why the Baalits' were slain. For he was assured by the spirit of GOD, that they would not convert or be changed. And seeing they had now led away many from the true God, and would still have deceived many, if they had remained alive; he accounted it a just thing, that their ungodliness should be ended with their life. God undoubtedly might by an other occasion, means, and way, have confounded and destroyed the Baalits': Whether Helias did well in killing of the Baalits'. yet seeing he thought best to deal after that sort, we ought to think that this was the best way. But some man will say, that Helias in the mean time seemeth to be guilty of murder: for he slew, and caused to be slain, four hundred and forty men. Chrysostom treateth of this matter upon the epistle to the Galathians, when he expoundeth that place, Gal. 1, 17. wherein he said; I went not unto them, which were apostles before me: At the first sight (saith he) he seemeth to diminish the authority of the other apostles, and to extol his own self: which thing could not be without fault. But unto this he answereth, that the saiengs and deeds of the saints must not be barely and simply weighed. For otherwise, Samuel might have seemed to be a murderer; who killed Agag the king. In like manner might Phinees and also Helias. Look In 1. Sam. 15, 31. Num. 25, 7. 1. Kin. 18, 40 It behoveth (saith he) to look upon the causes, and to consider why, and to what end those things shallbe either said or done. Paul (saith he) was not so arrogant, as he would contemn other apostles, in comparison of himself; only he would win authority unto the Gospel, which was preached by him. For he had to do with false prophets, who said; that unto Paul, which forbade the ceremonies of Moses, credit should not be given; but to the greater apostles, who suffered them. briefly, he would prove, that as touching things manifestly revealed unto us by God, nothing should be withdrawn, or changed, by the authority of men. Moreover, he seemeth to affirm, An ill work cannot be made good by an intent. that the intent or end is chiefly to be regarded; as though a work (which seemeth absurd) can be made good and holy, by an intent (as they call it.) This (under correction of so excellent a man) do not I easily allow; because there be many works so wicked and corrupt, that how good an intent so ever come unto them, yet are they not thereby so amended as they be made good. Let no man, (under this pretence) say, that we must steal, to the intent that alms may be given to the poor. Neither let any man be absolved, if he have committed adultery, by saying that he did it with an upright mind, or to a good end. For (as saith the apostle) We must not commit evil, Rom. 3, 8. that good may come thereof. Further, in things that be indifferent, which may sometime be done well, and sometime ill, an intent may be of some force. In which kind of things, slaying is easily placed. For sometime men are justly slain, and sometime unjustly. For the magistrate hath the sword, and it is prescribed him by God, that he should punish offenders. And if he do it with a good mind, and a right purpose, his work is counted both good and holy: but if he shall do it to satisfy his malice, and to prosecute his quarrels, or to yield to his rage and cruelty, he doth not well. Also a private man, who hath not the right of the sword, if he kill any man, he doth amiss: unless he be moved unto it by GOD, through a certain prerogative or privilege, whereby the common law is debarred. But then must he, which is stirred up by God, be very certain of his impulsion. And therefore men must not deal rashly herein; but a firm and perfect certainty must be expected. Now than I would affirm, that those things; which at the first sight seem to be absurd, are by faith made honest and right. For they be allowed by God, because they be done by the prescript of his word; when as men cleave effectually unto him by faith: neither maketh it any matter, whether that word be of the common law, or of peculiar inspiration. Wherefore the goodness of works dependeth of faith. So that, even as it is said; Rom. 14, 23 Whatsoever is not of faith, is sin: so on the other side may be inferred; That which is of faith, is just: for faith itself justifieth, as the apostles writings do testify. Also the goodness of works dependeth of the spirit that moveth: for if any man be moved by the spirit of the flesh, he doth unjustly; but if it be by the impulsion of the spirit of God, he worketh justly. And unto this had the Lord regard, when in forbidding the apostles, that they should not call down fire against the Samaritans, he saith; Luk. 1, 55. Ye know not of what spirit ye be. And Helias shall be excused, not only through his intent, faith, and spirit; but for because that GOD delivered unto him his judgements to be executed, and appointed him to be a judge of the Baalits'. So that he shall not be accounted a private man, but a man of God; who even as by an ordinary way in the earth he would have magistrates to be his deputies, so likewise can he promote to that place of dignity, whom soever he shall think good. 8 But passing over these excuses, I say, that it is decided by the law. For in Deuteronomie the 18. chapter it is decreed, Deut. 18, 20 that the prophet should be slain, which speaketh lies in the name of God, or which prophesieth in the name of other gods. verse. 11. And in the 17. chapter is the very same thing, even as touching private men and women, which worshipped idols. But in the 13. chapter of that book, verse. 5. not only death is assigned to the prophet which seduceth; but there is also a commandment added, that none should spare his own brother, or the son of his mother, neither son, nor daughter, nor servants, nor those which were most dear and nearest friends unto him. thirdly, it is commanded, that the whole city, when it is infected with idolatry, should be destroyed with fire & sword. Further, verse. 16. in the 24. chapter of Leviticus it is decreed, that the blasphemous man should not be suffered to live. Herewithal add the justice of rendering like for like: for the prophets of Baal had caused the ministers of the true God to be slain, 1. kin. 18, 4. and 13. as well by jezabel, as by king Achab. But, will some man say; By these laws and reasons it is proved, that these Baalites had indeed deserved death, but perhaps they should not have been slain by the prophet, for avoiding suspicion of manslaughter. Howbeit this I answer, that the king was also present, and consented unto the slaughter. Helias indeed prevented the king's judgement; yet it appeareth not, that he did against it, because the king being present, did not withstand it. But wherefore he held his peace, many reasons may be brought. First, it might not be, but that by seeing so great a wonder, he also was astonished, & exceedingly amazed: wherefore he could not but spurn against the prick. Add also, that the king durst not stand against so great a consent of the people. Also it might be, that he was very desirous of rain, and that therefore, lest he should be disappointed, he gave some manner of consent unto this slaughter. He caused the false prophets to be brought to the brook Kison; to wit, that their dead bodies should be cast into it: a brook otherwise noble, judg. 4, 15. for the victory gotten of jabin and Sisara, by the leading and conduct of Barach and Deborah, as it is written in the book of judges, and mentioned by David in the Psalms. Psal. 43, 10. But to some it seemeth an unworthy and cruel thing, that the prophet himself, with his own hand, as the history reporteth, slew some of them. As though it were not read, that Samuel smote Agag the king of Amalech. 1. Sa. 15, 33. Moses also with the Levites destroyed many thousands of idolaters. But and if thou wilt say; that Moses was prince of the people, and as a lawful magistrate used the Levites in steed of soldiers: I grant. But what should we say of Phinees, who being a private man, slew Zimbri and Cosbi, Exod. 2, 12. which were taken in whoredom? Did not Moses also, before he received the principality, slay an Egyptian man? It is not lawful to blame that fact, Act. 7, 24. seeing Steeven in the Acts of the apostles alloweth and commendeth it. We know in deed, that it is the part of prophets and ministers to deal by the word, not by violence, and by the sword. Wherefore Peter and Paul, Acts. 13, 11. Acts. 5, 5. if they punished or put any to death, they did it by the word, not by the sword. But we say, that these things, which Moses and Helias did, were not ordinary, but certain acts out of use, and common order. 1. kin. 18, 23 Yea and whereas Helias exercised the office of a priest, and sacrificed out of the place chosen by God: Augustine upon Leviticus, question 56. excuseth it, by the same reason, by which was excused the deed of Abraham, Gen. 22, 3. who meant to slay his own son. All these things were done by the private instinct of God, against the common law set forth. The law-giver himself, when he commandeth any thing to be done against his laws, his commandment must be counted for a law. Of Parricide or slaying of parents. In judg. 9, verse. 5. 9 Of the wicked crime of parricide, there are many things written in the civil laws Ad L. Corneliam De parricidijs. And (as far as may be gathered out of the laws and histories) in old time, the name of that crime was given unto those, which murdered their parents, grandfathers, and great grandfathers, &c: to those also which murdered their children, and children's children, etc. But afterward by Pompeius the signification thereof was further extended. And they were also called parricides, which killed their brothers, their sons in law, their daughters in law, their fathers or mothers in law, and such other. The law of Numa Pompilius. Although there be an old law, and given by Numa Pompilius; If any man wittingly bringeth a free man to death, let him be taken for a parricide. And Augustine, in his third book De civitate Dei, Augustine. the sixth chapter, counted Romulus guilty of parricide, because he slew his brother. And there he derideth the Ethniks, which affirmed, that their gods suffered troy to be destroyed; because they would take vengeance of the adultery of Paris. But how (saith he) were they favourable unto Rome, when as the builder thereof committed parricide, straightway at the beginning? Augustine's book De patientia supposed not his. Howbeit, the same Augustine in his book De patientia (which nevertheless is counted none of his) in the 13. chapter, appointed a certain latitude or degrees between parricides: for (as he saith) he sinneth more heinously, which killeth his parents or children, than he which murdereth his brethren. And he which slayeth his brethren, offendeth more than he, which destroyeth those, that be further of kin. And the wicked crime of slaying parents or superiors, seemed to be so horrible, that at Rome, for the space of six hundred years after the building of the city, it was not committed. Yea and Romulus, Romulus made no mention of parricide in his laws. that made no mention of it in his laws, being demanded why he left it out, answered; that he could not be persuaded, that any such thing can happen unto men. Solon also being asked why he likewise, by his laws, did not restrain parricide; An answer of Solon. answered, that he would not by any occasion of his laws, give men knowledge of so horrible a wickedness, and by his admonishment, to stir them up after a sort unto it. For it oftentimes happeneth, that they, which forbidden certain vices, provoke men to fall into them; who very often will endeavour to do such things as they are forbidden. The murder of brethren and kinsfolk, hath undoubtedly been from the beginning; as all histories do testify. And the punishment of those parricides, which slew their parents or children, was by laws (as it is perceived Ad legem Corneliam de parricidijs) that they should be sowed in Culeo, The punishment of parricides. that is, in a leather sack, and with them also were put an ape, a cock, and a viper, and were thrown into the depth of the sea, or else in the next river adjoining. But they, which slew of their kinsfolk or cousins, were punished with the sword only. These punishments if at any time they were either passed over, or winked at, by the magistrates, God himself punished them; as the history of Samuel declareth of Absolom, Absolom. 2. Sa. 18, 14. which killed his brother, and most cruelly set upon his father. He also striketh them with rage and madness, which commit such horrible wicked acts: as both the poets, and also historiographers writ of Nero and of Orestes. Nero. Orestes. For both of them having killed their mothers, became mad. And it is a common saying, that they, which commit so great wickedness, cannot be quiet in mind. Cicero. Wherefore Cicero in his oration for Roscius, saith, that certain young men of Terracina, which were accused of murdering their father, were by this means quit; because in the morning they were found asleep. For the judges thought, that they could not sleep, which had committed so heinous a crime. Domitian also, Domitian. which slew his brother Titus, was killed by the vengeance of God. And in like manner Bassianus Caracalla, Carracalla. when he had destroyed his brother Geta. And that we overpass not Abimelech, Abimelech. God sent an evil spirit between him and the princes of the Sichemits: judg. 9 and either party was taken with a certain fury, so that in the end, one of them destroyed another. Of Sword-plaie. 10 Whereas God by most weighty words pronounced, that man's blood should not be shed; In 2. Sam. 2, verse. 12. this in the sword-plaie, among the ancient Romans, was held for a game: Fight by sword-plaie is reprehended. which devise of theirs cannot by any means be excused. L. Florus saith, that D. junius Brutus, at the funeral of his father, exhibited for a show 22. couple of swordplaiers. This (forsooth) was to purge his father's soul by sacrifice, or rather to appease the devil. But very excellent was that saying of Theodosius the emperor. For when the people in the Theatre made petition to him to have swordplaiers; he answered, that A godly prince not only aught to reign with clemency, but aught also to behold games, which be without cruelty. And at Athens, when the people had determined to have a public show of swordplaiers, because the same was a custom among the barbarous: Demonax answered, that the altar of mercy was first to be subverted, before so great a cruelty should be openly received. Augustine in his sixth book of confessions, the ninth chapter saith, that his friend Alypius, otherwise a good man, being at Rome, had his mind wonderfully delighted with swordplaiers, and did gladly feed his eyes with human blood. But what pleasure could be therein? Was it to see men die valiantly? No, this was not true fortitude: for that hath consideration of the place and time. But this was to be utterly mad, and lavish of their life. Seneca in his first book De tranquillitate, and tenth chapter saith; that Cicero writeth, that those swordplaiers were hated of the people, which would desire life of him, of whom they were overcome; and that the people liked them, which make a show that they can contemn death. Howbeit, this was not the part of men, but rather of beasts. 1. Sam. 2, 11 Therefore, both Abner and joab were to be reproved, which so caused their soldiers to kill one an other. But there is yet an other kind of sword-plaie far more wicked. For there be some, which provoke learned men to contention, about the weightiest points of our religion; not for the truth sake, but for the desire of contention. There is exclaiming, contending, and breaking of charity. And the common multitude doth so often change, as it cannot tell now what it ought to believe. This of all other, is the worst kind of sword-plaie. Indeed I diswallow not moderate conference of religion; but I reprehend chiding and clamours about hidden and secret matters. Whether it be lawful for any man to kill himself. In. 1. Sam. 31, 11. 11 Now must I discuss a question, which I hope will not be unprofitable: whether it he lawful for any man to kill himself. And lest I should be over long, Death in it own nature is evil. first I say, that death of it own nature is evil: for God threateneth the same, and doth cast it upon us as a punishment. Moreover, it is put as contrary unto life, which we doubt not but is good. verse. 26. And Paul, in the first to the Corinthians, the 15. chapter, calleth it the enemy of God; The last enemy (saith he) that shallbe destroyed, is death. The same thing, if need were, I might prove by other reasons. But now I only ask this; If death be evil, why is it sometime wished for: for nothing can be desired but hath some consideration of good? But thou wilt say, that even this hath then some consideration of good, when men are thereby delivered from the grievous evils, which they think, that either they be not able to bear, or that in abiding of them they shallbe grievously troubled: or else, when by the same they obtain some notable good thing. Wherefore, though it sometime appear lawful to wish death for any of these; yet is it a doubt, whether one may kill himself for those things. Now will I entreat of that matter. But I speak nothing here of them, which slay themselves through frenzy and madness. For albeit, that those men may be condemned for other sins, which they committed when they were whole; yet it may rather seem here, that they should be pitied. For they have no free choice of things; as it is written in the 15. cause, question 2. in the chapter Insanientes. Neither will I dispute of them, which by chance being otherwise occupied, happen into their death against their will. That it is not lawful for a man to kill himself. Arguments out of the scriptures. And we will use this proposition; It is not lawful for one to kill himself, for any of those things which I have showed. This I prove by the law of God: by that law I mean, which was made long before Moses was borne. For in the ninth chapter of Genesis, thus God spoke after the flood? Your blood will I require at your hands, at the hand of man, at the hand of his neighbour, and at the hand of beasts. Look In Gen. 9, 5. At your hands he saith; that is, if one shall kill himself. In the law of Moses, thus it is written; Thou shalt not kill. Exo. 20, 13. And that is spoken in general, not only against killing of an other, but that undoubtedly thou shouldest not kill thine own self. Moreover, there is engraffed in every man a certain loving affection by nature, that every man desireth to have his own life preserved and defended. He that procureth death to himself, fighteth against God the author of nature. Besides this, life is the gift of God; therefore it cannot be spilled without heinous offence. And he that slayeth himself, doth injury to mankind, and to the common society of men: for he taketh away a citizen from the Commonweal. Add withal, that neither the prophets, nor the apostles, nor patriarches, would at any time kill themselves. job, when he was miserably afflicted; job. 17, 15. Matth. 10, 16, &, 23. My Soul (saith he) hath wished to perish and die: yet did he never slay himself. Christ sent out his apostles, as sheep among wool●es; yet he had them fly out of one city into an other but not to kill themselves. And Christ himself, although by his death he was to deliver mankind; yet did he never offer to kill himself, but tarried to be slain by others. 2. Sam. 1, 16 And when the Amalechit had said, that he stood upon the body of Saul, while he was dying, and did press him down, that he might die the more easily: David answered; Thou art the son of death. But if it had been lawful for Saul, to have killed himself; how could the young man, which hastened his death, be worthy of death? For it is lawful for one to help an other in an honest matter, and especially his prince. And if the law forbidden thee to kill an other man, it much rather forbiddeth thee to kill thyself: sith that which is not lawful for thee to do to an other, is unlawful for thee to do to thyself. Whence the rule of charity must be taken. For the rule of charity must be taken from that charity, wherewith we love ourselves. Furthermore, thou killest either an offender, or an innocent. If innocent, thou doest injury to the law; if an offender, yet art thou injurious against the law: for thou bereavest thyself of time to repent. And if so be God would suffer thee, that thou mightest repent; surely thou that art not a magistrate, oughtest to suffer thyself. Thus much out of the holy scriptures. Augustine. Arguments out of the fathers. 12 Augustine in his first book De civitate Dei, from the sixth chapter unto the 20. disputeth hereof at large. And the cause why he wrote these things in so many words, was; for that when the barbarous nations, after the sacking of Rome, did injury unto young maidens and matrons, many rather killed themselves, than they would abide such things. But Augustine counseled, that they should not so do. And in the 17. chapter he saith, that It is not lawful for any to kill themselves, either for obtaining of good things, or for avoiding of evil: for it is murder, which is forbidden by the law of God. And judas, Matt. 27, 5. when he killed himself, undoubtedly did slay a wicked man: yet is he guilty (saith he) not only of the death of Christ, but of his own also. The same father, in the second book, and 19 chapter against Petilianus; Thou sayst (saith he) that a traitor hath perished by an halter, and for such hath left the halter. As if Petilianus would say, that it is lawful for a christian man to revenge his own sin upon himself; and they, which would so do, should be accounted for martyrs. But we (saith Augustine) account not such to be martyrs. The same father, in his 60. epistle, and in the 204. doth much more plentifully dispute of this matter. jerom in his epistle to Marcelia, jerom. concerning the death of Blesilla, under the person of God, saith; I receive not such souls, which against my will went forth of their bodies. And those philosophers, which so did, he calleth the martyrs of foolish philosophy. The same father upon jonas saith; that It is not our part to pluck death to us violently, but when the same is offered, to take it patiently: except (saith he) it be where chastity is in danger. Chrysost. Chrysostom upon these words of the first chapter to the Galathians; He hath delivered us out of this wicked world: Gal. 1, 4. If so it were (saith he) that this life were evil, they should not do evil, which kill themselves; but we say, that they be wicked, and worse than murderers. The canons condemn those also, which geld themselves. And those canons, which be called The canons of the apostles, Canons of the apostles do call such men murderers of themselves. But and if it be not lawful for one to geld himself, much less is it lawful to kill himself. But yet it must be noted, that it is not there meant of them, which for disease are cut by the Physician. 13 Hereunto also agree the better sort of the philosophers. The better I say, Arguments out of the philosophers and poets. Plato. because I know that there were many (as Cleanthes, Empedocles, Zeno, and others) which slew themselves. Plato in Phaedone saith, that This thing for two causes is not lawful. First, because it is not lawful to slay the servant of an other; and that all we be the servants of God. secondly, for that soldiers be condemned, if they forsake their station without their emperor's commandment. He saith that God hath set us as it were in a station: wherefore he that without his commandment shall leave his place, is a traitor. Aristotle in the fift of his Ethics saith, Aristotle. that It is not lawful to kill a citizen, without commandment of the law and magistrate: and therefore they which kill themselves, aught to be grievously punished; for they are noted with infamy. These things he said, although it be reported, that afterward, for the avoiding of danger, he did wilfully kill himself. Virgil. Virgil placeth these kinds of men in great torments in hell, saying: Then lowering next in place been they, that fell with wilful death, And guiltless slew themselves, with hasty hands abhorring breath, And shook from them their souls. How gladly now in skies again Would they full poor estate and hardness of their life sustain? The destinies them resist, and lake unlovelie them detains, And belly fen that nine times flows, among them fast restrains. Out of the Epigrams. And one that wrote Epigrams, saith; Death to contemn in poor estate, an easy thing it is: In thrall to live who can abide, doth valiantly iwis. 14 In the Digests, De bonis illorum, Arguments out of the laws. qui ante sententiam sibi manus attulerunt, aut corruperunt accusatores. L. Qui rei. it is decreed, that they, who shall kill themselves, their goods shall be confiscate: & the reason is, that they must be taken for such, as have confessed themselves guilty. Yet is the sharpness of that law mitigated by Antonius the emperor: for he decreed, that that law should be of force, if the crime be worthy either of death or of banishment. Wherefore they, which for theft kill themselves, are excepted. They also be excepted, which being weary of life, or impatient of sorrow, do slay themselves. Also Adrian excepteth the father, who being suspected of killing his son, killeth himself: for it should seem (saith he) that he did it rather for the love of his son, than for guiltiness of the crime. And if so be that one going about to kill himself, and others coming in the mean time do let him of his enterprise (so he do this through an unpatiencie of sorrow, or weariness of life) him also Adrian doth except: but if he shall do it for any other cause, he appointeth him to be punished. For he that will not spare himself (saith he) how will he spare others? In the Digests De iure fisci, in the law, In fraud, in the Paraph, Si quis; If any through shame of debt shall kill himself, he also is pardoned. And in the Code, De illis, qui possunt facere testamentum; If one shall lawfully make his testament, and afterward killeth himself, it is a doubt whether that testament ought to be of force. And it is answered in like manner. But if he be taken in the crime, or made guilty, it shall not stand. And, as we have in the Digests, De re militari, in the chapter Omne delictum; If a soldier would kill himself, and cannot; if he do the same, either through irksomeness of life, or impatientnesse of sorrow, or else for shame, he also is pardoned; yet so, as he be discharged from the war, and let go with shame: but if he be not able to excuse himself, he is punished by death. In the Digests De iniusto & fracto testamento, in the law Si exhaeredato filio, in the Paraph, Irritum. All these have seen, that it is sin for a man to kill himself. But the athenians decreed more sharply as touching this matter. For they ordained, that he which so died, should not be buried in the territory of Athens. They did not only confiscate his goods, but also they would have his body carried forth of their bounds. And why the Romans dealt more mildly, I perceive not; unless perhaps they remembered, that they had in their city, such as were Lucretia, Caro, and Curtius, whom they would not number among the wicked. By these so many arguments, I think it is evident enough, that it is not lawful for any man to kill himself, neither for the escaping of tyranny, nor yet for obtaining of immortality, which thing Cleombrotus Ambraciota did. Contrary examples of them that have killed themselves. 15 But there be objected unto us the examples of Cato, of Curtius, of Lucretia, and of jonas, which willed himself to be cast into the sea, and of Razis out of the books of Ma●chabeis, & of certain holy women, whose memory is celebrated in the church, who for defence of their chastity and religion, slew themselves. Cato killed himself, Why Cato killed himself lest he should come into the power of a tyrant. But if examples ought to take place, we also may object examples of patriarches, apostles, and martyrs, who suffering patiently all manner of most grievous torments, yet did they never kill themselves. And these, insomuch as they be our own citizens, they should more move us by their example, than do strangers and foreigners: especially seeing the acts of these men are grounded upon the eternal law, and express will of God. And as touching Cato particularly, Augustine answereth in his first book De civitate Dei, that that was not fortitude, but weakness of courage: for that he could not endure adversity. The same Augustine, in the 19 book, and fourth chapter, marveleth at the Stoics, who do place the blessed state in virtue, and reckon not misfortunes among evil things: and yet think, that they are to be shunned even by death. For what reason (saith he) is this, that calamities be not evil, and yet must be avoided even by death? O goodly felicity (saith he) which must be performed by the help of death! And if so be that life be blessed, we ought to abide therein: but if we will finish and perform the same by death, it is not happy. For what felicity is this, that can be overcome by those things, which ye will deny to be evil? Cato (saith he) killed himself, did he it patiently, or unpatiently? Surely unpatiently, and in bitterness of mind. For his patience was vanquished, through the authority of Caesar. Others thus excuse him, as though by his example he would teach how mischievous a thing tyranny should be in a free Commonweal: and that the public freedom of our native country ought to be more dear unto us, than life itself. Indeed our life must be spent for the liberty of citizens; yet that must be in battle and conflict. But it is not lawful for any man to kill himself by his own hand. And it is lawful to warn the people of their duty, by all just means; but it is not lawful to teach them by naughty examples. And if so be that Cato were so careful of his country, what profit did he to it, by dying? By his life he might peradventure have profited the same, but being dead, he could by no means do it. A thousand ways better did our Paul: for he, when he was in prison, and had suffered many most bitter punishments, and would have accounted it great advantage, if he might have died; yet, because he saw that he might profit others, he rejected his own commodities, and for other men's sakes desired to remain alive. This undoubtedly is the part of a good citizen, to think upon the public utility of his own citizens. But Cato, before he should die, warned his son, that he should hope well of Caesar, and join himself unto him. If this were dishonest, by what reason persuaded he his son? If it were honest, why did not he himself take the counsel that he gave his son? But it seemeth, that Caesar sufficiently perceived, with what mind Cato did this. For when he heard, that he was dead; He envied (saith he) my glory, he would not have me to be the author of his safety. But he was ashamed to live in that city, which should be held with the rule of a tyrant. Howbeit, he should have considered, that that sin was none of his own, but an other man's. And we ought to be ashamed of our own sins, and not of other men's; unless they be such sins as are gathered by our own default. Seeing Cato procured not that tyranny unto Caesar; but ever as Caesar grew in honour, so he put himself against him, there was no cause why he should be ashamed of an other man's fault. But it is a very great matter (say they) that a man can kill himself. I grant: yet sins also are very great. Greatness may be no less considered in vices, than in virtues. But these men, forsomuch as they be Ethniks, if they cannot be persuaded by our examples, yet at the least wise let them acknowledge their own examples: [whereof there be many found in the ancient histories.] Marcus Artilius Regulus would not slay himself, M. Regulus but chose rather to return unto Carthage, when he knew he should go to most extreme punishments. Whether of these two seem to be of the greater courage? Undoubtedly Regulus; sith Cato was overcome with impatience. Also Lucretia is objected. Of Lucretia. is objected. But Augustine saith, that she could not abide the note of unchastity, and for that cause she killed herself. For Sextus Tarqvinius entering into her chamber, in the night, with his sword drawn, threatened that he would slay her, unless she would yield to him; and that he would place a servant slain in one bed with her, as if he had been taken in adultery with her. Here did she first begin to deliberate with herself, and afterward she obeyed. Hereby (saith Augustine) there is offered a great scope of matter unto Rhetoricians, for so much as some would praise that fact of Lucretia, and others would reprove it. As for her praisers, they were wont to say, that two indeed committed the wicked fact; but that only one was the adulterer. But (saith Augustine) the chastity of Lucretia cannot be praised, unless her murder be condemned. For if she were an adulteress, why is she praised? But if she were chaste, why did she kill herself? And so he concludeth, that the same in Lucretia, was no valiant courage, but a faint heart, because she could not abide the people's ill suspicion of her. But this fault was peculiar unto the Romans, that they were infected beyond measure with the desire of praise. Wherefore very well wrote Virgil; that The love of country, and unmeasurable desire of praise, had the overhand. That Lucretia was an adulteress. But if thou demand, whether Lucretia were an adulteress, or no? I answer that she was. For Aristotle, in his third book of Ethics, when he disputeth of certain actions, whether they be voluntary or not voluntary, demandeth; that If one in a tempest throw out his merchandise, rather than the whole ship should perish, what manner of action that is to be reckoned? And he answereth, that the same is a mingled action: for that it hath some part that is voluntary, and a part also that is not voluntary. But to make a more exquisite answer, he saith, that the action is voluntary: for the merchant had rather it were so for that time. And that an action must be weighed, according to that time, wherein it is taken in hand. And he addeth an other reason; that such a kind of action falleth out under the free choice of man: for the merchant deliberated with himself, afterward he made choice, and fully determined that this should be done. Seeing then Lucretia chose rather to commit that adultery, than to be stained with infamy after her death, of necessity the action was voluntary. For she would rather be an adulteress, being alive; than so to be accounted being dead. I grant indeed that the action had some mixture but yet (as I have said) we must measure the fame by that time, wherein it was taken in hand. But we on the other side, against this example, will object the example of Susanna. I know, that that story is not canonical; yet, howsoever it be, the example must not be contemned. When those elders stood about her in the garden, and threatened that they would accuse her of adultery, unless she would yield unto them; she answered, that She had rather fall into the hands of men, than into the hands of God. Even so ought we also in such distresses, not to cleave unto our own good intents, and to imagine what may happen on each part; but to make ourselves conformable unto the will of God, and to leave unto his judgement whatsoever shall happen. Also Curtius is objected, who, Of Curtius. at such time as the earth opened wide in the midst of the market place, and that the gap could not by any means be filled up; and that an answer was made by the soothsayers, that our mother the earth desired that thing, which in the city was most excellent: he came armed on horseback into the market place, saying; Think ye that the city of Rome hath any thing in the city more excellent than armour and men▪ And spurring his horse, he leapt down into the gap, and forthwith the earth returned to her own estate. What can here be said, but that these things were done by the deceit and fraud of devils? Nevertheless, if we will compare this Curtius with Cato, we shall perceive, that he was of a far greater courage. For he did not kill himself through impatience, but through a care and love of his country: for he was led by some feel of religion. But this was evil, in that he gave credit to the devil, whom he thought to be God. The virgins of Lemnos. Neither was that otherwise, which Plutarch showeth of the virgins of Lemnos: for they hanged themselves, without any certain cause. And when there could be no end made of this their fury, those which had so come to their death, were, by public consent of the city, drawn naked by a hook, with great ignominy among the people: and after that, they ceased to hang themselves. 16 But to set aside profane examples, they say, that jonas also willed himself to be cast into the sea: jonas. 1, 12. Of jonas. and that this was no other thing than to kill himself. But we must remember, that jonas was a prophet, and perceived the will of GOD, and by his instinct commanded these things to be done. Furthermore also, GOD would that in him should be a figure of Christ: that even as he had been three days in the belly of the fish; so Christ should be three days in the hart of the earth. Of Razis. Razis' also in the history of the Macchabeiss killed himself: 2. Ma. 14. 43 for when he saw that he was enclosed on every side by Nicanor, and that he could not escape, he struck himself with his own sword; afterward, when he saw his wound was not mortal, he cast himself down headlong. Here Augustine taketh very much pains. For the Donatists were wont to take hold on this example. The Donatists. Nevertheless, he first answereth thus; that Some things perhaps were lawful unto them, which in our time may not be lawful. Howbeit, this is but a weak argument: for the law of God, especially the moral law, is everlasting. But he addeth, that certain acts doubtless are mentioned in the holy scriptures, but not allowed of. Such are the drunkenness of Noah, the incest of Loath, the selling of joseph, the adultery of David, and other such like. But against this answer it is objected, that in the 14. chapter, this act is commended by the author: for thus he writeth; He would rather die honourably, than suffer any thing unworthy of his progeny. Howbeit, this doth not much trouble me: for perhaps the author speaketh these things according to the opinion of Razis; who thought, that if he should live in such sort, it would be a great shame, both to his stock, and his name. Howbeit, another answer is much better; namely, that those books are not among the canonical scriptures, neither may any opinion be confirmed by them. But thou wilt say, that they were read in the church. I grant they were. Augustine saith, that those books were accustomed to be read; because of that noble virtue of the martyrs, to the intent, that godly men might be encouraged against tyrants. But it is incredible, how desirous those Donatists were of voluntary death. This they did, The Donatists desirous of voluntary death. to bring our bishops in hatred, who had obtained against them the assistance of the emperors. And now, to the end they should deal more mildly, they threatened that they would kill themselves. And when it was objected by our men, that it was not lawful; they used to fly to that example, which we have mentioned of Razis, 2. Ma. 14, 37 and unto the place in the epistle to the Corinthians; If I shall give my body, that I be burned, and have not charity, 1. Cor. 13, 3 it profiteth me nothing. Wherefore, it is lawful (say they) so it be done in charity: Another argument of the Donatists. for Paul reproveth not the same, save where charity faileth. But they fondly and unfeignedly depraved the words of Paul: for they (as Augustine said) are thus to be meant; If of necessity we must either die, or else admit some mischievous act, it is much better for a godly man to die; yet not so, as any man ought to be the author of his own death, but to be ready to abide any thing done by the tyrant and executioner. So may it seem, that those fellows of Daniel delivered themselves, when they said, Dan, 3, 18. that they would rather die, than worship the image of Nabuchad-nezar. And Christ is said to have given himself for our salvation. Yet saith Paul, Rom. 5, 8. if a man even so give himself, that he be burned of a tyrant, if it be not in charity, it shall profit him nothing. Yet this, also did the Donatists vaunt, Another argument of the Donatists. that man hath free will in his own matters; and therefore it is lawful for any man to kill himself, if he will. But this is ridiculous & vain; sith our will must evermore be drawn back from sin. For this both the holy scriptures exhort, and good magistrates, and godly parents, in their subjects and children, do the same. 17 But jerom upon jonas saith, that It is our part, not violently to pluck death unto us; but with a good courage to suffer it, when it is offered; unless perhaps it be, Whether selfe-death may be lawful for keeping of chastity. where chastity is put in danger. As if he had said; It is lawful for one to kill himself, for preserving of chastity. Of the same opinion Ambrose seemeth to be, in his third book De virginibus: for so he writeth of Pelagia the virgin, that the tormentors threatened her, that unless she would worship idols, Examples. they would ravish her; and that she, to avoid as well the one as the other, cast herself down headlong. This act did Ambrose commend: and he addeth, that her mother did escape away with other two daughters; and that when in flying away, they were hindered by a river, they of their own accord rushed headlong into the same, and by that means they were drowned. Eusebius also, in his eight book, and 15. chapter, when he reckoneth up the lewd lusts of Maxentius, saith, that he, bearing inordinate love unto a certain matron of Rome of singular beauty, privily sent ministers of his lewdness, to bring her unto him. Who having bound her husband, and used all threatenings towards him, lastly obtained of him, that he yielded his wife unto the lust of the tyrant. But she, as though she would seem to obey, when she had obtained a time to make herself ready, being retired into a parlour, did thrust herself through with a sword. And that fact is not blamed, but rather allowed. Augustins opinion touching these examples. Here Augustine somewhat doubteth, what answer to make. First he saith, that on the one part he seeth that law of God; Thou shalt not kill: and on the other part, that they be celebrated in the church as martyrs. As touching the word of God, he is resolved: and concerning the judgement of the church, it might be, that God by some revelation made it be known, that their doings pleased him, and that they were stirred by the motion and instinct of the spirit, and by the special counsel of God. And like to this is that which we read to be done by Samson, jud. 16, 28. in the book of judges. But by Augustine's leave, this comparison doth not sufficiently agree: for as touching Samson, that he was set on by the spirit of GOD, it is certain: also God restored his strength unto him, which he before had taken away. And Samson, when he died, did call upon the lord Heb. 11, 32. And the epistle to the hebrews giveth him a testimony of faith and godliness, and reckoneth him in the number of the saints. Which can not be said of these virgins: for they have no testimony out of the word of God. Exod. 20, 13 Augustine addeth; that that law (Thou shalt not kill) is certain and well known. But no man must be persuaded to kill himself, through a divine motion; unless he know and have a certain trial, that it is the motion of God. Indeed I confess, that God sometimes doth certain things by extraordinary means. For he commanded the hebrews to rob the Egyptians, Exod. 11, 2. Gen. 22. 1. and Abraham to kill his son: yet may we not hereby pronounce any thing, more than we see is evident by the holy scriptures. verily, I for my part can not allow of the facts of these virgins: for whether they were done by the motion of God, I know not; neither do I think, that the same can certainly enough be known of any. Yet may it be, that they acknowledged their sins, before they departed out of their life, and that God forgave them. Undoubtedly, the endeavour of defending chastity and religion is very laudable: yet must we take heed, that we defend the same by good means, and right considerations. Those virgins, which did these things, be praised. Admit they be so. But sometimes things, which be done amiss, be praised also. The word of God is such, as in commending thereof, we can not be deceived. 18 I know there be some of the latter writers, which thus decree; that If any man, Whether for the cause of God's glory it be lawful for one to kill himself. for his own sake, because he can not endure either sharpness of punishment, or reproach, doth kill himself, he sinneth very grievously: but that if he only lay before his eyes, the glory of God, because he perceiveth that those things, which he shall suffer, will redound to his dishonour, he may so be excused. jud. 16, 30. For so Samson killed himself, because he saw that his misery was a dishonour unto God. 2. Mach. 14. verse. 43. And that same Razis also, & those other women, which we now spoke of, did so likewise. But this distinction doth not weaken the truth, which we defend: for it is a steadfast and everlasting rule; Rom. 3, 8. that We must not commit evil, that good may come thereof. Yea and the martyrs also could easily perceive, that their death would redound to the glory of God's name; yet was there none of them that killed himself. 2. Sam. 1, 16 Even so might that Amalechite have excused himself, which furthered saul's death: for the Philistines, if they could have taken Saul alive, would not only have reproached him, but God also. Nevertheless, David commanded him to be slain. Yea and Augustine himself answereth this reason; What sin (saith he) did they fear? Surely the sin, which seemed to be at hand, was none of theirs, but of wicked men. But if it be lawful for us, to kill ourselves, for the escaping of our sin, than should every one slay himself immediately after baptism. By all these reasons it is concluded, that Saul, in that he killed himself, can not be excused. But the hebrews defend him on this sort; That when he knew he should die, yet he manfully returned to his camp, and failed not any thing at all of his duty, but submitted himself to the judgement of God, which was declared by Samuel. Nay rather, he sinned two times grievously in one and the selfsame matter; first, in that he took counsel of a witch; secondly, in that he gave credit unto her, or rather unto the devil. For both those deeds of his were against the law of God. These things have I reasoned at large, The conclusion of this place. but (as I hope) not unprofitably. For these days of ours be very dangerous, and the life of godly people is open unto prisons, unto banishments, unto torments, unto burnings, & finally unto all kind of evils. Howbeit, although we should enter into all kind of adversities, yet must none lay violent hands upon himself. Also, doubtful and intricate cogitations are oftentimes suggested unto us by the devil, touching some sin of ours, as of offence towards God, our shame or infamy. But these assaults we must valiantly resist, and not suffer ourselves by any persuasion of the devil, to be carried away from God. Of resisting of violence. In Rom. 12 verse. 19 19 A christian man is not forbidden, but that he may repel violence by violence; when either he is suddenly set upon in a desolate place, or can not otherwise call for aid and help of the magistrate. For seeing the laws made by a just magistrate, do give this leave unto him; he doth not this act as a private man, but as a public minister, armed by just and public laws. Matt. 5, 39 Christ said, If a man give to the a blow on thy right cheek, turn unto him the other. But this must be done, when thou seest, that by this means thou mayst profit thy brother, or that it furthereth the advancement of God's glory. And out of these cases, john. 18, 23. Acts. 23, 3. it is not necessary so to do, as both Christ and Paul by their example have taught. But while we repel violence by violence, we must use a moderation of a just defence of ourselves, (as the lawyers speak,) that we seek not to hurt or to kill him, that doth us violence. And this must be diligently regarded, that with as little harm to him as thou canst, thou repel from thee his force or violence. Undoubtedly, if it had not been lawful to repel violence by violence; the apostles following Christ would not have borne swords with them. But they had swords: for they said unto Christ, at his last supper; Luk. 22, 38. Behold here be two swords. And Peter, when Christ should be taken; Shall we smite (saith he) with the sword? Ibidem. 49. Hereby it is manifest enough, that the apostles to this use aware swords. If this had been repugnant to the law of God, Christ would never have permitted it: for he was a most earnest maintainer of the commandments of his father. Of cursings, imprecations, or bannings. In ●o. 11, 9 Look 1. Cor. 16. at the end, and jud. 5. 23. Gen. 9, 25. 20 It shall now be very convenient for us, to entreat somewhat of imprecations, and of bannings, or cursings. The use of malediction and cursing is very ancient in the holy scriptures. Noah cursed his nephew Chanaan; Cursed be Chanaan, let him be a servant to his brethren. Baalac also the son of Zippor, Num. 22, 5. Deut. 27, 13 called Baalam to curse Israel. In Deuteronomie we read; Cursed shalt thou be in the town, and in the field, in the barn, & in the store. Cursed be the fruit of the womb. These execrations were to be recited upon mount Hebal. The law of jealousy hath also, Num. 5, 19 in the book of Numbers, proper imprecations; namely, Ibidem. 21. that The belly should swell and break, and the thighs rot. All which things could not hurt the woman, if she were innocent: but unto an adulteress they were recited, not without force and effect. josua. 6, 26 josua cursed him, which would re-edify jericho, with the death of his children. And this happened under Achab, 1. King. 6, 34 Nehe. 13, 25 Or 2. of Esdras. as the history of the Kings mentioneth. And Nehemias saith; that he not only rebuked those, which had married strange wives, but also cursed them. In the new testament also, there want not examples, the which shall be afterward alleged. Yea and the Ethniks likewise used cursings. Acteius a Tribune of the people of Rome, Other writ A●te●us. (as Plutarch declareth in the life of M. Crassus) when he could by no other means dissuade him from his expedition into Parthia, at the length, in the way, by the which Crassus should pass out of the city, he set a chafing dish of coals, in the midst of the street. And when Crassus came against it, he cast in certain perfumes, and with most horrible and bitter curses, cursed the general, and all his host. Which curses were not in vain, as the event over well declared. Oedipus also (as the Poets tell) with bannings cursed his two sons Adrastes and Polynices; namely, that they should be without city and house, that they should be beggars and wanderers abroad, and so at variance in themselves, that the one should kill the other. Which effects, according to his wish, came to pass. And Horace saith; I will utterly curse you, and this bitter curse can no sacrifice appease. Neither is that to be passed in silence, which Augustine mentioneth concerning Paul and Palladia. For they being cursed of their mother, miserably wandered about from country to country; until at the last they were delivered at the tomb of S. Steeven. 21 Seeing therefore so great plenty of cursings and bannings hath always been, as well among the jews, as also among the Gentiles; is it possible, that it should altogether be unjust, or be sin, to curse, or to wish evil unto any man, so that it should be lawful at no time? Augustine. Augustine undoubtedly was of this mind, that it is not lawful: and he entreateth of this matter, towards the end of his first book De sermone Domini in monte. He also writeth, Curses in the prophets, are prophecies. that those imprecations, which are read in the prophets, pertain only unto prophecies; so that, under that form of prayer, they only foretold the things, which they saw should come to pass. And whereas they use the Optative mood, in steed of the Indicative, that (he saith) is not to be wondered at among the hebrews: seeing they often times use such figures in their speeches. For many times they use one Tense for an other, putting the time passed for the time to come: as; Wherefore have the Gentiles raged, Psalm. 2, 1. and the people imagined vain things? Psal. 22, 29. Again; They divided my garments among them. These things were for to come, and were forespoken concerning Christ; when as nevertheless they were written, as things already past. Howbeit, he confesseth, that otherwhile we pray, that some may be punished and chastised for their amendment: which is not (saith he) to pray against them, A place out of the Apocalypse. Apoc. 6, 10. but for them. And he citeth a place out of the Apocalypse, the sixth chapter, where the martyrs cry under the altar; Take vengeance upon the earth for our blood, which is shed. And it seemeth unto him, that thereby is meant, that these martyrs prayed against the kingdom of sin. And sin may be destroyed two manner of ways. Sin two manner of ways destroyed. First, if a contrary disposition be induced: so that sin being excluded, there succeedeth mortification of lusts, righteousness, honesty, and all kind of virtues. Again, sin is subdued unto God, when punishment is applied unto the same; for while it is unpunished, it hath nothing in it that is good: but so soon as it is punished, forsomuch as that punishment is a part of justice, sin is at the least wise somewhat restrained and bridled thereby, from ranging any further abroad. And this also is profitable unto wretched sinners. Wherefore, if we will judge uprightly; The martyrs pray for the end of the world the martyrs, in so praying, prayed rather for them, than against them. Neither also were it absurd, if they should pray for the end of the world, wherein they have suffered so grievous things, that ungodliness may once have an end. Although I think not, that all the elder fathers are of this mind, that we should pray for the end of the world; seeing rather on the contrary part, Tertullian in his apology saith, that the christians in their congregations, pray for prolonging of the end of the world. And in the same place he writeth, that our men, by the determinate rule of the holy scriptures, prayed not only for emperors, but also for the long preservation of the world. For after this monarchy of the Romans, as Paul writeth to the Thessalonians, shall come Antichrist, and the end. 2. Thes. 2, 8. Wherefore some of the godly sort prayed, that the time might be prolonged; partly, that the tribulation which should come through Antichrist, might be deferred; & partly, that the children of the election might be gathered together. The Greek Scholies writ, that those holy martyrs prayed against the devil, that his power might be bridled and brought to an end. And thus much of Augustine's opinion, who was also of the same mind against Faustus, who saith; These words of execration, which we read in the prophets, seem to be the words of those, which forespeak, not desires of them that accursse. But as touching this matter, I would think it should thus be determined; to wit, that when there is an enemy, which both wisheth evil unto us, and also to the uttermost of his power worketh evil against us; we first of all should make a distinction of the cause, for the which he hateth us. For either it is our own proper cause, human and civil; or else it is, because he hateth God and his truth. Next that, A distinction of the men that curse. we make a distinction as touching men: for some are led by an accustomed affection of their own; and other some are moved by God, who revealeth to them, both what he will do, or what is the state of the wicked, & stirreth them up to speak the things, A distinction of the evils which we pray for. which they do speak. Neither is this in the mean time to be passed over, that the evils, which we pray for, are either temporal, or eternal. After these distinctions, I think we ought thus to say; That if our own cause only be in hand, therein we ought to be patiented, In our own cause we must be patiented. Rom. 12, 14 long suffering, and gentle. Bless, and curse not: thus the scripture commandeth. We must also pray for them that persecute us. We are by God created men, let us not spit out the venom of serpents: and forsomuch as we are men, let us not suffer ourselves to be changed into brute beasts. They which hurt us, are mad, and are forced by fury; and therefore are rather worthy of compassion, than of revenge or cursings. A mouth is given unto us, by it to help and remedy; and not that we should curse and ban with the same. Otherwise God saith of such execrations; I commanded thee, that thou shouldest pray for thine enemies, why doest thou provoke me now against them? Wilt thou have me to be a helper of thee to transgress my laws, and to be thine executioner? A certain priest of Athens could not be induced to curse Alcibiades: for he said, An example of a priest of Athens. that he was made a priest to pray for men, and not to curse them. And among the Romans it was not lawful for the high priest of jupiter to swear; for that oftentimes, the end and conclusion of an oath is execration. For they say; Let these or those things fall upon me, unless I perform this or that. And seeing it was not lawful for the priest to curse himself, much less was it lawful for him to curse others. Wherefore, if our own cause be in hand, we ought not to use cursings, but rather prayers, compassions, and blessings. But when God's cause is in hand, and that this indignation cometh on us, by reason of sins and wicked acts; In God's cause imprecations are sometime lawful. there is nothing to let, but that we may sometime use imprecations, in such manner as we shall express. And it oftentimes happeneth, that our own cause is joined with the glory of God; and is so joined, as it cannot be distinctly judged of, but only by a diligent and attentive consideration. As if a minister of the church see himself contemned and derided, although he often times regard not his own dignity: yet notwithstanding, neither can he, nor ought he, quietly suffer the word of God (which he ministereth) to be contemned. For this cause, the prophets seemed many times to be very angry, for that their messages and prophecies were derided. Wherefore I grant, that in this case, both imprecations and cursings were justly admitted. In imprecations we must beware that the flesh be not stirred up. 22 Howbeit, this I think necessary to admonish you of, that we deal very warily. For our flesh is wont, under the pretence of God's glory and honour, to fight and brawl for our own honour and estimation. Moreover, it must not be neglected, that we diligently sever sins from nature, and that in any wise we wish well unto nature itself, that is, unto men: but let us curse and hate sins. And for so much as it happeneth oftentimes, that men, when they have been corrected by some afflictions and punishments, do repent: so, if unto wicked men, being strangers from God, and transgressors of his laws, we sometimes wish some discommodities and adversities of the flesh, to the end they may feel the wrath of God, I see nothing to the contrary. And this without controversy we may wish unto ourselves, and that justly; that God will rather afflict and scourge us, than suffer us to fall into sins: or if we sin, that he will at the least wise, by this means, call us back to him. And if we may wish these, and such like things unto ourselves; why should we not wish them unto others, seeing we are commanded to love our neighbours as ourselves? 1. kin. 17, 1. So Elias shut up heaven. So God drew home again unto himself some of his elect, which went astray: for there be some dispositions of men so blockish, that they can not be brought home again, but by this means. Wherefore the psalm saith; Fill their faces with ignominy, Psal. 83, 17. and they will seek after thy name. So then, we may wish the cross of affliction, both unto ourselves, and also unto others, for amendment and correction. In which cause yet nothing ought over hastily to be done: for often times it happeneth, that some by afflictions are not amended, but rather made worse. The best way of cursing. But the better way were to pray unto God, to correct them: and not to wish adversities unto them, except it be with this condition, to convert them, or that the glory of God may thereof ensue. And this way (saith Augustine) we should not pray against them, but for them. Howbeit we must understand, that among men there be some, which are the ambassadors of God, who deal not as private men; but they execute an extraordinary ministery. And these by the spirit of prophesying doubt nothing of the will of God: for in their prayers they talk together with God, and in that talk they see and understand many things, as concerning the mind, and are wonderfully affected. Seeing then, that God showeth unto them, that sinners shall be brought to amendment of some kind of punishments, & that he hath determined to punish them; or else that some are now past all hope of salvation, and shall without doubt be punished with eternal misery: seeing (I say) that such things are showed unto holy men, and that they in no wise doubt, but that they are decreed by the most excellent God (the which being chosen by him, must of necessity be good) how can it be but that they please them, how can it be chosen but that they are wished of them, when as they continually pray; Matt. 6, 10. Thy will be done? Wherefore when they see those things, they pray, they make imprecations, they power out such execrations and cursings, as we read in the prophets and holy histories. 23 Hereof the godly do take consolation, who thereby understand, in what sort wicked men shall at the length be handled: and the weaker and wandering sort, which pertain unto the flock of God, are by these things corrected, and do take heed unto themselves, that they deserve not the like. For this cause Gregory, upon those words of job, wherein he cursed the day of his birth, prudently wrote, that the execrations of the saints proceed not of malice; that is, from a fleshly desire and worldly hatred, but from a just consideration, namely, in that they do see the same to be allowed by the will of God. But (saith he) these things are not prayed for by wishing and desiring. Unto which last saying of his I assent not: for (as I have already said) the saints can not but allow, and earnestly wish that, which they see GOD willeth; so that they be assured, that God hath thus firmly decreed. Acts. 13, 11. Acts. 5, 5. and .9. In this manner Paul made blind Elimas the sorcerer: Peter slew Ananias and Saphyra. So likewise the same Peter said unto Simon the sorcerer; Acts. 8, 20. 1. Cor. 5, 5. Thy money and thou be destroyed together. Paul delivered unto satan, him that committed incest, and said; Gal. 5, 12. I would to God they were cut off, which trouble you! 2. kin. 1, 10. Neither did Elias any other wise command the fire to come down from heaven, the which devoured the captains over fifty, with their fifty soldiers. 2. kin. 2, 24. Elizaeus also cursed the children which derided him, and they were torn in sunder of the bears. What difference is there, whether God execute by himself, or by others, whom he hath appointed to be his ministers? Wherefore, that which he doth by himself, he can do in like sort by his saints and prophets. 24 Furthermore, if any man have a great desire to curse other, and pretend the imitation of the prophets and apostles; let him foresee, whether he have their spirit. For even as no man ought to use the sword, but a magistrate only; so let none use these execrations, cursings & the sword of revenge are compared together. but they which are most privy to the will of God, and which are moved by the spirit to give those curses. This place is alike, yea rather all one with that place, which concerneth revenge. Private revenge is forbidden; yet not public revenge, and that which is done by princes. So then, let them, which be of the common sort abstain from execrations: especially let them not wish any cross to any man, as touching eternal damnation, but upon condition, that it may do good. And let them know, that they are bound by this common rule; Rom, ●2, 14. Matth. 5, 24 Bless and curse not; pray for them which persecute you. And they, which by God's motion use any execration or imprecation, let them always have before their eyes the amendment of sin: or at the leastwaie, the diminishing of the malice thereof, through pains and punishments, that the righteous may not be hindered from the worshipping of God, Psal. 24, 4. and also may not stretch forth their hands unto iniquities: and finally, let them only seek, that the will of God may have place; & let them not be desirous of their own commodities. Neither ought it to seem a wonder to any man, that that common rule (which prescribeth to us To bless, and not to curse, and to wish well unto them which persecute us) admitteth any exceptions: for that happeneth also in other commandments. Is it not elsewhere ordained, that We should pray for all men? 1. Tim. 2, 1. And unto Timothy the reason is added; for that God will have all men to be saved. 1. john. 5, 16 And yet john saith; that Some do sin unto death, and for them (saith he) we ought not to pray. What sin we must not pray for. Which yet we ought to understand, when we plainly perceive, that they have sinned unto the death. Now then, as touching that trope or figure of Augustine, wherein he saith, that these imprecations of the saints, were predictions or foretellings (as we do not utterly reject it:) even so we say, that it is not necessary. Neither do we grant, that in the execrations of the prophets, and of the apostles, there were not earnest requests and desires. For how could they but desire that, which they saw God had willed and decreed; unless peradventure by request and desire he meant the sense of the flesh, or of reason, as it is led by men's counsels? Last of all, this is to be noted; that it is not absurd, that in one and the selfsame will of godly men, Contrary motions in one will of the godly. are contrary motions: sith they happen not in respect of one and the selfsame thing, but in respect of divers. For, in that they look upon the will and decree of God, and the destruction of sin, and such like; they cannot but rejoice in the punishments of the wicked: but as they look upon them being men joined unto them by nature, of one and the selfsame flesh and lump, An example of Samuel toward Saul. 1. Sa. 15, 11. they are exceedingly sorry for their destruction. Thus Samuel mourned for Saul being rejected by God: as we have it in the 15. chapter of the first book of Kings. How far it may be lawful to rejoice in our enemies overthrow. 25 Wherefore, if it be demanded, In 2. Sam. 8, verse. 10. whether it be lawful for a man to delight in the miserable state of an enemy: first I answer this in general, that for his ruin into sin, Whether it be lawful to rejoice at the destruction of enemies. verse. 17. not only we should not rejoice, but also we ought earnestly to lament. As touching adversity some doubt there may be. Solomon saith in the proverbs, the 24. chapter; Rejoice not thou at the fall of thine enemy, and let not thy hart be glad when he stumbleth, lest the Lord see it, and it displease him, and he take away his wrath from him. How then (wilt thou say) did Moses (when Pharaoh was destroyed and dead) sing that triumphant song; Sing we unto the Lord: Exod. 15. and not only rejoiced in mind, but also appointed timbrels and danses? Some men do thus distinguish this question; That so long as the enemy is afflicted, we should not rejoice, because we are uncertain of the will of God: for that every man ought to remember, that he also is a man, and that the selfsame may happen unto him [that happeneth to another;] for that no human thing is strange from him. But when God, by the slaughter and destruction of his enemy, hath declared his will and purpose, than we ought to rejoice. Thus have they said. But I say, that when thou dost thus rejoice, we must see whether thou seek thine own, or not thine own. For there be some, which only have consideration to their own: and when the enemy is afflicted, they think that their injuries be revenged of God. But if thou withdraw thy mind from these cogitations, unto the glory of God; and considerest, that GOD doth therefore revenge his own cause; that thine enemy may be bettered, that sin may be hindered, that the Gospel be no more disturbed, or the word of God repressed: then are we to rejoice earnestly, and from the hart. And in very deed, we must not in this matter take examples from holy men, but from the law of God. For David wept at the death of Absolom, 2. Sam. 1, 11 2. Sa. 18, 33. 2. Sam. 3, 32 1. Sa. 25, 39 1. Sa. 15, 35. of Abner, and of Saul: but at the death of Nabal he rejoiced. Samuel mourned for Saul, but not for Agag. For so do sundry affections follow in godly men, according as they be diversly stirred up by the spirit of God. In these affections we must altogether seek, not what is for own profit, but what furthereth the salvation of our neighbour, and the glory of God. Yea and these two affections are oftentimes joined in one man. For so far forth, as we see our enemy is a man, humanity itself causeth, that we bewail his calamity: but if, on the other part, we cast our eyes upon the will of GOD, godliness requireth that we should rejoice in his judgements. In Rom. 11. 26 But there is none to be found of so evil and lewd a nature, but a man having due consideration, may see some gifts of God in him, for he is either active, or strong, or learned, or noble, In Rom. 12 verse. 14. or eloquent, or witty. These things, though we be provoked by injuries, we ought not to deface, or keep in silence; if any opportunity be offered to speak well of our enemies. Aeschines an Ethnic neither dissembled, nor diminished before the Rhodians, the eloquence of Demosthenes his most professed enemy; but rather amplified it, as much as he could, and recited unto them that most venomous oration, which Demosthenes had written against him: and he added, that it was nothing without the action and pronunciation of that Orator. 1. Sam. 26, 9 David both in words and deeds reverenced Saul being his enemy, for that he was the anointed of the Lord. And the apostle therefore commandeth the same, because the world judgeth that man should deal far otherwise. For either it delighteth in cursed speakers, and enemies of the truth; or it thinketh it an honesty to requite injuries. Vespasianus. Wherefore Vespasian (when as there arose a contention between a certain Senator and a knight of Rome) did with this sentence appease the strife; Doubtless, to revile a Senator, it is not lawful; but to revile again when a man is reviled, that is both lawful and civil: for that he, which first provoked, did deprive himself of the prerogative of his honour. But Paul commandeth us far otherwise: for we must not consider what our adversary deserveth, but what becometh our own selves. Neither doth the apostle require only, that we should speak well of our enemies, but also wish well unto them: for so think I, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Bless ye) is to be taken in the second place, as an Antithesis to that which followeth; (And curse not.) Some think it is only a repetition for the greater vehemency. But I think it better agreeth, that we are first commanded to speak well of our enemies, and then to wish them good, and in no wise to curse them as men commonly use to do. And if this seem a hard matter to be done, let us remember, that We are the children of him, Matt. 5, 45. who maketh his sun to shine upon the good and upon the evil: and that we are his disciples, who answered his apostles, when they required fire from heaven to burn the Samaritans; Luke. 9, 54 Ye know not of whose spirit ye be; namely his, which came not to destroy, but to save; his, Luke. 22, 51 who healed them that railed upon him; his, who restored unto Malchus his ear, Matt. 26. 50, who came with the other soldiers of the chief rulers, to take Christ; his, which both saluted the traitor judas as a friend, Luke. 23, 43 and received him with a kiss; finally, his, Luke. 23, 34 which forgave the wicked thief, and promised him eternal felicity, which prayed for them that crucified him, Rom. 5, 8. and which of his own accord died for his enemies. It shall nothing profit thee, to recompense injuries with injuries, and taunts with taunts. Thou oughtest rather to commit the matter unto God, who will be a most just judge, and by no perturbation can be led away from justice. 27 Furthermore, thou shouldest hereby gather, that it is not lawful to speak ill of any man; nor yet to curse any man. For if it be forbidden to do these things against our enemies, (which otherwise might seem tolerable in man's judgement) much less may we suffer ourselves to do it unto others. Chrysostom, How many ways our adversaries misreports do benefit us. to the intent he might persuade us to follow these words of Paul, reckoneth up the commodities which the cursings and persecutions of adversaries commonly bring to the godly. First (saith he) they very well help us to the obteinment of the kingdom of heaven: for Christ saith; Matt. 5. 10. Blessed are they, which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. And he addeth; Blessed are ye, verse. 11. when they revile you, and persecute you, speaking all manner of evil, and lying against you for my sake. Be glad and rejoice, for your reward is great in heaven, etc. Besides this, they are an occasion or matter of most excellent virtues: for as Paul teacheth; Tribulation, worketh patience; patience, experience: and experience, hope. Rom. 5, 3. But where is the patience of the saints, where is their experience, where is their hope; if thou take away the wicked enterprises of our enemies against us? Moreover, the glory of God can by no other means be highly advanced, than if we valiantly and courageously behave ourselves in those things, which are to be suffered for his name sake. For it is no hard matter, to cleave unto God, so long as all things go prosperously and quietly with us, and as we would desire. But when all manner of adversities happen, and yet we constantly abide in his obedience; this doubtless cometh of a manly and stout faith. And therefore I think james said, that Patience hath a perfect work. jam. 1, 4. Unless peradventure a man will thus understand it, that perfection is not in any work, unless we persevere in the same. For when we leave off, we accomplish not the work, and so without patience it is left unperfect. Add moreover, that by this means chiefly our enemies are terrified, that they proceed not to persecute us. For when they see, that we are not moved by their injuries, they think, that they lose their labour: and therefore they take not so great pleasure of the reproaches, wherewith they have exercised us. But if they shall perceive us to be vexed, and to take it in ill part; they will think, that their injuries have taken good success, and will be afterward more bold in their wicked endeavour. By this we may see, Matth. 5, 11 why the Lord said; Blessed are ye, when men revile you, & persecute you, and speak all manner of evil against you falsely for my sake: rejoice and be glad, for your reward is great in heaven. This commandment of Christ the apostles executed; for they returned from the presence of the Council, rejoicing that they were counted worthy to be reviled for his name's sake. And Paul, in the first to the Corinthians, saith; 1. Cor. 4, 12 We are evil spoken of, and we bless. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 28 But this persuasion Paul did not always observe: for to the Galathians he saith; I would to God they were cut off, Gal. 5, 12. which trouble you! Psal. 69, 12. And David saith; Let their table be made a snare before them, let their eyes be made dim, that they may not see, and bow down their backs always. All other books of the prophets are everywhere full of curses and imprecations, wherewith they curse the enemies of the people of God. Whether it be lawful always to curse enemies. Here doubtless (in my judgement) it must be said, that we ought so to deal, as Paul now admonisheth, so long as we have a respect unto our own injuries; and that we walk the ordinary way, and common course, whereby we are bound by love to wish well unto our neighbours. But if so be God open unto us his secret will, and declare what shall without doubt come to pass, concerning our enemies, and those which persecute us; then, if we sincerely and truly love him, we ought undoubtedly to stay ourselves upon his will and counsel. Howbeit, this caution is added: first, to be fully assured, whether those things, which God hath opened unto us, pertain only to a threatening; or else wholly to declare his determinate and assured will. For where we suspect, that God only threateneth, to bring us to repentance, we ought not to cease praying even for the wicked. Exod. 32, 11 Gen. 18. So did Moses, when he made supplication to God for his nation: so did Abraham for the Sodomites, 1. Sa. 15, 11. jere. 10, 24. so did Samuel for Saul, and so did jeremy for the people. But when they be out of doubt, that it is the certain and fixed will of God, they do not only pray against the wicked by prophesying as thinketh Augustine against Faustus, in his 16. book, and 22. chapter (where he thus writeth; But curses, when they are uttered by the way of prophesy, proceed not of an ill desire of him that curseth, but of the foreknowing spirit of him that denounceth them:) but also from the hart, God now consenting thereunto, and wishing the same with it. David, when as otherwise he was so merciful to Semei, to Absolom, and to Saul, and to other enemies; yet sometimes he so curseth and banneth the wicked, as he driveth a horror into them that read them. Christ also first bewailed the infelicity of the city of jerusalem, Luke. 19, 41 for that she knew not the time of her visitation: and he saith; How often would I have gathered together thy children, as a hen doth her chickens under her wings, and thou wouldst not? Howbeit, even he, knowing the assured and unmovable will of GOD, burst forth into these words; I give thanks unto thee, Matt. 11, 25 o father of heaven and of earth, for that thou hast hidden these things from the wise and prudent, and hast revealed them to the little ones: even so Lord, for that it hath so pleased in thy sight. Moreover, men of God, when they come to this point, they have not a respect to their own cause, neither do regard their own injuries; but consider, that by the wicked works of the ungodly, the church of God is harmed, the spiritual proceedings thereof are hindered, and the course of the Gospel is letted. And they most ardently desire, that the name of God might be sanctified, and his kingdom most amply spread abroad. And hereof it cometh, that when the godly pray against wicked men, they persecute not their own enemies, but the enemies of God, whom they wish to be most purely worshipped. David saw that he was called by God to the kingdom; and understood that the enterprises of the wicked were not so much repugnant to his own dignity, as to the will of God. Wherefore, worthily in his prayers, he wisheth rather, that they should perish, and that most vilely; than that any jot of the most just will of God should be hindered. So that both in this place, and in such other like, we are forbidden, not only to curse, but also to speak evil when we be overcome with the spites and injuries of the wicked; by whom it is not meet that we should suffer our courage to be quailed, or to be led from the rule of charity. Wherein consisteth the magnanimity of christians. Herein doubtless consisteth the magnanimity of christians, and their incredible valiantness of courage; not only not to curse them that persecute them, but also to speak well of them, and to pray unto God for them. 29 Howbeit, I cannot wonder enough, that Thomas Aquinas should say, that by the words of Paul, The error of Aquinas christians are not compelled; by force of the precept to show particularly unto their enemies the affect of charity, or (as they use to speak) to show signs of benevolence unto them, except it be in case of necessity. For it is enough, if they exclude them not from the general bond of love, wherewith we ought to love our neighbours. Neither (saith he) is it of necessity, that we should pray peculiarly for them. But this is sufficient, if we exclude them not from the common prayers, which we make for all men. And if any man (saith he) besides the case of necessity, do show unto an enemy tokens of special love, or do specially make intercession for him; that man followeth counsel, but obeyeth not the commandment. Matt. 5, 44. Rom. 12, 14 Yet Christ & Paul, when they spoke of these things, taught not this distinction. This doctrine doubtless cutteth in sunder the sinews of christian religion, it presseth down the vehemence of God's spirit, and taketh away the force and sharpness of the law of God. Let these men go now and cry out, that we be they, which dissolve the endeavour of good works, and open a window to licentious life; when as they cannot deny, but that themselves are those, which at their own pleasure change the certain and severe commandments of God into counsels. Doubtless Christ and Paul commanded those things, and do not give them only as counsels. But this is exceedingly to be lamented, that these commandments in this iron age of ours, are made like the laws of Athens. For they, although they were wisely invented and published abroad; yet notwithstanding lay neglected, and were every where of all men violated. And we must think, that this came of no other cause, but that the whole juice & blood of christian religion is in a manner dried up. Of a curse. In judg. 1. verse. 17. Look in 1. Cor. 16. at the end. 30 The hebrews did not utterly overthrow & destroy certain eities, which they had taken into their hands; but did inhabit them. Howbeit, some they cursed, & utterly rooted out. And their vow of the thing that was promised, was called Cherem, of the verb Charam, which is, To waste, To destroy, To kill, To deface, & To accursse. The Grecians called that word Cherem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and they also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as things consecrate and put apart. And it may be, that they were so called, because they were hanged up in temples, and were sequestered from the use of men, and might not be removed from off that place. Yea, men were sometimes called by that word. Paul in very deed used that word many times: for he saith to the Galathians; Let him be accursed, Gal, 1. 8. Rom. 9, 3. whosoever shall preach any other Gospel. And to the Romans, he wished himself to be * or separated from Christ. 1. Co. 16, 22 accursed for the brethren. And to the Corinthians the first epistle, he saith; He that loveth nor the Lord jesus, let him be accursed, Maranatha: where he taketh this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this word Cherem, that is, A thing separated and disjoined altogether from the company and use of man: so as it was unlawful to touch it, or use it. A testimony whereof we have in the book of josua the sixth chapter, as touching the city of jerico. josu. 6. 17. And it seemeth that it was so accursed, because it was after a sort the first fruits of the cities which were taken. For, after that they were passed over jordan, it was the first that was conquered of all the cities, and that by no help of man; for that the walls thereof fell down of their own accord, and by the will of GOD. Wherefore it was meet, that the spoils thereof should altogether be consecrated unto God. 31 But it seemeth to be utterly strange from the service of God, Whether the destruction of cities belong to the service of God. to destroy both cities and men: and these things have rather a show of cruelty, than of religion. I answer, that destructions indeed of their own proper nature, appertain neither to religion, nor to godliness: but so far forth as they be referred to the glory of God. And this may happen two manner of ways; as when that destruction is counted for a certain token of the severity and justice of GOD, against those people, whom he, for their wickedness, would have to be destroyed: or else, as a certain testimony of God's goodness and mercy towards the Israelites, whom in that expedition he mercifully helped. Wherefore, the overthrowing of the city, houses, men, and beasts, did show the justice and severity of God: and the consecration declared the goodness, help, and mercy uttered to that people. Moreover, God would by that means prove the obedience of his people, in abstaining from the spoils which were consecrated to God. For we know, that soldiers, when they have gotten the victory, are hardly restrained from the preie. But they which obeyed not the curse, when if was published, were most grievously punished. Which the holy history of josua declareth to have happened unto Achan, josua. 7, 1. because he usurped unto himself some of the spoils of jerico. We know also, 1. Sa. 15, 11. that Saul was for this cause béerest of his kingdom, in that he had reserved Agag the king, and certain oxen and fat cattle of the prey, which were already bound by the vow of the curse. 32 But touching the form and end of the curse, we have spoken enough. The form of the curse For the form is the destruction of cities, men, and beasts: and the consecration of gold, silver, iron, brass, pearls, precious stones, & costly things, which were appointed only to the use of the tabernacle. The end thereof. But the end was, that they might be monuments of God's goodness and justice; and also an exercise and trial of the Israelits. Now resteth to speak somewhat of the matter, and efficient cause thereof. The matter of the same. certainly, the matter was, whatsoever was to be found alive in those cities: for all that ought to be killed. And the buildings, and other garnishings of the city to be clean destroyed: but as for the riches and ornaments, they (as it is said) were consecrated unto the worshipping of God. But there was to be noted, that none were vowed unto so horrible a destruction, except such as were already declared and openly vowed to be enemies of GOD. For it is not lawful to kill innocents. Wherefore, they sinned most grievously, which so vowed Paul's death, Acts. 25, 14. as they would neither eat nor drink, till they had killed him. And at this day, they behave themselves more than wickedly, which confess themselves to have made a vow, most cruelly to kill all the professors of the Gospel. Yea & jeptha without doubt was deceived, jude. 11, 39 jeptha. who because of this kind of vowing, thought that his daughter ought either to be slain, or else forced to perpetual virginity. Agamemnon. Agamemnon also is to be condemned, who (as Cicero in his book of Offices reporteth) vowed unto Diana the fairest thing that should be borne in his kingdom: The efficient cause of the curtsy. which foolish vow to perform, he sacrificed his daughter Iphigenia. But the efficient cause of the vow Cherem, sometimes is God: as it is written in the seventh & tenth chapters of Deuteronomie. Deut. 7, 16. For there it is commanded, that places dedicated to idols, altars, images, groves and monuments, should utterly be destroyed: and that was a perpetual curse in the land of Chanaan, and to be always observed. josua. 6, 17. Sometimes the prince made such a vow, as we read of josua: and sometimes the people, Num. 21, 2. as we find in the 21. chapter of Numbers. The prophet also sometime did this: and thus did Samuel charge Saul, 1. Sam. 15, 3 that he should destroy all things which belonged to the Amalechits. The name of this city, whereof there is mention in the first of judges, was afterward called Horma; whereas before it was not so called. And it was so called, of the word Cherem: for such a name were they wont to give the places that were destroyed, by reason of a vow or curse. In the book of Numbers, a certain portion, which the Israelits kept by force, was (by reason of such a vow) called Horma. Num. 12. 33 But it would seem to be a question, whether these destructions were against charity? I say, they were not: for such enemies were chosen to be utterly destroyed of the jews, by the judgement of God, and not at the pleasure of men. And as concerning the love or hatred of enemies, we must understand, Augustine. that Augustine hath written toward the end of the former book of the sermon of the Lord upon the mount, that he doth ascend a certain step of righteousness, which loveth his neighbour, although he as yet hate his enemy. But he shall then perform goodwill and goodness, according to the commandment of him (which came to fulfil the law and not to break it) when he shall extend the same even to the love of his enemy. For the other degree, although it be somewhat, yet is it so small, that it may be common also with Publicans. Neither is that, which is said in the law; Thou shalt hate thine enemy, Matt. 5, 43. to be taken as a commandment unto the just, but as a permission unto the weak. Thus much writeth he. To whom if I shall say as the truth is, I do not agree, but am certainly persuaded, that to hate our enemies is not permitted by God; no not in them which be unperfect: for it is an everlasting precept, that we should love our neighbour as ourselves. And he is our neighbour, Who is our neighbour. upon whom we light by any occasion: as Christ declared in the parable of the jews and of the Samaritane. Luke. 10, 30 Those undoubtedly were compared as enemies one to another: wherefore the condition of enmity, when it happeneth, cannot let, but that such as are enemies one to another, be neighbours notwithstanding. Moreover, forsomuch as we see, Psal. 109. that David and other prophets did oftentimes curse their enemies: by what means can we call them weak, to whom God gave liberty to hate their enemies? For they were holy men, and very perfect. Neither doth that seem to make much to the purpose, which the same Augustine saith; Augustine. namely, that The saiengs of these holy men were no vows and desires, but rather forspeakings, and prophecies of them, who living under the old testament, did oftentimes prophesy the event of things to come. For the apostles are also found in the new testament, not only to have spoken words of cursings (as Paul, when he saith; I would to God they were cut off that trouble you! Gal. 5, 12. ) but also to have imposed most grievous punishments. For so much as it is written in the Acts of the apostles, that the same Paul deprived Elimas the magician of his sight; Acts. 13, 11, Act. 5, 5. & 9 and Peter slew Ananias and Saphyra. Wherefore it were better to say, that these great men did not such things of hatred granted to them against unperfect men; but forced thereunto by some other manner of means. Note a distinction. And so me thinketh we must make this distinction: that they sometimes had to do for their own causes, and sometimes for God's cause. When they had to do for their own matters, they seasoned all their doings with all modesty and gentleness: as we see David did, who sundry times spared Saul his deadly enemy. 1. Sam. 26, 9 Moses also, and other holy men, did very oftentimes sustain grievous things, both constantly and valiantly: but when God's business was to be handled, they behaved themselves severely and nobly. But this if they had done, while they tendered their own matters, they might have seemed to wrest the sword out of the hand of God, and of the magistrate: as they do, which revenge their own injuries. What we must specially take heed of in doing the business of God. 33 This also is to be added, that men appointed to take in hand, and to defend God's cause, though they may then do things sharply and severely; ought notwithstanding precisely and diligently to beware, least under that pretence, they follow their own affections. The apostles when they desired Christ to send fire from heaven upon the Samaritans (as they knew had been done in the old time, Luke. 9, 54. at the petition of Elias) were rebuked of the Lord; because they knew not of whose spirit they were: which without doubt was a most fit answer. For they, whom God sendeth to execute these offices, ought not now to be counted private or mere men, but such as were prepared and instructed by him to supply his room upon the earth. Whether it be lawful to curse tyrants, and to pray against them. Augustine. But whether is it lawful for private men to pray against ungodly and cruel tyrants, by whom the true worshipping of God is hindered, and to curse them? Augustine answereth, that it is always lawful for godly men to pray against the kingdom of sin; and that may be taken away, when the ungodly forsake their wickedness: for whose unfeigned repentance we must always pray unto God. But if they seem passed all hope, it is lawful to pray, that their sins may once at the length come to an end; namely, that they, being taken away, might cease both to hinder the worshipping of God, and also to trouble the saints. For it is not convenient, that their sin should range abroad unpunished; sith when it is left unpunished, it is mere unjustice: but when the punishment of God is joined to it, than it hath in itself less deformity. Augustine. Wherefore, by the same Augustine, God is very well called, not a cruel punisher, but a just corrector. Moreover, seeing that holy men be very familiar with God, and therefore, so soon as by any heavenly revelation they be certified of his will, they having an earnest love unto him, cannot but allow his judgement: yea, they faithfully pray, that the same may be accomplished. Howbeit, insomuch as they be men, they be both sorry, and also take it grievously, to have their neighbours so vexed. For which cause Samuel mourned for Saul, 1. Sa. 15, 11. although he were not ignorant, that he was rejected of God. jeremy also wept for the captivity, jerem. 9, 1. which was at hand. And Christ wept for the city of jerusalem, that should be destroyed. For they, Luke. 19, 41 which be men indeed, cannot choose but be sorry for their neighbours, and for their own flesh, when it is afflicted. God requireth not of us a Stoical lack of compassion. Neither doth God require of us a Stoical lack of compassion. But of this matter, if the reader desire to see more, let him peruse my Commentaries upon the Corinth's. And as concerning this present matter, I say, that the people of Israel, in destroying or cursing of these nations, followed not their own hatred; but the instinction of God. For they were his lientenants, and might be called his workmen; seeing they destroyed those, whom God himself had declared to be his enemies, and commanded, that they should be destroyed by them. Of Affects, or affections in general; out of the Commentaries upon Aristotle's Ethics. 34 An affect is a certain power or faculty, What affect is. whereby we either seek or shun the objects laid before us. And in living creatures, in that they be living, and have sense, it doth ensue knowledge. And some affects do ensue touching; but some do accompany the cogitation and opinion. Those which follow of touching, forthwith, What affects do follow touching. as the sense lighteth into an object, either agreeable or unagréeable, do either pursue it, or fly from it. For when the sense and the object do agree the one with the other, than it is pleasure: but when it happeneth otherwise, it is counted grief. And while the sinews are hurt, there ariseth a great grief; which grief undoubtedly is not an opinion or a cogitation, as many have fondly conceived: for, besides the cogitation or opinion, the body itself is ill affected. And it is not in the power of our opinion or imagination, to change such manner of objects: for those, which do cause grief, will always hurt the sinews; which sinews do appertain to the feeling, and will vex the body. And on the other side, those objects, which of their own nature are pleasant, will always delight; so that the body be not ill affected with some ill quality. What affects do spring from the cogitation. But those affects, which do not ensue in touching, spring and arise from the cogitation or imagination; although there be no outward object present. And they be the motions of the hart, whereby we pursue or shun objects; according as the cogitation, either truly or falsely showeth those things to be either profitable or unprofitable. Those affects are called * Passions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore they be not cogitations, but are derived of them. Of these affects there be divers sorts: for some of them be simple, and others compounded. Of the simple we reckon four; Gladness, Gladness, Sadness, Sadness. Hope. Fear. Hope, and Fear: for the object, which is presented unto us, is either good or evil. And the same is showed by the cogitation, either as present, or by and by to come. If good be showed to be present, there ariseth gladness, which is a motion of the hart, whereby it openeth & spreadeth forth itself, sweetly embracing the present good. But if the good be not present, but is looked for; hope ariseth, being a motion of the hart, whereby it enlargeth and prepareth itself to embrace that good, when it shall come. But the evil, when it is presently showed, the hart doth shun it: for sadness is a motion of the hart, whereby it draweth itself together, that it might avoid the present evil. But if the evil that is to come be showed, than we fear. And that affect is a motion of the hart, whereby it draweth itself together, lest it should be oppressed by the evil to come. These are the simple affects, which are given unto living creatures, that they might not only use a knowledge for their own safety; but also, that if that knowledge should be but a weak help, such kind of spurs might be joined withal, as might stir us up to our safety, and call us back from things that are hurtful unto us. They be as it were winds, whereby the ship is driven: and they are placed in the third kind of quality. And albeit that the first and second kind are of very great force, to the governing and ruling of living creatures; yet are those of more force to rule, and do work with a greater vehemence, than the habits or natural powers do. Howbeit, there are other affects of this sort, which are not simple, but are compounded of many things; as is anger, which comprehendeth grief and gladness together; and such other like there be. The places or organs of the affects. 35 Now it remaineth, that we see what be the organs or places of these affects. Plato did place anger in the hart; desire and gladness in the liver. But Aristotle was of another mind, who placed as well anger as grief, gladness, and such like, in the hart: albeit that Aristotle placed also the natural affects; to wit, those which belong to the vegetative or growing power, in the organs, which be proper unto that faculty: and such are hunger, thirst, and the stirring up unto procreation. Neither would he deny, but that the liver is the chief among these inward parts; because therein is the principal storehouse of the blood; and that humour is both nourishment, and also is the proper matter of the seed. But setting aside these natural affects, which are not joined unto knowledge; let us deal with those, which are joined either to the apprehension of the senses, or else unto the cogitation. That the hart is the seat of the affects. And since, according to the opinion of Aristotle, we place them in the hart; let us prove this opinion of ours by arguments. certainly, this must be done, wheresoever they are to be placed, either in the brain, or in the hart, or in the liver. They shall not be placed in the brain, since there the actions and powers, which be repugnant to these affects; namely, judgement, and reason, have their abiding. But one and the selfsame power bringeth not forth at one very time, actions which be repugnant. And that the actions of the affects, and those of judgement and reason be one repugnant to another; even Medea herself in Ovid testified, who said; Video meliora, probóque; deteriora sequor: The better I allow, and view; But yet the worst I do ensue. And by this very reason it appeareth, that these affects are not (as the Stoics thought) cogitations or opinions; since these actions consist in the brain. And therefore it remaineth, that if they be not in the brain, they must be placed either in the hart, or in the liver. And verily they cannot be ascribed unto the liver; because those affects, which belong thereunto, cannot be governed by judgement and reason, as hunger, thirst, and moving unto procreation may be. No doubt but judgement or reason may overrule the power that moveth; to wit, that it shall not eat nor drink, nor procreate children: but it cannot let, that it should disclose itself, that it should provoke, disquiet, and stir up. But those affects, which follow perceiving or knowledge, may be stayed by reason and judgement: and so they be not of the selfsame nature that those be, which are placed in the liver. Wherefore, they shall not belong unto that part of the body, but unto the hart. And with this opinion, which we think is Aristotle's, the holy scriptures do agree, which say; Deut. 6, 5. Mark. 12, 30 Thou shalt love the Lord thy God, with all thy hart, with all thy soul, and with all thy strength, and thou shalt fear to offend him. 36 But we must note, How the natural affects do belong to the hart. that hunger and thirst are sometime understood for the defect itself, when we be quite empty; and in this respect they cannot be governed by judgement and reason, nor yet have their original from thence: but that grief, which doth follow, belongeth to the hart; since the first emptiness is in the organs, which do belong unto the vegetative power. And as touching the affects also, which follow the sense of feeling, there must be two things considered; to wit, the dissolutions of the whole, the rending in pieces, and burnings: which things are done in the flesh and sinews. But the griefs, which follow them, be motions of the hart. Neither must we pass over this, that the hart hath two other motions, beside affects; namely, the pulses. But we are not now at this present to speak of them, and therefore I come again to the affects: which, since we have called them motions of the heart, That the affects are no violent motions. we must not think them to be violent: because they have their original from nature itself, for they arise from the powers of the heart. But yet must we understand, that such is the course of nature, that those things which be over vehement, do hurt; yea they mar and corrupt. As for example: if the light be too great, it destroyeth the eyes; overmuch heat, or overmuch cold do destroy living creatures: but whatsoever is moderate; doth profit and preserve. Which self same thing must be judged of the affects. Vehement grief, fear or gladness be hurtful; but when there is used a mean, they bring very many helps and commodities. Now have we spoken enough of the formal cause: for we have proved, that they be motions of the heart, which do follow the knowledge of the senses; or else follow cogitation or opinion, which nevertheless are natural and not violent. And we have also showed what we must determine as concerning the matter or subject. The efficient cause of the affects. Now it remaineth, that we speak of the efficient cause. As for this, it is the object, whereby the sense or cogitation is moved; namely, that good thing or evil thing, which offereth itself, either present or to come. And moreover, the efficient cause is a power of the heart, which forthwith moveth the same to pursue or to shun that which is offered. Howbeit, between the object and power stirred up of the hart, there cometh between a middle knowledge: for the power of the heart is not stirred up by the object, unless it be through knowledge. For immediately, so soon as the objects are apprehended, either by the sense, or by the knowledge; the spirits faculties, which do attend upon the knowledge, do strike the hart itself, and the power of the hart is awakened, whereby it is moved either to fly from, Why the affects are in some more feeble, and in other more vehement. or to pursue. But yet it must be noted, that according to the divers temperature of the body, so is this motion of the heart, either slowly or speedily stirred up; and by reason of the affects, do become more vehement in some, and in other some more feeble. Hot and dry humours do easily and vehemently stir up; but those which be cold and moist, be somewhat slower: from which the affects must of necessity proceed somewhat slackly. And further, the humours are moved, according to the nature or condition of th'affects. In grief or fear is raised melancholy; in gladness, blood; and in anger, yellow choler. Over this, the motions be either of the property of drawing together, or of spreading abroad. When the object, which is offered, shallbe good; the heart spreadeth itself abroad to receive it: but if the object shallbe evil, than the humours withdraw themselves to the inward parts. And hence proceedeth paleness of the face; and from hence arise blush, according as the blood either retireth unto the inward parts, or else poureth out itself into the outward parts. And thus much shall suffice as touching the cause. 37 Now remaineth, Whether affects be opinions. that we consider of two things. First, that these affects be not either cogitations, or opinions; as the Stoics thought them to be. secondly, that they must not be all condemned as vicious and evil. First it may evidently be proved in those affects that be called natural, as are hunger and thirst: which affects invade us without any cogitation. Also, who will call it a cogitation or opinion, when we be afflicted with a dissolution of the whole, with a breaking of the sinews, or burning by flame or fire? They may as well persuade us, as touching the natural affections of parents towards their children, which are not only vehement in men, but in brute beasts also. Howbeit, since the matter is plain; I think it needles to stand much thereupon. Now, as concerning the second; I will not deny, Whether all affects be evil. but some affects have their faults joined with them. But I will show, that many of them are good; and that those, which are evil, are evil through man's fault, not in their own nature. And first may we speak of the error of judgement, for we do not always judge aright of the objects which are before us. That which is evil, is otherwhile taken for that which is good; and that which is good, is esteemed to be evil. But the affects, as we have declared, do accompany the judgements of the mind; and so the fault passeth from the judgement unto the affect. Acts. 5, 51. The apostles judged the contumelies, which they suffered for the name of Christ, to be honourable unto them, and therefore departed with joy and gladness from the Council. But contrariwise, when David was driven out of his kingdom by his son, he sorrowed; because he saw, that his casting forth would be an offence unto men, which knew what God promised unto David by the prophets. He saw moreover, that these things did happen through his own fault: and sith that these were evils, he could not choose but sorrow. Either of these both David as the apostles judged rightly of the things objected, albeit in divers manners they judged of the things that happened. Vain men do esteem flatteries to be good things indeed, and therefore are delighted with them. Others judge more rightly of them; for they perceive them to be but mockeries, and for that cause do dislike of them. Those that are good men, do rejoice in mere virtues; for they judge rightly of them. Again, thou shalt see others, which do hate them; because they be infected with a corrupt judgement: so as the naughtiness and goodness of the affects, proceedeth of the true or false judgement, concerning the things which are objected. Howbeit, it is not requisite to say, that all the affects are evil; because many men being seduced by error, do light upon those ill motions of the mind: for they which err not, are not hurt by the affects of error. Ill affects are repugnant to right reason 38 An other evil there is in the affects, which in very deed proceedeth not of error; but for that there be some, which are adversaries unto right reason: such is the desire of other men's goods, of murder, of adultery, and such like. These affects must of good right be condemned; but yet for these sakes must not sentence be given generally; sith there be other affects, which are agreeable to right reason and sound judgement; namely, love towards virtue, and hatred and anger against sins. Good and laudable affects. Which affects, being agreeable to reason, are not only honest and laudable, but also very profitable: for they are given as certain spurs to godly life. For it is not sufficient to know those things that are good, but we must be earnestly stirred up unto them. For the affects be as it were sinews, by whose stretching forth, or shrinking in, we are the earnestlier, or the lightlier stirred up. Who seeth not, that this is most true, that anger is as it were a whetstone unto fortitude? We should be very dull even unto honest actions, if we had not these provocations: we should be even as a ship in the sea destitute of wind. Wherefore, the nature itself of affects is not evil, since many of them be very profitable and honest. Undoubtedly, God gave the organs of these affects, and he appointed humours to attend on them, and knowledges to accompany them: so as it can not be denied, but that they are the works of God; and especially since he in his law requireth such affects. For he willeth us to love and to fear God, to love our neighbours, and servants to fear their masters: and full of such precepts are the holy scriptures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the impassibility of the Stoics must be avoided. That same impassibility then of affects, which the Stoics would have (albeit that Basil, Nazianzen, and certain other of the fathers, otherwhile seem greatly to commend) must utterly be refused. Christ wept, was sad unto death, was moved with mercy: so than he was not without affects. And therefore affects are not repugnant even to the perfection of our human nature. True it is, there happen evils many times, through the fault of our corrupt nature: but we must endeavour ourselves to correct our vicious affects, and to confirm and restore those that be good and agreeable to reason. And this we read, that the holy and godly heroical men did, both in the old, and in the new testament. These fathers did not follow their affections, as guided by them; but used them unto those virtues and noble acts, which God commanded. And it is apparent in the holy scriptures, that those heroical men were stirred up of God, with certain more vehement affections, than other men are. But it may be doubted of, Whence it comes that there is a dissenting of the affects from reason. from whence the exceeding corruptions of affects, or else so great a disagreement from reason in some of them (such as is the greedy desire of other men's goods, of murder, rape, & adultery, which can not any manner of way be allowed) had their original. Unto which question an answer may easily be made out of the holy scriptures; because that By one man, that is by Adam's fall, sin entered into the world. But the philosophers, which understand not this, do fly unto temperatures of the body; and unto aspects and motions of the stars: howbeit, as the thing itself declareth, they can not by those causes yield a perfect reason. 39 Now let us see, How the affects may be governed. how those affects may be ruled and corrected. The first way is civil; to wit, through moral virtues. For those do reduce them to a mediocrity; and those would suffice; if we should only have respect unto the present life. But in truth, before God they are not sufficient; neither doth this civil justice suffice before his tribunal seat. And therefore another rule is yet necessary; namely, the rule of the divine scriptures, the which do profit nothing at all, unless they be apprehended by faith. This rule bringeth two manner of commodities with it. The first is, that that which is wanting unto true righteousness (considering the moral state wherein we be) is not imputed to us, and that the whole fulfilling is ascribed to us out of Christ his fullness. Besides this, there is given unto us greater strength to withstand lusts. And finally by faith, the very actions of virtues, & good affects, are altogether referred to God: which without faith cannot be done. And therefore, in men, which are estranged from Christ, those moderate affects, how gorgeous soever they were, are sins; not that they be so in their own nature, but they so become through our natural corruption. For we be even as fusty vessels, the which do corrupt the wine, though it be good that is powered into us. And therefore, sith God is the author of all creatures, and that he made nothing but is good, and made no bare substances, and such as are furnished with no kind of helps, but gave unto every one a proneness and inclination unto those things which be wholesome and profitable: it followeth, that not only natures and substances be good; but also the affects, which are by God engraffed in them. Albeit, that in those which be wicked men, they draw unto them these two evils, which otherwise of themselves are good. First, by reason of original sin, nature is so corrupted and weakened, that good affects are not of such efficacy as they ought to be. secondly, they are not directed unto God, as it behoveth that they should be; but rather to the embracing of pleasures and earthly delectations. Four degrees of men. Whereby we may perceive, there are four degrees of men. The first are the basest, who be neither endued with moral virtues, nor yet with godliness: in these we may perceive all things to be fraught with perturbations and disorder. secondly, there be others as yet aliens from godliness; howbeit, civil men, who by a certain kind of habit, have after a sort revoked their affections to a mediocrity. The third sort are believers in Christ; who notwithstanding they are not without sin, no more than are other mortal men, yet is not their sin imputed unto them. In the fourth & last place must those be put, which either were made by God at the beginning, or else are loosed from hence, and be now with Christ. They indeed have no corrupt affections, neither on the second, nor yet on the third cause; but they have them altogether good, absolute, and perfect. Howbeit, in nature there be not any affects so corrupt, and so vicious, but in them may be seen somewhat that is good. In all affects there is some good thing. For in all of them there doth appear some part of the institution of God. For that same first beginning, or (as I may so say) the faculty & strength of these qualities had his original from God; but the confusedness either of imperfection, or of deformedness, which cometh by reason of sin, hath corrupted the same. Neither do those evil affects hurt alone the grosser parts of the soul, Ill affects hurt the will and reason. but they also hurt the will and reason. For so did God fasten and bind together those powers of the mind, as they might serve one another; namely, that the affects should obey reason, and that reason should rule and govern the affects, and temper the motions of the hart. Howbeit, it fareth otherwise; and so great a feebleness there is of the will, as being compared with the affects, it may seem to be even a fearful child, sitting upon a very fierce horse. Wherefore, the moral philosophers have prefixed to themselves this end; namely, to qualify the affections by virtues, and to strengthen reason being weak. In what parts of the mind be the affects. 40 But which be the parts of the mind, that being instructed by vehement affects, do disturb reason, and make it feeble; Plato declared, who in the chief place appointed * The part that ruleth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the inferior place, * The lusting part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and * The wrath full part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that in these latter parts of the mind are placed the affects. And these powers of the mind, as it was said before, he judged to be in the head, in the liver, and in the hart. But Aristotle, for the general word, took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he divided into three parts; to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Greedy desire, Affectation, or Covetousness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Anger, or Vehemency of the mind: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Will. Which parts, because they are apparent of themselves, there is no need to expound them any further. Yet this nevertheless will I add, that according to right order, the inferior appetites ought to be moved, governed, and ruled by that same superior, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to wit, Will: even as the uppermost sphere doth guide the lower, as Aristotle writeth in his 3. book De anima. And thus doubtless the case standeth: the inferior powers, when they be stirred up, and compel us to the doing of any thing, are governed by the cogitation; and the cogitation by reason. Yea, and every man hath experience in himself, that when any natural reason is applied, the disturbed affections are set in quiet: even as the winds are feigned to be suppressed by Aeolus. Wherefore, in man, the affects are obedient unto the will itself; whereas in brute beasts, action immediately followeth upon the motion of the affects. But our affections do perpetually expect the commandment of the will, unless that some impediment do oppose itself: as in children, and in mad men we see it falleth out. Here perhaps thou wilt say; Do we not see, Whether the affects be moved against the will. that in those, which are incontinent, the affects are moved even against the will? We answer, that indeed they rebel against the will; but that, as touching the motion and actions, they bring nothing to pass, unless that the will do command them. Indeed the affections do resist the will, and trouble it, and finally overcome it, and lead it away to their own opinion; which will, when it shall have given her assent, and shall have overruled the matter, actions do follow, not as it decreed at the beginning, but as it commandeth when it is overcome. 41 But some think, Whether the powers of desire & of anger be all one. that the power of desiring, and of being angry, is all one; because contraries belong all unto one faculty: but things agreeable unto nature, and things hurtful to the same, are contrary; and therefore they be both objects of one part of the mind. As white and black, are objects of the sight; a right and crooked line, are objects of one and the same science; namely, of the science Mathematical; and a whole and a sick man, are objects of physic. Hereunto we answer, that the objects of the angry and of the desiring power, are not so to be distinguished, by that which is agreeable, and that which is hurtful, but that either of these parts hath respect unto good and evil; howbeit, not after the like manner. The power, which desireth, hath respect unto good and to evil absolutely; that is to wit, that it may attain the one, and avoid another. Nevertheless, otherwhile impediments and things that do corrupt it, do fall out between: so that it is a difficult thing to obtain this, or to avoid that. And there doth the power of anger show itself, for the overcoming of these difficulties; it wrestleth, and it earnestly resisteth the impediments, to the intent we may either apprehend the good, or avoid the evil, according as we do desire. So then the object of the angry power is good and evil, according as the thing difficult and hard offereth itself. Hope is chiefly an affection of the angry power: for it is carried unto that which is good, but yet a good that is absent, to the obtaining whereof must be devoured the impediment of expectation; yea, the power and the difficulty of the impediments must be overcome. But in what order those faculties shallbe placed among themselves, it hereby appeareth; in that the force of the angry power beginneth at the power of desire, and endeth also at the same. For when any man hath an injury done unto him, he is sad: but the affect of sadness pertaineth to the faculty of desire. Against this evil (whereby the offended party is made sad, to the intent it may be avoided) doth anger interpose itself; which, by revenge, coveteth to repulse that evil. But revenge (as we all know) is a hard matter; which when it is performed, then succeedeth gladness, which belongeth to the power of desire, and there we cease to be angry. Wherefore the power of anger is a defender, and also a striver against, and doth resist the desiring part. For the angry part flieth from labours and griefs, but the part desiring overcometh them, endureth them, and entereth into them, whether it will or no: and when the one of them enforceth her action, the other contrariwise doth slacken it. They which lust very inordinately after women, are not angry with them: and they which be angry with them, are less inflamed with the desire of them. Wherefore the object of the angry part, offendeth the desiring part; because (as we said right now) it flieth from labours and difficulties, whereunto the angry part offereth itself, & maketh itself ready to get the victory. And it is a manifest thing, that of those two powers of the mind, the angry part cometh the nearer unto reason; for it is a helper of the same, to execute wholesome counsels: but the desiring part cometh nearer to the sense. And to deal by examples, in a matter which yet I think is plain enough. Boldness and fear, being parts of this mind, be affects: for boldness doth affect a good thing, which is difficult. But fear flieth an evil thing, which is hard to be avoided: for we fear not the evils, which urge us not, and may easily be avoided. And thus much of the affects in general; whereof not only the moral philosopher disputeth, but also the natural philosopher, and the Physician, and Rhetorician. 42 Now to set aside natural philosophers and Physicians, How Rhetoricians dispose themselves in the moving of men's affections. I will speak somewhat of Rhetoricians. They doubtless (as Aristotle testifieth in his second book of Rhetoriks') do first endeavour by arguments, to make men believe, that those things be true, which they affirm. And then do they consider of the minds and affections of the judges, and of those which hear them: for that carrieth a great weight unto the cause. For they which favour him that is guilty, do believe, that either he sinned not, or else that he made a very small fault. But on the other side, if they shall hate him, they think with themselves, that either he is no innocent at all, or else that he is most guilty of all. These affections, unless that an Orator can change, qualify, or turn unto the contrary; he shall labour in vain. Wherefore Aristotle teacheth, that three things there must be considered. First, who they be that are prone to be affected, either this way or that. secondly, towards whom they are wont to be so affected. And finally, for what causes their affections are moved, either one way or an other; to the intent that these things being known, they may easily make them serve their purpose. But there be some, which think, Whether it be lawful for Orators to judge men's affections. that this is not just, or to be permitted; that in pleading of causes, affections should be moved, since that the minds of the judges, in discerning, aught to be at quiet: which cannot come to pass if the affects be troubled by an artificial speech of Orators. Howbeit, they which speak this, seem to me, that they distinguish not the nature of affects, by the use of them; because in very deed, the nature of affections is good, albeit that the use of them be otherwhile good, and otherwhile evil. Also swords being made of iron, which is a good creature of God, do serve sometime to a just use; and sometime to an unjust. And wherein (I beseech you shall the Orator offend; if, when in a good and just cause, he shall see the judge ill affected towards the party accused, he do temper him with the art of eloquence, and do draw him unto a contrary mind, yea and stir up the motions of his hart to decree gravely and justly? Here undoubtedly there shallbe no offence committed; but human affections shallbe directed unto the ends prescribed unto them. For otherwhile the auditory, and also the judges become cold; as unto whom it shall not suffice to have showed what is to be done, unless they be drawn thereunto, by stirring them up with a very vehement affect. But those Orators are to be reprehended, and restrained, which to this end direct eloquence for the moving of affections; that the minds of the judges may be disquieted, and that they may not see what is just. But yet, for these men's ill demeanour, must not that profitable cunning be banished from the affairs of men. For so ought the holy scriptures to be blamed, wherein the spirit of God, not only warneth what things are to be done, and what to be avoided; but also stirreth up the affections, that we may be the more compelled to obedience. And this will I have to suffice as touching this matter. Of some of the Affects severally. In judg. 8, verse. 1. Look before part. 2. chap. 2. and also upon 1. Sam. 18, 8. and 1. Cor. 3, verse. 3. 43 But now we think it good to speak somewhat of the affects severally. Affects, as it is manifest, do belong unto the general word of quality, and are contained in that kind, which commonly is called passion, and passable quality. But among these, there be two of a grosser sort, and very common; I mean delectation and grief. They chiefly have their place in the sinews, which be dispersed in a manner over all the body: unto which sinews, when things, either agreeable to nature, or else repugnant thereunto be applied, than we be either delighted, or else do sorrow. Moreover, there be other affects, which follow knowledge itself: whereby, as the nature of them is, so the hart doth change his motion, according as good or evil shall be laid hold upon in the knowledge; and that, either present or imminent. For when we feel that good is present, the hart is pleasantly delighted, and sweetly affected therewith: and this affect is called gladness. But if so be we perceive that the good is not present indeed, yet not far off, but ready; and that within a while we shall obtain it, then are we stirred up with hope to pursue the same: and the hart in like manner is pleasantly moved. But when we perceive that evil is present, the hart starteth back with a grieved motion: for it shrinketh, it abhorreth, and it is vexed. And this affection is commonly called as well sorrow as grief of mind. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so called, as the Stoics think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A losing. For even as the body of him that is sick, is loosed through sickness; so likewise the mind seemeth, after a sort to be consumed with sadness. There remaineth another knowledge of evil, the which indeed is not present, but such as is now near at hand: that doth the hart eschew, & evidently enough starteth from it by his motion: and such an affect is called fear. According to these principal affects, we will now entreat of those, which have their original from sadness or grief. And those are likewise reckoned to be four; that is to wit, mercy, Four affects which arise of grief. indignation, envy, and emulation; of the which Aristotle did singularly well write many things in his book of Rhetoriks'. But before I deal particularly with these, Whether affects be among the number of good or of evil things. we must demand one thing; to wit, whether affects are to be reckoned in the account of good or of evil things? The Stoics accounted them in the number of evil, and condemned them generally: being led by this reason; that by them the mind, the judgement, and sound counsel is greatly troubled. For they so hale and draw the mind and reason to and fro, as it cannot peaceably behold things natural and divine; neither yet determine of doing things orderly and rightly. And further, because with the heavy load of them, they drive men very often to commit dishonest and unjust things: yea, and when they be somewhat more vehement, they hurt the body itself. These in a manner were the reasons of the Stoics. The Peripatetiks teach far otherwise; The Peripatetiks. namely, that it is not true, which the Stoics declare, except when affections be not chastised by reason, but are suffered to have their immoderate scope. Because those affections, if they be comprised within certain bounds, are both good & profitable: as being the matter of virtues, and which by nature were given, as the whetstone of them. For fortitude is greatly furthered by the means of wrath: and compassion doth attend upon the virtue of clemency. And in the same sort it may be said as touching the most part of them. But among these philosophers, What the holy scriptures determine of affects. so disagreeing in themselves; sentence must be given according to the judgement of the holy scriptures. They declare, that man, in respect both of the body, and of the soul, was created by God: and they add; that All things, Gen., 131. whatsoever GOD made, were good. Therefore, seeing he himself planted the affects in man (I mean not wicked nor corrupt, as now we have them, but perfect and sound, and which should obey and serve reason) they of necessity be good. Furthermore, the law of God doth in every place commend mercy unto us: it preacheth repentance, which cannot be without sorrow & grief of mind. David also wrote, and Paul repeated it; Psal. 4, 5. Ephes. 4, 26. Be ye angry, and sin not. Yea & the matter hath stretched so far forth, that affects are attributed even to God himself; namely, wrath, mercy, sorrow, That which is sin in his own nature is never attributed unto God. repentance, and such like: which although they be not properly spoken of him, yet this we must observe, that in man, whatsoever by itself is vice and sin in his own nature, is never by the holy scriptures attributed unto God. Of Shamefastness. 44 Shamefastness, which is a mean thing, is commended; In the commentaries upon Aristotle's Ethics. yet is it no virtue, because men do naturally run thereinto, and sometime against their wills: for it is a sorrow or fear for some evil that hangeth over our head, or into which we shall fall. But thou wilt say, that affects are neither praised or dispraised, since they be natural; how then can shamefastness be commended, and the extremities thereof condemned? I answer, that a mere affect is neither praised nor dispraised, but the measure thereof is. It is praised, when it is in a mean; it is dispraised, if it be extreme. Here likewise in shamefastness there is found an excess: and he which so exceedeth, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Astonished, or abashed, who is ashamed at every thing. And on the other side, he is impudent, who although he be not altogether ashamed, yet he lacketh shamefastness more than becometh him. Of Temperance. 45 Between pleasures and griefs, temperance is the mean; and intemperance the excess. The defect hath no name. But because pleasure is of two kinds; some be of the mind, and those be commended of all men; as when a man rejoiceth in the contemplation of God, and of nature: or delighteth in the remembrance of his well doing, either else taketh pleasure in the helping and benefiting of others to his power. But the other kind of pleasure is more gross, and is perceived of the senses, not of the reason: and those are called corporal pleasures. Whereupon Aristotle saith, that this virtue is not conversant about the former virtues: for those things being most pure, have no need of moderation. It remaineth therefore, that temperance is placed in this latter kind. And yet hath it not place about all corporal things; but in those only, which belong unto the sense of touching. But with touching thou must also understand tasting: for those two senses (as it is written in the book De anima) are very near one to another. Wherefore, temperance shall be a mediocrity in pleasures of meat and drink, and fleshly desire. But wherefore doth it not also moderate the pleasures, which come by the sight and by the hearing? Because the desire of those pleasures is not so great and vehement, as it is of these: neither are those so hurtful as these be. For by these, if they be immoderate, men do in a manner degenerate into brute beasts; but so do they not through sounds, smells, or colours. But admit that in this kind of pleasures also, which belong unto the other senses, measure be exceeded; and that there is need of some virtue, that kind of excess is never accounted or called intemperance: but they, which so sin, are accused of a certain other sin, not of intemperance. Wherefore, seeing that the virtue of temperance hath place, as well in pleasures, as in displeasures; whether of these affections is the more frequented matter thereof? Aristotle saith, that those be pleasures: for in the suppressing of them, we have greater labour; and unto the excess of pleasure we seem to be driven by nature. Neither is it so hard a matter to resist displeasure, as it is to temper a man's self from pleasure. Virtue in very deed is chiefly conversant about those things that be difficult. Furthermore, the grief of the mind, which belongeth to this virtue, ariseth of the defect or absence of pleasure. But it is far more easy, to abide the desire of a pleasure that is absent, than not to enjoy a pleasure that is present. The defect or want in this matter had no name. A reason is brought; because there be not many, nay rather, there be very few, which do altogether shun pleasures. Those things, which do seldom happen, or be in a manner never seen, do easily want a name. But yet, saith Aristotle, they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Astonished. Nevertheless, we must think that they are properly so called: for that word doth also signify them, which being oppressed with the force of sickness, have no sense. And it may be, that some men, by reason of a sickness, or some dissolution of the sinews, feel no taste of pleasure and fleshly lust. Of Mercy, and the affect called Nemesis. 46 But mercy is a grief of the mind, In judg. 8, verse. 1. which we conceive for other men's adversities: or (as Cicero saith) It is a grief taken for another man's misery. Aristotle taught, that mercy is stirred up, if we see any that do suffer grievous things, which they have not deserved. For if that the wicked do suffer just punishments, thereof ariseth no mercy. And beside, he thinketh, that those mishaps, whereby we are moved with mercy, be cruel; otherwise, if they were but light, we would be moved but little or nothing: to conclude, that those are moved with mercy, which consider that such things may happen to themselves, or to some other of theirs. Whereupon it is thought, that they, which enjoy prosperity, and do judge themselves blessed, are not inclined to mercy: nay rather, that they have been accustomed to triumph over poor wretches, as of those, whom they think are not able to hurt them. In like manner, he removeth this affect from desperate and wretched men; because they fear, that nothing can happen unto them more miserable than they have: and thus, in that desperate fortune they seem to have become senseless. Howbeit, if this were true, some man might doubt how mercy can be ascribed unto God; since he without controversy is the most blessed, and that nothing is able to hurt him. But hereunto we answer, that mercy is not properly attributed unto God; but by a metaphor taken of man; because he doth those things, which merciful men have been wont to do. For they doubtless do help the afflicted, the very which thing also the godly do. Howbeit, I would not herein subscribe unto Aristotle, that mercy is not to be showed to them, which do justly suffer punishment. 1. Sa. 25, 11. For Samuel mourned a long time for Saul, who was rejected of God; not undeservedly, but most justly. And no less did Christ mourn for the destruction of jerusalem, Luk. 19, 41. which without doubt hanged over the head of that city, not without desert, but for just cause. Neither yet do we allow, that the sins, which are committed of some, do not stir up mercy; but that only calamities and adversities do the same. For godly men are no less aggrieved for other men's chances, when they fall into great wickedness, than when they be oppressed with unhappy fortune. Wherefore we must not deny, that mercy is a good affect, when it followeth the word of God, and reason; especially, since the Lord hath pronounced with his mouth; Matt. 5, 7. that Blessed are the merciful, because they also shall obtain mercy. 47 An other affect, which ariseth of sadness and grief, is that, which they call Nemesis. The same hath no latin word, albeit of some it is called Indignatio, that is, Indignation: which yet, by that word doth not express all that affect. For indignation extendeth further than doth Nemesis. A definition of Nemesis. But omitting the word, we will thus define the thing; Nemesis is a sadness taken for the prosperity of wicked men, because they seem to be unworthy of that fortune. Just and godly men have sometimes this affect reigning in them. David, when he saw the ungodly flourish, Psal. 73, 2. Abac. 1, 1. said; My feet had well near slipped. Also Abacuk took it grievously, that the wicked were of so great power, that they oppressed the saints, job. 21, 1. and devoured the just. And job seemeth in a manner to complain unto his friends for the same thing. Plutarch. Furthermore, Plutarch in the life of Homer praiseth this affect; and by reason thereof he far preferreth the Peripatetiks, in disputing of the affects, before the Stoics, and especially by the judgement of Homer: who affirmeth, that at the length God will angerly punish, after that the wicked have a certain while flourished. Howbeit, this is to be observed, that men in this respect are not grieved through this affect; for that they shall suffer any loss, by reason of the prosperity of the wicked, or because that they by their power can hurt them. For if they were by this means grieved, they should not be troubled with Nemesis, but rather with fear. But Nemesis is then, when a man is moved of a stomach, and for that he hateth the unworthiness of the person. 48 This affect in two things communicateth with mercy; first, The agreement and difference between mercy and Nemesis. because that either of them both is an heaviness; secondly, for that each of them is stirred up through an unworthiness of the thing: Mercy, because good men are grieved and oppressed; Nemesis, because wicked men live fortunately. But herein afterward they differ, because Nemesis hath respect unto prosperous fortune; but mercy unto sharp fortune. So that Nemesis is, as it were a mean affect between envy and mercy; for of either it seemeth to take somewhat: of mercy it taketh unworthiness; of envy, prosperity, which it hath a respect unto. And moreover, Aristotle. Aristotle teacheth, that none are affected with Nemesis, for other men's virtues. For if otherwise of vicious and corrupt men, they become moderate, strong and temperate men; we disdain it not: because when they are adorned with virtues, they are no longer counted wicked men. But then at the last we are affected with Nemesis, when unto wicked men there come those good things, wherewith we think that good men ought to be rewarded; as are riches, honours, authority, favour, and such like. Nevertheless, godly men must deal prudently with this affect, that when their minds are affected therewith, because of the fortunate state of the ungodly, let us have a regard unto God, who is the true governor and distributor of all good things. Wherefore, if men should bestow those outward good things upon the unworthy, their unjustice might be justly reproved. Howbeit, such a reprehension hath no place in GOD, because he doth all things most justly. This, when David did not diligently consider, he said; My feet had well near slipped. Psal. 73, 2. As though he should have said; By reason of this Nemesis, I had almost grievously fallen. Wherefore we must seldom give place to this affect, lest we seem to reprehend the providence of GOD. 49 Mercy is an affect profitably engraffed in our minds by God, In jud. 1. 7. That mercy is a profitable affect. whereby we are stirred up to help and defend others. But we must take heed, that thereby we be not made so nice and effeminate, as through the same we should commit any thing against the commandments and will of God. The holy scriptures reprehend Achab king of Samaria, because he spared Benhadad king of Syria, of whom he said; 1. Kin. 20, 42 If he be alive he is my brother. Also they condemn Saul, by the mouth of the prophet Samuel; 1. Sa. 15, 29. because he saved Agag king of Amalech alive. And even as it was said unto another by the messenger of God; Thy soul shall be for his soul: so Saul, being a little before placed by God in the kingdom, was deprived thereof. What shall we then do? Shall not sins be forgiven? Seneca, in his second book De clementia, the sixth chapter; Pardon (saith he) is a remission of punishment due, whereby he is forgiven, which ought to have been punished. And so he thinketh it is not a wise man's part to give pardon; because a wise man will never commit that, which ought not to be done; or leave any thing undone, which ought to be done. This reason of his seemeth to be good and effectual enough, yet lest we should be deceived thereby, we must here make a profitable distinction of persons; namely, of God, of princes, and of private men. By whom punishments may be forgiven and how far forth. No man ought to doubt, but that God may forgive whom he will, since that he is not bound to any other man's laws. Wherefore, in forgiving, he is not said to remit that, which ought to have been punished. Besides this, he hath not so forgiven men their faults, but that he hath punished them in his only begotten son Christ. But we must otherwise think of the magistrate, to whom it is not lawful to forgive the punishments of sins, because he is commanded to give judgement according to the laws: to whom nevertheless it is commanded, A measure for magistrates to punish by. either to release, or to aggravate the punishments, according to the weight or manner of the crimes. So now, when he that is guilty is curable, and hath not grievously offended; the magistrate is sometime content with an easier punishment; and sometime he useth a more sharp reprehension or admonition: and so he never leaveth sins unpunished. And even he in punishing is not cruel, nay he rather correcteth, amendeth and healeth. Which work is both a just and merciful work: so far is it off that it should be ascribed to severity or cruelty. And this will I also add by the way, which is written by the same Seneca; that To have many executions, is no less dishonourable to magistrates, than many funerals to Physicians. But now, concerning private men, me thinketh it must be thus answered; It is their duty to forgive injuries done to themselves. Neither can Seneca his saying take place in them; namely, that a wise man will leave nothing undone that aught to be done, because revengement is forbidden them by the law of almighty God: and they are commanded after a sort to punish such as sin against them; What revenge private men must use. I mean in reproving them. And they are willed to be content with that punishment, when those which have offended them, are amended and cured. But contrariwise, if they perceive them to be stubborn, they, by the commandment of God ought to complain to the church, by whom at the last they are excluded; unless they will be obedient thereunto. And when they are excluded out of the church, they may also be accused to the magistrate; wherein nevertheless there is not any thing committed against clemency: for such is the mind and purpose of the accusers, that by all means possible, according to God's commandment, evil may be utterly taken away from among men. Of Cruelty. 50 And as concerning cruelty, In jud. 1. we may easily gather by the punishment done unto Adonibezeck, that too much cruelty displeaseth God: and thereof I think it came to pass, that as well by God's laws, as man's laws (of those I mean which are accounted just and honest) there have been certain punishments prescribed for crimes, according to the grievousness of them; to the intent that judges might have the less liberty to exercise cruelty. Yea and lawyers have added this rule, that punishments should rather be diminished by judges, than augmented: which nevertheless must be understood so far forth as the nature of the fault and utility of the Commonweal will suffer. Which I therefore speak, because otherwhile those conditions, which commonly they call circumstances, do make the crime so odious and horrible, that the judges must there of necessity augment the punishment, which hath been prescribed by the laws; to the intent they may terrify others from so great & detestable offences. And so David, 2. Sam. 12, 5 when Nathan the prophet had set before him an execrable and horrible thing, decreed a more grievous punishment against him that was guilty, than the law had provided against common thieves, and stealers of cattle. I have therefore made mention of these, Three kinds of death in the law of God. because there were in the law three kinds of death appointed for evil doers; I mean, hanging, stoning, and burning: whereunto some of the hebrews add a fourth; namely, the punishment of the sword. But because there is not (as far as I know) any mention thereof in the law, I have therefore passed it over. We read that Adonias, joab, and Agag king of Amalech, were thrust through with swords; but we find it not prescribed by any law or precept, that the guilty should be put to death. Seeing therefore the matter is so, yet we perceive, An extraordinary punishment of the hebrews. that the children of Israel used in their tents a certain extraordinary kind of punishment against king Adonibezek. Neither will I believe, that they did this without the instinct of GOD: for God would punish the cruelty of this tyrant, with an exquisite punishment, which nevertheless was a rendering like for like. Which kind of horrible doing, to the intent we may the easilier avoid, it shall not be grievous unto us to speak somewhat thereof. The definition of cruelty. 51 This word cruelty, is derived either of this Latin word Cruor, which signifieth Blood, wherein cruel men like wild beasts do delight; or else of Crudae carnes, which signifieth Raw flesh, which barbarous and beastly people do sometimes eat: and it may be defined to be an evil habit, by the which we are inclined unto sharp and hard things above reason. And sometimes it happeneth, that cruelty is counted for a pleasure: with which wicked affection or habit, how some wicked tyrants have sometime been infected, it is evidently to be perceived by many examples. For the holy history setteth before our eyes Adonibezek: and the evangelical history maketh mention of Herod. Matt. 2, 16. The Ethnic poets have made report of the cruelty of Atreus and Thyestes'. And the most cruel fact of Xerxes' king of the Persians is set forth by Seneca in his third book De ira, The cruelty of Xerxes. the 17. chapter. When a certain man named Pythius, who had well deserved at his hands, came unto him, and desired of him to spare him one of his five sons from the wars, he commanded him, as though he would grant him his request, to choose which of them he would have to tarry at home from the wars. And he did as he was bidden. But this most cruel tyrant commanded, that the young man, whom he had chosen, should be drawn one side of him one way, and the other side of him another way, until at the length he was torn in sunder: the one part whereof he commanded to be fastened in one corner of the way, by the which the soldiers should pass; and the other in another corner: saying, that by this means he purged his army. Howbeit, not long after, he being most shamefully overcome and beaten by the Grecians, was constrained to fly away through the overthrows and dead carcases of his own soldiers. The miserable end of Sylla. Sylla banished an innumerable company of the citizens of Rome: but at the length he was most horribly eaten up of louse. Even after the like sort died that most cruel Herod, as it is most manifestly declared by josephus. Contrary to this exceeding great wickedness and most heinous mischief is clemency, which as a singular virtue doth very well become princes, and is an excellent ornament of christian men. Augustine in his third book of Questions, question 31. defineth the same after this manner; Clemency defined. It is an habit, whereby men being stirred up to hatred against any man, are through goodness kept back. A foolish kind of mercy. This virtue is a mean between cruelty and foolish mercy. I call it foolish mercy, whereby our mind is so moved with other men's miseries, that it declineth from sound counsel and just reason. And for this cause are we overcome of this affect, because we would never suffer such things, as we see others justly and deservedly afflicted withal: and because we ourselves endeavour to avoid the same, therefore we cease to punish the wicked. 52 David, having overcome his enemies, In 2. Sam. 12, verse. 31. did grievously punish them; he led the Ammonites forth of the city, and slew them, not after a vulgar manner, but he had saws, wherewith he sawed them in sunder. And this is also showed to have happened unto isaiah. And in the eleventh chapter to the hebrews, it is said of the saints, Heb. 11, 37. that they were hewn in sunder. This kind of punishment perhaps was usual in those parts. Moreover, he brought forth chariots and sleds, that they should be drawn upon them; and he also hewed them in sunder with axes and hatchets, he threw them into the kills of brick or tile: all which are cruel things. Whether David were cruel. David perhaps in these punishments, might seem to have degenerated from his own nature: for he was meek and gentle; but these seem to be parts of exceeding great cruelty. What did he become another Phalaris? No: but if we will judge by things, as they were done, many of them may seem in the holy scriptures to have been cruel. judg. 1, 6. For the jews so punished king Adonibesek, as they cut off the thumbs of his hands, and of his feet. josua brought forth the kings, josua. 10, 27 which had hidden themselves in a cave; and they being prostrated upon the earth, he would have them to be trodden upon by the children of Israel, in such wise, that they should tread with their feet upon every one of their necks: and afterward he hanged them upon five trees. judg. 8, 16. Gedeon, in the eight chapter of the book of judges, slew the elders of Succoth with thorns and briars. saul's sons, 2. Sam. 21, 9 by the will and commandment of the Lord, were hanged up. These things seem at the first sight to be cruel; but they be not so. Which that it may appear, do but consider this; that about the executing of punishments, there be found in the minds of men, habits of virtue, and of vices. Clemency causeth minds to be bend unto the mitigation of punishments, according unto right reason. The vice that is in defect, is a certain remissness and slackness in punishing: for we may see many, which do not once touch heinous crimes. And on the other part, there is a certain habit of fierceness and cruelty, that passeth measure. Those be called cruel (if we give credit to Seneca, in his second book De clementia) which exceed a measure in punishing offenders. And, as we briefly touched, cruel men are so called either of Cruor, that is, Blood: as who should say, they be delighted therewith; or else of Cruditas, that is, Rawness. For even as those things, which be sodden, have a pleasant taste; so have raw things an unpleasantness joined with them, together with a certain taste that is horrible. Those be savage and cruel, which do torment without a cause, as though they were delighted with the torments of other men; even as beasts that know not goodness and honesty, but have only respect unto sweetness and commodity: either for that the sight of blood is delightful, or else because they will be fed with flesh. Now, since cruelty consisteth in this, that therein is a going beyond the measure of right reason; let us see, whether David and others have passed the bounds of reason. Certes, they followed a mediocrity; and those things, which they did, belonged unto punishing justice: for those were worthy of the greatest punishments. David followed reason, but yet a divine reason; the which reason alone is called good. God stirred him up unto these things, not without a cause. And it was necessary for him, since he was a grand captain, to follow that reason, which God had showed unto him. 53 That the Ammonites were most wicked men, we may know it by many causes. First of all, they against the law of nations, shamed the ambassadors of David, in cutting short their beards and garments. They gave an ill judgement of the most godly king David; namely, that he had sent that embassage with a feigned hart, not to comfort the son of the king of the Ammonites, which was dead, but to destroy him. Again, when the head city was besieged, and that they had slain Urias, and other valiant men, they also vaunted against God. This did Nathan declare; 2. Sa. 12, 14. Because thou hast provoked mine enemies (saith he) to speak evil of me, the child, which is borne of thee, shall be slain. If God slew the child of David, because David had given an occasion of blaspheming God; how much more grievously were they to be punished, which did this thing? And further, whereas they had done injuries unto David, yet did they first move war against him. And neither would they only hurt David, but they also solicited others of his subjects and tributaries to forsake him. They disquieted all those regions of Syria and Mesopotamia: and that (which is most of all) they burned their sons and daughters for their idol sake, which they worshipped. And what marvel was it, if they were thrown into the same furnaces, The punishment of like for like. wherein they threw their own children? This was a punishment of like for like. And always in those punishments, which are not reproved in the scriptures, we must fly unto this; namely, that God governed those fathers. Some, to make these punishments the less, say that all were not so handled; but the signors and princes only, which were as the stay and secure of the people. But josephus saith, that they were all rid out of the way. And the scriptures also seem to make it a general punishment. Howbeit, I would think that some were excepted: for in the 17. chapter of the second book of Samuel, we read, 2. Sa. 17, 37. that Sobi the son of king Nahas, did help David, when he was driven out of the kingdom by Absolom. Whereupon it is gathered, that the one son of king Nahas was slain, and that the other was by David made ruler of the country. These things are not so much to be wondered at in him, seeing he was a figure of the true David, which at the last day shall say unto all men; Go ye cursed into everlasting fire, which is prepared for the devil and his angels. Those punishments which God shall lay upon the wicked in hell, are not cruel. They shall be as it were intolerable punishments, but yet they proceed of a right punishing justice. He saith in the Gospel; Matt. 25. 41. Bring ye unto me all them, which would not have me reign over them, and slay them in my sight. Here let magistrates learn to have a regard unto right reason, when the guilty are delivered to them to be punished. It must not grieve their mind to execute those punishments, which are just, and commanded to be done. Of Envy. 54 Now come we to envy: In judg. 8, verse. 1. the same did Cicero think should rather be called Inuidentia, than invidia: the which word Inuidentia we may in English call Envying, or enviousness; Wherein envy and enviousness do differ. because among the Latinists, those that are envied, are said to suffer envy. But envying belongeth to them, which pine away with this kind of grief. And therefore he thinketh, that envy or envying is so called, because they, which be envious, do look too narrowly to other men's prosperity. Wherefore, A definition of envy. envy is a grief taken at the prosperity of other men; especially of them, which have been of like degree with us. For a poor man envieth not a king; nor yet beggars, noble men. Envy is of equals, and such as be like unto ourselves. And likeness is considered in kindred, riches, beauty, age, wit, dignity, and such like. The cause of envying is not in respect that we be afraid of harm to come unto us, by such men as we do envy; for that were fear: but that men of a certain hatred and stomach cannot abide the prosperity of others, especially of their like and equals: this worketh envy. Envy is always had in evil things; and it is grievously reprehended in the holy scriptures; because it is most plainly repugnant unto charity itself. For in the first epistle to the Corinthians, 1. Cor. 13, 4. the 13. chapter, the apostle said; Charity envieth not. For Paul in that place did not take this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his proper signification. But unto the Galathians he hath more plainly forbidden envy, Gal. 5, 26. saying; Be not desirous of vain glory, provoking one another, and envying one another. In which place, not only envy is reproved, but also the mother thereof is showed, Look In Gen. 26, 24. and In 2. King. 6, 16. judg. 8, 1. that is to wit, the desire of glory. And this may we also note in the history of the judges: for the Ephraits envied Gedeon, because the glory of so great a victory seemed to have come unto him. And this affect beareth rule in all those things, wherein we desire to excel. Neither yet doth it forbear virtues: for he that is envious would not have his equals, and such as be like unto him, to excel in any ornament of virtue. And the reason why envy is conversant among such as be alike, is, that although the prosperous fortune of our equals, and them that be like us, doth not pluck any of our goods from us, nor maketh us less than we be; yet the envious man doth so conceive of other men's goods, as if by them his honour and dignity, his gain and other ornaments should be diminished. An envious man is called a reioiser in evil things. Neither must we omit, that every envious man is a reioiser in evil things: for he delighteth in the adversity of his equals. Yet must not both these be accounted for one and the self same vice; seeing they appertain to contrary motions of the mind. For envy is a grief or sadness; whereas he that rejoiceth in evil things, is affected with delight. Otherwise these vices, although they be divers, yet are they so linked together, as there can be no envious man, which is not moved with a gladness of other men's harms. And hereby it evidently appeareth, that envy is mere repugnant unto mercy, seeing mercy sorroweth for an other man's misery, but an envious man rejoiceth for the same, by reason of the delight, wherewith he is affected to other men's harm. This motion of the mind is in him also, that is vexed or angered at the prosperity of the wicked: for he that becometh sad for the prosperity of the wicked, the very same man taketh pleasure, when he perceiveth them to be suppressed and in trouble. Of Emulation. Of emulation. 55 After this, we are to speak of Emulation; that is to wit, the grief of mind, which we run into for other men's goods, which we ourselves want, when as those things may become us, and we be able to obtain them. We desire not by this motion of the mind, to have other despoiled of those ornaments that they have; but it grieveth us that we ourselves be destitute of them: and it cometh of a good nature thus to be affected. Emulation is reckoned among laudable affects. Wherefore emulation is reckoned among commendable affections. Cicero in his Tusculane questions defineth, that héerof cometh a grief of mind; when an other man enjoyeth the good, which we ourselves desire. The same author observed, that emulation is otherwhile so taken, as it differeth nothing from envying; and therefore is sometimes reproved. But if we understand it in such sort, as we have said, it is a commendable affect; because it maketh men the better: for it is accustomed to engender the imitation of good things. We must take heed that emulation degenerate not into envy. But we must take heed of that, which indeed we are prone unto; namely, that it degenerate not into hatred, and that emulation have no such scope, as we should desire to despoil men, which be fortunate, honourable, and honest, of their ornaments and good things. And for this cause Cicero said, Cicero. that that emulation is praiseworthy, which is not like unto the emulation that is in wooing; seeing this is the property of wooers, that they would so enjoy their pleasures, as they may utterly exclude others. These cautions being had, emulation is both good and godly. Wherefore Paul exhorted the Corinthians, that they should strive to excel one an other in charity, 1. Cor. 1, 31. and in the better sort of graces. This affection is most occupied about virtues, and about all such things as are had in honour and admiration: for what soever thing a man contemneth and despiseth, he doth not emulate. Emulation hath hope joined with it. Emulation hath joined with it a perpetual hope of obtaining that which it desireth: for if a man despair, it is not possible for him to emulate. And so much of these affects. Of Revenge. 56 Revenge is of two sorts; one public, In Gen. 42, verse. 7. Look part. 4, chap. 15. art. 16. and an other private. And as for public, which ought to be exercised by the magistrate; so far is it off from prohibiting thereof, as God commandeth the same; warning always the magistrates, that they should execute justice and judgement, and not suffer wickedness to escape unpunished. It is lawful to repel violence by violence. But it is not lawful for private men to revenge, unless it be, according to the proverb, To repel violence by violence. This is not prohibited them, when the magistrate cannot help them. For sometime the case happeneth so upon the sudden, as a man cannot straightway fly to the help of the public power. Wherefore we may then defend ourselves, using nevertheless great moderation; to wit, that we only endeavour to defend ourselves, and them that be committed unto us, not wishing with a mind of revenge to hurt our adversaries; in such sort as that action may proceed, not of hatred, but of charity. Yet nevertheless, public revenge (as we have said) is commanded by God. By the which precept, not only magistrates are bound, but the guilty also are bound, that they should with a patiented mind bear the correction and punishment, that is laid upon them by the superior power, for the crime which they have committed. Which if they do, let them understand, that it belongeth unto the commendation of justice. But do not thou object unto me the saying of Aristotle, in his Rhetoriks', that according to other virtues, it is honest and laudable, not only to do, but also to suffer. And he only excepteth justice: for he saith; They which are punished, and do suffer justly, must rather be dispraised than praised. For that, which he here saith, is true; if thou respect the cause, for the which they be punished: that without doubt is not praiseworthy; sith they are punished for offences. Yet on the other side, if thou respect his mind in suffering, which for a public commodity, and for other men's instruction, because of the commandment of God, that he may obey him, and in detestation of the wickedness committed, doth willingly submit himself to the laws which are decreed; it must not be denied, but that such a one doth justly, and is to be praised in such a steadfastness, & just determination of his mind. But yet the prayer of Samson may seem at the first sight not to be very godly: jud. 16, 28. Whether the prayer of Samson in the 16. of judges were good or ill. for he prayeth, that it might be granted him to take revenge upon his enemies; because they put out both his eyes. In very truth, if he had meant to fulfil his wrath, we might not justly allow of his prayer: for he should no more have been allowed of God, than if he had said expressly; I beseech thee Lord to prosper either my theft or my adultery. Augustine saith, that Samson did these things, not of his own accord; but by the drift and counsel of the holy Ghost. Besides, we must not think of Samson, as of a private man; but as of a magistrate, whom God himself had appointed. And surely, it was not lawful for him, as a private man, to revenge injuries; but as a magistrate, both he might, and should do it. If we speak of a private cause, that must be of force, Rom. 12, 19 which Paul said; Give place unto wrath; vengeance is mine, and I will repay, saith the Lord. But in a public cause, the magistrate, by the commandment and authority of GOD, must revenge the injury done unto him: for he is God's deputy upon the earth. And God himself, although that oftentimes he revengeth sins immediately, as they say, by himself; yet doth he for the most part punish by magistrates. Wherefore those words; Vengeance is mine, and I will repay, do nothing at all hinder the severity of magistrates, whereby they punish offenders. For they be the ministers of God; and that which they do, God himself doth it by them. The tenth Chapter. The seventh precept; Thou shalt not commit adultery: and first of Matrimony, and having of concubines. Matrimony, wedlock, In jud. 8. verse. 31. Of matrimony. marriages, and wedding, do signify all one thing, and matrimony (as it is in the first book of the institutes of justinian, when mention is made of the power of the father, & in the Digests, A definition of Matrimony. Look In 1. Sa. 18. 20. De ritu nuptiarum) is defined to be a conjunction of man and woman, an inseparable conversation of life, and a communicating of the law of God and man. But this definition must be made perfect by the holy scriptures. Wherefore we must say, that this conjunction of man and woman, was instituted by God, for the increasing of children, for the taking away of whoredom, and that thereby the life of man might have helps and commodities. In this definition, no doubt but the conjunction of man and woman are in steed of the matter. Unto the form appertaineth the inseparable conversation of life; seeing with this mind and purpose man and wife must marry together. For although that copulation be separated by adultery; yet, when the matrimony is contract, both man and wife ought to have this in their mind: that being once joined, they must abide and live together. This also belongeth unto the form, that between them two there be a communicating of the law of God, and of the law of man; sith it behoveth that they should he both of one religion, and that they communicate human things one with an other. For the wife passeth into the family of her husband, and is accounted one flesh with her husband. Yea and the goods of both the wedded persons, in all respects, be made common to the one & the other. Howbeit, the efficient cause of this ordinance was God himself, even from the beginning, who made a helper unto Adam. And the end (as we have said) is the procreation of children: for God said; Increase and multiply. Gen. 1, 28. But as touching the other end; namely, for the avoiding of whoredom, 1. Cor. 7, 2. Paul hath very well and plainly written, in the first to the Corinthians. If thou wilt demand, whether bonds or writings are required for contracting of matrimony, we may answer, They be not required: because the consent of either parties is sufficient, as may be perceived in the authentics, and in the Code, where it is entreated of marriages. But that, jerom. which jerom writeth unto Oceanus, that thereby a wife is discerned from a concubine; because a wife must have bonds, and a dowry (which concubines had not) this I say is not universally to be received; for his saying is to be extended unto that wife, which before was a concubine. As touching her it was needful to have bonds, that she might no more be counted a concubine, and that the children, which she already had, or afterward should have, might be legitimate. But a dowry is not required of necessity; because (as it is a common saying) a dowry hath not place without matrimony: but matrimony may consist without a dowry. For a dowry is given for the easier sustaining of the burden of matrimony. The canons have added, and that profitably, that matrimonies should not be contracted privily. Against secret marriages. For if the assent of the man and wife be secret, and without witnesses, judges can pronounce nothing of such a matrimony contracted. Wherefore, if their wills should be changed, and after those secret matrimonies, they should contract solemn and public marriages; the first marriages give place unto them, and the conscience is kept both doubtful, and also wounded. Of having concubines. 2 But to speak of having of concubines, two things are to be considered; first, what the Roman laws ordained concerning the same; secondly, in what sort it was used among the hebrews, or what is to be understood, when we read that the fathers had concubines. As concerning the first, the having of concubines was by the civil law a certain kind of matrimony: for a concubine was not a harlot prostituted unto many men; nor yet a harlot, which was kept together with a lawful wife. And how much she differeth from a wife, it shall appear by the definition of a concubine. The definition of concubine. For a concubine is she, that hath the use of marriage with one that liveth sole. But for that she is not unseparable (insomuch as they that are so joined may easily be separated) therefore a concubine differeth far from a very wife. Moreover, the rites of the law are not communicated with her: for a concubine passeth not into the family of him, with whom she is conversant; yea and their goods and faculties are not common together. Neither are the children, borne of that conjunction, counted lawful and just heirs; unless they be made legitimate by the benefit of the prince. Howbeit, it is by the Roman law forbidden that a man should have many concubines at once. And it is prohibited to have a concubine, together with a wife. Moreover, by the Roman laws, such cannot be counted as concubines, with whom rape may be committed; namely, a free borne virgin; and a widow under 25. years of age. For if a man have carnal company with them, either it shall be matrimony, or else judged whoredom. Yet nevertheless, a widow may be a concubine, if before witnesses it be declared, that she is taken, not for a wife, but for a concubine. And lastly, there can be no concubine, which may not become a wife: although not in that place where she dwelleth, yet at the leastwise in another place. Which I therefore say: because by the Roman law, it was not lawful for the precedent to marry a wife of that province where he governed: which nevertheless he might have as a concubine. And if thou wilt demand, Whether the Roman law allowed of concubines. whether the Roman law allowed concubines? I will answer, that they did absolutely allow of them, because they did not condemn the having of concubines, as a thing unlawful; so that it were used in such sort as I have said. Yet indirectly it reproveth that conjunction, when as it suffereth not the children borne of concubines, to be lawful and just heirs, unless she at the length of a concubine should become his wife; or unless it be by the authority of the prince. Howbeit, we must understand, that the children of a concubine were admitted unto a certain small portion of inheritance; but yet, not to a like and equal portion with the legitimate: yea and the children borne of a concubine, were not in the jurisdiction of the father. But when of a concubine she was made a wife, than it was necessary, that there should be tables of matrimony. If we will retain the Roman law, a handmaiden cannot be made a concubine; seeing by that law a handmaiden could not be made a wife. For the conjunction of a free man with a handmaiden, the Roman laws called Contubernium, a kind of fellowship: neither did they account it for a just matrimony. Howbeit, by handmaidens the Romans understood not hired servants, but such as they had bought. Which I therefore speak, because our hired handmaidens be free persons: so as it is lawful to contract just matrimony with them. 3 But now let us consider the law of the hebrews, Look upon Gen 16. at the end, and 25. at the beginning. and what is to be thought of the concubines of the fathers. In very deed they were wives, although oftentimes they were handmaidens: as Agar, Bala, Zilpa, and the concubines of Gedeon. In the plea of court, and as touching the civil affairs of the places, in the which those fathers dwelled, it seemeth that free men might not enter matrimony with them: and therefore perhaps in the holy scriptures they were called concubines. But yet before GOD, that is, by the law of matrimony instituted by him, they were wives. Wherefore in the book of Genesis, Gen. 16, 3. Agar, which is called a concubine, is called a wife also. So then there were two differences between the Hebrew laws, and the Roman laws; because with them, the having of concubines was no matrimony, but with the jews it was matrimony before God: although perhaps in the court of plea, and in civil reason, because of the servile condition of the woman, she was not acknowledged for a wife. Further, herein they differ; because the jews had handmaidens to their concubines: and the same was not lawful to the Romans, if we follow that law, that she should be a concubine, which may be made a wife; seeing the Roman laws counted not that for matrimony, which was contracted with a handmaiden. Nevertheless, this civil law was not in jeroms time retained in the empire of Rome; either because the ecclesiastical laws had mitigated it, jerom. or else for some other cause. For in an epistle unto Oceanus, he speaketh of certain, which had their handmaidens in steed of wives, and forbore the name of a wife, because they would avoid burdens and charges: who notwithstanding, if they became rich, made their handmaidens wives. But we must further consider, that where concubines seem to be allowed and permitted in the decrees, the same should be understood of those, which are in very deed wives: although by the Roman laws, and in place of pleading, they were counted concubines; because that woman was not solemnly married, notwithstanding that there was between them a mutual consent of matrimony. This, which I have alleged, is read in the 34. distinction, in the chapter Is qui & Christiano. Whereof the first is the decree of the Council of Toledo: the other is the testimony of Isidorus, in his book De distantia novi & veteris testamenti. But when in the decrees there is mention made of concubines, Look In Gen. 16. at the end, and 21. at the beginning. which in very deed are not wives; they are generally prohibited: and that is, when either party will not alway dwell together, nor yet acknowledge one an other as man and wife. Of Polygamy, or the having of more wives than one. In 1. Sam. 25, 42. 4 Here have I matter somewhat hard to be explained touching polygamy. This place cometh oftentimes to hand in the holy scriptures; therefore it shallbe very well once to understand what we are to judge of the same. I undoubtedly will declare (as in a matter obscure) what may seem good unto me; not prescribing any thing in the mean time to any man, that can allege any better. Polygamy of two sorts Polygamy is two manner of ways to be considered of. The first is, that when the first wife is dead, a second or a third is married: as touching this, because there is at this day no doubt, I will say nothing. The other is, when two, or more wives be kept in matrimony. But whether it be lawful for one woman to have two husbands at once, I think it needless to inquire: for certain it is, that it was never lawful by any good laws. This matter may be considered, either simply and absolutely, or else according to the nature of the time and place. The division of this question. First therefore we will inquire, whether polygamy may be simply and absolutely proved. secondly, by what right the same was used among the fathers in the old law of Moses. lastly, whether the same liberty may be also transferred unto us. Arguments for polygamy. 5 As concerning the first, there seem to be arguments strong enough for the proof of either part. First I will bring forth their arguments, which would have polygamy to be lawful. secondly, I will show what may be said on the other part. After that, I will confute the former arguments. First therefore they say, that they have examples, not of the common sort of men, but of the most holy men, Abraham, jacob, Helcana, and David: them (say they) we follow in other things; and why should it not be lawful in this matter also? Further, if they sinned héerin, it is not likely that God would have dissembled that sin: 2. Sam. 12, 1 Ibid. 24, 12. for he sent Nathan unto David, to reprehend him of adultery; and Gad, that should blame him for numbering the people. And other offences of the people were ever reproved by the prophets. Moreover it is not read, that the fathers did repent for such kind of polygamy: wherefore, if it were a sin, they died without repentance. Besides this, when Nathan reproved David, he thus used his speech to him, under the person of God; Ibid. 12, 7. I have anointed thee king, and given thee the house of thy lord, & the wives of thy lord, into thy bosom. He meant Egla and Rispha, the wives of Saul; and more were promised him, if these might not seem sufficient. Besides this, Exod. 21. 27 28, 29. when God in Exodus gave express warning of a goring ox, of a tooth smitten out, & of every small matter, he never forbade polygamy; nay contrariwise, by supposition it may be perceived, that he did permit polygamy. For in the 21. chapter of Deutero. he made this law; If any man have two wives, verse. 15. the one that he loveth, the other that he hateth, let him not prefer the son of the beloved, before the son of her that he hateth. Howbeit, this place proveth not greatly; for it might be, that the one wife was divorced. Furthermore, if a man die without children, God commandeth, Deut. 25, 5. that the brother of him should marry his wife: neither is there any exception added; namely, that unless the same brother have his own wife before. Wherefore, God not only permitteth, but also commandeth, that there should be polygamy. If polygamy were permitted, so often divorcements would not be used: for husbands do therefore refuse their first wives, because they may marry others. Also, the fruitfulness, which is chiefly regarded in matrimony, would be greater by many wives, than by one. And by this reason the Turks at this day do defend polygamy; because they have a singular respect unto propagation and issue of children. Again, what account shall we make of those ancient patriarches, unto whom the jews have always attributed so much? Surely, unless we accept of polygamy, they were begotten either in whoredom, or in adultery; sith lawful matrimony it cannot appear to be. And by that means should the fathers and authors of the stock and name of the jews be bastards. Where shall then become that nobility so often boasted of? For only Rachel was the lawful wife of jacob; and of her only two were brought forth, joseph and Benjamin. And of joseph were Ephraim and Manasses borne. For indeed Lea was a wife, but yet a supposed wife; that is, a concubine: or rather a harlot than a wife. Wherefore, all the other patriarches were bastards. Besides this, Valentinian the elder, a godly emperor, and a christian, had two wives together, as Socrates affirmeth in his fourth book. For when as Severa his wife had very much commended unto him the favour and beauty of the young maid justina, whom she had in her train: the emperor therewith inflamed, was wholly determined to take her to wife. Yet did he not put away Severa from him, seeing of her he begat Gratianus, which afterward did reign. Howbeit, none of the fathers, which lived in that time (although they were frank of speech, and excellent men) reprehend him for so doing. Yea, and of this second matrimony was Valentinian the second borne; and Galla, who afterward married Theodosius the emperor. And this also is affirmed by some, touching Charles the great; although others writ, that he put away the daughter of Desiderius, king of the Lombard's, without publication of the cause; and that after the same he took to wife a maiden of Suevia a damsel of a noble house. Howsoever the matter be, yet all men grant, that he, besides his wives, had four concubines. Chrysostom upon that place of Paul (The husband of one wife) saith, 1. Tim. 3, 2. that Paul added this for their sakes, which came from judaisme unto Christ. For to them it was lawful to have many wives. Yet (saith he) Paul gave warning that a bishop should not be chosen from among the number of such. And jerom likewise followed the same opinion. Wherefore, in those days, they that had more wives than one, were suffered among the christians. And at this day, if a Turk or a jew should come unto Christ with his two wives, what should be done as touching them? To pluck either the one or the other away, against her will, were cruelty. But should we permit them both? Moreover, seeing barrenness is a curse of God: if a man cannot by his first wife have issue, shall he so remain cursed, or not rather marry another? Augustine. Augustine, in his 22. book against Faustus the Manichei, when as he dealt in this matter, he so divided sin, Sin divided. as he said one is against nature, another against custom, and another against law. He saith that polygamy is not against nature, for it is a furtherance unto fruitfulness; neither against custom, because it was now openly received; neither against the law, seeing there was no caution made by the laws concerning the same: wherefore he concludeth, that polygamy was lawful. The law also of marrying another wife was granted, if any man's wife became a leper. Likewise, there is licence granted unto those wives, whose husbands are wandered into far countries, or be fled, touching whom it cannot be known or heard, either by letters, or yet by messengers, for a certain space of time what was become of them. And yet the bond of matrimony rested in both: for if the first husband that was far absent return home, he is compelled to take his own wife, although she be married to another. And after this sort polygamy is permitted. Howbeit, this doth not much make for the matter; seeing we speak here of those, which use two wives both together. Furthermore, if a woman for any cause shall be refused by her husband, the bond of matrimony remaineth undissolved: but she can not return to her husband, from whom she is compelled to departed; for she is now become profane unto him, yet may she be married to another. In this sort a wife may have two husbands. Men are wont to refer the original of polygamy unto Lamech: but touching him, Gen. 4, 19 whatsoever others do think, Chrysostom saith, he was a good man and a godly. It seemeth also to agree with reason, that whosoever will, may yield as concerning his right. Why then should not this be lawful in matrimony, if the wife be willing to permit it unto her husband, seeing by that means there is no injury done unto any? For so Sara permitted Agar unto Abraham: and not only she took not that fact of her husband in ill part, but also she did of her own accord provoke him thereunto. Also cajetan upon Genesis saith; Let the godly reader consider, that in express words there is no law written as touching polygamy. Arguments against polygamy. 6 But on the contrary part, to speak plainly of the thing itself, I say, that polygamy is not lawful. And to prove this, I will reason first from the very institution of matrimony. For if we will know the form or reason of any thing, we must have recourse unto the beginnings. God at the very beginning created not three or four; but two, and by the mouth of Adam himself pronounced the law of marriage; Gen. 2, 23. This is now bone of my bones, for this cause shall a man leave father and mother, and shall cleave to his wife, and they shallbe two in one flesh; that is, They shall be so united together, as they may be one flesh. If we perceive any thing hath happened [otherwise] in matrimony, the same must be revoked to this original form. An objection. But if thou wilt say, that the latter laws (as the lawyers term it) do overrule the former: I answer, that if any things were brought in, or usurped afterward, the same be human inventions; and that the first institution is the law of God. another objection. verse. 4. 5. And if thou wilt likewise contend about the time, the same is also in time the latter: for Christ, in the 19 of Matthew, and in the tenth of Mark, called home the same as it were by a kind of recovery; Know ye not (saith he) that he, who from the beginning made them, said unto them: For this cause shall a man leave father and mother, and shall cleave to his wife, and they shallbe two in one flesh? Whom God therefore hath joined together, let not man separate. By these words the former law of God is repeated, and newly established. And if so be that Christ would not suffer, that the first wife, being put away, an other should be married; how less credible is it, that he would suffer any man to have many wives at one time? Nay rather, he speaketh more sharply, that He, which marrieth an other, committeth adultery. Neither is the matter, which some here object, of any great force, that Mark saith; He committeth adultery against her: Ibidem. 11. as though he were not an absolute adulterer, but only that he doth injury to his first wife. Yes truly, he committeth double sin; first, because he is an adulterer; secondly, for that he doth injury to his wife. jerom in many places doth ponder these words; Gen. 2, 23. The shall be two in one flesh. They shall be two in one flesh. Against jovinian he saith; It is written, In one flesh, not in two or three. And he addeth, that Lamech was a naughty man, which divided one rib into two: but (saith he) he suffered the punishment of his naughtiness in the flood. The same thing he saith in an epistle unto Saluina. Although I must needs grant this, that these reasons prove not jeroms purpose: for unto Saluina and Geruntia, he inveigheth against second marriages. Into the which error Tertullian also fell, when as he erred with the Montanists. Nevertheless, these reasons do very well serve us in this place. But jerom addeth; And he shall cleave unto his wife: Not, unto wives (saith he.) I verily, when I ponder with myself these words, In one flesh, I perceive a great emphasis or force in them. For One flesh, is either by colligation, as when all the members be knit one with an other, or else by continuation. Both the ways make, that all the parts of the body do serve one an other. So the hand doth his endeavour unto the mouth, the mouth unto the belly, the belly unto the whole body: as it is more at large described by Galen, De usu partium. Such kind of flesh is not possible to be communicated, so as it cannot pass from one living creature to an other living creature. We see therefore, that by the force of these words, both adultery, and polygamy are taken away. An objection. But thou wilt object; Why then in a divorce, by reason of adultery, is it permitted to have an other marriage? I answer: for that the cause of the unity is taken away, and that is the fastening together. In what cases married parties be free. Wherefore it is said; And he shall cleave unto his wife, and they shallbe two in one flesh. But he which committeth adultery, cleaveth not unto his wife; and so he is not one flesh with her. The very same is to be judged, if a faithful wife, for her faith sake, be cast off, her husband being an infidel: for there also is their cleaving together taken away; that is to wit, the cause of unity. Wherefore Paul saith; 1. Cor. 7, 15. The Lord hath not called us to bondage. Neither must it be any let unto us, that the name of Two, is not expressed in Genesis: it is sufficient, that Christ hath added that word. And the same must be fully supplied in Genesis, sith when those things were spoken, there were only two; Adam and Eue. another objection. But here is a great doubt put: for if that reason, concerning unity of flesh, should be of force, it will also be of force in fornication and adultery; so as it should not be lawful for a lewd man to be plucked from her, with whom he hath committed fornication. Look par. ● pla. 1. art. 4. In so much as Paul, when he disputed against fornication, saith; 1. Cor. 6, 15 Shall I take the member of Christ, and make it the member of an harlot? For it is written (saith he) They shall be two in one flesh. Now is that reason either firm, or not firm: if it be firm, it shall also be of force in fornication: if it be not of force, neither shall it be firm in matrimony. Some answer, that Paul saith, that indeed the flesh of them, which commit fornication together, is all one; yet not perpetually, but for a time only. Howbeit this is nothing: for Paul citeth the same place out of Genesis. Neither doth he speak of one hour, or another, but absolutely. It seemeth that a better answer may be made on this wise; that so far as belongeth to the nature of the thing itself, the flesh is altogether one: but seeing that whoremongers come not together according to the Lords institution, that conjunction is not firm, but may be dissolved. Indeed they are made one and the same flesh, as concerning the fact (as they use to say;) howbeit, by stealth, not lawfully. But in matrimony both are good: as well the conjunction, as the prescript of the Lord. That did Paul lay hold of, because he saw it made to the purpose: for this hath whoredom common with matrimony. Which hereby appeareth, for that through such a conversation with harlots, there ariseth an affinity: so as it may not be lawful afterward to contract matrimony with the parents, or children, or brethren of such a one, as thou hast before unlawfully kept company with. This is evident by the scriptures: 2. Sam. 20, 3 for when Absolom had kept unlawful company with the wives of his father; David, when he was afterward restored, would not receive them unto him, because he did perceive, that by reason of that ill company, there was now some affinity contracted. Howbeit, no law is by that means procured, whereby the whoremonger may compel the harlot to remain with him. The fourth argument. 7 Paul unto the Corinthians writeth very well of this matter. For first he saith; 1. Cor. 7, 2. Let every man, for avoiding fornication, have his own wife; and every woman have her own husband. But, Her own, is contrary unto Him that is common to another. Again, if the husband have many wives, the wife of necessity must have a husband common to others, and not proper to herself. The Logicians have very well defined that to be proper, which always and only agreeth unto one alone. Paul addeth; verse. 5. I would not have you to defraud one another. But in polygamy, one or other must of necessity be defrauded: for the husband cannot keep company with them all at once. Wherefore jacob was constrained so to decide the matter, as he by turns was sometime with Rachel, Gen. 30, 15. and sometime with Lea: seeing hereof there arise perpetual contentions and bralles betwixt women. For we see no living creature that is so void of courage, but both in feeding and propagation, would be free from impediment: and had rather fight, than to be kept from these things. And in the state of polygamy, although women come not to the field, yet they be at war together, sometime with chiding and brawling, and oftentimes with their fists and nails. He that marrieth a wife, giveth his body unto his wife: how can he then deliver the same afterward to another? It is a great injustice, when one will not abide by his promise. Nevertheless, thou wilt say; He delivereth his body indeed, yet not altogether. I hear thee: but why then will he have his wife to give her body altogether unto him? In contracts, consideration must be had to both alike. Besides this, the principal point of matrimony is friendship; and friendship doth chiefly consist in justice: if justice halt, matrimony must needs be lame. Paul addeth; that verse. 4. The husband hath not power of his own body, but the wife; nor the wife of her own body, but the husband. Wherefore, the husband cannot marry a second wife, without injury done unto the first. He affirmeth also, that the troubles in matrimony are very great: verse. 28. For such shall have tribulation of the flesh. And it is not the part of a wise man, to increase his own troubles, where no need is: for there be very few, which be able well to sustain one such kind of cross as this is. The eight argument. 8 Another reason is derived from the signification or sacrament. Paul saith unto the Ephesians; Ephes. 5, 25. Husbands love your wives, as Christ hath loved his church, etc. And; They shall be two in one flesh. Great (saith he) is this sacrament or mystery in Christ, I say, and his church. But Christ hath one only church; wherefore, if our actions ought to be correspondent unto the original form, it shall not be lawful for us to marry more wives than one. This reason jerom used against jovinian: in which place he earnestly inveigheth against Lamech, who (as he saith) divided one rib into two. And so he affirmeth, that the heretics divide the church into sundry conventicles. This doth not much trouble me, seeing this reason might serve for polygamy. For Solomon 1. Kin. 11, 3. had seven hundred Queens, and three hundred concubines. And in the Canticles it is read, Cant. 6, 7, and 8. that he had three score Queens, and four score concubines: howbeit, one of them was his dove, one was his perfect one. That doth Augustine in his treatise De bono coniugali, the 18. chapter, thus interpret; that Christ of all his particular churches, throughout the world, hath collected one church unto himself. I pass over, how others do interpret Rachel to be the church; and Lea the synagogue. In very deed, there was one only dove, that is to say, one perfect church. The school-divines say, that three things specially are requisite in matrimony; fruitfulness; dwelling together, that the man and woman may one help another; and the sacrament (as they term it) that is, the signification. That first good thing touching fruitfulness, polygamy nothing hindereth: nay rather, it is an increase to the same. Yet that they can dwell together in that state, and the husband help all his wives alike, it can hardly be. In matrimony there must be a singular charity. But, both reason itself, and Aristotle in the eight book of his Ethics, do teach, that special friendship cannot abide among many: for among the more in number that friendship is spread, the slacker it must be toward every one in particular. There ought also to be a singular unity in wedlock: for They be two in one flesh. And Paul saith; Ephe. 5, 30. Bone of his bone, and flesh of his flesh. But no one man can be one and the same towards many. Further, in polygamy, all the rest are oftentimes contemned in comparison of one, and they are counted in the place of handmaids, and that same one doth bear rule, and command the rest. Neither doth malice there stay itself: sith oftentimes, for that one woman's sake, the residue are miserably afflicted. And this appeareth out of the second chapter of Malachi: verse. 14. for there the wives that were waxed old, when they were despised and wronged by their husbands, by reason they had married other wives, came into the court of the temple, and complained unto the Lord. And herein the husbands committed double sin, both in that they married others wives, and because they afflicted their former wives. It seemeth also, that the having of many wives, maketh against good manners: sith enimities are not only sprung up among their wives, but also are bred and increased among their children. For Agar, Gen. 16, 4. when she saw herself to have conceived, she despised her mistress, than she fled; afterward, when she was returned, and could not agree with Sara, Abraham was constrained to cast her forth. Ibid. 21, 14. Touching jacob, the history is well known. Of Helcan and his wives, we have spoken in our Commentaries upon the first book of Samuel. Epiphanius. Epiphanius against the Massalians saith; that The ancient fathers, when they had many wives, never sustained them together in one house. Gen. 31, 33. Whence he took that, I know not: yet from thence I suppose he had the same; for that Laban, when he pursued jacob, and sought his idols, it is written, that he first entered into the tent of Rachel, afterward of Lea: whereby it appeareth that they dwelled asunder. Solomon, although he gave no good counsel to himself, yet by th'inspiration of the holy Ghost he gave good warning to others. For in the Proverbs he saith; Prou. 5, 19 Delight thyself with the wife of thy youth, let her be thy hind, let her be thy fawn, satisfy thyself always with her paps. But this cannot he do, which hath many wives. And not only Solomon did see this, but Laban also. For he, although he had forced jacob to take the two sisters: yet when he overtook him flying into Gilead, and had made a covenant with him, he added this; Gen. 31, 50. Molest not my daughters, nor yet bring in other wives unto them. For this he saw could not be done, but that those should be greatly disquieted. Lamech had two wives, Gen. 4, 19 Ada and Sela: and Sela signifieth in Latin, Vmbra eius, that is, His shadow. For she seemed rather to be the shadow of a wife, than a wife indeed. 9 Yea and the Comedy also teacheth, that polygamy is a great corrupting of matrimony: sith in the Comedy Phormio, the old man Chremes, when he had a wife at Athens that was rich, and would marry an other in Lemnos, was constrained to change his name, and to call himself Stilpho. Which unless he had done, perhaps that second woman of Lemnos would not have been married unto him. Yea, Chremes by the Parasite Phormio is accused of polygamy, as of a grievous crime and offence. The Roman laws could never abide, that a man should have more wives than one. For in the Code, concerning incests, and unprofitable marriages, Dioclesian and Maximian decreed, that none should have many wives: and who that did contrary, should be punished. And they add, that the same was received before the Praetorian edicts. In the Digests Deijs, qui notantur infamia, law the first, in the Paraph, at the end; They be noted of infamy, which have two wives together, or be trothed to two at once. The same we find in the Code, Ad legem julian, de adulterijs, in the law, Eum qui. The Romans forbade polygamy to the jews. The which also is the more to be marveled at, in the Code De judaeis, in the law Nemo; Theodosius, Arcadius, and Honorius decreed, that it should not be lawful for the jews, which lived under the Roman empire, to marry more. So the godly emperors, though they did bear with many other things in that nation, yet would they not suffer this. In the Eliberine Council (which is also cited in the 31. question, chapter De ijs) it is decreed, that the ministers should not bless such kind of marriages. This place hath naughtily and perversely been wrested unto second marriages; for the Council speaketh plainly of polygamy: which also the Glosser perceived. The reason is alleged, because the priest ought rather to persuade them unto repentance, than to bless them. The conclusion of these arguments. The same is in the Extravagant De secundis nuptijs, law the first. By these reasons I am moved to think, that polygamy is not absolutely lawful. And much less do I allow of them, which think, that marriages ought to be common. Such were the gnostics, the Valentinians, and the Secundians: of the which opinion some writ that Plato also was. 10 Now I come to the second point. Look In Gen. 29, 27. What wilt thou then say, shall we think of the fathers? Even thus, that they may two manner of ways be defended. What we are to judge of the polygamy of the fathers. For first I say, that God, according to the state of those times, dispensed with them, for the law which he had made at the beginning. Moreover, some add a signification. As touching the first, God could have raised men out of the sin of the earth; but seeing he had decreed, that mankind should be spread by procreation, polygamy was necessary. And this reason doth the Master of the sentences follow. For propagation of the flesh was the increase of godliness: seeing GOD would, that the people, in whom true religion was planted, should continue even unto Christ. So than it was lawful for them to have many wives, to the intent that that people might be more in number: Whether the jews sinned by polygamy. neither can it appear that they sinned, when they so did. But here sin must be distinguished: for if, to sin, be to stray from most perfect reason, surely they sinned. Howbeit, if we determine that to be sin, wherewith God is offended, and is provoked to revenge, they sinned not: God dispensed with his law for propagation sake. sith God dispensed with his law, to the end that the people, of whom he would be worshipped, might be of the greater number. For although among other nations, some perhaps were good men; yet the public worshipping of God was no where else but in judaea. Further, there seemed to be no new thing brought in by them; for the whole East part used polygamy. Wherefore, God provided, that even that, which others used sinfully, the jews should use without committing sin. An objection. But thou wilt object; Seeing we confess, that herein there is some imperfection, why did God suffer it to be in his church, Why God bear with this imperfection in his church. which ought to be most perfect? I answer, that in very deed that church was perfect; but that was according as those times did permit: because as yet they killed beasts, and had gross sacrifices. For they which so defend the fathers, are wont to say, that the age of the whole world must be so considered of, as the age of one man, in whom is childhood, youth, man's state, and old age. And there be many things lawful to children, which would not become an elder age. Augustine noteth, that to wear garments with sleeves, and down to the ground, among the ancients was a token of niceness: but now (saith he) it would be noted, if one should use a short garment, and without sleeves. Howbeit, thou wilt say, that those fathers were most perfect, as Abraham and jacob, as David and others. I grant it. Nevertheless, it is one thing to consider a man in himself; How the fathers were perfect. and another thing, as the time serveth. Those fathers were perfect in themselves; yet, by reason of the time they had much imperfection. For they say, that those times were full of darkness, if they should be compared with our light. Indeed the jews of that time, being compared with the Gentiles, were in a manner the light of the whole world: but they were nothing in comparison of our state, after that the holy Ghost was given, and the Gospel spread abroad. And there be many things well done in the dark, which would not be abidden in the light. 11 Nevertheless, thou wilt yet inquire, Whence it appeareth that God dispensed with his law. by what scriptures it may be showed, that God did dispense with his law. I answer, that the same may sufficiently appear, by the examples of Abraham, jacob, David, Helcana, and other godly fathers. But those (thou wilt say) might err; and that their fact is not sufficient to confirm the consciences of others. Yes verily, it ought to seem sufficient unto us, for that we perceive not, that any where, they were reproved by the prophets for this cause. Moreover, God, when he made the law, if any thing were before done amiss by the fathers, he amended it. For before that time it was lawful for jacob to have two sisters in wedlock. But this did God forbid by the law, levit. 18. and distinguished the degrees: yet did he not revoke polygamy, although the place may seem most of all to require it. And this the rather also he alloweth, in that God saith, 2. Sam. 12, 8 that he gave the wives of Saul unto David into his bosom. Wherefore, the fathers sinned not in that matter; for they did it without lust: which we doubt not but many did. And they kept the faith of wedlock very religiously: for they had access unto none, but unto their own wives. And by this means the issue was provided for. Howbeit, thou wilt object, that if the law of God were dispensed with, in consideration of bringing forth children, the same should chiefly have been done unto Adam. Augustine De nuptijs & concupiscentijs, Why this law was not licensed unto Adam. the first book, and ninth chapter answereth, that God would set forth in Adam the form of perfect matrimony. Moreover, he addeth, that at that time there was no idolatry: but afterward, when idolaters were increased, it was necessary that the godly should also increase; and for that cause God dispensed with his law. Yea (thou wilt say) but it is the perverseness of nature, Whether it be a perverseness of nature. and therefore not to be ascribed unto God. Philip Melancthon (whom I name for honour sake) in his Epitome of the Ethics distinguisheth natural honesty, and saith, that one is eternal; to wit, that God must be worshipped: that thou oughtest to do to others, as thou wouldst be done unto: for these things be eternal, and cannot be changed without great trouble. The other is that, which somewhat declineth from a perfection: yet not so, as any great naughtiness or confusion doth follow. And of this sort he reckoneth polygamy, which (he saith) God did allow among the Israelites. Even so was it, for a man to marry the wife of his brother: which for that time God not only allowed, but also commanded. Some of the fathers add, that God did dispense with his law, not only for propagation sake; but also, that he might by some means shadow that, which should afterward come to pass. That in polygamy there was hidden a mystery. Ambrose in his first book, and fourth chapter of Abraham the patriarch, because he first had a child by Agar, and afterward by Sara, saith, that therein lay hidden a great mystery. The very which thing jerom also said to Geruntia; to wit, that Sara represented the church, and Agar the synagogue. The same they judge of Rachel and Lea. The same of Anna and Phenenna. Of this mind was justinus Martyr, in his conference that he hath with Tryphon; namely, that it was not lawful unto the fathers to have many wives at once, unless it be to describe a mystery. What the fathers judged touching polygamy. But what the fathers themselves have held concerning the polygamy of those of old time, it may easily appear by their own testimonies. Clemens Alexandrinus, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fourth book, saith; that God, in those first times did exact polygamy of them. Chrysostom saith, that God granted polygamy unto them. jerom to Geruntia saith, that the same was done according to the variety of times. Augustine De doctrina christiana, in the third book, and 12. chapter, saith; that that fact of the fathers must not be regarded, according to the outward action, but after the manner of their lusting. Wherefore he saith, that they sinned not, if they did it only for issue sake; but if there were any, that therein sought after lust, they could not be excused. Indeed Augustine in that place treated of meats: but this he added in the end as touching polygamy, and saith, that the same was blameless, because of replenishing the world with sufficient issue. The same father against Faustus the Manichei; Seeing saith he, it was then the manner, it was no sin. And in the same book De doctrina christiana, the 18. chapter, he saith; They might have even many wives in chastity, and one with lust. And he addeth, that they, which had many for an other cause, that is, for propagation sake, are to be preferred above them, which had but only one for lust sake. Ambrose of Abraham the patriarch saith, that he did nothing for fulfilling of lust; therefore he may be excused. Finally, the same thing doth the Master of sentences affirm, in the fourth book, distinction 33. A defence of the old fathers touching polygamy. 12 Thus therefore may the doings of the fathers be defended. First, because those most ancients understood by the spirit of God, wherewith they were endued, that God did dispense with his law. secondly, because the posterity followed the example of their ancestors, especially when they perceived, that the doing thereof was neither reproved any where by God, nor yet afterward by any law. Others there be, which think, that the same was sin, though not very heinous, & that it was remitted them by reason of their faith. And they think, that the same sin might be eased in them, by reason of probable ignorance: sith probable ignorance may in some part excuse sin. Luke. 12, 47 For he that knoweth the will of his Lord, & doth it not, shallbe beaten with many stripes. Perhaps in those times of darkness, either they thought not of the law, or else they understood it not. Moreover, they saw that polygamy was received now usually over all the East part, so as they thought, that there was no other matter in it, than a civil ordinance. And whatsoever sin was therein, GOD made as though he knew not, both for propagation sake, because he meant of that stock to raise up a great number of people; and also by reason of the ignorance of the same people, (for as yet they were not otherwise instructed;) & lastly for the figure and mystery sake. This is an other reason made by the latter men, whereby the polygamy of the fathers may be defended. Both reasons seem unto me probable, and so probable, as I see there be both learned and godly men, which sometime do follow the one, and sometime the other. For Philip Melancthon, Melancthons' opinion of this thing. (unto whose manifold learning and godliness I do attribute very much) though in his Ethics (which place I cited before) he saith that God allowed polygamy in the Israelits; yet in his book De coniugio, he writeth manifestly, that matrimony ought to be a conjunction of one unto one. And he saith, that God did bear with that imperfection in the fathers; because they, although otherwise they were perfect, yet were not without their blemishes. Howbeit, this Melancthon of the tree of consanguinity more plainly saith, that the same sin proceeded of ignorance: yet he addeth, probable; because as yet no law was extant concerning the same. But what law he speaketh of, I do not perceive: for the law given to Adam went long before. Unless perhaps he mean the law manifested by Christ; or else that Moses, which put that law into writing, was not yet borne: seeing before that time, it was only kept by tradition. Or else peradventure he meant, that that custom was politic; and that in such civil ordinances, always something is suffered to be amiss. Howbeit this he saith, that God pardoned their faith, because it was not done against the express law. But whereas that great learned man inclined to this other reason, it was not of inconstancy; but because he perceived them both to be probable. Unless peradventure he were always of this mind; and that when in his Ethics he saith, that God allowed it, he meant, that he forgave it. The choice shall be in thee (gentle reader) which reason thou hadst rather to follow: both of them be probable; neither of them ungodly. Peter Martyrs own judgement hereof. Indeed for my part the first liketh me best: for I see that God altogether would that his people should be increased. Further, albeit I doubt not, but that those fathers were not void of sin; yet where they may be well defended, I would not charge them overmuch. Yet Ambrose writeth somewhat of this matter, which I see not how it may be allowed. What Ambrose and Augustine judged hereof. For he excuseth Abraham; first, for issue sake; secondly, for the shadowing [of things to come;] lastly, because he coming out of Chaldaea, retained some gentilism. This latter reason is not of any great force: for Abraham had abstained a great while, neither did he join Agar to himself of his own accord, but was provoked thereunto by his wife Sara. Yet doth jerom unto Geruntia report the same of jacob. He saith it is objected, that jacob had two wives. Indeed (saith he) he had; but that was in Mesopotamia, and under Laban. But what answer will he make of Abraham? For he undoubtedly was not in Mesopotamia. What will he say of David? Sith he had his wives in the midst of jewrie. The licence that the forefathers had must not be transferred unto us. Matth. 19 13 And as touching the third part of that we purposed to speak of; namely, whether that liberty may be also transferred unto us? I answer, that it is in no wise lawful. For now hath Christ made manifest that law of God, and hath called it back to the first institution. Wherefore, he that now transgresseth the same, doth against the plain word of God. Moreover, the cause being taken away, the effect must needs be taken away. And the cause was, the increase of posterity: whereof there is now no need, seeing God hath now those that worship him over all the world. But before it behoved that the worshipping of God should be retained among one people, until the coming of Christ. And it was very profitable, that the same law should be expounded by Christ: Christ altered not the law, but reduced sole marriage to the first institution. for when as Adam was the first man that had one wife, it was meet that Christ the second Adam, of whom the same first was a figure, should ordain the marriage of one alone. But thou wilt say, that Christ came not to make laws, but to preach the Gospel, and to redeem mankind, & that therefore it behoved him to leave matrimony in the state it was in, as well as the sun, the stars, and other outward things. I answer, that Christ made no new law, but only revoked the old. For he only declared the will of his father, and taught nothing anew. Further he took away sacrifices, so that now he is a wicked man that will kill any beast for sacrifice. He also broke the strength of the judicial laws, so as no man, that is of sound judgement, will urge magistrates to execute those laws against their wills. Neither only did Christ this by himself, but also by his apostle Paul. 1. Cor. 7, 2. Also he revoked wholly that matter concerning divorcement: so that if any man departed from his wife, & marry another, he committeth adultery. But thou wilt object; How the forefathers may seem to be adulterers. By this means the forefathers may seem to be adulterers. I answer, as I have said before, that God dispensed with his law, and that therefore they sinned not: nevertheless, the matter being now expounded and declared, he that shall do otherwise doth grievously sin. And revoking hath a respect always to the time to come, and not to that which is past; seeing such is the condition of all laws: otherwise, as concerning the nature of the fact, the same undoubtedly did appertain unto adultery. For the ten commandments have the same respect to virtues and vices, as the ten predicaments have towards all kind of things: insomuch as there is nothing, but may be reduced to some predicament or other; so there is not any virtue nor any vice, which may not be reduced to some precept. Now then, if we stand unto that second opinion, which we have expounded, that there was some vice in polygamy; the same must needs be adultery. And although in plain reason it were not sin, as in the former opinion I declared; yet was it some revolting from perfection. Panormitanus (in the title of divorsements, in the chapter Gaudemus) saith, that The forefathers, when they had given a bill of divorcement, and had married another, were sufficiently excused of adultery: because adultery cannot be committed but by collusion or by covin. And this he declareth by two laws: the one ecclesiastical, and the other civil. The ecclesiastical is out of the Triburien Council, as we read it in the 34. cause, question the second, in the chapter In lectum. A man had a wife, and she a sister, all in one house. When the wife was absent, that same sister went to his bed. Afterward came the husband, and thinking it had been his wife, had the company of her. The Council absolved the man, upon condition, that he did it not fraudulently: but he was constrained to swear, that he did that wicked act ignorantly and unwittingly. And it is called a wicked act, not because it was so in very deed, but because the matter pertained to wickedness. Thus the fathers are excused, because they married not their second wife by collusion: for they perceived, that the same was accustomed and usual among all. The other law civil, is in the Digests Ad legem juliam, de adulterio, in the last law but one. A certain man put his wife from him, but gave her not a just bill of divorcement. another man married her that was put away; he was accused of adultery: but he was excused, because he knew not that there was any thing lacking unto a just divorce. This I speak, lest it should seem unto any man, that Christ accused the fathers, of adultery. But if God, for propagation sake, dispensed with the forefathers, as touching his law; why (wilt thou say) may not the same be done at this time to them which profess the Gospel; seeing, if they be compared with the Papists & Atheists, they be but few in number? Howbeit, the reason is not all alike: because it behoved the religion of GOD, until the coming of Christ, to be retained in one nation only. Now the succession of godliness is not sought for out of one stock or line, but is spread over the whole world. The father's opinion hereof. Chrysost. 14 To this opinion of mine do all the fathers agree. For Chrysostom in his 56. homily on Matth. saith; We must not judge of the father's according to our own reason; for at that time it was lawful, now it is not lawful. And he addeth, that Christ came, to the end he might bring us to the state of angels. For now he granteth us one, till we come to that place, where they are neither married, nor yet marry wives. The same father, in his oration De libello repudij, saith, that Christ was therefore come, to lead us unto a higher philosophy. The true religion he calleth philosophy, to take away the pride of the Grecians, who attributed so much unto their philosophy. jerom. jerom writeth hereof in divers places to Geruntia, to Eustochius, and against iovinianus. And among other things, he writeth, that Christ was Alpha & Omega, Apoc. 1, 8. that is, The first & the last. And when the matter was now come to Omega, that is, Unto the last, the same was revoked by Christ to Alpha, that is, Unto the beginning: for that it pleased God (as Paul saith to the Ephesians) to bring allthings into one, Ephe. 1. 10. & restore them in Christ; that such things, as yet were unperfect, might be brought to perfection. Unto Eustochius he saith; that the world before time was unreplenished, but when the harvest was ripe, God put to his sith, that is to say, he cut off such liberty. The Valentinians and Martionits, by reason of this fact of the old fathers, accused the God of the old testament; but Christ (they said) the son of the good God, revoked this sufferance of the evil god. jerom answereth; We divide not the law and the Gospel, neither do we set Christ against his Father: but we worship one God, who would have it for that time, but now hath decreed against it. For that then was the time to scatter stones abroad, now is the time to gather them up: then was the time of embracing, now is the time to abstain from embracings. briefly he saith, that the fathers served their times. And that that saying, Gen. 1, 28. Increase and multiply, is not in the same force at this day; for in old time, virginity was reproachful: that now Paul writeth; The time is but short, 1. Cor. 7, 29 and therefore they which have wives, let them be as though they had none. And he addeth, that Christ doth allow of them, Matt. 19, 12 which have made themselves chaste for the kingdom of heavens sake. Also Augustine De doctrina christiana, Augustine in the third book and 13. chapter, saith, that Those forefathers were so chaste, as if they had happened to be in our days, they would have made themselves chaste, for the kingdom of heaven. These things among the fathers must be read with judgement: for their mind was by all means to extol virginity, and single life. In very deed Paul praiseth virginity; yet so, 1. Cor. 7, 26. The reason of Paul's praising virginity. as if a man perceive, that by that means the kingdom of heaven may be enlarged; or if by doing otherwise, it may be hindered. He praiseth it I say, not as a thing, which of his own force, and of itself, pleaseth God; but as a state, wherein we may the more commodiously and readily spread the Gospel. Augustine saith, that now we cannot have many wives, but with lust, because it would be against laws and customs, which cannot be violated without unlawful lust. Also against Faustus he saith; Because it was then the manner, it was no sin; but now because it is not the manner, it is sin. Clemens. Clemens in his Stromata, which place I cited before; when he had said, that God in the law required polygamy, added afterward, that the same is not now lawful. And justine against Tryphon saith, justine. that now every one doth rejoice under his vine, that is, Every one hath his own wife, and that is but one only. And he reproveth the Rabbins, who as yet gave leave to themselves to have more than one. Out of Origin we cannot learn any thing for a certainty, Origin. he so playeth in his allegories; and many wives he maketh many virtues: and he saith, that he is most happy that hath many. By all these things it appeareth, that polygamy is at this day forbidden. And to all these, I also add this, that the Roman laws did never permit polygamy: and it is the part of a good citizen to obey good laws. Yea and Plutarch saith, that There followed a most grievous disturbance of the public weal, and of the whole world, when that law was broken. For after that Antony (who already had in marriage Octavia the sister of Octavius Caesar) had also married Cleopatra; the people took it in ill part, and Augustus most of all: so as they put themselves in arms one against another, with all their endeavour and power. 15 Now must I confute those arguments, An answer unto the reasons making for polygamy. To the first reason. which we brought at the beginning for polygamy, Abraham (say they) and other fathers were holy men, and had many wives. Here might I make answer at a word: that we must live by laws, and not by examples. But I add moreover, that God either willed it, or bare with it. It is therefore a paralogism, A paralogism. or false argument, A secundum quid ad simpliciter, that is, when that which is but in some respect, is put for that which is absolute. God dispensed with them: will he therefore with us also? Or else it was a good thing in them: is it therefore good of itself? But the prophets reproved not that fact. To the second. What marvel is it? For they saw it was either licensed by God, or else doubtless permitted. Howbeit, A paralogism. here there is a false argument, when that which is not the cause, is put for the cause: seeing it was permitted them for propagation, or for figure sake. Now there is no need, either of so populous a propagation, or else of such a figure. To the third. They repented not. It is no marvel: because no man can repent him of the fact, which he is ignorant of. For it was a tolerable ignorance, or else (that which I rather believe) they saw it was lawful for them. GOD gave the wives of Saul into the bosom of David. 2. Sam. 12, 8 It was lawful; insomuch as he had dispensed with his law. To the fourth. Or if any man will say, that God permitted that unto David only: this is the meaning; namely, that God gave the kingdom unto David: than it followed, that he might marry the wives of Saul if he would; sith no man could then let him. But the first answer pleaseth me better. To the fift. God made no law against polygamy. And no marvel; for his will was, that that people should mightily increase. Afterward by Christ he revoked it to the first institution. So, that which was wanting in Moses is supplied by Christ. A brother, although he had a wife, yet he was compelled to marry the wife of his brother that was dead. To the sixth. The case is particular, and prerogatives must not be drawn unto examples. God would have that to be done for certain causes, not only in the law, but also before the law: as appeareth by the children of juda, and [his daughter in law] Thamar. Moreover, the Rabbins say, that that woman was not counted for the wife of that brother, which remained alive; but of the husband which was dead, and that the name of the first husband whas given to the children which were borne of her. So as the brother, which remained alive, was not properly her husband; but only had access unto her, that he might raise up issue unto her. To the seventh. We should have fewer divorsements and whooredomes. Neither of them is true: for they which hate their wives, will shut them out of their house; as they which cannot once abide the sight of them. Nor yet was that the cause, why God permitted a man to have more wives than one. And as touching whoredom, certainly David, when he had many, yet he could not temper himself from Bersabe. Greater would the fruitfulness be. To the eight. I grant it: and therefore God dispensed with his law. Howbeit now, when as religion is not tied to one nation only, but is dispersed over all the world, there is no need of such fruitfulness; seeing now the church hath her resting places of receipt: although not always in one place, yet wheresoever God hath offered occasion. But the marriages of the fathers might seem to be adulteries. No forsooth; To the ninth. seeing God either gave licence, or bare with it. For (as we said out of Panormitane) adultery is not committed, but with collusion. And that he proved by two laws; the one civil, and the other ecclesiastical. Undoubtedly marriages they were, although not so perfect, as that of one man to one woman. But what shall become of that nobility of the jews? To the tenth. It shall firmly abide in his own state; insomuch as those old patriarches were borne of lawful wedlock. For Zilpha and Bilha, although they were but in the state of servants, and might be called concubines; yet in very deed they were wives: howbeit, they were not mistresses of the house, nor yet were handfasted with jacob. Neither did that nobility depend of the mothers, but of the blessing and promise of God. Valentinian had two wives. Admit he had: To the 11. nevertheless, we must see whether he had them rightly or no: for although he were a good emperor, yet was he not such a one as could not sin. Claudius' Caesar, when he perceived that by the laws it was not lawful for him to marry his brother's daughter, made a law, that it might be lawful: but scarcely was there any one clawebacke to be found, which would follow that fact. Now both these laws are utterly extinct and forgotten; seeing they be neither in the Pandect, in the Digests, nor yet in the Code. Nevertheless, the fathers reproved not this in Valentinian. How canst thou tell that? To the 12. Surely (as I have declared) they have sufficiently set forth in their writings what their meaning was. But let us consider the event. justina that second wife became an Arrian, and did grievously vex Ambrose. The younger Valentinian, which was borne of Galla, the daughter of justina, followed the religion of his grandmother, and did vehemently oppress the churches: and he lay miserably slain in his litter. Chrysostom saith, 1. Tim. 3, 2. that Paul added [The husband] of one wife, because of them, which having many wives, were converted from judaisme unto Christ. And thereof it appeareth, that polygamy also was borne withal even in the church. I answer, that the same was therefore borne with; To the 13, because that declaration of the law of Christ, was of force, for the time to come, and not for the time past. Howbeit, it was borne with, as a certain infirmity, because with a good conscience they agreed among themselves. Yet do I otherwise understand that place of Paul: for him do I think that Paul called the husband of one wife, who liveth chastely with his own, and followeth not the wives of other men but is altogether of perfect and good fame. And I am led so to think, because the same Paul saith, that Widows should be chosen, which had been the wives of one husband. But it was never lawful for a woman, by any laws, to have two husbands: Paul would have her to be a widow, which should be chaste, and well reported of. If the Turk at this day, with his two wives, should be converted unto Christ; might that polygamy be suffered in christian religion? Surely it might be suffered for a time, To the 14. for they with a good conscience agreed between themselves. Neither must injury be done unto those wives: for every of them hath right in her husband. And that law, which Christ made, must be of force (as we have said) for the time to come. That which now is done with a good conscience and in probable ignorance, cannot be undone. Howbeit, an other kind of answer is made héerof, in the Decrees of divorsements, in the last law. If the first wife will dwell together with her husband, she shall be counted for the wife, and the rest to be dismissed; if the first will not, the next must be had in that place: and so of the rest. I do not here contend. But yet I wonder at these men: for in the same title, the said Innocentius, being asked his counsel of a jew, which in matrimony had his brother's wife? Answereth, that she may be kept still, after that they be contracted in good faith. If this be lawful, why is not that other lawful, seeing Christ took away both? But they might peradventure answer, that the jews had an express law for marrying of the brother's wife; but none at all for polygamy. Or else, that the Roman laws would not suffer more wives than one; but one they would suffer, although she did not so rightly marry. Fruitfulness is the blessing of God. Be it so, but now (as I have often said) the same is not so needful. To the 15. Indeed it is a blessing, but yet not so, that he is cursed which hath not children. Augustine saith, that it was neither against the custom, nor against the law, nor yet against nature; To the 16. and yet it is now against the law, and against custom. Those things, which were alleged concerning leapres, and them which be far distant, To the 17. make nothing to this purpose. For neither do we speak here of him, which at one time dwelleth and is conversant together with many wives. A wife dismissed was married to an other, when as in the mean time the bond of matrimony was not undone. I answer, To the 18. that a bill of divorcement did sufficiently excuse her from adultery, especially when she did it of probable ignorance. Gen. 4. 19 To the 19 Lamech is commended by Chrysostom. Doubtless it is not for polygamy, but for repentance. Yet for what cause so ever it were, others do not so praise him. A wife, To the 20. if she will, may yield of her own right. Howbeit, this is not to departed from her own right, but from that which is God's right: for we must not have respect what the wife would, but what God will. And as concerning that, which Sara did, she did it by the setting on and persuasion of the holy Ghost: wherewith, there is no doubt, but she, and other godly women were endued. The Schoolmen, among the number of whom we cited Caietanus, say, that There is not any law extant, which expressly forbiddeth polygamy; To the 21. which although they affirm, yet certainly others say not so. In deed the very form thereof in plain terms is not found and expressed; yet is the same necessarily gathered by the words both of Christ and Paul. And thus much of this question. Of Barrenness. 16 Among the jews barrenness was reproachful, In 1. Sam. 1. 10. and was accounted a very grievous infamy, and that for many causes. First, because it seemeth to be repugnant unto that precept, wherein God commanded, both immediately after the making of the world, Gen. 1, 22. &, 28. & 8, 17, & 9, 1. and straightway after the flood: saying, Increase and multiply. Further, because those that be barren, attain not to that blessing of GOD, which he promised unto Abraham; to wit, that his seed should be as the stars of heaven, and as the sand of the sea. Again, they which wanted children, seemed after a sort to be hated of God, in that he would not have their generation and stock to be spread any further abroad. But others thought, that barrenness was therefore infamous among the jews; because Messiah should proceed from their posterity. And so every one endeavoured to have many children, that out of his progeny Messiah might one day be borne. Howbeit, he was promised only unto the tribe of juda, and family of David: so as it behoved only these to be careful of that matter. Howbeit, of that desire there may be brought an other reason much more true. For the true religion and pure worshipping of GOD, before the coming of Christ, was in public profession retained only among the jews. Wherefore the more that the jews increased in number, the greater multitude should be of the worshippers of God. For this cause therefore did holy men study to have a large posterity, that the true God might be worshipped of a great many. But if to any man there happened no children, he was noted with a kind of infamy & rebuke. Therefore, when Rachel at the length became great with child; Gen. 30, 23. The Lord (saith she) hath taken away my rebuke. Esaie. 4, 1. And isaiah saith; In that day shall seven women take hold of one man, & they shall say; We will find ourselves bread and apparel, only take from us our rebuke. Moreover, among Ethniks it was reproachful to be without children. And among the Romans those, which had begotten many children, were excused by the civil law from charge and public offices: as it is manifestly set forth in the title De ijs, qui numero liberorum se excusant. At Rome doubtless, three were sufficient for an excuse. In Italy were required four. In the provinces five, so they were not adopted, nor yet were taken of the enemies, nor died out of the wars. Howbeit, this number of children excused only from personal offices, not from offices of inheritance: but sixteen children in number excused from both kinds of offices, as it is in the Digests De iure immunitatis, in the law Semper: which was made by Pertinax. Afterward also twelve did excuse, as appeareth in the Code De decurionibus, in the law Si quis decurio. Briefly, the bearing of children hath always been an honourable thing among all nations. A certain Lacedaemonian being an old man and unmarried, as he passed by the high way, saw a man that did not rise up to give him honour, and he asked of him why he did so? Who answered him; Because thou hast left none unto the Commonweal, that may rise up unto me when I am old. And albeit that among the christians, this kind of rebuke may seem to be taken away: yet must we endeavour to our power, that we may leave very many children unto the church. But by the example of Anna we are warned, that the lack of children, and fruitfulness, are not to depend only of the second causes; seeing they proceed chiefly from God himself. For in the family of king Abimelech, Gen. 2, 18. God shut up the wombs of the women, that they might not bring forth. Afterward, at the prayers of Abraham they were delivered, that they might bear children. So as Rachel, when she grievously afflicted herself, Gen. 30. 1. and said to her husband; Give me children, for else I shall die. jacob being angry said; Am I unto thee in God's steed? If GOD keep from thee the fruit of thy womb, why doest thou cry unto me? So on the other side, fruitfulness is the gift of GOD. Therefore in isaiah the 66. chapter he saith; verse. 9 Am I he that maketh other to bear, and bear not myself? And David in the psalm pronounced; It is God that maketh the barren woman to keep house, Psal. 113, 9 and to abound with children. Whether it be lawful for children to marry without the consent of their parents. 17 Now shall it be very well to see, In judges. 14, verse. 5. whether it be lawful for children to contract matrimony without consent of their parents. An example of the forefathers. certainly Samson would not. And it is a matter of much honesty, and of thankfulness towards the parents, if matrimony be not contracted without their knowledge and consent. At the beginning, Adam did not choose himself a wife: God was his father, and brought Eve unto him. Gen. 2, 22. Abraham, when Isaac was a man, Gen. 24, 3. sent his servants to his kindred, to seek out a wife there for his son. Gen. 28, 1. Isaac also sent jacob into Mesopotamia to his uncle, to the end he might get him a wife there. The law of God. Afterward followed the law that was given of GOD by Moses, that children should honour their parents. But the honour, which must be given unto them, Wherein standeth the honouring of parents. is not only to uncover the head, to give the upper hand, and to rise up (yet these things must also be done, though they be not sufficient;) but they must also sustain their progenitors, if need shall require, and show themselves dutiful towards them. Wherefore, The power of a father defined. the power of a father is defined to be a bond of piety, whereby children are bound to their parents, to perform the duties of humanity and thankfulness. If so be children in other things ought to obey their parents, doubtless they ought chiefly to do it in contracting of matrimony. Hereof there is a peculiar law in the 22. chapter of Exodus; If a maiden, which is not betrothed, verse. 16. shall be deceived, he that hath seduced her, aught to give her a dowry, and to take her to wife. But it is added; If the father will. Otherwise he shall only give a dowry; neither shall he have the maiden to wife against the fathers will. And in the book of Numbers, the thirty chapter; verse. 4. If a maiden vow a vow, and the father hear it, and letteth it not, the vow shall be firm; but if he gainsay it, it shall be in vain. And what is a vow? A promise made unto God. Howbeit, matrimony is a promise, which is made unto man. If God permit a vow made unto him, to the judgement of the father; much more will he permit matrimony unto him, seeing it is a promise made between men. 2. Sa. 13, 13. In the second book of Samuel, Thamar answered unto her brother Ammon; If thou desire me at my father's hand, he will not deny me unto thee. The custom was then, that the daughters were desired of the parents. Here I dispute not, whether it were lawful for David to give to Ammon his sister to wife. Ephe. 6, 1. Further, Paul saith to the Ephesians; Children obey your parents in all things. He excepteth nothing, when he writeth so: but saith, In all things; namely, which they command not against the word of God. And in his first epistle to the Corinthians the seventh chapter, verse. 36. is most manifestly declared, that it belongeth to the parents to give their daughters in marriage to husbands. And that was known, not only by the law of God, but also by the light of nature. Which, even the Comedies of Terence and Plautus manifestly declare. Euripides. And in Euripides a maiden answereth; Of my marriages my father will have care, seeing these things are not in me to determine. Which verse certainly so liked Ambrose, Ambrose. as he placed it in his book of the patriarches. Further, it serveth very well for domestical peace: for the daughter in law ought to be to the father in law in steed of a daughter. Contrariwise, of rash marriages rise great discords at home. And for so much as the father ought to help his son with his goods; it is meet again, that the son should obey his father in contracting of matrimony. In other civil contracts, the son can do nothing, without the consent of his father; as appeareth in the Digests, De mutuo, ad senatusconsultum Macedonianum. Wherefore it is meet, that the judgement of the father should be tarried for in so weighty a matter. The civil laws touching this point. The selfsame thing have the civil laws decreed. justinian in his institutions, in the title De nuptijs, will not that marriages should be firm, without the consent of the parents. And in the Digests De statu hominum, in the law Paulus; If a son marry a wife against the will of his parents, the child, which shallbe borne of those parents, shall not be legitimate. And in the Code De nuptijs, in the law Si proponis, the case is diligently to be marked. The daughter marrieth by consent of her father; she afterward being aggrieved at her husband, departeth from him: after that, he returneth into favour, and she marrieth him again against her father's will. It is answered, that that matrimony is not lawful. Hereby it appeareth, how much those laws esteemed the authority of a father. Again, in the law Si furiosi, children (if perhaps their parents be mad, or béerest of their wits) seeing they cannot use the consent of them in contracting of matrimony, they shall use the consent of their tutors. 18 So then it seemeth marvelous, that christians at this day determine, that marriages are lawful, without consent of the parents. What the Canons determine hereof. And to cover this, they allege the Canons: of the which I think it good briefly to declare some. And first I will make mention of the better Canons, which were the more ancient: for the later they were decreed, the more corrupt they were. In the Decrees, cause 30. question 5. chapter Aliter; Matrimonies are then lawful, when the maidens are desired at the parents' hands, and delivered openly: otherwise they are not matrimonies, but whoredoms, dishonest companings, adulteries, and fornications. Thus decreed evaristus. Nicolaus also at the consultation of the Bulgars, evaristus, Nicolaus. cause 30. question 5. chapter Nostrates; Those matrimonies are firm, which be knit by the consent of them which contract them, and of those in whose power they are. Leo. Leo also the first, in the 30. cause, question 5. chapter Qualis; Then it is to be counted matrimony, when the maiden is by her parents delivered unto her husband. And in the 31. cause, question 2. chapter Non omnis; A woman, which marrieth by the consent of her father, is without blame, if any man shall afterward find fault withal. And thus Gratianus concludeth that place; Gratian. that he saith, In contracting of matrimony, the consent of the parents is always to be required. Further, Ambrose. Ambrose entreating of the place in Genesis, where it is written, that the servant of Abraham came into Mesopotamia, Gen. 24, 47. and found a wife for his master's son; the parents of the maid, when they endeavoured to retain him longer, and he would not tarry, they called the maid, and asked her, whether she would go with him. After this manner he saith (as also it is declared in the 23. cause, question 2. chapter Honorandum;) They asked not her of the wedding, but only of the iornieng with him. For it pertaineth not (saith he) to maidenly shamefastness, to choose unto herself a husband. And the same he affirmed of widows, which be young. Although (to say the truth) I cannot herein agree unto Ambrose, that the maiden was not demanded the question; whether she would marry him. Neither do I doubt, but she was demanded as touching both matters. For in the 30 cause, question 2. chapter Vbi non est, we read, that There can be no matrimony, where is not the consent of those, which contract: yea even in the marriages of the children, which are but seven years of age. And seeing at that age they are thought to understand somewhat of matrimony, necessary is the consent of them which contract. And because there is mention made of spousages, we think good to note this by the way; that children so contracting, aught to be seven years of age: for otherwise the parents can promise nothing for them. Those children, if they afterward, being of more years, shall contract another matrimony, the same is of effect, and not the [former] espousals: which yet must be understood, if the parents consent to the second matrimony. Moreover, in the 31. cause, question the second, chapter Tua; Hormisdas answereth, that children, when they contract after this manner, aught to stand to the will of their parents. And in the Extravagants De sponsatione impuberum, in the chapter Tua, it is ordained, that children, when they come to ripe age, aught to obey their parents, forsomuch as they also gave their faith, and consented. The Counsels concerning this thing. 19 I thought it good also to bring forth somewhat of the Counsels. The Council of Toledo, the fourth cause, question 21. chapter Hoc sanctum, decréeth; If widows will not profess chastity, let them marry to whom they will. And the same it decreeth of a maiden: but it addeth; So that it be not against the will of the parents, or her own. Such an addition we see that Nicolaus the second added, as we find in the 27. cause, question second, chapter Sufficiat, where he writeth after this manner; To join matrimony, the consent of those which contract is sufficient: and it followeth, According to the laws. Which is added, because the matrimonies of children be not acknowledged, if they be made without the consent of the parents. Yet the gloze referreth not those words unto the civil laws, but to the canons: because as the Canonists say, the civil laws are sometimes corrected by the canons. But oftentimes it happeneth, that those canons are in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Rules without rule: as in the Extravagants, De coniugijs servorum, chapter the first; If bondmen contract, yea against the will of their lords, such matrimonies shall be ratified. Behold (saith the gloze) the canons amend the civil laws: A disagreement between the canons and civil laws touching the matrimony of servants. for in them it is forbidden, that a bondman should marry a wife against the will of his lord. Yea, if a free man have very often recourse unto another man's bondwoman, he is made a bondman. And a free woman, if she have much access unto another man's bondman, she also looseth her freedom. The gloze saith moreover, that more is attributed unto matrimony, than unto holy orders; because it is not lawful to bring a strange bondman into orders, but it is lawful to contract matrimony with him. Wherefore, it manifestly appeareth, that the latter canons were corrupted and depraved, which took away from marriages the consent of parents, as a thing not necessary. But now let us see what reasons they pretend. In the Extravagants De sponsalibus, in the chapter Cùm locum, it is said, that in contracting of matrimony, there ought to be a full liberty. And in the same place, in the chapter Veniens; If any fear happen therein, the matrimony should be void. And there is given a reason: because she cannot long please him, of whom she is hated; and because such contracts have oftentimes unhappy success; and that thing is easily contemned, which is not beloved. Yea it seemeth, that the canons have so loved liberty in contracting of matrimony, that the Council of Paris (as we find in the 30. cause, question the second) decreed, that it is not lawful to desire a wife, by the rescript of the king: although the same be also ordained in the Code De nuptijs; law the first; chapter Simo nuptias ex rescripto. The reason is, Marriages by the letter of a king not to be liked, and why. because the rescripts of princes are in a manner imperious commandments. Neither do I disallow that: although I do not a little marvel, that the canons have proceeded so far, that matrimony may be contracted between him that stealeth away a maid, and her that is stolen. Marriage with a stolen maid. In the Extravagants De raptoribus & incendiarijs, in the chapter Cùm causa: A maiden that was stolen away out of the house of her father, and contracted matrimony with him that did steal her; the father withstood the marriage. Here the good Pope answereth; Forsomuch as the maiden consenteth, she cannot seem to be stolen. Wherefore, he decreed that matrimony to be good. And in the next chapter Accedens; If any man had stolen away a maiden, not only against the will of her parents, but also against her own will (which maiden nevertheless if she afterward agreed with him that stole her) he decreed, that firm matrimony might be contracted between them. The same seemeth to be decreed in the 36. cause, question the second, chapter In summa: where is entreated of the stealer, and her that is stolen. And it is decreed; If she that is stolen, shall consent with him that stealeth, matrimony may be contracted between them: but yet in such sort, that first they do some penance. But because some canons do make against this decree, therefore they moderate the matter thus; That wheresoever they read, that matrimony cannot be contracted between such persons, that, they understand to be said for some one of these three causes: either because she that is stolen, did not consent; or else, because she was betrothed before to another by words (as they use to speak it) of the present tense (for I say not of the future tense, because the husband was not bound to marry one defiled;) either else for that she was not marriable. 20 But in the Code it is far otherwise decreed, touching the stealing of virgins; namely, that matrimony between these persons may by no manner of means be contracted: no not although the father give his consent unto her that is stolen. And justinian also in his authentics, collation the ninth, in the title Quae raptoribus nubunt, decreeth the same to the detestation of so great a crime. But our Canonists (forsooth) think matrimonies to be lawful, even against the fathers will. Wherefore in the 32. cause, question 2. chapter Mul●er, the gloze saith, that the authority of the father is undone as touching an oath and matrimony, when ripe age cometh: which saying the Schoolmen have also followed. Of this matter they dispute, in the fourth chapter of sentences, distinction 28. where they define, that a man, even the son of the goodman of the house, hath a certain dominion over his own body: neither is so bound to his parents, but that he may, at his own liberty, dispose it as touching matrimony. And when they read in the Canons, that the consent of the parents is required for the contracting of matrimony, they, by their interpretation corrupt them, How the papists unto matrimony require a consent of parents. and say; that evaristus Nicolaus, & Leo, when they so decreed, did judge that the consent of the parents is required touching the honesty of matrimony, but not in respect of the necessity. Which peradventure they drew out of the gloze in the Extravagants De sponsalibus impuberum, in the law Tua: which is after this sort; that The good will of the parents must be required, yet rather for the honesty of marriage than for necessity sake. So that, if the parents will not assent; yet are the children free, and may contract matrimony at their own liberty. Peter Lombard. Yea and the Master of sentences, in the 28. distinction, saith, that The consent of parents serveth for the comeliness and honesty of marriages, and not for necessity. And he bringeth the words of evaristus. But he saith; There is a difference between those things, which are required to the substance of marriages, and those things, which serve for honesty and comeliness. And the good will of the parents (as he saith) pertaineth not to the substance of marriages. He thinketh, that without it, children may lawfully contract. And for so much as he maketh matrimony a sacrament, he would have in such marriages the strength of matrimony, but not the honesty. 21 But because they very much urge the words of evaristus, when he writeth that marriages, contracted without the good will of the parents, are whoredoms, fornications, and adulteries. The Master of the sentences answereth, that that is true, not because such marriages be so indeed; but for that, they coming secretly together among themselves, and privily without the parent's knowledge, are wont to be counted whormongers and adulterers: but yet that the matrimony abideth ratified, and is firm, by reason of the words of the present tense which were used therein. Also Thomas Aquinas, in the same place, Thomas Aquinas. is of the same mind. And unto that, Ephe. 6, 1. which is alleged out of Paul to the Ephesians (where he saith; Children obey your parents in all things) he answereth, that it must be understood of those things, wherein the children have not any liberty; namely, as touching familiar and domestical things. And this reason he addeth: Because matrimony is a certain kind of servitude, which the child is not compelled to take upon him against his will. And in that it is written of Abraham, Gen. 24, 3. that he sought his son a wife out of his own kindred; he answereth, that the same happened, because he knew that land to be promised unto his posterity: and that God had decreed to take it away from the Chanaanits: so as he would not have his son to contract matrimony with them. These fellows indeed speak much, but they bring not so much as one word out of the holy scriptures. They still affirm, that children ought to have most full liberty left them as touching marriages: but that is a mere invention of their own, which by no means hath his foundation upon the word of God. 22 The ancient fathers were of our mind. The elder father's opinion hereof. But it happened of them, as of the Canons: for the more ancient they were, the better they were and the more new, the more corrupt. Tertullian. Tertullian in his second book to his wife, as touching the marriages of Christians with Ethniks, writeth very well: neither alloweth he of marriages, between persons of a contrary religion. God (saith he) giveth thee to a husband. And he addeth, Doubtless upon the earth daughters cannot rightly and justly marry, without the consent of the parents. How therefore w●lt thou marry, without the consent of thy heavenly father? Chrysostom upon Genesis, Chrysost. and upon Matthew, when he entreateth of marriages, remitteth the matter unto the examples of the fathers in the old testament. Neither is it of great necessity to recite his words, when as the same father upon the first epistle to Timothy, in his 9 homily, treateth manifestly of that matter. There he exhorteth parents, because of the slippery age of their children, to give them in marriage: but he exhorteth not the children, that they should choose unto themselves husbands or wives. Yet he converteth his speech unto the parents, that they should provide marriages for them. Beware of whoring before marriage. And he addeth a very notable sentence; If (saith he) they begin to play the harlots before they be married, they will never regard their faith in matrimony. I will note also by the way, what he writeth in that place of wedding crowns. For even at that time, Wedding crowns used in marriages. they used crowns or garlands in weddings. What (saith he) signifieth the crown or garland? Forsooth, that the husband and the wife should declare, that even unto that time, they had conquered their lusts. If thou hast been an adulterer or whoormonger, how bearest thou a crown or garland? Augustine. Augustine in his 133. epistle being desired to make a marriage between a young man and a maid; I would do it (saith he) but that the mother of the child is not present; and thou knowest, that in making of marriages, the mother's good will is necessary. In this place Augustine writeth more severely than the civil laws: for they will not have the child to be in the power of his mother. Of Ambrose I will speak nothing at this time: I spoke enough of him before. Seeing then the law of God, and the law of nature, the laws of cities, and the laws of families, the fathers, and sincere canons affirm, The consent of parents is profitable for the children. that the consent of the parents is necessary, and the examples of the godly declare the same; what should let us to be of that mind? Neither ought this to seem grievous unto children: sith it was by the laws of God so appointed for their commodity. For young persons, in such things, and specially women, oft-times provide very ill for themselves. Wherefore, it is written in the Code De sponsalibus; in the law Si pater: When the father hath betrothed his daughter, if he afterward die, the governor or tutor cannot undo the covenant of the father. And a reason is added; Because tutors sometimes are won with money, & women are carried to their own discommodities. Also the example of Christ ought to move us, which was given of his father, to be the husband of the church: john. 6, 38. and he always said, that He did not his own will, but the will of his father, by whom he was sent. Further, how great a disorder ariseth in the Commonweal, through this corruption? How great a window is opened to filthy lusts? In some places, he that can first lie with a maiden, hopeth to obtain her to wife, even against her parents good will. An answer unto reasons on the contrary part. 23 But now we must answer the reasons, which the contrary part allege for themselves. First, as we before said, they cry, that in contracting of matrimony, there ought to be a full liberty. But (I pray you) what liberty? Of the flesh, or of the spirit? Undoubtedly that liberty of the spirit is the greatest, when we obey the commandments of God: who, if he would have us obedient unto our parents in other things, why not in contracting of matrimony also? So then they break the law of God, which even in this thing obey not the parents. Further, if they will have the liberty of contracting of matrimony; why do they themselves forbidden so many degrees of kindred? Once the Popes would not suffer matrimony to be contracted, even unto the seventh degree: but now they contain themselves within the fourth. Moreover, why do they forbidden marriages unto the ministers of the church? Again, why did God himself forbidden matrimonies between persons of contrary religion, if there ought to be so great a liberty in marriage as they feign to be? But they add; Children, for fear of their parents, will say, that that matrimony pleaseth them, which pleaseth them not. Nevertheless, the son is not compelled so to say: nothing letteth but that he may answer, that the same wife pleaseth him not; and that such a matrimony will not be agreeable to his mind. And indeed unless his consent be had, matrimony may in no wise be contracted. In the Digests De ritu nuptiarum, in the law Non cogitur, we read, that the son cannot be compelled to marry a wife. And De sponsalibus, in the law Sed ea: If a daughter hold her peace, she seemeth to consent unto the father. And there are two causes alleged, wherefore the daughter may gainsay her father; if either the father offer her a husband that is wicked, or that is deformed. Otherwise, if none of these causes be, it is required of her, that she love him, whom the father hath chosen. But if she will not assent, when the husband is neither deformed nor evil mannered, she incurreth the crime of ingratitude; The punishment of ingratitude. which is so great, as the father may disherit her for it. And in the title De ritu nuptiarum, in the law Si cogente patre; Although the son have assented for fear of the father, yet because he had rather assent than offend the father, such a matrimony ought to be firm and ratified. Unto the former causes I would add a third; If the father offer a husband, which is of a contrary religion. And I would ever counsel the parents to do that, which should be agreeable to their children; unless they should perceive them to be very obstinate & unjust. But when the parents behave themselves tyrannously towards their children, and force them to marry wives, which they cannot abide; the matter must be brought before the magistrate. A remedy against the harder sort of parents. It is his part to hear the cause, and to deliver the son from injury, if he be over sharply oppressed. Then, if the son marry a wife by the authority of the magistrate, The magistrate is the father of the country. although it be against the will of the father, it cannot seem, that he hath married utterly without the parent's consent. For the magistrate is the father of the country. The same seemeth to be decreed De ritu nuptiarum, in the law Qui liberos. And me thinketh, the Schoolmen have not well said, that the children of the household have power over their own body; forsomuch as they own unto their parents, even for the very being, which they have. They ought not to be compelled unto marriages against their will; but that they should marry without the consent of the parents, it cannot be allowed them. And whereas liberty is so many times obtruded unto us, and the power of the body vaunted of; let us again reply upon them with the answer of God, The daughters of Zalphead. Num. 36, 6. as touching the daughters of Zalphead, who saith of them: Let them have heritage among their brethren, but let them marry in their own tribe. These women are compelled to marry the nighest of their kin, neither hated they that liberty which these men imagine. Deut. 25, 5. And the brother sometimes was compelled to marry the wife of his brother being dead: neither could she marry otherwise. Therefore, so great liberty is not necessary in marriages, as these men pretend. Parents had leave to sell their children. And by the civil law, so great is the authority of the father over his son, that he may sell him, if he fall into grievous necessity. And lest it seem to any man to be a barbarous point; it is permitted by the law of God, Exod. 21, 7. in Exodus the 21. chapter: but yet adding certain cautions, which I think not good here to repeat. Wherefore, they did not rightly argue; when they said, that matrimony is a kind of servitude: which the son ought not to take upon him at the appointment of his father. 24 And whereas they say, that the consent of parents is required for the honesty of matrimony, and not upon necessity; it is vain and frivolous. For what greater necessity can there be, than that, which the law and commandment of God doth import? Exo. 20, 12. Ephe. 6, 1. Children are commanded to honour father and mother. Also Paul the apostle prescribeth them to obey their parents in all things. And the same thing writeth he unto the Philippians, verse. 8. the fourth chapter; That which remaineth brethren, whatsoever things are true, whatsoever are honest, whatsoever just, whatsoever pure, whatsoever profitable, whatsoever things are of good report, do ye. By these words appeareth, that the things which be honest, must not be separated from the commandments of God. So then, look how necessary it is to obey God's commandments, so necessary it is, not to marry without the consent of the parents. And whereas they add, that the consent of the parents is indeed required; but yet if they will not consent, the matrimony may be firm: that is nothing else but to deride the parents. For what reproach is it for the son, so to desire the consent of his father, as though he be against it, and gainsay it; yet nevertheless he will abide in his purpose, and go through with the same? It were much better not to desire it, than to desire it with that mind. This also seemeth a wonder to me, that the Master so perverteth the words of evaristus, that when he saith, that matrimonies, contracted without the consent of the parents, are whoredoms and fornications, and not matrimony; he dare expound, that the matter is not so indeed: but because they so come together, as whormongers and adulterers use to do. But the saying of evaristus is manifest; They are not (saith he) matrimonies. And indeed he addeth what they are; namely, fornications, adulteries, and whoredoms. And he saith not that they seem to be these things, but that they are so. 25 There be others, Gen. 28, 8. The marriage of Esau which object the book of Genesis, where it is written, that Esau married the wives of the Chanaanits, which his parents took in very ill part: for he had married them contrary to their commandment; and yet the scripture calleth them wives. Wherefore it seemeth, that matrimony may be contracted, even against the parents will. I grant indeed, that in the holy scriptures they be called wives; but yet therefore, because he so counted them, and because the nations, among whom they dwelled, so reputed them. Notwithstanding, it is not gathered hereby, that the scriptures do confirm such a matrimony. The same form of speaking used Paul in the first to the Corinthians, the eight chapter; Even as there be many gods, verse. 5. and many lords. He saith that there be many gods: not that there are so indeed (for there is but one God) but because the most part so believed, and common persuasion conceived that there was an infinite number of gods. Therefore he saith, Many gods. But to us, which judge aright, there is but one God, and one Lord jesus Christ. It is no unaccustomed or strange thing in the scriptures, so to call things, as men use commonly to speak: yet elsewhere, when they speak properly, they call every thing by his own name. Howbeit thou wilt say; We never read, that the children of Esau were not legitimate. I answer, that Esau had indeed a great posterity; but whether it were lawful or no, the scripture showeth not. Whereunto add, that by those nations, among whom he lived, they were counted legitimate; for those had not the word of GOD, wherein it is commanded, that this should not be done: and they had wonderfully corrupted the law of nature. 26 Others cry; What we are to account of marriages made without the consent of parents. What shall we think of our forefathers? What also of many, which live at this day, & have contracted matrimonies without the consent of their parents? Shall we call them matrimonies, or else adulteries? And shall we count their children so borne, for legitimate, or for bastards? I answer: that when as such marriages were had in that time of darkness, before the new light of the Gospel; those men in very deed were not excused from sin (for it was not lawful for them to be ignorant of the law of God:) but yet, because they were done publicly, and by the permission of the magistrate; I am persuaded, that such matrimonies are firm and ratified. If they object, that in such marriages the consent of the parents wanted: I answer, that it was therein, and it was not therein. For the magistrates had made the civil laws subject to the canons: which undoubtedly they ought not to have done. Now in this, all men agree. And forsomuch as the magistrate hath the authority of the people, if he consent unto any thing, there, after a sort, is the public consent of the people. As at this day in Parleaments, when they assemble for the payment of some sum of money: although some private men of the people be not contented with it; yet, because it is agreed upon by the magistrate, they also should seem to have given their consent. So indeed, the father would not that the matrimony of his son should be firm without his consent. Howbeit, seeing he submitted his will to the judgement of the magistrate, he should seem after a sort to have given his consent. But now the truth of the thing being known, the magistrate ought to revoke the error. So as the matrimonies, which hitherto (that is, in darkness) have been contracted against the will of the parents, aught to be firm, and the children borne of them ought to be legitimate. Nevertheless, if the law should afterward be repealed, then should they be no matrimonies, but only presupposed; and in very deed whooredoms, fornications, and adulteries: even as evaristus rightly judgeth. Howbeit, while the laws, which are now in force, are not abrogated, I dissolve not the matrimonies which in the mean time are so contracted. Neither do I say, that the children borne of these marriages are bastards; but I declare what doth seem most agreeable to the word of God, and to honesty. But evaristus might justly write so; because in his time the Roman laws were of force, which accounted not such conjunctions to be matrimonies. Further, I add, that fathers are not to be obeyed, when they let the marriages of their children only for religion sake; because in that cause, God must be obeyed in all things, who is the head father of allthings. Look the first to the Corinthians, the seventh chapter, verse 37. Of ravin, or violent taking away. In judges. 21. about the end. 27 This word Raptus, ravin, in the Hebrew cometh of Chatath. The Greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Latins Rapere, which is, To take away by violence; not after every manner of sort, but as it were by a certain fury and great violence. Wherein rape differeth from their. Wherefore ravin differeth from theft; because theft may be committed secretly & without violence. For which cause, in the Digests De jure iurando, in the law Duobu● reis, it is written; If a man swear he hath not taken any thing away violently, yet is he not straightway quit of theft. For although that thing, which a man doth, be not ravin; yet it may be theft. So the civil law putteth a difference between theft and ravin. But to what things ravin pertaineth, it is mentioned in the Digests, De conditione triticiaria, in the law the first. Things immovable, as houses, lands, & farms are entered upon: but those, which be movable, as things not having life, beasts & men are violently taken away. Howbeit, What kind of rapt is here entreated of. we treat here of the violent taking away of things movable: yet nevertheless, not of all, but of men's bodies, that are by violence taken away for lust's sake. This is another kind of ravin, but not proper, which Augustine toucheth in the 19 sermon De verbis apostoli: and it is mentioned in the Decrees, Augustine. 14 cause, question the fift, in the chapter Si quid invenisti, where he saith, that things, which be found, must be restored. Which if thou do not, thou hast taken them away forcibly; forsomuch as thou hast done what thou couldst: so that if thou hadst found more, thou wouldst have taken away more. There the Glosser very well declareth, What is to be done concerning things found. what is to be done with things that be found. Either (saith he) the same are counted for things cast away: as if the owner have cast away any thing, the same, if a man retain, when he hath found it, he committeth not theft; but if that thing, which is found be not forsaken, neither thought to be cast away willingly by the owner (as when a ring is found, or a purse, or any such thing, which is not wont to be cast away) if thou detain it, it is theft, unless thou keep it by thee with a mind & will to restore it again. So then, thou must openly tell that thou hast found these things, whereby the owner may come to his own again; as it is decreed in the Digests De furtis, in the law Falsus, in the Paraph, Qui alienum. But if thou keep it by thee, with a mind not to restore it, it is theft. And this doth Augustine in the place now alleged reprove. The very same is decreed in the Code De thesauro, in the law Nemo, and in the institutions De rerum division, where it is ordained; that If a man find treasure in his house or ground, it shall be his that findeth it. Howbeit, if he find it in another man's soil, either he hath gotten it by chance, or else he sought for it. If he have gotten it by chance, let it be divided between the finder and the owner; but if he sought for it, the whole must be yielded to the owner. If the place were holy, and the treasure found by chance, the finder shall have it. It is added, Against Magic and arts forbidden. that if a man do seek for treasure in his own ground, and thereunto use Magic, and arts forbidden; the thing found, aught to be yielded unto the common treasury. For he, which by evil means hath sought any thing, seemeth unworthy to be possessor thereof. But to return to Augustine, I affirm that which before I said, that it is not properly ravin, if a man hold back that which he hath found of an other man's. And this doth Origin plainly declare in his fourth homily upon Leviticus; Some (saith he) will not restore that, which they have found: for they say, that God hath given it them. Howbeit, whatsoever they say, it is a crime like unto ravin. He saith not, that it is ravin, but a certain thing like unto it. Although we have out of the civil law distinguished theft from ravin, yet may ravin be called theft; but yet so, that there be added a violence. In the Digests De Furtis, in the law Si vendidero, it is thus written; He that taketh away by violence, every way committeth theft, and is an open thief. But omitting these things, let us return to that kind whereof we now entreat. Some have said, that this Latin word Rapere, is nothing else, but Violently to lead away a maiden from the house of her father, to the end that he dishonesting her, may afterward have her for his wife. But this definition is not full and absolute, although it be used of the Canonists in the 36. cause, question 1 chap. Lex illa, in the Paraph Cùm ergo. For in the history of judges, the maidens were violently caught away, yet were they not taken away from their father's house, but out of the field or vineyards. Neither is that true, which is added: namely, To marry her, or to have her to his wife, when he hath dishonested her: for the mind of him that taketh her away by violence, may be to have her for his concubine, or t'abuse her at his pleasure, though he take her not to wife. Further, this foresaid definition only maketh mention of maidens, when as yet nevertheless, both married women & widows, frée-maid-seruants & bond-maid-seruants, & also young children may be violently taken away. Wherefore the crime extendeth further than that definition doth import. Only harlots seem to be exempted; for they are not said to be carried away violently, although they be taken away by force. And certainly, it is then no action of violent taking away, but of injuries only. But it is meant, that such persons are violently caught away from the custody either of their parents, or of their tutor, guardian, patron, or lord; to the end there may be used an unlawful copulation, whether matrimony follow or no. Of punishments made against raptors. 28 Now must we declare what punishments be ordained for such violent takers. In the Code De Raptu virginum, & viduarum, in the law unica, justinian entreateth at large of that matter, & maketh the taking away of the persons, which I have before rehearsed, guilty of death: so that the companions also, and they which assisted the raptor, are comprehended in the same punishment. Neither was that thought to be sufficient, but there were other punishments invented more grievous than death. For it is decreed, that not only the judges and magistrates shall put him to death; but also, if the raptor be taken with the wicked deed doing, either by the parents, brethren, kinsfolk, tutor, governor, lord, patron, or finally by him, in whose power she is that is taken away, they may kill him, and that without any punishment. It is also ordained, that they, which are present with the raptor, and defend him in his dishonest act, may also be slain without any danger. One may commit a rapt against his own spouse He addeth likewise, that violent taking away is sometime committed against a man's own spouse: as if one by violence take away her, whom he hath not yet married. And if a man take away an other man's wife, he doth not only commit adultery, but also ravin. If the raptor be not slain (as they say) in the very heat of the crime, he ought afterward to be put to death by the judges or magistrates: and so, From raptors is taken away the liberty of appealing. that if he appeal unto a superior magistrate, he shall not be heard. And that (saith justinian) was ordained by a law made by Constantine. Undoubtedly it is grievous, not to be heard if thou appeal. And that is here decreed. So great a matter did the civil laws make of ravin. In frée-maid-seruants & bond-maid-seruants, the punishment is ended with death: but if a fréewoman be taken away by violence, the goods of the raptor, and of those which be present with him, do turn to her use that is taken away. Neither can the raptor give away his goods, or bequeath them by his will, but they fall to her that is so taken away: and that not only for a time, but also for ever; in such sort, that she may either seb them, alienate them, or give them for a dowry. One thing only is excepted; to wit, Unless she that is taken away, be afterward married to the raptor. The goods of the raptor were given her upon that condition, that she should not marry him: and the reason of the law is added; because in our public weal, we suffer not, that a man should marry a wife, after the manner of an enemy. For citizens are wont to marry their wives, and not to take them violently away. But what was done with them, which although they were not present at such taking away; yet were of counsel thereof: or being witting thereof, uttered it not; or else afterward received the raptor into their house? justinian decreed, that they indeed should not lose their goods; but only be put to death. Nevertheless, if a bondman, or bondwoman were taken, either in committing or aiding this crime, it was commanded that they should be burnt with fire. In rapt the punishment is all one, though the maid consent. 29 But what if a maid will, by her own consent, be taken away; yet must no part of the punishment (saith justinian) be diminished: it is even all one, whether the woman will or will not. And the reason is added; Because, if the raptor would abstain from the rapt, it is not very likely, that any woman will offer herself, of her own accord, to be taken away. Wherefore it seemeth probable, that she was won by flatteries and deceits. Yea and the parents of the maiden, if they consent to the taking away, are commanded to be banished. These things justinian decreeth in the Code: who nevertheless afterward in the authentics (where it is entreated of women taken away, which marry the raptor) was compelled to make the law anew; because there were some, which cavilled, that if she that was taken away did consent to be married, she might possess the goods of the raptor. For so they interpreted the first law, that the goods of the raptor ought to come unto her that was taken away, if she married him, or if he in his will made her his heir. But we (saith justinian) meant no such thing: for our laws do not appoint rewards for a wicked crime. Besides, neither can he make any will, forsomuch as he is now condemned to die. Neither do any of our laws suffer any such matrimonies to be in force. And if it be no matrimony, how then can she possess the goods of the raptor, in the name of the dowry? And so he decreed, that such matrimonies should not be ratified. What then shall become of the goods of the raptor? If the maid (saith he) have parents, which have not thereunto consented, those goods shall come unto them; but if they have consented (as I have already said) they were banished, without any propriety of goods or lands. Which kind of punishment was much more grievous, than plain exile. But if the maiden had no parents, or had those which consented, the goods of the raptor were confiscate to the common treasury. By these things it appeareth, that in those time's ravin was counted detestable. Whereunto I will also add this; If any daughter had married against the will of her parents, or otherwise behaved herself wantonly and unchastlie, it was lawful for the parents to disherit her: as appeareth in the Code De inofficioso testamento, in the law Si filiam. This one thing is excepted: If the father knew that the just time of matrimony was past, and would not bestow his daughter, then hath he nothing to deal against her, if she marry without his knowledge, or against his will; nay rather, he is compelled to give her a dowry, as appeareth in the Code, in the same place, in the law Si post viginti quinque annos. Whereby it appeareth, that 25. years was the furthest time that matrimony should be driven off. The same is mentioned in the Digests, De ritu nuptiarum, in the law Qui liberos. Other lawyers determine the same thing, if a woman take away a man by violence: although they say that happeneth but seldom. 30 Now must be added the opinion of the Canonists, The opinion of the Canonists. and what they bring out of the scriptures. In the 36. cause, question the first, Gratian bringeth that definition of rapt, which we have before confuted. But this he addeth: that in ravin, injury is sometime done to the maiden, and not to the parents; and sometime to the parents, and not to the maiden: and sometime to them both. For if the maiden will be taken away of her own free will, there is no injury done unto her, but unto her parents: howbeit, if the parents give the man power to take away their daughter, because she will not consent to marry him; then there is no injury done unto them, but unto the daughter. Yet there is injury done to both of them, when the daughter is led away from her parents against their will. And in the same place he bringeth the Council of Orleans, The Council of Orleans. in the chapter De raptoribus, where also he confesseth, that ravin was wont to be punished with death. But it is further said; that If the raptor take the church, he escapeth the punishment of death. How then? If the maiden (saith he) consented unto the raptor, first she shall be taken from him, and restored to her parents. Nevertheless, she being excused; to wit, a caution being accepted, let her not be slain or disherited: but if she consented not, she is by herself sufficiently purged: yet shall the raptor be compelled to public penance; as it appeareth in the 36. cause, question the second, chapter Raptores. The Council of Chalcedon and Cabylon. But what if he will not do penance? He shall be excommunicated, according to the Cabylon and Chalcedon Council. Notwithstanding, if he do penance, he shall be punished by the purse. And herein they say that they follow the word of God, which is written in Deuteronomie the 22. chapter; Deut. 22, 28 If a man dishonest a maiden, he shall give unto her father fifty sickles, and shall take her to wife. And so they condemn the raptor to pay a certain sum of money unto the parents of the maiden: the which sum if he will not pay, or hath not wherewithal, he is driven to serve the father of the maiden for certain years (which the Glosser contriveth into five:) upon this condition, that in the mean time he may redeem himself if he will. It is added also; If they consent together, the matrimony is firm, so that the father agree thereunto. And that these matrimonies may be firm betwixt the raptor, and her that is taken away. It also appeareth by the Decretals De raptoribus & incendiarijs, in the chapter Cùm causa, and in the chapter following: which without doubt is against the civil laws, and against the Canons of the better sort. But the Council Meldenum decreed far otherwise: The Council Meldenum. for first, it ordained, that the raptor, and she that is taken away, should do public penance; afterward it permitteth matrimony, but yet not between themselves, but with other. And it is added; that If the husband or wife of either of them die, he which hath committed the ravin, or consented unto the raptor, cannot contract new matrimony, except the bishop release him. Besides this it is decreed, that by no means, any such matrimony should be firm, no not although the parents consent thereunto. Yea and the same Gratian confesseth, that the same thing was decreed in the Council which was held at Aquisgrane; The Council of Aquisgrane. yet afterward, both he himself otherwise defineth, and also the Decretals of the Popes. What then make they of those Counsels? They answer that those Counsels meant this, that it should not be lawful to contract matrimony in that case, unless open penance be first done, and the consent of the parents had. And to prove that sentence, Gratian in the 36. cause, question 2. chapter Tria, jerom. citeth jerom, who seemeth to acknowledge three kinds of matrimony to be lawful. One, when a maiden is given in matrimony to a husband by her parents, or tutors. An other, if a maiden be oppressed of a man, and her father afterward consent to give her to him in matrimony. The third is, if the father consent not to such marriages, but give her unto an other man. These three matrimonies he saith are lawful in the holy scriptures. But in the 27. cause, question 2. chapter Additur, by the testimony of jerom, there is added an other lawful kind of matrimony; namely, when a widow, which is not under the authority of the parents, marrieth in the Lord. Here Gratian gathereth, that jerom acknowledgeth matrimony between the raptor, and her that is taken away. But I perceive, that in the 22. chapter of Exodus, verse. 26. there is nothing entreated of violent taking away; only mention is made there of whoredom committed, and not of violent taking away. For it is said; If he by flatteries shall allure her to lie with him, then hath he liberty given him that he may take her to his wife, having the consent of the parents. But if a man had taken away a maiden, or manchild by violence, than he was judged by the law Plagium, Exo. 21, 16. that is, stealing of men: which is in Deuteronomie, and this it testifieth, that Whosoever stealeth a woman or man in Israel, should be punished with death. Wherefore there is nothing contained in the holy scriptures (so far as I see) touching the firmness or establishment of such a matrimony. 31 But here some man will object, Gen. 34, 14. The rapting of Dina. that jacob and his sons did consent, that Sichem the son of Hemor should have in matrimony Dina, jacobs' daughter, being violently taken away by him, upon condition, that his subjects would suffer themselves to be circumcised. I grant this: howbeit, that was done before the law of Moses was given. Neither do we read, that the Patriarches had any word of God concerning this matter. Neither can it be denied, that before the law was published, very many things were committed against it. jacob, Gen. 29. of whom we now speak, had at one time two sisters in matrimony. Amram had to wife his aunt, of whom he begat Moses, Aaron, Exod. 6, 20. and Marie. Which matrimonies, after the law was given, were not lawful. So as the example, now brought, proveth nothing. But if raptors should have any hope of matrimony, there would be opened a wide window for wild young men to take women violently away: for they will make no doubt to take women away violently, if they shall have any hope to marry her, whom they have taken away. But all occasions of evil must be removed out of the Commonweal, and the Church. Moreover, seeing parents must have great honour done unto them, they should sustain a great reproach, if matrimonies should be contracted between the raptor, and her that is taken away against their will. This also seemeth to be added, that Lucius the Pope writeth unto the bishop of Burgis, as appeareth in the Extravagants De raptoribus & incendiarijs, in the chapter Cùm causa, that he decreeth, that If a maiden say, that before she was taken away, there were words passed between them touching marriage, it cannot properly be called ravin. What shall then be done? May she against her parents will marry the raptor? Innocentius the third, in the chapter following, decréeth; If a maiden be taken away against her will, and afterward consent to marry the raptor, that marriage is also firm, yea although it be against the will of her parents. And he addeth that this is done, in the honour of matrimony; when as indeed it openly appeareth to the contumely thereof, if a man with deeper judgement weigh the whole matter. In the 27. cause, question 2. chapter Raptor, it appeareth; If a maiden that is taken away, be betrothed unto an other by the words of the future tense, she must be restored unto him, if he will receive her: and if he will not, it is free for the maiden, which was taken away, to marry an other. But if she were betrothed by the words of the present tense, and that she can prove, that she was taken away against her will: the spouse, if he will not receive her, aught to be compelled. What the Schoolmen judge hereof. Thomas Aquinas. 32 The school-divines writ not much disagreeing from this. Thomas in the 22. question toucheth this matter, when he writeth, that violent taking away springeth of a vehement lust; whereby the raptor is so troubled, that he neglecteth all dangers. And he will have her that is taken away, to be rendered to her spouse, if she have any; and if she have none, unto her parents; or if she be without parents, to them in whose power she was. And then, if they will agree, she may marry the raptor; but yet so, that there be first made a restitution: because in all theft and robbery, restitution is chiefly required. Yet (saith he) ravin before restitution be made, is a hindrance to the contracting of matrimony; that is, that they sin, if they contract matrimony: nevertheless, if it be contracted, it breaketh not the contract. But to the canons, which determine against it, he answereth, that they were made in detestation of the crime: but that the Pope afterward considered the matter better. The Pope worshipped as God. Howbeit, this was not the part of a godly man, to worship the Pope for God, and so to flatter him like a bondslave. And to the end he might seem to speak rightly, he bringeth the words of jerom, which are in Gratian, concerning the three kinds of matrimony. But how that place serveth to this matter we have in hand, I have showed before. lastly, he objecteth unto himself the Meldensian Council. Howbeit, that place (he saith) must be understood, as if a man will take away her that was married unto another: as though that were obscure or doubtful. We need no canons to understand this. One papist against another. Against Thomas, a certain Divine (none of the simpler sort) earnestly opposeth himself in this matter. And where Thomas saith, that the violent taking away hindereth not the matrimony already contracted; he answereth that many decrees make against that doctrine. Further, he bringeth a reason; namely, that he, which is excommunicated, cannot receive the sacraments. Then afterward he addeth, that the raptor is excommunicated: wherefore, unless he do penance, and reconcile himself unto the church, he cannot contract matrimony. There Caietane would altogether defend his Thomas; Caietane. and denieth that he, which is excommunicate, can be partaker of the sacraments. Howbeit, this he confesseth: that he, which is excommunicate, sinneth, if he receive the sacraments. And he saith further; If an excommunicate be admitted to confirmation, or to holy orders, it cannot be denied, but that he hath received the sacraments: neither is it lawful for him to begin them again, if he afterward do penance. Besides he saith, that the Master of the sentences in the fourth book, where he reckoneth the impediments, which take away matrimony contracted, maketh no mention at all of rapt. Moreover, he teacheth that the raptor, and she that is taken away, are not excommunicated Ipso facto, but are to be excommunicated. But because he seeth that it is in the canons of the Council of Chalcedon and Cabylon; Let the raptor, and her that is taken away, be accursed: he answereth, that the gloss interpreteth that saying to be of the same force, as if it had been said; Let them be accursed. And again he answereth to the other two things, touching restitution and penance; and saith, that she, which is taken away, ought not to be restored: but it is sufficient, if he satisfy the father by some means, although she be not delivered into his hands; even as in theft, it is not always of necessity, that things taken away should be restored, but sometimes it is sufficient, that the wrong be recompensed, either by a price, or by a bond. But concerning penance, he saith; The raptor, if he contract without it, he sinneth indeed; but yet after he hath contracted, the matrimony is firm. lastly he saith, that the canons, which decree to the contrary, either be abrogated, or else speak of spouses. After this sort Thomas, Caietanus, the Divines, ecclesiastics, and Canonists trifle among themselves, and play the parasites with the Pope their god. 33 Now I will declare what the holy scriptures do determine hereof, What the scriptures determine hereof. or what they will have us to judge of the same. The first place is out of Genesis, the sixth chapter, where it is written; Gen. 6, 2. The sons of God seeing the daughters of men, that they were fair, took them to wives, such as they liked. I know there are brought sundry expositions of this place. Some interpret The sons of God to be angels, which being inflamed with the beauty of fair women, had fellowship with them. This exposition cannot agree: for seeing that angels have no bodies, they cannot burn in such lusts. Others understand by The sons of God those, which came of S●h, and were brought up in the true worshipping of God; who being overcome with beauty and fairness, contracted matrimony with the daughters of Cain; that is, with idolaters and infidels. Whereby there now remained nothing sound and perfect: and therefore God sending a flood, destroyed the whole world. The Chalde interpreter. The Chalde interpreter saith, that the children of GOD were mighty men, and magistrates; who when they had taken to wives the daughters of base men, all things were fraughted with vices. Here do I see that rapt was committed, which thing the Chalde paraphrast hath signified, whose authority among the hebrews is incredible. And certainly, Moses saith not, that they desired these wives of their parents, but only took them whom they liked best. By that place may easily be noted the course, and as it were the degree of man's wickedness. For first they saw, and then they desired, and at the last they violently took away. Neither were they won by their manners, but only by the beauty of the body: wherefore God punished that sin by a flood. And although there were many other sins in men, yet this one is expressed with an emphasis. Gen. 34, 2. Besides, in the 34. chapter of the same book, Sichem the son of Hemor did violently take away Dina the daughter of jacob: but what end came of that violent taking away, it is not now needful to declare. But the cause why Dina was violently taken away, was her curiosity. The maiden would go forth, and understand the manners of other women. Curiosity was a hurt to her then, and also will be a hurt always unto women. Look In Gen. 34, at the beginning. For if it were hurtful unto the family of jacob, being so great a patriarch, for a maiden to wander abroad; how much more dangerous is it for other families, which are not so holy nor acceptable unto God? But the nature of women is greatly infected with this vice. Titus. 2, 5. And therefore Paul to Titus admonisheth women to love their husbands, to bring up their children, and to be biders at home. 1. Tim. 5, 13. And to Timothy, when he entreateth of wanton and young widows; They wander abroad (saith he,) and run from house to house, and at the last go after Satan. Yea and these virgins, of whom there is mention made in the 21. chapter of judges, verse. 21, when they wandered abroad through the vineyards, and gave themselves idly unto dansings, were intercepted by the Beniamits. Some will say, verse. 7. that the brethren of Dina oppressed the Hemorhits by guile. It is true indeed, but when they were reproved of their father, they said; Ought they to have done, nebata, that is, a foolish and wicked thing in Israel? And that Dina was taken away not willingly, but against her will, hereby appeareth: because it is written, that Sichem, after he had oppressed her, spoke unto her hart. Which signifieth no other thing, than that he would by flattery have comforted her. But it may seem to be a marvel, The Beniamits did not properly commit rapt. that these Beniamits were not punished for their ravin. And yet we must consider, that they did not properly commit ravin, because they led away the maidens, not only by their own counsel, but also by the will of the elders. What unlucky ends have come of raptings. Otherwise, true and proper ravin hath always had an unlucky end. Io was led away by the Phoenicians, Europa by the men of Creta, Medea by jason, and Helen by Paris. All which violent takings aawaie stirred up discords and wars, and also the overthrows of public weals and kingdoms. Also the Sabine women, while they would be curious beholders of public games, were caught by the Romans. Whereof followed such wars, as both nations were in a manner destroyed; Livy. Augustine. as Titus Livius, and Augustine De civitate Dei, do write. Seeing then God will not have such wicked acts unpunished, it is meet that from hence forth we avoid such matrimonies. I am not of the mind, to deny that matrimonis, which have been hitherto after that sort contracted, are no matrimonies at all. For it is not my meaning to bring a confusion of things. But these two points I affirm; first, that in contracting, there is sin, especially, if it be done against the will of the parents: further, that those laws, whereby such matrimonies are permitted, must be corrected, that hereafter it may not be lawful to do the like. For we see that the order, which God hath set, is perverted; when as the parents are neglected, by whose counsels matrimonies should be contracted. And by this means young men are encouraged to violent taking away, seeing they hope that they shall marry the wives, whom they violently take away. Besides, that which I speak, is agreeable with the laws of God, with the law of nature, and with the civil laws. Wherefore let the Canonists and Schoolmen take heed, how they judge the contrary. Whether marriages be lawful between persons of divers religions. In 1. Kings at the beginning. 34 There be which defend this kind of marriages, and affirm, that they be lawful. For although God, in the 23. of Exodus, verse. 32. in the seventh of Deuteronomie, verse. 3. and in many other places forbade the contracting of them, that (say they) must be understood only concerning the seven nations, which were inhabitants of the land of Chanaan. Neither think they, that God did forbid, but that the hebrews might marry with other nations. They add also, that as touching the Chanaanits, that law might sometime be dispensed with: for Rahab the Chanaanite, because she was godly and favoured the Israelits, Matt. 1, 5. became the wife of Salmon, who not only was an Hebrew, but a prince of the tribe of juda. I omit juda, Gen. 38, 2. that went in to a wife of the Chanaanits, because he was otherwise unclean: so than it is not lawful to ground an argument upon his example. More probable is that, which is written in the 21. chapter of Deuteronomie; verse. 11. where GOD gave leave unto the Israelits (if themselves would) to marry the strange women, which were captives among them. But first he would, that the head of her that should be married, should be shaven, her nails not pared, her garment changed, and that she should mourn for her parents by the space of thirty days. Herby they gather, that such marriages were not by all means forbidden. Yea and Boaz married Ruth a Moabite: and David took Maacha the daughter of Thalma the king of Gessur. Ruth. 4, 13. 2. Sam. 3, 3. Solomon also had the daughter of Pharaoh. Neither for this cause was he reproved of any: nay rather, he seemeth to be commended, because he loved jehovah. 1. King. 3, 1. and 3. I pass over Samson, of whose matrimony with a stranger it is evidently written in the book of judges. judg. 14, 1. Moreover, there is a place brought out of Paul, in the first to the Corinthians, 1. Cor. 7, 12. wherein is decreed; that It is lawful for the believer to abide with a wife that is an unbeliever. Hereby they gather, that the diversity of religion maketh not, but that marriages may be firm. Yea and Augustine De adulterinis coniugijs ad Pollentium, in the 23. chapter: and also De fide & operibus, the 19 chapter, affirmeth, that there is no evident place extant in the new testament, that such kind of marriages should not be contracted. Nevertheless, jerom in his first book against jovinian, sharply inveigheth against this kind of matrimony; and doth openly witness and complain, that such marriages in his time were not eschewed. Also the same Augustine, in the place now alleged De fide & operibus, is sorry, that men did not think it to be sin, to contract marriage with them that be of a sundry religion. But there is a doubt put as touching Solomon; because he seemeth not to be altogether clear of sin, by reason of these marriages: sith in the 23. chapter of Deuteronomie, verse. 3, & 8. there is mention made, that some nations were altogether to be excluded from the conversation of the Israelites. For the Ammonites, and the Moabits were perpetually to be excluded from the church of the jews: but the Idumeans and Egyptians only unto the third generation. And yet did Solomon immediately, in the first generation, admit an Egyptian woman into the church of the hebrews. Look In 1. King. 11, 1. and Gen. 24 at the end. 35 Now on the contrary part, let us bring forth the reasons, which condemn and forbid this kind of matrimony. And it is proved not to be lawful, unless that party, which was of the condemned religion, shall departed from the same. For, when as God so oftentimes forbade these kind of matrimonies, he added the cause: verse. 4. lest the unbelieving party should allure the faithful party unto idolatry. Because, if the unbelieving party abide in his or her religion, the other party doth put forth itself into great hazard: which the heavenly father would have utterly to be turned away from his children. Wherefore, if the believer think that he shall abide steadfast in this kind of wedlock, he undoubtedly seemeth to tempt God. Further, we learn by the example of Solomon (who at length made idols and churches for his outlandish wives) what success such matrimonies had. 1. King. 11, 4 And josaphat on this behalf sinned grievously. 2. Chr. 18, 1. and 21, 6. Achab also, though he were an evil prince, yet became he much worse by reason of jezabel. 1 King. 16, verse. 31. Moreover, what happened unto the Israelites, when they shamefully kept company with the daughters of Moab; in the book of Numbers it is manifest. Num. 25, 1. jacob and Rebecca took it in very ill part, that Esau married strange wives. Gen. 27, 46. And Esdras, Esdr. 10, 10. after his return out of Babylon, when he perceived that the Israelites had coupled themselves with the Moabites, and with foreigners of a diverse religion, he undid those matrimonies: the which if they had been stable by the law of God, it had not been lawful to have severed those persons. Again, Paul in the second epistle to the Corinthians, the sixth chapter, verse. 14. when he writeth (Do not ye bear the yoke with the unbelievers) it may seem, that he forbade this: and it is thought that he alluded it unto the law of Moses, Deut. 22, 1● which forbade that they should not till the ground with an ox and an ass together. For when a yoke is put upon beasts, which be of divers natures or forms, the work goeth not well forward. Herewithal the apostle added; For what fellowship hath unrighteousness with righteousness, or what partaking hath light with darkness? Some man will say, that this place seemeth not to be extended unto matrimony; seeing Paul doth there reprove the Corinthians, because they persuaded themselves, that it was lawful to keep company with the Ethniks in outward things without committing of sin. Therefore Paul would, that so much as is possible, they should sever themselves from them: and he brought forth a sentence, which is universal, and not particular touching matrimonies. But if the sentence were general, and that he pronounced the same of other affairs; how much rather shall it be of force in the contracting of marriages together with them? Erasmus. Erasmus also in his annotations saith, that the same apostle doth not only forbid outward dealings together, but marriage also. And undoubtedly reason persuadeth the same: because the property of marriage is to be a participation of heavenly and human things. For if this be attributed unto friendship, much more it shall be proper unto matrimony, seeing the same is a friendship most merely knit. 36 Cyprian. Cyprian, who is brought forth by Augustine in the places now cited, in his epistle De lapsis, doth lament, that the church in those days was troubled with that detestable vice; even in like manner as it was about the time of Augustine, and jerom; They prostitute (saith he) the members of God unto the Gentiles. jerom. And jerom, in his first book against jovinian writeth, that the Christian parents do prostitute their members unto the idols. And he further saith, that Christian women, which are so married, become the ribs of the devil. Ambrose. Yea and Ambrose in his 70. epistle to Vigilius, writeth very largely of this matter; where, besides the decrees of the old law, he bringeth two other arguments. First, that man and wife ought to receive blessing under the veil of the priest. A rite of solemnising matrimony But and if they shallbe of sundry religions, how shall they be covered in the church of Christ under one veil? By those words we understand, that it was then the manner to have matrimonies solemnised in temples; and that the husband and wife were covered both with one veil by the minister: to the intent that they, which stood by, might see they were joined then together. Which custom is very much against secret matrimony. Possidonius, upon the life of Augustine, writeth, that he did very well like the counsel of Ambrose, who judged; that If man and wife did consent together in matrimony, the minister of the church should be sent for, by whom the covenants of marriage should be established, and the matrimony should be confirmed. And what the veil was, wherewith the new married folk should be covered, I have nothing else to affirm, but that (as I think) it was an outward sign received from the jews, who also at this day retain the same. Ruth. 3, 9 What Ruth meant in desiring to be covered with Boaz cloak. And perhaps Ruth had a respect thereunto, when she desired of Boaz that he would cover her with his cloak; to wit, that he would acknowledge her for his lawful wife. another argument of Ambrose was, that man and wife ought otherwhile to pray together. And peradventure he meaneth those kind of prayers, which publicly are uttered sometime in churches. But if man and wife do not cleave both unto one God, how can they both pray together? Nay rather, it will easily happen, that when the one of them hath determined to pray, the other will be minded to feast & make cheer. The same father, in his book of the Patriarch Abraham, the ninth chapter, warneth the faithful, that they should diligently beware, lest they bestow their daughters upon jews and infidels; or to take wives among them. And his words are alleged in the decrees, 28. cause, question 1. in the chapter Non oportet. And in the same question, Paraph Exijs, Ambrose is cited, who saith; It is no marriage, which is done without the decree of GOD, and therefore must be amended, Gratian interpreteth those words, and saith, that It is not decreed, that there is no matrimony at all among the infidels; but that the marriage between them is not lawful, seeing it is contracted contrary to the commandment of God: that is, between such persons, as God would not have to be coupled together; namely, them which be of kindred one to another, within certain degrees prohibited in the law; or else, when the one party shall be an infidel. Further Ambrose commendeth the old Patriarches, which sought out wives of their own stock. Tertullian also, in his book De corona militis, saith; We marry not unto Ethniks, lest they should compel their wives to idolatry, whereat they begin their marriages. And while he endeavoureth to prove, that God hath forbidden those marriages, he bringeth the place of Paul in the first to the Corinthians, wherein he saith; 1. Cor. 7, 39 If she will marry, let her marry in the Lord. Which saying nevertheless of his, some do understand to be spoken generally: as if the apostle had said; Let her marry religiously, observing godliness, in the fear of the Lord: as though by these few words he forbade not this kind of matrimony. And it might be, that Augustine was of the same mind. But I think, that the speech of the apostle, being pronounced generally, is so to be understood, as thereby marriages also with infidels be forbidden. For how can it be, that a faithful person should be coupled religiously, and in the fear of the Lord, with the enemies of Christ? And certainly Tertullian, jerom, and Ambrose, understood that place after this sort. Moreover, Tertullian himself wrote unto his wife, that such marriages cannot be allowed by any of the holy scriptures. And he added, that therein were many dangers, and also wounds of faith: dangers, lest the faithful should fall into idolatry; & wounds of faith, because, in so much as otherwise we be weak, we have the more need to be supported. But the other party, being an infidel, will not help: and the faithful party shall be compelled many times to hear that will displease him. moreover, he speaketh more boldly and freely, saying; that such marriages make men guilty of adultery, and that we must not communicate with them in brotherly fellowship. Wherefore it easily appeareth, that they, which so had contracted matrimony in those days, were excommunicated. And why they were guilty of adultery, he declareth on this wise: God by his law forbade such matrimonies; Therefore an infidel, which is given in matrimony, is not fit for that marriage. Then, seeing they be no marriages, there shall be whoredom committed. A strange person is brought in, by whom the temple of God is defiled. Moreover, this sin is therefore made the more grievous, because it is not hard for christians to find out other matches. Moreover, he addeth, that if it be true, that Menander & the apostle declared; 1. Co. 15, 33. that Naughty talk corrupteth good manners: how much more will so unmeet matches make them nought? Undoubtedly, he that is a stranger from Christ, will speak no good of him. Besides this, the worst of all is, to have the servant of the devil so near at hand. verily, the servants of princes, which would be counted faithful, can by no means abide to have fellowship with their enemies, or with their enemies servants. And it cannot be denied, but that they, which joined themselves to such wives, passed not to be among the enemies of Christ. Further, it is to be considered, that in those days, the assemblies of the godly were had in the night season. And therefore, how could that husband, which was an infidel, suffer his wife to be absent in the night? Again, it is evident enough, that GOD is the maker of godly marriages: but such [as those other be] are procured of naughtiness, that is, by the devil. Besides, Tertullian bringeth an example taken from things civil. For the law was very ancient; that If any woman kept unlawful company with a bondman, and being warned did not amend, she should at the length be made the handmaid of the master of that bondman, which she shamefully loved. The Roman laws. Neither did the Roman laws suffer, that servants should marry without the consent of their lords. What account then shall we make of Christ, which is the true Lord of us all? Moreover, if we come unto strange women, we shall at length fall into the hands of their master, which is the devil. Indeed the reasons, which this writer maketh, be very strong: the which nevertheless persuaded not the women of that time, especially the richer sort, because they were not willing to join themselves in matrimony to poor christian men; but contrariwise, they sought after large houses, which might receive their substance. Afterward he added a notable sentence, and saith; that Faithful men must desire marriages of the church, that there may be one desire, one faith, hope, and discipline between man and wife. The which when Christ seeth, he will rejoice, and will send his peace among them. And contrariwise, without this, they shall never live peaceably. At the last, he concludeth with his own judgement, affirming, that such marriages are not lawful. And he addeth; that Although they were lawful, yet that they be not expedient. certainly in other matters and proprieties, that sentence is very greatly regarded; Take thou thine equal. How much rather in matrimony ought there to be a consent, as touching religion? The decrees of Counsels touching marriage. 37 There might be other of the fathers also brought; but passing over them, I affirm, that the Counsels have judged the very same thing. The Council Agathense. For the Council Agathense, not only forbiddeth marriages with infidels, but also inditeth them with heretics. The Council of Urbin. Also the Council of Urbin, as it is brought in the 28. cause, question the first, in the chapter Si judaicae, etc. hath ordained the very same. Laodicea. In like manner hath the Council of Laodicea, Canon the 10. and 21. But I marvel that many of the Canonists dare write, that the Pope can dispense with this law: because it is (as they term it) positive, that is, evil. certainly they be deceived: Whether the Pope can dispense with this law. for (as it is proved) this is a divine institution, neither is it lawful for men to dispense with it, because God himself commanded it. Yet must we add, that with Ethniks' matrimonies are lawful, so that they be converted unto Christ, and to the worship of the true God. So I think, Num. 12, 1. that Moses married his Aethiopian wife, Gen. 29. and jacob the daughter of Laban. But because there is mention made of matrimony with heretics, what shall we say is to be done at this day, when as Papists are sometime joined to the professors of the Gospel, and professors of the Gospel contract themselves with Papists? Hostiensis said, Hostiensis. that this ought not to be done; but yet, that if such be joined together in matrimony, they be man and wife, and the marriages of force. Yea and Thomas, Thomas. in the fourth book of the sentences, seemeth not to mislike this opinion. But these fellows do soon utter what they think: yet they prove not that, which they speak. While they thus affirm, they cast themselves into a very great absurdity. For if that party, which is an heretic, provoke to heresy the faithful and sincere party: if the faithful will not assent, nor yet dwell with the other party; or if he will dwell together, he doth it not without perpetual contumely to Christ, what shall be done? They answer; A divorce devised by the Papists. If the matter come to that point, let them be separated; howbeit, from the bed, but not from the bond of matrimony. And so they imagine a kind of divorcement, utterly unknown unto the holy scriptures. Wherefore I lean to the contrary part, and am led by these reasons. In the history of Kings, 1. Kin. 22, 2. 2. Par. 18, 3. and in the latter book of Paralipomenon, the 18. chapter, jehosaphat (otherwise a most commendable prince) is accused by the word of God; because he entered into affinity with Achab, an idolatrous king. For he coupled Athalia the daughter of Achab unto his son [joram:] whereupon he was afterward sharply reproved by jehu the son of Ananie, as it appeareth there in the 19 chapter. verse. 2. 38 Let us consider moreover, how great mischief followed thereof. 2. King. 8, 16 joram the son of a The example of josaphat. good father (namely of josaphat) casting aside the worshipping of the true God, did imitate the kings of Israel: Athalia his wife urging him thereunto. Now let us compare together the Israelits and the jews, between whom there is the same consideration to be had, that is between the heretics and the Christians. For the Israelits did profess the law of Moses, they had circumcision: neither were they by all means strange from the faith of the jews, and yet notwithstanding was the amity, which the kings of juda had with them, reproved; 2. Kin. 20, 36 and by the will of God their ships were broken, while they joined together in friendship. What shall we then say concerning heretics? In the third to Titus it is written; Titus. 3, 10. Eat thou an heretic, after the first and second admonition. Dost thou give ear unto the apostle, if thou marry such a one? Such were the Israelits in times past, being compared with the jews; such are the Papists and Anabaptists; if thou compare them with the professors of the Gospel. Add hereunto, that in john the fourth chapter, verse. 9 it is written, that the Samaritans had no conversation with the jews. These reasons do very much move me: howbeit, I would that the matter should be so mitigated, as we might not be more careful than reason would, about the easier sort of controversies and disagréements. But let us chiefly examine, whether the parties, which are to be joined in matrimony, do agree together in the chiefest points of religion; namely, Whether they believe in one very God, as touching the essence, and three persons together in one substance; Whether they believe, that for our sins we have need of Christ to be an only mediator; in whom be two perfect natures, divine and human, the properties of them being preserved; Whether they believe that we be justified by faith without works; That there shallbe as well a resurrection, as a general judgement: and other things of like sort? Which I add héerin, because it were an infinite thing to descend unto more particularities. But admit, that when the marriage is made; the husband and the wife do agree in religion; what must afterward be done, if the one of them shall fall into heresy? The Papists answer: They must be separated from the bed, as we said before, but not from the bond of matrimony. Two pope's of contrary opinion. But Coelestinus judged, that those matrimonies should utterly be undone, and a licence of new marriage granted them. Innocentius, which followed after, abolished this decree: saying; It may be, that they, coveting to be at liberty from the marriage which they mislike, would accuse their wives as heretics, or would feign themselves to be heretics: as appeareth in the Extravagants De divortijs, in the chapter Quando te, etc. But I acknowledge no divorce, but that which is free, wherein liberty to marry again may be at the least wise granted to the party offended. Neither do the holy scriptures show of any other kind of divorce. Howbeit I would answer Innocentius, that the one married party must not be believed, that accuseth the other of heresy, unless the matter be proved by just and lawful examination. Moreover, Punishments must be laid upon heretics. I think it best, that such punishments be laid upon heretics, as none may lightly be led to profess heresy. Wherefore we must determine, that the surest way is, to take heed of such marriages at the beginning. And if it happen afterward, that there arise any heresy of great importance among them, which is tried out by lawful examination, let there be ways and means attempted, whereby the infected party may repent. Which if it take no place, A free divorce between an heretic and true professor. and that the infected party will not dwell with the faithful: or else is not ready to do this, without committing blasphemies and contumelies against Christ: they must be separated with a free divorce. Now remaineth, that we answer to the arguments, which seemed to make against our opinion. 39 First it was said; that God meant such matrimonies [of unlike religion] only as touching the seven nations of the land of Chanaan. Deut. 7, 3. I answer, that the cause, An answer. which is afterward added, is general; namely: lest men should turn from the true GOD, and from the right worshipping of him. But here we will demand, that if turning unto the true God had happened among them; whether it were lawful for the hebrews to contract with those nations? I think it had not been lawful, without some special dispensation of God; because God had wholly cast out those nations. And as for that, which was brought touching matrimony licensed with a captive woman, Deut. 21, 11 I first say, that if a man will more narrowly behold that law, he shall easily perceive, that such matrimony was not allowed by God: the which nevertheless he granted to the hebrews, by reason of their incredible folly. Which I hereby gather, because he willed, that the head of a strange captive woman should be shaven: that if perhaps she pleased an Hebrew, by reason of her beautiful hair, now being shaven, he might begin to mislike of her. He also ordained that her garments should be changed; because even those (as often it cometh to pass) might procure that love. He also commanded that they should let their nails grow, to make them the more deformed. And he willed, that there should be a morning for thirty days; that if she were loved before for her mirth and amiableness, now she should less please for her morning and unhandsomeness. With these conditions GOD endeavoured to make a medicine for raging love. Over this, there is added a great burden, that if she began to be misliked, he ought not to have her for a bondslave, or else sell her to another: but he was commanded after a divorce was made to let her go free. Those conditions being observed, at the last he condescended, that she should be a wife: which must be understood (although it be not expressed) that she should be first well instructed in religion, and should be converted unto the true GOD. But touching those examples brought of them, Matth. 1, 5. Ruth. 4, 15. 2. Sam. 3, 3. 1. Kings. 3. 1 which in old time married such women; I confess, that some such were married, who nevertheless did first admit the true and sound religion. But I judge, that Solomon had perhaps done better, if he had refreined from the daughter of the Egyptian; because I do not think that Pharaoh was much better than Achab, with whom the matrimony being made was reproved by God. How it is meant that Solomon loved jehova. And whereas it is written in the history, that Solomon loved jehova; that I do understand was meant by the love, which he had at the first, before he was yet corrupted. For afterward, when he was grown to old age, his hart, through strange women, was alienated from God. And as concerning Augustine, which said, that in the new testament there is no express commandment extant, whereby such kind of marriages are forbidden; Tertullian and other fathers are put for an answer to Augustine. I set against him Tertullian, jerom, and other fathers, who refer to this place the words of Paul to the Corinthians, the second epistle, and sixth chapter, which I alleged before. And that which he wrote in the former epistle (Let him marry in the Lord) they refer unto this place, verse. 14. and show, that they were spoken against this kind of matrimony. And where it is alleged, that many in old time did not abstain from the marriages, neither did think that they sinned thereby: that have not we to do with. For while Paul lived, there were many, which had recourse to idolatry, and thought not that they did ill therein; even as many thought that whoredom was not to be reckoned a fault: which nevertheless, the apostle doth earnestly reprove, and showeth it to be sin. And that, which to the Corinthians is decreed by the same apostle, 1. Cor. 7, 12. that The believing husband may dwell with the unbelieving wife, if he will, and be contented therewith: we answer, that we in this place do reason of marriages to be made, and not of such as be already made. So as the apostle saith there; He or she that hath an unbelieving spouse. Whereby it appeareth, that he speaketh of matrimony that was contracted before. But touching Solomon, whether he broke the law, which is in Deuteronomie, Deut. 23, 3. and 8. of the not bringing in of nations into the church of the jews, either never, or else till many generations were passed: I say, that that law must be more diligently weighed, and more narrowly scanned, what is, To enter into the church. What was to enter into the church of the jews. For (as I think) we must not believe, that a man being a proselyte, and converted unto the true God, and circumcised, should wait so long after he were justified, to be admitted unto offering of sacrifices and common prayers. Wherefore it is very likely, that in the law was meant their infranchising into the city, whereby they might be in possibility to execute offices, and to be in the state of marrying wives of the tribes of Israel. And so, as concerning this, Solomon should not be accused for breaking the law, seeing the same provideth it for men and not for women. I think therefore, that matrimonies of this kind are not to be made, because they be rather snars than marriages. Of Degrees forbidden to make contract in marriage. 40 This seemeth first to be agreed upon, In judg. 1. Look In Gen. 19, at the end, and 38, 11. and 2. Sam. 13, at the beginning. levit. 18. 20 that in the 18. and 20. chapters of Leviticus, are not rehearsed all persons or degrees, in whom marriages are forbidden. For there is no mention made of grandmother: when as nevertheless all men will confess it to be most shameful, if any man should take his grandmother to wife who is so far above him in years. The wise also of the grandfather is not mentioned. And though the wife of the uncle, by the father's side, be spoken of; yet is there nothing spoken concerning the wife of the uncle by the mother's side. Yea and (that we more marvel at) there is no prohibition for the father to marry his daughter: when as all men confess, that those marriages be most incestuous. So as it is to be thought, that in that place are set forth by the holy Ghost certain degrees prohibited: and those not many but yet such, that by them (as by certain exquisite and manifest rules) we may judge of the like. Wherefore we must think, that whatsoever is spoken as touching the mother, is also commanded as touching the grandfather, or grandmother: seeing that all these are reckoned to be parents. Those things also, which are spoken as touching the wife of the uncle by the father's side, do manifestly show what is to be done as concerning the wife of the uncle by the mother's side: forsomuch as these affinities or degrees have by the same space or distance, relation one to another. So that I am of this mind, that I think the prohibitions mentioned in the law, are therefore set forth, that by them we might evidently understand, what is meet to do in the like degrees. Who more than others offend against the degree forbidden. I grant nevertheless, concerning Paulus Burgensis reason, that they much more break the law, which do contract matrimonies with persons forbidden: and that they also pervert the order of kindreds. For unto me he seemeth to do far woorsse, which marrieth his grandmother, than he which marrieth his niece of his brother's side: although I think, that both these matrimonies are unlawful. What the hebrews of our time do, I pass not much; yea, I much doubt of that, which Paulus Burgensis assureth himself, as a thing plain and manifest; namely, that the jews at this day are most diligent in observing of their outward laws. For me thinketh I should do well, in not giving to them more dignity or religion than to Christians. Wherefore, as it is manifest enough, that we have for men's traditions, strayed very much from the right observation of the commandments of GOD, and also from the right knowledge of the scriptures: so is it also likely that the same hath happened to the jews, especially in this our age. So as I am not injurious against them, when I will not yield more unto them, than unto ourselves. Unto the degrees expressed by God, the jews have added many more. Nevertheless, I will not let to declare, that their Rabbins have added to the degrees forbidden in the law, many more as well in descending as ascending: which thing I understand the great learned man Paulus Phagius hath declared in his annotations on Leviticus. Neither can I be persuaded, that they were added by them for any other cause; but only for that they thought that those degrees were comprehended in the degrees expressed by God. Wherefore that (as I think) will not be sufficient for judging of lawful marriages, if the degree, wherein they are contracted, shall not by manifest and proper words in the law be forbidden, nor yet the order of kindred perverted: for it may be, that the like degree, and of the same distance, is forbidden by authority of the law. Neither doth the scripture (so far as I can see) allege in any place such a reason, as belongeth to the perverting of order, although (as I have said before) I will not utterly reject the same. 41 Some man peradventure will say; What matter is it for us of this age, either to know or to mark those precepts, which are contained in the 18. and 20. chapters of Leviticus; seeing that we, after the coming of Christ, are no more bound to the civil laws of the jews? I grant that the Christians are not bound to the civil precepts of the law: but yet I ascribe those precepts, which are there given for marriages, not to civil laws, but rather to moral. And I think, that I may bring a reason out of the same place to confirm my saying. For God when he gave those laws, added these words thereunto; levit. 18, 2● &. 20. 23. Take heed therefore that ye defile not yourselves with whooredoms, and such incests, as the Gentiles have done, whom I have driven out of those lands, which I have now given unto you: for seeing those nations have been polluted with so grievous wicked acts, I have therefore so destroyed them, and will do the like unto you, except you shall diligently shun those things, which I command you, as touching these evils. I think no man will doubt, but that the Chanaanits, which received not the law by Moses, neither were citizens of the public weal of the Israelits, could not by that law be condemned; because they obeyed not the laws of the hebrews. They were subject only to the law, which is called moral. Seeing then God reproveth them for that cause, that they were so defiled with such filthy lusts and incests, and affirmeth, that for the same cause he deprived them both of their land and life: it is manifest, that these laws must be joined, not to civil precepts, but to moral, which all men are bound to observe. Nevertheless, it seemeth at the first sight to be against this doctrine, Gen. 20, 12. in that Abraham (a man otherwise most holy) is thought to have married his brother's daughter; namely, Sara. Amram had also jochabed his aunt to wife, of whom he begat Moses, Aaron, and Marie. And it seemeth, Exod. 6, 20 that so godly and holy men would not have done this, if the moral law (as we have said) had been against it. To this we answer: first, The law of nature was darkened through sin. that the law of nature was much blotted by corruption and wickedness, which overwhelmed all mankind soon after sin: and for that cause they, which contracted such matrimonies, thought peradventure that the same was lawful. And therefore, although they cannot altogether be excused by that ignorance; yet it is to be thought that they committed less sin than those, which durst do such things, after the law was given. I add moreover, that among the facts of the fathers, certain things are now and then spoken of, by which other men must not take example, seeing they are sometimes to be interpreted as prerogatives, or certain privileges given them. But how so ever it be, we must not (as I think) much labour to excuse the fathers in all things. Although I know there be, which say, The fathers must not in all things be excused from sin. that Sara was not the daughter of Abraham's brother, but of kin some other way. And therefore she might be called his sister, after the ancient manner of speaking; as though she were of some kindred unto him, but yet not so near of kin, but that they might marry together. And in like manner they say of the kindred of Amram and jochabed. Howbeit, I will omit these things, seeing the whole matter may be made plain by these two kind of answers before alleged. Why God by his laws established matrimonies. 42 It might also be demanded, that if the precepts of matrimonies be moral, and do appertain to the law of nature, why God would also establish them in his laws? Because the light of nature was come to that point, that it was not sufficient. The brightness thereof was daily more and more defaced in the hearts of men. Which doth manifestly appear, The ten commandments were obscured in the hearts of men before the law. not only in these, but also in the ten commandments: where it is commanded, that men should abstain from theft and murder. And yet we read in the histories, that robbing on the sea, and also on the land prevailed in such sort, as they might seem to be full of honour and dignity. Plato, Plato. in his first book of laws, thought, that concerning procreation of children, we should abstain from mothers, grandmothers, and the degrees above them; again, from daughters, néeces, and degrees beneath them: but as for other persons he made free. jerom against jovinian, in his second book testifieth, that the Scots in his time had no certain marriages: but accompanied with their women, as they lusted themselves, even with such as came first to hand. He saith moreover, that the Meds, Indians, Aethiopians, and Persians, confusedly contracted matrimonies with their mothers, sisters, daughters, and néeces. Which seemeth nevertheless to disagree with that, which Herodotus writeth of the Persians. For Cambyses (as he testifieth) desired to marry his sister, for the which he asked counsel of the lawyers and wise men: and demanded of them, whether that matrimony were lawful or no. To whom they answered, that they indeed had no law for the brother to marry his sister: but yet they had another law among them, whereby it was lawful for the king of the Persians to do whatsoever himself lusted. Surely they answered well in the first part of their answer, but in the latter part they most shamefully flattered the tyrant. Howbeit, the things, which be written by this historiographer (though sometimes fabulous) and those that jerom bringeth, vary not. For the common sort, being now corrupted with shameful and wicked custom, contracted such matrimonies: howbeit, the wiser sort, in whom the law of nature did shine, perceived that those matrimonies were not lawful; although, being overcome with covetousness, they would not forbear them. Whom Paul to the Romans hath sharply reproved, saying; Rom. 1, 32. Which men, notwithstanding that they know the righteousness of God, they not only do such things, but also they consent unto those which do them. And these matrimonies are known as it were in their own nature to be so unlawful, as they, which hear relation made of such things, be stricken with an exceeding great horror. Yea and they themselves, which have committed such things in the heat of their lust, seem to detest those whom they have defiled. The poets make mention of Cynara and Myrrah his daughter, Cynara and Myrrah. with whom her father perceiving that he had unwares kept unlawful company, he so hated her, that he persecuted her, all that ever he might. 2. Sa. 13, 15. Amnon began so to hate his sister, whom he had dishonested, that he commanded her to be violently thrust out of his sight. Incests have in a manner always had unhappy ends. Ptolemy. Thou shalt also never in a manner find (if thou look into histories) that incestuous marriages, or carnal copulations came to good end. Ptolemy king of Egypt took to wife, by fraud and guile, his sister Eurydice. What ill success came thereof, the histories, and (specially justine) have plainly set forth. Antonius Caracalla, Anthony Caracalla. Nero. who married his stepmother; and Nero, that committed abomination with his mother, not only came to a most unhappy end, but (according to their deserts) were wonderfully hated of the people, and were openly called monsters of mankind. Wherefore we grant, both that these commandments, which do prohibit those sins, pertain to the law of nature; and also, that they were for just cause renewed by God in his moral laws. 43 It may also be plainly enough declared by another reason, that incestuous marriages are forbidden by the light of nature; The Roman laws forbade to marry the brothers. seeing that they were earnestly forbidden by the Roman laws, which were counted among the most excellent and honest laws: and those marriages were specially named, wherein any man had married his niece by the brother's side. Although Claudius Caesar, when he would marry his brother's daughter Agrippina, caused the first law to be abrogated; and to be decreed, that it might be lawful for every man to have his brother's daughter to wife: but there was none at Rome, except it were one or two, that would follow his example. But the first law, which was the best, was observed among the Romans. Howbeit, we must understand, that there were certain persons prohibited by the laws of the Romans, whereof Gods laws made no mention; and yet their prohibition was not without reason. So as the citizens of Rome were bound to observe them, although by the light of nature they could see no cause why they should so do. Which kind of laws was wont to be called peculiar, because it seemeth to be a thing private unto certain persons. I will make the thing more plain by examples. The Romans (as may be seen in the Code) would not that matrimonies should be made between the guardian & the pupil; The guardian might not marry his pupil. because they saw it would easily come to pass thereby, that the guardian, which had consumed the goods of his pupil, lest he should be constrained after the time of his tutelship, to render an account of those goods, would solicit the maiden to marriage: which being obtained, he should be free from rendering an account of her goods. Surely the law was good, but yet it was not perfectly observed. Cicero. Cicero (otherwise a grave man) was ill reported of for the same cause: for being far in other men's debt, when he had forsaken his wife Terentia, he married his pupil, of whose goods and affairs he had the charge as guardian. Also the Romans decreed, that no precedent of any province should take to wife, either to himself, or to any of his, any woman within the same province, wherein he governed. For they knew right well, that it might so happen, that the Praetor, Proconsul, or Precedent in a province, having affiance in the families and kinsfolks coming to him by his wife, might conspire new matters, and at last alienate themselves from the Commonweal. They also saw a great danger to hang thereupon, lest he should not be just and severe in giving of judgement; because he would gratify his kinsfolks more than others. lastly, it should not be free for them to have marriages within the provinces; because magistrates might in a manner compel them of the provinces, to contract matrimonies either with themselves, or with their friends. Felix was married to a Iew. Acts. 24, 25. We see also this excellent law violated. For Felix, which governed jury under Nero, (as it is written in the 24. chapter of the Acts of the apostles) had Drusilla a jew to wife. But what need is it to rehearse, that these laws of less weight were not observed, when as that people had shaken off even those laws, which we called moral, and are known by the law of nature? Cicero declareth in his Oration for Cluentius, that Sassia, Cicero. a certain wicked woman, was so inflamed with wicked lust, that she instigated her son in law Aurius Melinus, The prodigious love of Sassia. (to whom she had before married her daughter) to refuse his wife, that he might take her to wife in steed of her daughter: which at the length she brought to pass. And whereas that deed was accounted full of dishonesty, yet was it not punished by the laws. Neither do we read that the matrimony (which Cicero affirmeth was unluckily contracted without order or authority) was dissolved by the power and commandment of the magistrates. Wherefore, there is here also offered a good reason, why God would again inculcate by a new law, those things, which by the light of nature were judged to be honest: for the bounds, bars, & closures of nature were broken, by the impotent lust of men; and therefore they were to be made surer by another bond. For the Israelits were no more shamefast in keeping of natural honesty, than the Romans were. 44 Neither is this to be forgotten, that God had certain proper things in his law, which may be called peculiar: seeing all men were not bound unto them by the law of nature, but the hebrews only. For he would not have them to contract matrimony with the Chanaanits, Exod. 34, 16 Ammorhites, Jebusites, &c. for other people seem not to have been bound to that law. Neither should we at this day (if there were such nations still) be letted, but that we might join ourselves in matrimony with them. Although the cause of that law ought at this day to be holden: which cause is, The godly must not join in marriage with the ungodly. Augustine. that matrimonies should not be contracted with them that be of a contrary religion; for we must beware, that the godly be not joined with the wicked. I know that Augustine, concerning unlawful marriages, writeth to Pollentius, in the second book, and De sermone Domini in monte; that There is not a place in the new testament, wherein by express words, matrimonies with infidels are forbidden. But of this matter I will not write much at this present, seeing I have largely entreated thereof upon the epistle to the Corinthians. This will I say moreover, that a good man, in contracting of matrimonies, aught to follow chiefly that which is honest; & not lightly to departed from commendable orders, & usual customs, which are not against the word of God. And if there happen peradventure any doubt, let him not think it much to ask his magistrate: otherwise he shall rashly put forth himself, his wife, and his children into danger. For if he be married in any of the degrees prohibited, he shall not be counted a husband, but a whoremonger; and his wife shall be called a harlot; and the children, in that marriage begotten, shall be taken for bastards. Howbeit, the magistrate, although he may not, concerning matrimony, forbidden certain other contracts, besides those which God hath forbidden: yet can he not, neither ought he to remit any of those, which God hath commanded, and which he hath forbidden by his law. Yea, he must most diligently take heed, that he burden not the people too much, or without an earnest cause; as we see that the Pope hath done, who hath two ways sinned therein. First, The Pope hath two ways erred touching these laws. in that he durst usurp the office of making laws in a Common wealth; which undoubtedly pertaineth not unto him. secondly, because in his laws he followed not the word of God; but without reason forbade first all degrees, even to the seventh, which he perceiving afterward not to be observed, and that all things were full of confusion, he restrained his prohibitious to the fourth degree. Wherein he is constant and obstinate, if there come no money in: but if money be offered (whereof he must have much brought him to fill his greedy desire) he dispenseth as pleaseth him, both with his own laws, and the word of God. 45 This also must be known, that God hath in his laws another decree, which we may call peculiar; because it should not extend to other nations: neither ought it to be in force at all times. Deut. 25, 5. And that was, that when any husband did die without children, the brother that remained alive, Of marrying a widow to the next of kin. or some other next of kin, should marry her that was left: so that the first, which should be procreated of that marriage, should be counted the son of him that was dead, and as in the inheritance should fully succeed him. For God would not in that Commonweal, that men should altogether be extinguished. And he provided, that this division of lands should be kept as much as might be. And seeing the same is not used in our public weals, neither that God hath commanded it; therefore it doth nothing appertain unto us. Wherefore we must keep ourselves under the general and common law; namely, that no man presume to marry the wife of his brother being dead, although he died without children. And be it known unto us, that in the beginning, when only the family of Adam lived on the earth, brethren were not forbidden, as they were afterward: for brethren were driven of necessity to marry their sisters. Howbeit, afterward, when as men were increased in number, they began to be ashamed, and by the instinction of God, or nature, either to abstain from prohibited persons, or at the leastwise to know that such conjunctions were full of ignominy. But what time they began first to abstain, it appeareth not by the history. The heathen poets perhaps showed that necessity of them in old time, which urged the family of the first parents to match the brother and sister together, when they feign, that their gods had their sisters to wives. The gods of the Ethniks married their sisters. For the chief of them; namely, jupiter had juno, who in Virgil thus speaketh of herself; But I, which walk the Queen of gods, both sister and wife to jove. Look In Sam. 13, 1. 46 And though the word of God, and the instinct of nature, should be sufficient of itself to make us abstain from the foresaid conjunctions; Augustine. yet are there brought by divers writers, causes fit enough to forbid the same. Augustine, in his 15. book De civitate Dei, and 16. chapter, writeth; that That abstinence doth very much help to enlarge the bonds of human society. For if marriages should be concluded between the parents of one family, there would be no kindreds between others. Furthermore, it is not convenient, that one and the same man should sustain the persons of sundry kindreds; to wit, that one man should both be the uncle and husband of any one woman; and that one woman should both be the aunt and also the wife of any one man. Cicero. Which reason also Cicero made in his fift book De finibus; Plutarch. and Plutarch in his 108. problem. And seeing both these men were Ethniks, they could not perceive this, unless they had been illuminated with the light of nature. Also the third reason is added; because these persons, from whom we must abstain, do for the most part dwell together in one house. So if they should have leave to join in matrimony together, they would not so gravely & modestly be conversant one with another, as domestical civility requireth. Plutarch, in the place now alleged, Plutarch. hath showed two other reasons, besides these, which we have brought. One is, The causes of dissension between kinsfolks is to be cut off. that between near cousins, dissensions were to be feared: for they would soon complain, that the right of kindred were taken away. Which saying I thus understand: If either she that were to be married, or he that would marry, should overskip the nearer of kin, for to marry one of further alliance: then that party, which were nearer of kin, would take it to be an injury received; as if by overskipping, it had been purposely done, to put the other party to shame. Even as it cometh to pass in making of wills, wherein they, which be the nearer of kin, neither may nor aught to be forgotten. And in the law, touching the raising of seed unto the brother already dead, the first place was to be granted unto him that was nearest of kin; who, if he would not use his own right, was made ashamed: as that law more at large doth declare. Wherefore, seeing that disorders between all sorts are to be hated, than those between kindreds must be detested. Also Plutarch bringeth another reason; namely, Women by marrying of their kin are the better upholden. that women be weak, and therefore have need of many and sundry upholders. So that in marrying with strangers, if they be afflicted by them as it cometh to pass, they have all their own kinsmen to be their patrons and defenders: but if they should be wives unto their own kindred, and be ill entreated of them, they should have a very few to defend their cause; sith other kinsfolk would not be very ready for their sakes, to fall at controversy with their own kin: which would not grieve them to do against strangers. 47 But seeing now I am in hand with Plutarch, I remember that, which he hath written in the sixth problem: and I think it not unprofitable to rehearse the same, seeing it appeareth to be against that, Augustine. which Augustine hath in his 15. book De civitate Dei, and 16. chapter, touching the marriage of cousins german. For he affirmeth there, Of marriage between cousins german. that the same was lawful before his time; although such kind of matrimonies seemed very rare, because men did in a manner forbear to contract with persons so near of blood. But he saith, that afterward that liberty was taken away. Which in very deed I cannot perceive in the Roman laws, which were publicly received and allowed: and yet nevertheless, those laws were in force through out Aphrica. So as it may seem obscure to some, of which laws Augustine speaketh: unto whom he saith, that matrimonies of this kind were forbidden in his time. But it must be understood, that when Augustine lived, the law of Theodosius the elder was in force, who first among the Caesars (so far as I know) forbade this sort of matrimony. Aurelius' Victor. Paulus Diaconus. Which also Aurelius Victor, and Paulus Diaconus do testify. And the same we find at this day in the Code of Theodosius, concerning incestuous marriages, the sentence as touching these persons remaining in these words; He that shall violate himself with the marriage of his cousin german, either of his sisters or brother's daughter, or of his wives daughter; lastly, of any the marriages of whom is forbidden and condemned. Howbeit, at this day the law is not extant in the Digests, nor in the Code, nor yet in the authentics. Which nevertheless king Clotherius followed, as it is read in the Almane laws, in the title De illicitis nuptijs: yea and it is confirmed by the ecclesiastical Canons and Decrees, by Gratian 35. question 2. and 3: out of the Agathen Council, the 61. Canon. And Gregory the first, in that place, is found to be of the very same opinion: in the chapter Quaedam lex Romana, etc. Augustine the bishop of Canturburie. These things he answereth unto the sixth interrogative of Augustine the bishop of Canturburie. And he affirmeth, that they which join together in the degree of cousins german, aught to refrain from contracting of matrimony between themselves. And Ambrose also long before Gregory, in his 66. epistle to Paternus, condemned marriage between brothers and sisters children; and witnesseth, that the same was forbidden by Theodosius law: which I also have already alleged. And if it be lawful to use conjecture, I think that Theodosius did it at the request of Ambrose, who had a marvelous respect to public honesty. Yet nevertheless was not that law so severe in those days, but that the same might sometime be dispensed with; as the epistle to Paternus doth show. And in that Ambrose affirmeth there, that such kind of marriage was forbidden by the law of GOD; it cannot be proved unto any, which throughly consider the words of the law, and the acts of the fathers. How the Romans ordered themselves in ancient time, as touching the marriage of cousins german, this I have observed. In the second book, & fift Decade of Livy: Ligustinus saith, that his father gave him to wife his uncles daughter. Cicero also, in an oration for Cluentius, writeth, that Cluentia was lawfully married to M. Aurius her cousin german. And M. Antonius the philosopher married Faustine his cousin german; as julius Capitolinus writeth. And before the building of Rome, there is mention made of the marriage between Turnus and Lavinia, who descended of two sisters. Yet Plutarch, in the place before cited, saith, that in the former times at Rome it was provided by law, that they which were near of kin should not be joined in marriage: but that the same law was afterward released upon this occasion. For a certain man, which both was honest, and of good reputation among the people of Rome, being very much pressed with penury, married a cousin german of his, which was very rich and wealthy: for which cause he was accused of incest. But his cause being heard, he (by the judgement of the people of Rome) was absolved. For favour bore a great stroke in the city. By means whereof, there was a law made by the people, that from thence forward it should be lawful for cousin germans to marry. These things I thought good to declare of this kind of marriage, both out of the laws of God, out of the laws of the Romans both ancient and later, and also out of the fathers & ecclesiastical Canons. Whereunto I will add, that there be many cities acknowledging the Gospel, which do not allow the marriage of brothers and sisters children; namely, Zuricke, Berna, Basil, Schaphusium, Sangal, Bienna, etc. Also in the kingdom of England (where I was) there this degree was excluded from marriage. So as in places, where the magistrate doth forbid these marriages, the faithful sort must forbear them; for those reasons, which I have before declared. But Othniel, if he were the cousin german to Achsa, he might marry her by the law of God: but if he were her uncle, he might not do it by the common law; howbeit, he married her. Wherefore one of these two things we must say; either that there was a fault in him (for the fathers, as we have already said, were not always free from sin) or else, that God, by a certain privilege or prerogative, would have these things to be done: which nevertheless must not be challenged for an example. Neither must we forget, that by a custom very usual in the scriptures, In the scriptures kinsmen are called brethren. they which by any means were joined in blood were called brethren. Even as Lot is called the brother of Abraham; and the kinsmen of jesus Christ the son of God, in the evangelical history, be called his brethren. So likewise in this place it may be, that Othoniel is called the brother of Caleb, when he was only joined unto him by some near kindred. And this exposition the interpreters, for the most part, do use: the which I would not mislike, unless I saw added in the text this particle (The younger) which is not accustomed to be added, but when brethren or sisters are in very deed compared together. Whether any dispensation may be made in degrees of kindred prohibited by God. In 2. Sam. 13, verse, 6. 48 Now let us declare, whether any dispensing may be in the degrees forbidden by the law of God. For at this day, those which would be counted christians, being matched in the degrees forbidden, do say; Let us go to the Pope, let us talk with him, he will dispense with us, so we reward him with money. Neither do the common sort only say this, but our masters, which be the school-divines, The schoolmen defend the Pope's dispensations. in the fourth book of sentences, the 34. distinction, concerning matrimony write, that the Pope can dispense. And they endeavour to prove that this he may do. For they say, that those precepts, which be in the 18. and 20. chapter of Leviticus, levit. 18, and 20. touching degrees forbidden, partly be moral, and partly judicial. The moral and natural are, that the father may not marry his daughter, nor the son his mother. Here they say is such an indecency, as by no means it can be taken away; but that it should be a perpetual impediment. For they say, that the father and the daughter, the mother and her son be one flesh. Notwithstanding, in matrimony it behoveth, that one flesh become another than it was: howbeit, those are not severed. But if the reason were firm, Adam might not have married Eve: she was his flesh, for he saith; Gen. 2, 23. This is now flesh of my flesh. They answer, that Eve was the flesh of Adam; not by way of nature, but by miracle; sith God so framed Adam's rib, as it was made a woman. Howbeit, when kindred is defined, we have no recourse to miracles: but it is said to be a bond of those persons, which be derived from one beginning by procreation; so Eve might not be called a kinswoman of Adam. Wherefore they say, that in those precepts, which be in Leviticus, the indecency between father and daughter, mother and son, is natural, moral, and perpetual: and that the rest of the degrees do appertain to the judicial laws. Some indecency they would have to be there, but yet not so much as hath been always forbidden. Deut. 25, 5. For brethren & sisters did at the first time marry one to another: yea and the sister of the brother departed, was married in the law, Gen. 29. for the raising up of seed. jacob had two sisters in wedlock; Amram had his aunt; Abraham had Sara, Exod. 6, 20. Gen. 20, 12 whom he called sister. Wherefore (say they) these degrees; namely, the father and the daughter, the mother and the son, are after a sort perpetually forbidden by the law of nature, and by the moral law: but other persons, which be forbidden by God, were kept back from marriages; howbeit, that was by the judicial laws. But those laws endured so long, as the civil regiment of the jews continued: which being decayed, we are not tied to those laws any further, than the church hath allowed of them; so as unto us they be laws of the church, and not moral laws: neither are they laid upon us by the laws of God, but by the laws ecclesiastical and positive. And whereas they make the Pope to be precedent over the whole church, they say it is in his power, for certain just causes, to release these impediments. They so flatter the Pope, that cajetan Secunda secundae Thomae, question 154. article the ninth, saith, that the Pope doth for just causes dispense in all those degrees (except for marriage between the father and the daughter, and between the mother and her son;) not by a common law already ordained, but by the Pope's licence. This he assigneth to be the cause, for that they be judicials. Experience teacheth, Emanuel king of Portugal. that these things have sometimes happened. Emanuel the king of Portugal married two sisters, Catharine Queen of England two brethren, Catharine Queen of England. Ferdinandus the king of Naples married his aunt: Pope Alexander the sixth allowing the same. I have read, Incestuous marriages. that Martin the fift gave licence to marry with a natural sister: whereof many of the Canonists say, that it is to be doubted, whether it were lawful or no. This licence is horrible. Ye see how great matters these men challenge unto themselves. I am of another mind: and those things, which be contained in Leviticus, touching degrees forbidden, I esteem them to be moral. Such marriages seem rather beastly than human. The prohibition of degrees in Leviticus 18. is moral. And that the same [prohibition of degrees] is rather natural and moral, I prove by the very words of those laws. When GOD made those laws, he spoke on this wise; Observe ye these things, Levi. 18, 24. and defile not yourselves with these abominations, as the Chanaanites, which were before you, and I did cast them out. If ye shall imitate them, and shall defile yourselves, the earth also shall cast you out. Thus I reason; The Chanaanites were not the people of Israel, God did not give laws unto them by Moses, yet were they punished for such kind of marriages; wherefore they were bound to these precepts. If they were bound, they were bound by the light of nature; and the precepts did also pertain to other nations. A nature being well instituted, might perceive that shamefulness. The Lord said, that he for that cause hated the Chanaanits. So than it should not be convenient for us, that those precepts were but of small value, perishing together with the civil administration of the people of Israel. Of the children of Adam. What do they speak of the children of Adam? Our cause and theirs is not all one. Their cause stood upon great necessity. Moreover, God dispensed, saying; Increase and multiply, and fill the earth. And God can dispense when he will. It was not his pleasure to bring forth other women. That this should be done without such a necessity as that was, we have not a word to show it. Gen. 29. The example of jacobs' two wives. In that it was once done, men must not imitate the same. True it is, that jacob married two sisters: but public honesty was after a sort defaced in Mesopotamia, and elsewhere. Neither were all things well done, which the fathers did: unless we can say; that the spirit of GOD would this to be done peculiarly. We speak of the common law, and usual course. jacob had two sisters against his will: his will was to have had but only one: but through the wiles of Laban, the one was put to him against his will, and the other died by the way, before he entered into the holy land. The hebrews say, that God would not that so great wickedness should be in the land of promise. We must not live by examples, but by laws. Against that example we allege the law of God. We must not live by examples, but by laws. There were such things in other nations also, but not to be allowed therefore. Eusebius Caesariensis, in Praeparatione evangelica, writeth, that the Persians had marriages between the father and the daughter, and between the mother and the son. Berosus writeth, that giants before the flood did not refrain from such marriages. Caracalla said to his stepmother; If it were lawful. The unchaste woman answered; If it like thee it is lawful; An Emperor giveth laws, he taketh none. Among the athenians it was lawful to marry sisters. These things be shameful. Against those shameful things, let us oppose the good laws of the Romans. As touching this matter we see things very repugnant in the Pope's licences. By a common and forbidden law, they abridge the liberty of marriage, and forbidden more degrees than God did appoint. For once they forbade the seventh degree, within a while the fourth degree; afterward they so licence at their own pleasure, as they except only the first degree. So will I, so do I command, Let will for reason stand. I deny not, but that in these contracts, the incest is greater in one degree than in an other: but what things soever God hath forbidden, be unhonest. If they say that they do this by a fullness of power: Baldus. let them say (saith Baldus) by a fullness of tempest, wherewith the church is troubled and corrupted. Do not think that any man (God I will except) can give licence, that the brother should marry his sister. Of Dowries; In the Commentaries upon judges, the first chapter, and the 14. verse. 49 But whether husbands received dowries of their wives, before the law, it is uncertain. Look In 1. Sam. 18, verse, 23. Whether husbands in old time received dowries of their wives. The servant of Abraham rather gave gifts unto Rebecca, than received; for so much as he brought with him golden and silver vessels, in the name of Abraham and Isaac, which were to be given to the spouse. But there is no mention made of the maiden's dowry. Also jacob served for his wives, so far was he from receiving any thing of them in the name of a dowry. Sichem also, the son of Hemor, inordinately loving Dina the daughter of jacob, with whom he had committed fornication, said unto the sons of jacob; Increase her dowry as ye list, I will refuse no condition, so I may have your sister to be my wife. Howbeit, I cannot tell how the custom of the ancient fathers, in not taking but giving dowries to wives, which they should marry, aught to be commended: yet I thought good to recite those things, which I have read hereof by the way. And to begin with Megadorus in Plautus Comedy Aulularia, when he should take to wife the daughter of a poor man, being also without dowry, commended his counsel by those words; If (saith he) other men would do after my example, the city would then be in better concord, and envy should not be so rife among us as it is. They (namely the wives) will fear us the more, and we shall keep them with much less cost, etc. When I consider these things, they seem to be very wisely spoken. For now and then it happeneth, that one city is after a sort divided into two parts; when as the daughters of poor men are without hope to marry with them that be of the richer sort, either for the slenderness of their dowry, or else because they have no dowry at all: for they attain not thereto, except it be by chance, or else very seldom. Wherefore the richer and mightier sort are much envied, and grievously hated of the poorer. Besides this, wives, which have good dowries, stand in the less awe of their husbands: yea rather, they despise and set nought by them, counting them as unworthy to be matched with them. lastly, their decking and lusts cannot be satisfied, but with extreme charges. Plutarch. Plutarch in his Apophthegs' of Lycurgus, when he was asked wherefore he had commanded that virgins should marry without dowry, answered; To the intent that some should not be left unmarried for poverty sake, or other some should be overmuch desired or wooed for their wealth; but that every man diligently considering the maiden's conditions, might choose him a wife for virtue sake. He showeth also, in the thirty problem, that the bride brought to the bridegrooms house only a distaff and a spindle. A law of the Decemuiri. The Decemuiri of Rome decreed also, by the laws of Solon, that a woman should be without a dowry, and should bring from her father's house only three garments, and also certain vessels of small price; because they would declare, that the fellowship of marriage is not confirmed by riches, but through the love of children. certainly these things do very well agree with that, which is written by Paulus and Vlpianus, in the Pandects, as concerning the free gift between the husband and wife. A custom of the Egyptians. It is written also of the Egyptians, that if they received dowry of their wives, they should then be counted as their wives bondmen. Which custom did sufficiently teach, that it seemeth both infamous and unprofitable to seek a dowry of our wives; when as nothing is more noble than liberty. And nature hath ordained, that the husband should rule the wife. A custom of the Spaniards. And it is written, that the Spaniards had a custom, that the wives should bring to their husbands a distaff wound with flar, in steed of a dowry. I might rehearse a great many beside, to signify, that all the men in old time allowed not, that husbands should have dowries given them, when they married their wives. But in very deed the laws of GOD make mention very often of dowry. And yet I am assured, that the same was somewhere used before the law. In Exodus, he which had defiled a virgin, was bound to marry her, so that her father were content; but if he would not marry her, than he was forced to give her a dowry, even as the law appointeth the dowry of virgins to be. Moreover, in the first book of Kings, the ninth chapter; Pharaoh gave for a dowry unto Solomon, who had married his daughter, the city Gazar, which he had taken from the Chanaanites. Beside this, the Roman laws, which otherwise be most indifferent of all other, do make very much mention of dowries; and have many whole titles, wherein this matter only is treated. The definition of a dowry. 50 But seeing we are now come thus far, it seemeth meet to define a dowry, that thereby we may the easilier know, how much must be attributed thereto by godly men, in the contracting of matrimonies. A dowry is a right to use things, which are given to the husband by his wife; or by others in her name, to sustain the burdens of matrimony. And although a dowry be properly said a right of using; yet notwithstanding, those things, which are given unto the man, are oftentimes called by this name dowry. Howbeit, the end is chiefly to be noted in this definition; namely, to sustain the burdens of matrimony. It seemeth also, that seeing the husband bestoweth very much in nourishing of his wife, and in the honest maintenance of her, justice and equity would, that somewhat in like manner be yielded unto him. Then, seeing a dowry hath this foundation of justice, there is no doubt, but that it is a thing lawful. Nevertheless, therein is an error not to be suffered; because some are not ashamed to say, that by a dowry, concord between man and wife is easily obtained. This, An error touching dowry. both reason and experience teacheth to be most false. Who is ignorant, that that kind of friendship (which hath respect only unto profit, and which is grounded only upon pleasure) is very frail and transitory? Moreover, experience teacheth, that marriages which be so contracted, as there is no other consideration had therein, but only the wives beauty and her dowry, have very ill success. Wherefore these are reproved by the common proverb; Qui uxores oculis & digitis ducunt, Such as marry wives with their eyes and fingers, that is, which are moved only with beauty and money. Dowries must be given with moderation and reason. So than it behoveth just laws not altogether to take dowries away, but rather straightly to provide, that they be not overmuch increased, nor done without right or reason. And for this cause the Roman laws commanded those dowries to be cut off, which were greater than the ability of the giver might bear: as we read in the Digests De iure dotium. And contrariwise, we must take heed, that neither parents nor tutors, being overcome with covetousness, give less than honesty requireth: as it is written in the title De dote inofficiosa. And because dowries be given, to sustain the charges of matrimony; those cannot be excused, which having received them of their wives, afterward dare use their wives miserably. Besides that, they be unjust, because they violate the law of God, whereby they ought to love their wives as themselves, and as their own proper body; when as they will not conveniently help them with their own goods. Yea there be some, which if they were not let by public laws, would consume, sell, and utterly alienate their wives dowries. And that this might not be, the laws, especially of the Romans, have carefully provided. For they decree, that the state or title of the dowry should remain with the wives, although the husbands had the fruit and use thereof, so long as the marriage should last. But what (I pray you) shall we say of them, which suffer so grievous and intolerable burdens of matrimony to be daily augmented, while they too much flatter and cocker their wives? Surely they sin very grievously: forsomuch as now, neither their own patrimony, neither their wives dowries can be sufficient; because they exceed so much in sumptuous attire. certainly, among godly husbands and good wives, all things ought to be used with moderation and temperance. But wherefore (think we) have the laws ordained so many things, and by so many ways concerning dowries? Even because they would keep the citizens without hurt or damage, when as they marry and are joined together in matrimony. Why the dowry should remain whole to the wife. For it is expedient for the weal public that if the husband die, the dowry should remain whole unto the wife; wherewith if she will, she may marry again: or if the wife die first, that the dowry should serve to nourish, apparel, and bring up the children, which are begotten in matrimony. 51 Notwithstanding, thou wilt demand; Why are dowries said to be given under this title, of sustaining the burdens of matrimony? Even lest the same dowry should be counted a price: A dowry is no price of marriage as though wives and marriages were things to be sold. For the which cause, in the Digests, gifts between husband and wife are prohibited; to wit, that in matrimonies & contracts, gifts between man & wife be neither given nor received. Furthermore, when as divorsements were given in many places by that civil law, if gifts between man and wife had been lawful, marriages would very easily have been dissolved. Seeing if one of the married parties would not give unto the other, so much as he demanded; that party should forthwith have been refused. The men in deed might give certain gifts unto their wives, jointures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. before the marriages, which were called jointures, as some certeiye recompensings of the dowry. Yet nevertheless, when they were once married together, the Roman laws permitted not, that they should give gifts one to an other. Plutarch. Whereof Plutarch also hath made mention; out of whom nevertheless is brought an other reason than that, which I declared to be taken of the very laws. These be the words, in the 35. and 36. precept of matrimony: Certain bodies are said to consist of severed things, as an army, and a navy; other bodies, of things joined together, as a house and a ship; and other some are united and compact together, as all living creatures are. Wherefore matrimony, which consisteth of living creatures, is united and compact: but the matrimony, which is made either for dowry sake, or for children, belongeth to bodies joined together. And that which consisteth for pleasure or carnal copulation, thou mayst number among the severed bodies: for there man and wife may be said to dwell together, but not to live together. And as in living creatures, the temperatures of humours run through all parts: so marriage must mingle bodies, money, friends and kinsfolk together. And the maker of the Roman laws forbade persons coupled in matrimony, to take or to give gifts one to an other: not to the intent they should not be partakers of any one thing; but that they should think all things to be common. Howbeit, these things are to be understood of free gifts, and not of dowries: Dowries of maids given out of the common treasury. which otherwise were both lawful and much used in the Roman public we'll. For the daughters of Scipio, Curius, and Cincinnatus had dowries out of the treasury; because of the poverty of their parents, to the intent they should not be married without dowries. The council of Arls made a false decree. Yea and the general Council of Arls, as it is rehearsed in the thirty question, the fift chapter Nullum sine, decreed, that no matrimony should be contracted without a dowry. Let the dowry (saith it) be according to the ability, neither let any woman presume to take a husband, or any husband a wife, without public marriage. This canon I willingly allow, in that it condemneth secret marriages: but where it decreeth, that marriages cannot be contracted without a dowry, seeing that is not confirmed by the testimony of God's word, I cannot admit. For there are and have been very many, which have married wives altogether without dowry; yea and these men of so great honesty and authority (as it should seem) a rash part to condemn their doing, seeing the holy scriptures are not against it. Neither do I judge, that matrimony should by any means be denied to those women, which are without a dowry, if marriage be necessary for them. Moreover, Paul testifieth, Ephes. 5, 23. that matrimony doth shadow the conjunction that Christ hath with his church. Wherefore, if the truth of the matter be well considered, the church had nothing to offer unto Christ in the name of a dowry: nay rather (as Ezechiel teacheth) the same was found wrapped in blood and mire. Ezec. 16, 30 Also the fathers in the old testament seem sometimes to have had wives without dowries. So than it seemeth meet to be decreed, that men may, and that it is lawful to receive dowries, when they are given, and that the same custom is honest, so that a just measure be not exceeded, and that he which marrieth, be not alured thereunto through the name of the dowry, as being the principal cause. The manners and godliness of the wife ought chiefly to be regarded. Neither ought any man forthwith to persuade himself; If I shall marry a wife without a dowry, I shall therefore have her the better, and the more at quiet, jerom. sith (as jerom declareth in his first book against jovinian) Cato Censorius had Actoria Paula to wife, The wife of Cato. borne of a base kindred, who was poor also and without a dowry; and yet nevertheless she was a droonkard, impotent, and behaved herself proudly toward Cato. Of Divorsements, and putting away of wives. In 1. Cor. 7, verse. 10. 52 Unto the hebrews and Ethniks it was but a light matter to put away their wives, and it was lawful upon every occasion: but unto the Christians it ought not so to be. This hath Christ declared in the 5. and 19 of Matthew. Matth. 5, 31 and 19, 7. There (when he saith) Moses gave you a bill of divorcement) it ought not so to be understood, as though Moses did this of himself, without the commandment of God: for he was most faithful, Heb. 3, 2. as GOD beareth record of him. And that which is decreed in the law, Deut. 24, 1. touching divorcement, afterward is commanded in Malachi; to wit, Mal. 2, 16. If thou hate thy wife, put her awale. For the Lord would not, that hatred and enmity should be retained in so near friendship. Wherefore, Christ calleth us hom unto the first institution. in the new testament, Christ calleth us home unto the first institution. For insomuch as now, the spirit is more plentiful, and grace more abundant; men ought to use greater patience and charity towards their wives, and not so to deal against them, as they should reject them for every cause. In like manner there is required of the wives a greater obedience and modesty. 53 Here thou wilt say unto me; What if thou shalt find at this day, among Christians, such as be so hard-hearted, and so obstinate in retaining of hatred and enmity in wedlock, as they be not only equal to the jews, but also go beyond them therein? Seeing then the disease is all one, why is not the same remedy left? Unto whom we answer, that they, which be of such sort, be strangers from Christ: wherefore we commit them to the Commonweal, to determine of them as it shall seem most expedient. For when they cannot be amended by the church, let us count them for Ethniks and Publicans: let us deal with them by the civil laws. Why Paul intermitteth the exception of adultery. 1. Cor. 7. We have it plainly enough declared by the word of Christ, that a divorce ought not to be done, unless it be for the cause of adultery. The which exception, if it be intermitted by Paul, it is no marvel: for when Paul saith; that he speaketh not these things, but the Lord, he sendeth us to the Lords own words: neither doth he pluck any thing away from his commandment. And when he saith, that he commandeth not, but the Lord; he maketh not those things of small force, which he taught before, when they are not read to be [expressly] spoken of Christ, sith even those things are of the Lord: for he saith; And I think, that I also have the spirit of God. 1. Cor. 7, 40. But he therefore speaketh of the commandment of Christ to mitigate the sharpness of his speech; for it seemeth intolerable to the flesh, that matrimony cannot be dissolved. It is even as much, as if Paul had said; I set not before you strange or new things, and such as have not been heard of before my time; this the Lord hath commanded. Else, both this and those things, which the apostle wrote before, are firm, and full of authority. But this is the difference, that these things the Lord spoke by his own self, and repeateth them by Paul; but those other he would to be uttered by the apostle only. And touching his sentence, that matrimony should not be dissolved, A reason of Christ why matrimony must not be dissolved. Gen. 2, 24. Christ allowed it by a testimony out of the book of Genesis, where it is said; For this cause a man shall leave his father and mother, and shall cleave unto his wife. Two near fréendships are laid together in these words; the one is between parents and their children; the other between the husband and the wife. And seeing the bond of the father, or of the children is such, as it cannot be sundered and shaken off by any means, much less this bond between man and wife. And as the bond of amity between the child and the parents endureth perpetually, so doth the conjunction between the husband and the wife. This is Christ's interpretation of that place, and the reason that he bringeth thereof: but yet he will have the cause of adultery to be excepted. And Paul (by whom Christ speaketh) excepteth another thing; namely, if one of the married persons, in that he is an infidel, will not dwell with the other being faithful, as it shall be declared in place convenient. 54 But as touching the cause of adultery, Whether only the cause of adultery do make a divorce. which Christ excepted, some doubt whether that be the only cause; and they are bold to say, that Christ's meaning was to comprehend therein all other wickedness, which is either equal, or more heinous than adultery: and they say, that the manner of the holy scriptures is, that in one cause rehearsed, they include others like unto it. Even as we read in Deuteronomie, Deut. 19, 5. of manslaughter, which is committed by chance, and against a man's will: where one only reason is described; namely, when the hatchet flieth off the helm. But what? Shall we not judge the very same, if in building or caring of any thing, one man shall kill an other unwillingly? Even so (say they) there are presently many faults equal, and perhaps more grievous than adultery: so as they judge, that those offences do also make a cause of divorcement. Laws of the emperors for causes of divorce. Which meaning perhaps caused many emperors, otherwise godly and studious of Christianitis, to express many crimes in their laws, for the which it should be lawful to make a divorce; because they judged them to be no less than adultery. And that other causes also, besides the crime of adultery, are to be admitted; hereby it may appear, 1. Cor. 7, 15 for that Paul added, as touching the unfaithful spouse, which will not dwell with the other being faithful: which case Christ spoke not of. Coldness a cause of divorce. Yea, and at this day, if a coldness (as they term it) or other like impediment be perceived in the parties, which be already married, a just divorce is permitted. And yet nevertheless Christ excepted only the cause of adultery. Yea, and if we will throughly consider what licence the bishops of Rome have given to themselves herein, we shall perceive, that they have openly arrogated unto themselves the power to dissolve matrimony already contracted; so that there followed not copulation (as they call it.) Yea moreover it is reported, that there hath been a Pope's dispensation seen, which hath taken away matrimony; not only contracted, but (as they say) finished. Note a licence of Pope Zacharie. And Pope Zacharie, (as it is written in the fourth book of sentences) when a certain man had committed adultery with his wives sister, wrote thus unto him; Seeing thou hast committed this horrible act, thou shalt have neither of them to wife; both thou and she, whom thou hast defiled with adultery, shall remain without hope of marriage, and thine own wife shall marry in the Lord, with whom she will. In which case, thou seest it manifestly judged by this bishop, that a divorcement made for the cause of adultery, doth admit a marriage afterward. They will that a mistaking of the person, dissolveth matrimony They will moreover have matrimony dissolved, if there be an error or a mistaking of the person or condition: as if a woman shall think that she hath a certain husband, and shall [afterward] prove the same to be an other than she meant to have; or else, if she had taken him to be a free man, and of an honest stock, whom she findeth to be a bondman. There is added also the cause of the degree of kindred, even of the degree not forbidden by the law of God, when they would have the matrimony that is contracted to be cut off. So it appeareth, that it was not so straitly judged, that the same only cause, which Christ doth express, maketh a divorce. Otherwise, seeing Christ expressed one only cause; how cometh it to pass that emperors being christians, and men also which be of the church, have added so many other causes? certainly it was even this, that they thought, that in that one only cause, Christ meant to be contained both the offences which be equal, and those which be more grievous. Erasmus. Erasmus (who treated hereof at large) added; When the Lord commandeth that thou swear not, that thou be not angry, that thou say not Racha, Matt. 5. if a man shall strike thee upon the one cheek, turn unto him the other, if one will take away thy cloak, give him also thy cote, and such like; we admit interpretations, that we may understand these things to be spoken oftentimes of the preparation of the mind; to wit, that it be not done rashly or lightly, nor without a just cause: and shall we be here so hard and precise, that we cannot admit any interpretation or exposition? 55 And the reason why Christ did express but one only cause of adultery, seemeth to be, Why Christ expressed only the cause of adultery. Gen. 2, 24. for that there is nothing so great an enemy unto matrimony as this mischief is. They shall (saith the scripture) be one flesh. But he that committeth whoredom, doth so join himself to other flesh, as he is plucked away from his own wife: for; 1. Cor. 6, 15. Shall I (saith Paul) take the member of Christ, and make it the member of an harlot? This (as I have declared) is the opinion of some, which although it be not wicked, and perhaps it cannot easily be confuted: yet for my part, as I with all my hart embrace those causes, which be expressed in the scriptures; so can I hardly endure, that divorcement should stretch beyond these bonds. And in very deed, as touching such crimes as the scripture speaketh of; if a magistrate, being a Christian, should use the severity, which both the divine laws, and the Roman laws have decreed to be most just, Natural lets whereby matrimony can no longer consist. we should not be troubled with these discommodities. I speak not now of the impediments of nature, which may happen so to be, and be sent in such sort by God, as matrimony cannot any longer consist. That which I have declared, I would have it to be understood only as touching wicked acts, which of many are thought to make matrimony void. Those things I say cannot (in my judgement) be easily known, otherwise than by the holy scriptures. 56 Yea moreover, and in those things which the scripture hath expressed, I think that nothing ought to be adventured, except the magistrate do ratify the same. For matrimony, although it be ordained by God; yet, as touching the circumstances, it hath many things belonging unto the civil laws and customs. Wherefore they, which contrary unto the magistrates mind, and against the common laws, do contract new matrimonies, the first wife being dismissed, do incur exceeding great dangers. They give the children, which be borne of the latter matrimony such a blemish of infamy, as they be commonly taken for bastards: and unto such a shame do they deliver the wife, whom they have married, as she is accounted an adulteress and an harlot; and do cause that they themselves also are noted with the same dishonesty. We must pray therefore, The magistrate must be entreated to determine of this thing. and by all means entreat the magistrate, that he being faithful, will determine hereof; and that he will apply his laws to the word of God. And it must be foreseen, that it be so determined, as a window be not set open to horrible offences, whereby matrimonies are in many places rashly dissolved. And on the other part they must take heed, lest while they will defend a divorcement so made, whereof the holy scriptures never give any testimony, that the bond of wedlock still remaineth (the husband and the wife being severed, and so severed, as they cannot dwell together;) I say heed must be taken, that no occasion be given unto frail lusts, and company of harlots. And if so be that any, for fornication sake, or because that he will not by any means that his wife should dwell with him (as Paul writeth of the infidel) is constrained to abide sole, 1. Cor. 7, 15. and live continually without a wife, he remaining in a doubt, and not knowing what he ought to do, when the laws will give him no liberty to marry a second person; certainly there are but two remedies, which he must have recourse unto; that either, when he is driven to this streict, he may now think that he is called unto this single life by God, whom by continual prayers he ought to move and solicit, that he will be present with him, whereby he may live chastely and purely; and when he perceiveth that injury is done unto him by the laws, let him commend his cause unto God, for that he did not wilfully, and of his own accord, cast himself into this state, but being urged of necessity, is constrained to retain this lot. But and if he shall altogether perceive, that he is not able to live a chaste and continent life, and that he cannot be persuaded in his mind to live single and without a wife; and thinketh it expedient for him to use the liberty, which God hath appointed, lest he should do it against the will of his own magistrate, and against the common laws; let him departed, and get himself into other countries, where this may be lawful: there let him marry, and addict himself unto that Commonweal, by whose laws it is permitted him. These things are in such sort taught by me, as I am ready always to hear and admit that counsel, which shall be better, and more perfect. 57 But of this I marvel oftentimes with myself, how it came to pass, that Valentinian, Theodosius, and justinian, otherwise most christian princes, partly made laws themselves of divorsements, and partly by their authority confirmed them which were made of old; and that such laws were not openly withstood by the most godly bishops, which lived in those days: seeing otherwise, Ambrose procured Theodosius to make a new law. Ambrose procured Theodosius to make a law of deferring the punishment of death for certain days, and found means by his authority, that the decrees, which Symmachus would have established, took no place. Seeing therefore that those princes, which were very godly, durst ordain such things by their laws, and that the church withstood not the same; how cometh it to pass, that magistrates at this day do stand in doubt to determine hereof? Peradventure they would say, that there would then be great store of divorsements. Which is not very likely, seeing among the hebrews, Grecians, and Romans, where divorsements were lawful, we read not that there was any great number. But and if so be they think, that our men be worse in these days, than either the hebrews or Ethniks were in old time; both they do injury unto the name of christianity, and by this means are brought, that they the rather condescend unto divorcement; because it was permitted as a remedy of wickedness. For who will have a medicine to be taken away, while he perceiveth the disease still to reign? 58 This moreover ought to be certain, Christ meant such a divorce wherein might be licence of new marriage. that Christ, when he excepted the cause of adultery, meant not a divorce, wherewith the wife and the husband should be separated only (as they say) from the bed and board, and that the bond of wedlock should still remain. The Lord spoke unto the hebrews, wherefore his words are to be understood of the usual divorce amongst that people. Also the Ethniks, Such and no other divorce had the Romans and Grecians. as well Romans as Grecians, had only this sort of divorce known among them; that the one married person was so loosed from the other, as new marriages might be lawful. And if so be that Christ had otherwise meant it, he should have seemed not to have answered unto the question propounded unto him: for they reasoned then of that kind of divorce, for the which a bill of putting away a man's wife was granted by the law. The disputation was of that, wherefore the words of Christ ought so to be understood. For whether is it more likely, that the jews inquired of the divorce, which they were ignorant of; or rather of that, which Moses had granted to them in the law? I think that no man is doubtful, whether they asked of the thing, which was usual among them. 59 What also the ancient fathers in the church have judged hereof, it is no difficult thing to perceive. Origin granteth, Origin. that some bishops gave leave unto wives (being separated from their husbands) to marry others: which fact of theirs he saith, was against the scriptures, and yet he excuseth the bishops, that they did it not without consideration. Of the same mind shalt thou find jerom to be, in the Epitaph of Fabiola, which was married to an other, while her former husband yet lived. jerom. jerom there confesseth, that she did not well therein; but yet in the mean time he excuseth her fact, by sundry and manifold reasons. And it appeareth manifestly, that the other marriage of this woman was not quite cut off. The bishops therefore of those times did not give counsel to have new marriages; but it seemeth that they did bear with those, which happened in the mean time. Albeit (as we have recited out of Origin) some of them gave licence to marry again. But we are to believe, that the greater part did rather suffer than persuade. A Canon of the council of Neocesaria. Wherefore I understand the Canon of the council of Neocaesaria (wherein ministers of the church are forbidden to be present to bless the second marriages) to be meant as touching this sort, and not of those which are renewed after the death of the other spouse; forsomuch as these marriages are good and godly, and are commanded by Paul, unto whom so ever they shall be needful, seeing he saith unto Timothy, that he would have The younger widows to marry, and to bring forth children. 1. Tim. 5, 14. But those other marriages (in so much as the other married party was living) were taken for suspected; although they were borne withal: and therefore the ecclesiastical blessing was not given to to them. And this doth the reason show, which is added to the Canon: The foresaid Canon expounded. for it is said; For how can they enjoin repentance for these marriages? Whereas it is not read, that ever any repentance was enjoined for second marriages, after the death of the husband or wife, as though they had been sin. But for matrimony, which hath been done, the husband being yet alive, it is manifestly showed in the epistle of jerom, which we even now spoke of. There was repentance enjoined to Fabiola, although (as I have said) we read, that that matrimony was neither dissolved, neither yet counted unlawful; for that woman was with the latter husband so long as he lived. Ambrose admitteth three causes for a wife to departed from her husband 60 And as concerning Ambrose, how little he misliked second marriages, the one party being alive, his exposition upon the second to the Corinthians, the seventh chapter, doth plainly testify: where he understandeth, that the wife may departed from her husband for three causes. The one, if he be an adulterer; another, if he be a backeslider from the [true] religion; the third, if he would abuse his wife through lust, contrary unto the just use and custom of nature: for these causes (saith he) let a woman departed, but let her remain unmarried; sith that is not lawful to her, which is lawful to the husband. For if the husband put away his wife for fornication sake, he may marry an other. And he saith very plainly, that the man's cause in this respect is better than the woman's, and the reason he allegeth; because Man is the woman's head: 1. Cor. 11, 3. and that therefore it is not meet he should be tied by such streict laws. Peradventure, besides this reason, which he brought, he had respect unto the law of the old testament, Deut. 24. 1. where it seemeth to have been lawful only unto the men, to give a bill of divorcement. Which hereby is proved; because at no time in the scriptures, there is any mention made of women, that they should give a bill of divorcement unto their husbands. And in the prophet Malachi, Mal. 2. 16. It is confirmed by the prophet Malachi. when God doth complain of the cruelty of husbands towards their wives, (which daily lamented in the temple, and wept in their prayers, making relation what they endured at their husband's hands) he commandeth, that he which hateth his wife, should give her licence to departed. But and if so be it had been permitted unto women, to give unto their husbands a bill of divorcement; they would not have endured such cruelty, and so hard a state of life. They would have departed of themselves, and would not have waited for an admonition from the Lord, which should say by his prophet; If thou hate thy wife, put her away. And undoubtedly, God seemeth in the old testament, for sins sake, to have subjecteth the woman unto the man, by a certain kind of servitude; so as her state in many things should be worse than the state of man. Num. 5, 12 It was lawful unto the husband (if he had been jealous) to make trial of her by public and solemn ceremony: which was not lawful for women against their husbands. Polygamy, or to have more wives than one, was sometime granted unto men: which was not permitted unto women. And we might reckon up many such like things, which notwithstanding were not without consideration appointed by the law of GOD, which would be now overlong to rehearse. Yea and among the Romans, Among the Romans also it was more lawful to the men than to the women. there was no such punishment of lusts used against men, as was against women. The woman was condemned of adultery, with what man so ever she had kept unlawful company; but there was no punishment used against the man, except when he had played the harlot in a strange bed, or had ravished those which were honest and free borne; but if he had done wickedly in harlots houses, or against his own handmaids, there was no punishment for him. 61 But jerom in the epistle to Oceanus hath otherwise, and he saith; jerom. that That which the holy scripture commandeth the man, the same doth also redound to the woman: and he will have the like decree of both. Further, as touching the Roman laws he saith; In one sort speaketh Caesar, and in another sort Christ; one way Paul, and another way Papinianus. For my part, although I cannot deny, but in the law of Moses the condition of women and men was unlike in respect of many things; yet in this cause, as the state of our time standeth, I would not subscribe unto Ambrose: against whom also Augustine is, Augustine. is, who, in the second book and eight chapter to Pollentius De adulterinis coniugijs, maketh both their states alike. Notwithstanding that, A vain devise of the Master of the sentences. which the Master of the sentences bringeth, is most vain; whose judgement is, that these things are pact into Ambrose his books by heretics. But so might all controversies be easily dissolved, and we might say, that those things, which make against us in the fathers, were thrust in by heretics. Howbeit, the same Ambrose afterward giveth the scope of new marriages unto women also, Ambrose. if the unbeliever will not dwell together with her. Which in very deed standeth me in steed of a reason to prove, that the liberty of both is alike. For if the cause, which the apostle showeth, extend itself unto both the man and wife; it shall no less be granted in the cause of fornication, which Christ expressed. Moreover, that which is permitted unto the man, shall no otherwise be, but that matrimony is dissolved, because of fornication. But if so be it be dissolved, and the woman loosed from the same; why shall it not also be lawful for her to be married unto another? Last of all we see, that the laws of the bishops do grant unto a woman her divorce, if she prove that her husband is very cruel unto her. Which seeing they do as touching her divorce, how dare they deny that it may not be done in a man? In the old law it was not lawful for wives to give a bill of divorcement; because it was given for every cause. And seeing women be inconstant, it is not meet that they should departed from men for every cause. But now if the certain causes were limited, we might easily be rid of that inconvenience. I will also add, that the time is not easy to be known, wherein it began among the Romans to be lawful for women to put away their husbands, unless it be in those questions mixed together of the old and new testament, Augustine. which are entitled to Augustine. In the question 115. it is written, that under julian this began to be lawful for them. For than leave was given unto women; that they might put away their husbands. Notwithstanding, who this julian was, it appeareth not; seeing we read of two emperors of that name. 62 But these were wont to be counted the causes, why the fathers would, The causes why they would admit no new marriages after divorce in case of adultery. that new marriages should not be lawful, after a divorce was made for fornication sake. First, for that it might seem that the husband lusting after a new wife, would invent a feigned crime of adultery against the first. Further, for that it might seem no wise man's part, that when it happened ill with him before, he would try the same luck again, & after a sort seek the same infelicity. Besides these, there are brought in the places, as well to the Romans as to the Corinthians, Rom. 7, 2. 2. Cor. 7, 11. where the apostle seemeth to be of that mind; that a wife, so long as her husband shall live, is bound to his law. The latter writers also do cavil, that matrimony is a sacrament, and that therefore it cannot be made void. And Innocentius, when he decreed that it is not lawful for the one party married, to enter into new matrimony, if the other shall be fallen into heresy, addeth this reason; that There would be a door open unto great inconvenience: for any man would soon feign himself to be an heretic, that he might be delivered of his wife, and obtain another. Further, they be wont to urge this saying; Matt. 19, 6. 1. Cor. 7, 8. That which God hath coupled together, let no man separate. These reasons Erasmus doth plainly confute. Touching the first; Erasmus. If a severe judgement be appointed by bishops and magistrates, false reports might easily be prevented, neither will there be any leave given of divorce, unless that fornication shall plainly and evidently be proved. Of the other reason it is said; That which is objected, is very ridiculous, seeing we oftentimes see, that those which have sailed once without good success, and have abidden shipwreck, do return again to shipping. And the party, which is innocent, while he endureth prickings and burnings, and cannot easily keep himself chaste; what marvel is it, if he cast in his mind to marry again? Touching the place to the Romans it may easily be answered; The apostle did not there dispute, whether divorsements might be by any means admitted; but it sufficed him, that he showed unto the believing jews, and to them which were converted to our religion, that it was now lawful to marry again in Christ, after that death was come, which is the certain and undoubted cause of dissolving matrimony: wherein, although there were a singular conjunction and peace between man and wife, yet by death the same is dissolved. Very wisely therefore did Paul in that place put only that cause of dissolving matrimony, which of necessity he was to grant; although no other cause had happened in the mean while. So unto the Corinthians he would show, that it was lawful for a widow to contract new marriages, if she would; because her first husband was dead. He reasoneth not there, whether a divorce may be made for any other cause; but only showeth, that there is no cause why second marriages be not lawful, when either the husband or the wife happen to die. Whether matrimony be a sacrament. Look par. 3 pla. 8. art. 15 63 But whether matrimony be a sacrament or no, it is not hard to be answered. If thou understand the name of a sacrament generally, and at large, for every such thing as signifieth some holy thing, we will not deny, but that matrimony may be a sacrament; seeing it resembleth unto us, the conjunction of Christ with his church: whereof we have a testimony in the epistle to the Ephesians. Ephe. 5, 32. But after this manner thou art forced to appoint, not only seven, but an infinite number of sacraments: such as are the washing of feet, the shaking of dust from the feet, the embracing of young children in arms, and in a manner all the actions of Christ. But if thou wilt draw the name of a sacrament to those things, which not only betoken spiritual things, but also are used to be done by certain words, and of which there is a commandment extant, that they should be done: in this sense thou canst not appoint matrimony [to be a sacrament. Dionysius. ] I pass over, that Dionysius in his treatise De ecclesiastica Hierarchia, reckoneth it not among the rest of the sacraments. jovinian. Neither would jovinian have escaped this argument, which left not any small thing untouched, whereby he might extol matrimony. Further, what sort of sacrament soever this be, the reason furthereth not the purpose of our adversaries. For Christ, whom they would signify to be joined unto the church, hath made a divorce from the synagogue, and hath coupled our church unto him. But if peradventure they shall say, that this is not done but by his death: I will answer, that the divine nature in Christ, for the which this matrimony is especially agreeable unto him, neither died, nor yet possibly can die. And yet (as isaiah writeth) God gave a bill of divorcement unto the people of Israel, Esaie. 50, 1. and by reason of their sins he rejected them from his company. 64 A slender reason also is it that Innocentius brought: for by the like and the same reason might any man feign himself to be a servant, when otherwise he were free; to the intent he might undo the matrimony contracted, and procure himself an other wife. And if that the error of their state were so great a matter to them, that it dissolved matrimony; why should not that be of more force, which Christ himself and the apostle did except? Neither doth that greatly trouble us, which they uttered in the last place; namely, that it is not man's part, to separate them whom GOD hath put together. For when such causes, as these be, do happen; it is God which divideth, and not men: forsomuch as he, by his word, hath given this power. Undoubtedly men should then separate, if for every cause not expressed by God, they should attempt to undo matrimony. And Paul, when he said; 1. Cor. 7, 11. Let her remain unmarried, speaketh of them, which being led by light causes, departed from their husbands. It was a custom among the hebrews, to give a bill of divorcement upon any cause. And divorsements were so common and usual unto the Ethniks, as Juvenal said; So are there eight husbands made, five for the harvest time, etc. Wherefore, not without cause the apostle writeth these things unto the Corinthians. The Romans were not so ready to put away their wives. For the first, which made a divorce, was Spurius Servilius, and that because of barrenness of the wife; in the two hundred and thirty year after the building of the city: as Plutarch mentioneth in the life of Romulus. Paul therefore speaketh not of the cause of fornication: for as touching that, he disagreeth not from Christ, who (as we have proved) did grant there a just divorce. Paul alloweth not these departings. Neither must the apostle be understood, as though he allowed those departings of married folks one from an other: verily he condemneth them, and would not have them so rashly, and upon such trifling causes to departed one from an other. But as a good minister he provideth, lest perhaps, if they fall into this vice, they may commit an other more grievous; namely, to be married unto an other. Let her (saith he) remain unmarried, or else let her be reconciled unto her husband. And he seemeth in this place, not so greatly to reprove & blame the crime of departing one from an other, as it deserveth. For he saw, that sometimes it happeneth that women be not separated of their own accord; but cast forth by their husbands, in such sort, as if they would return, yet is there no present means for them to do it. Howbeit the magistrate ought to provide for such afflicted souls by approved and good laws. 65 But now I thought good to weigh and examine certain things, which be spoken by Augustine, in his two little books De adulterinis coniugijs unto Pollentius, Augustin De adulterinis coniugijs. according as I shall judge them to serve unto the purpose of this place. He thought in very deed, that it was not lawful for him, that should put away his wife for the cause of adultery, to marry an other. Matt. 5, 32. But whereas in Matthew that cause is excepted, he answereth, that either of them both is an adulterer; as well he which for adultery sake, as he that without that cause, putteth his wife from him, and marrieth an other. And he saith, that Matthew expresseth only one of them, to note him which committeth the greater sin. Both of them do commit adultery, by putting away their wife, and marrying of an other; but he more grievously, that shall do this without cause of fornication. And so he would, that the same exception should only be of force to moderate the crime of adultery: but not to this effect, that it should be quite taken away. And this he thinketh that he can show by the word of God: for Luke and Mark uttered the same sentence absolutely, and without any exception. Mark. 10, 4. Luke. 16, 18 They say; Every man, which shall put away his wife, and marry another, committeth adultery: therefore he concludeth generally, that the saying of Christ must be understood as Luke and Mark wrote. But Matthew (saith he) noteth him, that shall do it for fornication sake, that it may be understood he sinneth the less. But certainly I would judge this kind of argument to be most weak: Matthew useth to explicate that which Mark and Luke spoke more obscurely. for it seemeth we should rather say, that Luke and Mark wrote not the perfect or complete sentence of she Lord, which we ought to gather out of Matthew, and to understand it definitely. Which rule he himself useth, and that not once, in his book De consensu evangelistarum, where he plainly saith; that Very oftentimes in the other evangelists, some things are spoken not very plainly and perfectly. The which ought more perfectly to be gathered out of Matthew. And it is to be wondered at, how he can always seem to understand that departure, whereof the apostle speaketh, for that which may be lawful, seeing the apostle plainly said; 1. Cor. 7, 10. Let not the wife be separated from her husband. So as it is manifest, that the apostle speaketh of that departing, which is not lawful; seeing he forbiddeth the same. Whereby it easily appeareth, that here is no speech touching the cause of fornication. But in that case the apostle would not command, that the wife should not departed from her husband: for that were to nourish brothelry, if adultery should be suffered, the wife being present and abiding with her husband. Wherefore Paul commandeth, that she should not departed for these small causes, seeing that is not lawful. And if perhaps she do departed, he commandeth that she should remain unmarried; or else that she be reconciled unto her husband. Every one is bound to put away evil from among his own family. How should a husband but exclude his wife, when he findeth her in adultery? Ibidem. 11. And yet the apostle saith; Let not a man put away his wife. Ought he therefore to harbour her adultery? Hereby is sufficiently showed, of what manner of departing and ejection these things be meant. Chrysostom seemeth to interpret this place as we do. And in this place thou hast Chrysostom, who is of our opinion: for he saith; Sometimes they depart one from another by reason of contentions, or faint courage, or else for continency, or for other pretences: neither doth he make any mention of adultery. Tertullian, in his fourth book against Martion, saith; Tertullian admitteth just divorsements. that justice hath the Lord to be a defender of divorce. By which words he showeth, that Christ did confirm divorce, and that he took it not utterly away. For by this reason the heretics went about to prove, that Christ was contrary to God in the old testament, for condemning of those things, which he ordained. Which sentence of Tertullian should not be true, if just divorsements (as the hebrews used) should not be admitted among the Christians. 66 Neither aught this to trouble us much, that in the old testament, a bill of divorcement was permitted for every cause; seeing now Christ draweth the matter into so streict a room: this is no cause, why thou shouldest think him to be against the decrees and laws of his father. But this thou must consider, that in those days, the same law of giving a bill of divorcement, verse. 1. which was ordained in the 24. of Deuteronomie, was civil: Christ dealt not touching the civil affairs. and Christ dealt not as touching the civil affairs. They, which govern a Commonweal, appoint themselves such a scope, as if two evils or discommodities be offered, the less must be permitted, lest they should fall into the greater. A similitude. Which may easily be showed in harlots, whom they suffer to live in cities, lest more heinous crimes should be committed. Which nevertheless, the law of the Lord in his Commonweal did not permit. But now I bring this as an example, which although it be not done according to christianity; yet is it to be seen here and there in many Common weals. Even so, as concerning the affairs of matrimony, when the matches be untoward, one of the two discommodities seemed necessary; that they, which hated their wives, either they would perpetually afflict them, and at length kill them; or else a licence of divorcement was to be given them. This latter evil seemed more tolerable, wherefore GOD granted the same to be in his Commonweal: but yet he so granted it, Under what cautions God granted a divorce. as a bill of divorcement should be written. Wherewith a sharp and untractable man, even in writing of it, might some ways be moved, & might more deeply ponder how dishonest a part it should be, to drive her away from him, with whom even from the beginning he had lived most familiarly. For we be wont more attentively to ponder those things, which we writ, than those things which we speak. Moreover, he commanded, that when she should be cast out by a bill of divorcement; she might never be received again into matrimony by her first husband. So as in these political laws, let a christian and godly man so behave himself, that he use not this leave, which he seeth is granted him, lest we fall into more heinous evils: sith he may perceive that it hath some evil also joined with it, although it be the lesser. Wherefore our redeemer hath appointed decrees unto his people, both of piety and religion. In the mean time he condemned not the counsel of GOD, which he used in the Commonwealth of the hebrews, for restraining of more grievous sins. 67 Thou shalt not find in the old testament any men of praise or renown (so far as the holy histories make mention) that used a divorce Do not object Abraham, which put away Agar, and Ishmael her child from him: Gen. 21, 14. for this he did not of his own accord, but at the suit of his wife, Augustine. and commandment of God. Also Augustine, in the place above recited, did write; that It is unbeseeming for Christian husbands, to take the matter so grievously, that they should not be reconciled to their wives (which fall into adultery) when they be penitent, and show hope of amendment of their life. They must (saith he) consider with themselves, that they be christians whose part is to incline to mercy, and not to be hard-hearted. Michol the daughter of Saul. 2 Sam. 3, 14 David (he saith) took Michol to him again, who nevertheless was coupled to an other man. But this example of his seemeth not very effectual, because Michol committed not a full and complete adultery: for the young woman was compelled by her father, who was king, to match herself with an other man. So that she was driven unto that latter matrimony, not only by the law of the country, but also by the commandment of the king. john. 8. 11. Christ pardoneth an adulteress. In the second place he bringeth in the example of Christ, who seemeth to have pardoned the adulteress: which (no doubt) is of force to persuade the minds of husbands unto mercy towards their penitent wives. Yet doth it not prove, that adulterers should not be punished by laws and magistrates with death. For Christ, by that action, did not take any thing away from the civil laws, or from the severity of public judgements. Bitter men (saith Augustine) did so hate that chapter of john, as they blotted it out of his place. By which words he seemeth to note (as the thing itself declareth) that the same chapter was not found in all the copies. certainly these men ought to have remembered their own frailness, and to mark how oftentimes they themselves fell into sundry mischéefes; and sometime perchance into the very same kind of sin, of violating the faith of marriage. 68 They moreover, which so obstinately hate their wives, say it is not meet, that husbands who be the heads, and wives, should be both under one law. Augustine. Nay rather (saith Augustine) seeing the man is the woman's head, her ruler & guide; therefore it had been meet he should excel her in virtue. The law of Antonius. Gregory's book. And he citeth the law of Antonius the emperor, which he saith, he read in Gregory's book, which is on this wise; I judge it to be very unjust, that a man should require chastity of his wife, which he himself performeth not to her. Where upon he decreed, that she should not be condemned of adultery, which proved her husband either guilty of that crime, or else that he gave her an occasion of falling. By these and such other means, Augustine exhorteth men to pardon their wives, when they have offended. Which I very well allow, when there is hope of true repentance, and change of life. So then, if the magistrate once apply his mind to take away these evils, and to reform the faults that be in matrimony; let him provide, that husbands, which complain of their wives naughtiness, being proved in the same fault themselves, escape not unpunished: and let him provide by good laws, that husbands give unto their wives no occasion of sinning. 69 But when the apostle saith; In 1. Cor. 7, verse. 12. Unto the remnant speak I, not the Lord. If any brother have a wife that is an infidel, and she is content to dwell with him, let him not put her away, etc. thou shalt note, that dwelling together is required to a just matrimony. To a just matrimony is required a dwelling together. Wherefore the Lord said, that he would appoint man a wife to be a helper unto him. Which I speak not, to the intent it should never be lawful for man and wife to be one from an other, either by occasion of sickness, or else for other great and urgent necessities: but that married folks may understand, that there should be no let in them to dwell together, and that they should not shun to live one with an other. Thou wilt demand perhaps; If the unbelieving party be proved altogether an Atheist, an Epicure, & which hath no regard of religion, so as there is despair of his salvation; whether in that case the party that believeth, aught to remain in wedlock? We answer: certainly, when the party married is past all hope of salvation, a separation may be made; for the effect being removed, there is left no place for the cause. All the reason of abiding together, was for charity sake; that the faithful man might win his wife unto Christ. But because it is not lawful to despair of any man, while he liveth; We ought to despair of no man while he liveth. and he that this day is an Atheist, an Epicure, and contemner of religion, to morrow perhaps will not be so; seeing God hath the hearts of men in his hands: therefore, unless there happen to be a manifest and special revelation of the condemnation of such a one, there ought not to be a departing. But if the same party in the mean time shallbe a blasphemer, and a cursser of Christ; so as the believer cannot remain in matrimony, without the contumely of Christ (for perhaps the husband cannot abide to be reprehended of blasphemy;) or else that the truth of Christ must be defended by confession: is it lawful then to departed? Yea verily; for he, which honoureth Christ, if he do not deliver his name from contumely, if he may; or at the leastwise passeth not whether he seem to consent unto the injury done unto him, he sinneth grievously, and in vain taketh himself to be a christian. Wherefore prudently doth the apostle write; (If the unbeliever will dwell together with the believer:) because he is not judged to be willing, which doth detest the religion of his spouse; who doth revile his GOD with blasphemies, and suffereth not that his conscience may rest in tranquility and quietness. This is not to dwell together, but to torment the other party, to raise up strife, and utterly to overthrow all domestical peace. 70 Also, if it happen, that the faithful party be weak, and perceiveth himself, by means of that matrimony, to fall away by little and little from christian religion; so that he is almost led away from the faith, and ready to fall headlong into idolatry, by being with idolaters, what shall he then do? He ought not to abide: for that sentence must stand sure and unshaken; We must not do evil, Rom. 3, 8. that good may come thereof. Neither is there any hope then remaining, that the unbelieving party can be converted, which was the cause of retaining matrimony: nay rather it now happened contrariwise, that the believing party should be put in jeopardy of inclining to infidelity. And this was the reason why God, in the old testament, appointed matrimony, which was contracted with infidels, Esdr. 10, 11. to be dissolved by Esdras: because men were by that means stirred up unto such worshippings, as were forbidden; so far off were they from winning their wives unto the jews religion. Augustine. Augustine, in the place now cited, reasoneth on this wise; For this cause Paul wrote these things, for that it was to be feared, that if through the Gospel begun, the matrimonies contracted should be made void, christian religion would be condemned; as though it troubled the Commonweals, and did cut in sunder honest and lawful contracts. And there was added another discommodity; namely, that the unbelieving party, suffering a repulse of her husband for religion sake, entangled herself with new marriages, whereby her mind might be the more vehemently hardened in infidelity, and more and more become strange unto christian religion. Which would not have happened, if the faithful wife had tarried with him. All means must be attempted before a divorce be made. So as it seemeth good, that all means be attempted, before a departure be had. Hereby therefore we see, that Paul doth give leave to departed, not for religion sake only; but in case that the unbelieving party will not dwell together [with the believer.] So as he maketh the obstinate will, to be the cause of departing, rather than unlikeness of religion: seeing he teacheth, that the same after a sort might be abidden. And it appeareth, that the sentence of Christ, wherein he only excepteth whoredom, Matth. 5, 32 was not complete: seeing the apostle here added another. Three great doubts. 71 Here arise three great doubts. First it seemeth, that Paul layeth open the party that believeth unto great peril: for he persuadeth him to remain with an infidel, whereby he perhaps might fall into idolatry; for it is an easy matter to be seduced of the unbelieving party. But it is answered, that it is not so: for, God being then moved by prayers, will help the faithful party, when he perceiveth him to follow his vocation, and that he did not willingly, and of his own accord, procure those dangers. Which had been as much as to tempt God, who seeth, that he abideth not in this kind of marriage by his own will, or for his own commodity sake; but that he may obey the commandment of God, and therefore will help him. Moreover, if it happen that the believer, being weak, perceiveth himself to be led from Christ, he hath leave to departed; as we have instructed before. The second doubt is, for that in committing of whoredom, we therefore sin; because we take the member of Christ, and make the same the member of an harlot. How happeneth it here, that sin is not committed, when as we make the member of Christ (I mean the party that believeth) to be a member of idolatry? 1. Cor. 6, 15. It is soon answered; that we do it not: he was the member of his wife before. Only this must be holden, that there should be no parting for the gospel sake. There is no leave given to him, which already is the member of Christ, that he should become the member of an idolatrous woman, to marry with one that is an infidel: but it is only said, that he should not rashly departed. But in committing of fornication, we which already be the members of Christ, are pulled from him; and make ourselves the members of an harlot. Thou seest that the reason is unlike. Furthermore, it cometh to pass, that in coupling with an harlot, either party is unpure; as well the harlot, as he which hath the company of her. So is it not in marriage of persons of unsemblable religion, where the one party; namely, the believer is pure. For he, which committeth whoredom, is not only mingled in body with an harlot, but also he consenteth with her in the wicked desire of fornication. So that both of them, as well touching the mind, as the body, are defiled. But here, in marriages of contrary religion, they are not coupled together in respect of faith; but in bodies only: and Paul testifieth, that from the body of the infidel, uncleanness is taken away, that the other party may not be contaminated. In the mean time, faith remaineth sound, and the mind pure, in the party sanctified: which faith hath no place in committing of whoredom. The last doubt is; if a Christian husband dwell with an idolatrous and an unbelieving wife, and that he ought not rashly to departed, and yet may departed from an adulteress; it seemeth to follow, that adultery is a more grievous sin, and more intolerable than idolatry is. Chrysostom answereth, Chrysost. that God is so very good, as sometime he preferreth our commodities before his own: for he willeth, that the sacrifice be left at the altar, Matth. 5, 32 and before we do offer sacrifice, a reconciliation is to be made with our neighbours. He sometime forbeareth to have a debt paid unto him, and forgiveth the same: but us he will not absolve, unless we satisfy our neighbour. Wherefore the argument is but feeble, wherein thou diddest gather, that idolatry is a lesser sin than adultery; because the spouse is permitted [to tarry] with the idolatrous wife, and from adultery he may departed. But it appeareth, that we may make a more perfect answer; Idolatry a greater sin than adultery. that in very deed idolatry, in his own nature, is a more grievous sin than adultery: but that adultery is more repugnant to wedlock than idolatry, Adultery more against wedlock than idolatry. wherein man and wife should be one flesh, and by adultery be drawn one from an other. It is true indeed, that idolatry is more repugnant unto God than adultery is; but adultery is a greater enemy to marriage than idolatry. Which doth hereby appear, for that marriages are had between idolaters and Mahumets'. 72 But whether David did well, in taking of the Synamite to wife, In 7. Kin. 1. at the beginning. it appeareth doubtful unto some. For those that are cold [of nature] when they marry wives, they seem not to do the part of a married man, because according to human laws, such marriages be not firm: for cold persons do enforce themselves to perform that which they are not able. Whether matrimony is to be cut off for the impotency of the man. certainly, there have been many things decreed touching this matter, as well by the Civil as by the Canon laws. First they decree, that if there be a continual defect; those which be contracted, aught to be separated; so that the party, which sueth for separation, had no foreknowledge of that disease. For if the woman, contracting with a man in ill state, did know thereof before, she cannot for that cause step back from her husband. There is a law had concerning spousages, in the law Mulier, which ordained in this wise; If before matrimony contracted, the wife knew of the infamy or the impotency of the man, let her impute it to her own self, she cannot seek for divorce. In the Digests Ad legem juliam de adulterijs, in the law Si uxor, about the end it is said; If any man know that a woman hath committed adultery, and shall afterward marry her, he cannot accuse her of adultery: for seeing he took her to wife, and had knowledge of it, he seemed to allow of her conditions. The same hath the Canon law determined, as in the 33. cause, question 1. in the chapter Requisisti, the Gloss saith; If the woman knew the impediment of the man, and contract with him, she cannot step back. But admit she knew it not, shall the matrimony be firm? Gregory, in the Canon alleged, did counsel, that they should dwell together; to the intent the woman, if she cannot be a wife, may be a sister. But this he speaketh by counsel, not by commandment. For if she deny with loud voice, and say, that she would be a mother, and bear children; she is heard. Howbeit, they make a condition; namely, that she shall gainsay it within the space of two months (as appeareth in the Extravagants De frigidis & maleficiatis, in the first Canon;) seeing if she abide long, she seemeth by her own consent to have confirmed the marriage. But the rigour of this law is not observed at this day, but a longer space of time is appointed, and that justly: for he perhaps may seem cold at the beginning, which will not be so afterward. What shall be done then, if she gainsay it, and yet allow it? If the husband will stand at denial, he must be credited: but if he confess it, they shall be separated, and leave is given unto the woman, to provide an other marriage. Which nevertheless ought not to be done over hastily: for they will have the space of three years to be expected; to the end a longer, and a more sure experience may be had. The same have the civil laws judged. justinian De repudijs, in the law In causis, first assigneth two years; but there in the Paraph Sed body, he assigneth three years, and it doth very well agree with the Pope's Canons. The same he hath in the Authentikes, in Collatione 4. in the Paraph Per occasionem; namely, that three years be given. Howbeit, this must be understood on this wise; Unless a plain proof thereof can be had before, because it ought not then to be deferred. But some men say; that It is possible, that judges may be deceived, that the disease may sometime be cured, and that the space of three years seemeth not to be sufficient, that he might marry with an other, and have children, & that in conversation they might both of them sometimes confess their coldness, because they might find the means to be separated. If this should happen, they would that the man, being afterward found fit for procreation, should renew his former marriage. But this is not observed. The same do they affirm of them, which be hindered by devilish practices. But because the devil doth sometimes hinder, so as a man is able to use the company of one woman, and not of another; therefore matrimony is assigned to be with her, from whom he is not let. These things are said touching women. If the husband were ignorant before of his coldness he may require a divorce. 73 But if the man do either know, or be ignorant that he is cold, what then shallbe done? If he be ignorant of it, he is after a sort excused; & it is lawful for him to ask a divorce, whereby he may be eased of the charges of marriage. But if he know before, that he had the disease of coldness, he is compelled to find and maintain his wife, whom he deceived. The Pope's canons decree, that he should marry no more: as it is read in the place a little before alleged, De frigidis & maleficiatis. Howbeit, there be some, which say; If he can find any that will have him to her husband, so he make known this imperfection, he may contract matrimony with her. But what manner of marriage will that be, when it is done neither for procreation of children, neither for avoiding of whoredom? Unto this they answer, according to the saying of Augustine, which we read in the 27. cause, question the first, in the chapter Nupt●arum: and it is written in the eight chapter De bono con●ugali. In the old time, marriage was an obedience of the law; now it is for the redress of our infirmity, and for the comfort of mankind. But the place is ambiguous, for the comfort of mankind may have a respect unto procreation of children; sith thereby the parents conceive no small pleasure, wherein they delight themselves. Howbeit, at this day, they admit this kind of marriage: and there be many found, which do peaceably live together. They, which entreat of these things, have considered, that there is a great difference between coldness and old age. And they define, that old age must never be driven from marriage. A law that forbade old age to marry. In ancient time was made the law called Papia, or Papaea, under Tiberius Caesar (whereof Tranquillus in Claudio maketh mention, and so doth Lactantius;) whereby it was provided, that they which were past three score years of age, should not marry wives; and that the women should not be married, which did exceed the age of fifty years. But these laws were abolished by justinian: as is to be found in the Code De nuptijs, in the law Sancimus. For this coldness is not in all persons alike. Howbeit, neither the laws of emperors, nor of bishops gave liberty to them, which were gelded men indeed, to marry. Yet it behoveth, that that coldness or devilish practices, which may dissolve matrimony, should be perpetual. For skilful men do sometime make a remedy for things, which hurt but for a time. Besides this, it is necessary, Which be the very impediments of matrimony. that the impediment be before the contracting of matrimony: for if they once become one flesh, marriage is not undone. Of this matter also wrote the Master of the sentences, in the fourth book, the 34. distinction. 74 Now remaineth that we entreat particularly of the matrimony of David. And this will we first note, that he was not moved unto that marriage, of his own accord, neither of lust, or of naughty desire; but by the advise of his noble men, and by the prudent counsel of physicians. Nevertheless, thou wilt say, that a naughty advise and a wicked, must not be admitted. This in very deed is true: but in this matter (so far as may appear) neither lewdness of mind, nor naughty desire can be proved. First, old age nothing hindered, but that the king might contract matrimony: who perhaps also was thought, that as touching coldness, he might be restored; although not to the strength; which he was wont to have, yet so, as should be fit for his old body. certainly Abraham was restored, when he was an hundred years of age: so that after the death of Sara he married another, and by her he did beget children. Neither was there wanting natural helps to David, wherewith the physicians thought they might restore him. Moreover, if they declared unto the damsel the old man's impediment, and the same being known, she gave her consent, she sustained no injury. It might be added, that her mind was persuaded by God, that she should consent for the benefit of the whole kingdom. Notwithstanding, if she were moved thereto by ambition; the counsel had not been good. But to judge rashly of these points, it standeth neither with our godliness, nor yet with our authority. Seeing these things might be done of a sincere mind, and by the will of GOD; I think they ought rather to be taken in good part. This doth the history teach, that this damsel was not long with the king; because within a while after he died: howbeit, his life, which was very necessary for the Commonweal, was prolonged for a while. Yet thus much I will admonish, that we need not labour so much to excuse the fathers of blame; who also ought not to be charged, unless the history compel thereunto. Neither will we pass it over, that GOD used the occasion of this damsel to oppress Adonias, 1. King. 2, 17 and to establish the kingdom of Solomon. The eleventh Chapter. Of Whoredom, fornication, adultery, and other noisome things, which are contrary to the seventh commandment. NOw I think it good to speak somewhat of whoredom or fornication. In jud. 16, verse. 4. For as there were many in old time, so now there are not a few, which affirm, that it is no sin. But I will prove by the scriptures, and by most certain reasons, that it is a grievous sin. They which extenuate this wicked crime, do ground upon divers arguments. verse. 20. First, in the Acts of the apostles, the 15. chapter, when in those first times there arose a dissension among the jews and the Grecians, it was by common assent decreed, that the Ethniks should abstain from blood, from strangled, from things offered unto idols, and from fornication. Here (say they) whoredom is reckoned among those things, which in their own nature are not sins: wherefore it appeareth, that of itself it is not sin. For these things were then for a time decreed by the apostles, that Christians might live peaceably together. For No creature of God is evil: as Paul unto Timothy saith. 1. Tim. 4, 4. Furthermore, they say, God would not command that, which of itself is sin: but he bade Oseas the prophet, to take unto him an harlot, Ose. 2, 1. and to beget children of fornication; so that of it own nature it seemeth not to be evil. Moreover, every sin is against charity: either against that charity, which we own unto God; or else that, which we own unto our neighbour. But in whoredom or fornication, there seemeth to be nothing committed against God; for his honour and religion is not hurt: neither also against our neighbour, for there is no violence used against his wife; neither is there any wrongful oppression committed. Augustine. Moreover, Augustine in his book De bono coniugali, writeth, that as meat is unto the body, so is the bed for procreation. But if a man eat and drink a little more than he ought, he is not accused of sin: so likewise, if a man do stray a little in the company of women, he is not to be judged guilty of sin. lastly, those things, which God hath forbidden as sins, are so plain and manifest, that even by the light of nature, every one may understand them to be sins: but fornication, in man's judgement, is not so accounted; and many think that it is no sin. Mitio in the Comedy in Terence saith; Believe me it is no wicked act for a young man to commit fornication. And there wanted not some in the church of Corinth, which were of that opinion. So as by these reasons, the filthiness of whoredom is so extenuated, that either it is not counted for sin; or else thought that it should be reckoned among the least sins. 2 We must not have a respect unto the reasons of men, but unto the word of God; not what men think or judge, but what the holy Ghost speaketh in the holy scriptures. In the prophets, and in Solomon there is detesting of fornication in every place: Fornication is forbidden by testimonies of the law. but in the law they say there is nothing decreed against it. Seeing they will reason by the law, I also will bring testimonies out of it; whereby it may easily be understood, that fornication is forbidden. In Leviticus, in the book of Numbers, and in Deuteronomie, the jews are forbidden to link themselves unto strange women. Again, verse. 17. in Deuteronomie the 25. chapter, it is commanded, that there should be no harlot nor common woman in Israel. Let these places be compared together. It was not lawful to have any harlots, neither strange women, nor yet women of Israel: Therefore they were all forbidden. But some will say, How then had Samson fellowship with an harlot? Some of the hebrews answer, jud. 16, 1. that she was not an harlot, with whom Samson had fellowship; but one that kept a vitling house. But forsomuch as that is but a weak answer, me thinketh that an other answer must be made. The public weal of the hebrews was at that time corrupted: for they lived then under the Philistines. Neither is it any marvel, if they had then received some of their vices and corrupt manners. Wherefore, some harlots they had; howbeit, not by reason of their own laws, but through the use and conversation of the Philistines. 3 But in the new testament, It is forbidden by testimonies of the new testament. Heb. 13, 14 whoredom is openly and manifestly forbidden. To the hebrews it is thus written; Adulterers and fornicators the Lord will judge. The Lord is not said to judge and to avenge, except it be for grievous sins. And to the Ephesians, not only covetous men and idolaters, Ephesi. 5, 5. but also fornicators are excluded from the kingdom of God. To the Corinthians also, where Paul writeth of excommunication; I speak not (saith he) of all sorts of fornicators, 1. Cor. 5, 11. but if any brother be named a fornicator, with such ye shall not so much as eat. But he treateth much more manifestly of all this matter, in the sixth chapter of the same epistle, and that of very purpose. For many (as it is said) were of an evil opinion as touching this kind of wickedness. First (he saith;) Meat is ordained for the belly, 1. Cor. 6, verse. 13, etc. and the belly for meat, but God shall destroy both this and that; now the body is not for fornication, but for the Lord. Moreover, all meat of his own nature is pure; but for the offence of our neighbour, we ought sometimes to abstain. Howbeit, some man might say; Meat is necessary to live by. It is (saith Paul) in this life, but in the blessed resurrection God shall destroy both the meat and the belly. Wherefore, thou must not so much esteem it, that for such a cause thou shouldest offend thy brother. It is not commanded, that thou shouldest abstain from all meat generally, but from that only, whereby thy weak brother is offended. But as touching fornications (saith he) of which ye make small account, Ibidem. there is a far other respect; Your body is not appointed for fornication, but for the Lord. And this must not be passed over, that Paul with great wisdom saith not, that the body is not given for procreation, but that it is not given for fornication; sith the body is also given for procreation sake. Oftentimes men are wont to excuse their faults, and to impute them unto nature. The nature of the body (saith he) is that it may be given unto the Lord: so than the rule of life must be taken thereby, and not by evil examples. The nature of relatives This is the nature of relatives, not only of those relatives, which in the selfsame thing that they be, belong to other; but also of those, which by any means are referred to another thing: as the head unto the body, and likewise the body unto the head. For when we see the head, we straightway require the body: and again, when we see the body, we require the head. Such relatives, as the Logicians say, are called Secundum dici. The Lord is the head of the body of the church, and the church is the body of his head. Wherefore Paul, both wisely and pithily disputeth, when he saith; The body is not made to this end, that it should pollute itself with lusts, but to be correspondent unto the head, and to be conformable unto it. And he addeth; verse. 14. God, which hath raised up Christ, shall raise us up also by his power. The first argument was taken from relatives, the second from God himself. For if he shall raise up our bodies, as he hath raised up Christ, why then do we shamefully use them? He proceedeth further, verse. 15. and saith; But do you not know, that your bodies are the members of Christ? Shall I then take the member of Christ, & make it the member of an harlot? Undoubtedly a weighty argument, which he concludeth; Shall I take (saith he) the member of Christ? As though he should have said; No without doubt: for this were to rend in pieces the body of Christ. And it is a most cruel thing to pluck away the members from a lively body, and to join them to a rotten or dead body. But herein the strength of the reason doth consist; Christ cannot commit fornication; wherefore, if thou wilt commit fornication, thou must be first plucked from Christ. Here is showed, that fornication is not only a sin; but also a deadly and most grievous sin, because it plucketh us away from Christ. 4 Afterward he addeth; verse. 16. He which coupleth himself unto an harlot, is become one body [with her:] for they shall be two in one flesh. And he, which is joined with God, is one spirit. This place is very full of consolation: Before in the tenth plac, art. 6. forsomuch as it declareth, that we are joined most nigh unto Christ, from whom we must needs be plucked away, before we be made the members of an harlot. He, which cleaveth unto an harlot, is become one body with her: for they shall be two in one flesh. The apostle seemeth at the first sight to abuse the words of Genesis, in transferring them to whoredom, which be spoken of matrimony. For these words were first spoken of Adam and Eve: because the flesh of Eve was before in the flesh of Adam, from whom GOD took a rib, and made thereof a woman, which he again joined unto Adam, to be with him one flesh. But in very deed the apostle abuseth not this sentence, forsomuch as whoredom is a certain corrupting of matrimony: seeing one matter; namely, the conjunction of the flesh, is common to both. For bodies are communicated as well here as there. So as Paul had a respect to that, which is common to them both, when as yet there is this difference between them; that in whoredom the conjunction is against the law of God: and therefore fornicators must be pulled one from another, otherwise there is left no hope of salvation for them. But in matrimony the knitting together is brought to pass by God, and therefore it is become an indissoluble knot. Seeing then the coupling together is all one, and the selfsame in either of them; Paul did rightly apply that sentence to whoredom. He that cleaveth unto God, is one spirit. These words serve much for this present matter: for if we be with God one spirit, we must with earnest labour fly from th●se things, which he hath forbidden. Wherefore aptly hath the apostle added; Fly from whoredom. He saith moreover; Every sin, which a man committeth, is without the body; but he, which committeth whoredom, sinneth against his own body. If the arguments, which I have brought before, do not move you; at the leastwise have a regard to your own body, the which you seem to hate and contemn, How we sin against our own body by fornication. when ye commit whoredom. But it may be demanded, how other sins be without the body; and how by fornication we sin against our own body? For we doubt not, but he which is very angry, nourisheth and augmenteth choler: whereby the body is not a little hurt. Sickness also doth very much weaken the body: Pro. 17, 22. wherefore Solomon saith; A sorrowful spirit drieth up the bones. Again, drunkenness and gluttony do hinder health, and do in a manner utterly destroy the body. Yea and envious persons do seem also to sin against their own body: for thou mayst perceive them to be dried, withered, and in a manner dead with leanness. How can it then be, that other sins are without the body? Some say that fornicators do sin against their own body; because very many times, through the company, which they have with whoors, they are infected with the pocks, and with leprosy. But let others say what they will: I had rather think, that the apostle had respect unto those things that went before; in so much as he had said, that the fornicator is made one body with an harlot. And he seemeth to sin very grievously against the worthy state of his body, who maketh it all one with the most vile and filthy body of an harlot. For if any king or prince should marry a wife of a simple and base degree, A similitude. it will be said, that he hath stained his kindred. I know there be some, which think that these words are spoken hyperbolically: because there be found other sins also, which hurt the body; but this sin doth most grievously and most of all hurt it. 5 The same Paul doth yet further argue; Do ye not know that your bodies are the temple of the holy Ghost? 1. Cor. 6, 19 And assuredly, he which destroyeth the temple of God, him will God destroy. As if he had said; Ye have not your bodies of yourselves, but of God; God hath made them his temple, & the holy Ghost dwelleth in them; ye are not your own: wherefore ye do not a little violate justice, in defiling the thing that belongeth to an other. Ye are bought with a great price, glorify therefore God in your body. These arguments of Paul are excellent, and of very great weight: wherewith if any man be not well satisfied, let him look upon Samson. He was no idolater, no murderer, no thief; and yet was he taken, bound, his eyes put out, cast into prison, and compelled there to grind, as if he had been a four-footed beast. Paul by many arguments laboureth to prove whoredom to be sin. And no marvel, seeing he then wrote to the Corinth's, who at that time exceeded others in fornications: whereof came the proverb; Non cuivis Corinthum; that is, It is not meet for every man to go to Corinth. And generally, all the Ethniks were in an ill opinion touching this vice. For which cause, when the church was yet in growing (as Eusebius testifieth in the 3. book of his history, Eusebius. the 29. chapter,) The Nicolaits did openly and manifestly commit fornication and fathered the custom of their naughtiness upon Nicolas the deacon. The history of Nicolas the deacon. Clemens of Alexandria. Howbeit Clemens, bishop of Alexandria, in his Stromata, doth excuse Nicolas; for he saith, that he neither thought nor taught any such thing. But having a very fair woman to his wife, and was thought to be jealous over her, he brought her forth before the people, and said; This is my wife. And that ye might understand that I am not jealous over her, I am content for my part, that any man take her to wife. Which also he meant, so far as the law of God would suffer. Howbeit, they which were afterward called Nicolaites, understanding his words perversely, supposed him to think, that wives among Christians ought to be common. Of this sect it is written in the Apocalypse; But this thou hast, Apoc. 2, 6. because thou hast hated the doings of the Nicolaites, which I also hate. So that it is no marvel, if Paul took so great pains, to teach that whoredom is sin. 6 This mischief is an enemy unto matrimony, seeing they which follow wanton lusts, & harlots, are enemies unto marriage. Whereupon Terence saith; They which love, can ill abide to take a wife. For which cause Clemens saith, Clemens. that Whoredom leadeth from one matrimony unto many; that is, from one lawful conjunction, to many unlawful & wicked. Heb. 13, 14. The epistle to the hebrews joineth fornicators with adulterers, & testifieth, that God will judge them. And these two vices are so joined together, that they are comprehended in the selfsame precept, wherein it is said; Thou shalt not commit adultery. Exo. 20, 14. Also this pestilent vice is repugnant both unto charity, and to the public weal. Unto charity (I say;) because the fornicators do injury unto their children, who not being lawfully procreated, are scarcely at any time brought up honestly and virtuously. And they hurt the Commonwele; because they defraud it of good citizens. For Manzer, a bastard I mean, Deut. 23, 2 and one borne in fornication, is forbidden to be received into the church: not that he is restrained from the holy communion, or from the mysteries of salvation; but because it is not lawful for him to rule the public weal, and to be numbered among citizens. Some think, that this evil would be remedied, if a man might keep a concubine at home: so (say they) the issue shall be certain. Certain perhaps it might be, but lawful it shall not be. Seeing therefore that this mischief is both against matrimony, and charity, and also the public weal; it cannot be denied, but that it is a sin most grievous. And for so much as it is so; why are the stews at this day openly suffered in cities? I speak not of the Ethniks, I speak of the Christians; and of those Christians, which will alone seem to be the successors of Christ, and to be called by that name. Within their dominion whoredom is most shamefully maintained, they not only being willing unto it, but also taking advantage and revenues for the same. That which is against the word of God, against matrimony, against charity, and against the public weal; either it is no sin at all, or else it is a notable sin. If it be a sin, why is it not taken away, and weeded out? Howbeit, I know what they will babble. Augustine. They bring forth Augustine, who in his book De ordine, writeth thus; Take away brothel houses, and all places will be filled with filthy lusts. But let us consider at what time Augustine wrote this book. Doubtless, while he was yet Catechumenus, that is, unbaptised, and not sufficiently instructed in religion. And although he had not been Catechumenus, yet this saying of his doth not agree with the word of God, neither with very Augustine himself: who in another place affirmeth, that the good, which cometh of evil, as a recompense, must not be admitted. Which also Paul unto the Romans taught, even as they were wont to say of us; Rom. 3, 8. Let us do evil, that good may come thereof, whose damnation is just. We must never have regard to the end and event, when we be urged by the commandment of God. Sometimes men say unto us; Unless thou commit sin, this or that evil will succeed. But we must answer what God hath commanded; the care of the success shall rest upon him. Neither is it meet, that one only sentence of Augustine should be of greater authority, than so many reasons, which we have brought, and so many plain places of the word of God. 7 God commanded absolutely, and by express words, Deut. 23. 17 that there should be no harlot in Israel. But some go about to wrest this place from us, Certain words taken both in the good part and the ill. in saying that these Hebrew words, Kedescha and Kedeschim, signify not Whores or Harlots; but rather the priests of Priapus, which were vowed and consecrated to things most filthy. But contrariwise, I think, that Kedescha signifieth an Harlot; and Kedeschim, Buggers and effeminate persons. God would have neither of those suffered among the people. And that, which they object of the holy services of Priapus, it is nothing. For it was sufficiently before decreed touching idolatry: and what need it to be repeated again? Yet that we may the more manifestly understand, that Kedescha signifieth an Harlot; Gen. 38, ver. 15, etc. let us read the history of juda and Thamar in the book of Genesis; and there we shall see, that Zonah and Kedescha, are taken both for one and the selfsame thing. For which cause we must note, that there are certain words, which may be taken both in the good and evil part. Of which sort among the hebrews, is this word Kedescha, which signifieth, both Holy, and also an Harlot: even as is this word Sacrum among the Latins, & it signifieth cursed. And thereupon Virgil saith; Auri sacra fames, Virgil. that is; The cursed hunger of gold. This Hebrew word Kedes, is To prepare, or To be prepared: whereof is derived that word, which signifieth an Harlot; because such women are prepared and set ready for all men: or else, because they are wont to go trimly decked and painted. Wherefore Clemens saith, Clemens. that The Lacedæmonians suffered harlots to wear wrought garments, fine apparel, and gold: which things were not lawful for matrons to use. Now let us see what followeth in Deuteronomie; verse. 18. And the hire of an harlot shall not be brought into the sanctuary. Here again the law calleth that Zonah, which it had before called Kedescha. But thou wilt say; If the law would not have harlots to be suffered, what needed it to have forbidden their oblations? What needed this law? They which speak on this wise, do seem indeed to speak wittily; but yet they speak not sufficiently. For foreign nations also sent gifts for the furniture and use of the temple. The Eunuch of the Queen of Aethiopia came to jerusalem, to offer in the temple. The Macedonians and Romans gave yéerelie oblations and sacrifices in the temple. Wherefore the law forbiddeth, that if any thing be offered by strangers that is gotten by the gain of an harlot, the same should not be admitted into the sanctuary. Besides this, God had given a charge, that there should be no harlot in Israel: but he knew that they would not observe that law. And when the Philistines, Macedonians, and Romans reigned over them, they had harlots. Matt. 21, 31 Yea and Christ maketh mention of harlots and publicans together. Then right well doth God first forbidden, that there should be no harlots among the hebrews: and afterward he decreeth, that if in case they were had, the gain coming of them, should not be admitted into the sanctuary. Which undoubtedly he commanded, because of the vileness and filthiness of the gain. In the same place he added; Ibidem. The price also of a dog shall not be brought into the sanctuary: because that beast is fowl and unclean. 8 Caligula, otherwise a detestable monster, decreed (as we have in Suetonius) that they, Suetonius. which should commit whoredom or brothelry, should be openly punished. Hostiensis. Hereof Hostiensis writeth ridiculously; Harlots indeed (saith he) are bound to pay and to offer, but the church cannot nor ought not to receive the same. Yet the gloze doth much better decree in the Decretals, distinction the 90. in the chapter Oblationis; namely, that Nothing at all, which cometh of the gain of an harlot, should be offered in the church. But priests and monks, when they feared that some of their profit should be gone, have devised an other reason. For although (say they) the gain of harlots cannot be received for an oblation; The Pope makes an unjust gain of harlots. Look In Gen. 38, 21. yet nothing letteth, but that it may be received for alms. But after what sort doth the Pope receive the money of harlots? Surely, not as an oblation, because he cannot; nor as alms, because he is not poor: it resteth therefore, that he receiveth the same as a prince. The Lord would not have this kind of money in his sanctuary; but the Pope will have it in his treasury, and he hath it, and getteth a wonderful great gain by it. Whose vicar then is the Pope? God's vicar? Nay, God refused such a gain. What? Is he the vicar of Christ? But Christ never departed from the will of his father. Then must it consequently follow, that he is antichrist; when as he both teacheth and doth those things, which are expressly and purposely against the word of God & of Christ. But he will say, that he exacteth this money as a prince. Let him then be a prince. But I demand, whether he be an evil prince, or a good prince? It is not lawful for a good prince to departed from the laws of God. Let him then be an evil prince: let him be even a Caligula. Peradventure he will answer, that in respect he is a prince, he doth according to the civil laws, which do not take away harlots out of the Romans dominion: yea rather, they disdain not to decree somewhat touching their price or reward. A decree for gifts unto harlots. In the Digests De condictione ob turpem causam, in the law Idem etsi, it is decreed; that They cannot demand again, that which they have given to an harlot. And there is a reason added; For though it be a shame for an harlot to be an harlot, yet it is no shame to take her hire being an harlot. These words are obscure, so that they may seem to be a riddle. Further in the Digests, in the title De donationibus, in the law Affectionis gratia, it is decreed; that It is lawful to give as well unhonestly as honestly. Whether it be lawful to give unhonestly. It is lawful honestly to give, as to parents, kinsfolks, friends, &c: unhonestly, as to harlots. But I would know, by what licence that is lawful? Hath God given goods unto men, to cast them away on harlots? Howbeit, they confess here, that some shamfulnes there is: for though it be lawful to give, yet if thou hast promised any thing unto an harlot, thy obligation bindeth thee not; neither can the harlot challenge thy promise: as it may be seen in the Gloze, in the title De donationibus, in the law Ea quae. But it is a doubt, that if she do not receive it shamefully, why it may not be lawful for her to ask it without shame. They answer, that this followeth not: because many things are taken honestly, which are not honestly demanded. And for that matter he citeth the law 1. De varijs & extraordinarijs cognationibus. Wherefore the Pope will not, by the civil laws, take away harlots; but receive money of them: which he seeth cannot be suffered by the laws of God. But here I will reason with him a little. certainly he professeth himself to be a ruler over the civil laws, and in very deed he hath altered many of them, as though he would amend them; when as yet he hath taken away the good, and sometime, in the steed of them, hath put such as be evil. Why hath he not amended those laws for the suffering of harlots; seeing they be repugnant to the law of God? Undoubtedly, the true cause why he hath not taken away the laws of harlots, is this: because it should be over hurtful unto the Pope's treasury. For at Rome they measure their laws by profit, and not by honesty. 9 Howbeit, by what civil right do they receive money of harlots? They answer; for tribute. But why do not they rather say; for brothelry? Doubtless, if we will speak truly, Popes in this respect are not altogether free from brothelry. Let them diligently mark the civil laws, whereby they now go about to defend themselves, What the laws decree touching brothelry. and over which they boast themselves to be rulers; and let them look what those judge of brothelry. In the Digests De ritu nuptiarum, in the law Palàm, it is thus written; He which hath bondwomen for gain, the same committeth brothelry. Now I demand of these men, in what condition they count the harlots in Rome? For citizens? Nothing less. They count them therefore in a manner for bondwomen, and of them they make gain: so as in a manner they are brothelers or bawds. As much might be said of usury. In their dominions they suffer jews, which are usurers; and they take gain of their usury, every year a certain part, the twentieth part at the least. Wherefore the Pope is not only a bawd, but also an usurer. And that which I affirm of the Pope, let profane princes also take heed, lest the same should be also said of them, which exercise this kind of gain of the jews. To them undoubtedly agreeth that saying of David; If thou sawest a thief, Psal. 50, 18. thou runnest with him, and laidst thy portion with adulterers. But they say that these be tributes. But in the Code, in the title De ●ectigalibus & commissis, in the law Ex praestatione, and in the law Allegatis; Tribute is defined to be that, which is paid for those things, which are brought into the public weal from foreign nations: for they are called in Latin, Vectigalia, of the verb Vebere, Tribute defined. which signifieth To carry. And the eight part of every thing was paid, in the name of a tribute, or custom. Wherefore customers were called Octavarij, of Octava part, that is, The eight part, which they gathered. But what (I pray you) do harlots bring unto the public weal? Even filthiness and lusts; of the which the Courtiers and Popish priests do gather not the eight part, but the whole. These Vectigalia are also called tributes and customs, which are taken of féelds and lands. But what féelds have harlots? What lands? None forsooth: then let them leave to excuse a most shameful thing by so honest a title. I know they will say; If harlots were suffered to be free and at liberty, they would sin more licentiously. O goodly kind of correction! Can harlots be restrained by no other means, but so? They ought rather to decree, that they should not remain in the city, that they should have ill-favoured and dark houses, that they should cast away all the ornaments of the body, that they should not come abroad openly; and they should be shamed by some notes of dishonesty, that thereby they might be mocking stocks to the world. By this means they might peradventure be called home into the right way. But now (good God) how are they kept under? The luxuriousness of harlots in Rome. Their houses be most gorgeous, they ride openly in chariots, appareled like princes, they ride upon their fine footcloths. They have in their company men wearing chains, and disguised persons, yea and sometimes Cardinals, especially in the night, and a most sumptuous train of waiting women. Will they deny that these things are true? Then let grave and faithful men, which have at any time been in Rome, show whether the thing be so or no. If they will not believe me, I can bring for witness both Cardinals and Prelates of Rome. 10 Paulus the third of that name declared once, that he minded some reformation of the church: he committed the matter to certain Cardinals and Bishops, which were counted more pure than the rest. And what they judged, it is extant in the third volume of Counsels. And they complain, that the power of harlots is so great at Rome, as it was in no other place the like. But hath Paulus the third amended this? Also in the synod of Trent, the clergy of Rome promised some great reformation: but they did it not; neither did they endeavour it at all. Why do they not rather imitate and follow the laws of justinian? He, in his authentics, in the title De lenonibus, willeth, that Harlots should be utterly thrust out of the city; and that, if they promised any thing unto bawds, they should not be bound to pay and accomplish the same. Nay rather, if they have sworn to be harlots for a time, the Pope absolveth them of their oath. These things do these men dissemble, and do suffer and maintain harlots. Which nevertheless we are not to wonder at: for seeing they so diligently retain and increase spiritual fornication of minds; namely, superstition and idolatry, how can they but join therewith the fornication of the body? But seeing they took away wives from their massing priests, it was a hard thing, yea and unpossible, to be without brothel houses. justinian sorrowed, because he saw brothel houses so nigh unto the churches of GOD: but now they dwell in the midst of cities, not far from the houses of divine service; & it grieveth not the Pope one whit. But let the owners, in whose houses these harlots dwell, plead their own cause. But such houses, for the most part, appertain to Bishops and churches: and they will say; We do not take part of the gain of an harlot, but (as meet is) we receive rents of our houses. Which is not prohibited by the civil laws: for in the Digests De petitione baereditatis, in the law Ancillarum, it is said; that Brothel houses are used in the city rends of honest men. And in the same title, in the law Si possessor, it is ordained; that If a man have unhonest gains, he should be compelled to restore them, lest an honest meaning might bring profit unto him that is an owner, by an unhonest gain. Howbeit, seeing they will maintain it by laws, why have they not a respect unto the interpretation of those laws? Namely, if this kind of gain be once exacted of harlots, that aught to be restored unto the heir: otherwise it is not lawful to require them. Neither can contrariety of laws be avoided by any other means: for these laws should not agree with those of justinian, which are to be read in the authentics. De lenonibus & scenicis mulicribus. But let them (I beseech you) mark the words which are read in the title De ritu nuptiarum, in the law Palàm: and in the title De ijs, qui notantur infamia, in the law Athletas; that That woman is infamous, which professeth herself an harlot, and he also that is partaker of the gain; and generally, that all bawds are infamous. Let us also (which is of much more weight) have a regard to the word of God, who commandeth; Be ye holy, for I am holy. levit. 11, 44 What do we gather by these words? Even that that is not to be suffered among christians, whereby men are made infamous. So then let bawds and harlots be removed away, forsomuch as these kind of persons are noted infamous by the civil law. But they will say; Men oftentimes fall, and sometimes commit those things, whereby they are made infamous. I grant it: yet is not this to be borne withal, whereby they are made infamous, whether they will or no. But though they had a thousand civil laws on their side, yet ought we more to esteem the word of God. jerom, jerom. speaking hereof, writeth very well in his epitaph of Fabiola; Civil laws (saith he) ought not so carefully to be cited; Papinianus writeth one thing, Tertullian. and Paul an other. And before jerom, Tertullian De anima; Brothel houses (saith he) are detestable before God. 11 But if harlots (say they) should be suffered, there is some hope of their conversion. For Christ saith; Matt. 21, 31 The harlots and publicans shall go before you into the kingdom of heaven. But let them show me, whether they can by no other means be called home into the kingdom of God, but by sufferance. But he meaneth not harlots, so long as they be harlots, and be not converted. For what cause then is it said, that they shall go before the pharisees and Scribes into the kingdom of God? Because they, being converted, do acknowledge and bewail their sins: but the pharisees & Scribes regarded not their wicked acts, but would seem to be most holy. If harlots should be suffered, because they may be converted; then shall there be no sin so grievous, which ought to be punished. For there is none so far past grace, but that some hope remaineth, that he may be called home into the right way. And so by this means, all laws shall be silent. They say moreover, that God did forbid harlots, as we read in Deuteronomie; and yet they were afterward permitted: 1. King. 3. 16 for Solomon gave judgement between two harlots. First I answer, that it is not certain that they were harlots: in so much as this word Zonah, signifieth her also that keepeth a vitling house, and one that getteth her living by sundry sort of gain. Further, though they were harlots; it is yet but a weak and frivolous argument. For we must not reason from that which is done, unto that which ought to be done. GOD undoubtedly forbade harlots, but afterward discipline quailed, and many things were committed against the law. Howbeit, we must have a regard, not unto that which is done; but unto that, which GOD hath commanded to be done: otherwise, if we will live according to examples, there are ill examples enough every where. For Popes and Cardinals do not only suffer harlots; but also they themselves keep them as things most dainty. Neither can they abide the Canons, which decree, that a priest for whoredom should be deprived; in the distinct 82. chapter Presbyter: when nevertheless the Gloss saith there; Now a days no man is deposed for whoredom. The same we have in the 2. cause, question 7. chapter Lator. The apostle excludeth whooremoongers from the kingdom of God, but these exclude them not from the church: neither think they that they ought to be deposed. The papists reckon adulteries among light crimes. But it is no marvel, seeing they say that the bishop may dispense with adulteries, and other light crimes: as may be perceived in the Extravagants De judicijs, in the law At clerici. Look 2. Sam. 11. 2. They be the words of Alexander the third: whereby it appeareth, that these men account adulteries for very small crimes. Why should we then depend upon their examples? Philo a jew saith; Philo judaeus. that In the public weal of the jews, harlots might not be suffered: for of necessity it behoved all, when they came to ripe years, to be either husbands or wives. Some widows indeed there were, but those were ancient in years, and of a tried chastity. This example should we follow; namely, of such an holy public weal: and not the example of the Pope's court. At a certain time I being in Rome, A witty saying of Crates. remembered a witty saying of Crates. He; when he came to Delphos, and saw in the temple of Apollo, a golden image of Phryne a very notable harlot, cried out; Behold a triumphant token of the wantonness of the Grecians! So I considering there the sumptuousness and magnificence of harlots, said; Behold a token of the wantonness of the bishops of Rome's prelate's! But let us leave them, and proceed with the words of God, and the reasons brought from thence. Basil, Basil. in his first book upon the Psalms, expounding these words; And hath not sit in the chair of pestilence, writeth very well: Whoredom (saith he) stayeth not itself in one man, but invadeth a whole city. For some one young man coming unto an harlot, taketh unto himself a fellow; and the same fellow also taketh an other fellow. Wherefore, even as fire, being kindled in a city, A similitude. if the wind blow vehemently, stayeth not in the burning of one house or two, but spreadeth far and wide, and draweth a great destruction with it: even so this mischief, being once kindled, rangeth over all the city. Ambrose. verse. 7. Ambrose also prudently writeth upon the 119. psalm, alleging the words of the 16. chapter of the proverbs; Who can noourish burning coals in his bosom, and not be burnt with them? Who (saith he) can think that harlots may be nourished in a city, and young men not be corrupted with whoredom? And so may we aptly invert that sentence of Augustine; If thou take away harlots, Augustine's sentence inverted. Matt. 19, 8. all places shall be filled with filthy lust. We rather say the contrary; Nourish harlots, and all places shall be filled with filthy lusts. They object again a recompense of sins, and will have brothel houses to be suffered, lest violence should be offered unto honest matrons. I have answered before, that Evil things must not be done, that good may come thereof. Yea, Rom. 3, 8. but God himself (say they) hath ordained a recompense to be made for sins; seeing he for the hardness of the hebrews hearts, to the intent they might not fall into greater inconvenience, Matt. 19, 8. appointed them a bill of divorcement. But these men ought to remember, that we must not call God unto answer; neither is it lawful to require of him a reason of his laws. Wherefore it is no sound conclusion: God did so; Therefore it is lawful for us to do the like. We must not look what God hath done, but what he hath commanded us to do. But God saw that hatred happeneth oftentimes between man and wife, and danger of committing of murder: rather than the same should happen, he appointed that a bill of divorcement should be made. But it is a false argument: GOD appointed a bill of divorcement; Therefore it is lawful for us to keep brothel houses. A confutation of the adversaries objections. To the first reason. Act. 15. 20. 12 Now remaineth to confute the objections of the adversaries. First they said; Whoredom in the Acts of the apostles, is numbered among those things, which of their own nature are not evil: as blood, things strangled, and things dedicated unto idols. For No creature of God is evil, that is received with thanksgiving. Wherefore, seeing fornication is reckoned among these, it is no sin. Howbeit, this is a weak reason: for these things are not reckoned up of the apostles, because the nature of the fault should be alike every one of them; but because all these, if they should have been used, would at that time have disturbed the church. The jews, by the custom of the law, abstained from blood, and from that which was strangled: and the Ethniks made no account of whoredom. So, to the intent that peace might grow between them all, they decreed, that they should all abstain from those things. Whereby it followeth not, that all these things be alike faulty: but this rather we may infer, that all these things were an occasion of disturbing the church. Further, they objected, that God commandeth not sins: but he commanded Hosea the prophet to have fellowship with an harlot. Hose. 2, 1. To the second. I answer: Every sin, in that respect is sin, because it is against the word of God: What is the proper nature of sin. but if God particularly command any thing to be done, which otherwise dissenteth from the word written, that verily is no sin. Sin it is to take other men's goods away; Gen. 22, 1. yet God commanded the hebrews, when they should go out of Egypt, that they should borrow stuff and silver vessels of the Egyptians, and take them away with them: which they did without sin. Also, no man doubteth, but that murder is sin: Gen. 22. and yet Abraham, if he had sacrificed his son at the commandemt of GOD, which he was ready to do, he had not sinned. So may we say of Hosea the prophet, if he committed whoredom at the commandment of God, his whoredom was no sin. I know there be some, which think, that Hosea was not bidden to commit whoredom, but to take a harlot to his wife: but that agreeth not. For it followeth; And thou shalt beget of her children of fornication. Children gotten after that manner; namely, of a lawful wife, should not have been children of fornication. jerom. jerom doth better interpret these things hyperbolically, and saith; that By this image was expressed the wickedness of the jews, which had forsaken God a husband to them all, and had committed fornication with the idols of the Gentiles, and had begotten unlawful and bastard children, as touching the service and religion of God. Moreover, To the third. that is false, which they alleged; namely, that whoredom is neither against charity, nor religion. For we have before declared, that it is otherwise: neither is it here needful to repeat that, which we have said. Augustine was brought, To the fourth. which saith; What meat is unto the body, that is the bed for procreation; But to eat or drink a little more than needeth, is not a grievous sin; No more therefore is whoredom. The similitude agreeth not in every point, but serveth only for that part, for which it is taken. And undoubtedly, he which eateth or drinketh more than he ought, doth not straightway forego the health of his body; but he, which strayeth in carnal fellowship, and playeth the harlot, may easily forthwith procreate a child, unto whom he doth injury, because through his fault he is borne a bastard. Moreover, there followeth evil education, and by that means charity is hurt. I might also say, that even as evil and noisome meat destroyeth the body (yea Adam, by eating of the forbidden fruit, corrupted his posterity:) so whoredom killeth the soul. lastly, whereas they alleged, To the fift. that fornication is therefore no sin; because this cannot be perceived by the light of nature, that I say is nothing. For the precepts of God may be known even by nature, that they are just: howbeit, by such a nature as is sound and uncorrupt; seeing a corrupt nature doth oftentimes allow vices in steed of virtues. For among the Lacedæmonians, theft was commended: Thucydides. and (as Thucydides writeth) among the ancient Greeks piracy was counted a virtue. Furthermore, it followeth, Look in the explication of the questions at the end of this book. that the precepts of God may by nature ●e known to be just and honest; but yet by a nature instructed and framed with the word and spirit of God. Otherwise (as Paul witnesseth) A carnal man knowech not the things, which are of God. Of Bastards, and children unlawfully borne. 13 Whereas jeptha had a noble man to his father, yet it did profit him nothing; In judg. 11. at the beginning. because he was base borne, and not borne in lawful marriage. Wherefore by the civil law of the hebrews, Bastards had no place in the Commonweal of Israel. Deut. 23, 2. it was not lawful for him to have place in the congregation of Israel. For in Deuteronomie it is written, Manzer shall not enter into the congregation or assembly. Zur, is in Hebrew A stranger; and a bastard is so called, because he pertaineth not unto the family of the father. She that bare jeptha was no wife but an harlot. This Hebrew word Zonah, signifieth two things. First A vitler, that is, such a one as selleth things pertaining to victuals: for Zon signifieth To feed or nourish. It signifieth also A harlot, perhaps for this cause; namely, for that victuallers are sometimes ill spoken of for chastity, as appeareth by a certain law of Constantine, which is extant in the Code Ad legem juliam de adulterijs. And undoubtedly, either signification may be aptly applied to this place. Some of the hebrews think, The mother of jeptha was no concubine. that jeptha was not the son of an harlot; but only the son of a concubine, which was not espoused with a lawful contract, and dowry. But that seemeth not very well to agree: for the hebrews called not a concubine Zonah. Neither had it been lawful for jepthas' brethren to have expelled him as a stranger, if he had been the son of a concubine: for the having of concubines, of that sort, was with the jews true matrimony. Further we must know that the hebrews had an other word. But why would not God have a bastard to come into the congregation? Not because he had been the worse man, so that he had lived well; but that the people might know, that God detesteth whoredom. What was, not to enter into the congregation. And not to enter into the congregation, was nothing else, but to be made unfit for the executing of an office, either civil or sacred: although otherwise he had to his father either a priest or a ruler. So than it was not lawful for bastards to execute the office, either of a tribune, or praetor, or magistrate, or priest. Why therefore doth God now make a bastard ruler over his people? Because he prescribed the law unto men, and not unto himself. another cause is, lest they, which are so borne, should therefore straightway be discouraged. Further, to the intent they might remember, that they be not excluded for their own fault, but for their father's fault. And now, to return unto jeptha: his brethren could not have thrust him out, except he had been borne of an harlot. Otherwise, a concubine was a lawful wife. And the children of jacob, which were borne of his concubines, abode with their other brethren, and were inheritors together with them. Gen. 21, 14. But thou wilt say, that Abraham cast out Ishmael. That was done before the law, and by the special will of God; to the intent the whole and perfect inheritance might come to Isaac. Otherwise, by the ordinary law of the hebrews the children of concubines were not utterly excluded from all inheritance. 14 And that the matter may be made more plain, A distinction of children. it seemeth good thus to distinguish children. Some be legitimate and not natural, as those be, which are adopted and chosen. Othersome there be, which are natural, and not legitimate, as they which are borne of concubines. But I speak here of concubines after the Roman manner: for as touching the hebrews, they which were borne of them were legitimate. And there be other, which be both legitimate and natural; as they, which are borne in just matrimony. lastly, there be some, which are neither legitimate, nor yet natural; as bastards be. And a bastard is he, What child is called a bastard. which cannot tell who is his father: or else, if he can tell, it is one, whom it is not lawful for him to have for his father. As it is written in the Digests Destatu personarum, in the law Vulgò concepti. There is a great difference in the state of children. But we (as concerning this matter, which we have in hand) will neither entreat of children adopted, nor yet of children naturally legitimate: but only of natural children and bastards, who seem to be more obscure than the rest. The children, which are natural, and not legitimate, may be made legitimate: as it is in the Code, De naturalibus filijs, in the law Anastatij. And the ways how they might be made, are described in the same Code, in the law Si quis. But bastards could not be made legitimate. If we shall speak of the children of concubines, after the manner of the jews, they were legitimate; as we have taught before. But the Romans counted them not as legitimate: only this they ordained; that they might be made legitimate. Moreover, bastards be not in the father's power, neither yet can they be. This I say, to the intent that we may see in how great a misery bastards are. So jeptha could not attain to the inheritance of his father. And these laws were made, that men might be withdrawn from whoredom, if it were but only for the ignominy of their children: for when they beget bastards, they hurt them without hope of recovery. Whereupon Chrysostom, Chrysost. upon the epistle to the Romans, Rom. 13, 11. when he interpreteth these words (Now is the hour for us to rise from sleep) earnestly inveigheth against whooremoongers: Why dost thou sow (saith he) that which is not lawful for thee to reap; or if thou dost gather it, it is reproachful unto thee? For infamy will arise thereof, both to him which shall be borne, and to thee also. For he, so long as he liveth, shall be full of ignominy; & thou, as well when thou art living, as when thou art dead, shalt always be noted of shameful lust, etc. Therefore it hath been ordained by laws, that bastards should not be admitted to the inheritance of their fathers. 15 The father, when he dieth, may give somewhat unto natural children; yea, they inherit, though the father die intestate, when there are no other children: yet they succeed not in the whole, but only in two twelve parts; as appeareth in the Code. De naturalibus liberis, in the law Licet patri. But the bastard was so far from inheriting to his father, as he might not so much as demand food of him: as it is in the Code De incestis nuptijs, in the law Ex complexu. The canons Ecclesiastical. Howbeit, the Ecclesiastical canons deal somewhat more gently: for they permit, that a bastard should have somewhat given him to find him withal: as may be seen in the Extravagants, of him that married her, whom before he had polluted with adultery; in the chapter Cùm haberet. And thus both the laws of GOD and man do agree. Neither (as I have said before) were those laws made for hatred or cruelty against bastards; but that at the least, by this means, the shameful lusts of men should be restrained. Notwithstanding, I will not overpass this, that by the laws of Rome a bastard might succeed his mother: as we have in the Digests Ad senatusconsultum, Tertullian lib. 1. He may also complain of his mother, if she leave him out of her will; as we have in the Digests De mofficioso testamento, in the law 29. where this is to be understood; Except the mother be a noble woman. And why bastards are not reputed in the place of children, and are deprived of their father's inheritance; Augustine. Augustine, besides these reasons, which I have brought, bringeth also another reason out of the holy scripture. In the 22. of Leviticus it is written; verse. 20. He that cometh to the wife of his uncle, shall die without children. But (saith he) many are borne also of incest, whose parents are not childless. He answereth, that the Lord so speaketh in the law, because such are not counted for children: wherefore their fathers are justly said to be without children, although they have children; because it is all one, as if they had none. And because such children are contemned of their father, neither are they rightly brought up nor chastised; oftentimes they prove worse than the other. Chrysost. Chrysostom, upon the epistle to the hebrews, the twelve chapter, in his 29. homily, exhorteth the people to think, that God doth like a father, when he chastiseth us. For the father neglecteth unlawful begotten children and bastards: therefore God, when he chastiseth, doth the part of a true and lawful father. Plutarch. Plutarch, in his Problems, the 130. Problem, saith; that The Romans had four surnames; so that some were called Cnaei, and other some Caij: and those names they noted by two letters only, or by three. Wherefore he demandeth, why Spurius, that is A bastard, was written by these two letters Sp. Because (saith he) the first letter S. signifieth Sine, that is, Without, and P. Patre, that is, A father; because he was borne of an unknown father: although the same may also be applied unto those that are borne after their father is dead. But to them it was no reproach to be called bastards: for Sp. Melius, Sp. Cassius, and other of that name, were noble citizens. We have heard the law of God, and also the civil law: now it remaineth that we search the canons. 16 In the Decrees, What the canons have decreed touching bastards. the distinction 56. in the chapter Presbyterorum: they suffer not bastards to be admitted to holy orders, unless they have been first brought up in Monasteries; as though by this means they might be amended. But the canons which afterward follow, be somewhat milder. Chrysostom, upon Matthew, Chrysost. in his 4. homily (as it is in the same place recited, in the chapter Nunquam) teacheth that such manner of births ought not to be hurtful unto the children. For if a man have been a thief, a whoremonger, or a murderer, and then be repentant; his former life shall not be hurtful unto him. Much less ought the sin of the father to be hurtful unto the child: nay rather, if the child behave himself well, he shall be so much the more notable, and worthy of more praise; in that he hath not followed the steps of his father. jerom, jerom. in his epistle unto Pammachius, against john bishop of jerusalem, as in the same decrees appeareth, in the chapter Nascitur: Bastards (saith he) are not to be contemned; for they had God the worker of them, neither did God disdain to make them, and to give them a soul, etc. Gregory also in the same place, Gregory. in the chapter Satis perversum, saith; that It would be an unmeet thing, that the child should so be punished for the pleasure of his father, as he might not be preferred to the holy ministery. jerom in the same place, in the chapter Dominus; If Christ vouchsafed that bastards be reckoned in his genealogy, why shall not we then admit them to the ministery, & c? After these canons, which be more favourable unto bastards, is brought a strong argument on the contrary part. What harm is brought by parents unto the bastards. Whoormongers (say they) do seem to power in a certain force into the seed, which passeth also into the children; whereof follow evil inclinations: and thereby are they judged to be worse than other, especially when they be not corrected in their childhood. Wherefore, if they be promoted unto the holy ministery, the church shall be endamaged. Yet at the last it is added in the chapter Cenomanensis: If there be any that are notable, they may be admitted unto holy orders; but yet not that it should be a general rule for all, but a privilege only. And these things be written in the Decrees. But in the Decretals, De filijs presbyterorum, we read; that Bastards, if they be made moonkes, may come into orders; yet so nevertheless, as they may not be promoted unto dignities, nor be made either abbots or prior's. Howbeit, if they live without the monastery, the bishop may give them orders, and bestow small benefices upon them: but that is by interposing his own authority, & (as they commonly call it) by dispensation. But the ecclesiastical dignities shall not be given them, of any other than of the Pope; for that power he keepeth to himself alone: albeit such dispensations of Popes and bishops have respect to gain only. The judgement of these things should have been left unto the church, which herein ought to have regard unto two things; namely, to the necessity of the church, and to the excellent virtues of him whom it would promote. If the church shall have a great need, and he excel in virtues, the manner of his birth shall be no let unto him. 1. Tim. 3, 2. Titus. 1, 6. For Paul, in his epistles to Timothy and to Titus, when he diligently writeth of the election of bishops and priests, did forbid none of this kind of men. But thou wilt say, that in the old law bastards were excluded from the ministery. I grant it: nevertheless, we are not now bound to that law; & it was made only for the detestation of adultery. Yet now, if they be able to profit the church greatly, their election must not be forbidden. A vain difference put by the Decretals. And it is vain, which is written in the Decretals, that legitimates may be chosen, but bastards ought to be rejected; except with dispensation, as we have in the title De electionibus. For these counterfeit colours and deceits, the Roman bishops have invented, to amplify their dominion. But the judgement, which I have allowed, agreeth with charity; and we may gather the like of it out of the civil law; where it treateth De decurionibus, that is, of captains over ten soldiers; sith these were civil judges for private cities and towns. Wherefore it is decreed, Bastard's might be made decuriones. that bastards might be made Decuriones, if necessity so required. In the Digests De decurionibus, in the law Generaliter, in Paraph Debet enim. The law therefore would have that order; namely of Decuriones, to be full. Howbeit, if another borne legitimate, were a suitor together for the same, he should be preferred before the bastard. So think I that we must do in the church; that if any man be as good, and as apt for the ministery, being a legitimate borne; let consideration be had to him, before the bastard, who must give place in that case unto him that is legitimate. It is added in the law; If they be honest and good, the blemish of birth shall nothing hinder them: in the same title, in the law Spurios, and in the law following. These things have I therefore mentioned, that we might understand, by what right jeptha was by his brethren thrust out, and that the agreement of the civil laws with the law of God might be perceived. Of Adultery. 17 Doubtless, adultery is a grievous sin, In 2. Sam. 11. 26. How grievous a sin adultery is. Look at the beginning of the same chapter. and how grievous it is (as Tertullian gathereth in his book De monogamia) we may perceive by the contrary, in comparing the same unto matrimony. Let us consider wherein matrimony consisteth. God made man and woman, he joined them together in one flesh: wherein matrimony doth stand. And if so be that one flesh be rend and pulled away, so as an other is mingled and set in place, adultery is committed. This heinous crime hath been forbidden, ever since the first original of mankind, as many of the fathers have proved. God made man and woman, not men and women; to the intent that every man should be content with his own wife, and every wife with her own husband: if now then a man be not content with his own wife, he shall not have one wife; but many. Man shall leave his father & mother, Gen. 2, 24. and cleave to his wife: if he be pulled away, doubtless he cleaveth not to her. Chrysostom, upon the 51. psalm, in the first homily, saith; that The fruit of adultery is murder and poisoning. In his 42. homily upon Matthew, he saith; that Adulterous women very oftentimes practise murder, and that not of one man only, but of all them also, unto whom they think that their infamy may come; as did Herodia. jerom against jovinian, toward the end of the first book; Whatsoever tumults (saith he) are in tragedies, is the spite that is between married wives, and their husband's harlots. Moreover, Agamemnon was slain by the adulterer Aegistus. Atreus and Thyestes', by reason of adultery, took in hand those cruel enterprises. The ravishing of Helen stirred up the most cruel war of troy. In this is a certain sink of all evil. Cyprian, in the second epistle of his fourth book to Antonius, writeth; that In the first times there were such bishops, as would never let adulterers to rest in the church: but there were other bishops, that after a good space of time, if they showed forth any fruit of penance, would reconcile them after a sort. Augustine, in his 42. epistle to Vincentius the Donatist, allegeth this epistle, and saith; that This diversity of custom the bishops had, and yet they kept the unity of the church. Christ willeth, that matrimonies should not be broken off; and yet he so accounted of adultery, as he made it the cause why matrimony should be undone. By adultery the household is disquieted, the bed itself is dishonoured, great injury is done unto the children: for either they be bastards, or else taken for bastards. Bartholus Ad legem juliam de adulterijs, in the Pandects writeth, about the title [of the same book] that Adultery is the most grievous crime of all other, except treason: to wit, as concerning civil regiment. Thales Milesius judged, that perjury is not a more grievous sin than adultery. For a certain adulterer was ready to take his oath, that he committed not adultery; and perjury (saith he) is not worse than adultery. Whether adultery be a more grievous sin than idolatry. Chrysostom, in his 62. homily upon john, was bold to write, that adultery is a more grievous sin than idolatry. And he alloweth two reasons, both which nevertheless are derived from matrimony, and the nature thereof. Which is written by Paul in the first to the Corinthians, 2. Cor. 7, 12. where he decreed, that A believing husband may dwell with his unbelieving wife: but he granteth not that an adulterer may dwell together with an adulteress: wherefore, that the same is a more grievous fault. Another reason is: The believing wife is not defiled with the company of her idolatrous husband; but an adulteress is always polluted, A false argument. if she be joined with an adulterer: therefore he concludeth, that adultery is a thing more grievous than idolatry. But under correction of so notable a man, I may say, that the arguments be weak. We must not compare matrimony with idolatry: but matrimony and adultery must be compared between themselves. These two are in such sort, as the one of them in his own nature, and by the appointment of God is good, and the other is sin. And whereas in matrimony, the one part is sometime an unbeliever; that happeneth by accident. But the greatness of sin must not be judged by those things, which come by chance, or (as they speak in the Schools) which happen by accident. A believing wife may dwell with an unbelieving husband, so he be willing thereunto. For matrimony is a good thing: it is not so polluted with the idolatry of the other party, as it cannot be good unto the believer in Christ. But adultery is always an evil thing, none can well and rightly use the same. And though the reason of that father be not firm, and that it is not true, that idolatry is a lighter sin than adultery (for idolatry is the greatest sin of all: Adultery draweth near unto idolatry. ) yet the sin of adultery draweth so near unto idolatry, as in the holy scriptures it is compared with idolatry. Idolaters be called whooremoongers and adulterers: for the wedlock of God with men is violated. In 2. Sam. 11, verse. 26 18 But we might stand in doubt, whether it he lawful for any man to take her to wife, Whether an adulterer may marry an adulteress. whom he hath before polluted with adultery. If the civil laws, or the jewish laws were in use, this case would not so oft happen to be. Adultery was an offence, whereunto death was due. If the adulterers, both man and woman, should be put to death; how might they contract matrimony? certainly not in another world, where no marriages shall be. But sometime perhaps a man scapeth unpunished, or else adulteries committed are not openly known; what then ought to be done? levit. 18, and 20. In the 18. and 20. chapters of Leviticus, there be appointed many impediments, and many degrees, wherein matrimonies be forbidden; yet is not this named in that place. Perhaps for the cause which I have now spoken of; namely, for that adultery deserved death; or else, because it was a secret crime. In that case there seemeth to be no laws of God, which prohibit. Howbeit, the Pope's laws did afterward ordain this much; that if one of the married persons did seek the death of the other, whereby such a one might enjoy the desired matrimony, such marriage should be void. The same we find in many places of the Extravagants, in the title where disputation is had of him, that marrieth his wife, whom he had first polluted by adultery. And in the title De conuersione infidelium, in the canon, which beginneth Laudabilem; If a husband, while his former wife liveth, committeth adultery with another woman, and they contract matrimony together, or plight faith one to another, such a matrimony is of none effect. Which also In ●o●cilio Triburiense, in the forty chapter, was decreed. Augustine in his first book De nuptijs & concupiscentia, the tenth chapter, seemeth to disallow matrimony between adulterers. In the authentics, there is nothing extant of this matter: indeed they deny that marriage that is made between the ravisher, and her that is ravished. As for David he cannot properly be called a ravisher: indeed he committed adultery, etc. This matter is treated of by the Master of the sentences, in the fourth book, and 35. distinction. These things may be gathered even by human laws. Howbeit, God separated not David and Bethsabe; he suffered them to remain married, but yet in great affliction. It seemeth that the bishops were led to make these laws, least men should be inclined to the murdering of husbands, to the end they might enjoy their wives. Of Idleness, and other enticements unto wickedness. 19 But now that we may the easilier avoid In 2. Sam. 11. the causes of this wickedness, let us see by what steps David was carried into adultery. The circumstances of place and time must be observed. In the afternoon he slept quietly in his withdrawing place. This was an argument of a careless and idle man. Isboseth, when he on that wise slept in an afternoon, was slain. David, when he lived idle after the same manner, was well near overthrown. But if he had earnestly meditated of God's law, and of God's benefits, which he had abundantly bestowed upon him; of the war which then he made, and of the danger of the Commonweal, he should never have fallen into these mischéefes. So great a matter was it to be idle. And assuredly, idleness is condemned by the judgement of all wise men. Idleness condemned by the judgement of the wise. Seneca. Seneca, when he passed by the manor house of one Vacia a citizen of Rome, that was an idle and slothful man; Here (saith he) is placed Vacia. He did mean, that a man idle and unprofitable for the Commonweal, was in a manner buried there. But this I also add, that such manner of dead carcases, both have a very foul savour, and do also bring forth rottenness and worms. Not all kind of idleness condemned. I know indeed that there is a certain honest kind of idleness, whereby good men being become the better prepared, are wont to return to execute their offices, either private or public. After this manner Christ did oftentimes spend the whole night in prayers alone upon the mount; but so, as he returned in the morning to preach. Many times was he in secret places, but yet so, as he instructed his disciples. There is also an other idleness that is holy and commendable, whereby we keep the sabbath holy from sin: that must we always have in estimation. But we condemn a dull and slothful idleness, Cato. whereby men's minds and wits are dulled. Cato, in his originals, very well wrote; that It behoveth an excellent man to yield no less account of his idleness, than of his business. And Christians must consider, that they be those excellent men, and that they shall one day be called to that account. Ezechiel, in the 16. chapter; This (saith he) was the iniquity of Sodom thy sister, verse. 49. pride, fullness of bread, abundance, and idleness. And albeit that idleness do nourish otherwise many evils; yet doth it not nourish any thing either more, or more easily than lust. This also did the Poets see, ovid. and Ovid among others, who saith; Demand is made wherefore and why, Aegistus waxed an adulterer; The reason followeth by and by He was an idle loiterer, And in an other place; If thou fly idleness, Cupid hath no might, His bow lieth broken, his fire hath no light. Ambrose hath an excellent similitude of the crab and the oyster: Ambrose. An excellent similitude of the crab and the oyster. The crab (saith he) most willingly eateth the meat of oysters: but for so much as those be well fortified with most strong shells on both sides, so as they cannot be broken by force, he craftily watcheth, while they open themselves to the sun. Then, while they open themselves, and take the air, the crab putteth a stone into the mouths of them that gape, so as they cannot bring together again their shells: afterward he safely enough thrusteth in his claws, and feedeth of the meat. So (saith he) when men be given to idleness, and open their minds to pleasures, the devil cometh and putteth in filthy cogitations: so that, when they are not able to draw back their shell, wherewith they were armed before, they are devoured. 20 David walked careless and at heart's ease. But princes are not created, to lead their life in idleness: for they are subject to that law, which in old time was said unto Adam; Gen. 3, 18. By what precept idleness is forbidden. In the sweat of thy face thou shalt eat thy bread. In deed they do not plough nor delve, yet ought they to be vigilant, and to study for the Commonwele, to examine causes, to give sentence, to write good laws. And not alonelie kings would be idle, but bishops also, and moonkes especially of all me●▪ Those at the beginning lived of their labours: afterward, they being weary (as I think) of good works, found the means (as idle men) to be maintained with stipends of the church. But when, by godly men, they were set on work; Surely (say they) it is not lawful, sith this is not according to the gospel. Matt. 6, 34. For Christ warned that We should not be careful for the morrow, Ibidem. 26. but should consider the lilies of the field, & the birds of the air. But against them Augustine disputed, Augustine. in his book De opere monachorum; If ye will (saith he) imitate the birds and the lilies, why do ye not also imitate them in this point? The lilies do not eat or drink, the birds do not lay up till to morrow; but ye do eat and drink, and do carefully lay up in store. And he rightly expounded that saying of the Lord; Be not careful for the morrow: for he saith, that the Lord forbiddeth only a pensive carefulness joined with infidelity; as though we are not maintained by the providence of GOD, but by our own proper industry. David, when he was idle, fell into adultery. 2. Sam. 11. Dani. 4, 30. Nabuchadnezar also, when in peace he gave himself to idleness, he became proud; Is not this (saith he) that great Babylon? As though he had gotten that so great a power of his own self, not of God. Eccl. 33, 26. Many evils (saith Ecclesiasticus) hath idleness taught. So then we must specially beware of this evil: For our enemy the devil goeth about roaring and seeking whom he may devour. If he always lie in privy watch, ready bend and prepared to our destruction; it is meet that we also should perpetually watch, and be ever ready to resist. Latimer bishop of Worcester. D. Latimer, sometime bishop of Worcester in England, and afterward a most constant witness and martyr of Christ, when he would exhort bishops to do their duty, among other things said; that There was not a diligenter bishop in England than the devil: for that he did always teach, admonish, instruct, and adorn his church. Wherefore he exhorted them, that if they would not follow God, they should at the leastwise imitate the devil. Howbeit, he cried to them that were dease: for many bishops at that time were so set, as they would neither follow the devil, nor yet God. Wisely did jerom admonish, in his treatise to the husbandman; Be thou always doing somewhat, that the devil, when he cometh, may always find thee occupied. 21 David, walking upon the house top, saw a fair woman bathing of herself. But what needed David, with such curious eyes, to behold what was done out of his house? Or why did that silly woman bathe herself abroad without covert, where she might be seen naked of men? In that she washed herself, she was not to be blamed: for there were many legal impurities, which it behoved at that time to wash away, by such purifications. Howbeit, she should have washed herself within, and under covert. David saw, and was caught. To see (they say) is the first entry of lovers. Howbeit, I may more truly say, To behold a woman is the first entry to destruction. that To see is the first entry of them that perish. For David looked not upon this woman with a single eye, but with an unclean and evil eye. He straightways cast from him the wholesome word of God; Thou shalt not commit adultery. Exo. 20, 14. Than the which word, there is not a more present or better remedy, if at any time we feel ourselves tickled with carnal pleasures. This wicked act of David will seem the more heinous, if we compare it with that most chaste young man joseph. A comparison between David and joseph. He was a young man, David was old: he was a bachelor, David a husband; yea and that of many wives, that there might be no want to fulfil pleasures: he was provoked, and that of his mistress, who might after a sort have commanded him; David of his own accord provoked, and that his own subject, whose chastity he should by all means have defended. The woman was beautiful, and well favoured. Of beauty. But yet we must not thereby gather, that beauty is an evil thing. For a fit joining together of the parts, with a pleasantness of colour, which they define to be beauty, is the cunning workmanship of the Creator, and the image of God; neither can it do any harm, except it light upon unchaste eyes. A similitude. Even as the light of the sun, although otherwise it be pleasant and grateful, yet is it grievous unto bleared eyes. But we are corrupted, not only by the corruption of original sin; but also by other sins drawn unto us by use and custom. Chrysost. Chrysostom; in his first homily upon the 51. psalm; By this example (saith he) all men ought to be moved, Dishonest sights must be avoided. that they approach not unto dishonest sights, where harlots are showed, and all gestures of vile lust expressed. For that is ridiculous, which some men do answer; that they are not moved by those sights. For what (saith he) are they made of iron, of stone, or of adamant? Be they wiser, or stronger, or holier than David? If a spark be cast into hay, will it not take fire? Our flesh (saith the prophet) is hay, Esaie. 44, 6. and may easily be set on fire: and for that cause the holy Ghost setteth forth unto us the fall of David, that we by his example might beware of the like contagion. The physicians, if by chance they light upon a man that is grievously and dangerously diseased, are wont to bring their disciples; that they may the more easily understand both the force of the disease, and the way how to cure the same. King David was to be cut, so as we ought attentively to consider, by what art he is cured of the Lord. First let us see by what means he was driven to fall. He refrained not his eyes: We must refrain our eyes. wherefore he having forgotten himself, was easily carried headlong into mischief. So in the book of Genesis, the sons of God, which were descended of Seth, when they saw the daughters of men, Gen. 6, 2. borne in very deed of the posterity of Cain, they began to love them beyond measure; and so being blinded, began to degenerate from their former godliness, which they had retained even from their great grandfather Seth. Paul, unto the Corinthians, 1. Co. 11, 10 commandeth women to have their head covered in the holy congregation, at the leastwise because of the angels. And even as women ought to shadow their face, that they be not seen: so on the other side, men ought to temper themselves, that they do not over-curiouslie behold them. Of which matter Tertullian wrote many things very well, in a little book entitled De virginibus velandis. And Solomon thus wisely admonished; Lust not after her beauty. Prou. 6, 25. Also Gregory the first; They (saith he) which abuse the outward eye, be worthy to have the inward eye shadowed. job. 31, 1. I have made a covenant (saith job) with mine eye, that I will not think upon a virgin. He saith not only, that I would not look upon, but that I would not admit into my mind an imagination of her. This seeing David did not, he cast himself into the danger, which all godly men ought to take heed of. Of the punishments of Adultery. In 2. Sam. 12, 14. 22 Somewhat we will declare in this place of the punishments of adultery. And this I think to be necessary for me: for by the grievousness of punishments, we know the weightiness of sins. By rewards and punishments Commonweals are preserved. But punishments must be applied, according to the heaviness of offences. It is very well written in the 24. cause, question 1. in the chapter Non afferamus (which words be ascribed unto jerom, but rather they are the words of Augustine; The grievousness of Schism. ) How grievous a sin is Schism, or to be divided from the church, it is perceived by the punishments laid upon men for other grievous sins. The idolatry done unto the molten calf, Exo. 22, 27. jere. 36, 29. God punished by a kind of death. Because Zedechias burned the book of the prophet, God did revenge it with captivity. But the rebellion done against Moses and Aaron he punished more grievously: Num. 16, he sent a fire, wherewith those, which conspired with Chore, were consumed, and the earth swallowed up the seditious persons. A division of this place We will first then consider the punishments of adultery, that we may understand how heinous a sin it is. secondly we will see, whether the adulterer and the adulteress, should have equal punishments; and whether they be bound to like punishments, and whether of them is the greater sinner. thirdly, what evils may come by reason that these punishments are either neglected or utterly taken await. As touching the first; we must search in the holy scriptures, what may be found touching the punishments of adultery; after that we will descend to the reckoning up of punishments of divers nations; then will we come to the Roman laws; and last of all unto the ecclestiasticall and Canon laws. Of the first we must understand, that the divine scriptures teach us, that The wages of sin is death. Rom. 6, 23. Seeing therefore that death is due unto sins; forthwith, after a man hath transgressed, he might be put to death by the justice of the law. But God is not so strict an exactor, he granteth as yet some space unto life: the which nevertheless is sometime broken off by the sword of magistrates; if grievous crimes be committed, which can by no means be suffered. But there are other sins of less weight, for which it is not lawful to put men to death. Further, we will see whether adultery may be reckoned among those sins, whereunto death is due. certainly it was a sin, whereunto death belonged: as the holy scriptures declare unto us, and that for good cause. For by this wickedness is hurt that society, from whence is derived the fountain of all friendship among men. Gen. 26, 11 In the book of Genesis, when Abimelech the king of Gerar had seen Isaac playing somewhat familiarly with Rebecca, he perceived him to be her husband and not her brother. Death for adultery before the law. Gen. 39, 20. So then he charged, that none upon the pain of death should touch that woman. Therefore we see, that before the law of Moses, adultery was by the Ethniks punished with death. joseph after that it had been laid to his charge in Egypt, that he committed adultery with his mistress, was delivered to the head officer of capital crimes; and was cast into prison. Thamar, Gen. 38, 24. when she had buried two husbands, and waited for the third, unto whom she was betrothed, did commit adultery, and was judged to be burnt. And undoubtedly, when a woman that is betrothed, doth abuse herself, she committeth adultery. For although it be not a full marriage, yet is there such hope of marriage, as it ought not to be polluted. This did the emperor Severus perceive. The law may be read Ad legem juliam de adulterio, in the Digests, the law Siuxor, in the Paraph Dinus. In the 22. chapter of Deuteronomie, Deut. 22, 22 levit. 20, 10 and in the 20. of Leviticus: by the law that is there given, the adulterer & adulteress are commanded to be put to death. Which sentence, God in the 16. chapter of Ezechiel confirmeth, verse. 38. where he saith, that he would bring punishment upon the adulterous Israelits. The same law is confirmed in the eight chapter of john. When the Scribes and pharisees had brought unto Christ a woman, which was taken in adultery, they said; Moses commanded us in the law, verse. 5. that such a woman should be stoned, etc. So greatly did God esteem chastity, and unspotted wedlock; as he would not have so much as a suspicion to remain between them, which were man and wife. For in the book of Numbers, Num. 5, 14. The law of controversy. there is ordained a law touching controversy. She which was suspected of adultery, was brought unto the priest; curses were denounced, a drink was given her, and straightway it was known whether she was an adulteress or no. And if a man had married a wife, and had been able to gather and prove by certain signs, that she was not a virgin; she was punished. Punishments for abusing a maid betrothed. If a maiden betrothed to a husband, had been forced by any abroad in the field, the ravisher should have been punished with death: if in the city, the damsel should also have had the same punishment. Deuteronomie 22. So then great severity was used herein. verse. 13, 25 Howbeit the revenge was not committed to private persons: the husband killed not his wife, nor the father his daughter; but the matter was brought before a judge. verse. 27. So read we to be done in Susanna, although that history be Apocryphal. In the prophet jeremy, we read that Nabuchadnezar roasted Zedechias and Achabus, jere. 29, 22. two unchaste priests. These things we have in the holy scriptures, especially of the old testament. The Ethniks laws for punishment of adultery. 23 The laws of the Gentiles also suffered not this mischief to escape unpunished. If we give credit to Strabo, in the 16. book of his Geography, the Arabians made it death. In Arabia, where spices grow, the same punishment was provided for adulterers; Of the Arabians. as Eusebius saith in his sixth book, & eight chapter, De praeparatione evangelica. Of the Egyptians. The Egyptians (as Diodorus Siculus reporteth in the first book of his Bibliotheca) did cut off the nose of an adulteress; that the face of her, which was so pleasing, might be deformed. The adulterer was beaten with a thousand stripes, even well near unto death. Aelianus in his history of Variety, the 13. book, writeth, Of them of Locris. that Zeleucus the lawmaker of Locris ordained, that an adulterer should have both his eyes put out. The same was thought to be a hard law. Within a while after it happened, that his own son was taken in adultery: the people would have released him from punishment, but the father would not. And to the intent the same law might after some sort be kept; he willed, that one of his sons eyes, and another of his own should be pulled out. There were a people, which Suidas calleth Laciadae, Of the Laciade. and others Placiadae, among whom adulterers were tormented with punishments and ignominies about the secret parts. Of the Germans. Also the Germans (if we believe Cornelius Tacitus) were most severe punishers of adulteries. For the adulteress, being taken with the manner, was set naked in the sight of her kindred: the hair of her head was cut off, and after that she was by her husband beaten through the town with a cudgel. Of the Gortinei. Plutarch in his Problems writeth, that the Gortinaei, when they had apprehended an adulterer; they brought him forth openly, and crowned him with wool: whereby they might show him to be a wanton and effeminate person. After which time he lived in perpetual infamy among them. Of the Cumeis. The people called Cumaei set an adulteress in the market place, upon an infamous stone, and there of the people was put to shame: then being set upon an ass, she was carried through the city. Afterward in way of ignominy, it was said unto her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saletus a citizen of Croton (as Lucianus writeth of them, Of the men of Croton. which being hired serve for reward) made a law, that adulterers should be burned alive. Within a while after, he himself was taken in adultery with his brother's wife: he being accused, made an oration, wherein he so defended himself, that all men bend their minds to pardon him. But he, considering with himself how shameful an offence he had committed, leapt of his own accord into the fire. And among the philosophers, Plato, Plato's law. in his eight book De legibus, saith; that Adultery is a great & horrible offence, when the husband goeth to another than his own wife, and the wife unto another than her own husband. Further, that we ought to keep our bodies chaste, and not to bestow them upon strumpets and harlots. They (saith he) that shall do that, are in perpetual infamy. Aristotle, in his seventh book of Politiks, Of Aristotle. in the last chapter save one, writeth thus; If any man shall have carnal copulation with her that is not his own, or any woman with him that is not her own; let that be counted among most shameful things. So as they noted adulterers, both men and women, to be infamous. Diogenes the Cynik was of another mind. For it happened that a certain man, called Didymus, was taken in adultery: Of Diogenes. and Diogenes being demanded what should become of him, answered; that according to his own name, he ought to be hanged. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grecians be the stones of a man or of a beast. In old time among the athenians, Of the athenians. adultery was a capital crime: as Pausanias in his Boetiks showeth. He citeth the law of Draco. And it was lawful among the athenians to slay an adulterer, that was taken with the deed doing. And even this doth the oration of Lysias testify, wherein it is spoken of the death of Eratosthenes the adulterer. The adulteress was not straight way put to death, but it was not lawful for her to come into holy assemblies. Otherwise she might have all manner of ignominy done unto her by any person, only the punishment of death excepted: not for that they did take pity of her, but that they might give her the longer torment. Which may be gathered by the oration of Demosthenes against Neaera, if the same be his. Polybius in the second book of his history; If an adulterer be slain (saith he) let the executioner go free. He seemeth to speak this by the laws of the Grecians: for he was a Grecian borne▪ How greatly the Grecians were moved for the adultery and violent taking away of Helen, all men know, Of the Greeks. which have any small skill of the poets. Of Mahumet. Mahumet (as appeareth by his own laws) would have adulterers to be whipped in a manner to death. The Goths made a law of death against adulterers, Of the Goths. as it is read in the first book of Procopius De bello Gothico. Many things of sundry nations might be recited; but these for this time shall suffice. 24 I come now to the Roman laws. The Roman laws touching adulteris. Dionysius Halicarnassaeus commendeth Romulus the first king of the Romans; for that he would have, by his laws, matrimony to be inviolate; and yet (so far as we can find) he made not adultery to be punishable by death. Divorce was permitted for the cause of adultery. Yea and afterward, for the suspicion of adultery, a putting away of the adulteress was admitted. And so did Caesar: for he put away his wife Pompeia, finding her with Clodius in the house of the head bishop. But he being afterward bidden to declare against her some witness of adultery, he would not: and being demanded wherefore he had then put her away, he answered; that his house should not only be free from the filthiness of adultery, but also from the very suspicion thereof. The laws of the twelve tables. By the laws of the twelve tables, an adulterer was put to death. But in so much as belongeth to public punishments, it seemeth that in those former ages, they were more easy. Tacitus in his second book declareth, Other old laws of this thing. that a certain man was accused of treason and of adultery, in the time of Tiberius Caesar. And touthing adultery, it seemed that it was warily enough provided for, by the law julia. But Tiberius, who about the beginning of his reign was gentle, did by entreaty put away those great punishments, and said; After the manner of our ancestors, let the adulteress be removed two hundred miles from the city, and the adulterer be banished both out of Italy and Aphrica. We read in the tenth book of Titus Livius, that one Fabius Gurges, which was Censor, had condemned many matrons of adultery. The amercement that they paid was money, of the which money he afterward builded a temple unto Venus. Out of the oration of M. Cato, which is rehearsed by Aulus Gellius in the tenth book, Aulus Gellius. and the title is De dote; we may perceive, that before the law julia was made, it was lawful to slay both the adulterer and the adulteress. Augustine, in the third book and fift chapter De civitate Dei saith; Women buried quick for whoredom. that The ancient Romans used to bury the vestal virgins alive, if they had committed whoredom; but that they did not deal so sevearelie in punishing of adulterers. He saith, that they rather protected the temples of their idols, than their own wedlock. And no marvel it is: for they worshipped adulterous gods; jupiter, Mars, and Venus. After that time was the law julia made, whereof there is mention in the Digests, and in the Code. Many did falsely imagine that the same law had been made by julius Caesar. It was made by Augustus, who was also called julius; for so much as he was the adopted son and heir of julius Caesar. Suetonius saith, that he made this law, and he made it upon just cause; for his daughter julia, and a niece that he had, were most licentious monsters. The emperor used to call them, his rotten impostems. When he had made the law, there was brought unto him a young man taken in adultery with his daughter julia. The which the emperor took in so evil part, as he slew at him with his fists. The young man with a loud voice cried out; Thou Caesar only hast set down this law. Caesar, for that he was blamed, as if he had been an inconstant man, would not eat his supper for sorrow. By this julian law, where first, When the power of killing the adulterers was taken from the husband. in the time of Cato, it had been lawful to thrust through both the adulterer and the adulteress; then was this power taken from the husband: and it was lawful to kill the adulterer only. In the Digests Ad legem juliam, in the law Marito; and in the Code, in the same title, in the law Gracchus. Yet I read in Suetonius, that Claudius Caesar killed Messalina, under the name of adultery: but for so much as he was an emperor, he did what he would. It was lawful for an husband to kill the adulterer, although not absolutely; but when he should be taken with the manner, and in his own house. Neither might he do it to every one, but to one of the common sort: for if it had been a noble man, unto whom he ought a reverence, it was not lawful: yet might he keep him shut up in his house 24. hours, until he did bring witnesses. We see, that there was some exception of persons. Why leave was taken away from the husband to kill his wife, a reason may be given. Husband's do sometime bear hatred unto their wives, when they be contentious or deformed. They might covet to gain a dowry and to marry an other woman: therefore the law would not condescend, that the wife should be slain. Howbeit, it was lawful for the father of the adulteress, to slay both; as well in his own house, as in the house of his son in law: as may be seen in the Digests Ad legem juliam. But it was not lawful for him to kill the adulterer, unless he also killed his daughter; the reason was this, that Nature teacheth the parents to love their children heartily: whereby it is probable, that he would not slay his daughter, unless she were taken in adultery. 25 Seneca, in his first Declamation, Seneca. seemeth to affirm, that it should be lawful to kill them both. For he put this case. A certain soldier, which had lost his hands in war, found his wife to have fellowship with an adulterer: even while the act was committed, he called his son to slay them. The son refused to obey, wherefore the father rejected his son: it is demanded, whether he did this justly or no? But perhaps Seneca had respect unto the time of Cato. But if so be the husband, when he was in a fury, had killed his wife being an adulteress; he, by the Roman laws, should have easier punishment, than if he had been an absolute murther●e. For he fell not into the danger of the law Cornelia of murderers: his punishment was erile. Which is to be seen in the Pandects, Ad legem Corneliam de sicarijs, in the first and third laws. Whereupon, when it is said by the Canonists, the 33. cause, question the second, in the chapter Inter haec; that Sometime it was lawful by the Roman laws to kill a wife, being taken in adultery, & not by the Ecclesiastical laws; ye must understand, that the matter is not altogether so; but because the punishment was light, after a sort it was said to be lawful. Or else perhaps, they which made those canons, had respect unto the laws of Lombardie, in the which that was lawful. Let us also add, that the husband might, by the Roman laws, slay the adulterer; not only when he took him at home with the manner, so as he could not deny it; but also out of the house, when the case were so, that he was suspected, and that the husband could bring testimony, that he had given him warning once, twice, & thrice, that he should not have communication with his wife. Howbeit, if he had found them talking familiarly together in the temple or place of prayer, than it was not lawful so to do: but they were delivered unto the bishop or defender of the church. But the bishops were many ways against the putting of them to death: neither would they give licence to kill them. It seemeth, that those first Canonists were led with a desire of saving souls; that they should not die upon the sudden, without repentance. The latter Canonists favoured this matter, perhaps because they, more than others, lay in wait for the chastity of other men's wives. Wherefore there were many punishments for adultery provided by this law julia. The effect of the law julia touching adultery. First, the crime was brought before public assembly: the accusation was admitted, not rashly (forsooth) but by a certain order. The wife, if she accused her husband of adultery, was not heard; but she herself was accused. The first place was given to the husband, the second to the father; brethren and uncles also might accuse: and afterward, at certain times, place was given unto strangers. divorcement was ordained between them, they lest the dowry and donation, which came by marriage. Both the adulterer and adulteress became infamous, but after sundry fashions: the adulterer, not, unless he were condemned; the adulteress, so soon as she was attached. And there was some certain peculiar thing in the crime itself, It was not lawful in this crime to make an accord with the accuser. which could not be accorded with the accuser: as it appeareth in the Code De transactionibus, in the law Transigere. It is the law of Dioclesian & Maximinian: they would not have it agreed upon, that money, being given to the accuser, he should cease from [pursuing] this wicked fact. Which yet was lawful in other crimes of death; namely, to redeem the soul for money, or for any thing else. Moreover, the husband might not retain the adulteress, nor yet call her home, after he had put her away: otherwise, he should have incurred the crime of brothelry. Besides this, when a woman was thus convicted, no other man might take her to wife. In detestation of this crime, this also was added; that not only they, Not only adultery, but also the intiser there to was punished. which had committed adultery, were punished; but they also, which had enticed any woman, though they could not attain to their purpose. In the Digests. De criminibus extraordinarijs, in the first law, we read; that the intiser ought to be punished without order of law. Moreover, The punishment of soldiers for adultery. if soldiers had been convicted of adultery, they were dismissed from the oath of war, they were put out of pay with shame; whereof the lawyers bear record, in the Digests Dear militari. Plinius secundus, in his sixth book of epistles, in his epistle unto Cornelianus, writeth; that Traianus did straightway for adultery discharge a soldier of his oath, and dismissed him with shame. But these punishments otherwhile were mitigated, and it came to pass, The punishment of adultery mitigated. that it was commonly said (as Juvenal writeth) Thou law julia, what art thou asleep? They made but a scorn of it. Sometimes they were contented with this shame, that the adulteress should be brought forth openly in the garment of a man. Whereupon the poet Martial saith; When Numa saw the adulterous ●ade a far off in her gown, than he said that she was a condemned adulteress. At Rome, in the days of Theodosius, there was a more shameful custom. An adulteress being taken and condemned, was brought to the brothel house: as Socrates in the fift book of histories, & third chapter writeth. Theodosius coming to Rome, took away this most shameful custom; least sins should be added unto sins. Constantinus law. Constantinus Magnus (as we read in the law julia de adulterijs, in the Code, in the law Quamuis adulterij) appointed a very severe punishment of adultery. He calleth adulterers, sacrilegers, or robbers of matrimony; and therefore thinketh them to be unworthy of this life. Then was that law received, which did endure unto the time of jerom: as we read in the epistle to Innocentius De muliere septies icta Vercellis. There be some also, which affirm, Whether at Rome death was due for adultery before Constantine. that adultery, even before Constantine, was punished with death by the Roman laws: and they allege a law worthy to be known, which was made by Alexander Severus the son of Mammea, in the Code Ad legem juliam de adulterijs. Thus it beginneth; It is agreeable to the chastitte of our times, that adulterers be punished. If any woman did by any means escape capital punishment, he ordained, that none should marry her. And yet the same Alexander was long before the time of Constantine. 26 Some seek for this shift, and say; that by capital punishment, according to the ancient laws, is meant banishment. But that maketh no matter: for there is an other law of Dioclesian and Maximinian (who were before Constantine, though not long) where it is thus read in the Code, in the title De transactionibus, in the law Transigere; There is no let, but there may be composition made for capital crimes, except it be for adultery. Crimes for the which death is due. In capital crimes, the laws do permit, that a man might redeem blood for money, if need should be, and might compound with the accuser, to cease his accusation. If by this word Caput, thou say is meant banishment; the words that follow do forbidden it. In the residue he saith; In those faults, which cause not the punishment of death, it is not lawful to make composition. Howbeit, the common opinion of the lawyers is, that by the law of the Digests, it is no crime of death: but by the law of the Code it is, by reason of that law of Constantine. Which opinion if we should follow, and say, that the law julia ordained grievous punishments, and yet not the punishment of death: I will show in histories the contrary. julius Caesar had a franchised man, whom he loved dearly; this man being known to have committed adultery with a matron belonging to a certain gentleman, he put to death. Opilius Macrinus (as writeth julius Capitolinus) was accustomed to burn in the fire the adulterer and the adulteress, both their bodies being joined together. Aurelianus (as testifieth Vopiscus) having a soldier, which ravished the wife of his host, tied him fast unto the top of two trees, which he had bended down: the same being let slip again with great violence, plucked the body in sunder in two parts. Augustus, for adultery, put to death Proclus his franchised servant. If therefore the law julia did not condemn adulterers to death, it appeareth hereby, that emperors (as the circumstances required) might increase the punishments. That law of Constantine, which decreed death against adulterers (as we have it in the authentics) is rehearsed in the Code Ad legem juliam de adulterijs: The law of Constantine mitigated by justinian. it beginneth; Sed body. justinian somewhat mitigated that severity, who suffered the punishment to continue, as touching the adulterer; but he dealt somewhat more favourably towards the adulteress. He permitted them to have their life, but yet after such a sort, as they should be beaten with cudgels, and driven to a monastery, from whence the woman might be demanded again of her husband within the space of two years. If the husband did not demand her again, but were dead in the mean time, she was constrained to live there during her life. After this, adultery was so smallly regarded, as they made a mock thereof, A neglecting of these laws. and would do it in a manner of set purpose. In some place they made it to be a penalty of money; whereby the poorer sort (in deed) might be restrained, but the richer had a greater occasion to sin. Even in like manner as it happened of a law, which Gellius speaketh of; that for paying a certain sum of money, one man might strike another. Whereupon a certain man giving a blow to a citizen, whom he met by the way, commanded his servant that followed him, to go pay the judge that sum of money which he had forfeited. By this means it came to pass, that men said; He is a vile man that seeketh for law at the chief justices hand against adultery: as if he might say; He hath small courage, that thrusteth not through both the adulterer and the adulteress. But although the laws are silent, yet the justice of God showeth itself: for it punisheth adulterers with madness, with fury, and with other most grievous punishments; even as we see in David. A distribution of the punishments of adultery. These things had I to declare of civil punishments, which if they were distributed into a certain method, were either punishable by death; so as the magistrate himself punished them: or it was appointed to be done by private persons; as by the husband, & the father of the adulteress; or else, if they escaped the punishment of death, they were noted with some infamy. The infamy was sometime, naked [without outward tokens] sometime it had certain outward tokens [of shame] otherwhile the adulteress was set upon an ass, and crowned with wool. Sometime there was added a chastising of the body. The wives were beaten with cudgels, their noses were cut off. Or else the punishment was of an other kind: they were banished, they forfeited a sum of money, they lost their dowry, they were divorced, and might no more be married. 27 Now we will speak of ecclesiastical punishments. And whereas many things be showed by the fathers and the counsels, we will use this method: that first we will declare what they have disallowed in the civil laws; secondly, what ecclesiastical punishments they themselves have laid upon adulterers. They allowed not death for adultery. First, the punishment of death liked them not. In the Council of Tribure, chapter 46. it is ordained; that If an adulteress shall fly unto the church, she may not be delivered unto her husband, or to the judge, or precedent. The first council of Orleans, which was held under Clodovaeus, in the 3. canon, hath in a manner decreed the same; namely, that Adulterers may be safe, if they fly to the church, & shall not be delivered; or else, if they be delivered, they shall take an oath that they will not hurt them; and if so be they had not stood to their oath, but violated the same, they were excommunicated. The bishops challenge the punishment hereof to themselves. At the length it came to that pass, that the bishops, to save them from death, would have the judgement of that crime to pertain unto their Court. And this they will have to be the cause thereof. If this examination be permitted to lay men, they would be too negligent therein: as who should say, that they themselves are most severe. And what I beseech you do they by their episcopal examinations? They set a fine upon their heads, and separate them from the marriage bed. Hereof arise innumerable whooredomes; yea and the naughty men themselves sometimes abuse these wives being separated. They allow not the adulteress to be slain by her husband. Moreover, they allow not, that the adulterer or the adulteress should be slain, either by the husband or father. Of this mind was Augustine in his treatise De adulterinis coniugijs ad Pollentium, in many places of the second book. He would, that those private men should forgive adulteries committed. Reasons why the adulteress should not be killed by her husband. verse. 7. These reasons he bringeth; We be all infected with sin, we have need of mercy; Therefore unto sinners we must show mercy. And he useth the saying of Christ in the eight of john; He which among you is free from sin, let him cast the first stone against the adulteress. He that is thus urged, let him think with himself, whether he be guilty of sin. Matth. 6, 12 Forgive ye (saith our Saviour) and it shall be forgiven unto you. We pray; Forgive us our trespasses, even as we forgive them that trespass against us. With what face can we speak these things, if we be so cruel in revenge? God will not the death of a sinner, Ezec. 18, 32 but that he should turn and live. Why then wouldst thou his death? These reasons be not firm in all respects. For if they should be understood concerning civil magistrates, no malefactor should be punished; and to what end should magistrates then bear the sword? As touching private men, I agree with Augustine; that they ought not to take such power upon them, as to slay the adulteress and the adulterer. If any man will say; The public laws do there give authority unto the husband, An objection. he is no private person: even as when they command the soldiers to fight, or the executioner to put a man to death, who be private men. But if by the commandment of the magistrate, they do that, which they are commanded, they be not private persons any more. It is lawful for a traveler, by the way, to defend himself against thieves, if they assail him: if he slay them, he is discharged. For the magistrate, at such a time, armeth him; he cannot be sued at the common law: the prince would not that his subject should perish. I answer: that the civil laws have given no such authority to the husband and the father of the adulteress; but only hath pardoned their grief conceived: they command not that this should be done, but they command the soldiers and executioners [to do their duties.] Wherefore the similitude is not alike. So also it may be answered of the traveling man, which is set upon by thieves: if he defend himself with a mind to kill the thief, he is not absolved; but if he kill him by chance, or (as they say) by accident, than he is absolved. The case is not all one: for he hath no time to call upon the magistrate, he cannot sue him at the law. But the husband might shut up the adulterer in his house, he might call for witnesses, and deal with him by the law. Also the Ecclesiastical writers, and the Canonists do not allow, that when accusation is had, the adulterous husbands should be heard, and not the adulterous wives. Neither would they allow accepting of persons; to wit, that only the common persons, and not the nobler sort should be put to death. 28 Also they are against that rigour, that if the adulterer or adulteress escape, there should be no reconciliation had. Augustine, Look art. 30. in his book a little before alleged, will have it to be otherwise; If the woman (saith he) repent, let there be a reconciliation. He allegeth reasons thereof; God must be followed, his church doth oftentimes commit fornication, as we know was done in the time of the judges and Kings: yet he saith by jeremy; jerem. 3, 1. Ye will not receive your adulterous wives, I do otherwise. The same doth Hosea affirm in the name of God. Hose. 1, 14. and 2, 3. If examples shall bear stroke, David did so. Michol the daughter of Saul was given unto another: 2. Sam. 3, 14 that, which was committed, was adultery; for in that mean while there was no divorce: David required to have her again. Also justinian did moderate that austerity: for when the adulteress had been thrust into a monastery, the husband might demand her again within the space of two years. But thou wilt tell me: Augustine saith; She is not worthy to be my wife, she is unpure and polluted. Why dost thou cast her unpure, which hath repent herself? She is restored unto the kingdom of heaven by the keys; and may she not be restored to thy bed? wouldst thou have thyself to be so served? On this wise did the Council of Arles determine: which we read in the Extravagants De adulterijs, in the chapter Si vir sciens. The words of the Council be these; If an adulteress be penitent, the man ought to take her again. The gloss saith; Is it the part of honesty, or of necessity? He saith: of honesty. I infer; If it be of honesty, in respect of godliness, it is also of necessity. For we must do all things, which appertain to honesty: as we have in the fourth chapter to the Philippians; Phil. 4, 8. Whatsoever things be true, whatsoever things be honest, whatsoever things be just, think upon them. He saith, that it is not of necessity, because he cannot be compelled thereto by an outward law. It is added; But not often. That seemeth (saith the Gloss) to be repugnant to the Gospel, when it saith; seventy times seven. He answereth, that he may forgive her so often as he will; but the church will not often put itself to be a mean for the obtaining of this reconciliation, lest it should seem to open a window unto wickedness. Moreover, the church thinketh that it should be but feigned repentance, if this should be often done. He addeth; Peradventure these things are spoken for terror sake. But if so be she do not repent her, she ought not to continue in matrimony: for then the husband might seem to be the maintainer of adultery. And in the Council of Arles, it is said; he should seem to be a partaker of iniquity. jerom, upon the 19 chapter of Matthew, writeth; She that hath divided one flesh into an other, ought not to be kept; lest the husband should be under the curse. For he that retaineth an adulteress with him, wanteth wisdom. If he be unjust, which accuseth an innocent, he seemeth unwise that retaineth an offender. But these things must be understood [with this exception; Whether the husband having dismissed his wife, may accuse her of adultery ] that unless repentance be had. Moreover, it is demanded; whether the husband shall accuse his wife of adultery, when she is dismissed? Some think, that of charity she ought not to be accused; if she repent. But others say, that the crime is not to be forborn; and that private magistrates should put to their helping hand, to the rooting out of wickedness; and that public weals cannot stand, unless that great offences be punished; Deut. 13. 5. also that the law of God would have evil to be rid from amongst men. It is certain in deed, that if adultery should continue still, the adulterer ought to be accused; that at the least wise, by that means, he might be made the better, if other convenient remedies were used before: as if he had warning given him by his friends. But admit, that the party which sinned do repent, ought he notwithstanding to be accused? Surely, if the crime were openly known, and the party innocent receive the adulteress into favour by reason of repentance, he shall seem to maintain sin. Men know of the adultery, but of the repentance they know not; they will think that he useth brothelry. If he accuse her, he shall at the least wise purge himself, and avoid the blame of infamy. Admit that the crime be not so commonly known, and that the party in fault be repentant: but she hath conceived, and is to be delivered of a child: if the husband accuse her not, the issue shall be his supposed heir; it shall not be lawful for him to disherit him: there will be an injury done unto his lawful begotten children. What shall be done in this case? In these two latter cases; namely, if the crime be openly known, and the child conceived; counsel is given of the more learned sort, that the husband shall not go unto the magistrate, to desire the punishment to be executed on her, which is penitent; but that, for the avoiding of his own infamy, he shall repair to the church, and signify the cause: whereby they may understand, that the party doth repent. Also, if the case be showed to certain persons; not for punishment sake, but to the intent they may know that the fruit is conceived by an adulterer, which afterward also he might disherit, there is found a remedy for these evils. joseph, Matt. 1, 19 when he saw his wife Marie to be great with child, not by him, was troubled, he would not defame her, and yet was he a just man. On the one part he saw it belonged unto justice to accuse her; on the other part, he was troubled in himself, not without the special providence of God. While he was in a perplexity, which way to take; GOD was at hand with him. So will he likewise do unto the godly in these cases, he will be present with them, and will comfort them. These questions we fall into, by reason that adultery is not punished by death. 29 Thus have we seen what the fathers have disallowed in the civil laws. Now, Ecclesiastical punishments of adultery hereafter let us see, what manner of ecclesiastical punishments they have been accustomed to lay upon adulterous persons. Cyprian, in the fourth book, and second epistle unto Antonianus, writeth; that There were certain bishops, which gave no peace unto adulterers; that is, they admitted them not to the communion, but would have them perpetually to be excluded. Others gave them peace, but yet after a certain time. Cyprian thinketh, that a moderation must be used; lest they be utterly excluded from Christ, and cast away all love of religion. He saith also, that there must be a trial made of their repentance for a certain time: the space of time he appointeth not. The Synod of Ancyra, in the 19 chapter, appointed seven years: which space of time the Eliberine Council abbridged unto five years. Whereby it may appear, that it was in the choice of the prelates of the church. The Council of Neocaesaria decreed, concerning Clergy men; that If the wife of a Clergy man fall into adultery, he is at his choice, whether he will straightway refuse her, or else departed from the ministery. They seem to admit no reconciliation in the clergy. I think the cause seemeth to be, Reconciliation not admitted in the clergy. for that the family of the minister ought to be of good report. Moreover, they added; that a laieman, whose wife was fallen into adultery, should not be admitted into the ministery. I think the cause to be this; for that he first ought to have governed well in his own house. 1. Tim. 3, 4. But there was a suspicion of negligence, seeing his wife did fall into adultery. If a clergy man had not rejected his wife, when she fell into adultery, the Eliberine Council gave him no peace or fellowship with others, during his life. The Council of Toledo decreed otherwise (as we have it in the Decrees, 32. cause, question the sixth, in the chapter Placuit; to wit, that A clergy man, whose wife did fall into adultery, might keep her at home; howbeit tied for certain years, with a fasting that should serve to keep her in health, but not that should make her to die. In the Decrees, the 81. distinction, in the chapter Romanus, the chapter Presbyter, and the chapter Diaconus; Adulterous ministers be utterly removed from the ministery. And the Eliberine Council did give no peace unto bishops, priests, or deacons (being fallen into adultery) no not when they should die: no more also did they to the common sort of men, which had committed adultery more than once or twice. They found also another kind of remedy, but that was in cases of suspicion. In the Extravagants De judicijs, in the chapter Significasti; If a minister were suspected of adultery, and the crime could not be proved, Canonical purgation. they used the canonical purgation; namely, that he should find out other five ministers, which would affirm by oath, that they could not believe this of him. But such it behoved these ministers to be, as they might be sure would not forswear themselves. They used also another thing; namely, that an adulterer should not contract matrimony with the adulteress, if her first husband had been dead. But this they understood [conditionally] if so be they had contracted while the other spouse were alive; or had conspired the death of the husband. A decree of justinian. There resteth to declare what we are to think of the decree of justinian. As touching that, that a woman, after she were beaten, should be driven into a monastery, and not be punished with death as an adulterer: I perceive not by what reason that might be proved. The crime belongeth unto both, as well to the man as to the woman: why then is the punishment unlike? The sin of the woman doth no less stain the family, than the sin of the man; yea and that more. Perhaps it will be said, that she is weak: but if that reason should take place, no woman ought to be punished with death. Wherefore under correction of so notable a man, the inequality of the punishment can hardly be allowed: but I think he did this in favour of the bishops. Moreover, he is blamed, insomuch as he ordained; that If a husband shall not demand his wife again within two years; or else that he die, she should be constrained to live continually in the monastery without marriage. Undoubtedly that is against the holy scriptures. What if she be incontinent, as she gave a token thereof by reason of the crime of adultery? If so be that the magistrate grant life unto a malefactor, he ought also to grant those things, which pertain to a godly life. Otherwise, what profit cometh by putting her away; unless it be to make her worse? I have declared what I think concerning the decree of justinian. 30 Now let us come unto the other question; namely, Whether women do sin in adultery more grievously than men. whether a man and a woman do sin, the one as grievously as the other, in the case of adultery; and whether they both are to be driven unto one punishment, so that in all respects they should be in all things equal. Unto very many it hath not so seemed good; and that verily for divers causes. They would have the case to be more grievous touching women than touching men: and the causes, which lead them thereto, are these. [First] because they perceived that the civil laws do admit no accusation of the husband against his wife, or of the father against his daughter; but not so of the woman, although she take her husband with the shameful act, and have witnesses of the same: as we have in the Code, within the title Ad legem juliam de adulterijs, in the first law. Wherefore they in old time accounted the fault to be more grievous [in the woman.] Also they weigh this, that a woman being taken, is straightway infamous: but a man must be first accused and condemned, before that he be stained with infamy. thirdly, it was sometime lawful, before the law julia, for husbands to kill their wives: as Cato testifieth in the place above recited; The law (saith he) is to slay her that is taken. But it is not lawful for her to touch thee once with her finger, if she perceive thee to commit adultery. Hereunto Plautus pleasantly alluded in the comedy Mercator. In very deed women are here bound to over-streict a law: as Plutarch (upon the life of Romulus) reporteth, that it was lawful for the husband to put away his wife for adultery; but not so on the contraie part. Which law seemed also to like Constantine: as we read in the Theodosian Code, De adulterijs, in the chapter Placuit; Let the husband (saith he) put away his wife for adultery, but let not her do the same unto her husband, though he be an effeminate person, or a muliercularian. For this term he useth. Also they hereby consider of an inequality; for that the woman, if she kept ill company with an other man's bondman, she was made a bondwoman; but it is not taught that it was so done unto men, if they sinned against bondwomen. Moreover, they say, that lust is always counted to be more shameful in women, and that therefore the crime should be more grievous in them. Further, they suppose that a man, although he live in matrimony, if he keep ill company with others, being lose or single women (as they call them) he committeth not adultery: when as on the contrary part, a woman being married, may have fellowship with no man, but she falleth into adultery. And they allege that which Suetonius writeth upon the life of Vespasian; that he caused the Senate to decree, that a fréewoman, which joined herself with bondmen, should be constrained to bondage: but decreed not so, touching men. Howbeit, this and the fift argument is all one. There is an other argument taken Ex Orificiano, out of the Code, in the law Illustris; that It is a far more shameful thing for a woman to have bastards, that is, by one which is not a lawful husband, than it is for a man to have bastards. Ecclesiasticus is alleged, which in the 7. 24. & 26. chapters, verse. 26. verse. 13. speaketh many things of the custody, which the father ought to have of his daughters, for the conservation of their chastity; but speaketh nothing of his men children. They also consider this; that A woman, being taken in adultery, looseth her dowry and donation, granted in respect of marriage, whereas the adulterer sustaineth no loss. In the Extravagants De donationibus inter virum & uxorem, in the chapter Plerúnque, in the end; Adam and Eve, being found to be in one kind of sin, have not both one punishment: Eve is punished more grievously. That adulterous men sin more grievously than the women. 31 On the other side, the causes seem to be very great, which persuade otherwise. The first is, that a woman is more weak and unperfect [than a man;] she wanteth understanding and judgement. These things seem to serve for diminishing the fault. And many laws persuade us, that in punishing, we should have a consideration of the sex. Some of the laws I will recite. In the Digests Ad legem juliam peculatus, it is said; that In punishment, there must be consideration had of the sex: the law beginneth, Sacrilegij poenam. Also Ad legem juliam de adulterijs, in the law Si adulterum, in the Paraph Fratres, and in the Paraph jacestam, they would have a difference to be considered of in the sex, because women are not forced to be skilful in the laws, sometimes they be deceived: they think that to be lawful, which is not lawful. Also the Ecclesiastical laws teach, that there ought to be a consideration had of the sex. In the Extravagants, De homicidio, in the chapter Si dignum, in the Code, Ad legem juliam maiestatis, in the law Quisquis, in the Paraph Filias; There is more favour showed to the daughters of conspirators, than unto their sons. In the Decrees, cause 32. question 6, the chapter Indignatur, there is consideration had of women, even in the self same cause of adultery. There be saiengs also of most excellent men, which be agreeable to this sentence. Augustine, in his treatise De adulterinis coniugijs ad Pollentium, citeth the letters written by Antonius Pius which we may read in the Gregorian Code; that It is very unjust, that men should require that faith of women, which themselves will not show. In the Digests De adulterio, in the law Si uxor, in the Paraph Si judex; It is commanded, that if the judge have knowledge of the adultery, let him look whether the husband have lived chastely. And so the fault of the woman is mitigated, because the men themselves by their ill living be causes of their unclean life. Whereupon Seneca, in his 94. epistle unto Lucillus, saith; that It is a most unjust thing for men to exact faithfulness of women, when as they themselves be the corrupters of other men's wives. Neither did Augustine put this matter in silence, who saith, that Virro; that is to say, Man, hath his name of Virtus, that is, Virtue; and that therefore he ought to excel the wife in all virtues and chastity. In his little book De decem chordis, (and it is also read in the 32. cause, question 5. in the chapter Non moechaberis,) saith, that The husband is the head of his wife; if the head fall into adultery, and the wife be chaste, he is a man turned upside down, the head is under the feet. It happeneth ofttimes, that the adulteries of the wife, are revengements of an adulterous husband. It is said of Clytaemnestra, that she gave the power of her body to Aegistus, because she heard that Agamemnon preferred Chrysis before her. That such a punishment is brought by the judgement of God, it appeareth that job understood, who in the 31. cha. saith; verse. 9 If my hart hath been carried aside to a strange woman, and if I have lain in wait at my neighbours door, then let my wife grind unto an other man, and let her yield her body to other men. So then there be reasons to be made on both parts. What shall we say? If credit be given to the school-divines, An unfolding of the question. the distinction must be made, which is mentioned in the fourth book of sentences, in the 35. distinction. If the faith of wedlock be considered, the sin is equal on both parts; either is bound unto other, whether the woman give herself to another, or else the man commit adultery. If the condition of the person be respected, seeing man is the more perfect, he hath the firmer judgement, and aught to excel his wife; his sin is more grievous than hers. Howbeit, if we note the confusion of things, the supposed heirs, and the shame of the family, the woman is more grievously charged. But as touching the very law itself of wedlock, they say well; that the bond is all alike, that sin is committed as well by the one as by the other, they must be brought to an equality. Equality we prove out of the holy scriptures; Unto one Adam, the Lord gave one Eve; and to one Eve, he gave one Adam: and he said; Gen. 2, 24. They shall be two in one flesh. Paul, when he treateth of these things in the first to the Corinthians, the seventh chapter, saith; that The wife hath not power over her own body, verse. 4. but the husband. And on the other side, he maketh this law equal to the one and the other. Neither doth he speak unto the one party, of rendering due benevolence; but unto them both. And if they shall think good to sever themselves for prayer sake, he willeth that the same be done by both their consents. In case of religion, if they will not dwell together, each party is set at liberty. The same is also spoken there concerning the unbelieving husband. The law of God commandeth, that both, as well the adulterer, as the adulteress, should be slain. Seeing therefore he maketh this equality, we also ought to follow the same. An answer unto the contrary arguments. 32 Now it remaineth, that we answer to the arguments. It was said, that a woman must not be heard. This law is civil, and refused of the Ecclesiastical writers; and that justly. To the first. jerom, in his epistle to Oceanus, upon the death of Fabiola, wrote a very excellent sentence; Those things, which in the holy scriptures are commanded unto men, do redound unto women. Wherefore, if it be lawful for a man to start from his wife, for the cause of adultery; it is also lawful unto the wife. Among us there is the same liberty, and the same bondage unto both parties: to correct after a sort the civil laws. Both parties must be heard. Touching infamy also, To the second. it is man's ordinance. Even as praise is called the celebration of other men's virtues; so infamy is to dispraise that, which is in another. And it may be, they will speak more of women than of men. But with God this fame is of no importance. There is more spoken of the women, by reason of the harm which they bring; and because they make a confusion in families. To the third. As concerning that it hath been lawful for men to kill their wives, and not for the wives, their husbands: I answer; If it were lawful, yet that law was not just, as the father's thought. I add: It is no marvel if it were not lawful unto women; for they handle not weapons, but are subject unto men; and in this respect there is some inequality. And in that there was used to be a putting away of the woman by the man: To the fourth. I say it was a decree of men, as jerom citeth in the sentence now alleged. Assuredly, Theodosius (as we find in the Code De repudijs, in the law Consensus) giveth authority unto the wives, to put away their husbands: and he declareth many causes why. There is an excellent place of this matter in the Decrees, cause 32. question the fift, in the chapter Christiana religio: where it is written, that Adultery is condemned in both sexes alike. And because some were offended, for that they saw men oftentimes put away their wives, and wives to be more often excommunicated for adultery than husbands: answer is made, that it is not, because sin is lesser in man than in woman; but for that men might have more free authority against the women. And therefore, forsomuch as the church doth not judge, unless it be in matters which be manifest, it cometh to pass, that women are more often taken than men, and are excommunicated, & suffer divorcement. Also we know, that in the old law, Deut. 24, 1. it was lawful for men to give a bill of divorcement unto women; but contrariwise, that the same was not lawful for women: therefore it seemeth, that God did attribute more unto men. I answer, that the case must be weighed, for the which God would have this bill of divorcement to be given. It had been an easy matter for men to kill their wives, when as they might not be rid of them: but this was less to be feared of women, because it doth seldomer happen. Another argument was, To the fift. that it was provided by the laws; that If a woman coupled herself with another man's bondman, or kept shameful company with him, she should be brought into bondage: but it was not so ordained against men, that they should become slaves; according as Vespasian persuaded the Senate of Rome, as Suetonius reporteth. But it is answered, that men made this decree. If it had been in women to have decreed the same, they would have provided otherwise. Moreover, it appeareth, that Plato, in the second book of his laws, counted both alike; both the men, which kept unlawful company with bond women; and the women, which did the like with bondmen. Besides, they that would make a difference, are in the danger of that saying of Paul; Rom. 2, 1, In the same thing that thou judgest another, thou condemnest thyself, for thou doest even the same things that thou judgest. But it was added; That lust hath always been counted a more shameful thing in women, than in men. To the sixth. Of whom hath it been so accounted? Of men. But, will we say, is it so, if we respect the will and commandment of God? Man and woman undoubtedly be all of one lump. Further, women be the unperfecter and of the less judgement: it is man's part to guide them, and to have charge of them. How can the lust be more filthy in woman than in man? Unless perhaps we will have this respect, that women's shame is more manifest, they become with child, the matter apéereth, the show is more evident in them: but if we consider the commandment and law of GOD, the case is all one with them both. 33 But they say; that It is the common opinion of men, that if a man, joined in matrimony, have copulation with a woman, being free and at liberty, he committeth not adultery; but that whensoever a woman that is married, have copulation with an other, she is counted an adulteress. So as there is a difference. To dissolve this reason, many things are to be said. The Etymology of adultery. First, if we seek the etymology of the word adultery; it signifieth, To go to the wedlock bed of an other. Wherefore, in what sort so ever it be done, be it of man or woman, it is all one. Indeed I know, that the civil laws have judged and determined, that it is adultery; when there is wicked society with a married woman. For if the same be either widow, or virgin, they say it is whoredom: and that adultery is only to have fellowship with her that is married. This is the opinion of the lawyers, as appeareth Ad legem juliam de adulterijs, in the law, which beginneth Inter liberas personas. Adultery defined. Whereupon Azo, a famous lawyer, defined Adultery to be the lying with the wife or spouse of an other man; and that, to speak properly, (which I add, because jerom, in his 2. treatise against jovinian, towards the end, writeth the opinion of Xystus one of Pythagoras' sect, that if the husband moderate not himself in concupiscence with his wife, he committeth adultery, but this is not proper adultery) the deflowering of concubines or handmaidens, which be joined in marriage with bondmen, is not taken for adultery. Indeed it was sin, and there was an action commenced, either of the law Aquilia, or else of trespass; as against a servant corrupted, but not to appeach him of adultery. But we are to judge otherwise by the holy scripture. The lawyers by their leave have not well defined adultery. This did Chrysostom note, who in his epistle to the Thessalonians writeth thus; The Roman laws punish women, which be taken in adultery, but men they do not punish, yet God will punish them; for without all doubt, it is adultery. Augustine, in his book De fide & operibus, the 18. chapter, saith; that They be adulterers, which have other men's wives in place of their own; and adulteresses, which have other women's husbands. And so a woman, that is set at liberty, and useth a strange man in steed of her own, committeth adultery. The same Augustine, De bono coniugali contra iovinianum, the fourth chapter, writeth; another definitions of adultery. that Adultery is a violating of the faith of wedlock. When a man therefore hath access to an other man's wife, whether she be free, or knit in marriage, adultery is committed by him, that is the husband. And a little after he saith; It is adultery, when there is carnal fellowship with an other man, or an other woman, against the covenant of marriage. How oft therefore so ever it be done against this covenant, by the testimony of Augustine it is adultery. If I should define it, thus would I say; that Adultery is a venereous action, wherein there is carnal fellowship with that flesh, which is not bound to itself by the law of matrimony, but unto an other. Now let us see the parts of the definition. Action is the genus, or general word: and because the actions of men be divers, venereous is added for the difference. Again, there is an other difference; in that the fellowship is with that flesh, which is bound unto an other, by the faith of matrimony. Why is it said; Not unto itself, but, unto an other? To the intent we may understand, that in the polygamy, which was in old time, there was no plain adultery. For one of the wives, when she was joined with a husband, was joined with that flesh, which was also tied to another woman. Therefore it is said; Which is not joined unto itself, but unto an other, by the faith of matrimony. Further, if we will more narrowly examine that piece of the sentence; To have carnal fellowship, may be understood, to be either in act, or cogitation. For Christ saith; Matt. 5, 28 He that shall look on an other man's wife, to lust after her, hath already committed adultery in his hart. But here we speak of adultery, that breaketh out into act; not of that, which as yet is within the hart. 34 Moreover, it was said to be more shameful for women to have bastards, than it is for men. This also hath proceeded of man's reason: a shame it is, both to the one and to the other; but perhaps it appeareth more in women than in men. Those places of Ecclesiasticus, which urge parents to keep their daughters, or the bodies of their daughters, have not respect unto this place. No rather, the wise man doth consider, that if daughters be corrupted, they are to bring great harm & ignominy to their father's house; and the father is accused of negligence. But men children must also be well brought up, howbeit, the foulness of this fact, in this crime, appeareth elsewhere, not in the father's house. Nevertheless, these things bring not to pass, but that they both commit sin. another argument; But wives lose their dowry, whereas adulterers be not so punished. That is false: for even as if matrimony be undone, by the fault of the woman, she looseth her dowry and donations given in respect of marriage; so, if it be done through the man's fault, he looseth the dowry itself and donations also, and must restore them unto her. Again, somewhat was said of Adam and Eve; that they were in the like fault, & yet Eve was more grievously punished than Adam. A comparison of the sin of Adam and Eue. Here may either of both be said; either that the sin was not of like weight, or else that the punishment of Eve was not more grievous. It is excused by some, that the man's fault was the greater. For it is said; Cursed is the earth for thy sake, in sorrow shalt thou eat of it, thorn and thistle shall it bring forth unto thee, and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat thy bread, etc. These evils were continual unto man: he should labour, he should eat in great sweat and travel, and the earth gave not unto him the fruit that he looked for. Women seem to be less punished; only the pains of childbirth and conceiving are laid upon them, the which be not perpetual: but the labours of men do always continue. Further, the man ought to provide, not only for himself, but also for his wife, children, and for his whole family. But if thou wilt say, that the wife is subject unto the husband, and must be under his government: this importeth not much; for by the very constitution itself, she is inferior unto man. Wherefore it might by this means be denied, that woman is more grievously punished than man. But if we would grant unto this, we might also say on the other part, that the sin in woman was somewhat more grievous; namely, because she was seduced by the devil, and so seduced, as she thought she should become equal unto God, and this she very much desired. Nevertheless, Adam believed it not; because he saw it was not possible to be: and therefore the apostle saith, that he was not seduced, but did only eat; to the intent he might obey his wives mind, and made more account of his wife than of God; therefore he was not deceived with the same kind of error. Moreover, the woman did not only sin, but she also induced her husband to sin. But on the other part, she is somewhat lightened; because she was the unperfecter, and was seduced. Howbeit, if any of their sins were more grievous than other, the woman's sin was to be weighed the greater. This is the opinion of the Master of the sentences, in the second book, distinction the 12: and he allegeth many places out of Augustine. But I, for my part, would say; that the man's sin was more grievous, and that his punishment was the greater, by reason of his perfection and excellency. Wherefore this argument maketh nothing to the purpose; either the punishment was of equality, or else the circumstances were not alike grievous to be aggravated to them both. The circumstances were many, some were more grievous in Adam, and some in Eue. 35 Also it was alleged on the contrary part, that the sin is less in women: Why a consideration must be had of the sex. for a consideration should be had of the sex. Indeed this is to be granted: yet the cause must be searched out, why those laws be favourable unto the sex. And there is a cause brought by the laws themselves; namely, that women are not driven to have the knowledge of all laws and customs: and therefore may the more easily err; and the error doth somewhat mitigate the fault. But here this erring hath no place: for there is no woman so foolish, but she knoweth, that she ought to keep her faith and promise with her husband. But in incest, they rather forgave unto women than unto men; because they knew not those degrees, wherein it was lawful or not lawful to be married: and therefore they were not so grievously punished. Whether adulteries of men must be punished by adulteries of women. And whereas it was alleged, that the adulteries of the men are oftentimes punished by the adulteries of the women: as it hath been said of Agamemnon and Clytaemnestra. We answer, that such revenges are not to be allowed; for that they are repugnant to the word of God: and therefore we allow no such forms of revenging. True indeed it is, that sins are punished with sins; and he that keepeth not faith himself, must not look to have another keep the same with him: nevertheless, this is done by the order and providence of God. It is not lawful for any man to do ill, because another hath sinned: for by that means, evil would grow till it were infinite. In that women are somewhat forborn in the great offence of treason, it is no marvel: for, Why in case of treason children are punished for the parents. the cause why that the sons of conspirators, which have sinned against the prince, are punished in such sort as they be, is; lest that if they should retain the authority and riches of their parents, they might imitate their sins; or else revenge their death: the which in daughters is not to be feared. But yet it must not therefore be concluded, that there is a difference as touching the crimes. Briefly, I allow well enough that distinction of the Schoolmen; that if the faith of matrimony be considered, the sin is of like equality, both in the adulterer and adulteress. If the state [of the parties] be considered, the man sinneth more grievously: but if we regard the harm that is done unto the family, it is to be laid to the woman's charge. And, that man sinneth more grievously, in respect of that which belongeth to his state and degree, it is manifest; not only by this, that he is of a greater judgement, but we may also perceive it, even by the holy history. Nathan was not sent unto Bethsabe, but unto David. Punishment of death for adultery, is not well intermitted. 36 And thus much have we said concerning the second question. Now let us come to the third; namely, what we are to determine of these punishments intermitted. verily, if I should speak freely what I think, it is not well ordered, that the punishment of death is not in use; seeing the same agreeth with the word of God, and with divine laws, which ought to be of great importance with us. In Leviticus, and in Deuteronomie, Levi. 20, 10. Deut. 22, 22 God ordained, that both the adulterer & adulteress should be slain. secondly, I prove this by the very order itself of the commandment of God. Let us lay before our eyes the ten commandments. As touching the worshipping of the true God, it pertaineth to the first commandment: he that should do otherwise, was to suffer death. Of taking the name of the Lord in vain, it is said; If there be any blasphemer, let him die the death. Of keeping holy the sabbath day, we read; that he which did gather sticks on the sabbath day, was commanded to be slain. Of the fift precept it is decreed, that if any man were rebellious against his parents, he should be brought to the judges, and slain. Of the sixth precept; He that hath slain an other man, let him perish, and let him be plucked even from the altar. Then followeth the precept of adultery; there the sword stayeth his execution, and proceedeth no further. Unto stealing and false-witness-bearing, there is no punishment of death appointed. Neither hath concupiscence any punishment of blood belonging thereunto. Seeing the order is on this wise, I would know, why the men of our time invert the same? But they say that the Commonweal is more disturbed by thieves, than by adulterers: for we must have a consideration unto the commodity of the Commonweal. But I deny that thieves do more disturb the Commonweal. If they rob and slay by the high way in the night, and lie in wait for men's lives, I might easily grant it: but absolutely of stealing I cannot say so. Doubtless, if our judgement be right, who had not rather lose somewhat of his goods and substance, than that his wife should be dishonested? Howbeit, such a covetousness there is at this day engraffed in men, that they make more account of their money, than of their wives honesty. Wherefore I say, that there is some injury done unto thieves, in so much as they be hanged; and adulterers, who sin more grievously, are suffered to live. The fourth reason is, that in suffering adulterers to live, they intricate us with very hard questions. First there is brought in by the papists a divorce from the marriage bed, but not from the bond of matrimony. Moreover, there is disputation, whether the innocent party may contract matrimony, while the other party liveth. And there is a controversy, whether the adulteress, which surviveth, may marry again with an other. Further, they dispute of reconciliation between adulterers, and by this easy means, cities are filled with uncleanness and adulteries; and men would after a sort be more pitiful than God himself. 37 It is objected, The history of the adulteress in the 8. of john, ver. 6. that Christ suffered not the adulterous woman to be stoned. The eight of john. Whereby they gather, that the Lord would not have this to be done in the state of the Gospel; and therefore adulterers are to be spared in these days. They say also, that joseph being accused of this crime, was not put to death. To these two examples we must answer. First, I am not ignorant, that the same story, in the eight chapter of john, hath been rejected by some; because it rather seemed to be put in of others, than to be written by john. jerom, in his second book against Pelagius, writeth of this matter. The same doth Eusebius Caesariensis touch in his third book, who saith; that he did think it to be taken out of the gospel of the Nazarits. Augustine, in his second book De adulterin●s coniugijs ad Pollentium, thinketh; that It was the very story of john in deed, but devised by cruel husbands to be wiped out, to the intent that adulterous wives might be put to death. Hereby it cometh to pass, that in some copies it is found and in some not. How likely a thing this is, let other men judge. What so ever it be, whether it be of john's writing or no, the matter is not great; for it containeth nothing against the sentence which I have proposed: which thing I will somewhat more largely declare. Ye must think with yourselves, that the pharisees did not bring the adulteress unto Christ, as unto a judge or king; for they never acknowledged him to be such a one. Neither did Christ ever usurp such an office unto himself, john. 6. 15. he withdrew himself, when they would have made him a king; neither would he divide the heritage: Luke. 12, 13 and he pronounced his kingdom not to be of this world. Why then do they bring her to him? john. 18, 36 Even to lay a bait for him, and as they say to take him in a trip. He was praised among the common sort for his clemency, he was loved of the people. Then did these pharisees devise among themselves; If he shall say, that she must be put to death, this favour of the people will fall from him, as being one, that would bring in again the rigour of the law; but if he say, that she must be let go, he shall do against the law of Moses, yea & of God himself. But Christ very well repelled their wiliness. He did neither of both, which they hoped he would do: yet in the mean time, he did his part very worthily. He was no civil magistrate, but the minister of the church. It was his office to preach the Gospel and repentance; both which he did. Wherefore he said to the pharisees; He that among you is free from sin, let him throw the first stone at her. He said not; Let her not be put to death: but, Take heed what ye yourselves do, and repent. judges must not spare to punish others though themselves he guilty of that sin. This also must judges be warned of, that in the thing wherein they condemn others, they be not guilty themselves. But therefore it is not said; If yourselves have sinned, spare ye others. For they should sin two ways; as well for that themselves were guilty of heinous offences; as also because they punished not others, which were guilty in the same. This that belonged unto himself, Look part 4, plac. 14, art. 19 he gave them warning of: and in the same sort he did afterward unto the woman; Go thy ways (saith he) and sin no more. Therefore he discharged her: for he said; Seeing no man hath condemned thee, neither do I condemn thee. He saw her penitent hart. After what sort did he acquit her? Not from the punishment of death; for that he left to the Commonweal. But he accused her not. That might not Christ do, not in that respect that he was a minister of the church; but because he had not seen her, nor taken her with the manner, he could not be a witness; neither came he into this world for that purpose. Notwithstanding, some man will say; She nevertheless scaped away, by reason of the words of Christ. This was indirectly [not in respect of Christ's judgement.] Christ's dealing was otherwise. This was the Scribes fault, who might not abide to hear Christ's preaching of repentance. They every one departed one after another, and left her there alone. Neither is this a good consequent; Christ, at his first coming, condemned not an adulteress; Therefore he punisheth not adulteries. He punisheth them oftentimes, when the magistrates sword is still: he doth, and he will do his office. Neither is it a good reason, to say; The church hath not the sword, it doth not punish adultery with death; Therefore, neither aught the civil magistrate to do it. The church letteth not the civil magistrate, but that he may do his office. More slender is the argument taken of joseph: Of joseph. for certainly he was delivered to the chief justice of capital crimes. The crime therefore was of death: they which were put in that prison, were appointed to be put to death; even as that Baker was. But the judgement of joseph's cause was deferred: besides this, he was not accused, that he had committed adultery; but that he would have done the same. And let these things suffice for those objections. 38 Now I conclude, that I speak not this, The conclusion of this place. to the intent I would abolish the authority of magistrates. I know that crimes are to be punished, this is appointed by the law of God: but the manner of punishing is committed unto magistrates; neither ought those laws to be of force. I know also, that those civil laws, given by Moses, do no more bind us than the ceremonial do. The ceremonial laws are abolished. The ceremonies took effect till the coming of Christ. The civil laws had their use so long as the Commonweal did last; they were convenient for that people. But I dare take upon me to say, that it were convenient, that the justice, which is to be seen in those laws, should not be neglected, but should be embraced of magistrates as a profitable thing. As touching the ecclesiastical punishments, in my judgement, such regard ought to be had, that adulterers, which be convicted, and are not penitent, might in such sort be handled, as at the leastwise they ought not to scape so free in the church from punishment, as they should be partakers of the sacraments: for the crime is most grievous; they wound the conscience of the godly sort. And how grievous it is, it is set forth unto us to behold in the fall of David. But what is the cause, why David was not condemned? We answer, Why David was not condemned. that there was not tribunal sea●e above his own; he had none above him but God, who pardoned him of life: but yet that the same should be full of many crosses; so as he seemed rather to be reserved unto miseries, than to live in happiness. Of the reconciliation of man and wife after adultery committed. 39 The civil laws are very much against the reconciliation of the husband and the wife, In judges. 19, vers. 10. after adultery is committed. The civil laws are against reconciliation after adultery. For in the Code Ad legem juliam de adulterijs, in the law that beginneth Castitati nostrorum temporum, it is decreed; that If a man shall bring home again his wife, being condemned of adultery, he doth incur the crime of brothelry. Look before art. 27. and 28. And in the title of the law Crimen, we read, that he which shall retain in matrimony his wife being an adulteress, he may not accuse her of adultery. Notwithstanding, it was afterward, by a new law otherwise provided. Neither was it a light matter for one to be condemned of brothelry: but it was even as heinous, as if a man should be condemned of adultery. Yea, and if so be that a man retain with him a woman condemned of adultery, he himself without an accuser may be condemned of adultery. And if a man shall bring her home again, whom he hath put away, he cannot accuse her of the adultery, which she had before committed. But of an other adultery he may; sith in bringing of her home again, it seemeth that he allowed of her conditions. And if any woman be condemned of adultery, none may take her to his wife. Wherefore the civil laws do utterly mislike of reconciliation after adultery committed; so that it be convicted and condemned. For if there should be but only a suspicion thereof, it may be lawful for the husband to retain her with him, and to accuse her being suspected. And if he shall afterward perceive that he was led with vain suspicion to accuse her, he may desist from his purpose: so that he first obtain a discharge from the judge. jerom, upon the 19 chapter of Matthew, may seem to hold with the civil laws: for he writeth, that she, which hath divided one flesh to an other man, or other men, must not be retained; lest the husband become under the curse. For as it is written in the 28. chap. of the Proverbs; He that keepeth an adulteress with him, verse. 23. is ungodly and foolish. So indeed the 70. interpreters did expound it: but the truth of the Hebrew text hath it not. The same jerom saith: If there happen any sin to be, it doth not stain matrimony; but if adultery happen, now is not the wife lawful. And in the 32. cause, question the 1. the words of Chrysostom are recited; If a man have the company of an adulterous wife let him repent. The same father, upon the 26. chapter of Matthew: Even as he is unjust, which accuseth an innocent; so he is a fool, which retaineth an adulteress. And the very same saying we have in the Decretals De adulterijs, in the chapter Si vir sciens, and it is the Council of Arles; A man which retaineth an adulteress, is partaker of the crime. Also: If a woman, being put away, should be married to an other, although her latter husband be dead; she may not return to the first, for she is now become unclean unto him; as we have it in the 24. chapter of Deuteronomie. verse. 4. Reasons which make for reconciliation. 40 But now pass we over these things, and let us see the reasons, which make for reconciliation. That most mighty and excellent God of ours would be the spouse of his church, and that not only in this our age, but also in the days of the fathers. Howbeit, the church, specially in old time, did oftentimes decline unto idolatry, and played the harlot with the gods of the Gentiles; as we may read in sundry places, in the book of judges, and in the history of the Kings, and in the Prophets. jerem. 3, 1. Yet nevertheless, jeremy, in the name of God called her home, that she might return again to her husband. And even so did the prophet Ose, and that with many speeches. Ose. 2, 19 And if God be ready to receive his adulterous wife, man ought also to be reconciled unto his wife; especially, if she fall from her error, and repent. For how many so ever be Christians, they profess the following of God. There is extant an example of David, 2. Sam. 3, 14 which brought home again his wife Michol; although she had been bestowed by the father to an other man. justinian. justinian also in his authentics, when he commandeth an adulteress to be beaten, and closed up in a monastery; yet doth he give leave unto the husband to take her unto him again, if he will, within the space of two years; and so doth most manifestly allow of reconciliation. Augustine, in his second book unto Pollentius, Augustine. laboureth very much in this, to have them reconciled. For in his time there were many, which would not take their adulterous wives, as they which were now spotted and polluted. Whereupon he wrote; But dost thou think her to be polluted, whom baptism and repentance hath purged, and whom God hath made clean? She ought not to seem polluted unto thee. And if that she be already reconciled by the keys of the church, and admitted into the kingdom of heaven; by what right mayst thou repel her from thee? In the 32. cause, question 1. these words also are written; If she be fallen, thou mayst know, that to fall is common among men: and mercy ought to be showed to her, if she be risen again. For the same would we have done unto us. And extreme law is extreme injury. In the Decretals De adulterijs & stupris, in the chapter Si vir sciens, we read out of the Council of Arles; An adulteress, if she be penitent, aught to be received. The Gloss in that place asketh, by what law or right she should be received? It answereth: Not of necessity; because the man cannot be compelled whether he will or no to take her. Wherefore he ought by the law of honesty to bring her home again. But I would ask the question; Ought he not to take her home, by the duty of godliness, and precept of God, when as Paul saith unto the Philippians; Do whatsoever things be honest & just? Phil. 4, 8. And so the necessity of the commandment taketh place therein. Howbeit, the Gloss meant there, of the outward law of pleading; whereby no man may be constrained to take an adulteress again. But in the Canon now cited, is added; Not often: for if she fall often into adultery, she should not be received. The Gloss there objecteth Christ against himself, who being demanded, How oft a man should forgive his brother, when he sinneth against him, answereth; Not seven times only, Matt. 18, 22. but seventy times seven times. Unto this he saith, that the words of the canon must be understood; that when the adulteress doth so often stray, the church shall make no intercession for reconciliation; partly, because there would be a window opened unto wickedness; and partly, for that it is thought to be but a feigned and counterfeit kind of repentance. Also there is added another answer; namely, that it is spoken for terror sake, that the people might not sin too boldly and licentiously. Hereby it is gathered, that the church ought to make intercession for repentance, to the intent there might be a reconciliation. Wherefore, the adulteress either showeth tokens of repentance, or else showeth none: if she show any, the church ought to make intercession for her, that there may be a reconciliation; but if she show none, intercession of the church shall not be used: otherwise it might be thought to be a supporter of sins. An answer to the reasons on the contrary part. 41 Now must we make answer unto the arguments, which seemed to be a let unto reconciliation. As concerning the civil laws, they must be amended by the word of God. jerom and Chrysostom speak of the adulteress, which will not repent. And this is plainly perceived by the Council of Arles. For so it is there: The Council of Arles. A man, which retaineth an adulteress, is partaker of the crime; yet nevertheless, if she repent, let her be received. But why the law of Moses would not suffer, Deut. 24, 4. that a wife, being once put away, should return to her first husband after the death of the second, the cause may easily be showed. For if he had permitted this, divorsements would soon have been admitted; in hope that the wife should at one time or other recover her husband again. God would, that she, which was once put away, might not return any more; lest she should be put away upon small occasion. There might also have been lying in wait for the latter husband; that the wife, when the latter were taken away, might return again to the first. Wherefore the law of God was most equal, which pertaineth not unto adulteresses, whom by the commandment of God, it behoved to stone unto death. By these things now it appeareth, that it is lawful for the husband to return again into favour with his wife, that hath been an adulteress; so that she be penitent: who nevertheless ought to accuse his wife of adultery, if the crime be openly known; or if she do persevere in wickedness, or else if the issue be borne by adultery, lest the lawful heirs should be defrauded. For unless that accusation should be a remedy, a man might not disherit his child borne in adultery. Further, the church may make intercession, and deal with the husband, for to bring home his penitent wife again. So as our Levit must not be blamed, for receiving of his adulterous wife into favour; if so be that she did repent her of her adultery. Of Wine and drunkenness. 42 Now, because there be very many intemperate men, which being blamed for their drunkenness, are wont to excuse their sin, otherwise most shameful, saying; that They abuse not wine, forsomuch as they use it to that end, for the which it was appointed and ordained by God; to wit, that mortal men might thereby make themselves merry. For this cause I thought it good to reprove their impudency. Wherefore, I will first declare the true use of wine. Afterward I will show the abuse thereof, A division of the treatise. teaching it to be against the law of God. Then will I bring examples, manifestly to open, that the abuse of it is as well damnable, as fowl and detestable. After this I will rehearse the horrible effects of this evil. And lastly I will answer to those civillations and sophistical arguments, whereby drunkenness and abuse of wine is defended by the Epicures. Good and h●…est uses of wine. As touching the first, I deny not, but that wine hath excellent properties: for it quencheth the thirst, which might also be done with water; howbeit, not so commodiously. Because wine, in quenching thirst, maketh a man strong, and quickeneth the spirits, whereby nature is very much refreshed. Further, it is medicinable for cold and weakness, both of the stomach, and also of the powers, which serve for the life of man. Whereupon Paul writeth unto Timothy, 1. Tim. 5, 23. that he should use wine for the stomach, and often diseases thereof. It is occupied sometimes also, & not unprofitably for wounds. For which cause in the tenth of Luke it is written, verse. 34. that the Samaritane bond up the wounds of him, whom he found half dead, and powered wine and oil into them. Moreover, wine maketh merry, and helpeth not a little to drive away sadness and heaviness of mind. And therefore Solomon, in his proverbs, the 31. chapter, writeth; verse. 6, Give strong drink to them that are heavy, and wine to the sorrowful of hart, let them drink and forget their poverty, and remember their sorrow no more. And we read in the 104. psalm; verse. 15. Wine rejoiceth the hart of man. For so great hath been the goodness of God towards man, that he would give unto them, The marvelous goodness of God towards men. not only things necessary for their sustenance, but he also bestowed large dainties upon them. For properly and of himself he delighteth not in the languishing, sadness, and heaviness of men; but desireth to have them live in godly and honest merriness of the hart. Wherefore he hath granted unto them, not only the use of wine, but also of oil, and most fragrant smells; flesh likewise, and also diverse and manifold kinds of meats. Assuredly, the use of wine now and then is profitable for them, which are recovered from diseases, and must be restored to their former health; and (as a certain Philosopher showed) the heaviness and certain bitterness of old men is thereby mitigated and assuaged: as hops, which otherwise are most bitter, become sweet being steeped in water. Moderation in drinking of wine. But we must take heed, that we keep a measure; otherwise, the rejoicing that is attained by wine, is soon turned into very great heaviness. For the untemperateness of wine, doth easily lose his utility; yea, and if men come to drunkenness, the use of wine is most lamentable and hurtful. So than it is necessary to put a difference between the use and abuse thereof. drunkenness distinguished. 43 Héerewithall we say, that to have too much drink, or to be droonke, may two ways be taken; either properly, or metaphorically. This difference did Marsilius Ficinus plainly teach, in the argument of his second dialog De justo; and he maketh one kind of drunkenness above the moon, or a celestical drunkenness, stirred up by drinking of heavenly drink; whereby the mind, being set without itself, and above itself, forgetteth all mortal diseases, and only considereth things divine: by the brightness whereof, first it waxeth dim, but after that it tasteth the savour of the same, it is by a new heat changed from his first habit or quality, whereby within a while it clearly beholdeth spiritual things; and while it savourlie tasteth them, it is fruitfully nourished. Wherefore it is written in the psalm; Psal. 36, 9 We shall be made drunken with the fruitfulness of thy house. Yea and Musaeus an ancient Poet saith, Musaeus. that the reward of virtue is perpetual drunkenness. Orpheus. And Orpheus, before Musaeus, said, that the same was signified by the ceremonies and holy services of Dionysius. The other kind of drunkenness he saith is under the moon, and is worldly; which is stirred up of drink, taken out of the fountain Lethes, that is, carnal drink, whereby the mind being set without itself, and under itself, forgetteth divine things, and doteth. Neither is it to be doubted, but that this kind of drunkenness is utterly to be avoided. Of the first kind of drunkenness, which is metaphorical, there is plain mention made in the proverbs of Solomon: Prou. 9, 5. where wisdom stirreth up men to drink wine, which she hath set forth upon her table plentifully and abundantly. Matt. 26, 29 Yea and Christ our saviour, which is the true wisdom, promiseth us such wine in the kingdom of heaven. By translation also is described the wine of compunction and fury, which God will give unto the wicked to drink; whereby they shall become mad, and for their deserts be turned into stark fury. But setting aside these metaphors, let us return unto drunkenness, properly taken, whereof we now entreat. And let us declare by testimonies of the holy scriptures, that such abuse of wine is forbidden, drunkenness forbidden by the holy scriptures. Ephe. 5, 18. and the contrary enjoined us. To the Ephesians Paul saith; Be ye not made drunken with wine, wherein is intemperance; but be ye filled with the spirit, speaking to yourselves by psalms hymns, and spiritual songs. Upon which place jerom saith; We cannot at one time be filled with wine, and with the holy Ghost. For the apostle placeth these things as contraries; even as we cannot serve two masters. He that is filled with the spirit, hath wisdom, meekness, shamefastness, and chastity: and he which is filled with wine, hath foolishness, furiousness, malapertness, and shameful lust. They which be not filled with wine, can easily sing psalms, hymns, and spiritual songs: which they cannot do, that have filled their gorge with wine. The like also Paul writeth; Rom. 13, 14 Care ye not for the flesh, to fulfil the lusts thereof. But Christ, by express words, said unto his disciples; Luke. 21, 34 Take heed that your hearts be not overcome with surfeiting and drunkenness. And in the old testament, in the Proverbs, the 31. chapter, it is written; Prou. 31, 4 verse. 31. Give not wine unto kings. And in the 23. chapter; Look not upon the wine, when it is red, and when it showeth his colour in the cup, and goeth down plesantlie. And in the second chapter of Ecclesiastes, verse. 3. Solomon saith, that he thought to give his heart to wine and pleasant things, and at the length he found this study and purpose to be mere vanity; I took laughter (saith he) to be error, and I said unto joy; Why dost thou in vain deceive? This mirth of wine, and pleasant things, ought not to be often used by godly men: for so much as Christ hath taught, Matt. 5, 4. that They are blessed which mourn, they (saith he in Matthew) shall receive consolation. But in Luke, Luke. 6, 21. the sixth chapter it is added; that they shall laugh. And it is best for us, that we do want some joy in this present life, that we may perpetually laugh. In the fift of isaiah, it is written; Woe be unto you, Esaie. 5, 11. which rise up early to follow drunkenness, and to drink even till night, to be inflamed with wine. The viol, timbrel, pipe, and wine, are in your feasts, etc. And again in the same chapter; Woe be to you that are mighty to drink wine, verse. 22. and are strong men to mingle drunkenness. Besides, joel in the first chapter writeth; verse. 5. Awake ye up that are drunken with wine. And this we must not pass over, that in Leviticus, Levis. 10, 9 Aaron and his sons are commanded not to drink wine, until they came to sacrifice before the lord 2. Tim. 3, 3. and Tit. 1. 7 And twice Paul commanded, that the ministers of the church should not be given to overmuch wine. And when he counseled his Timothy to use wine for the stomach and diseases, 1. Tim. 5, 23 he addeth, that it should be but a little; lest he should give licence unto drunkenness. Num. 6, 3. In the old law also the use of wine was forbidden unto the Nazarites. And the Rechabites in jeremy are commended, jerem. 35, 5. because at their father's commandment, they abstained from wine: at which time nevertheless they knew that those things were written, which in the history of judges we have concerning wine; namely, that with it, both God and men are made merry. And that also, which is written in the 104. psalm; verse. 15. that Wine maketh merry the hearts of men. And so we may gather, that these are not contrary; and that we may use wine temperately and moderately; and that it is given to us by God, to make us merry in due time by a right use thereof. When the time is wherein mirth agreeth not. 44 And we must not be ignorant, that some such times do chance, wherein it is not meet for christians and godly men to give themselves to mirth. We must mourn, in the mean time, for sins committed. And sometimes we are troubled with very grievous miseries; and when we be under the rod of God's hand, we must pray the more earnestly: whereto fastings & chastenings of the body do much help. And this doth Paul declare in his first epistle to the Corinthians, 1. Cor. 7, 5. when he saith; that It is lawful sometimes for the husband and wife to departed one from another for a season. But yet with mutual consent to lie asunder for a time, that they may give themselves to fasting and prayer: although we must not for such abstinence appoint any certain memorial and year days; but leave the time to the wisdom of the spirit. Howbeit, this reason maketh much against those, which affirm, that they must be alway bibbing, and that they must not be without mirth at any time. Yea and the same apostle said of himself; 1. Cor. 9, 27. I chastise my body, and bring it into bondage. By which saying he admonished the Corinthians, through his example, to bridle their lusts. There might be many more examples rehearsed out of the holy scriptures, manifestly to declare, that both drunkenness, and also too much use of wine are forbidden: but these shall be sufficient at this time. Testimonies of the Ethniks. Plato. And this only I will add, that the Ethniks were also of the same mind. Plato, in his seventh book De legibus, toward the end, writeth, that Minos by his laws, forbade the Cretenses, that they should not drink together unto drunkenness. Seneca. And Seneca saith in his 84. epistle, that drunkenness is nothing else but a voluntary madness: and straightway after; The quality of drunkenness continuing many days is furiousness. Moreover, they, which contend in drinking, although they have the victory of others in taking of much wine, yet will they, or nill they, the cup overcometh them. And it is shameful for a man to take in more, than he is able to receive, & not to know how to measure his stomach. 45 Hitherto we have sufficiently declared, that the abuse of wine is both against the word of God, and also against human reason. Now let us prove the same by examples, that they, which will not believe the saiengs before alleged, may yet at the leastwise be taught by examples. Noah, a mighty man, just, Gen. 9, 21. and acceptable before GOD, The drunkenness of Noah. who saw two states of the world (for he lived both before and after the flood) is set before us, as an example for the utter avoiding of drunkenness; seeing that he, Look In Gen. 9 at the end. having drunken more wine than was meet, lay in his tabernacle most shamefully naked; and the secret parts of his body, which were wont to be hidden, he left bare and uncovered. And he, which was wont to be a schoolmaster of virtues, became a great offence unto his children. I'm mocked him, his other two sons were of a better and more holy disposition, and were sorry and ashamed to see the shame of their father. By this act it is sufficiently declared, that shame, derision, and offence follow drunkenness. But of this sin we have a notable example in Lot, Gen. 19, 33. who undoubtedly droonke not out of measure, The drunkenness of Lot. to the end he would abuse his daughters, and commit incest; but to put away cares and griefs, which he had taken, Look In Gen. 19 at the end. for the overthrow of the five cities, for the loss of his dear wife, and also of his substance. He would also comfort his daughters, that they should not take too much thought; especially for the loss of their mother: but he should have devised another way of comforting. Howbeit, I speak this only, because none should think that he, of a purposed will, did drink too much; to the intent he might pollute himself with most shameful lusts. Yet for all that, too great abundance of drink was the cause of his most vile incest, otherwise being a man in years, at a very unfit time; when the judgements of GOD were showed against the lewd lust of the ●iue cities. Yea and this is to be wondered at, that wine so alienated Lot from himself, that he understood not with what women he had kept unlawful company. Wherefore rightly (saith Seneca in his 84. epistle before alleged; Seneca. ) They which are droonke, do many things, which afterward, when they be sober, they be ashamed of. Lot sought to make himself merry by wine, and he incurred a perpetual sadness. Let them therefore, which seek to be made merry with overmuch wine, remember, that they put themselves into a very present danger; and by that means may easily throw themselves headlong into most grievous sins. Neither is there any cause why any man should excuse, that such events be uncertain; so that a man cannot tell for a certainty, whether he, which drinketh too much, shall fall into these shameful matters; for so much as the thing is so certainly known, that even the daughters of Lot, being yet virgins, understood it; namely, that the old man by wine might be driven to naughty lusts, and be so deceived, as he might have ill company even with his own daughters. Who will therefore say, that he knoweth not that which they understood? Lot was deceived and snared by his own daughters. But they which love too much mirth; to wit, drunken men, do allure themselves, God punisheth drunkenness with most grievous punishments. and do fight openly against themselves: neither think they or call to remembrance, that God, with most grievous punishments, taketh vengeance of drunkenness, and suffereth not the abuse of his most precious gift, to be long unpunished. These bibbers are wont sometimes to bring forth Lot, as a patron of their intemperance. Neither do they mark, Why the holy scriptures make mention of the history of Lot. that the holy scripture setteth forth the story of him, as an horrible, and almost a tragical example. God did not lightly punish the drunkenness of that man: for he being coupled with his daughters, they conceived by him, and the thing could not be dissembled. Incestuous children were borne, Ammon and Moab; of whom came the nations of the Ammonits and Moabits, which were both hated of God, and enemies to the Israelits. Lot himself (as it is to be thought) was always in grievous sorrow for the crime which he had committed: he became a by-woord among men. And seeing the testimony of the holy scriptures is extant, and shall remain unto the end of the world; how often so ever they be read, so often is his infamy noted, & spread abroad. If so be God spared not a m●n, otherwise holy, the nephew of Abraham, & harborer of angels; what will he do to those gluttons and swine, whom no virtue can persuade, either from sitting or lying drunken both day and night? That which we read happened once to Lot, these men have every day in exercise. drunkenness objected against Cato. 46 But look what our droonkards allege of Lot, the Romans in old time alleged of Cato; because he, being so very a grave man, sometimes in the night recreated his mind: doubtless not in bolling and bibbing immoderately, but in sipping and drinking a little, adding therewith much honest talk. Neither considered they, that the same man was sober all the whole day, and laboured much in determining and judging of causes, in consulting with other Senators concerning the public weal, in having affairs with the people, in executing the office of a magistrate, in reading and in writing. Such good and honest endeavours ought these men to have imitated. But let us proceed in rehearsing of examples. Amnon, 2. Sa. 13, 28. David's son was slain by Absalon: verily not in his sober mood, but when in a banquet he was more merry than was meet, by drinking of too much wine. And (as it is declared in the latter end of the first book of the Maccabees) Simon the high priest was (with his two sons Mattathias and judas slain by his son in law; 1. Macc. 16, 16. when in a feast they were in a manner drunken, by swilling in of much wine. And the history of judith (although it be not found in the Canon of the jews) showeth, jud. 12, 20. that Holofernes, otherwise a very fierce general of an army, was so overwhelmed with wine, that without much a do he was beheaded by a ●ilie woman. I might add how Sisera, jud. 4, 19 being drunken, was slain by jahel; although his drink was milk, and not wine. And if beside these, we will read over the stories of the Ethniks, we shall find many and notable examples of them, which were most grievously hurt by drunkenness. Alexander of Macedonia, Alexander of Macedonia. the conqueror of the world, was most shamefully overcome with wine, and being droonke, slew Clitus his most valiant and faithful friend, whose diligence, industry, labour, prudence, & strength, he had long time used in the wars, to his great commodity. So, when he had slept his fill, till he was sober again, and had remembered with himself the act which he had committed, he was so sorry and ashamed, that he wished himself dead. But yet he amended not his vice of drunkenness; nay rather, he droonke so much wine in one night, as he fell into a fever; and because he would not temper himself from wine, he (within a while after) died. Wherefore Seneca, in his 84. epistle already alleged, writeth, that Alexander, which had escaped so many dangers, and overcome the hardest enterprises, perished through intemperance of drinking, and by the fatal cup of Hercules. Marcus Antonius, Marcus Antonius. otherwise a stout and valiant grand captain, and a conqueror in many battles, so laded himself sometimes with wine; that even in a morning, in the tribunal seat, before the people of Rome, whilst he sat to give judgement, he was compelled to vomit. And in Egypt he used much drinking, by reason whereof he could do nothing honourably, but was most shamefully put to flight by Octavius. What the Poets writ of the feast of the Lapiths and Centaurs, it is better known, than should be needful for me to recite at this time. And I think I have now brought examples sufficient, which being diligently considered, serve much for the avoiding of drunkenness. 47 But they, which are not terrified from the filthiness thereof by the word of God, which we have first and foremost showed, and do not abhor the same, being persuaded by those examples now alleged; The effects of drunkenness. shall perhaps be won and led from it, by considering those evils, which do spring of the abuse of wine. It is expedient, that the tree be known by his fruits. And assuredly, drunkenness is to be counted such a thing, as the fruits, which spring thereof, be known to be. Howbeit, that we may speak orderly, we will divide the evils by their subjects: for it hurteth the body, vexeth also the mind, wasteth the goods, The loss and hurts by drunkenness. and is hateful to our neighbours. As touching the body, by drunkenness come oftentimes sudden deaths, the dissolution of the parts of men's body, the falling sickness; and sundry such miserable chances. For the smooth and plain ground unto droonkards is a pit; sith they fall, break their legs, their arms, and sometime their necks, and are burnt when they fall into the fire. The liver is inflamed with too much drink, the head acheth, the members are made weak, and do tremble, the senses are corrupted, the natural heat is overcome by overmuch wine; the stomach is annoyed with crudities and intolerable gréefs, whiles it is stuffed and farsed above measure: the whole body is in a manner inflamed, and the thirst is augmented. Droonkards lie groveling like blocks, and so are bereaved of their strength, that neither head nor foot can do their office. Wherefore it is written in the 23. chapter of the Proverbs; verse. 29. To whom is woe? To whom is sorrow? To whom is strife? To whom is sighing? And to whom are wounds without cause? Or to whom is the blearenesse of the eyes? Even to them that tarry long at the wine, and to them which go and seek mixed wine. Look not upon the wine, when it is red, and when it showeth his colour in the cup, and goeth down pleasantly, in the end it will bite like a serpent, and put out his sting like a cockatrice. Thine eyes shall look upon strange women, & thine hart shall speak lewd things; and thou shalt be like one that sleepeth in the midst of the sea, and as he which sleepeth in the top of the mast of a ship. They have stricken me, and it pained me not; they have bruised me, and I felt it not. When I awake, I will seek it again, etc. And behold how many punishments God bringeth upon droonkards. isaiah, ver. 11, & 12 in his fift chapter, agreeth with Solomon. For he also saith; Woe unto those, which are mighty and strong to drink wine. And in the same chapter he saith; that Droonkards regard not the works of the Lord, neither consider the work of his hands. Moreover, to such men belongeth woe; jerom. because (as jerom upon that place writeth) they are most unhappy, who being occupied in drunkenness, gluttony, and sundry pleasures, from morning to night, understand not the works of the Lord in themselves; neither considering wherefore they themselves are created, do in a manner sleep out their whole life. Wherefore joel cried out unto them; joel. 2, 5. Awake up ye droonkards, weep and howl all ye that drink wine. But droonkards are not wakened by these cries: for they do not only sleep, but seem to be in a manner buried. Virgil. Wherefore Virgil aptly said of the city of troy, that it was buried in wine and sleep. 48 But now must we see how much the soul itself or mind is hurt with drunkenness. How much the mind itself is hurt by wine. Droonkards are ofttimes stricken with the spirit of astonishment, and after a sort are turned into madness: they become like brute beasts, so that there seemeth to remain in them no understanding. It is a grievous thing for a man to wound himself, or to deprive himself of any member: but to take away his own mind from himself, without compulsion, it is an evil intolerable. In the fourth chapter of the prophet Ose it is justly written; verse. 11. that Wine and drunkenness take away the hart. And we read in the 19 chapter of Ecclesiasticus; verse. 2. that Wine and women make wise men to fly from their profession, so that they are no more their own men: for they be withdrawn from their office and virtue, and do also fall from the right trade of life. And in the same book, in the 31. chapter, verse. 38. it is written; that Wine drunken with excess engendereth bitterness of mind, with chide and despites. drunkenness increaseth the courage of a fool, till he offend, but it diminisheth his strength. In these words there is an elegant Antithesis, or contrary comparison; namely, that wine increaseth the courage and spirits, and causeth greater audacity; but it diminisheth and weakeneth the strength. Wherefore Plato, in his sixth dialog De justo, Plato. at the beginning; A droonkard (saith he) hath a tyrannical hart, for he would rule all men as he list, and not by any reason and law. drunkenness also causeth men to forget both law and right. Wherefore Solomon saith in the Proverbs; Prou. 31, 4. that Wine must not be given unto kings, lest peradventure they drink, and forget the law that is made, and alter the judgement of all the children of the poor. Plato. Plato also writeth in his third book De Republica; that drunkenness may be suffered in any man, rather than in a magistrate. For a drunken man knoweth not the ground whereon he standeth. If the magistrate be drunken, then hath the keeper need of a keeper. This moreover is to be added, that nothing is kept secret, where drunkenness reigneth; because it discovereth, not only the secret parts of the body, but also of the mind. And in drinking, there be powered out words unshamefast, foolish, unapt, and wicked: so that Horace, Horace. describing the effects of drunkenness, saith; What is it that drunkenness committeth not? It discloseth things secret, it establisheth hope, it thrusteth forward the unarmed man to battle, it taketh away the burden from careful minds, it teacheth arts. Whom have not full cups made eloquent? And whom have they not in extreme poverty made careless? Plato. And Plato, in his first book De legibus, toward the end, saith thus; When a man drinketh wine, at the first it maketh him more cheerful; afterward, the more he drinketh, the greater and better hope he is in, and feeleth himself strong: then, as though he were wise, the man is filled with that confidence, liberty, and audacity, that without fear he both saith and doth whatsoever pleaseth him. Plato. The same Plato, in his sixth dialog De legibus, saith; He which is filled with wine, is stirred up with a madness, as well of the mind as of the body; and both draweth others, and is drawn every where himself. And a droonkard is like a man out of his wit. Seneca, in his second book of natural questions, Seneca. the 20. chapter, saith; that drunkenness, till it be dried up, is madness; and by too much heaviness is brought asleep. And in his 60. epistle to Lucillus, toward the end; The drunkenness of one hour; doth recompense his dissolute madness with the tediousness of a long time after. And in the 84. epistle; drunkenness draweth out all vice, and both kindleth it, and discovereth it; it putteth away all shamefastness, whose property is to resist evil endeavours. Where too much power of wine possesseth the mind, what evil so ever lay hidden, bursteth out. drunkenness maketh not vices, but bringeth them to light. In drunkenness, to the proud man, pride increaseth; to the cruel man, cruelty; to the envious man, malice; and all vices are discovered and show themselves. By it a man forgetteth himself, speaketh doubtful and stammering words. It causeth unconstant eyes, a réeling pace, dizziness in the head, and to seem that the house goeth round about, torments in the stomach when the wine boileth; and it maketh the bowels to swell. Cruelty, for the most part, followeth drunkenness: for Marcus Antonius wonderfully rejoiced at the heads & members of the condemned men, which were brought him at a feast. Also, in the 20. chapter of the Proverbs, it is written; verse. 1. Wine maketh a mocker, and strong drink a troublesome fellow; whosoever erreth therein, shall never be wise. But because there be some, which boast, that they can drink a great deal of wine, and be still sober, and of a sound judgement; I desire them to hearken unto Seneca, in the epistle now alleged, who saith; Let such men also say, that by drinking of poison they shall not die; and by taking of poppy they shall not sleep, and that by drinking of helleborus, they shall not cast forth and purge out, what so ever is in the inward parts. 49 The discommodities of wine, when it is excessively drunken, the which we have hitherto declared, pertain both unto the body, and unto the mind. But now we must add, drunkenness consumeth men's goods. verse. 17. how it bringeth hurt to our substance and goods. In the Proverbs, the 21. chapter it is written; He which loveth wine, and fat things, waxeth not rich. And in the same book, the 23. chapter, it is thus written; Be not thou among the wine-bibbers, verse. 20. and with them which devour flesh: for the bibber and the glutton shall be brought to poverty; and he, which giveth himself to much sleeping, shall wear a torn cote. Droonkards are troublesome to their neighbours. And how troublesome droonkards are unto their neighbours, it may easily be perceived. They are injurious, and rail upon those whom they meet: and when in their fury they fall into shameful lusts, they be ready to pollute other men's spouses and wives, and by horrible means they rage against the families of their neighbours. They be an evil example, yea and an offence unto other citizens. And whilst they consume their substance upon wine and drunkenness, they have no regard to provide things necessary for their own house. Nay rather, while they be in their mad fury, they ill entreat their innocent wives and children, and defraud the poor of their alms; which, by living more thriftilie, they might be able to bestow upon them. They make themselves unprofitable for the public weal: seeing that droonkards can neither execute the office of a magistrate, nor yet well show obedience to their elders. They trouble also and infame the church, wherefore they are separated from the same. For Paul, in the first to the Corinth's, the fift chapter, verse. 11. numbereth droonkards among those, with whom we ought not so much as to eat. And there is scarce any evil remaining, to be added unto the pernicious effects of drunkenness. 50 But to conclude the matter, first we grant unto those, which do excuse the vice of drunkenness, by the excellency and use of wine, that it is lawful to use wine for necessity sake, for medicine, and also for mirth; yet so nevertheless, as it must be tempered with sobriety, and that it exceed not a mean: yea and it must agree with time, place, degree, age, and kind. After this manner let holy men rejoice before their God; namely, with giving of thanks, & celebrating with divine praises. verse. 30. And Solomon, in the 23. of the Proverbs, saith not; Woe unto those that drink wine, but; Woe unto those, which consume their time therein, which give themselves unto nothing but to drinking, contending who can drink most, provoking one another, and compelling others to drink. These men be reproved, and not other, which modestly use the gifts of God. Let men so make themselves merry with wine, that afterward they may be more cheerful to obey God; and to suffer adversities, if need shall require: and let men beware, that they forget not themselves, that they overwhelm not their senses, and choke up their strength. Neither must the holy scripture be ungodly and violently drawn unto the licence of the flesh: yea, we ought so to be prepared, that we obey the apostle, 1. Cor. 8, 13. which said; It is good, not to eat flesh, nor to drink wine, if it should turn to the offending of the weak brethren. Let us also remember, that The kingdom of God is not meat and drink. Neither are they commended of God, which can drink more wine than the rest. The words of God defend not drunkenness, but detest the same. We will therefore conclude against these men, with the doctrine of Ecclesiasticus, the 31. chapter, where it is said; Show not thyself a man in wine, that is; Show not thy strength in drinking. For there be some, which try themselves how strong and mighty they be in this intemperance; and also, which with overmuch drinking of wine do oppress all the powers both of the body and of the mind. The Wise man goeth forward, and saith; For wine hath destroyed many a man. As the furnace trieth the hardness of the sword in tempering, so doth wine the hearts of the proud when they are droonke. Wine moderately drunken is profitable for the life of man. What life hath he that is overcome with wine? But it was created to make men merry. Wine, measurably drunken, bringeth gladness and cheerfulness of the mind, etc. These things may easily be taught and answered unto those men, which under the pretence to make themselves merry, labour to defend and maintain drunkenness. Let them consider with themselves, that the gifts of God ought never to be separated from the rule of moderation and temperance. Let them not forget, that the apostle, in his epistle to the Galathians, reckoned drunkenness among the works of the flesh. Gal. 5, 21. He also admonished the Romans Not to be conversant in chambering, Rom. 13, 13 in gluttony, and drunkenness. And to the Thessalonians he showeth the shamefulness of this vice, 1. Thes. 5, 7. when he said; It pertaineth unto the night: they which are droonke (saith he) are droonke in the night. As though he would affirm it, as a thing unworthy to be seen by the light of the day. Of Danses. 52 Chorea, which signifieth a danse, In the book of judges at the end, Look In 1. Cor. 10, verse. 7. Servius. is so called (as Plato saith) of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth joy: for that it is a certain testification of joy. And Servius (when he interpreteth this verse of Virgil, Omnis quam chorus, & socij comitantur ovantes; that is, Whom all the danse and fellows in triumph wise did follow) saith; that Chorus is the singing and dancing of such as be of like age. From whence danses sprung. But from whence danses had their beginning, there be sundry opinions. Some think that men, when they beheld the sundry motions of wandering and fixed stars, invented dancing, whereby the variety of motions might be represented. Other think, that danses rather came of religion; because among the old Ethniks there were in a manner no holy services, wherein was not hopping and dancing. For they led their danses from the left part of the altar to the right, whereby they might resemble the motion of heaven from the east unto the west. Afterward they returned from the right to the left, Virgil. to express the course of the wandering stars. Which perhaps Virgil signified, when he said, Instaurántque choros, mixed ique altaria circum; that is, And they being mixed together, renewed their danses, compassing about the altars. Yea and the dancing priests of Mars, The dancing priests of Mars. were had in great honour among the Romans. Some there be also, which refer the beginning of dancing to Hiero, a tyrant of Sicilia. The origiginall of dancing attributed to Hiero the tyrant. For they say, that he, to establish his tyranny, forbade the people to speak one to another. Wherefore men in Sicilia began to express their meanings and thoughts, by becks and gestures of the body. And that afterward did turn to an use and custom. But whatsoever this thing was, dansings in the old time were not against religion, although afterward they were applied to public mirth. Besides, there was another kind of dancing, whereby young men were trained in warlike affairs. For they were commanded to make gestures, and to leap, having their armour upon them, that afterward they might be the more nimble to fight for the public weal, when need should require. This kind of dancing was called Saltatio Pyrrhica; and because it was exercised in armour, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this dancing is mention in the civil laws; namely, in the Digests De poenis, in the law Ad damnum. And sometime young men, when they had offended, were not straightway put to death; but were condemned either to hunt upon a stage, or else to danse in armour: and they were called Pyrrhicarij. Also there was an other kind of dancing, which was instituted only for pleasure and wantonness sake: Lascivious dancing. and that was called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But of those danses, which by gestures of the body, expressed the senses of the mind, writeth Lucianus in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Lucianus. Athenaeus. and so doth Athenaeus. In this kind, men so prevailed at the length, that when a Rome, Demetrius Cynicus derided the danse called M●nnica saltatio, (calling it a thing vain and nothing worth) a noble danser, which then was had in honour at Rome, desired him, that he would only once behold him, while he dansed, and afterward to judge and speak his fancy whatsoever he would. He came unto the stage, the danser called Saltator Mimicus began by gestures to resemble the common fable of Mars, taken in adultery with Venus; wherein he so expressed the Sun, showing the fact, and Vulcan knitting his nets, and Venus overcome with shame, and Mars humbly desiring pardon, The saying of Demetrius Cynicus. that Demetrius being astonished, cried out; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is; I here O man, the things that thou doest, I do not only see them, for by these thy hands thou seemest to me to speak. About the same time by chance came to Rome the king of Pontus, and when he had seen this danser make his gestures upon a stage, being afterward willed by Nero to ask what he most desired to have given him, he desired to have the same Mimus. Nero marveled, (seeing he might have asked other things of much greater price,) and asked him the cause of that his request? He answered; Because I have sundry nations subject unto me, which without an interpreter I cannot understand. And oftentimes it happeneth, that the interpreters do not faithfully enough tell them what I say; nor again, what they say unto me: but this fellow, with his gestures, will express all things very faithfully. 53 Plato, in his third book De legibus, maketh two kinds of dansings; the one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, warlike, which before we have called Pyrrhicum, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, peaceable, which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I omit to speak of the shameful kind of dancing, because it is openly condemned by the laws. The pyrrhicall dancing, and that which is done by gestures, may serve to some uses in the public weal: but they pertain not to our purpose. Wherefore we must here speak of that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how far it is lawful: for so much as it is exercised for mirth sake. Dancing by itself and in his now nature is not evil. I think assuredly, that this kind of dancing is not of his own nature vicious or forbidden; because nimbleness and agility of body is the gift of GOD: and if there be added any art; namely, that the body be moved in order, aptly, in number, with comeliness and decency, I do not see why it ought to be reproved, so that it be done in time, moderately, and without offence. For, even as it is lawful to sing, & we may use singing, to give thanks unto God, and to celebrate his praises: so likewise, by a moderate dancing, we may testify the joy and mirth of the mind. For David dansed openly before the ark of the Lord, 2. Sam. 16, 6 1. Sam. 18. 7 and the maidens with danses and songs celebrated his victory against Goliath. Marry also the sister of Moses, Exo. 15, 20. when Pharaoh was overthrown and slain, led danses with other women, and song a song of victory. Wherefore seeing godly men, and chaste women, have used danses; we cannot say, that of their own nature they be vicious. But as it is used in these days, Dansings of men and women together are evil. that men should danse mixed together among women, it ought not to be suffered; because these things are nourishments and provocations unto lusts and wantonness. Marry the sister of Moses dansed not with young men, but apart by herself among women. Neither did david danse with women. And the maidens, which celebrated his victory, dansed among themselves, and not with men. And now they which love God with all their heart, and with all their strength, ought not only to observe his commandments; but also to cut off all occasions, whereby the observing of them might be let. Reasons against the danses of our time. But our danses are most evident occasions of transgressing the laws of GOD: they be snares and offences, not only unto the dansers, but also to the beholders. For they stir up and inflame the hearts of men, which otherwise be evil enough even from their beginning; and that, which ought with great study and endeavour be kept under, is stirred up by the wanton enticements of dancing. Undoubtedly, if a man will examine his own self, or have an eye, either unto experience or reason; he shall perceive, that in such spectacles, the lusts of the mind are greatly kindled and inflamed: and he shall note, that men return home from those danses with less virtue; and the women with less chastity. Further, dangers must rather be avoided than nourished: for (as Solomon saith, Eccle. 3, 27. ) He which loveth danger, shall fall therein. 54 But some will object, that whereas danses be so against manners, and do kindle lust; that cometh rashly and by chance: but every thing must be judged, not according to those things which happen by chance, but according to those things which be in them of their own nature. There be some so chaste, and uncorrupt, that they can behold these spectacles with a perfect and chaste mind. I grant, that this may sometime happen. A difference of accidents. But I add, that all accidents are not of one and the selfsame kind: for there be some, which happen very seldom; other some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which by their nature may as well be present with, as absent from any thing. And there be some, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such as are wont to happen oftentimes, and for the most part. These last accidents ought in every thing to be considered, and most diligently weighed. Neither must we note what may be done, but what is wont to be done. Aristippus. Aristippus dansed in purple, and being reproved, he made an excuse, that he was made never a whit the worse for that dancing; but might in that delicacy keep still his philosopher's mind. Howbeit, there must be no ear given to such words. Demosthenes. For (as Demosthenes saith, and the same is cited by the lawyers;) We must not regard what some one man doth at one time, but what is wont to be done for the most part. Admit we, that there is some one man so chaste, as he is nothing at all moved with such enticements: how in the mean time is the people and multitude provided for? Shall we, for the perfectness and integrity of one or two, suffer all the rest to be in danger? But so (a man will say) take away hear the word of God, and many eat and drink the holy mysteries to their own condemnation. A certain profitable distinction. Here must we understand, that certain things are profitable to the salvation of men, and are commanded by the word of God: and these aught by no means to be taken away. And certain things be indifferent, which if we perceive that they tend to destruction, they must not be suffered. We have the law of God for hearing of sermons, and receiving of the sacraments; but for dancing there is no commandment given. Wherefore, these things must not be compared together. But by means of dansings and leapings, some say, that very many honest matrimonies are brought to pass. It may sometimes be so: but I was never of the opinion, that I would have matrimonies to be contracted by these arts, wherein a regard is only had to the agility and handsomeness of the body. There be other means much more honest, let us use them, and leave these, as being shameful and unchaste. Let us remember, that although honest matrimonies are sometimes brought to pass by dansings; yet much more often are adulteries and fornications wont to follow of these spectacles. Honest dansings. We ought to follow the example of the godly fathers, who now and then used dansings: but yet such as were moderate and chaste; so that, the men dansed by themselves, and the women apart by themselves. By such kind of danses, they showed forth the gladness of their minds, they sang praises unto GOD, and gave him thanks for some notable benefit, which they had received. But we read not in the holy scriptures, of mingled danses of men and women together. But our men say; Who can danse after that sort? In saying so, they discover themselves what they seek for in dancing. Further, let us mark the effects of dancing. It is written in Matthew, Matt. 14, 6. that the daughter of Herodias dansed at a banquet which the king made, and the king took a pleasure in her, whom without shame he could not openly behold: sith she was a manifest testimony of his unlawful matrimony, and of his adultery. The effects of lascivious dansings. For Herod had married the mother of that maiden, being his brother's wife. Through that dancing it came to pass, that john's head was smitten off. Many be offended with us, because we cry against dansings, as against things, which are of their own nature evil and forbidden. On the other side, we say; that things are not always to be weighed by their own nature; but by the disposition and abuse of our flesh. We cannot deny, but that wine of his own nature is good; which nevertheless is not given to one that is in an ague: not that the wine is evil, but because it agreeth not with a body, which is in that wise affected. When the jews had made themselves a calf to worship, they sat down, they did eat, they drank, Exod. 36, 6. and rose up to play. In which place it seemeth, that to play was nothing else but to danse. 55 But lest I should seem to speak and to judge these things of myself, I will add certain testimonies of the fathers. Augustine. Augustine against Petilianus, the sixth chapter, saith; that The bishops were wont always to restrain idle and wanton dansings. But now a days there are some bishops, which be present at danses, and danse together with women: so far off are they from restraining this vice. The same Augustine, upon the 32. psalm (when he expoundeth these words; Upon an instrument of ten strings I will sing unto thee) maketh those ten strings, the ten commandments. And when he had spoken somewhat of every one of them, at the last he cometh to the sabbath, whereof it is written; Exo. 20, 10. Remember that thou keep holy the sabbath day. I say not (saith he) to live delicately, as the jews were wont to do. For it is better to dig all the whole day, than to danse on the sabbath day. Chrysostom, Chrysost. in his 56. homily upon Genesis, when he entreateth of the marriage of jacob; Ye have heard (saith he) of marriage, but not of dancing, which in that place he calleth devilish: and even there he hath many things which make for our purpose. And among other he writeth, that the bridegroom and bride are corrupted by dancing, and the whole family is defiled. Again, in the 48. homily; Thou seest (saith he) marriages, but thou seest not danses: for at that time, they were not so lascivious as now a days they be. And he hath many things more upon the 14. chapter of Matthew, Matt. 14, 6. where he spoke to the people of the dancing of the daughter of Herodias. And among other things he saith; At this day the Christians deliver to destruction, not half their kingdom, not an other man's head; but even their own souls. And he addeth; that Where wanton dancing is, there the devil danseth together with them. In the council of Laodicea it is written; The Council of Laodicea. It is not meet for Christian men to danse at their marriage. Let them dine and sup gravely and moderately, giving thanks unto God for the benefit of marriage. We read also in the same Council; Let not the Clergy come unto shows, either upon the stage, or at weddings. They may indeed be present at marriages: but afterward, when there come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, singers or players upon instruments, which serve for dancing, let them rise and go their ways; least by their presence, they should seem to allow that wantonness. The Council of Ilerden. In the Ilerden Council, which was held under the Pope's Symmachus, and Hormisda, and under Theodoricus the king, the same is decreed; namely, that Christians should not danse at marriages. The Council of Alliciodoren. In the Alliciodoren Council which was held under Pope Deus dedit, this restraint seemeth to be made for the Clergy. For there it is forbidden, that any of the Clergy, should at a feast, either sing or danse; as though in a sort that might be lawful for others. The schoolmen. Of the same opinion are certain school-divines, upon the third book of sentences, distinct 37. who refer these prohibitions only unto the holy days. Richardus De media villa saith; that To danse on the holy days, is a sin most grievous, as though on other days it might be permitted. But the opinion of the fathers and sound counsels is far more severe than the opinion of these men; who perniciously leave those things at liberty, which should be restrained; seeing therewith is joined a danger unto souls, and not a danger only, but offences grievously to be lamented. Howbeit, it seemeth, that these men borrowed this their doctrine (wherein they forbidden dancing on the holy days) out of the civil laws. For in the Code, in the title De ferijs, in the law Dies festos; In deed we release idleness on the feast days, but we will not have men give themselves unto voluptuousness. Wherefore it shall not be lawful on the feast days to use dansings; whether they be done for lust's sake, or for pleasure. 56 But let us see what opinion the Ethniks had of this matter. Aemilius Probus, Aemilius Probus. in the life of Epaminondas, saith; that To sing and danse was not very honourable among the Romans, when as the Grecians had it in estimation. Sallust. Sallust, in his oration against Catiline, wrote; that Sempronia, a certain lascivious and unchaste woman, was taught to sing and danse more delicately than became an honest matron. And there, he calleth those two things, the instruments of lechery. Cicero, Cicero. in his third book of Offices, writeth; that An honest and good man will not danse in the market place, although by that means he might attain to great possessions. And in his oration, which he made after his return into the senate, he in reproach calleth Aulus Gabinius his enemy, Saltatorem calamistratum; that is, A dancing dizzard. It was objected to L. Muraena for a fault; because he had dansed in Asia. And even this also was objected against king Deiotarus. Cicero answereth for Muraena; No man being sober danseth either in the wilderness, or at an honest and moderate banquet, unless perhaps he be out of his wits. The same Cicero, in his Philippiks, among other vices, upbraideth Anthony with dancing. But it appeareth, that the nature and disposition of the men of the East and of the West parts, was not all one. They are cheerful of mind, and nimble of body, and for that cause delight in dansings. 2. Sam. 6, 16 For (to omit other examples) David the king dansed publicly. And they, which come now unto us out of Syria, do affirm, that the Christians, which live in those regions, do upon the resurrection day, and also upon other famous feast days, come into the temple with harps & viols, & sing psalms among themselves, & danse together. For their spirits are very light, and ours more sad & heavy. Howbeit, they say, they danse soberly and modestly, the men apart by themselves, and the women by themselves. Of Garments and Apparel. 57 We see that the Lord did first give unto men, decent and thrifty garments; In Gen. 3, verse. 21. such as have respect unto a use, and not unto a delicateness, and prodigality. And seeing that in all men, justice, comeliness, and modesty ought to be observed; we be taught here to use the same in our garments, the end whereof is profit and honesty. This must be observed, that therein we pass not our bounds, either as touching the stuff, or as touching the manner and fashion. That these limits are appointed for garments, it appeareth, in that Adam first made himself breeches, for he was ashamed of his nakedness. Therefore, an honesty [must be regarded.] God for this cause appareled man; for that he would cast him out of the distemperature of the weather; therefore utility is to be respected. The jews had their frindges, and the priests their proper kind of garments. Further, herein it is convenient, that there be a diligent consideration had, of the custom, age, and sex, that there be no rash alteration from the manner of the country. And what custom must be observed, the sundry garments, which were appointed unto priests, do declare: and in that the prophets were clothed after another manner, than the common people. The sex also must be considered: Deut. 22, 5. for a woman must not wear the apparel of a man, nor the man of a woman. Touching age, the youth must go after one sort, and the elder people after another. The use of the country must be regarded: for the jews ware frindges on their garments. Matt. 23, 5. How greatly men do sin by wearing of wanton apparel, we may guess by the apostles Peter and Paul, 1. Pet. 3, 3. 1. Tim. 2, 9 who forbade women to wear precious garments, and superfluous decking of their hair, that should be trimmed or braided with gold or pearl, who nevertheless have a colourable excuse; namely, to please their husbands. Wherefore, how much more must these things be reproved in men? Wherefore the use of garments was given us. If then the use of garments was devised to withstand the provocation unto wantonness, whereof a shamefastness was given us by God; they are greatly to be blamed, which provoke the same evil by the curious fashion, fineness, and niceness, or vanity of apparel. Also, let all superstitiousness be avoided, neither let there be any virtue or holiness attributed unto garments. And let here the goodness of GOD be considered, who to help man (that by his own default was made subject unto the untemperateness of the air, to cold and to rain) hath clothed him with garments. ¶ Of the apparel of ministers, look the epistles to certain English men, at the end of this book. 1. Cor. 7, 34. 58 And where it is written; that She, which is married, doth care to please her husband: some refer the meaning thereof unto decking and appareling of themselves; The appareling of women. the which, no doubt, being kept within the bounds, that it be not (as the apostles said) in curled hair, in golden jewels, or precious garments, is not against the word of God. By itself it is neither good nor evil. And the thing in his own nature is neither good nor evil: for we may both use the same well and ill. It is very oftentimes good, and to be used, not for itself sake, but by the fault of the other married parties. A warning to husbands Those husbands be somewhat inconstant, which will neither love their wife, if she be not trimly decked, nor yet will be content with her alone. Hest 5, 1. Hester garnished herself, and is not reproved in the scriptures: she did not those things, through her own vanity, or vain desire of pleasing; but by reason of the unperfectness of her husband. A similitude. So likewise a mother, when her child will not leave crying; oftentimes singeth, and otherwhile danseth; not because these things as they be in themselves do like her, but that she seeth they must be used by reason of the child's fault. But we must beware of the sins, which may happen by such kind of trimming; that in costs and charges a mean be not exceeded: lest peradventure, by ill examples we might be led with vain affection, to cleave thereunto, and provoke the lusts of the beholders. And therefore Hester said, Hest. 14, 16. that such kind of appareling was unto her as it had been a defiled cloth. Even by these words; namely, To please her husband: husbands are noted to be very effeminate, because they dote too much on their wives, and for that cause do many times sin. Wherefore, by Augustine they be called no husbands, Augustine. but ardent lovers. Howbeit, we must not think, that it should be imputed as a fault unto husbands; if they give some place unto their wives in honest things, seeing they be commanded in the epistle to the Ephesians; Ephe. 5, 25. Ye husbands love your wives, as Christ loved his church, who gave himself for the same. In like manner it is the wives part, that she endeavour to do those things which her husband commandeth. After which sort, if she covet to please him, she ought not to be rebuked, but to be praised. All that I have spoken, may be noted in the words of the apostle; to wit, that in matrimony, the husband and wife must be careful to please one another. But again, I give warning, that these things, by themselves, and of their own nature, are not agreeable unto matrimony, when they shall be abused; but then are they joined thereunto rashly, or as they term it by accidents. Of Counterfeit, Fuke, or false colouring. 59 Now it shall be very meet to dispute somewhat of fuke, or false colouring, In 2. King. 9, at the end whether the same be lawful or no. First, we will begin with the name; A division of the treatise of fuke. afterward we will treat of the matter itself; further, we will bring the reasons, whereby some endeavour to allow the use of this kind of medicine; shortly after, the contrary shall both be affirmed and proved; lastly shall be discussed the reasons at the first alleged. As concerning the first, An interpretation of the word fuke. Fucus (among the Latins) is a Dorre or Drone, much like unto a be; yea and of some it is thought to be a be unperfect, & not fully absolute: it wanteth a sting, neither doth it work honey, but greedily eateth up the bees honey. And so by translation, they, which be idle and slothful men, be called Fuci, or such as have but the face and show of men: who, notwithstanding that they shun all labour themselves, yet do they eat and drink abundantly; in so much as some thought, that the word was deducted of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, To eat and consume. For this harm sake, the bees drive them from their hive. Wherefore Virgil in his Georgiks saith, ignawm fucos pecus à praesepibus arcent; that is, The honnie-making bees do drive The drones an idle beast from hive. Also Fucus is taken for the colour, wherewith cloth and wool is died. As we have it in the first law of the Code, Quae res vendi non possunt. In which law, Gratian, Valentinian, and Theodosius do decree, that upon pain of death, none should sell cloth or wool died in purple; because the emperor would be clothed therewith alone. But we here entreat of that kind of counterfeit colour, which is a medicine or colour, wherewith the face is painted, that it might seem the more beautiful. Of the hebrews it is called Puc, of the verb Haphac, which is, To change or turn the right form. And certainly, it is a true and apt etymology; for by such manner of paintings, countenances and faces are turned and altered; seeing they appear to be far otherwise than nature hath appointed. By a general word they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ornaments of the face; because they serve for the ornament and decking of women. They call it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereof (as I think) the Latins derived Fucum; and not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I alleged before out of other men's opinion. And they call Cerussa, or white lead, particularly by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stibium is a white stone in the silver mines. the which we call Stibium. And Purpurisse they name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a red painting. These things also have an other name, whereof Pliny maketh mention in his 23. book, the 4. chapter: and Tertullian, in his book De cultu foeminarum; namely, Calliblepharum, so called, because they make the eye lids and brows more beautiful to behold. And thus much touching the names. Now let us come to the matter itself, which cannot be better known, than by the proper causes of the same. The end of such curious trimming. 60 The end of such curious trimming is, to procure beauty, & to alter the face; whereby one may appear the trimmer, and blemishes may be hidden; or else to bring in a better favour than nature hath wrought. And the chief colours, which the fine doers of these things do practise; is either whiteness, which is done with white lead; or redness, which is brought to pass by Purpurisse; or else blackness, used by the means of the stone Stibium. Also they colour their hair, sometime with safforne, and so they beguile the beholders of them, and with marvelous craft deceive them. Hereof cometh that, which we have in common talk; namely, that A man casteth a colour upon any thing, when he deceiveth. And it is wont to be uttered in bargains, in covenants, and agréements; Without colour or counterfeiting; that is, Freely, in good faith, absolutely, and plainly. These things of the end. The efficient and proper cause is the naughty desire of pleasing, The efficient cause. the which sometime is stirred up by pride, and sometime by lust. By pride, because they will not have any to surpass them in beauty, but will make a show to be far more beautiful than others. By lust, for that they would seem to be beautiful more and more, than the measure of their own natural favour hath appointed, and so to allure men to satisfy their lust. I am not ignorant, that the most ancient fathers (especially Cyprian in his book De velandis virginibus) teach; that The devil was the inventor of such manner of trimming. For when (as he thinketh) the evil angels had burned in the desire of women, and had abused their bodies; they, for a reward of the licentious pleasures permitted unto them, made demonstration of these arts and shameful ornaments. Wherefore Cyprian writeth, that these be not the ornaments, which GOD made; but those which the devil devised. Touching the cause efficient we have spoken enough. But the matter is nothing else in a manner, The matter but filth; to wit, smoke, soot, foam, and spittle, and such things for the most part, as would loathe a man to touch them. Yea, and sometimes poisons are mingled; so that they, with their counterfeit colours, do not only wound the minds of the beholders, but do also hurt their bodies. Of the form I have nothing to say; because these things be tempered an infinite number of ways. And look how many counterfeited women there are, almost so many kinds of false colours there be. They are said also to die their faces, and that is, both to colour them, and to deform them. It is also said, that this vice is greater charge to women, than to men: because a woman, through her defiled and corrupt nature, is desirous of beauty, and (as the Greeks say) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, desirous to be trim. Howbeit, Paulus the second of that name Pope of Rome, Pope Paul the second used to paint his face. (as Platina writeth) at such time as he should come abroad, abstained not from false colouring; even to the intent he might seem of the more beautiful countenance, as he was very tall of stature. But how shameful a thing it was for the vicar of Christ, as he challenged himself to be, let other men judge. certainly, the Ethnic poet pronounced; that It best becometh men to be careless of their beauty. And again; far from us may such young men be, which are curiously trimmed like women. For julius Caesar was desirous to cover his baldness. julius Caesar. Wherefore, because of the honours (which were very many that the city had bestowed upon him) he most willingly received the laurall crown, which for this cause he ware in a manner alway. And jerom writeth, Maximilla. that Maximilla the prophetess of Montanus used Stibium: which may note unto us, by what spirit she was led. The general word. The general word of this vice is feigning, and also leasing: sith they feign a countenance to themselves as they list, and they counterfeit beauty. Neither is wantonness far from it; for when by nature they have not the worthiness of beauty, they counterfeit the same as they can. And we will not omit, that there be diverse, which have sometime painted their faces: not to the intent they might appear the better favoured and fairer; but because they would seem to be more cruel, fierce, and horrible to behold: The Britons died their faces to seem terrible. as it is written of the Britons, who died their faces with a kind of herb like unto plantine, as Caesar reporteth in his fift book of his Commentaries. And in India, where is no small plenty of precious stones, they are wont to make hollow places in their own flesh, that in the hollowness thereof they may close in precious stones, and that as well in the forehead as in the cheeks. These things shall suffice for declaring the nature of false colours. Now remaineth to be said, whether it be lawful to use the same. Arguments whereby some would prove it lawful to use false colouring. Some affirm that it is lawful, of whom there be many Schoolmen, who rather favour and make much of vices, than pursue them, and seek to weed them out. First they allege certain testimonies of the holy scriptures, which at the first view seem to be of their side. secondly, they labour to prove the same by reasons. 61 Out of the holy scriptures they allege that, which is written in the first to the Corinthians, the seventh chapter; verse. 34. He that is not married, careth for the things of the Lord, how he may please the Lord; but he that hath married a wife, is careful for those things that be of the world, and how he may please his wife. The unmarried woman careth for the things of the Lord, that she may be holy, both in body and in spirit: but the married woman careth for those things that be of the world, and how she may please her husband, It is lawful therefore for women to endeavour to please their own husbands, whereby they may retain them still to be content with their own wife. For if they should despise them, they might easily incline to whoredom and adultery. Wherefore (say they) there is some good use even of counterfeit colouring. And further, unto this purpose they draw that, which is written in the first of Timothy, the second chapter, verse. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, In trim & comely apparel. And they say, that the apostle spoke this, when he gave precepts touching women. Moreover, they declare, that in the first epistle unto the Corinthians, the twelve chapter it is written; verse. 23. that Upon those parts of the body, which are less honourable, put we more honour on; and our uncomely parts have more comeliness on. And that therefore, if any deformity be either in the countenance, or in the eyes, it is convenient that we should deck them more costly. And because they be not so very blind and blockish, but that they see this to be a great stop unto them, that men by these paintings and counterfeit colours are provoked unto lust; they have invented certain crafty and subtle shifts, that with them they might shadow and colour their error. 62 First they say, that we fall into the false argument [which is called] A secundum quid ad simpliciter, that is to say, From that, which is in some respect, unto that which is absolute. By what reasons they that defend this practice, resist them that condemn it. For seeing all things that stir men unto lust are sin, we think that all things, which provoke men unto concupiscence, are to be condemned. That the case doth not so stand, A similitude. they also bring an instance of natural beauty, the which out of doubt kindleth naughty concupiscence with the sight of the same: yet none will say, that the natural appearance of beauty is to be defamed as a sin. Some grant, that sin may happen thereby; howbeit, not through the nature of the thing itself, but by the circumstances adjoined; that is, if they go about to paint their face, to the intent they would be unhonestly loved of those, which behold them. Or else, if they be so proud and haughty, as by such means they endeavour, and are desirous to excel other women in beauty: then (say they) that evil creepeth in by accidental means, and not by the nature of the counterfeited colour. Wherefore they affirm, that there be two sorts of provocations unto wantonness; namely, that either it cometh according unto the natural condition, or else through a lewdness of the intent and lust. And in these they grant sin to be, in respect of the corrupt will and unhonest desire: but they admit not that there is sin, by the natural condition of the counterfeit colour. And they say moreover, that the effect is to be considered all alike, whether it proceed from nature, or come by art. Whereby they endeavour to prove, that if the fault be not in the natural beauty, no more is it in the artificial beauty. A similitude. They bring a similitude of the health, that it is all after one nature and manner, whether it grow by temperature, and natural equality of humours; or else, if the same, having been distempered, is restored by the art of physicians. Moreover, they put a difference between cause and occasion. And they say, that coloured faces be not causes of the ruin and offence taking of the beholders, but are only an occasion: and that things must not be judged by the occasion, but by their own proper nature; otherwise we should in a manner do nothing, but we might be accused of sin. For even the very best things may be occasions of falling unto sin: and that it should not be lawful for any man to show either gold, or silver, or precious stones; because there would be an occasion given of coveting them. And that by this means it would follow, that a beautiful woman ought never to step out of her house, lest she should be an occasion of wicked concupiscence. Wherefore let us reject (say they) the things that come by accidental means, and those things which be occasions; and let us only have respect unto them, which be causes both just and by themselves. And let us remove corrupt nature, and naughty concupiscence, as vice and sin, which be the true causes of unhonest loves, and raging lusts: and let us not blame either feigned colours, or else natural beauty. lastly they say, that we cannot deny, but that God hath made the nature of colours and painting: and that we cannot but grant every creature of God to be good, and that therefore it followeth, that Christian women may use them freely. These are the things which be alleged by these men. But we, on the other part, judge that they be not lawful; the which we will prove, as well by the scripture, as by very likely arguments. Proofs on the contrary part. 63 Paul, when he went about to teach, that the ceremonies of Moses were not necessary to salvation, was ill reported of by the jews, and by the false apostles: Gal. 1, 10. the which they very oftentimes objected against him. But he answered; If I would please men, I should not be Christ's servant. By the which saying he giveth us to understand, that we must not greatly strive to be well liked of men. But those women, which set a false colour upon themselves, do labour all the ways they can, to please men. If it were not lawful for Paul to please men in the ceremonies, which were not men's inventions, but had their beginning from the word of GOD; how much less must we yield to these men, in the thing which proceedeth from the folly of man, from naughty lust, and (as Cyprian saith) from the devil himself? Further, it is chiefly commended to the Christians, that they should embrace sincerity and truth: for we ought to banquet in the unleavened bread of sincerity and truth, as Paul very well admonished us; 1. Cor. 5, 8. but in feigned colours, neither sincerity nor truth can take place. And Christ saith in the fift of Matthew, that verse. 36. Men cannot make, no not one hair of their head white or black. But they, which practise feigned colours, endeavour by their art to impugn that sentence; when as they die their face and their hair with colours, at their own pleasure. Also Paul, in his epistle to Timothy, 1. Tim. 2, 9 forbade, that women should dress themselves with curled hair, with gold, and precious stones. And even thereof doth Peter, in his epistle, 1. Pet. 3, 3. give warning. Wherefore the part of Christians is to obey so great masters of the church. And if so be thou wilt say, that they made no mention of counterfeiting or colouring: I answer, that there is less naughtiness in gold, silver, and precious stone, than in false colours. Which I alone do not speak, but I have Augustine for my warrant, in his epistle to Possidius. I have also Chrysostom, in the 31. homily upon Matthew. Now, for so much as the apostles forbade that which is the less evil, we must consider, that they also removed that which is counted for the more grievous fault. Also it is read in Deuteronomie, the 22. chapter, verse. 5. that God commanded that men should not be clothed in women's apparel, nor women in men's: for because that is to hide the sex given by nature, and to show themselves to be of an other sort, than God did create them. Seeing therefore this dissimulation is forbidden to be done in garments, why shall it be granted, that we may feign and alter the form and favour of our countenance? To these things add, that Paul did forbid Christian women to go with their heads uncovered, 1. Cor. 11, 6. lest in very deed by the comeliness of their long hair, they might be an occasion of offence unto men. Wherefore, seeing he forbade, that they should lay before men's eyes the beauty of their hair, how much rather must we understand, that he forbade them to make that ostentation of beauty, whereof they be destitute by nature? And whereas we, by the divine Oracles, are commanded, not only to provide for our own salvation; but for other men's also, how may there be safely used any feigned colours, which be swords, poisons, and fiery flames unto young men, who are beholders thereof? Where is the observing of that commandment; Thou shalt love thy neighbours as thyself? Paul, when he had in many words preached unto the Corinthians, touching fornication, in the end concluded; 1. Cor. 6, 20. Magnify or glorify ye God in your bodies. And GOD is magnified in our bodies, not only through chastity, but even by the very habit or disposition of chastity. Further than this, let us consider the manner of our creation. God at the beginning made men trimmed only in their natural attire, so as they went altogether naked: but after sin was committed, they put on coverings of leaves, whom afterward God covered, not with purple or silk, but with a most plain garment of skins. Whereby may be perceived, that superfluous ornaments did not proceed from God. Again, let us consider, that by false coloring, the picture of God is put away, and the picture of an harlot taken on. But Paul said; Ibidem. 15. Shall I take the member of Christ, and make thereof the member of an harlot? And so we may infer; Shall I take the face, figure, and lineaments of God, and bring in the lineaments, colours, and show of an harlot? So likewise Christ reproved the hypocrites, Matth. 5, 16 because they obscured their faces, and deformed their visages, to appear that they had fasted; when nevertheless the fasting, which they did feign, might in his kind be an honest & just thing. How much less can it be allowed, that these women should alter their faces; to the intent they may allure unto dishonesty? Also in the third chapter of isaiah, verse. 16. God doth earnestly reprove the daughters of Zion, for their superfluous ornaments; and threateneth them, that they should be most grievously punished, in such sort, as all those things should be turned into their great reproach. lastly, it is not the part of christians to glory in the flesh. But these, what do they else seek by painting of themselves, but the pleasure and glory of the flesh? I might allege very many other testimonies out of the holy scriptures; but these I take to be sufficient unto the minds that be godly, and not obstinate. Other arguments out of the fathers against fuke. Now will I bring in probable arguments, whereof least I should seem altogether to be the author, I will declare what the fathers have written touching this matter. First out of Tertullian. 64 Tertullian wrote two little books, the one was of decking, the other of women's attire. And in the first he writeth, that men, by feigned colours, are alured to lust; and that a way to temptations is opened, the which should rather have been shut. Moreover, he reproveth painted women for their folly; because the more that foulness is hidden, the more it is discovered. And when he testifieth, that God did not at the first create men, either painted, or with feigned colour; he demandeth, whether they shall at the latter day rise up from the dead with these counterfeit and painted colours? Which being a matter incredible, he adviseth them to refrain from the same; seeing such things are neither agreeable unto the resurrection, nor yet to the first creation. Were these kind of ornaments (saith he) forgotten by God, in that he gave them not at the time of creation? certainly he might have seen these things, which ye have invented; but he gave them not, because they displeased him. Doubtless Tertullian persuadeth not, that a woman should go altogether unhandsomlie trimmed, and to be unclean; but he teacheth, that the trimming up of women must consist in a plain and simple cleanliness. And assuredly (saith he) christians do profess modesty and humility: but these kind of ornaments have altogether respect unto pride. Also he saith; that There cannot be showed any godly woman, and which hath been commended in the holy scriptures, that hath decked herself on this manner: wherefore it followeth, that the same is a vice, which cannot be defended by any good example. And as Paul said, 1. Cor. 7, 34. that There is a difference between a married woman, and a virgin: so we may say, that there is a difference between the handmaidens of Christ, and the handmaidens of the devil. The handmaidens of the devil, seeing they be unchaste, do use these paintings. Wherefore the handmaidens of Christ ought to eschew those things; that they may show themselves the more unlike unto the other. Undoubtedly, if christian women would so colour and counterfeit themselves; wherein (I beseech you) should matrons differ from harlots? For even they do chiefly set forth their own beauty with these feign and lies. He teacheth moreover, that it doth not suffice unto christian chastity, that the same be assuredly kept and had; but that it is also required, that it may appear and break forth in their attire and countenance: and that the power of faith ought to be so great, as the same may break out from the hart unto the habit or countenance of the body. And he saith, that christian women are therefore fallen into colours, and counterfeit deckings; because faith is become weak and feeble in them. Origin, The second out of Origin. in his second Tome, and fourth homily of sundry places of the scriptures, among other things reproveth women, which have forged colours set upon them; especially alleging against them, that they paint their lively faces with dead colours: and he affirmeth, that they do these things in reproach of the Creator. 65 Cyprian also writeth of this matter in his fift sermon De lapsis, The third out of Cyprian. and in his book De habi●… virginum. He imitated Tertullian, from whence also he took many things word for word: although it should appear, that he wrote upon another purpose; for he speaketh only of the holy virgins, but Tertullian spoke generally; to wit, of women's attire, and of the habit of all women. This father, in reproving of this vice, brought a very elegant similitude deducted from a painter. A painter, A similitude. if he shall earnestly draw any sign, and another man come after him, and add other colours and lines thereto, he perceiving this, will take it to be done in great disdain: even so (saith he) seeing God hath fashioned our bodies after his own mind, he detesteth and cannot abide counterfeit & strange colours, which are brought in by men, over and beside that which he hath done; sith these things may seem to have a respect of mending his work, or rather an impugning of the same. With black powder (saith he) doest thou paint out the lineaments of thine eyes, whereas God made thee otherwise. And that which is more vehement, he addeth; Which women, if they on this wise paint themselves, cannot put on Christ: for he maketh them to be alienated from salvation, when he separateth them from the holy unction of Christ. And against those, which make a show of themselves, to have a continent and chaste mind, A similitude. he writeth: And if thou knowest a drink or meat to be poisoned, and shouldest see any man endeavour to eat or drink of the same; couldst thou hold thy peace, and sin not? Nay verily, thou not only holdest thy peace; but thou drinkest unto them the poison and liquor of death, and layest it before men's eyes to be droonke. Further, there be other such like saiengs in Cyprian, which for brevity sake I mind to pass over. The fourth out of Ambrose. Ambrose, in his book De virginibus, when he reproveth this vice; saith, That through counterfeiting of the countenance, they devise how to corrupt their chastity. Also he reproveth their madness, when he addeth; While they stand in fear, how their husbands will judge of them, they bewray their own judgement of themselves: and they, which endeavour to please others, first displease themselves. For unless they had displeased themselves, and had been desirous of some thing in themselves, they had not desired to better their faces with feigned colours. Afterward he added (me thinketh) a certain hyperbolical speech; sith as the words sound, it is not true. For he saith, that outward adulteries; to wit, of the body, are more tolerable than adulteries of the countenance: because chastity is corrupted in this, but nature in the other. And in the sixth book he writeth; It is a painting of vice, not of comeliness; of fraud, not of simplicity; it beguileth and deceiveth. And she that garnisheth herself on this sort, contenteth not her husband, who knoweth that the same is counterfeit, and not his wives own. The fift out of Chrysostom. 66 And Chrysostom, in his 31. homily upon Matthew, exhorteth the husband to terrify his wife from this vice; by showing unto her, after a courteous manner, that coloured faces please not him, but that he is an utter enemy to them: because the property of such kind of paintings, is rather to deface the well-favourednesse of women, than to beautify them. And moreover he saith; that It is a great delight, to see the face to be such a one, as GOD hath created it; when as on the contrary part, a visage disordered from his own nature, with red chalk and white lead, is misliked. And he showeth, that that deformity cometh by this means; namely, when the lips be died with purple, they resemble the cruel grinning of a bear; if the overbrows be made black, they will seem as if they had been rubbed against a pot in the kitchen; the cheeks whited, will show like the wall of a whited sepulchre. But if so be a man will say, that some women be so foul, as without counterfeit colours, they have no audacity to come abroad; he answereth, that in vain they do use those things; because nature beareth rule over art. And if they be foul of favour, they cannot bring to pass by painting, but that they will be known at length what they be. Furthermore, deformity itself is void of rebuke: but counterfeited colouring, being perceived, is continually noted with infamy. It is written in the eleventh chapter of Ecclesiasticus; verse. 2, Despise thou not a man in his outward appearance, neither commend thou a man in his beauty. Wherefore a blemish or foulness of the face, is not so greatly to be abhorred. For (as he saith;) If that a fair and a foul woman were both weighed in a balance, and the discommodities weighed, as well of the one as of the other; we should not easily perceive, that the foul woman hath more discommodities than the fair woman. Moreover, if they can teach husbands to love women, which be in such wise counterfeited; they shall not allure them to themselves, but rather set them forward unto harlots, who are cunningly instructed in such arts. He writeth, that women, A similitude. which paint their faces, do even as if they should sprinkle a gold image with mire and slime. Undoubtedly, the form, which is like unto God, cannot be expressed in counterfeit paintings, and outward colours: which colours assuredly are to be taken of no other thing, but of the stone called Stibiu●s, or of white lead, or of the red painting called Purpurisse. Seeing it is not lawful to counterfeit the wares, which men buy and sell: how much less to counterfeit the visage [which God hath framed?] And if so be, that when fault is found [with ware] after it is bought; the bargain is broken, and the seller compelled by action at law to take his ware again: no doubt, but if any man buy a virgin, meaning, if she had been no virgin, he would not have bought her; if afterward he perceive she was deflowered, the bargain is void; and an action is granted against the seller, for the taking of her again. But do these women think to scape unpunished, for deceiving of men, who being beguiled through counterfeit colours, think they marry beautiful women; when they take deformed wives? 67 jerom against Heluid; writeth; The sixth out of jerom. This woman is painted out by a glass, and to the reproach of the Creator she endeavoureth to be fairer than she was by birth. And in his epistle to Laeta, touching the bringing up of her daughter, wherein he, reciting the history of a certain woman, that was sore stricken for anointing her daughter with painting colours, calleth them which use such things, Violators of the temple of Christ. And in his epistle to Furia, of the keeping of widowehood, he showeth; that Counterfeiting of the face with colours, is an enemy unto repentance, whereunto christians ought to apply themselves all their life long. And he bringeth an example of the woman being a sinner, who with her tears flowing abundantly, washed the feet of the Lord, and wiped them with the hair of her head. She had them not (saith he) burnished with the stone called Stibium. Moreover, he calleth white lead, and the red painting called Purpurissa; The fires of young men, the nourishments of lusts, and the tokens of an unchaste mind. The seventh out of Augustine. But to Augustine I come, who purposely treated of this matter in his epistle to Possidius. He had propounded a question unto him; Whether all kind of ornaments should be forbidden unto women? He answereth, that he would not that he should have too forward a judgement, touching the ornaments of gold and of precious apparel; to wit, that he should forbid them unto all women. But he saith; To be coloured with paintings, whereby a woman may appear either whiter or redder, is an adulterous and crafty deceit, whereby I doubt not, but that the husbands themselves will not be deceived. Herby we easily gather, that it is not lawful for to use such paintings, seeing they be counterfeit deceits; and not only counterfeit, but also pernicious: because they be set forth to deceive the beholders. Moreover, it must needs be a vicious thing in a woman, that she would beguile a man. Thus much Augustine. Whereunto I add, by the judgement of Paul; that We must not only eschew evil, but also the very show of evil. But in false colouring, there is so manifest a show of evil, as it cannot be denied. Undoubtedly, in the holy scriptures, the colouring with Stibium is never taken in good part. In the fourth chapter of jeremy, verse. 30. verse. 40. and in the 23. of Ezechiel, when GOD bringeth the idolatry of the jews into hatred, he useth the metaphor of whoredom, and saith; that He will bring the enemies against that people, who for their sakes had before painted their faces with Stibium; to the intent they might commit shameful whoredom with them. Seeing therefore the scriptures bear record, that these colours are procured for whoredom sake, we must not give ear unto fond painted women, which protest, that they have a chaste hart and mind. A conclusion of this question, and what ornaments women may use. Now that we have brought testimonies enough out of the word of God, and plenty and sufficient reasons out of the fathers; what must we then conclude? Not that every ornament should be utterly taken away from women. Let them (in God's name) endeavour to please their own husbands honestly; let them not be altogether unhandsome, and foully attired; let them wash away uncleanliness; let them cleanse away filth: but let them not be painted with white lead, with Purpurisse, with Stibium, and finally with any counterfeit colours. For that is to put on vizards, and to play the maskers, to beguile, to deceive, and also to stir up lusts. What is to be judged concerning gold, ornaments and jewels. But what my judgement is concerning gold, jewels, & sumptuous garments, I did not purpose at this time to have disputed; howbeit, because they are things near agreeing together, I will briefly entreat somewhat of them. By the saying of Augustine even now alleged, it appeareth, that those ornaments are not rashly to be condemned, and utterly to be taken away. For there be divers degrees, and sundry states of men. There be in the world not only common people, and such as are not in honour; but there be also Emperors, Caesars, Kings, Queens, Princes, Lords, and Ladies: unto whom after a sort those ornaments be necessary. 68 Howbeit, thou wilt say, 1. Tim. 2, 9 1. Pet. 3, 3. that Peter and also Paul do seem to have forbidden these things: but what their meaning was, that are we to consider of. The scope of the apostles in reproving the pride of women. Their mind was to withdraw christian women from vanity, pride, superfluity, and too much sumptuousness; and to lead them away from that opinion, wherein they judged these things to be the proper, true, and principal ornaments of women. So that they being adorned on this wise, thought that no other thing should be sought for: as though in these ornaments consisteth the whole sum and effect of all. Wherefore they forbidden these things, not absolutely; but by way of comparison. In like manner, as when the same Paul saith; Ephes. 6, 12. that Our striving is not against flesh and blood; denieth not, but that we must also strive against these things: but he showeth that these strivings are very small, in comparison of the powers of our adversaries, which continually assault us. And even as when Christ, in talking of john, said; Matth. 11, ● that They which are clothed in soft garments, be in kings houses, took not soft and precious garments out of the world, but showed for whom they were meet. Moreover, we must consider unto whom the apostles wrote; namely, unto them of small estimation, to the common sort, to those which were obscure and abjects: seeing the church for the most part at that time consisted of such. Wherefore Paul said in the first epistle to the Corinthians; 1. Cor. 1, 26. Brethren, have an eye unto your calling, not many noble men, etc. To the intent therefore that Christian women should avoid superfluity, and too much sumptuousness, and not use such ornaments for things indifferent, and think that they might use them as they list; they call them back from those things, that leaving their affection towards them, they should seek for better: the which would be overlong now to recite. For they are easy to be found in the very writings of the apostles, and almost in the whole scripture beside. These things being on this wise ordered, we will answer the arguments brought out of the scriptures by our adversaries. A confutation of their arguments which allow women to paint their faces. 69 First, out of the first epistle to the Corinthians, the first chapter, verse. 34. it was alleged; that married women do care for those things that be of the world, to the intent they may please their husbands. But this we deny not: let them have a care to please their husbands, so they do it without dissimulation and lying. And let them think of themselves, whether they would be so deceived and beguiled, as in steed of a comely and well favoured man, they should marry him that were foul and deformed. They said also, that if men should be alienated from their wives, for deformity sake, they might easily fall into adulteries. hereunto I answer, that honest husbands, by false paintings, are rather alienated than won unto their wives. Moreover, if they abstain not from adulteries, for the fear that they have of God, and are urged by the authority of his word; neither yet be moved by the laws of men, and terrified with grievous perils: much less will they stay for such counterfeit painting. And whereas it was alleged out of the epistle unto Timothy, 1. Tim. 2, 9 that it is lawful for women to go in comely apparel, it is not rightly expounded by our adversaries: because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is modest and honest: which the word following doth declare, for it is afterward added; In shamefastness. But in feigned colours there is no shamefastness, nay rather, there is intolerable impudency. Furthermore, there was a place brought out of the first to the Corinthians; 1. Co. 12, 23 that Upon those parts, which be most unhonest, put we more honesty on: whereupon it was concluded, that if any blemish be in the body, or in the countenance, it is lawful to adorn and to colour the same. First let us consider what mind the apostle had, when he wrote these things. In very deed he meant nothing else, but that the weaker sort in the church, which seem to be the unworthier and obscure members of Christ, should not be rejected and trodden under feet; but rather cherished and adorned: the similitude being drawn from hence, to wit, that it hath been so used in the outward body. And whereas the apostle speaketh of honour to be put upon those parts which are less honest; it cannot appertain unto counterfeit colours: for they are no ornaments, but rather feigned devices and deceits. I pray you moreover, what honour is there given unto the parts that be less honest? Even to cover them: for we provide that they should not be seen or open unto others. So then let them cover their face, if they think it to be foul or less decent. But they will say, that it is not the custom in all countries, that women should go with their faces covered. If this may not be, let them abide the foulness and indecency laid upon them by God. What if so be they had been borne lame, or with a crooked back? certainly they might not have amended these things; but should have suffered them. Let them therefore, which be deformed by nature, endeavour to make themselves commendable and approved for their virtue and honest conditions. Thus much for answer unto the places of the scripture alleged by them. Now must we confute their subtleties. The adversaries sophisms confuted. 70 First they say, that we offend by a false argument, A secundum quid ad simpliciter, from that which is after a sort, to that which is absolute. For seeing there be many things found, which provoke lusts, which cannot be denied to be sin; therefore that we judge all things to be vicious, which move or stir our evil concupiscences. But this they affirm to be false, and bring an instance of natural beauty, which inflameth those that look thereupon, and yet will none say that there is fault therein. To this false surmise we answer, that one and the like consideration is not to be had of beauty natural, and of that which is counterfeit. Because natural beauty cannot be accused of sin, seeing it is the work of God. Again, she that is beautiful by nature, endeavoured not to obtain this gift: but they, which paint their faces, seek it as much as they can; that being not beautiful, yet at the least wise they may seem to be such, and therewithal discover their own corrupt mind, and show signs of a naughty concupiscence. Furthermore, they said, that we use a false syllogism of the accident, in that we judge of the action, not according to the nature thereof, but according to the accident which followeth the same; that is, by the circumstances which are about the matter, and happen thereunto. Two kinds of circumstances. hereunto it is said, that whereas of accidencies or circumstances there be two kinds; one common, (because either for the most part, or now and then it is separated from the thing) and others so fixed and constant, as they be not dissevered: by these of this second kind, men's actions are justly and upon good cause allowed or disallowed. Even as, for that it is a thing necessarily incident unto surfeiting, to overcharge the hart; therefore it is condemned as sin. drunkenness also, drunkenness. because it taketh away the hart of man, provoketh him to lust; and otherwhile also stirreth up unto fury: therefore it is accounted sin. This in like manner they have alleged, that sin is in things, An uncertain rule. either by a natural condition, or else by an affection of those persons, which use them: but that in counterfeit colour, there is no evil by a natural condition; but that sin doth only happen, through the corrupt will of them that practise these things. Howbeit, if we should follow this as a continual and certain rule, we should defend many acts wickedly done, to be things indifferent: which nevertheless, by the scriptures, and by the judgement of sound men, are condemned. For in adultery, if thou have respect unto the condition of nature; what else (I pray you) is there but a conjunction of man and woman? Shall we therefore say, that such a conjunction is not sin? Nay verily, it is a most grievous wickedness: because men are not there coupled with their own, but with other men's. The which condition is so annexed unto adultery, as without the same, it cannot be committed. Theft also, if thou look upon the natural action, is to carry away a thing from place to place, and to translate it from some one person unto another. But in these actions, theft is not committed; unless the goods belong to another man, and be taken away against the will of the owner. Wherefore the circumstances, or fixed accidents are of so great importance, as in them that which is done, is judged to be sin: yea and in them it resteth oftentimes, that the form of sin is changed. For if that, which belongeth to another man, be taken away from the owner, against his will, theft is committed; but if thou take away a holy thing, or remove it from a holy place; now it is not theft, but sacrilege. 71 Moreover, they took it as granted, that a thing, whether it proceed of nature, or of art, is all of one sort: and therefore, when there is both a natural beauty given, and an artificial, seeing the one cannot be reproved as a sin, neither aught the other to be disallowed. And that the things natural and artificial have one and the selfsame respect: A similitude. hereby they prove, because the health, which is natural, and that which physicians restore by their art, A difference between things natural and artificial. be both of one condition and property. But in arguing in that sort they are deceived: for it is not true, that things natural and artificial are both of one condition. And the similitude brought doth prove nothing: for the health, which is restored by physicians, is not artificial, but natural. It is nature itself that bringeth forth the same, being aided by medicines and physic. Wherefore the physician is called the minister of nature. And if so be that nature do so faint, and be utterly destitute of strength, the physician can bring nothing to pass. But because I will not seem to cavil, admit we them to be of one condition, then will I ask; Because natural beauty doth provoke unto lusts, therefore must we study to do it more vehemently by painting and colouring? Further, it is not true, that semblable effects are brought forth in them both: for natural temperature maketh true beauty; but counterfeit colours and painting do make it dissembled, feigned, and counterfeit. They contended, that the true cause ought to be distinguished and separated from the occasion. This will we easily grant, denying nevertheless that, which they affirm; to wit, that we should not judge of the actions, according to the occasions. For although it so happen sometime, yet is it not always true; forsomuch as occasions have a great force, and (according to their difference) many things are allowed, and also dispraised. How great force occasions be of. So great respect had God unto occasions, as for them he made many laws. Wherefore would he have his people of Israel to meet together all in one place, to sacrifice and to worship? Assuredly, even because there should be no occasion given of schism in religion, if men had assembled together in divers places at their own pleasure. For in sundry places, every man would have served GOD after his own mind, and not by the prescript law of GOD. Neither did he, for any other cause, permit a divorcement; but to take away the occasion from cruel husbands, of murdering their wives. He also forbade matrimony with idolaters & strangers, for fear of corrupting sound religion. 72 Hereby we may easily see, what account God made of occasions. And it appeareth not to be true, which these men suppose, that we must not judge of men's actions according to the occasions. Also, how we are to esteem of occasions, the Roman laws do teach. For in the book of the Digests, in the title Si quadrupes pauperiem fecisse dicatur, it is decreed; that The owner of the four-footed beast shall either deliver the same beast that hath done the hurt, or else pay the value of the harm. And in the title Ad legem Aquiliam, many punishments are provided against occasions, and against those things, which are done by chance. If a master shall be over-cruell to his scholar, so as afterward he put him in peril of his life, he is in the danger of that law; although his mind was to teach, and not to hurt or wound. Also the physician standeth in danger, if he cut not a servant as he ought to do; when as there is no doubt made touching his will in the doing of it. Likewise, that man, which shall take mules to be handled and governed, and afterward, either for his unskilfullnesse, or for his weakness is not able to restrain their violence, whereby there is harm done, he is punished; when as yet his weakness and want of skill doth after a sort lighten his offence. But the laws have a consideration, that he, knowing his own infirmity and want of skill, should not have taken that charge upon him. And they that in throwing darts, or shooting of arrows in game, happen to kill a servant passing by the high way, they be in danger of the law Aquilia. Also they, which make pitfalls for to take wild hearts or bears, if men or cattle fall therein by chance, those men be punished. In like manner, if he that is appointed to be the keeper of a burning furnace, fall asleep, and the fire breaking out setteth all on fire, he is punished; though he were the occasion, not the cause of the burning. Hereby it appeareth, that even the occasions of harms are judged to be offences. Wherefore it is a common saying, that He that giveth the cause, seemeth to have done the harm. Wherein occasion differeth from cause. But our adversaries will say; We reason not of the cause, but of the occasion. But (I beseech you) let these men tell me, what is occasion. The same undoubtedly is a cause also, although not so full and perfect. For, even as an offence is of two sorts (given I mean and taken) even so we say, Offence of two sorts. that occasions is of two sorts; namely, taken and given. Occasion of two sorts. It shall be called an occasion taken, in respect that when a man endeavoureth to do well, and (according to the precept of the law) others take occasion of defaming and slandering his good purposes: in this case he that doth well, is not to be accused of sin; neither must he leave off from his good enterprise, because of them which speak evil. But he is said to give an occasion, which by doing of evil, or by not abstaining from such things as he might; either by his example, or by some other means, doth stir up some man to sin. Besides, in this degree are women that paint themselves to be reckoned; because they offend, and give offence by their unhonest doing; and by not desisting from that, from which they might easily temper themselves. For whereas it is not unknown unto them, that many of the beholders be inflamed and perish, through their counterfeit colours, yet will they not refrain from them; specially, seeing that in those things a small fault, yea sometimes no fault almost at all is condemned. Even as there is no doubt, but that a master, which seeth his servant strike or kill an other, is in danger of the law Aquilia: as saith Vlpianus in Liege Aquilia, in the Digests, in the same title. For that the knowledge & sight is taken for the suffering, since he did not forbid it, when he might; as Paul the lawyer showeth, in the law following, in the Digests, in the same title. Therefore it is not true, that these men affirm; that we should never judge by occasions, seeing they ought to avoid all things, which may give occasion and offence: as I have declared. 73 They said moreover, that in following of our opinion, it might not be lawful to make show either of gold or of jewels; lest the beholders thereof should fall into naughty desires, and should wish them to be theirs; although it were by wrong means. hereunto we answer, that there is great difference between counterfeit colours, & natural beauty; such as is in gold, silver, and precious stones, which sometimes are necessary to be showed forth to the eye: as in the crown of a king, in principal banquets, and upon certain other causes. Further, it was objected, that if the matter should be thus, it might never be lawful for a woman, endued with natural beauty, to step out of her house; lest she should give an occasion of naughty desires. hereunto we answer, that it should be very well done of fair maidens, The part of a beautiful damsel. and comely matrons, to keep at home, so much as is possible. Whereupon the snail, among the Ethniks, was an honest matron's cognizance; because that creature doth continually hide itself in his shell. And Paul reproveth the widows, which wander from house to house. Let them remember the ill hap of Dina, which gadded abroad to be acquainted with the manners and qualities of strange women. Solomon also saith; that The unchaste woman is a wanderer up and down, but the honest woman settleth herself at home. But thou wilt say, that she must sometimes go abroad unto godly sermons, to comfort the afflicted, and them that be sick; specially if they be of her kindred. I grant that these be necessary duties; in the doing whereof, let women so wisely behave themselves, as they brag not of their beauty, but let them rather modestly dissemble it: that if there happen any evil afterward, they may be excused, because they gave not their endeavour to any lewd or forbidden thing. lastly, it was objected, that these things be the creatures of God; & therefore indifferent: whereupon it was concluded, that we may use them. But we reply, that we may use them rightly; but not abuse them. If this were a strong argument, gluttons & droonkards should be excused. For they would say, that bread, & other victuals, & also wine, be the works of God; & therefore we take our pleasure of them. Also the workers of idols would pretend, that the marble stone, ivory, gold, silver, and wood, are the creatures of God; and hereby would say, that it should be lawful for them to use them at their own pleasure. 1. Cor. 6, 12. Paul said; All things are lawful unto me, but all things are not expedient. For whatsoever we do, it ought to be a furtherance unto the glory of God's name, and to the edifying of our neighbours. Let these things suffice for answer, unto the arguments and sophistical reasons of our adversaries. The twelve Chapter. ¶ The eight commandment; Thou shalt not steal. And first of theft, sacrilege, and the stealing away of men's servants and children. In Rom. 2, verse. 21. What theft is. AS touching theft; it is theft, when we withhold that, which is an other man's, against the will of the owner; or else, when we by injury draw unto us other men's goods; or when we distribute not that which is our own, when need requireth. And there be many other kinds of thefts. But in the table of the ten commandments, The form of the doctrine of the ten commandments. the chief purpose is only to set forth a brief sum; and that after the plainer and homelier sort, in the which we may understand all the parts thereof. The head and sum of all theft, is covetousness. Even as in the unhonester sort of pleasures, only adultery is expressed, under which are comprehended all kinds of uncleanness: so under the name of idolatry, all kind of false worshipping is forbidden; whereas that only is expressed, which is most gross. For a strange god is forbidden us; so likewise are graven images, and sundry forms. We must consider what is comprehended under every precept of the ten commandments. Wherefore, when any of the ten commandments of God is set down unto us, it is our part to consider well, what things be comprehended under that sin. Further, the root must be sought out, and there against we must strive with all the might we have. Covetousness or theft hereof springeth, that we distrust GOD, and are always afraid, lest we should want any thing. But adultery, and all uncleanness of the flesh, springeth from the desire of voluptuous pleasures: as Christ expressed, when he said; If a man look upon a woman, to lust after her, he hath already committed adultery in his heart. And against this concupiscence we ought to wrestle. As touching murder, Christ hath likewise admonished us, Matt. 5, 21. that we should take clean away anger, as the root thereof. Sacrilege also is to catch, What sacrilege is. and rashly usurp to a man's self, holy things, which be dedicated unto God, Deut. 12, 3. or due unto him, either in respect of a vow, or a separation. The jews were commanded in the law, A law given to the jews for destroying of images. josua. 7, 1. not to spare idols: for they ought to have overthrown and destroyed them all. But they, being drawn by covetousness, reserved them unto themselves, and turned them to their own commodities. So sinned Achan, and also Saul, 1. Sam. 15, 8 when he had overcome Amalech. Contrariwise, Moses gave an excellent example of courage, Exod. 32, 20 when he not only broke the golden calf; but also did beat it into powder, and threw it into the river. But if the relics of the idol had remained still, peradventure the Israelits, as they were mad upon them, would have worshipped them. Undoubtedly the Commonweal, What our magistrates may do with the superstitious things that be given. and our magistrates, may take away those things, which are superstitious, and convert the prices of them to good and godly uses: yet private men may not do so. But the hebrews were generally forbidden, that they should not keep such things; especially such as they had cursed. 2 Theft was not a crime of death: In 2. Sam. 12, verse. 5. The punishment of theft. but if there were found any stolen thing in the hand of the robber, the thing stolen was restored. Howbeit, if he had either slain it, or sold it; he restored four oxen for one, and five sheep for one. But David made it death; He deserveth death (saith he,) and willeth, that there should be restored eight fold: if we follow the rules of grammar. For Arbathai●m is the dual number: albeit the Chaldaean interpreter, and some of the hebrews take it for four fold. What shall we answer hereunto? We answer two manner of ways. The first is, that the law ought to be kept after the ordinary and equal manner; but it lay in the judges hands to increase or diminish the punishments, according to the nature of the circumstances. What were the circumstances, for the which David augmented the punishment? He that stole, was a rich man; Further, he stole from one that was poor: which also doth aggravate the cause. To take somewhat, where great store is, is not so great a matter. Besides, he took from him that one, which of all other he held most dear unto him. Wherefore did he so? To give good entertainment to his guest, who (perhaps was an ill man) and to make good cheer with him. Wherefore it must not seem any marvel, if David augmented the punishment. Yea but thou sayest, Whether the sentence of David be against the law, in Deut. 4, 2. and 12, 13. that this is to alter the law of God, whereof God said; Neither add thou unto it, neither take thou from it. They say: there be no words added, the law remaineth perfect; but forsomuch as the lawmaker cannot express all cases, it cometh to pass, that it is put to the discretion of judges, either to aggravate, Whether the law of God be changed. or to diminish the sentence. Notwithstanding, that is a great matter, when the sentence of the judge is so aggravated, as it maketh that to be death, which is no crime of death. He might have said; If it be not enough to restore home four, or eight fold, let him pay ten, twenty, etc. Another answer is, that they say; This manner of David's speaking, is not to be taken, as though he would have the party to be punished with death: but for the more vehement expressing of his mind, Whether David's speech were hyperbolical. he used an excessive speech, as though he should have said; He might seem to be guilty of death: and not that he would have him to be put to death. When a judge heareth of any grievous crime, he saith, that such a one deserveth a thousand deaths; when as only one death can be laid upon him by the law. This saying serveth to exaggerate the crime, and maketh not the words false: for all men know, what the meaning thereof is. This I speak the rather, because if we say, that in the sacrament of the Eucharist there is a figure; they say that we make the proposition, This is my body, to be false. But a figure doth not make the words false. So true is the figure which David here useth, as he bindeth it with an oath. Either of these answers is probable. I see that in that place, the holy Ghost used the tongue of David unproperly, according to the common proverb; A straying tongue telleth truth. He was the child of death, for they were capital faults which he had committed: and he should restore eight fold, that is, he should pay much. Truly, it seemeth very hard to punish theft with death. The law in some case stayeth a thief. Exod. 22, 2. Nevertheless we must consider, that in that law of Exodus, this was ordained; that if a thief had come armed in the night, with intent to steal any thing away, it should be lawful to kill him, and that without danger. In this case, when it is said, that the rich man doth take away from the poor man, his one only lamb; there seemeth to be a violence used, and not a fraud. It is no marvel therefore, if the punishment be augmented, and he judged worthy of death. Four fold restitution. And as for the restoring of four fold, we have not only a law, but also the example of Zachaeus, Luke. 19, 8. in the 19 of Luke; If I have taken aught from any man by deceit (he saith to Christ) I restore him four fold. Seven fold restitution. He saith not, I restore him double; but to show his duty the more, he chose to himself the straighter punishment. Again, there is a place in the sixth of the Proverbs, verse. 30. where Solomon saith, that A thief which is taken, shall restore seven fold. In which place it may be gathered (as it seemeth) that it was in the power of judges, to increase the punishment: for at this time thieves did restore seven fold. Some answer, that it was not there meant of any precise number, in the restitution of things taken away; but that a thief should be compelled to make a perfect restitution. In that place he compareth the sin of theft and adultery together, and would show and declare adultery to be the greater. If a thief have no other intent, but to satisfy hunger, it redoundeth not to his shame. If he be taken, he is compelled to yield again that which he hath taken away. If he be taken in adultery, he is punished with death. Whether David were punished above four fold. 2. Sam. 16, 22. 2. Sam. 12, 18. &. 13, 28. & 18, 14. and 1. Kin. 2 25. Touching the restitution of four fold, it may seem that David was punished; not only to the proportion of four fold, but of above eight fold. For his ten concubines were defiled by Absalon. And although himself was not slain, yet was he reserved to great afflictions. For four of his sons were consumed: first, he whom he had by Bethsaba, than Amnon, afterward Absalon, lastly Adonias. 3 The crime of stealing away of servants, In Gen. 37, verse. 25. The crime of stealing away of servants punished by death. Deut. 24, 7. Exo. 21, 16. Gen. 37, 28. Matt. 27, 5. or children, and selling of them, was by the civil law punished with death: as it is in the 48. book of the Digests, and in Deuteronomie the 24. chapter. The punishment which God appointed for the same, doth yet declare the grievousness of the crime. For this fault the hebrews confess, that they were many years together vexed by Pharaoh in Egypt. Assuredly, the selling of Christ drove judas to hang himself, and in the end wrought confusion, both to those that bought him, and to the whole kingdom. In the book Zahor (wherein be prayers, which the jews repeat in the day of Purification, when they fast for the satisfaction of their sins) there is mention made of ten Rabbins of great name, the which were slain by Caesar Adrianus. For Caesar demanded of them, what punishment their law took of such, as should be found guilty of stealing free men away, and selling them? Who wisely answered out of Deuteronomie, 24, 7. that they were worthy of death. Whereupon the Emperor put them to death, laying to their charge, that they were guilty of this crime. But what free man it was that he charged them to have sold, it is not there expressed. Yet in their Thalmud, to the end to slander Christ, when they make a declaration of this fact, they say it was joseph. And lest they should seem to speak against all reason or likeliehood; that after so many ages, these men should be punished for a wickedness so long before committed, they speak more absurdly, that souls remove from one to another; and therefore, that the souls of the ten brethren of joseph did remove into these ten Rabbins, and that for this cause they were punished after such a manner. Of well doing, and Hospitality. 4 There is a notable place in the first to the In 1. Cor. 16. verse. 4. Corinthians, The community of things among the Anabaptists is confited. Look in the book De votis pag. 79. put forth at Basil. the 16. chapter; wherein we be taught beneficence and liberality. By the which, and by such like, the Anabaptists (which declare that among christians all things ought to be common) be confuted. For if their opinion were true, there had been no need to exhort the faithful to distribute alms unto the poor: for every one might take from whom he would. But forsomuch as the holy scriptures commend alms unto us; they show plainly, that every one is a possessor of his own goods: although he be bound to communicate with his needy neighbour, of the fruit and profit which cometh of the same. We see also in the same place, that the church of Corinth resisted not Paul, in saying; What tellest thou us of the jerosolomits? Have not we poor people of our own with us, whom we ought to find and relieve? Suffer us to distribute our own goods among our own poor. But when they had heard Paul determine, that it was not enough, that every church should find their own poor, but is also bound to relieve the brethren of other churches, if their ability serve; they were ready to give their consent. Charity must be done in order, yet not to be too straight laced. For although that charity ought to be done in due order, yet must it not be so straight laced, as it should have respect only unto them that be her own. In deed we ought to begin with such as be our own, but we are not there to make a stay. Furthermore, in distributing of alms, there must be a consideration had of the honesty of those that be in need. Wherefore Paul said unto the Galathians; Gal. 6, 10. Let us do well unto all men, especially unto those which be of the household of faith. Besides this, there must be a special consideration had of them, touching whom the word of GOD hath given express commandment: as are the father, the mother; the wife, the children; and the ministers of the church. thirdly, necessity must be regarded: for otherwise there happen cases sometimes, wherein our help cannot be deferred with a safe conscience; in which time both father, mother, and the rest, unto whom we are bound by the word of God, and also godly men, should after a sort bear with us. But a stranger, which meets us, is so narrowly driven, and in such danger, as he may not be overpassed. 5 But out of such a case of necessity, order must be kept: so that first we must do well unto them, whom God hath joined unto us by any means of friendship. Augustine in this case admitteth lots. Wherefore Augustine in his first book De doctrina christiana, saith; If thou shouldest by chance meet by the way with two persons, of like honesty and necessity, and hadst only so much as would relieve one of them, thou thus musing with thyself, couldst do nothing better, than even to draw cuts, which of them to gratify. So shalt thou (saith he) gather by a certain aim, that either the one or the other was joined to thee by the will of God, in some degree of conjunction. Because, when we be borne, none of us all chooseth to himself what associates, friends, enemies, parents or kindred he ought to have. These do happen unto every man by chance, and every man is bound to do good unto those, which he joined to him, and such be called his neighbours. Which word is not restrained only to the conjunction that we have with our kindred, country, or particular places. For that, which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hebrews Rehe, the Latins Proximum, Who is understood to be our neighbour. in English, A neighbour; must be understood as touching them, which by the will of God through any occasion do meet, or be joined unto us, or be commended unto us: be it by means of kindred, of friendship, or of meeting by the way. We are accounted to be their neighbours, to whom God doth associate, and join us by any manner of means. Which appeareth in that man, who in the parable of the Lord is described to have gone down from jerusalem unto jerico. Luk. 10, 36. The parable of the Lord. This man being ill entreated by thieves, & being an inhabitant of jerusalem, yet was a Samaritane declared to be his neighbour; notwithstanding that he was of a contrary religion unto him, and pertained to another kingdom. He was neighbour to him; because the will of God was, that he should meet with him. In that case therefore he was the neighbour, which deferred not his help, when there was present necessity, that might not be deferred; and when there was no other help. It is provided also, that the name of a neighbour doth not appertain only unto kindred and acquaintance: for Elias went unto Sarepta, a place of the Sidonites, The example of Elias. 1. Kin. 17, 11 and demanded bread and water of a widow. That widow would have used the ordinary way of charity; namely, to have reserved that little (that was remaining) unto herself and her son. But the prophet said; Go thy ways, and first give me of it. The woman therefore, when she would have followed the usual way of charity, the private admonition of the word of God did let her: which nevertheless was not unjust. For the widow knew him to be both a prophet, and a man of God. But if thou wilt demand, how she understood it being a stranger? We cannot otherwise say, but that this was done by the motion and persuasion of GOD: as appeareth in the same chapter. For God said unto Elias; I will command a widow to feed thee. Wherefore, 1. Kin. 17, 9 for the safety of our neighbour's life, we are bound to bestow, not only our goods, but also our souls; that is, our life: as john witnessed, when he said; 1. john. 3, 16 that We ought to give our lives for our brethren, even as Christ did. But as concerning the sustentation of bodies, first it behoveth, that we set before our eyes the glory of God: the which according as we shall judge it to be promoted by any kind of work; so must we be the more inclined to liberality. So then we see, that this widow had a godly meaning; in that she would first have a regard unto herself and her child: but afterward, when she understood that this was a prophet, & that it did chiefly belong to the glory of God, to have him sustained, she first ministered unto him; when as nevertheless she had it promised her, that there should be no want of sustenance for her and her child. It now appeareth, by that we have spoken, that there is an order to be used in charity; and yet nevertheless, that the same must not be limited within any streict bounds. 6 But seeing we are in hand with alms, we must answer that common & gross error; wherein men think, although they be entangled in the greatest crimes, and do not repent, they may be able to attain to everlasting life: so that they give alms liberally. And they oftentimes obtrude unto us the saying, which we have in the eleventh chapter of Luke; A place out of Luke. 11. Give alms, and all things be clean unto you. Which place requireth a diligent examination: for that same verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Give, may as well be the indicative mood as the imperative. If it be taken for the indicative, we may say; Ye give alms, and all things be clean unto you, verse. 41. that is to say; When you be full of wickedness, given unto ravin, and in the mean time give some alms to the poor, ye think that all things be clean unto you: as if this kind of speech were a fine quip. But if we read it after the common translation, in the imperative mode: Augustine in his Enchiridion to Laurence giveth us this manner of interpretation, that when it is said; (Give ye alms,) it may be understood, that the doing thereof must first begin with ourselves; to wit, that we ourselves convert first unto God, and then all things shall be clean unto us. For it is said; Eccl. 30, 24. Have pity upon thine own soul, pleasing God. So as in giving of alms, let us first give ourselves bountifully unto God, and then all things shall be clean: according to that, which in another place he taught; Make ye the tree good, Matt. 12, 33. and his fruit good. The third exposition, is to say, that Christ sowed the words among the Scribes and pharisees, with whom he dined. But these men were careful, above other things, for the cleansing of their platters and cups. On the other side, Christ persuaded them to make small account of outward cleanliness: & he saith; Seeing ye be grievously laden with ravin and deceit, cleanse ye those things which be inward, make clean your hearts and conscience. Which cannot be done, unless there be faith: for it is written; Acts. 15, 9 purifying their hearts by faith. And as touching outward actions, give ye alms, and then all things will be clean unto you. For concerning outward things, whether the platters be clean, or the cups washed, yea or no; the conscience is neither the better nor the worse. Wherefore your consciences must be washed by faith, & ye must be liberal towards your neighbours. Also there is objected out of the 13. chap. of the epistle to the hebrews; that By such sacrifice God is pleased. verse. 16. A place out of the 13. chap. to the hebrews. But in the Greek we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, He is merrily affected, or, He is pleased. And we are easy to be persuaded in this, that the works of mercy are accepted unto God, and that they please him well; so that he is willingly delighted with them, when they be wrought by godly men. Yet must it not be attributed unto these works, that either they please God; or else make us acceptable unto him. For this were to diminish and pluck from the sacrifice of the death and passion of Christ. 7 And these things now might suffice touching alms, but that we see the devotion of distributing to the poor waxeth very cold: and that doth the beggary of men that go from door to door most plainly declare; and this ought not to be suffered among christians. It were meet, that in every church there should be men chosen, the which should have the names of all the poor people registered; and should diligently view both the poverty, wherewith they be oppressed, and what labours they would be fit for: and to distribute alms in such sort, as they maintain not them that be idle; Against vagabond beggars. and that they withdraw their alms from those which will not labour. And it would be very requisite, that in the churches there should be a common treasure chest for the poor, wherein to put the common alms: and that every man, A remedy for the poor. of that little that he hath, not only offer whensoever there is any godly assembly; but also, thrice or four times in the year, prepare some honest offering. And so they, which have the custody of the poor men's box, not only aught to have the distributing thereof; but also to yield an account unto the church, both what they receive, & what they lay out. Neither should any man pretend, that he will distribute his own goods at his own pleasure; for it is hard for one man to know all: and things be more easily spied out by them, which are appointed for this purpose. And it is rather to be wished, that all things may be done in order, than rashly. Men heretofore could bestow much upon stocks and stones, and upon the outrageous buildings of temples, upon dead men's bones, and pilgrimages, upon stations & pardons: all which were superstitious things. And yet at this day, they (being delivered by the benefit of Christ's Gospel from those crafty devices) deal very niggardly with the poor, being the lively temples of Christ. 8 But Paul maketh special mention of the saints, In Rom. 12. verse. 13. The saints have more need than others. because they, among others, have most need, being those, whom the world doth hate. And he rightly addeth (Strangers:) for in those days the saints were turned out of all their goods, and lived oftentimes in exile, like straiers and banished men. Paul therefore exhorteth the Romans, that they would entertain such men with loving minds, and liberal hospitality. The flesh is not bend to do good to this kind of men: for when it seeth them in misery, it judgeth that they cannot requite their courtesy; and therefore whatsoever is bestowed upon them, it thinketh the same to be lost. And they, which be affected on this wise, account nothing more happy than to receive: so that they give nothing willingly, except where they think they shall receive as much or more again. In the law, God doth oftentimes commend strangers. In the 22. of Exodus, verse. 21. A law for the poor and strangers. he commandeth the Israelites, that they should not vex strangers, but should courteously entreat them; because they themselves also had been strangers in Egypt. And whereas he called to their remembrance, the things that are past; it may also seem to be profitable unto us, if we think upon the things to come. For who is now so assured of his habitation, as he knoweth for certainty, that he shall never be a stranger? levit. 19, 9 etc. And in the 19 chap. of Leviticus, commandment is given to the haruest-folks and grape-gatherers, that they should not gather all; but leave somewhat for the poor and strangers. And God commandeth his people to love them, even as themselves. And in the tenth chapter of Deuteronomie, Deu. 10, 18, etc. God affirmeth that he is the protector, and avenger of orphans, widows, and strangers: for these kind of people are lest to his care. Unto all such kind of men we own our benevolence; and chiefly, if they be of the household of faith. These things the apostles, Peter, james, Gala. 2, 10. and john, had so great care of; as when they had sent away Paul to the Gentiles, & they themselves were appointed to be ministers unto the circumcision: they commended unto his care, the poor which dwelled at jerusalem. And this business he testifieth unto the Galathians, that he with an earnest diligence accomplished. That which is in the Latin book, Necessitatibus, that is, Necessities, is not well translated. For the sophisters abuse this word, & teach, that a christian man is not bound by the commandments of God to help the poor wretches; unless they be in very great, or (as they speak) in extreme necessity. But Paul willeth us to communicate rather to their uses, than to their necessities. For, Whether the poor must be helped before their extreme necessity. to do good unto thy neighbour, thou must not tarry till he be urged with extreme necessity, seeing that no man would gladly so be dealt with. Neither is this to be passed over with silence, that some books, in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is uses or necessities, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Memories. And of the reading of it on this wise, Origin, or rather his interpreter maketh mention. And Ambrose both readeth it so, & so interpreteth it. We must benefit not only the present, but the absent. And so the sense is, that we ought to do good, not only to the poor, which are present; but also to them which be absent. For Thales Milesius was wont to say; that We ought not only to remember our friends present, but those which be absent. And the apostle had a great care to provide, that the Gentiles should minister alms unto the saints, which dwelled at jerusalem. Howbeit, we will follow the accustomed reading, We must impart to the use of the poor, not to their pleasure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and say, that we ought to communicate to the uses of the saints, (to their uses I say and not to their pleasures or delights: sith by that means, men are oftentimes made worse. And besides that also, such superfluity might serve to relieve other poor folks also. 9 Neither (saith he) Giving or bestowing, In giving of alms, is a certain communicating. Esaie. 2, 3. john. 4, 22. but, Communicating; because in alms giving, there is a certain communicating. For if we speak of the poor, which were at jerusalem; the Gentiles had received at their hands spiritual things; For the word of the Lord came out of Zion, and the law of God out of jerusalem, and salvation from the hebrews. Seeing out of that nation, were appointed preachers of the Gospel, to preach unto the whole world. Therefore Paul in the second to the Corinth's, the eight chapter, saith; That your abundance may relieve their want, and that on the other side, verse. 23. their abundance may relieve your want. But if we speak of other poor folks, even when we help them with our alms, there redoundeth unto us no small commodity or profit. For Christ warned (as we read in Luke; Luke. 16, ●. ) Make you friends of unrighteous mammon, that when you fail, they may receive you into everlasting tabernacles. But what if the poor be evil, and they also excluded from the kingdom of heaven? These things are to be understood; not of the men, but of the works. But by this means also followeth another absurdity; That by the virtue of our works, we should obtain the kingdom of God. I answer; As we deny, that works are the causes of eternal life; so likewise we deny not, that God rewardeth the good works of the faithful, A reward of alms deeds. Rom. 2, 6. which are now regenerate by Christ; since we know, that He will judge every man according to his works. For he will say; I was hungry, Matt. 25, 35 and ye fed me; I was thirsty, and ye gave me drink; I was a stranger, and ye harboured me. The kingdom of God is given for election, and for she promises sake, which the saints receive by faith. But because those things, are hidden from man's eyes, therefore are good works brought forth: which are the proper and manifest effects both of our faith, and God's election. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Giving ourselves (saith he) to hospitality. This is not spoken without a great emphasis: To follow hospitality is more than to keep hospitality. Gen. 18, 2. Look in jud. 9, 11. for it is a greater matter to pursue hospitality, than only to be hospital. For Abraham expected not, till strangers came home to him, to desire to be received, and to desire lodging: but going of his own accord out of his tent, he looked round about, to see if he could espy any stranger, whom he might receive into his house. And if he saw any, he ran unto him, and prayed him not to pass by his house; If I have found favour (saith he) in your eyes, I beseech you turn in unto your servant. Gen. 19, 2. And the same diligence and mind was in Lot: and well nigh in all the fathers. Paul in these words chargeth us not with any vile and undecent works, but with very honourable and excellent works. Hospitality becometh a noble man. For there was never any noble man or notable prince, but that he was desirous to do good unto others, and was careful over strangers. Titus Vespasian, when he called to remembrance at night, that he had done no good turn unto any man, would with heaviness say; Friends, we have lost this day. And Christ saith; that The kings of the nations bear dominion over them, and they which have power over them, are called gracious: in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Ethniks also say that GOD hath a care over strangers; and therefore they worshipped jupiter Xenius, who had a care & regard of strangers. This property of GOD, Homer describeth in the second book of his Odysseys. And Virgil very aptly saith; jupiter was a keeper of hospitality. jupiter, hospitibus nam te dare iura loquuntur: that is, For men say, that thou O jupiter givest right unto strangers. And the natural affection toward citizens commonly stirreth every man; that if he meet a stranger, and one that is needy, he will to his power help him, and provide harbour for him. Even so in like manner, if peradventure the saints (which as touching the eternal country, are our citizens,) do come unto us, we ought to help them, and gently to entertain them. 10 But because that jahel seemed to have violated the laws and covenant of hospitality, it is a doubt, In judg. 4, verse. 22. Whether I●hel did right in violating the laws of hospitality. whether we should condemn her or quit her. Howbeit, because all controversy dependeth not a little of the circumstances of the persons, we will therefore set her before our eyes; and consider with ourselves, what manner of men the Kenites in the fourth of judges were. They assuredly in blood were joined with the Israelits: Who the Kenits were. for they were the posterity of Hobab the father in law of Moses. Moreover, they perfectly agreed with the hebrews, in the exercise of godliness, and in the law of God. Neither was their faith idle, but effectual and working: for they, leaving their country, followed the Israelits through the desert; and God which was their guide through the wilderness. Wherefore at the length, when the lands were distributed, they obtained inheritance together with them in the land of Chanaan. For these causes if jahel went about to set the jews at liberty, she did but her duty: neither did she take upon her any other man's office. On the other part, let us consider of Sisara. Who Sisara was. He was an oppressor of the people of God, and now slain by the power of God, and utterly confounded: neither appeared there in him any token of repentance, but he would rather hide himself; to the intent that he, escaping this so present a danger, might again gather a new host against the Israelites. In deed, after a sort he was in league with Heber the Kenite: yet (as it is to be thought) with no sincere hart, but only to pluck him away from the rest of the jews; whereby he might have the fewer enemies, and not be compelled to fight with so many enemies at one time; or else to get of him a great tribute, or some other commodity which he looked for. Furthermore, in this his misfortune, he calleth upon no God, he desireth not the help of other men's prayers; but only seeketh lurking places, where he might hide himself, till such time, as the rage and heat of the conquerors were somewhat slaked, and only trusted unto the helps and alliance made with men. By these things it easily appeareth, that jahel did her duty, and Sisara deserved to be slain. 11 But as touching the laws of hospitality, The laws of hospitality ought ordinarily to be kept iviolated. Gen. 19, 8. we also judge, that they by themselves, and of their own nature, aught to be kept sacred and inviolated. This did Lot understand, when he would have put forth his daughters to the naughty lusts of the wanton Sodomites; to the end they should do no injury unto them, which were lodged with him. And this same example did the old man follow, which received the Levite with his wife as strangers: as it is more at large expounded in the history of the judges. Whose counsel, jud. 19, 25. in betraying his daughters, although I allow not; yet I do very much commend the defending of strangers. Yea and the Gentiles worshipped jupiter, and gave unto him the name of keeping hospitality; knowing by the light of nature, that God had a singular care over strangers and guests. Pythagoras Pythagoras also for this cause discommendeth the swallows, for that they lodge under the covering of men's houses; and yet will never be made familiar or tame unto their hosts. Also there were sometimes certain mischievous houses, Certain mischievous houses. in the which none might any longer inhabit: as probable writers have declared, and that because the customs of hospitality had been broken in them. And contrariwise, where hospitality hath been well and faithfully kept, not only angels, Gen. 18. but God himself also hath sometimes been a most profitable guest. Matt. 25, 35. Christ also in the end of the world will say; I was a stranger, and ye lodged me, commending his chosen in the sight of all the world, for the virtue of hospitality. And it is manifest, that men in the old time wished, that there should be great amity between the housekeeper and his guest. lastly, GOD commanded, that the hebrews should not despise the Egyptians, Deut. 23, 7. or wholly drive them away from them: and that for this cause, that at the beginning they gave entertainment unto their ancestors. Wherefore we must conclude by a general and ordinary law, that the customs of hospitality ought to be kept inviolated. And this also aught to be firm, No laws of friendship so necessary, but must be broken when God commandeth. that no laws nor fréendships, be they never so honest and just, but if God command otherwise, they ought to be broken. For so long must all these things be of force, as they shall be allowed by the will of God. Then, seeing God had now cast out Sisara and the Chanaanits, and would have them to be destroyed, no covenants might justly be kept with them: for we must rather obey God, than give place to the reasons of men. And of this will of God, Deborah was both a prophesier, and an interpreter. She had declared that Sisara was now cast out by God; and foretold, that he should be sold into the hand of a woman. Exo. 32, 29. 12 After this manner the Levites obeyed Moses, in the kill of their friends, and kinsefolks. To whom Moses, in the name of God said; Ye have consecrated your hands: so far was it off, that they were reproved for breaking the bonds of friendship. jeremy also, when by the commandment of God, jere. 48, 20. he had declared that the Moabits should be slain, cursed those which had withdrawn themselves from that mind; He is accursed (saith he) that doth the work of the Lord deceitfully. In the law it is also commanded, that none should be spared, Deut. 13, 6. which did entice any to idolatry; no not the father nor the mother, neither yet he which sleepeth in thy bosom. Who seeth not here, that the most nearest bonds of fréendships must be contemned, if the will & word of God be thereunto joined. Abraham was commanded to kill his son, and that his only son; Gen. 22, 2. as touching whom he had received a most large promise. The promise of God, and the natural love of the father seemed to be against this commandment: notwithstanding, against both these, being urged by the word of God, he ought to have killed his son. So must we think, that all men, although they be of nigh kin unto us, are sacrifices to God, so many as he commandeth to be slain. Wherefore it is written in the 34. chapter of isaiah; verse. 6. The Lord hath a sacrifice in Bozra. But they, which with a preposterous clemency, What happeneth to them that have a preposterous clemency. 1. kin. 20, 39 contrary unto the word of God, will be merciful; let them remember what happened unto the king of Samaria. He, when he had spared Benhadad the king of Syria, contrary to the commandment of God, was in this manner reproved by the prophet in the name of God; Thy soul shall go for his. Of benefiting and unthankfulness. 13 Forsomuch as justice and honesty require this, In jud. 12, ● that we should give thanks unto them, which have bestowed benefits upon us; nature followeth this order, that we should convert the effects into their causes: forsomuch as they have their conservation and increase from thence, from whence they spring. This was due unto jeptha, since he should have had either the highest place, or the next unto the highest, among those that had well deserved of the publike-weale. The degrees of benefits. For first, thou seest some, that when they bestow benefits, they have only a respect to themselves. So do shéepheards, neatheards, and swineheards, when they provide pasture for their cattle, whereof they have charge; since therein they seek only for their own gain and commodity. Otherwise, they have no love to oxen, sheep, and swine. There be others, which in doing of good, have regard both unto themselves, and also unto them whom they do help. For the poor do serve rich men & princes, partly because they love them, and partly to get some commodity at their hands. In the third degree are those placed, which do in such sort bestow a benefit upon any man, as they look for no recompense of him. It oftentimes happeneth, that when we see one in misery, we are touched with mercy, and we help him: which without doubt proceedeth of humanity. Forsomuch as we are men, we think that nothing belonging to a man, but it appertaineth unto us. They are counted in the last and chiefest place, which benefit others, even with their own grief, hurt, and loss. After this manner Christ dealt towards us, Wherein jeptha is resembled unto Christ. he redeemed mankind with the loss of his own life. Whom jeptha (after a sort) resembleth, who delivered the Israelites unto liberty, and that to his great danger. Which he declared by this form of speaking; judg. 12, 3. I have put my life in my hands: that is, I have not refused to endanger my life. Wherefore the Ephramites were most ungrateful for so great a benefit. The degrees of ungrateful men. The first sort of unthankful men is, when they requite not good to those that deserve it at their hands. The second, when they praise not, nor allow well of those things, which good men bestow upon them. The third is of them, which forget the benefits they have received. The fourth and worst of all is, when for benefits, injury and hurt is recompensed. After this manner the Ephramits behaved themselves toward jeptha; who, because he had gotten the victory, would have burnt him and all his. What else is this, than to contemn both the benefits, and him that bestoweth them? But this is most of all the point of unthankful men, when neither men nor other creatures are despised in their so doing, but God himself contemned. For whatsoever benefits we receive of men, That the benefits, which we receive of men, do come from God. we have them of God, which useth the help of men, to relieve the miserable and afflicted. Wherefore they, which are ungrateful, are void of charity; as well towards God as towards men. Whether benefits are to be withdrawn from the unthankful. 14 But thou wilt say; When men that bestow benefits, do sometimes light upon ungrateful persons, what ought they to do? Shall they straitwaie withdraw their well-dooing from them? Undoubtedly they deserve this. Howbeit, we must not forthwith do it, because men, by reason that nature is corrupted, are slow, neither are they easily moved to do their duty. Therefore we must go forward in well-dooing: for he, which is not moved to be thankful by the first benefit, will peradventure be stirred by the second, third, fourth, or fift. But if he altogether continue in his ingratitude, How we may withdraw our benefits. we may justly withdraw from him our benefits; not moved thereunto by hatred or desire of revenge, but that he may be corrected, and that he do not continually disdain the benefits, which are the gifts of God. This doth God also, who by Ose the prophet, saith unto the unthankful hebrews; Ose. 2, 5. I will give unto you a heaven of brass, and an earth of iron; I will take away from you my wool and my flax, etc. because ye have bestowed them upon Baal. Thou wilt ask perhaps; Why did Christ command us, Matth. 5, 45 that we should Be perfect as our heavenly father, which maketh his sun to arise, as well upon the evil as upon the good. And as it is written in Luke the sixth chapter; He is good towards them that be ungrateful? I answer, that this sentence of the Lord, is not against the definition now declared. Two kinds of benefits of God. For GOD hath two kinds of benefits. There are certain, which are principal; as the revelation of the Gospel, faith, justification, and lastly, glorification, or eternal life: these he giveth only to his. There be certain other temporal and common gifts, which yet are especially given for the elect sake. Howbeit, for that it is unpossible, that without a miracle they should come unto the good, unless the wicked be also made partakers of them; therefore he giveth them as well to the one as to the other. A similitude. How might a shower be let, that it should not water the fields of the wicked? Indeed God might do it, but yet not without a miracle. And forsomuch as he will not always work miracles, he will rather that the ungodly also should be partakers of these benefits; than that the good should be destitute of commodities necessary for life. A similitude. Also kings do not make every citizen a ruler, a precedent, or other officer belonging to a magistrate; but them only that are just and wise: which if they do not, they execute not their office. But when they give unto their people liberal gifts, or a banquet, or distribute corn; because without great labour and pain they cannot separate the good citizens from the bad: therefore they bestow such things, as are of this kind, upon all men one with another; and choose rather to deserve well of evil citizens, than to defraud the good of their liberality, for whose sake they are chiefly moved to be bountiful towards the people. Let us also imitate this, that when we bestow private things, How we should behave ourselves towards the ungrateful. although we light upon one that is ungrateful, let us not straightway withdraw from him our liberality. But let us behave ourselves in such manner, as we have before declared; that if he stubbornly proceed to be ungrateful, let us at the length, for his correction sake, cease to bestow any benefit upon him. But such benefits, as are common and public, let us continually bestow them, yea even upon the ungrateful; as we are of God commanded. And let us rather choose, to have our good things distributed to godly and holy men, than to cease off from doing good; because the wicked should not be partakers of them. Of Plays or Pastimes. 15 Some of the Fathers seem to mislike all kind of plays. Ambrose, In judg. 4. in his first book of Offices, the 23. chapter; Look 1. Cor. 9, 24. Ambrose. Plays and pastimes (saith he) seem to be sweet and pleasant, yet are they contrary to the rule of a christian, sith it is not found in the holy scriptures, how they ought to be used. Chrysostom, in his sixth homily upon Matthew, saith; Chrysost. that GOD invented not gaming, but the devil; For the people sat down to eat and drink, and rose up to play, 1. Cor. 10, 7. in the honour of a most filthy idol. For when they had worshipped the calf, and incurred idolatry, they seemed to have obtained this reward of the devil; namely, to play. Perhaps Chrysostom alludeth to that, which Plato wrote in Phaedro, that Theut the devil of the Egyptians found out first, numbers, Geometry, Astrology, letters, and dice. But Augustine in his second book of music, Augustine. saith; that It is the part of a wise man, sometime to revoke the mind from earnest matters; and that is specially done by pastime: wherefore it seemeth lawful. But whereof so great a delight in play cometh, it is not hard to understand. Aristotle, Aristotle. in his second book of Rhetorikes, putteth victory, or the hope of victory among the causes of delight. But when we play, either we obtain the victory, or else we be in some hope thereof. So as they, which defend play, The cause of delighting in play. determine with themselves, that the mind ought sometimes to be no less refreshed, than the body: and as the body is revived by rest or quietness, so they say, that the mind is recreated by play. By which means they think to prove, that some place must be left for play; some cautions nevertheless being prescribed. caution 1 First, that there be no vile and unhonest words used in play: for it is commonly seen, that in gaming, both shameful & blasphemous talk is used. caution 2 We must also take heed, that too much lightness, and lack of gravity and comeliness be not intermingled with play: for oftentimes it cometh to pass, that men do so wholly give themselves to play, that afterward they are able to think upon no weighty matter. caution 3 Moreover, the circumstances are diligently to be marked: (I mean) of the person, the place, and the time. It is certain in deed, that in the holy scriptures, No rule in the holy scripture concerning plays. there is no rule or form prescribed, as touching plays; although there be read in them many kinds of play. In Genesis, the angel wrestled the whole night with jacob. Sara saw Isaac play with Ishmael, which she took in evil part: Gen. 32, 24. Gen. 21, 9 not because he played, but for that he played with the son of a bondwoman. Also David dansed and played before the ark of the lord 2. Sam. 6, 14 1. Sam. 18, 6. And the maidens sang in their danses; Saul hath overcome his thousands, and David his ten thousands. And Christ complained, Matt. 11, 16. that the jews were like unto children playing in the streets, and saying; We have piped unto you, and ye have not dansed; we have sorrowed, and ye have not mourned. And although of these things there be no certain rules manifestly written in the holy scriptures; yet they be set forth in the civil laws. 16 But before I speak of them, it shall be convenient to distribute plays or games into their forms and kinds. A distinction of plays. There be some, which be utterly referred unto chance: as he, which casteth most points, or throweth this chance or that, winneth the game. There be other, whereby the powers either of the body or mind are exercised. Such plays as depend upon chance, are understood by the name of dice-plaie, Diceplaie condemned by the civil law. and are condemned both by the civil laws, and by the fathers. In the Digests De aleatoribus, the Praetor saith: If a dice-plaier be injuried by his fellows, I will not give him judgement; but if one steal, or do violence to another, I will surely do right, although they be unworthy. And afterward: If a man compel another to play, let him be punished; either let him be cast into the quarries to dig stones, or else into the common prisons. By these things it appeareth, that to play at dice was judged, by the civil law, to be a very odious thing. Cicero, in his second Philippike against Anthony; His house (saith he) is full of diceplaiers and droonkards. Further, the laws add; If diceplaiers lay any wagers among themselves, let them be of no force. Howbeit, it is permitted to them that be of one household, to play among themselves, for a repast or banquet. But in the Code De religiosis sumptibus funerum, it is more particularly ordained concerning the play at dice, and diceplaiers. In the old time, soldiers were permitted to play at dice, when their business was done. Nevertheless, the emperor found fault, that in those days all men played, and in trying of chances wasted all their patrimony; and lastly used blasphemy against God. Wherefore he decreed, that it should not be lawful for any man to play, nor to look upon him that playeth: and he warneth the bishops to look diligently, that these things be observed. The same justinian the emperor, in his Authentikes, in the title De sacrosanctis episcopis, in the Paraph Intercedimus, prohibiteth by name, that no bishop, priest, or deacon, should either play themselves, or look upon them that play. But if they should do otherwise, he commandeth that they should be put into a monastery for three years. Let now the Popes go, and say, that it is not lawful for emperors to decree touching ecclesiastical things. De excessu praelatorum, in the chapter Inter dilectos: because a certain Canon was found to be a dice-plaier, and in play had given his money upon usury, to receive for 10. pieces of money, 12; he was deposed. Also De vita & bonestate clericorum, in the chapter Clerici; Let them not play at dice nor tables, neither let them be present at such games. The same is to be read in the 35. distinction, chapter the first; Either let them cease to play, or else be condemned. Against them which defend dice-plaie. But they that maintain this kind of play, were wont to say; What if we list to bestow our money in that sort? Are not we masters of that which is our own? We do no wrong to our neighbour, we take not away other men's goods. These things they have continually in their mouth. But they ought to understand, that it is the magistrates office, to see, that every man use his own well. Further, we must consider more déeplie, that God gave these men money, to nourish their family withal, and to help the poor; and not to lay it upon a chance, and hazard it upon the uncertainty of fortune. Moreover, it behoveth, and especially christians, to represent the image of God, who governeth and ruleth all things by reason. But to consume money on that sort, is not to be a lord, but a tyrant over his own. Add hereunto, that if there be any thing gotten by this means, the same is filthy lucre; and so is it called. Whether things lost by diceplaie should be recovered. 17 Now, forsomuch as it is counted filthy gain, it may justly be demanded, whether these things that be lost by dice-plaie, may justly be received? I answer, that if he, which looseth, be not in his own government, but under the tuition of another (as are children and servants of an household) the laws do appoint a recovery, and that unto the age of fifty years. Howbeit, if they be under their own tuition, there is no recovery granted: and the cause is alleged, because it is a shame for them both. In which case the possessor hath the better cause. In the Digests, in the title De conditione ob turpem causam, in the law Vbi autem; When the shame is in either party, there is no condition given. What then shall be done with the money? They say it must be bestowed upon the poor, that he, which hath lost, may receive harm; and he likewise, which hath gained, may not enjoy that which he hath naughtily gotten. This must be done, when the property is translated. Augustine. Of the same mind was Augustine, in his 54. epistle to Macedonius; Where the possession (saith he) is translated, let the money be given to the poor; but where it is not translated, (as if a man take away any thing by theft, & lose it at dice) let it be restored. Let us then conclude, that such plays, as are directed by chance and unadvisedness, so that in them, both goods and money are endangered, ought not to be abidden. For it belongeth to the public weal, to see that men's goods be rightly ordered. And God giveth substance, to bestow upon good uses: forsomuch as thereby do oftentimes spring horrible blasphemies, and robbing of houses; and covetous desire of other men's goods is stirred up, besides the great loss of time. These things did both the civil and ecclesiastical laws see. But at this day they are not regarded: sith the canonical laws be condemned by the Clergy, and the civil laws despised by Princes. For there is in no place more shameful and continual play used, than among princes and ecclesiastical persons: who in times past, when they wrote those laws, were of a sound judgement; but [in our days] they both have lived, and do live shamefully. 18 But the other kind of play, What kind of play is licensed. justinian. wherein is exercise of the powers, either of the body or of the mind, is not utterly forbidden. justinian, in the law before alleged, when he had forbidden plays, which depend of chance, ordained this other kind of plays in the steed of them: as the throwing of a round ball in the air, handling of the spear, running; and such like. Aristotle. Yea and Aristotle, in his Rhetoriks', commendeth those exercises of the body. And certainly, forsomuch as a man hath need of some refreshing and pleasure, to recreate himself withal, it is meet that he should have leave to use such things as be honest. So at this day, the public weal doth sometime promise rewards unto such, as can best handle their weapons; to the intent their citizens may be the better exercised. Howbeit, there must be heed taken, that the kinds of plays be not hurtful and pernicious; and that therein be no danger of killing, mai●ing, or miserable tearing them, which either exercise themselves, or be present, or be assembled to behold. And this kind of games is forbidden Ad legem Aquiliam, in the law Nam ludus, and in the decrees De tormentis. Those things, which of their own nature be not evil, but are evil oftentimes through that which ensueth, aught to be forbidden. In the old time, rewards were appointed for singers, orators, poets, and readers: which are not altogether to be disallowed, if they be done well, and with moderation. Afterwards were added stage plays, whereof I will say nothing in this place. There were also danses, whereof we have spoken in their place. But men could not content themselves with these plays; because the mind of them also, which for diverse causes cannot exercise the powers of the body, must be refreshed with some pleasure. Wherefore, they invented another kind of play; namely, the play of chessemen, which we commonly call chess, and is not thought fit to be condemned. Again, there is a certain other kind of gaming, which standeth partly upon chance, and partly upon industry; as is playing at tables, & such like, where in very deed they cast by chance, but the casts are governed by endeavour. Tableplaie. Plato. Wherefore Plato affirmed the life of man to be like unto the playing at tables. For even as in tableplaie, so also in the life of man, if any thing chance amiss, the same by art must be corrected. Unto which sentence Terence in his Comedy Adelphorum alludeth. Terence. And in deed these kind of plays seem to be such, that sometime they may be permitted; so that they hurt not, so they recreate the spirits, and be joined with honesty; and that the time, which should be spent upon better things, be not consumed in these. 19 But what shall we answer unto Ambrose? This certainly may be said, that that place De officijs, pertaineth not unto plays; forsomuch as he there treateth of pleasant talks, tawnts, & scoffs; specially such, as are joined with scurrility. Psal. 118, 37 Nevertheless, in the 118. psalm, upon these words; Turn away mine eyes, that they behold not vanity, he calleth stage plays, vanity: Augustine. Lactantius. jerom. Stage plays condemned by fathers. as doth Augustine, Lactantius, jerom, and other fathers; for they had in them much filthiness. And in the beginning they were instituted unto the honour of idols; and for that cause were odious unto the fathers and christians. But the reason, which Ambrose first alleged, was; because there was nothing found in the holy scriptures, how these things ought to be used. Thereunto we answer, that they are found in the holy scriptures generally; Whether ye eat, 1. Co. 10, 31 or whether ye drink, or whether you do any thing else, do all things to the glory of God. Wherefore the body and the mind must otherwhiles be so refreshed with plays, as afterward we may be cheerful and prompt to weightier matters. Furthermore, there is nothing found particularly in the scriptures touching bakers, cooks, or shipmen; and yet nevertheless, their exercises must not be altogether excluded. Chrysost. Chrysostom said, that the devil found out play, alleging this; that The people sat down to eat and to drink, 1. Cor. 10, 7. and rose up to play. If a man look throughly into the place of this father, he shall perceive that he spoke of those men, which would not repent: but were wont to say; I would to God I might never weep, but might always laugh and play! To whom, he saith; Matth. 5, 4. Christ preached; Blessed are they that mourn. And forsomuch as we sin so often, & do so grievously offend God; how should we have leisure to play? He also condemneth those plays, whereby we are made sluggish and unapt to good works. We do not (saith he) in play or laughing, imitate Christ or the apostles: for we never read, that they either played or laughed. Howbeit, he addeth a moderation, seeing he saith; I do not generally take away all laughter, but excessive and immoderate laughter. lastly, he converteth his speech unto stage plays, and saith; that They were invented by the devil: for they contain the wicked acts and whoredoms of the gods, whereby the consciences of godly men are grievously wounded●, and wicked lusts are many ways stirred up. And whereas he saith, that these things were invented by the devil, he speaketh nothing contrary unto the truth: sith (as I have declared) they were instituted unto the honour of false gods. What must be judged 〈◊〉 plays. Yea and he addeth moreover, that the devil builded stages in cities. But now to conclude, me thinketh that those kind of plays, which serve for refreshing of men's strength, are not utterly to be forbidden. Neither ought we lightly to be offended, if we see men play at chess; with which play the powers of ●h● 〈◊〉 are nothing helped, but only the industry of the mind exercised. For if strength fail through age, so that they cannot exercise themselves by any other means, or that their bodies be but weak; why should they not be permitted to delight themselves moderately with this kind of play? Neither also is he straightways to be condemned, which being sick or weak, recreateth himself with that kind of play, which dependeth upon chance or fortune; so that therein be no hazarding of money. For we must chiefly consider, to what intent the laws forbade it: undoubtedly it was, because a man should not prodigally waste his goods. And therefore it was provided by the law, To what end the la● forbade games. that a man should not hazard above a shilling: as we have in the Code, in the place before alleged. The meaning of the law was this, that money should not be ill spent. 20 But some say, that they take no pleasure in play, unless they play for money. But I may ask of them, to what use they mean to employ that money? Perhaps they will say upon a feast. And why not rather upon the poor? But I say, it is much safer and better not to play for any money at all. For although it may be, that thou thyself art not touche● with covetousness; yet perhaps the other, with whom thou playest, is touched. Let the occasions be taken away, which otherwise be many enough that move unto evil. And if there were nothing else to fear us from plays, let us for God's sake weigh the scarcity that we have of time. The law of God requireth so many duties, that all our whole life is not able to perform them; & yet shall we bestow time in plays? We are sufficiently infected otherwise with covetousness of money, and with ambition to excel and overcome others: why do we stir up these infirmities with plays? Albeit thou wilt say; These things are never stirred up in me. But now, thou must remember, that they may easily be stirred up. And we must not only see to ourselves, but also have a regard, that we bring not other likewise unto this point. And thus much of the honest kind of plays and games. If there be any, which do play, being enticed with covetousness; let them know, that they, like evil merchants, rather th●… and change, than play: for they seek no other thing but filthy gain. Neither seek they pleasure, which in honest plays is the chiefest: but they seek their own commodity, and that by vile means. And whereas they, which delight immoderately in plays, do say; There must be some pleasure in the life, whereby we may be recreated. Let us grant that it be so: but in the mean time they must be admonished, that there be other pleasures more honest. Paul to the Ephesians, the fift chapter, verse. 9 saith; Speak unto yourselves in psalms, hymns, and spiritual songs, singing and making melody in your hearts. verse. 16. The very same writeth he unto the Colossians, the third chap. Tertullian in Apologetico, saith; that Christians used to assemble together, Tertullian. to their moderate short suppers, Other honest exercises besides plays or games. & when they were refreshed with meat, they sang divine praises unto God, and recited some thing out of the holy scriptures, exhorting one another thereby. And by this means they returned sober home. There be also problems, wherewith the wits may be exercised and refreshed: which if they seem to be too hard, there are stories, which may with lesser labour be learned. Why have they not remembrances to read them unto them? There is no history so slender, which is not very profitable for some part of man's life. There be histories also of plants, of herbs, and of stones. There are likewise communications of godly men one with another, wherewith minds are refreshed, and therewithal edified. I do not (as I have said) debar plays utterly; but I prefer these things, as much more honest and profitable. Although the play of Samson was honest and seemly, yet had it a deadly end. And if this play had such ill success; what is to be hoped of those, which are forbidden by the laws? They that made those laws, were wise men in governing of the commonweal: to whom, seeing credit is given in other things, why is it not also given in this one? Of Gentleness and affability. 21 The virtue which followeth things delightful in sports, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, Gentleness and Affability in speech. It is otherwhile a necessary thing: for as the body hath need of rest so the mind to be refreshed with some pleasure. Yet must we beware, that we be not too forward in those things, lest we hurt, and least that we speak any unclean thing. Moreover, we must observe the circumstances; to wit, When, With whom, and How; and that it be done with such words and actions as be convenient. The excess is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit; when men use a certain reproachful kind of scoffing, when they speak those things that be filthy and hurt others, and have no consideration of time, manner, or persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth an altar, and in old time about altars there was meat: and then there sat jesters about the altars, that they by their much babbling (which oftentimes was very uncivil) might make men merry: these are said to be rude and rustical persons. Or else, as they which be pleasant, may be called civil; so these other may be called uncivil. The. 13. Chapter. The ninth Precept; Thou shalt not bear false witness. And first of Contumely. AS touching this place, In 2. Sam. 16, vers. 21. A distribution of this place. I judge that there be four things to be considered of; first, what is Contumely; secondly, from whence it springeth; thirdly, whether it be sin; lastly, whether it be tolerable. These principal points being examined, we will apply the matter unto David; to consider, whether he did rightly, in bearing therewith in Semei. What it is, we shall by this means know. First, we will note the etymology of the word; after that, What is contumely. we will set forth the definition. Contumely (if we give credit unto Vlpianus the lawyer, in the Digests, in the title De iniurijs, law the first) is so called, of Contemnendo, Contemning: and in very deed it hath his beginning of contempt. Those, whom we reproach, we despise. Touching the definition, we gather out of the second book of Aristotle's Rhetorikes, that this evil hath, A definitiof contumely. for his general word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Contempt. It is defined what it is; to wit, A certain action about the opinion; and concerneth that thing, which appeareth unto us to be of no value. We in our mind and conceit contemn those things, which seem to be of no value. Of this contempt he maketh three kinds. The first is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Three kinds of contumely. Despising. The second is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A certain kind of disprofiting; as if we be so affected against others, that we take pleasure in the hindering of their commodities. There be some lofty minds, which in comparison of themselves, think men unworthy of any good thing. The third is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Contumely, whereof we now entreat. The same consisteth in saiengs and doings, when we use the bitterer sort of words & deeds, to the defacing of any man's honour, and do take pleasure therein. Wherefore Cicero, in his Oration for Marcus Coelius, said: that Shrewd speeches tend to no other end, but to contumely; which if it be boasted of, after any insolent manner, is named a reproach; but being done merrily, it is called jesting. The contrary unto contumely. To perceive it the better, thou must understand, that between reproaching and honouring there is a contrariety. They are under one kind, and yet, as contraries, are furthest off one from another. They appertain to the signification of honour. If we honour any man, we declare that we think well of him; if we reproach him, we show by some sign, words, or deeds, that we think evil of him. And therefore it behoveth, that if a man either use contumely, or have it used unto him, this manner of signification is always therein. For if we should do any thing against the estimation of any man, and yet not signify the ill opinion we have of him, it would not be properly called contumely. I will show it by examples. A man breaking open another man's door, to steal, to commit adultery, or to kill some man, that breaking in of the gate is heinous; but being not purposely done, to dishonest him, it is injury: if he break it open, to reproach him, he dealeth contumeliously against him. Absalon abused the wives of his father. 2 Sam. 16, 20. If he had done it of lust, it had been incest only, and not contumely: but seeing he did these things without having delight in their love and beauty, only through the hatred he bore to his father, meaning to dishonour him, it is now called contumely. When in these contumelies, tawnts are used against any man; those sometimes are sins, and some times no sins. When tawnts are sins, and no sins. 2. Sam. 16, 17. No sins, as if one upbraid another, that he hath the pox, that he is lame or blind: sin, as when Semei calleth David, A man of blood. 2 There is used another distinction. These mischéefes are sometimes true, and sometimes false. Another distinction. In David they were false; he did not covet the kingdom ambitiously, he did not commit wicked murders. Those sins are sometimes manifest, and sometimes hidden. Hereof cometh the grievousness of contumelies. Sometimes they be weighed according to the state of the person: as if he, to whom the contumely is done, be no private, but a public person; as a magistrate, or a preacher. And there is always required therein, an intent and purpose of discrediting the fame and estimation of another man. Which I speak; When tawnts are no contumelies. because, if tawnts be not used to this end, but to the intent men may be amended, they be not properly contumelies. Wherefore, if any governors of a school, or ministers of the church, use sharp words to revoke men from their sins; they cannot be called contumelious. Sometimes it is lawful to handle men so for discipline sake. This is gathered by an argument from the greater; If it be lawful to use stripes, it is also lawful to use sharp speeches. So Paul called the Galathians, Fools. And Christ; O ye fools, and flow to believe. Gal. 3, 1. Luke. 24, 25 There was a respect unto amendment, and it was no contumely. Also the prophets do so deal, isaiah. 1. Eze. 16▪ and else where. sometimes they speak very bitterly against Israel, calling her harlot and Sodom; not to the intent they would defame the people of God, but to revoke them from idolatry and wickedness. Paul also, verse. 12. in the first chapter unto Titus, seemeth to inveigh sharply against the Cretians, when he bringeth a verse of Epimenides; The Cretians are always liars, evil beasts, and slow bellies. It might seem to be hardly done, to note the whole nation of the Cretians with so great an infamy. Howbeit, the apostles speech was not to this end; but he gave admonition unto Titus, whereby he might understand, how earnestly he ought to urge that people. Nevertheless, pastors & schoolmasters must take heed, that they use not contumelies without judgement: for if they often use the sharper speeches, they which be reprehended, begin to hate them, whom they ought to love; and by this means, admonitions do but smallly prevail. Or else another thing followeth; to wit, that they are not moved therewith, but are hardened, if they often hear bitter words. Wherefore Augustine, upon the sermon of the Lord in the mount, saith; that This must be done seldom, and with judgement. Like unto this is that, which is wont to be done with biting speeches, wherein is more bitterness than favour. They, which use them, be of the number of those, which had rather forgo their friend, than a fine saying. There must be heed taken, that men be not hurt rashly. Thus much of the nature, definition, property, & use of contumely. 3 Now in the second place let us speak a few words of the causes: Of the causes of contumelies. Anger. they proceed for the most part of anger, and are a certain kind of revenge, which is ever at hand. For so men easily revenge themselves; especially they of the common sort, and also women: and generally those, which are not able to make their part good with strength and weapons, do use contumelies. In a certain anger, Semei cur●…ed David; he would revenge the injuries, 1. Sam. 16, 7 which he supposed that he had brought upon the family of Saul. They also proceed of a certain anger. Some there be, which in comparison of themselves, make no reckoning of other men, Pride. and therefore they be ready bend to contumelies▪ therefore rightly said Solomon; Prou. 11, 2. Where pride is, there is reproach. The blasphemous speeches, 2 kin. 18, 30. which Rabsaches cast out against God, sprung from no other fountain. Foolishness. Also they do grow of a certain foolishness. So Nabal the Carmelite cursed David. Solomon saith; 1 Sam. 25, 14. Pro. 20, 30. It is a man's honour to keep himself from strife, but a fool meddleth with reprodies. thirdly, we are to consider, whether it be sin. Whether contumely be s●aine. Herein there must be a distinction used. If it have respect unto correction, it is no sin. But if we do it only to defame the honour and dignity of our neighbour, we must confess it to be sin: for it is against the rule of charity. Solomon saith; Hatred stirreth up contentions, Pro. 10, 12. but charity covereth the multitude of sins. It taketh all things in good part, it studieth to amend by just means; it hath not recourse unto contumelies. Charity is a virtue, therefore contumely must needs be a sin. Contumelies or reproaches bring sorrow unto our neighbour, and take away his good name: these be evil. So Christ said in the fift chapter of Matthew; Matth. 5, 22. Whosoever shall say unto his brother (Racha) shall be guilty of a council; and whosoever shall say, Fool, shall be guilty of hell fire. Reproach is an evil, The weightiness of vices is considered by their objects. worse than theft itself: for the weightiness of sins is considered in respect of their objects. Theft is about the goods of fortune; but among these goods, a good name is the most excellent thing. Seeing therefore the contumelious persons take away the good name, they offend more grievously than thieves. Better is a good name (saith the wise man) than great riches. verse. 22. But honour standeth most of all in the excellency of virtue: wherefore they, which take away virtues, as much as in them lieth, (and in their room substitute vices, and oftentimes feign lies,) do sin. Hereunto add, that a good name is scarcely recompensed at any time, with full restitution, of so much as was taken away from it. Some, for the regard they have to a man's honour, may say, that the matter is not so: howbeit, there is evermore some blemish remaining. 4 The fourth point to be considered of, is, whether reproaches are to be suffered; Whether contumelies ought to be suffered. or else presently to be repressed. This first of all I say, that the judgement of suffering contumelies and injuries is all one. That which we speak generally, we understand specially. In the Gospel, Christ commanded that we should suffer injuries; If any strike thee on the right cheek, Matth. 5, 30 turn thou also the other; and he that will sue thee at the law, and take thy cote from thee, let him also take thy cloak; and he that will compel thee to go one mile, go with him twain. These precepts otherwhiles have greatly offended some, which did not rightly understand them. Hereby it was objected to Augustine, that christian religion did smallly profit the commonweal: that the commonweal of Rome was by this means greatly diminished. Augustine answereth, that as concerning the preparation of the mind, godly men ought so to be affected, as that for the name of Christ, they be content to suffer all kind of injuries, so they perceive it to be expedient for the honour of God, and for the safety of their neighbours. But if it tend not to the glory of God, and is hurtful to him that doth the injury, there is no necessity that we bear with the act. Hereof we have an example in Christ: john. 18, 23 when he was stricken by the servant of the high priest, he offered not immediately his other cheek, but put him back; because he saw it was not expedient for the glory of God, that he should seem to be ill spoken of. Further, it was not profitable for that servant to be maintained in his sin. They that in such wise suffer reproaches, give stomach unto the wicked, that they dare do greater things, & to persevere in their sins, which we must not commit; we ought rather to cut off sins. Wherefore Solomon saith; He that putteth a fool to silence, doth pacify wrath. Pro. 26, 10. Sin may be diminished by repressing thereof. According to which sentence, the same Solomon said; Pro. 26, 5. Answer thou a fool according to his foolishness, lest he should seem to be wise. This is for his benefit. But if thou say any thing to him, he will persevere in his naughtiness. Furthermore, if we ought not to suffer contumelies to be done against our neighbour; no more ought we suffer them to be spoken against ourselves: for we must love our neighbours even as ourselves. And he that contemneth his own good name, is cruel. So that reproaches must be repressed, Why contumelies must be repressed. for his sake that doth them; that he may acknowledge his fault, and do so no more. Further, for their sakes, which be injuried, and for own cause; lest we should forego that authority, which is profitable to the church and commonweal. For he that holdeth his peace, seemeth to consent. They that stand by, will judge thee to be such a one. Thy function in the church and commonweal after that, will be more contemptible. The estimation of public persons is profitable to be kept. In these cases therefore, it is lawful to repress contumelies. But sometimes we ought to suffer them, When contumelies must be suffered. neither must we requite again with the like; namely, when we perceive that we can nothing prevail; and that perhaps that man is so evil, as by stopping him of his will, he becometh the worse; and when of a small sparkle will be kindled a great fire. For which cause Ezechias willed, that nothing should be answered to Rabsaches: sith he could have profited nothing by any answer. Contumelies also are borne withal for our own sakes, if we feel ourselves moved, and that by rebuking we shall pass our bounds. So must that be understood, which Solomon saith; Pro. 26, 4. Answer not a fool according to his foolishness, lest thou also be like unto him. Some there be, that while they would repress the fury of another man, become more frantic themselves. If they see them prone hereunto, they ought to abstain, lest they offend God. Which we also shall do, if we perceive that we be not therefore lead unto it, because it grieveth us that the name of God should be dishonoured; but only for that we seek to follow our own appetites. Also we must take heed, that we suffer not such kind of contumely in this respect, I● suffering of contumelies, what we must take heed of. that we would for our adversary the more. There be some, who think it a noble kind of revenge, if they utterly contemn those things that be spoken against them; to the intent he might see, that there is no account at all made of him. There be some, which keep silence & bear; because they think it will redound to their praise. Seneca said, that; To be despised of the wicked, is to be praised. And lastly, we must take heed, that the dissembling of reproach, proceed not of cowardliness. There be many, which make so much of quietness, as they will take nothing in hand, which may be troublesome and joined with danger. This also is to be added, that reproaches must be abidden, when we cannot otherwise choose. What must be done when we perceive that a contumely is not to be suffered. 5 But if we shall judge, that contumely is not to be borne withal, there is two ways to deal. Either it is private; namely, that we ourselves rebuke him; or else by suit in law. We may go to the judges (for this is lawful) and provide that our office be not in danger of suspicion. If we deal privately, it is meet to use courteous speech: which the apostle taught unto the Galathians; Brethren (saith he) if a man be suddenly taken with any offence, Gala. 6, 1. ye that be spiritual restore such a one with the spirit of meekness, etc. Not but that we may sometimes deal sharply, when we are in hand with opinions & doctrine, when the honour of God, and the true catholic faith is in hazard; or else, when men be so inflexible, as they cannot be reform with courteous words, then more severe speech must be used. Howbeit, we must take heed, that we allege no false crime against him, which is the author of the contumelies: for than it were a lie. The thing, which is just, must justly be done. But thou sayest, that he himself doth lie: thou must not become like unto him. If in those cases, which I have expressed, reproach be not repressed; at the least wise we shall declare by living well, & by the deeds themselves, which in words we cannot, that he hath made a lie. Many have been content to use a general reason; namely, that the spirit will teach us when injury is to be suffered, and when not: and that even at the very push, we should take counsel. The Ethniks would say, that we ought to follow wisdom and reason. Howbeit, I thought good to open these points somewhat more particularly. 6 Come we then unto David. He used three reasons, The reasons of David weighed. the which must only take place in those cases, wherein injury and reproach ought to be suffered, and not generally: for sometimes they are to be suffered. The first reason was; Hinder ye not the counsel of God, God hath commanded him to curse me, etc. To this we say, that in that case the reason is good; not that we should conclude generally: then there should be no wickedness punished. We would always say; It is the counsel of God, he will take it away, when it shall seem good unto him. The second reason is; I abide greater things at the hand of my son, and shall I not bear these things? This is a good reason to comfort ourselves in affliction, and to make us circumspect what we do: but generally it is not of force. If the magistrate say; I have borne this, by reason of the necessity of the time, therefore I can the easilier bear evils: he shall leave wickedness unpunished. The third reason also is not universal; God seethe this affliction, and layeth up good for me in store. This in very deed we ought to think, if we be compelled to suffer contumely; yet are we not always bound to suffer it. These things have we spoken concerning the reasons of David. Whether David did well in bearing of the contumelies. Now must we show wherefore he dissembled, & whether he did well therein. In my judgement he did well; and his purpose was allowed unto the soldiers, and nobility, which he had with him. He was busied about other matters, he was scaping away, he then thought upon his sin, and imputed it to the revenge, which God had foreshowed by the prophet that he should suffer. Doubtless he did not utterly pardon the offence, but deferred the punishment. All things have their time. It was now needful for him to repent, he wept and lamented. Another cause, which might persuade him, was herein; lest he should be suddenly drawn to fury, and overmuch moved with cruelty: and it was then sufficient for him to keep within his bounds. A third reason: he saw in spirit (for he was a prophet) that GOD would have him, even at this instant, to suffer this reproach. Thus far have we spoken hereof. 7 Now let us consider, In 1. Cor. 4. verse. 5. after what sort Paul forbiddeth judgement; seeing we must very oftentimes judge, while we be in this life. For it behoveth, that every man do judge and examine himself, yea and others also, when need shall be; to the intent they ma●e be warned and amended. judgement in the Church, in the commonweal, and in a household are necessary. The church pronounceth sentence of judgement, against those, which are to be excommunicated. There be also political or civil judgements. And in household affairs, we choose unto us wives, maidens, & servants. And in the church there be chosen deacons, curates, & bishops; which kind of election cannot proceed without judgement. Wherefore we answer, that judgements are of two sorts; judgements of two sorts. either private, or public. And those which be public, pertain either to policy, or else unto the church. Civil judgements are not taken away by the Gospel, Civil and ecclesiastical judgements are not taken away. but rather amended and corrected; as hereafter we shall perceive, when the place serveth. But ecclesiastical judgements cannot be removed by man's authority. For Christ, when he spoke of brotherly correction, gave commandment thereof. Matt. 18, 15. Matth. 7, 5. From whence private judgements do spring. Augustine. Private judgements do either spring of charity, and right consideration; or else of ill affections, which are envy and pride: as Augustine hath in his second book De sermone Domini in monte, while he entreated of those words, which are read in Matthew; judge ye not, that ye be not judged. By which saying of Christ, the sentence of Paul must be measured. And in these judgements, which we exercise by charity, We must ●ot rashly ●udge of o●her men's faults. we must take special heed, that the sins, which either we judge or reprove, be throughly known to us, that we do not rashly give credit to rumours or slanders. Further, we must not judge without compassion and pity. Away with triumphing, mocking, reproaches. The which shall best be done, if we remember that we ourselves be men, and prone by nature unto those vices: and not yet assured, but that we may at sometime fall into the very same offences. Therefore Paul said unto the Galathians; Gala. 6, 1. Considering thyself, lest thou also be tempted. And Augustine in his book of Confessions wrote, Augustine. that we should not only give thanks unto GOD, for the sins that he hath forgiven; but also for those, which by the assistance of God we have not committed. Over and beside, in his 15. epistle to jerom, when he had lamented for the contentions which had happened between him and Ruffinus, he saith; that he knew not what he himself would have done, if the same things that were written against jerom, had been written against him. And moreover, in judging there must never be so firm a determination, as though he which is fallen, can not be restored again. 8 And touching those things, which ought to withdraw us from a light, rash, and hasty judgement, Chrysost. Chrysostom doth make mention. First, seeing our own state is very much unknown to our own selves; What things should revoke us from rash judgement. we ought to know, that the state of other men is very hardly to be known. Furthermore, there be many circumstances, whereby men's actions are defined; which we cannot always perceive, although we have set before our eyes the thing which is done: so as it is not easy to give judgement of it. Again, the very things that we see be otherwhiles so doubtful, as we may understand them, as well in the good part as in the ill. Then it is better to suspend our judgement in a thing that is doubtful. To conclude, he that judgeth, must be spiritual; seeing in the epistle to the Corinthians it is written; The spiritual man judgeth all things. 1. Cor. 2, 15. Seeing then we be not led oftentimes by the spirit, but by our own naughty affections; we have more need to be judged, than to use judgement against others. Augustine. Augustine, in his tenth book of Confessions, the 23. chapter, excepteth three things, whereof we ought not to judge, although we be spiritual, and so be accounted. The first is; the hidden mystery of God's providence and predestination, together with the counsels of GOD, touching those same things which we see do happen daily, otherwise than either justice or reason might seem to suffer. isaiah said; isaiah 45, 9 It is not convenient that a potter's vessel should dispute against the maker thereof, why it was made of this or that fashion. Also it is not meet that one pot should dispute with another, whether the potter have done wisely or unadvisedly. Out of which places Paul took that, which he hath to the Romans; Rom. 9, 20. Hath not the potter power over his clay, to make one vessel unto honour, and another to dishonour? Another thing that Augustine taketh away from our judgement, is the book of the holy scripture; the which we must not therefore read, to condemn any thing therein, or to wrest it to our mind and desire; but rather to submit ourselves thereunto. Wherefore, he writing in the 19 epistle unto jerom, saith; If there be any thing in the scriptures that displease us, If things of the holy scripture offend us, whereto we must refer them. we impute that unto the volume of the book, as being slenderly corrected; or unto the interpreter that hath not so sincerely and profitably translated it, according to the proper form of speech; or else we ascribe it to our own ignorance. lastly, he excepteth from our judgement, those men which be without, that we should not judge them to be so far past hope of salvation, as they may not return unto it. And lest he should seem to be against that he had said; he in the 22. chapter of the same book, expoundeth the saying of Paul; that A spiritual man judgeth all things: He judgeth all things (saith he) that aught to be judged. The which we have expounded generally to be such, as make for edifying; or else, which may be hurtful for our salvation. Moreover, it must be considered, that great diligence and discréetnesse be used in giving of judgement, lest we condemn those things, whereof as yet we have no perfect knowledge and trial. In the book of Genesis it is written; that God himself came down to look upon the city and tower which they had builded. Gen. 11, 5. And it is declared, that he went unto Sodom, to see whether they behaved themselves, Gen. 18, 21. according to the report, which had been made unto him. And these things are in such wise showed, to the intent we may be instructed, what diligent examination ought to be there had of the matter, before that sentence be given upon the same. Augustine. Things that may be done as well with a good mind as with a bad, must not be judged of. 9 Augustine also, in the second book De sermone Domini in monte, reduceth the kinds of actions into two parts. Some be of that nature, that they may be done as well with a good mind, as with a bad; and of these (saith he) it is commanded us, that we should not take them in the ill part. And there be others, which cannot be done with a good mind; as are whoredoms, adulteries, and such like. And in these things we must take heed, that we judge not ill of the author, by determining with ourselves, that he cannot be changed. But he referreth the words of Christ, Matth. 7, 1. 1. Cor. 4, 5. & of Paul, (wherein judgement is forbidden) unto the first kind of works, which may be done either of good purpose or of bad. And to prove his distinction, which he brought of two kind of actions, he allegeth the place out of the epistle to Timothy, where it is said; that There be some sins manifest, 1. Tim. 5, 24. and which go before to judgement; but others, which follow after. For there be some so evident, as thou mayst perceive them without trial or examination: and some be therefore said to follow, because they be more secret, and are not tried out, unless it be in examination of judgement. Albeit the Greek scholies would have the same to be referred to the ordaining of ministers: for the apostle had said; Lay not hands suddenly upon any man, verse. 22. neither be partakers of other men's sins. But if so be his disciple had said; Seeing there be many men's sins, which are hidden from me, how can I beware of them? Furthermore, I cannot shun those, which perhaps will be committed by them after they be ordained. The apostle answereth; Some sins go before, which unless thou weigh and consider with a just judgement, and committest nothing unworthy of the holy orders, thou shalt defile thyself with other men's sins. And there be other sins that follow: for if thou promote any man to orders, whom in thy judgement thou foundest fit; if afterward he happen to fall, that cannot be imputed by right unto thee. 10 Neither must we omit, that Christ, to the intent he might restrain us from rash judgement, added a commination; judge not (saith he) lest ye be judged, Matth. 7, 1. for with the same judgement that you judge, ye shall be judged. Which must not be so understood, as though we should be rashly judged by God, if we ourselves judge rashly. Augustine. For (as Augustine, in the same place, saith;) The meaning of Christ's words is, that when a man shall judge another man by unjust judgement: he himself shall be condemned by God, and shall therefore suffer punishment, because he judged rashly, and unrighteously. But seeing there be some godly men, which altogether temper themselves in this kind of sin; and notwithstanding that they judge not rashly of others, yet men do very unjustly judge of them: the same father answereth; that For the most part it doth not so happen; because men are wont to be sore provoked against them, whom they know have a sinister judgement of them, and do endeavour likewise to judge hardly, and to speak ill of them. Wherefore that is wont to be used against them, which is written of Ishmael; His hand against all men, and all men's hands against him. Howbeit, Gen. 16, 1● the answer is more firm, to say; that godly men, which do not rashly judge of others, though they obtain not like right and recompense of men, yet without doubt they obtain it of God, who not only judgeth rightly of them, but also correcteth the ill judgements, which are done unto him by men. Of suspicions. 12 But here also we may for good cause demand, how far forth we are to favour suspicions. In 1. Sam. 29, verse. 3. A definition of suspicion. Suspicions do depend of conjectures, through which we inquire, either what is done, or what may come to pass. And suspicion is an obscure knowledge of some evil at hand, from whence springeth fear. And malicious men, and old men, and those which are often hurt, and enemies, are soon brought into suspicion. And sometimes the causes of suspicious are just: as in the Digests De suspectis tutoribus, & curatoribus; He is suspected, who is such in manners. And albeit that he be not such a one indeed, yet it sufficeth, if he seem to be such a one. For though that David were no traitor, yet by that report, 1. Sam. 2, 19 which commonly went of him; to wit, that he was a traitor, and desired the kingdom, the Philistines did wisely; who thought good to beware of him. In deed, we cannot avoid it, but but that suspicions will sometimes arise in our minds; seeing they be not in our power: We must not give place to our suspicions. Augustine. but we must not rashly assent unto them, or judge by them. Augustine, in the 54. epistle to Macedonius: Men (saith he) of a certain self-love, are easily lead to judge; insomuch as every man is a friend to his own cogitations, and thinketh that he doth suspect wisely. Yet (saith he) nothing must herein be done rashly, though the cause may seem never so probable: for even many things are credible, and yet false; and again, many things are incredible, and yet true. But thou wilt say; What if a man be a governor of a church, or of the commonweal; shall he not provide in time, if he suspect any evil to be at hand? What is lawful in suspicion. He ought no doubt: but yet without hatred or harm of another man. So judges must beware, that upon light suspicion they disturb no man: for poor wretches, being oftentimes overcome with grief in punishments, do confess those things, which they never thought. The suspicions of the Philistines arose not of weighty, but even of probable causes; therefore they commanded not David either to be troubled or put to death, but only to be sent away. And this David gained by fleeing unto Achis, that although he were had in honour, yet he came into suspicion of treason. Wherefore we must never departed to the enemies of the faith; sith that had never good success. For admit thou canst persuade the prince, that thou art a good man; yet shalt thou never persuade the multitude. And thus much by the way. Of mocking and tawnting. In 1. kin. 18 verse. 17. 13 By the mocking, wherewith Elias mocked the worshippers of Baal, it appeareth, that godly and sincere men may use pleasant dissimulation, What manner of mockings be lawful. Look in 1. Sam. 22, verse. 16. witty conceits, proper nips, and merry speeches; so they use them not to satisfy revenge and hatred against their enemies, but for the condemning and disallowing of wicked religion. The sense of these signs is perceived rather by pronunciation, than by words. The imitation of this kind did Paul use, when in the epistle to the Colossians, he saith under the person of the false prophets; Touch not, taste not, handle not. verse. 12. How pleasantly doth isaiah, in the 44. chapter, deride the idoll-maker; because of the one half of a tree he maketh a fire to warm himself, and to seeth his meat; and with the rest of the block he frameth an image, before which he afterward falleth down, giveth honour unto it, worshippeth it, calleth upon it, and serveth it. The whole chapter. The same did Baruch the scribe of jeremy, in the sixth chapter: he pleasantly mocked the idols. Elias, by that witty mirth of his, taught that Baal was no god, that he heard not, felt not, nor regarded any manner of thing. So then, scornings & mockings may sometimes serve, very fitly, for the prophets and ministers of the word of God. For how could men be more plainly taught, that they lost their labour in worshipping of Baal? Howbeit, Paul, in writing to the Ephestians, seemeth to forbid this kind of talk in Christians; Let there not be in you (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Ephe. 5, 4. filthy and fowl communication; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fond & foolish words; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Urbanity and pleasant jesting, which otherwise is counted a virtue, whereby those that he sad, & in sickness, are some times cheered up: because it must not be taken for sin, when it perteines to charity. But it must be understood, that Paul, in that place, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, scurrility, whereby scoffs and railing speeches be rashly cast out against others, rather with offence unto the godly hearers, than with any edifying. It is not lawful for Christians to trifle unadvisedly. Of Deceit or Guile. 14 To speak first of the word. In judg. 3● That which among the Latins is Dolus; that is Deceit, the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so that their word and ours is almost all one: but the hebrews call it Mirmah, or Remijah. Further, let us understand that guile is there forbidden, where any thing lieth secret, which is hidden, lest the fraud appear, or be easily seen. Wherefore Plautus said; Plautus. Guiles, unless they be covered by craft, they be no guiles. Thus much as touching the name. Now let us come to the definition. A definition of guilt. Servius. In the Digests, De dolo malo, in the first law, Servius the lawyer thus defined ill guile, or collusion; namely, to be a subtle invention or devise to deceive another, when as one thing is done, and another feigned. Wheresoever therefore there is guile, there is deceit by some dissimulation. It is true in deed, that Labeo, an interpreter of the law, Labeo. reproved the definition brought by Servius, and that by two reasons. Whereof one is, that sometime it may happen, that a man shall be beguiled without dissimulation or collusion. Wherefore the definition should be more strict, than that which is defined. But this all men account as a fault. The other is; because otherwhiles some by dissimulation do save and defend their own, or other men's, and yet thereby do beguile no man; neither do they hurt any man. So then, the definition must be applied unto other things, besides that which is defined; which also is culpable. For which cause he thus defineth it; Another definition of guile. Ill guile, or collusion, is all manner of craft, deceit, or subtlety done to beguile, delude, and deceive others. Ulpian, in the same place, Ulpian. alloweth the opinion of Labeo. But having the authority of so great a clerk, I would say that Labeo did not well, in removing dissimulation from the nature of fraud. And as touching the first argument, which he hath, I deny that which he affirmeth; namely, that men can be circumvented without dissimulation. For unless they were wholly without sense, they would not easily be led to take and receive that, which they manifestly see will be hurtful unto them. Wherefore it is necessary, that there be some show and colour added; which can by no means be done without dissimulation. Then, whereas he saith, that there be many, which defend either their own, or else other men's, by dissimulation: I grant that; but yet I affirm, that the same is guile, although it be honest dealing: as afterward I will show more plainly. As touching the nature therefore of guile, it seemeth, that feigning or dissimulation is always joined with it: and for that cause, the definition of Servius pleaseth me better. Which definition, I myself nevertheless would rather apply unto guile in general, & not to ill guile or collusion, as he did, perhaps being led by that reason; because he understood that deceit, which should be hurtful. Cicero. 15 Cicero, in his first book of Offices, affirmeth; that Dissimulation or feigning pertaineth chiefly to the nature of guile. For he writeth that Aquilius, his familiar friend, being demanded what was guile, answered; Where one thing is done, and another thing feigned. Of this mind is Augustine, Augustine. who in his seventh treatise upon john, expounding these words which Christ pronounced of Nathaniel, john. 1, 14. (Behold a true Israelite, in whom there is no guile) saith; It is then guile, when one thing is done, and another feigned, etc. And to speak this by the way, it is easily gathered by this place, that Augustine preached his sermon to the people in Latin; because the Aphricans used the Roman tongue, although it were not pure, but in some words corrupt. For there Augustine admonished the people, that Dolus, which is guile, signified not Dolour; that is, Pain: as many do corruptly speak, saying; Dolus illum torquet, that is (as they meant) Grief doth vex him: when as they should have said Dolour. To take away therefore the ambiguity of the word, he saith, that Dolus, which is guile, signifieth feigning, and dissimulation. And in the same place, to express what guileful feigning signifieth; Guile comes of a doubleness of the heart. verse. 3. he addeth, that it cometh of a doubleness of the heart. He allegeth the 12. psalm, in the which place, when mention is made of guileful men; David saith, that they speak dissemblingly in their double heart: that is (as he interpreteth it;) In one part of their hart they do see the truth, and perceive the thing how it is; & in the other they work dissimulation, and deceit. But in those (saith he) is no guile, who perceiving themselves to be sinners, do so repute themselves, and do not dissemble or boast of righteousness; as did the Pharisie, when he prayed near unto the Publican; and as other hypocrites also do. Nathaniel had no guile in him: but not generally. For every man is a liar, Rom. 3, 4. Rom. 7, 18. and (as Paul writeth) There dwelleth no good thing in our flesh; seeing it is altogether full of fraud and guile. It might only be said of Christ absolutely, 1. Pet 2, 22. that He alone was without guile. But (as David saith;) They are blessed, Psal. 32, 2. to whom the Lord hath not imputed sin, and in whose spirit there is no guile. For in as much as they be regenerate, (especially concerning the spirit) that which they do, they do it uprightly and simply: and such a one Christ affirmeth that Nathaniel was. The same Augustine, in the tenth tome, Augustine. in his book of fifty homilies, the first homily, expoundeth that which is written by David, in the 34. psalm; What man is he that listeth to live, Psal. 34, 13. and loveth to see good days? Keep thy tongue from evil, and thy lips that they speak no guile: Then (saith he) it is guile, when one thing is close shut up in the breast, and another is expressed, either by word or by deed. As flatterers use to do, which commend some, contrary to that they think; thereby either to eat their meat, and drink their drink; or else, to get some other benefit at their hands. And that, Flatterers. which he speaketh of flatterers, may also be understood of enemies & backbiters. But that it becometh men to deal plainly and uprightly, the very Ethniks saw. Wherefore Achilles, in Homer, saith; Homer. that he hateth those men, as he hateth death, which speak one thing and think another. So then, we think, that for the general definition of guile, there ought to be put, and that not amiss, a devise to deceive a man (when one thing is done, and another dissembled.) 16 Now, after this definition, Good guile and evil guile. we must add a distinction. For some guile is good, and some is evil. That we call good, which is not harmful; & when as it hurteth none, but sometime profiteth: but evil guile is harmful, and always hurteth one or other. These parts may easily be made plain by examples. Nurses' do continually use good guile towards their little ones, thereby to please and still them: for with them they both feign and dissemble many things. Physicians also do after the same sort deceive them that be sick, because they would recover them. Yea and Chrysostom, in his first book De sacerdotio, Chrysost. writeth, that a certain Physician ●o beguiled one that was sick of an ague, as in drinking water, he thought he droonke wine. And the sa●e Chrysostom, in the same place affirmeth, that he himself used a good guile, to deceive Basilius, for the taking of a bishopric upon him; when in no case he was minded that way. 1. Sam. 12, 13. David by this kind of guile escaped the hands of the king of the Philistines: for he feigned himself to be a fool, whereby the king judged him unworthy to be punished. But of ill guile there be very many examples in the holy scriptures: among which is the act of Ehud, which in the book of judges we have interpreted. And that is another also, judg. 3, 19 Exo. 12, 35. which the hebrews did, who at their going forth of Egypt, desired to borrow, both of their neighbours, and also of their feiends, precious garments, golden and silver vessels: and yet they minded altogether to rob them of the same. To this kind also belonged that, 2. Sam. 17, 7 which Chusaie the Arachite did, in deceiving of Absalon. And among these may be reckoned that, Gen. 34, 13. which Simeon and Levi committed against Hemor, and against the Sichemits. I might bring a great many of examples more, if I would use needless labour in a manifest matter. 17 Touching the first kind of guile, which is called good and harmless, no man will contend, but that it is lawful to use the same. But of the other kind there is a doubt, whereof if my judgement should be asked, I would think it best to make this answer; that We may not use evil guile with our friends. Ill guile is not forbidden against enemies. Notwithstanding, against our enemies it is not forbidden; because it may be in the steed of armour. Wherefore, if it be lawful to take arms against them justly, it is lawful also to use guile, according to the saying of the poet; What matter is it against an enemy, whether a man use fraud or force? Howbeit, this must be considered, that we speak only of those enemies, which either God himself, Who be very enemies. or the public weal, or a just magistrate declareth to be enemies; and not of those, which every private man hateth. Moreover, I doubt not, but seeing it is lawful to repel violence with violence, when there is no other way to escape; it is also lawful to set guile against guile. For he, which repelleth violence with violence, as the laws do permit, the same man is not to be counted a private person: forsomuch as he is armed by the magistrate. So as it is manifest, that he doth not against the laws; but with the law. Even so, he that is suddenly oppressed, may lawfully escape by evil guile, if he can. Moreover, the scriptures teach, that this kind of guile is just. jerom. For jerom saith; and it is written in the Decrees, the 22. cause, the second question, 1. Kin. 10, 21 the chapter Vtilem, that jehu did dissemble honestly with the priests of Baal; because he had not been able to have killed them all, if he had begun to put some of them to death. Wherefore, to the end that he might gather them all together, he feigned himself to be much more desirous to worship Baal, than Achab was; and by that means he slew them all. But this we ought to regard, that they, which are so destroyed by guile, be worthy of punishment, and (as they be commonly called) are notorious offenders, and such as cannot be punished by ordinary means. For which cause the king of Denmark is by some commended, who through guile destroyed most pernicious thieves, which he could not take. For he feigned a war, and made a proclamation, that as many as would come, A guile used by the king of Denmark against thieves. Augustine. should receive wages of him; and promised pardon unto the thieves, for the wicked acts which they had before committed. But I (for my part) as I shall afterward declare, would not so absolutely allow these kind of examples. Augustine (as may be read in the 14. cause, question the fift, in the chapter Dixit, and it is a place in his questions upon Exodus) showeth, that the Israelits deceived the Egyptians, Exo. 12, 35. when they borrowed of them gold and silver vessels. And yet the same was not to be counted a fault in them, when as yet no man doubted, but that they did it by evil guile. The same father, in the 23. Cause, question second, in the chapter Dominus, which is taken out of his questions upon the book of josua, josua. 8, 4. rehearseth the place, wherein it is said, that GOD commanded the hebrews to fight against the city of Hay, by lying in wait: which without doubt belongeth to guile. jerom, jerom. upon the 17. chapter of Ezechiel, allegeth this sentence, as a worldly saying; namely, What matter is it against an enemy, whether a man use fraud or force? Howbeit, he agreeth thereunto, although he deny, that it can take any place where an oath is made before. But this I will anon discuss. Ambrose, in the 14. Cause, question the fourth, permitteth guile or gainful fraud against enemies. And after this manner he interpreteth the place of Deuteronomie, where God gave the jews liberty, to put their money in usury to strangers; Deut. 23, 20. namely, that where the war is just, there also usury may take place. For the goods of the enemies are ours, and they may be lawfully taken from them: and whether it be by fraud, or by violence, it forceth not. There be some, which allege that which is written in the latter epistle to the Corinthians, the 12. chapter; 2. Co. 12, 1●. When I was crafty, I took you with guile. But that maketh nothing to the purpose, seeing the apostle in that place doth very manifestly use the figure * That is mockery. Ironia. For he was accused, as though he had received money of the Corinthians, by the hands of other, which by himself he refused to receive. Which he straightway disproved. But those examples, which we brought first, do manifestly prove, that it is lawful to use guile, yea & evil guile against enemies; namely, keeping close our counsels and actions, and using tolerable works and words. The civil laws allow of guile against enemies. Neither do the civil laws teach otherwise. In the Code De commercijs & mercatoribus, in the law Non solùm: The emperor decreed, not only that no gold should be transported unto the barbarous nations, which were enemies unto the state; but also, that such gold, as they had, should be taken from them by subtle guile or policy. And in the Digests De captivis postliminio reversis, in the law Nihil interest; It is decreed, that captives, howsoever they returned into their country again, should recover their own goods and old estate, whether they were sent home again, or whether they escaped by violence or by guile. Although afterward, in the law Postliminij, in the Paraph Captinus, it is restrained upon condition; that If they return with a mind to tarry at home. For if they should either promise, or swear unto their enemies to return, they should not enjoy the right of returning. Wherefore Attilius Regulus enjoyed not the benefit, Attilius Regulus. because he was sent to Rome, to persuade the Senate about the exchange of prisoners. Then, forsomuch as he had promised, & was minded to return, he by the laws might not use evil guile. 18 Hereby also that appeareth to be true, which a little before was said; that we may not use evil guile against our enemy, if there be an oath made between us. An oath distinguished. And that this may be the more plainly understood, we must distinguish an oath, as the lawyers do; one avowching, another promising: or (as they term it) the one assertive, and the other promissory. For when we swear, either we do affirm, or else deny some thing to be, or to have been; (which we never ought to do with evil guile, by adding an oath:) or else we promise to perform some thing. And forsomuch as faith is to be kept, even with our enemy, the same faith also is not to be broken by evil guile. So as, if those things, which we have sworn unto our enemy to keep and observe, be temporal goods (such as are money, honour, and life of the body) the name of God for these things ought not to be profaned. Wherefore, David, Psal. 15, 4. in his 15. psalm, saith; He that sweareth to do evil, and changeth not. In the Hebrew it is thus written, Nischhab leharah velo iamir. Which place I know that D. Kimhi expoundeth of those, which vow unto God certain sharp and hard things, which serve to the subduing of the flesh, & change not that which they have promised. But the sentence (me thinketh) seemeth more plain, if it be largely taken; namely, of an oath that is hurtful unto us, which a good and godly man will not break or change. jerom. jerom also upon Ezechiel, the 17. chapter, is of this opinion. For there the Lord saith, that he was very angry with Zedechias; verse. 15. because he broke the oath which he had made with Nabuchadnezar, king of Babylon. For though the jews counted him as an enemy; yet (as jerom declareth) he was now a friend, when he had by oath promised his faith unto Zedechias. Seeing it belongeth unto friends, one to be faithful unto another: so as evil guile ought not there to have been used. Augustine. And Augustine, in the 32. cause, question the first, the chapter Noli existimare, writing unto Bonifacius, admonished him to keep faith even with his enemy. Ambrose. Ambrose also, in the 22. cause, question the fourth, the chapter Innocens, doth so advise. And the same sentence he hath in his book De officijs, where he bringeth the example of josua, josua 9, 4. towards the Gabaonites; who, notwithstanding that he ought to have made the oath void, and of no force; yet, by the consent of God, he caused it to be kept and ratified. Neither suffered he the Gabaonites to be slain, whom nevertheless he punished, because of the guile which they used. But if an oath be given for fulfilling of an unjust or ungodly thing, An oath given for an unjust cause must be cut off. it must wholly be made frustrate; because an oath ought not to be a bond of iniquity. Neither is it necessary thereunto, that any man should come before a judge, to be absolved of this kind of oath. Which I therefore speak, because the Pope claimeth this right to himself; namely, to release such kind of oaths, and (as they commonly say) to dispense with them. As it appeareth in the 15. cause, question the sixth, where Nicholas absolveth the bishop of Triers. The Pope cutteth off oaths both lawful and unlawful. And his pride and arrogancy hath now at length brought his law and power to that pass, that he not only breaketh unlawful oaths; but also abrogateth just and lawful oaths, when it seemeth good to himself. So Pope Zacharie loosed the French men from their oath, wherein they were bound unto their king; and he deposed the king from his kingdom, and placed Pippin in his steed. But this is not to be marveled at, A proverb in the court of Rome. seeing it is commonly said at this day in the Court of Rome; that It is not meet for kings and great personages, but for merchants, to keep their oaths. 19 So then, if there be an oath made, guile must not be used; unless perhaps the one party, to whom the oath is made, shall first departed from covenants and conditions: for then the common saying must take place; He that breaketh faith, let faith also be broken with him. Wherefore jerom to Nepotianus, jerom. commendeth the saying of Domitius the Orator, unto Philip; Seeing thou accountest not me for a Senator, I also do not take thee for a Consul. But hereof we have testimonies also in holy scriptures. For Paul, in the first to the Corinthians, the seventh chapter (as touching faith given in matrimony) writeth; that If an infidel departed, verse. 15. let him departed, a brother or a sister is not in subjection unto such: but God hath called us in peace. And those things, which are alleged of an oath, I understand them to be of like force in promises and covenants. In which promises and covenants I affirm, that just and godly men ought both to use simple and plain words, A sophistical act of the Thracians. and also to live with a good conscience. The Thracians therefore are justly and worthily condemned, who (after truce had been made to continue for the space of thirty days) rob & spoiled by night, excusing their act, in that, that their truce was made for the day, and not for the night. Neither did the legate of the Romans plainly, A guile of the Roman legate against Antiochus. but subtly with Antiochus, who having decreed, that she one half of the ships should be given unto the Romans, and the other half unto the king, commanded them all in very deed to be divided and cut in sunder. But he did it, to the end the king might be utterly destitute of a navy for the wars. Therefore, whatsoever a godly man will promise, he ought déeplie to weigh with himself before hand, whether he be able to stand to his words and promises. jerom. Wherefore jerom hath written unto Celantia; Whatsoever thou speakest, think that thou hast sworn it. 20 As touching the end of the question, there remain certain doubts to be examined, that the thing may be the more manifest. First, if a man promise armour and succour to any man, for the space of three or four years, and in the mean time he becometh a traitor to his country, and maketh war against it; whether in this case he ought to perform his faith, or else by evil guile to break it? I answer, that neither in this case, nor in the like, is faith to be kept; seeing (as it is evident) a mischievous act happeneth in the mean time, which with a safe conscience we may not aid. And in very deed, neither evil guile or perjury is here committed. For he, which hath sworn, is not changed; but he is changed, An oath dissolveth not former bonds. to whom the oath was made. For oaths can pluck away or diminish nothing of those bonds, which went before. Seeing then every man is bound to the word of God, and to the preservation of his country, before he take any oath; that which afterward is sworn, must be understood conditionally: that if the first bonds be kept univolate. The same also must take place in vows, that be vowed. For although a man vow sole life; yet, forsomuch as he was before bound to the word of God, wherein it is said, that It is better to marry, 1. Cor. 7, 9 than to burn: and, They which cannot keep themselves chaste, let them marry: he doth not take away the first bond for the vow, which followeth. Wherefore, if he can not keep himself chaste, or if he burn, he ought (by the commandment of GOD) to marry. Neither can any oath or vow that happeneth herein, take away the power and force of the commandment of God. Whether faith must be kept with Heretics. 21 Another doubt cometh to my remembrance, touching those princes, which have given their public faith and safe conduct unto heretics for their coming unto Councils, or to conferences, whether they ought to stand to their promises; or else violating their oath, to keep still the heretics, and to punish them. I answer, that they ought to keep entire and perfect the promise made unto them. But they say; We will easily grant it to be sin, when we give our faith for an evil thing: but if, after we have given it, we keep it, and stand to our promises, we fall into another grievous sin; seeing we do not the duty committed unto us, neither do we obey God. For it is our part (as God hath commanded) to punish and to correct heretics; lest they should spoil the church, and proceed in maintaining of their pestiferous doctrine among the godly. Neither doth any man doubt, but that magistrates ought to defend the church. So than it seemeth, that heretics should not be let go, when we once have them in our power. I answer, They which come unto princes upon safe conduct, be not in their power. that this in deed is the office of kings; to repress and keep under heretics: but that is, when they have them in their power. But if they give them a safe conduct to come unto them, then can they not say, that they have them in their power: for they came upon trust of the promise, and an oath, otherwise they would not have come. Wherefore, if there be a promise made, it is not lawful to break it. And this is the cause why I said before, that I cannot easily allow the act of the king of Denmark. Neither also would I judge jehu to be without sin, Of jehu. when he promised that he would worship Baal, thereby to get all the Baalites together; unless peradventure he knew manifestly, that he was stirred up by God to do it. But hereof we will entreat a little after. Let them therefore, which defend the council of Constance, cease to lay for their pretence, that john hus, with a safe conscience might not be let go; because it is heinous sin in all princes, if they suffer heretics to go free. For this, which they say, is so long true, as the time lasteth that they shall be in their power; but when they are come by a safe conduct, then are they at liberty: neither are they said to be in the power of those princes, which did call them. 22 Others doubt, Whether promise given to thieves is to be kept. whether it be lawful to use evil guile against thieves; so that, if a man happen into their hands, and by an oath made unto them, is suffered to go home, upon condition to gather money to redeem himself: whether I say he ought to return unto him with the money, or (if he cannot get it as he hoped to have done) to return without it; especially, in case he were almost assured, either to live in perpetual servitude, or else to be put to a most cruel death? I answer, that in my judgement he ought to return unto them; especially, seeing in this case there is no danger, but as touching goods of this world; namely, of money, of liberty, and of bodily life, which are not so greatly to be esteemed, as for their sakes, an oath, or the name of God should be violated. And the verse of David, before brought, serveth well for this purpose. And this sentence is so firm and true, that even an Ethnic (M. Attilius Regulus, Attilius Regulus. I mean) did acknowledge it. For he returned to Carthage, when he knew certainly, that either he should be in continual bondage, or else lose his life; and that most cruelly. Tell me not, that he did foolishly herein. For the Roman laws (as we have before said) De captivis & postliminio reversis, in the law Postliminium, in the Paraph Captiuus, do ordain, and religiously decree, that he should not be counted as returned by the law Postliminium, which had promised to return again. Besides, the nature of man persuadeth the selfsame thing: for it is civil, and delighteth in society. Wherefore, next unto God, and godliness to him-ward, there is nothing, which men ought more to esteem than their faithfulness, which wonderfully furthereth the society of men. For without it, it is unpossible for men to live together. Moreover, who will not say, that the money, liberty, and life of one man, is less to be regarded than it is of many? For if covenants and promises be not kept with those thieves, henceforth they will give credit to no man, whom they apprehend. They would send home none to their own house, to fetch their ransom; but either they will kill as many as they take, or else retain them with them in miserable and perpetual bondage. lastly, I think it good to give this advertisement; that in taking of oaths, no signs that be added of universality ought to trouble any man. What is to be considered in a general oath. As if a man promise and swear to his friend, that he will be an helper to him in all things: or if a man promise and swear unto a school or church, that he will do and observe all things, that they shall decree. For all such kind of speeches (as it appeareth by that, which we have said) are to be understood with condition, that if the obedience unto the word of God be kept. And undoubtedly, although that clause, through the nature of an oath, be meant always to be added; yet nevertheless it is the duty of godly men to express it, when they be received into any University, college, office, corporation, or fellowship: and (according to the custom) are compelled to swear to the observation of statutes, laws, and decrees. It is the sure way (I say) by express words to testify, that they will observe all those things; unless that they shall find, that any of the same be against the word of God. And of this matter (I think) I have now spoken sufficiently. Ehud practised evil guile: I grant, but yet against his enemy. Neither doth the scripture make mention of any oath that was made between him and Eglon the king. And though there had been an oath; yet had he been quit of it, seeing the motion of God, whereby God opened his will unto him, had abrogated the same. Whether Guile be lawful for the rooting out of Idolatry and heresy; In 2. King. 10, verse 17. 23 jehu by fraud minded to allure the worshippers of Baal, The fact of jehu. that he might bring them into the danger of death. He proclaimed among the people, that he would be a notable worshipper of Baal; and that he would, with all speed possible, offer a notable sacrifice thereunto. Wherefore he commanded all the Baalites to come together to the holy assembly, to the end they might be ready with their service, about that sumptuous sacrifice. Some are in doubt, whether jehu sinned in lying after that sort. They that defend his cause say, A serviceable lie. that this kind of lie was an officious lie; and therefore not to be condemned. And an officious lie they define to be that, wherewith none are hurt, and some are helped. But among other things, we must note, that this lie of jehu, did not rashly escape from him; seeing in that journey, it was conceived in his mind, and fixed in his heart. And in my opinion, it cannot be called an officious lie, because it did hurt many, by giving an offence. For on the one part, the people thought that they had gotten a godly and holy king; but on the other side, beholding his proclamation, they suspected that he had destroyed Achab and his family; not for religion sake, but for the desire of the kingdom. Wherefore they justly condemned him of hypocrisy. Others defend the lie, which he uttered [in saying] that it was amended through the good intent of the speaker. But a good intent doth not make a good action, when the nature thereof is evil; and that Evil things, Rom. 3, 8. (according to the doctrine of the apostle) ought not to be committed, that good things may come thereof. They proceed further, and say, that it is enough, that God knoweth the heart of him that speaketh. No, neither is that sufficient; because it is not only needful that we approve ourselves unto GOD; but we must do it even to men also, so much as is possible; To the intent that they, Matth. 5, 16 seeing our good works, may praise and glorify the father. Neither is that of any great weight, when they say, that this lie was to endure but a short time; seeing it should come to pass within a few days, that the mind of him that spoke it, should be manifest: insomuch as jehu was about to slay the Baalites, whereby the people should know how great an enemy he was unto that kind of idolatry. For these men be very much deceived, which imagine, that sins must be measured by a space of time; seeing in a very moment, a horrible crime may be committed. Neither is it to be doubted, but that the Baalites did for the time being, confirm themselves in their perverse idolatry, through that fact of jehu. Further, they committed great sin, in preparing of themselves to sacrifice; & they were constrained thereunto by the authority of the king, who had called them together by setting forth his edict, who also had commanded the keeper of the vestry, to give unto them the accustomed garments: which they having received, did violate the law of God. By which place it evidently appeareth, that they, in their sacrifices, had garments, which were peculiar and differing from others that were usual and profane. For the devil endeavoureth in all the things he can, to imitate GOD; Exod. 28. who ordained, that Aaron, in ministering before him, should have garments curiously wrought. He commanded also, that his children; to wit, the meaner priests, should wear certain apparel, which he had appointed for them. 1. Kin. 10, 22 So likewise did the Baalites provide to be done in their idolatry. 24 Such kind of lying and fraud was used in times past, when Augustine lived, to discover the error of the Priscillianists. These wicked heretics did privily corrupt many, and in the mean time could scarcely be called to place of judgement, or there be condemned; because they dissembled their heresy, and being accused, they utterly detested and denied it by oath; notwithstanding that in their mind they retained still a pestiferous meaning; nor yet did they cease to seduce & beguile. Whereupon, many of the faithful sort taking it grievously, The guile of jehu was used in the persecution of the Priscillianists. that they should keep themselves close; they, to the intent they might draw them out into the sight of the world, and discover them, would otherwhile have access to some of them, and feign, that they also were favourers of the Priscillianists. So then, they hearing this, showed unto them their secrets. Augustine reproved the Catholics, and persuaded them to abstain from this kind of lying; and for the same cause wrote an excellent book entitled De mendacio to Consentius. Again, they that defend jehu, 1. Kin. 18, 23 object Elias unto us, who seemeth to have provoked the Baalites upon mount Carmel, to do sacrifice unto the idol. But between these things there is no small difference: for Elias did not of himself, and absolutely stir them up unto sacrifice, but provoked them for the accomplishment of a miracle; namely, to put in proof, whether part should cause fire to come from heaven. Further, the Baalites at that time were prepared for their daily sacrifices; yea, and they made oblations unto their god every day, & after a sort called upon him continually. But this happened not now among the Baalites; seeing they durst not, for fear of the new king jehu, do sacrifice to their idol. Wherefore, they which profess the Gospel, must not confirm themselves by these arguments; and in the mean time pollute themselves in popery, by abiurations and wicked masses. It sufficeth not to have a sincere heart only, but God doth also require our outward actions: for he, being the creator of the whole man, doth also challenge the whole unto himself. Wherefore (me thinketh) we should confess it to be very good indeed, that the Achabites and Baalites should be destroyed; but not that all the circumstances used therein should wholly be allowed. Neither should we be very careful to discharge jehu of sin; sith he was otherwise a worshipper of golden calves: neither did he (as the holy scriptures declare) walk perfectly in the law of the lord 2. Kin. 10, 31 Indeed he was appointed to subvert the service of Baal, but not to promote and dissemble the same. Wherefore, I cannot see, how this kind of lying may be excused; unless perhaps it be said, that he did not lie in respect of his own mind and judgement, but by the motion of God, which stirred him up unto such a lie; even as in like manner he willed the people to borrow costly garments, and gold and silver vessels of the Egyptians; when as yet the hebrews knew very well, that these things should not be lent, but quite taken away from the owners: but yet God commanded, that so it should be; as we read in Exodus. Exod. 12, 3. But of jehu this cannot be affirmed. Indeed the Baalites deserved thus to be seduced by fraud, seeing they deceived the people, and that in a most weighty matter. And they, which had solicited & incensed kings and a queen against the prophets, & men of God; now they themselves also deserved to be circumvented by fraud and guile. Howbeit, jehu in the mean time is not excused from pernicious lying. I am not ignorant, that there is both good guile, and ill guile, Good guile and evil guile. and that it is lawful sometimes to use good guile. But this, whereof we now entreat, I affirm to be ill guile; and therefore unlawful. Indeed the law commanded, that the idolaters should be slain; Deut. 13. 5. and 6. but it willed not, that by this kind of lying and legerdemain it should be done. 25 jehu setteth forth his service of Baal by a comparison. Achab seemed in that religion to be most superstitious; but it is said, that in comparison of jehu, he worshipped Baal but a little. This is even as if he should say; Those things were but sport and play, in comparison of those same, which I am minded to give. The holy scriptures testify, that he did these things fraudulently; Why jehu pretended an honour and service unto Baal. to the intent he might gather all the Baalites into one, and slay them all together; because he might not otherwise have brought his purpose to pass. For very many of the Baalites, having intelligence of the slaughter of Achab and Ochozias, and also the children of Achab, and kindred of Ochozias, fled away for fear, and hid themselves in secret places. Wherefore, jehu feigned these things, and made proclamation that he did marvelously favour the Baalites. Moreover, he perhaps feared, lest if he should deal violently and openly, a sedition might be raised among the people, to take in hand new matters. But the Baalites, being invited by such fair and courteous endeavours, came in, and of their own accord cast themselves headlong into the danger of death; whereas otherwise they were both subtle and crafty. But after this manner God doth infatuate such men, and taketh them tarde in their own wiliness. Even as we also perceive, that it came to pass in Pharaoh; Exo. 14, 23. who wilfully, and of his own accord entering into the red sea, was drowned, and all his whole host with him. The fact of Constantius Cesar. This kind of guile and lying, in times past Constantius, the father of Constantine the great used; who, having embraced Christ, set forth an edict, which was far contrary unto his will, as though he would not suffer any christian to live in his Court. So as he commanded by his edict, that they, which would profess christian religion, should surrender the offices, which they had received, and should be discharged from the wars. They, which sincerely embraced Christ, despised courtly dignities, and departed from the emperors train: on the other side, they, which only bore the name of christians; because they would keep their former place and degree, departed from Christ. But the matter fell out otherwise: for the Emperor called home those that went their way, and commanded, that they should enjoy their former offices and commodities; and he put away those from him, which had forsaken Christ. And he used this reason; If they were not faithful to that power, that is Christ, whom they worshipped; neither will they be faithful to me: nor yet faithfully labour and endeavour for the defence of me and mine empire. But julian, whom they call the Apostata, who revolted from Christ, made an other manner of lie. A lie of julian the Apostata. For (as Ammianus Marcellinus reporteth) when he led his army against Constantius his brother by the father's side, fearing lest he should offend his soldiers, of whom the most part were Christians, feigned himself to worship Christ also; when as he was already revolted from him. Wherefore, upon a solemn feast day of epiphany, he entered into the temple, together with the Christians. And there be very many dissimulations, as touching religion, to be found out in the histories. Of Dissimulation. In jud. 3. at the end. 26 But what shall we set down as touching dissimulation? Dissimulation is of two sorts. I say, that the same is of two sorts. One, which hath respect only to deceive; the which, seeing it differeth not much from a lie, undoubtedly it is sin. If one, being wicked, do feign himself to be honest and godly, the same man is an hypocrite; & in that he dissembleth, he sinneth grievously. Whosoever also, having a malicious and envious heart against any man, flattereth him, and feigneth to be his friend, is not without sin; yea, he is infected with a detestable dissimulation. But there is an other kind of dissimulation, which tendeth not to the deceiving of any man; but serveth only to keep counsel secret, lest they should be hindered: and this dissimulation is not to be refused, or condemned as sin, seeing (as we have already declared) it is not always required, that we should open whatsoever truth we do know. Socrates was praised, In the Commentaries upon Aristotle's Ethics. although he were a very great dissembler. Howbeit, he said he knew nothing, [meaning] in comparison of the knowledge of God. So doth Plato excuse him in his apology. Also he compared those things, which he knew, with those things which he knew not; and being so compared, they might be accounted nothing. Besides this, his mind was not to deceive; but rather to show unto others, which boasted that they knew many things, how very little or nothing they knew. So Christ, being most innocent, took upon him the flesh of sin, After what manner Christ dissembled. 1. Cor. 2, 8. and hid his innocency and divine nature: the which he did, not to deceive mortal men, but that he might suffer for the salvation of men. For if he had been known to be the Lord of glory, they would never (as saith the apostle) have crucified him. Moreover, Christ feigned also before two of his disciples, that he would have gone further: this he did not, Luke. 24, 28 because he would deceive them; but he therefore opened not himself unto them for a time, because he would reprove them of their incredulity, and instruct them by testimonies of the scriptures. Therewithal also he signified, how far he was from their hearts: or (as Augustine interpreteth it) he shadowed unto them his departure into heaven. Wherefore it evidently appeareth, that in those dissimulations, there was no lie; seeing his words well agreed with the thing signified. 27 And David, Of David's dissimulation. Look in 1. Sam. 21. at the end. when he fell into a most perilous danger, being with Achis the king of Geth, changed his countenance, and feigned himself a fool: and by means that he seemed to be such a one, he escaped. Here some say, that he dissembled not; but that God, to deliver him, strake such a fear into him: and that his senses being taken from him, he might do those things which be spoken of him in the first book of Samuel. 1. Sa. 21, 13. Wherefore, in his psalm, which beginneth; I will always give thanks unto the Lord, Psal. 34. he gave God thanks for so great a benefit. Together also with this his act, he, by the inspiration of God, showed what Christ should suffer for our sakes; namely, to be counted as a fool and a mad man. Or else it may be answered, that David is not wholly to be excused of sin; if he, as being a man, more afraid than was meet, sought for this kind of help. But if he, by the motion of God, did it wittingly and with knowledge, we will not accuse him of sin, though we may not imitate his example. Neither is it lawful, that any man should feign himself to have committed any crime, which he hath not done: Gregory. though Gregory saith; that It is the part of good minds, there to acknowledge a fault, where none is. Of this matter, Augustine. Augustine, in his 29. sermon De verbis apostoli, hath taught more soundly and truly. For he writeth; By feigning on this wise, if thou wast not a sinner before, thou shalt become a sinner; namely, in saying that thou hast committed that, which thou hast not committed. Indeed it is lawful for every man to confess himself generally to be a sinner, but this or that crime specially (having not committed the same) no man ought to take upon him. Moreover, we must note this to be true; to wit, that it is not required of us to open the truth at all times, and in all places to speak all that we know. Howbeit, in judgement, the case is otherwise: for there, while we be examined as witnesses, we are bound to testify that, which we know to serve unto the thing, whereof we be at that time demanded. Of Truth, and of a Lie: which place is treated of In judges 3. and also In 1. Sam. 21, verse 12. Of truth. 28 Now let us treat of another question; namely, whether it be lawful for a good and godly man to lie. But before I speak of a lie, I think best to speak somewhat of truth; which doubtless is an excellent virtue. What is truth. Cicero. Truth (as saith Tully in his book De inuentione) is that, whereby things which are, have been, and shall be, are spoken without alteration. Wherein we will first note, that it consisteth in words: for he saith, that they are spoken. Not that I am ignorant, but that dumb men, and others, do sometimes speak by signs. Augustine. But because (as saith Augustine in his first book De doctrina christiana) among other signs, words are the principal and most plain. Further, we be taught hereby, that truth is not only to be considered as touching one difference of time; but as touching three differences. For he saith, that both those things which are, which have been, and which shall be. These things be then spoken truly, when they be set forth without alteration; that is, even as they are, and by speaking made neither more ample, nor less than they be. The very selfsame thing in a manner hath Augustine said, in his book De vera religione, Augustine. the 36. chapter, where he writeth; that Truth is, whereby that which is, is signified. And it is a virtue; Truth is a virtue. because by it men are made prone and ready to speak that, which is true. If thou demand what is the general word of truth; It is equality: whereunto is joined, The general word of truth. for difference sake; namely, of words, about the things which are signified. And as it is well known to all men, all virtues do aim at the mean, and eschew extremities. Wherefore, Two faults in speeches. in the kind of speaking, thou shalt perceive two faults; namely, if thou speak more than the thing will permit, or less than the thing is. Neither is virtue content only with the mean: for we must add circumstances, which use commonly to follow it. So as the truth must not always be spoken to every man, neither at all times, nor yet of every thing: and yet we must not lie. But it is wisdom sometime to keep secret those things, which for just cause we will not have known. He, which should vaunt abroad everywhere, and to all men, the gifts of God given unto him; should be counted foolish and fond. As contrariwise, he which should boast of a crime, whereinto by man's infirmity he hath fallen, ought justly and worthily to be reproved. Wherefore, truth requireth, What thing truth requireth. that what we have within us, as touching our sense and will, that should prudently be signified by us as it is. Further, the virtue, whereof we speak, hath simplicity most of all joined with it: and it is very contrary unto doubleness. Besides this, it is a part of justice: for both unto things it giveth the proper words; and unto a neighbour the truth which is due unto him: without the which, man's fellowship cannot stand. For, if a man should continually suspect himself to be deceived by any man, he would never give any credit unto him: by means whereof, all trades and societies among men would decay. Aristotle, in his Ethics, Aristotle. affirmeth; that Truth declineth somewhat toward the defect; especially when any man speaketh of himself. For this wisdom requireth, that a man boast not of himself. Whereupon Paul, in his second epistle to the Corinthians and twelve chapter, wrote; If I will boast of myself, 2. Cor. 12, 6. I shall not be unwise, but I will forbear, lest any man should think of me more than that he seethe in me, or that he heareth of me. By these words he reproveth them as foolish and unwise, which do boast and glory, even of those good things, which they have: and he saith, that he will abstain from it. Neither (saith he) do I require, that any man should think more of me, than either he seeth in me, He that speaketh less of himself than he hath, lieth not. or heareth of me. And he, which speaketh less of himself, than he is, is not straightway to be accused as a liar. For that, which is the more, comprehendeth and containeth in it the less. For whosoever hath fifty, he may truly say that he hath twenty; although he speaketh not of all that he hath. Howbeit, if the same man should affirm, that he hath but twenty only; or else should deny that he hath any at all, We must not lie for humility sake. out of doubt he should lie: the which must not be committed, either for modesty sake, or (as they say) for humility. 29 Concerning testimonies out of the holy scriptures, which do stir us up to speak the truth; doubtless very many might be alleged: but a few shall suffice. In the ten commandments, Exo. 20, 16. it is written; Thou shalt not bear false witness. Which commandment must be observed, not only in judgement, but in all things, which in our talk we testify, to be either true or false. Moreover, God is set before our eyes to be followed; Rom. 3, 4. whom the scriptures in every place pronounce to be true. Wherefore we also ought to be most fervent lovers of the truth. verse. 21. And for that cause jethro, in the 18. chapter of Exodus, counseled Moses to set such men to be rulers over the people, as did fear God, men of courage, lovers of the truth, and those, which hated covetousness. Psal. 51, 8. Also David saith; Behold, thou hast loved truth, and therefore thou hast made me to understand wisdom in the inward and secret parts of my mind. These things sufficiently declare, that we are taught of God both by inward inspiration, and also by outward doctrine; because he is a lover of the truth: neither doth he suffer, that his children should either err, or be deceived by lies. In Zacharie, the eight chapter, verse. 16. it is written; Speak ye the truth every man to his neighbour. Which selfsame sentence Paul useth to the Ephesians: Ephes. 4, 25. Col. 3, 9 and he commandeth the same to the Colossians. But in the latter epistle to the Corinthians, 2. Cor. 3, 8. he saith of himself, and of the other apostles, that they can have nothing against the truth. Yea and the Scribes and pharisees, being joined with the Herodians, on this wise flattered Christ (whom they went about to entrap in his speech;) Master, Matt. 22, 16. we know that thou acceptest no persons, yea thou teachest the way of God in truth. Hereby they declared, that it is a singular virtue for a noble and notable man, to prefer the truth before all things. But let these testimonies of the holy scriptures be sufficient at this time. 30 It remaineth, Of a lie. that I now come to treat of a lie. Augustine, Augustine. who wrote thereof to Consentius, affirmeth; that A lie is the false signification of the speech. And undoubtedly, of this vice may all those things be spoken by a contrary position, which are before declared of truth. And first, contrary to that, which Tully affirmed of truth; that that is true, whereby things which are, which have been, and which shall be, are said to be unaltered. And a lie is that, whereby is signified that, which is not: for Augustine defined truth by the contrary. This vice is so hurtful, that it maketh a man, which is infected therewith, to rejoice, and be glad in falsehood. The general word of truth, is equality; Inequality the general word of a lie. and the general of this vice, inequality. And as truth is very near joined with simplicity, so a lie belongeth to doubleness. Truth is a part of justice, but a lie is a part of injustice. By truth, the society of man is preserved; but by lying, it is hurt and overthrown. But return we to Augustine, who writeth; that He is said to lie, which with a will to deceive speaketh that, which is false: & that, To lie, is nothing else, but to go against the mind; for liars speak another thing than they have in their mind. But the desire to deceive is utterly against justice, love, and amity; which we mutually own one towards another. So then there be three things in a lie; first, Three things incident to a lie. to speak that which is false; secondly, his will in speaking; and thirdly, a desire to deceive. The first part belongeth to the matter of a lie; the other two parts pertain unto the form. 31 A lie is distinguished into an officious lie, a sporting lie, and a pernicious lie. The distinction of a lie. And this division cometh of no other thing, but of the effects, or of the ends. For this is evermore true, that the ends themselves may have the nature both of the cause, and of the effect: seeing lies do either profit, or delight, or else hurt. The end of a pernicious lie, is to hurt; the end of a sporting lie, is to delight; and the end of an officious lie, is to profit. But, forsomuch as in virtue, Aristotle. Aristotle hath respect chiefly unto the mean, if then in speaking thou exceed that mean, Look In 2. Sam. 16, verse 33. he calleth it boasting: but if thou come short, he nameth it dissimulation or mocking. And in this evil, that most of all hurteth; because an evil or false opinion is engendered in the mind of our neighbour. For which cause it seemeth, that the same Aristotle said well; that Lying is a wicked thing, A lie is wicked and must be shunned. and must be avoided. Which we may prove by testimonies of the holy scriptures. For hereunto belong all those things, which we rehearsed before, for provoking of us to speak the truth. And there be many other places dispersed here and there, which detest lying. David saith; Psal. 5, 6. Thou shalt destroy all those which speak lies. Psal. 5, 6. There be reasons also, which persuade the same: whereof one is, In a lie is an abuse of signs. that in a lie there is an abuse of signs. And for so much as it is not lawful to abuse the gifts of GOD: a lie also is understood to be forbidden. Moreover, as it is before said; a lie is enemy unto the society of man. For in lying, the understanding of the mind is not communicated unto our brethren; but lies. Wherefore, seeing by nature man is made unto society and communication, when he speaketh that which is false, he striveth against his own nature. And (as Augustine saith; Augustine. ) Faith herein is harmed, because he which heareth, believeth those things which are spoken. Wherefore, that faith, which he giveth unto others words, is made void: and so notable a thing cannot be hurt without blame. And to conclude, every man by lying looseth his own credit; for being taken in a lie, he shall be ever after suspected of it. Wherefore, though he would, he shall not be able, by admonition or correction, to help his neighbour. So the fault that is in a lie, not only respecteth the loss or hurt of our neighbour, but it is in it of his own kind: as manifestly appeareth by that, which we have already said. What kind of lie is most grievous. But among lies, that seemeth to be most heinous, which is in matter of religion, doctrine, and godliness: for in no other thing can guile be more hurtful and pernicious. For if we shall err therein, we be cast from everlasting felicity. Wherefore Augustine, in his Enchiridion, the 18. chapter, hath very well written; that They indeed sin grievously, which deceive traveling men, in showing them a contrary way. But they be much more detestable, which in lying about matters of religion, do bring men into error. 32 If the three kinds of lies should be compared together, I mean the pernicious lie, the sporting lie, and the officious lie; the pernicious lie should justly be counted the more detestable. Because in it are two evils: one is, the abuse of signs; In a pernicious lie are two evils. an other is, the hurt of our neighbour, and that both of the mind that is deceived (which is common to all lies,) and also of the thing which is lost. But as for other lies, although they be not without fault; yet is the same fault much diminished by the benefit either of delight, or of supply of the help. A sporting lie. And indeed, a sporting lie hath in it but a small and slender nature of a lie: for so much as the falsehood is straightway found out, neither can it be long hidden from the hearers. Augustine. Yea Augustine writeth, that such lies are not to be counted for lies. But as touching an officious lie, Whether a s●…ssable lie be sin. the judgement thereof is more hard and obscure; seeing some deny it to be sin: for they say it hath a respect unto helping of our neighbour, whom we ought in words and deeds to relieve as much as we can. So as they think that therein is no abuse of the signs: forsomuch as all our doings ought to have respect to the commodity of our brethren. Neither do they think, that therein is offence committed against man's society: because through this kind of lie, men are made safe, and kept harmless. Further, they say, that whereas it is written in the holy scriptures; Psal. 5, 6. that God will destroy all those that speak lies: the same is not to be understood of every kind of lie; but of a pernicious lie only. Which Augustine also, in his Enchiridion, the 18. chapter, seemeth to grant. They allege also the opinion of Plato, Plato. in his book De Repub. who, as he did fray the common people from lies; yet he gave magistrates liberty to lie: especially in making of laws. But in my judgement, the thing is far otherwise. Neither can I easily grant, that an officious lie is without the abuse of the signs. For Aristotle, Aristotle. in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in defining of words, saith; that They are notes of those affections, which we have in our mind. Whereby it followeth, that all they abuse words, which signify things to be otherwise, than they think in their mind. Further, that reason, which they bring of love, is very weak. For we ought to help our neighbours; but that must be by just and honest means: otherwise we will suffer ourselves to steal, to the intent to bestow it in giving of alms. But the sentence of the apostle must stand fast, which is; that Evil must not be done, Rom. 3, 8. to the intent that good may come thereof. Neither do I think it to be true, that by those kind of lies, the society of man is not hurt: seeing that, if fidelity be taken away, there remaineth no dealing of one man with an other. 33 But as touching that sentence of the holy scriptures, wherein it is said; Thou shalt destroy all them that speak lies: we grant with Augustine, that that sentence is not universally spoken. For, so long as the strength of our faith, and joining together with Christ endureth; so long those sins are not imputed: which otherwise of their own nature would be our destruction. And this also I may easily grant touching officious and sporting lies: because they are not so much against charity, as pernicious lies be. But this no man can deny, but that in making of a lie, we deal against faith. And we must wholly grant, that he which lieth, doth lose his own credit thereby: so that afterward he cannot profitably admonish, reprove, or fruitfully give counsel, as he ought to do. For they, which hear him, will soon think that he lieth officiouslie; to call them again into the way, and not that the thing is so in very deed. certainly, this was the cause that Augustine was against jerom, who in a manner fathered an officious lie upon the holy scriptures: If this (saith he) should be so, the authority of the holy scriptures would soon be impaired; for the readers thereof would soon say, that the thing is not so, but that it is so written for the keeping of men in their duty. Neither ought the authority of Plato to move us much; Plato in an error. seeing in that place he erred greatly, granting, that in things pertaining to GOD, they might feign fables, which should serve to bring forth and keep a good opinion of them. Doubtless we must not jest in divine matters. Further, the law of God is equal, and evermore one: and as it will not have the common people to lie; so doth it also forbidden the same to magistrates. Howbeit, they cannot justly be accused of a lie, which in their talk be far from double meaning. For otherwhile it cometh to pass, that some speak that which is false; and yet they thought the same to be true. Who are to be excused of a lie. Among which men they also are to be excused, who have given a promise to do a thing; which afterward they be not able to perform: because at the beginning, when they promised it, they were fully minded to do that, which they had promised: and therefore they have not lied. If they afterward do not accomplish those things, which they spoke, the same happeneth by some other occasion. And otherwhile it cometh to pass, that he which delivereth his sword to a man to keep, falleth afterward mad: wherefore he that hath the custody of the sword, ought not to redeliver it unto him; because (as the lawyers say) a new case requireth a new help. Rom. 15, 24 and 28. After the very same sort is Paul excused, who said, that he would go into Spain; when as nevertheless he went not thither. 2. Cor. 1, 15. Paul also promised to the Corinthians, that he would come unto them; which he performed not, but yet he lied not: because, when he spoke those words, he was minded so to do: but God had otherwise appointed it, as Gelasius hath well written, as we find in the 22. cause, question the second, in the chapter Beatus. Undoubtedly, the disposition of God breaketh and dissolveth all bonds: as it is written in the 19 cause, question the second, chapter Duae sunt. 34 But what shall we say touching the hyperbolical speeches, which are in the holy scriptures, which at the first sight seem to be lies? I answer, that although there in signification the sentence keep not a mean in respect of quantity; yet, as touching the manner, it doth. For those excessive speeches amplify a matter, because their nature is not only to set forth a thing, but also to lead men into an admiration, which by that manner of speech they most commodiously attain unto. Neither have lies any place there, forsomuch as they breed not in the the minds of the readers and hearers any false or corrupt sense. A mean therefore must there be kept; undoubtedly, not of the thing, but of the manner. The evangelists also are not to be holden as liars, when as they, setting forth the acts of Christ, do not all use the self same words. For it is sufficient unto the truth, that a thing be set forth as it was: but it is not required to be expressed by the self same words. Yea, it is oftentimes done through the goodness of the holy Ghost, that the manner of the narration should differ. For by such means, those things, which are not sufficiently expressed by one, are more plainly showed by an other. 35 But they use to object the midwives of the hebrews, which although they lied, Exod. 1, 19 yet God rewarded them. josua. 2, 5. The same also happened to Rahab the harlot, or vitler. Augustine answereth, Augustine. that it was not the lie which the midwives made, but the faith and fear that they had towards God, and the mercy showed unto the Israelits, that pleased the Lord: which the holy history by express words doth testify. And no otherwise must we think of Rahab. Gregory. But I never like of the opinion of Gregory, who saith; that for the lie which they made, their eternal reward was turned to a temporal reward: because it is said, that God, for their everlasting blessedness, builded them houses. But I judge, that by reason of the true faith, which was effectual in them, in such sort, as it brought forth in them both love and the fear of God, (which be lawful and just fruits of that faith) the lie, which they made through infirmity, béereaved them not of eternal felicity. 36 Abraham also is objected, who said, Look In Gen. 12. at the end, and 19 8. Gen. 12, 13. that Sara was his sister. Howbeit, therein (as Augustine teacheth) he lied not: he told that which was true, but yet he spoke not all the truth. And that is of no man required, to utter all that he knoweth to be true. He did not say that she was his wife: yet, because she was his kinswoman, he might (according to the manner of the hebrews) truly say that she was his sister. Notwithstanding, he seemeth not to be holden altogether excused: for although he lied not in calling of her sister; yet it appeareth that therein he fell, because, by not revealing that she was his wife, he put her in danger of losing her chastity; sith he lest her void of that help, whereby only she might have been defended from falling into the love of strangers. Neither is it needful, that I should endeavour to excuse Abraham altogether: for he was a man, and by too muth fear might easily do amiss. Howbeit, Augustine. Augustine mentioneth; that Abraham was then in danger two manner of ways: the one, lest he should be killed himself; the other, the adultery of his wife. The first he might shun, in calling her his sister: the other; namely, lest she should be polluted, he was not able to repel. For although he had said that he was her husband, that would not have served, to deliver her from the shameful lusts of the Egyptians. Wherefore, that which he himself was not able to shun, he committed unto God: and in that, which was in his own power, he would not tempt him. This seemeth to be the judgement of Augustine. But what I judge, I have before declared. 37 But did not the same Abraham lie, when he said unto his servants; Gen. 22, 5. Look In Gen. 27, 19 Tarry here, and we will return unto you: when nevertheless he was minded to sacrifice his son? Which if he had done, he might not have returned, having his son with him; but should have returned alone without him. jacob also by express words lied, Gen. 27, 19 when he said unto his father; I am Esau thy son. Paul also (as it is written in the Acts) saith, that he knew him not to be the chief priest, which commanded him to be stricken; when for all that (as Augustine testifieth in his sermon of the Centurion's son, and as it is written in the 23. cause, question the first, chapter Paratus) he knew him well enough. Paul (saith he) was brought up among the jews, he had learned the law at the feet of Gamaliel: wherefore he very well knew the chief priest from other men. 2. Kin. 10. 18 jehu also lied manifestly, when he said, Augustine. Two kinds of men. that he would worship Baal. Augustine writeth, that there be two kinds of men mentioned in the holy scriptures. For that there were some so perfect, as although they were not without sin, yet we may not rashly judge evil of them; but rather seek how we may defend those things, which in their works have a show of sin. They oftentimes were so moved by the holy Ghost, that God by their words and acts might make certain secrets known. And so we must believe, that oftentimes they both spoke and did certain things by prophesy. So Abraham, when he said; We will return unto you, prophesied unwares, that which should come to pass: for he safely returned from the mountain with Isaac. And jacob, in saying; I am Esau, meant to declare nothing else, but that he was the man, to whom the degree, blessing, and dignity was due: which seemed to pertain unto Esau, who was the first borne. Paul also prophesied, what should at the length become of the high priest; namely, that as a painted wall, and a thing altogether feigned and hypocritical, he should be taken away. Further (saith Augustine) there were other men, not so perfect, but were evil; which are spoken of in the old testament, either to have lied; or else to have done some thing, that might seem to be sin. But he thinketh, that we should not so greatly endeavour to defend the good name and opinion of those men. Of this sort of men was jehu: for although that murder, which he executed upon Achab, and his family, and also his weeding out of Baal, and the worshippers thereof, pleased God: yet nevertheless, he was a wicked king; neither forsook he the worshipping of golden calves. Wherefore it shall be lawful to confess, that in lying he committed sin. But in my judgement (and as I noted before) by this only distinction we may easily dissolve this doubt; namely, Note a distinction. that those men were stirred up to lie, either by the spirit of man, or by the motion of God. When they did it as men, we will not deny, but that they sinned: but when they spoke so by the inspiration of God, we marvel at their saiengs and doings. But we will not take it as an example and precedent to follow. Whether it be lawful to lie, for preserving the life of our neighbour. 38 But there ariseth a harder doubt; Look In 2. Sam. 15, 33 namely, whether it be lawful to make a lie, for the preservation of our neighbours life? Augustine, Augustine. De mendacio ad Consentium, saith; If a man should be in great peril of death, and the same man should also know, that his son were in extreme danger; who happening to die, thou having knowledge thereof, if the father ask thee; Doth my son live? And thou art sure that he also will die, if thou show him that his son is departed, what wouldst thou do in this case? Whether thou sayest, he liveth; or whether thou sayest, I cannot tell: thou liest. But if so be thou answer that he is dead, all men will cry out upon thee, as though thou hadst committed manslaughter; and as though thou, by thy heavy news, hadst been the occasion of the death of this father, being sick, and lying at the point of death. Augustine granteth that the case is hard; neither denieth he, but that (as a man) he should be moved; and perhaps it might so chance, that affections would not suffer him to speak that, which is just and right. But at the length he concludeth, that he ought not to lie. And he addeth moreover, that if thou know, that any unchaste woman loveth thee inordinately, which also threateneth to kill herself; A similitude. yea and will do it indeed, except thou assent to her wicked lusts, whether herein thou oughtest to commit any shameful things against chastity? I think not. So likewise (saith he) thou oughtest not to offend against the truth, for saving of thy neighbours life. And moreover, what a window should be opened unto lying, if we should determine to do otherwise? For that, which one should think to be lawful in respect of life, another would judge that he may do the same for money; another for estimation, or for defending of lands and possessions. And so it would come to pass, that there would be no measure nor end of lying. We may not suffer (saith Augustine) that any man should kill his own soul for the bodily life of another man. No, nor that it is lawful to lie for the salvation of any man's soul. Every lie (saith john) is not of GOD. But we ought not to speak those things, which are not of God. We must not lie no not to save a man's life. 39 What if a man were sought out of murderers to be killed, and that thou knewest that the man lieth there hidden, where thou presently art; and they demand of thee if thou knowest whether he be there or no? He answereth, that if thou be of a valiant courage, and as becometh a christian, thou must say; Where he is I know, but I will not utter it, do you what ye will. Notwithstanding, when the matter cometh to this point, that for the defence of any man's life thou must make a lie: know thou, that thou oughtest to commit the matter unto God, and that thou hast no more there to do. Either thou must answer, that thou wilt not betray him, or else thou must hold thy peace. But by thy silence the murderer will suspect that he is in thy house, and then thou shalt seem to have given an occasion of his apprehension. But in very deed, thou hast not given it; for thou canst not let him to think what he will. Wherefore, the matter must rather be committed unto God, than to make a lie. Howbeit, thou must temper thy words with singular consideration; namely, that thou speak in such sort, as thou utter not all, and yet speak not falsely. For in these cases, I think it is not forbidden; nay, I rather think it most lawful to speak doubtfully. And, as touching this question, this is sufficient. Whether for modesty sake it be lawful to lie; upon the second of Samuel, chapter the 9 verse the 8. Look In 1. King. 17, 18 40 There be some so importunate men, as although God have heaped his benefits upon them, yet are they always complaining; We have borne the burden and heat of the day, Matt. 20, 12 and yet doest thou make us equal unto them? Some also be so modest, as even in prosperity they humble themselves. Others be broken with misery, and are become more humble. But they, which in their losses and afflictions retain still the fierceness of nature, be too insolent and obstinate. Humility is like a bridle, Humility or modesty. wherewith the insolency of our nature must be held in his duty. And men be most of all reclaimed unto modesty, when they begin to consider how very little they have of themselves. Howbeit, the same humbling of ourselves ought to be joined with the acknowledging of God's benefits. For many, while they be either ignorant thereof, or else dissemble it, become like unto beasts; as they, which cannot one whit understand, with what benefits they be endued by God. But there must be a special regard had, that we do not counterfeit that modesty; and that the same consist not only in words, but in the mind also. Yet to retain that virtue, A man may not for modesty sake lie of himself. Rom. 3, 8. it is not lawful for thee to make a lie upon thyself for modesty sake. For Aristotle himself, in his Ethics, reckoneth a lie among unhonest things. And (as Paul saith; We must not do evil, that good may come of it. Augustine, in his 8. epistle to jerom, touching this matter, citeth the words of Paul to the Corinthians; 1. Co. 15, 14 ) If Christ be not risen, in vain is our preaching, and your faith also is in vain. For we be found false witnesses of God, when we say, that God raised up Christ from the dead; whom he raised not up, if the dead do not rise again. But here (saith Augustine) a man might say unto Paul; Why doest thou so much detest lying, since the same tendeth to the setting forth of the glory of God? And he maketh Paul to answer, that he doth detest such lies, and that it is no less evil, to commend things that be not true concerning God, than not to believe things that be true of him. Hereby we gather this argument; If it be not lawful to lie for the honour of God, it is much less lawful to lie for the retaining of any virtue. Yea, and it is no less evil to ascribe to thyself evil, which thou hast not committed, than to arrogate unto thyself any good, which thou hast not done. 41 Contrariwise nevertheless, An objection. Paul unto Timothy seemeth somewhat to make a lie of himself; Christ (saith he) came to save sinners, 1. Tim. 1, 15 of whom I am the chief. For Paul was not the chief, or the greatest sinner. And in the 30. chapter of the Proverbs, the prophet Agur, whether he were Solomon himself, or some other man; verse. 2. I am (saith he) more foolish than all men, and the wisdom of man is not in me; I have learned no knowledge, neither have I the understanding of holy things. Yet was he both a prophet, and a wise man, and answered prudently unto questions. And Christ himself, of himself; I am (saith he) a worm and no man, Psal. 22, 7. a very scorn of men, and the outcast of the people. Some defend these speeches on this wise, saying; that They, which have thus amplified their sins, they only respected their own strength, which they themselves had by themselves, and a certain natural inclination of their own unto evil. For they themselves saw, that they should grievously have fallen, unless God had stayed them. These in very deed be no small provocations, to make us judge humbly and lowly of our own selves. But it is one thing for a man to say that he is prone and ready bend unto evil; and an other thing to confess that he hath done some evil, which he hath not done. For there is as much difference between these, as there is between act and power. certainly, we may every one of us slip, yet no man ought to say that he hath slipped, when he hath not. We ought all to confess ourselves to be sinners, but none ought to ascribe unto himself any sin by name, which he hath not committed. I say therefore, that those speeches, which I have made mention of, if they be throughly weighed, they be true. For some be uttered after that sort, because absolutely they be so; some, for that they be extolled by an excessive speech; some, because they be compared with an other thing by contention. In what respect Paul calleth himself the principal sinner. Paul calleth himself the principal sinner, either because he was the first that came unto Christ, among those that persecuted the church of GOD; or because he judged himself in very deed to be chief and greatest of the sinners. Not as if there had been no man that had sinned more heinously (for there were such as had sinned against the holy Ghost, there were those which had sinned without any repentance:) but because that among all them, which were redeemed by Christ, and had obtained the mercy of God, he thought himself to have sinned most grievously. For some had sinned of infirmity, some of plain error and incredulity; some had proceeded so far, as they crucified Christ, who nevertheless were afterward, by the preaching of the word of God, called home unto repentance. Acts. 3, 17. Therefore saith Peter in the Acts; I know brethren that ye did it by ignorance, even as did your rulers. But Paul had no recourse unto the sermons of the apostles: there was need of greater bonds for the drawing of him unto Christ. Whereupon Christ spoke thus unto him from heaven; Acts. 9, 4. Saul, Saul, why persecutest thou me? With these men therefore he compareth himself: and of these he saith he is the principal. And so Chrysostom, upon this place, saith; that These words be against other words of his in the epistle to the Philippians. Phil. 3, 6. For there he saith, that he was conversant in the jewish religion, without crime, and without complaint. But these things (saith he) are nothing repugnant. For even they themselves, which had performed the righteousness of the law, yet were they sinners nevertheless. And although Paul spoke those things modestly of himself, yet did he not ascribe an untruth unto himself. For, notwithstanding he granteth himself to have been a persecuter, and a blasphemer; yet he saith not, that he was an adulterer, or a fornicator, or a thief; seeing these things should not have been true. The things objected out of the Proverbs, touching Agur the prophet, How Agur had no wisdom. were true by way of comparing them unto those things, whereof a demand was made. He saith that he had no wisdom; not in respect that the wisdom which he had, was no wisdom; but because the same, being compared unto so great matters, might seem to be none. So Socrates was wont to say; This only I know, that I know nothing: because that knowledge, which he had, would be nothing, in comparison of the multitude of those things that he knew not. Psal. 22, 6. So Christ called himself a worm, and a reproach of the people; because men so accounted of him, by reason of his afflictions and cross. Also in speaking, there happeneth sometime an excessive or hyperbolical speech; such indeed as is not joined with a a lie, but which may serve for the better setting forth of the matter. Whether faith must be kept toward him that breaketh his promise. 42 In the beginning of the ninth chapter of the second book of Samuel, David demandeth; Whether it were lawful to do good for jonathans' sake. Is there any man left alive of the family of Saul, to whom I may do good for jonathans' sake? When he speaketh of jonathan, he excludeth not God; nay rather, that which he did for jonathans' sake, he did chiefly for God and godliness sake. So God saith, that he would do well to the people of the jews, for the covenant which he had made with Abraham; yet doth he not exclude his own goodness. Nay rather, he chiefly includeth the same therein; seeing that covenant proceeded of the mere goodness and mercy of God. But thou wilt demand, why David saith that he will do good unto any of the house of Saul, for jonathans' sake; and not for saul's own sake. For in the 24. chapter of the first book of Samuel, what time as he had cut off the skirt of saul's cloak, verse. 22, and 23, he being enforced by Saul to swear, promised, that he would not root out his seed. Whereby he was bound, not only unto jonathan, but also unto Saul. Some answer, that David was now discharged of his oath; because Saul kept not promise with him, but had done him exceeding great wrong. For he that breaketh his faith (say they) let faith be broken with him. And Cicero, in his third book of Offices, citeth a verse out of Accius an old Poet; Hast thou broken thy faith? Atreus, whom he bringeth in to speak, answereth; Neither have I given neither do I give my faith to any faithless person. But this is no sure rule at all times. For if one be wicked, and false of promise: yet oughtest not thou for that cause to shrink from thy promises; seeing God doth oftentimes keep promise even with us that do evil. He promised, that he would continue the kingdom, or else some great honour in the family of David, even unto Messiah. He promised that he would give a son which should redeem mankind. Men undoubtedly were evil, unfaithful, and unworthy to have the promises kept with them: yet did he perform these things to them, according to his excellent faithfulness. Some answer on this wise, that faith in deed must be kept with an evil and unfaithful man, if he be unfaithful towards other, so he be no such towards us; or else, if he do hurt us, so it be not in the self same thing, wherein it was agreed upon between us. Nay rather, if he fail even in the very same thing which is agreed upon, yet must we keep promise: if by that means, neither his naughtiness be increased; nor a greater power to do hurt be given unto him. We be therefore loosed of our promise, if the thing cannot be, which we have promised; or else, if it should fall out ill unto himself, to whom the promise is made: as if thou deliver a sword unto a furious man, which thou didst promise unto a man of sobriety; or if he wax worse and worse, as though, through thy patience, he meaneth to reap a benefit of his unfaithfulness: or else, if thou shalt promise such a thing, as is against the word of God, or the profit of the Church or Commonweal. Therefore it is written in the 22. cause, question second; In evil promises break thy faith. But most of all, we be at liberty of our promise, if we being circumvented by any fraud, have promised any thing that we ought not to have done; or else, if the things themselves be now changed. Some have added; If thou being compelled either by force or fear, doest promise any thing that thou wouldst not. But it can scarcely be perceived, how so great a fear and compulsion can happen unto a courageous and good man, that he should promise that, which might be against either his duty, or the word of God. Howbeit, if a man be fallen in such wise, he is at liberty. But above all, we must take heed, that we do not craftily colour our promises, and seek by fraud and counterfeit means to unwind ourselves out: seeing fraud (as Cicero very rightly said) doth not undo perjury, but it tieth it fast. David, when as perhaps he might have invented many things to break his promises; yet would he do no such thing. For being a godly prince, he was rather minded to follow truth and faithfulness. 43 certainly, the nature and consideration of these two virtues; [namely, truth and faith] is both alike, yet is it not altogether the selfsame: wherein they do agree, and how they differ, I will in few words declare. Wherein truth and faith do● differ. Truth is a virtue, whereby we are ready to speak those things, which the meanings and cogitations of our mind do express: for hereby, because we speak those things which we think, are we called faithful and true of our word. And faith is a virtue, whereby is brought to pass, that our deeds be answerable to our promises. There is some conformity on both parts. In truth there is a conformity of words with the meaning of the mind, and in faith a conformity of deeds with promises. So as lying is contrary unto truth, and falsehood unto faith. For Cicero thinketh; that Faith is so called, because that is done which is spoken. And he defined the same after a sort on this manner; A definition of faith. Faith is a constancy of words and of covenants. In another place he saith, that Faith is the truth of a man's word. But thus the definition will be more full; Faith is a good habit, according to right reason, whereby we are ready to do those things that we have promised. This definition (as I have said) is more perfect, and it consisteth of a general word, and of a difference. For faith appertaineth unto justice, and it causeth us to yield unto every man, that which pertaineth to him; seeing what thou shalt promise to any man, that is now become his, to whom thou hast promised. And the same unless thou perform in time, thou withholdest that, which is another man's. And so great is the force of faith, as it comprehendeth in one all the parts of man's life: because neither matrimony, neither the bargains which citizens have among themselves, neither any part of the Commonweal can consist without faith. It differeth (as I said) from truth, although with the same it hath many things that be like. The matter of truth is infinite: for all things that we speak, are either true or false; whether they be passed, whether they be present, or whether they be to come. But faith hath to do only in promises: nevertheless, those promises must be of the thing that is good; and not of that, which is evil, or a hindrance to good: otherwise they ought not to be firm. Wherefore, faith should have the very same companions joined therewith, that an oath hath; namely, truth, righteousness, and judgement. So as he, that breaketh his promise's, doth not only sin in so doing; but he must also make amends for the hindrance, which through his unfaithfulness the other party receiveth, to whom the promise is made. David, being singularly adorned with these virtues, would not departed from the promises. For he made the promise of his own accord, being not forced thereto by any fear or violence: and that, which he promised, was neither repugnant to the word of God, nor yet hurtful to the Commonweal. For is was a matter of good example, that so notable a king did fulfil his promise: neither was there any danger, lest they, to whom he had promised, should become the worse by his promise: for they were already dead. Wherefore, there was no cause, why he should shrink from it. And because he would perform his promise unto Saul, therefore he demanded, whether any of his family were remaining, whom he might do good unto. But he speaketh of jonathan by name, because he was bound unto him; not only by the bond of promise, but also of friendship, and most near acquaintance. Undoubtedly, he that faileth of his faith, is unworthy to have faith kept with him. Howbeit, we must have a special regard unto these circumstances; least for the naughtiness of another, we also should become nought ourselves, and seek corners for perjury. Of a Fable and apology. In judg. 9 44 They say that an apology is a kind of fable: What a fable is. Augustine. and a fable they define to be a narration of a false thing, devised for commodity or delight sake. Or (as Augustine, in his second book, & 11. chapter De soliloquijs saith;) A fable is a lie, made for delectation sake, although properly it cannot be called a lie. For the falsehood of it is straightway found out, and especially in apologies. For in them are brought in insensible and unreasonable creatures talking one with another, and entreating of very weighty matters. And so soon as the hearer perceiveth this, he straightway understandeth, that the matter is feigned, Of fables some are likely to be true, and some not. and not so done [as it is uttered.] And doubtless some fables are likely to be true, and some are far from probability. For it is very likely, that once there fell a contention between ajax and Ulysses for the armour of Achilles, which at the length was judged unto Ulysses: and that ajax took so great displeasure thereat, as becoming mad, he slew himself. But contrariwise, it is without all probability, that a woman was turned into a plant, or into a stone: An apology. so as an apology may be likened to a fable that is not likely to be true. 45 The kinds or sorts of a fable, are comedies, tragedies, satyrs, and narrations of harping and h●…dicall poets, and also apologies. But which of these feign be lawful, and which be not lawful, may thus be defined. Those, which have unmanerlines and scurrility; that is, a mirth joined with dishonesty, ought not to be admitted. But those, which are written honestly, and with shamefastness, so that they can refresh the mind with some pleasure, and are also profitable to teach good manners, are not to be despised. That such, as be uncivil, must be put away, it is confirmed by two testimonies of the apostle. To the Corinthians he writeth; Evil talk corrupteth good manners. 1. Co. 15, 33 And unto the Ephesians, the fift chapter, it is written; Let not whoredom, nor any uncleanness, Ephes. 5, 3. and 4. nor covetousness be named among you, as it becometh saints. Then is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthiness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talking; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesting; which are not comely. By these words he reproveth all communications, which are defiled either with dishonesty or scurrility. The very same saw Plato, Plato. in his third book De Repub. where he excludeth poets that spoke of gods, as though they should speak of men: because they, in so writing, do both dishonourably treat of the nature of God, which is the best and most excellent; and also excuse the sins of common men, when as they testify, that both the gods, and also noble men, did things alike. Which certainly we may perceive in the comedy of Eunuchus in Terence, where Chaerea, Terence. a wicked young man, beholding a wanton table in the harlot's house (wherein was painted jupiter coming into Danae by a shower) began to have a pleasure in himself; seeing he, being but a silly man, did those things, which he perceived by that table, that the chief god in old time had committed; I did it (saith he,) yea I did it with good will. Also, Cicero saith, Cicero. that Homer feigned these things, and translated human things unto the gods. But I would rather they had transferred divine things unto us! 46 Augustine, in his second book of confessions, the 15. and 16. chapters, Augustine. complaineth and sorroweth, that he being a child and a young man, learned profitable words, but yet in vain things. I would to God (saith he) I had been instructed in profitable writings! I heard jupiter thundering, and therewithal committing adultery. The minds and affections of men are prone enough unto vices. Wherefore it is wickedly done, that children and young men should in that age be stirred up to sin, by vile and filthy fables. But apologies are profitable, which consisting both of honest words and good arguments, do rightly instruct that first age. Aesop, the ancient writer, Aesop. happily exercised himself in this kind: although some do ascribe his fables unto Hesiodus, who was before Aesop's time. But this one apology (whereof we now treat) was written long before the time of Aesop & Hesiodus. For the time of the judges, and namely of Gedeon, was an hundredth years and more, before the war of troy. There is an other apology also in the second book of kings, verse. 9 the 14. chapter, where Amasias obtaining victory of the Edomits, provoked the king of Israel to make war with him. Unto whom king joas answered thus; The thistle of Libanon sent unto the cedar that is of Libanon, and said; Give thy daughter to my son to wife. And a wild beast went out of Libanon, and trod down the thistle. By which apology he showed, that he was so much greater than Amasias the king of juda, as the cedar tree excelleth the thistle: and gave him warning, that he should, after that sort, be trodden down and oppressed by his host, as the thistle perisheth that is trodden down by wild beasts. The use of apologies. 47 These things have I therefore rehearsed; because the Greek and Ethnic writers should not be thought to be the first inventors of these profitable devices. All men agree, that the use of apologies is then to be added, when we have to deal with rude persons. For they understand not what a perfect argument or an unperfect meaneth; neither are they able to perceive inductions: so that of particulars they might gather universals. And they pass not upon the examples of noble personages; because they themselves are abject and base. Wherefore, seeing they be smallly instructed by those means, there remain feigned narrations: where they being alured with the strangeness of the matter, give great heed to the things that are spoken, and are otherwhiles at length persuaded. Moreover, they are good to help memory: for things, that are so new and pleasant, do very much delight; and those things, that be so pleasant, be not easily forgotten. Furthermore, men can sooner abide themselves to be reproved by apologies, than by evident speeches. For the plain truth engendereth hatred, but being covered with apologies or dark speeches, it may be abidden. At the beginning, the hearers know not whereunto the matter tendeth: therefore being ignorant what will be spoken, they tarry out the end, and perhaps be persuaded at the length. Christ finished the whole parable of the vine, Matt. 21, 33. and at the end, the Scribes and pharisees perceived, that it was spoken against themselves. So also among the Romans, Menenius Agrippa, by an apology won the common people, which had divided themselves from the Senators, to join themselves again with them. For these causes are the parables, dreams, and visions of the prophets very much used in the holy scriptures. The xiv. Chapter. The last precept; Thou shalt not lust. Wherein is treated of the comparison and connexion of sins one with an other. Also of the sum of the law, the which consisteth in charity. Paul, In Rom. 7, verse. 7. in disputing of the knowledge, which we have of sin, among all others precepts, bringeth this only one precept, Thou shalt not lust; which undoubtedly the apostle did (as all other things) most prudently: seeing he meant specially to speak of that kind of naughtiness, which is most hidden from the judgement of men, and is not set forth in other laws. For the natural lust and corruption, which driveth us into all evils, is in this place touched and discovered, as the fountain and head of all evils. Lust is here touched, because it is the head of other evils. Wherefore it is very well said of Augustine, that there is no sin committed without lust. For this cause Paul would not speak of the grosser outward sins, because he saw, that they pertained unto discipline; and are not only set forth by the civil laws, but have also their punishment provided for them. Neither would he speak of wicked affections, and perturbations; because he perceived them to be condemned by the philosophers, in their moral discipline, and that they gave precepts for bringing of them to a mediocrity. He went rather unto the root of all sins, and showeth, that the same being unknown and hidden, is manifested and brought to light by the law of God. And to express this more plainly, we must consider, that all the commandments of God, do either command or forbid something. The precepts of God are distinguished into commandments and prohibitions. And they not only command that a thing be done lightly; but also that it be done with all the heart, with all the soul, and with all the strength, and most exactly: so that there be nothing in us, which should not be obedient to the will of God. And what they forbidden, they not only forbid that itself should not be in us, but also that there should be left in us no desire or inclination thereunto. And therefore God gave his commandment; Thou shalt not lust: Exod. 20, 17 that we should both in mind, will, and wholly in all the parts, both of the soul and of the body, abhor those things which God hath forbidden. And on this wise, these two commandments are one answerable to another; Thou shalt love the Lord thy God with all thy hart, with all thy mind, and with all thy soul, etc. (which is to be repeated in all the precepts that do command any thing to be done) and this last precept, Thou shalt not lust: which again must be understood, in all things that be forbidden. And so in these two commandments is understood the pith, and (if I may so speak) the very soul of the law, as without which the rest of the commandments of God cannot be full and perfect. Even the holiest mortal men are guilty of those two precepts. And all mortal men, be they never so holy, yet are they accused, convinced, and condemned for the breach of either of these two precepts. For, unless the grace of GOD, through Christ, should secure us; we have nothing before our eyes, but certain destruction. Because, how free we are from lust so long as we live here, Augustine most plainly declareth in many places, and especially in his 200. epistle to Asellicus the bishop. For thus he saith; that In mind he may do that which he loveth, and not consent unto the flesh, which doth that which he hateth; that is, Not that he should not lust at all, but that he should not follow after his lusts. And straightway, he saith; We shall one day come to the end thereof, when the lust of sin shall not be restrained or bridled, but shall not be at all. For this hath the law set forth, saying; Thou shalt not lust. Not that we are here able to perform this, but that we may profit in endeavouring ourselves towards the same. And against julian, in his sixth book and fift chapter; And who doubteth, but that lust in this life may be diminished, though not taken away. 2 But there be some, which think, that this commandment (Thou shalt not lust) forbiddeth not the naughtiness and vice of nature, or the first motions, whereby we are affected towards those things which God hath forbidden: but by that commandment (say they) is only prohibited the consent of the will, and of the mind. And then at the length they confess, that we sin, when we give place unto those first motions, and suffer sin to reign in us. Howbeit, those things, which follow even in that same chapter, do most manifestly reprove them. For Paul showeth, that he entreateth of that lust, which is burdensome unto the mind that serveth the law of God. Rom. 7, 15. And he addeth, that by it, he doth that evil which he hateth. But these things have no place, where the consent of the mind is joined withal. And of this kind of lust he crieth out; Unhappy man that I am, who shall deliver me from the body of this death! And he addeth, that he is thereby drawn captive, though he be unwilling, and do strive against the same. Wherefore, seeing this lust is of this nature; there is no cause why it should be wrested unto the consent of the mind. But herein our adversaries are exceedingly deceived: for that they think this precept is given in vain; if it prohibit that, which cannot be avoided in this life. And it is a ridiculous thing (say they) to command any thing unto the brute and foolish flesh, and unto those parts of the mind, which be void of reason, and understand no such thing, and are of necessity moved to do that, whereunto they be ordained. Notwithstanding, A commandment which cannot be fulfilled, is not given in vain. these men ought to have remembered, that this precept was given unto man endued with reason; and that not in vain, or without purpose. For GOD hath created man to his own image, and likeness: wherefore it was requisite, that he should have nothing in him, which should not agree with the will of God. Neither are the commandments, which cannot be performed in this life, given in vain, as these man feign. For the law of God hath a far other end, than that it should be absolutely performed of us; or that we should, by the observation of it, obtain righteousness. Wherefore lust is of two sorts. Two sorts of lust. The one is a manifest consent of the mind, which pertaineth to every one of the commandments of God. For anger and hatred pertain to this commandment; Thou shalt not kill. Lust and filthy desire pertain unto this commandment; Thou shalt not commit adultery. The other is a general lust, which is a proneness or inclination against the will of God, and is with all the motions thereof expressed in the last precept; Thou shalt not lust. But there is yet a doubt remaining: Paul agreeth with Moses. for Moses setteth not forth that precept so nakedly as Paul doth: but (saith he) Thou shalt not lust after thy neighbour's house, his field, his servant, his maid, his ox, his wife. The cause of this diversity is, for that, when as Moses should give the law unto men being rude, he would more openly and more plainly describe lust, by the objects whereunto it is carried; that thereby they might the more easily understand it. But Paul, which saw that he had to do with them that knew the law, thought it enough precisely to say; Thou shalt not lust: supposing that it should need no further explication. 3 Neither also did Moses himself reckon up all things, whereunto we are led by lust. Moses reckoned not all the things into which lust is sown. He thought it sufficient, to reckon a certain few things, which straightway, for their homeliness and plainness, should be ready for every man to understand. And so we see, that God in like manner useth the figure Synecdoche well-néere in all the rest of the commandments. And this hath Christ in Matthew plainly taught us, Matth. 5, when against the traditions of the Scribes and pharisees, he defended the true meaning of the law. For he taught, that in this commandment; Thou shalt not kill, is not only forbidden handy strokes, but also contumely, hatred, and wrath. And in that commandment; Thou shalt not commit adultery, is not only forbidden the unclean action, but also the lustful looking; and all manner of inflaming of the mind towards a woman, not being thy wife. After the same manner we might easily declare, that in all the rest of the commandments is used the figure Synecdoche. Further, in every one of the commandments are commanded the virtues, which are contrary to that vice, which is there prohibited. For when we are forbidden to bear false witness against our neighbour; therewithal also we are commanded to defend the truth, and earnestly to maintain the good name of our neighbour. And when we are forbidden to steal; we are also commanded to be liberal towards our neighbours, and to communicate such things as we have, to them that want. And to declare that, which oftentimes cometh to my remembrance: The ten commandments of Moses compared with the ten predicaments of Aristotle. the ten commandments seem unto me to extend as largely in every respect, touching honesty and dishonesty, virtue and vice, as the ten predicaments of Aristotle. For even as there can be nothing found in the nature of things, which appertain not unto the nature of those predicaments: so there is no virtue, no vice, no honesty, no dishonesty, but may be referred unto some one of these ten commandments. And as all the general words, and special kinds of the other predicaments, are resolved into the predicament of substance: so may all outward sins be reduced into lust. And as the predicament of substance hath matter and form, as the chief and principal ground: so the whole consent of our mind to sin, is resolved into the naughtiness of our nature. Wherefore, notwithstanding that in the law, there be set forth those things that be notorious and gross: yet in them God requireth that, which is commanded in the first and last commandment; to wit, that we should have the motions both of the body, and of the mind, honest and clean: and that we should fly from all those things, which God hath forbidden us. Besides, it is to be noted, that Paul bringeth this as one only precept; to wit, Thou shalt not lust. The commandment against lust is not rightly divided into twain I marvel therefore at some (amongst whom also is Augustine) which of one commandment do make two: as though in the one is prohibited adultery, when it is said; Thou shalt not lust after the wife of thy neighbour: and in the other is forbidden; Not to covet other men's land, house, ox, servant, and maid. But if ●he precepts should increase in number, according to the number of the things that we lust after; we should of one commandment make in a manner infinite commandments. For it is possible, that we may covet our neighbours honours, dignities, vessels, money, garments, and infinite other such like things. Howbeit, there be others, which, to keep the full number of ten in the commandments, have left this commandment; Thou shalt not lust, undivided, and have divided the first precept into two parts. So that in the first part they put this; Exod. ●0, 3. and 4. Thou shalt have no other gods: and in the second; Thou shalt not make to thyself any graven image. But I think, that either of these parts pertain to one and the same precept. Which commandment is the first. And I suppose the first commandment is set as it were before the rest, in steed of a proheme; I am the Lord thy God, which have brought thee out of the land of Egypt. For in those words we are commanded to count him for the true God. And that we should not think that he is to be worshipped together with other gods, immediately is added the second precept, wherein we are forbidden to worship strange gods, and graven things and images. In the first commandment is offered unto us the Gospel. And if a man will more narrowly consider the thing, he shall see the Gospel offered unto us together with this first commandment: for God in it promiseth, that he will be our God. And in that, which is mentioned of the delivery out of Egypt, is contained a promise touching Christ. But to return from whence we are digressed, we ought certainly to hold, that by this precept; Thou shalt not lust, are prohibited our corrupt inclinations, and evil motions of the mind: which we should not acknowledge to be sins, unless the law had showed them unto us. Aristotle, Pighius, and such other like (for that they were ignorant of the law of God) affirm, that these are not precepts. Of the comparison between sins. 4 But as touching the comparison between sins, In 1. King. 16, vers. 29. one sin may be reckoned more grievous than another. A comparing together of sins is to be done by the word of God. And the cause of difference is no where to be sought for, but in the word of God. For even as the diseases and imperfections of bodies, come through want of the temperateness of humours, which is agreeable with the creature that liveth; and as the proportion is more or less preserved, diseases are said to be more or less painful: even so cometh it to pass of sins. For, according unto that, that they do less or more go from the ordinances of God, they are declared to be more or less grievous. Howbeit, this is certain, that two tables were given; namely, the first and the latter: by reason whereof, those sins, which be done against the first table, be more condemned, than those which be against the latter table. But this I would not have so to be understood, as though all that is committed against the first table, should be accounted more wicked than that which is repugnant to the latter. For it may be, that a man will violate some ceremony of no great importance, which appertaineth to the first table; who for all that shall not sin more grievously than he, which doth commit either murder or adultery. Howbeit, the comparison must be made between those sins, which be of equal degree and greatness. For set down on the one side the chiefest sin against the first table, and on the other side the greatest against the latter table; then shall that be judged more grievous, whereby the first table is broken, than that which is done against the latter. And even the same case must be in the mean sort of sins, and also in the lower; so that ever ye compare like with like. By what means groweth the greatness of sin. It happeneth also sometimes, that one man is more vehemently moved to sin than an other. And certainly, his sin shallbe judged more grievous, that offendeth, having small assaults or provocations; than he that by greater violence is driven to transgress the law of God. The grievousness also of the sin is sometimes weighed, according to the easiness or difficulty of forgiving. Mat. 12, 32. For Christ saith, that They shallbe forgiven, which speak against the son of man: but that the fault of them, which had blasphemed the holy Ghost, should not be forgiven. Further, they transgress more grievously, which are most furnished with excellent knowledge. For The servant, which knoweth the will of his Lord, and fulfilleth it not, is much more beaten, than he that doth offend upon ignorance. Also, the heap of benefits bestowed, doth add a more weight unto sins: seeing they, which transgress, being adorned with many gifts, their sin is the more grievous, when they do transgress: for the vice of ingratitude increaseth their sin. Over this, the dignity of the person is weighed: insomuch as princes, and also bishops, and ministers of the word of God, do sin much more grievously, than the common persons. For they sit at the stern, Prince's sin more grievously than the public sort. and have in their hand the helm of the church or commonweal: by reason whereof all men take example by them. Some sin also are counted the more grievous, because they be not alone, but they draw many other mischéefes with them. By reason whereof the sin of David is very much reproved; 2. Sam. 11. because his adultery was joined with the murder of a good and faithful man; namely, of Urias: besides that there happened the slaying of many valiant soldiers, and the victory betrayed and translated unto the enemies of God's name. Wherefore, more grievous is that sin judged to be, than if the fault had been single and alone. Also, that crime is most condemned, that bringeth most harm. For undoubtedly, he that taketh away a man's life, doth more harm, than if he do but wound or else maim any one part of the body. And further, the vehemency and ardent desire of the will is considered, wherewith men run headlong into sin. For they that with all liberty run into mischief, are more to be reproved, than they that unwillingly and striving there against, with great fight of conscience, transgress the law of God. Also the offence of them is less, which after a sort be constrained to fall into sin, through great fear and want of strength to endure affliction; than, if they should willingly and of their own accord fall thereinto. And wonderful grievous doth the contempt of the word of GOD make sin to be. Furthermore, those things that be openly committed, because they give an offence, and stumbling block unto others; therefore are more condemned, than such as are done privately and in secret. And the sins, which be committed against holy men, such as are the prophets, and ministers of the church, be horrible; because that injury and contumely doth more evidently redound unto God. Wherefore it is written; Zach. 2, 8. He that hurteth you, doth as if he should touch the apple of mine own eye. Luk. 10, 16. He that despiseth you (saith Christ) despiseth me also. And God warned the princes of this world, Psal. 1, 16. that they should do no violence against his Christ; that is, his anointed. Also, even in civil matters, the dignity of the person that is hurt is weiged. For he doth worse, that hurteth his own father; and the daughter, that riseth against her own mother, than if they should rage's against any other persons; as the prophet Micheas in the seventh chapter doth testify. Again, verse. 6. he is more sharply rebuked, that hurteth the magistrate and public power; than he, which worketh injury to private men. Wherefore, by express words it is commanded of God; Exo. 22, 18. Thou shalt not speak evil of the prince of the people. Likewise sin becometh more detestable through continuance. And certainly, God doth more grievously punish them, which do as it were rot in their sins; than others, which once or twice do amiss. Wherefore Amos the prophet, Amos. 1. in the name of GOD, repeated very often that sentence; Upon three or four wickednesses I will not convert him. Exo. 20, 4. Yea and God testified in the law, that he would take vengeance upon sins, unto the third and fourth generation: when as they should be continued through so many degrees. Hereunto the place, time, and age doth draw a great weight with it. And there might be gathered well-néere innumerable other things, which either aggravate or lighten sins: the which both willingly and wittingly I overpass. 5 Chrysostom noted, that we must not conclude that all sins be of equality. Chrysost. In 1. Cor, 6. verse, 9 All sins be not of like equality. Although it be reckoned, that even the least sins be of so great a moment, as they exclude us from the kingdom of God. This is common with them all, that they bereave men of the most happy inheritance: yet shall they not be punished with the like pains. Augustine, in his fourth book of baptism, against the Donatists, saith; that The words of Paul are not so to be understood, as though none should be excluded from the kingdom of God, unless they be guilty in all sins joined together: but we must understand, that whosoever shall be defiled, but even with one of them; he is to be banished out of the kingdom of Christ. Indeed he granteth, that it is unpossible any one sin should be committed, but the same is accompanied with some other. Albeit, it be not of necessity, that where one vice is, all the rest should follow: for sins are not linked together as virtues be. Which is declared by two reasons. The first is, that unto one virtue are repugnant two vices, Sins are not necessarily knit together as virtues be. which are of the greatest diversity one from an other: whereupon he, which is infected with one of them, cannot always be defiled with the other; so as one man should all at once be both fearful and bold. Further, it happeneth oftentimes, that one sin expelleth an other: as ambition putteth away covetousness; covetousness, drunkenness and surfeiting. So then we cannot say, that vices are [always] joined one with an other. 6 But that virtues be joined one with an other, the Philosophers make no doubt: as Augustine writeth in an epistle unto jerom. Augustine. For because there is no wisdom found, that is unjust and intemperate: and again, no temperance, unwise or slothful. But Aristotle, in his fift book of Ethics, Aristotle. declareth this more plainly; to wit, that we cannot appoint wisdom to be, where other moral virtues be wanting: because reason should then be troubled by naughty desires, neither could it keep still the right course thereof. And again, the rest of the virtues without wisdom can take no place, seeing every one of them is an habit according to right reason. And the goodness and right course of reason hath no other being, but in wisdom itself. These things do the Philosophers affirm. But a Christian man must not very easily be lead to consent unto them; seeing he cannot deny, but that godly men are endued with many most excellent virtues: and yet he ought to confess, that they do sin very often. For james saith; james. 3▪ 2. john. 1, 10. In many things we sin all. And john saith; If we say that we have no sin, we deceive ourselves, and there is no truth in us. But he that hath sins, how can he be adorned with all virtues; seeing sin is contrary and likewise repugnant to virtues? Wherefore the Christian seemeth in this matter to dissent or disagree from the Philosopher. Augustine, in the same epistle, Augustine. goeth about to undo this knot on this wise; to wit, that the only virtue in Christian religion is charity, which containeth in itself all other virtues; and the same, if it could be most perfectly had, would utterly suffer no sin to be with it: for charity is the fulfilling of the law. Where the law is fulfilled, and performed, there is no place left for sin. But seeing, while we abide here in this life, our charity is feeble and unperfect; therefore it is easy to be proved, that the same suffereth many defects and sins therewith. The very which thing we perceive to happen in heat, and other qualities of that kind; which being in their perfection, admit not by any means any contraries: but if they be remiss, and of less force, they receive perpetually something that is contrary unto them. Howbeit, in my judgement we may easilier resolve the matter; to say, that those things, which are taught by the Philosophers, are true, concerning the moral virtues, and sins only, which they in their books entreat of: but that the Christian faith doth more narrowly look into the nature of sin, than they were able to discern. And those things, which we admit to be sin, they would judge not to be repugnant to their virtues; and consequently, would repute them not in the place of sins. 7 But to return to our purpose. There seemeth a doubt to remain, against that which we have affirmed touching sins; namely, when as we said, that they of necessity be not joined one with an other. For james wrote; A place of james expounded. He that offendeth in one, is become guilty of all. So as it seemeth, that one sin being committed, the same draweth all other sins with it. Howbeit, it should appear, that the sentence of the apostle must be understood of charity, which is violated by every kind of sin: the same being taken away, all vices do break forth. Or else we will take his meaning thus; when as a man transgresseth one commandment, if he should be stirred up by the same force of temptation against the rest of the commandments, he should in like manner transgress them. Nevertheless, the former exposition seemeth to approach more nigh the truth; seeing, whatsoever james saith; he manifestly referreth it unto charity. For he that falleth into any sin against his neighbour, he is straightway convicted, to be guilty of the violating of love. Wherefore, seeing it is not necessary, that he, which is burdened with one sin, should be judged to be guilty of all, the words of Paul (in the first to the Corinthians, the sixth chapter, verse the ninth) must not as we said be understood; as though the sins, which he reckoned, do not exclude us from the kingdom of heaven, unless that all the sins be joined together in one man at once. One only sin is sufficient unto destruction. And those things, which are spoken by the apostle, do repress them which flatter themselves in the profession of their faith, and make no reckoning to live justly and godly. Augustine. Very well did Augustine, in his fourth book of baptism against the Donatists, An infidel and an ill christian are both in one state of perdition. writ, that An infidel disputeth against the faith, but an ill christian liveth against the faith. Seeing therefore either of them is against faith, neither of them can be saved by faith. Against the infidels, Christ said; Unless a man be borne anew of water and the holy Ghost, he cannot enter into the kingdom of heaven. And on the other part, against the ungodly christians this is to be alleged; that Unless your righteousness exceed the righteousness of the Scribes and pharisees, ye shall not enter into the kingdom of heaven. Wherefore, even as the infidels have not wherewith to delight themselves in moral virtues: no more can those, that be baptized (if they live ill) promise unto themselves everlasting felicity; especially, if they be infected with those heinous crimes, which the apostle reckoneth up: seeing how can they with these crimes be in the kingdom of God? For God governeth his kingdom by the word and the spirit: but these men do these things, neither by the word, nor yet by the spirit; but rather by the flesh and suggestions of the devil. In 1. ●ing 2, at the beginning. 8 Our Saviour, in the 22. of Matthew, Mark the twelve, and Luke the tenth chapters, rehearseth the sum of the commandments on this wise; The words of Christ, Thou shalt love the Lord thy God, etc. expounded. Love the Lord thy God, with all thy hart, with all thy soul, with all thy mind, and with all thy strength. And whereas he named the mind among the rest (which word is not in the Hebrew) that he did in his own right. For seeing he was the lawmaker, it was lawful for him to expound the same. Augustine, in his fourth book, and sixth chapter, De origine animae, showed; What the hart is. that [here] the hart ought not to be taken for that little member of the body, which lieth hidden under the ribs: but he will have it understood to be that power of the mind, out of which the cogitations do arise. And in very deed; even as the hart is never at rest: so the mind doth never cease from cogitations. Moreover, there be others, that expound the hart to be the desiring power of the soul; and therefore they say, that Christ added The mind. It liketh others to say, that the hart containeth the whole desire; the soul, the angry part; the mind, the knowing part; and finally, that under the name of powers or strengths, it comprehendeth all the other faculties of the mind. Or else it is added for the more vehement expressing of all those things, which were mentioned before; namely, that God must not be loved for an outward fashion sake, but with the whole endeavour. Barnard. Wherefore, Barnard saith; that The manner how to love God, is to love him without measure. And Augustine, in his first book, chapter 22. De doctrina christiana, wrote: When it is said; With all the hart, there is now no part left unto us, which may attend or give place to other desires. And those things, which we have a mind unto, must of necessity have relation to that, wherein the force of our love consisteth: that is, unto God. If the words of the law, and of David were examined with a right judgement, the works of supererogation would quite be overthrown; and the reasons, alleged for our merits, convinced: seeing, what is there remaining unto us, that is not bound unto God? For if we do well, we do but that which we ought to do. 9 Paul disputing of brotherly charity; In Rom. 12, ver. 10. Be you (saith he) affectioned to love one another with brotherly love. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in which words is declared, what manner of affect love is; namely, a brotherly affect. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth an affect not coming of election: such as are fréendships, which men enter into one with another, but graffed in by nature; and therefore so joined to our minds, that in a manner it can never utterly be shaken off. And forsomuch as of these natural affections, there are sundry sorts or kinds (for either they are between the parents and the children, or between the husband and wife, or else between brethren) the apostle expresseth that kind, which most agreed with his exhortation, which he had begun; namely, to give us to understand, that our love towards others ought to be a brotherly love. Which therefore is more vehement than common fréendships; for that these fréendships are dissolved, even between honest men; when they perceive that their friends are fallen away from justice, and are become wicked and corrupt. But as touching our parents, brethren, and children, it is undoubtedly a grief unto us, to see them behave themselves otherwise than we would they should: yet is not therefore the affection of our mind towards them extinguished. Besides, in these near fréendships, we expect not, that in loving, one should recompense another with mutual benefits. For we love our children and brethren, of our own accord; although they have not bound us unto them by any benefit of theirs towards us. And forsomuch as these things ought to be observed in christian love, therefore Paul calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; although it come not of nature, but of the spirit of God, and of grace. And how much the consideration of brotherhood is of force to stir up love between christian men, we are taught by the example of Moses. For the next day after he had slain the Egyptian, Exo. 2, 13. when he went to visit the hebrews, & saw a certain Hebrew doing injury to another Hebrew (as saint Steeven reciteth the history) said unto them; Acts. 7, 26. Ye are brethren, why do ye on this sort injury one to another? The strength also of this affect, Gen. 45, 4. joseph declareth. For he, when he meant upon the sudden to reconcile himself unto his brethren, of whom he had been sold to be a bondman, said unto them; I am your brother joseph. And so soon as he had spoken that, he could not refrain himself from tears. So great is the force of this friendship with the godly. brotherly friendship is of most force. Neither is the mutual love between christians without just cause called a brotherly love; seeing Christ called his disciples, Brethren: and that at that time chiefly, john. 20, 17. when, after his resurrection, he was now endued with immortality. Aristotle, in his ninth book of Ethics, when he treateth of friendship; Among brethren (saith he) one and the selfsame thing is distributed unto diverse. And therefore, forsomuch as they communicate among themselves, in one and the selfsame thing; in good right, the one loveth the other. By that one and the selfsame thing, From whence brotherly love ariseth. wherein brethren do communicate, he meaneth the substance of the father and of the mother; whereof each have their part. The like consideration also is there between the faithful: 2. Peter. 1, 4. for (as Peter saith) they be made partakers of the nature of God. So as they ought to love one another as brethren, which if they do not, they are worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without natural affections. Which vice, as a sin most grievous, Paul, in the first chapter of the epistle to the Romans, verse. 13. attributed unto those, which fell away from the true worshipping of God; and were therefore delivered by him into a reprobate mind. In 1 Cor. 12 verse. 31. What charity is. 10 But as touching charity, we have decreed, that the same is a bountiful gift of the goodness of God, and is evermore joined unto true faith; whereby we are justified. Wherefore, none that is a christian indeed, is utterly destitute thereof. But to increase and give it augmentation in us, if perhaps it become weak and faint, and out of courage; these helps we may use. By what means charity is wont to be increased. First, let us diligently consider with ourselves, and weigh the benefits that we have received of God by Christ. He gave his only begotten son for us, he delivered us from sin, from death, from hell, and from the devil; he adopted us for his children, and appointed us heirs of everlasting life: and he now feedeth us, nourisheth us, and (as a most merciful father) bestoweth all care and good will upon us. These things if we oftentimes repeat in our memory, they may effectually kindle our mind to love Christ, and God our creator. We must regard the dignity of our neighbours. Also let us regard the dignity of our neighbour, who, how weak soever he be, and subject to vices, yet is he borne withal, and sustained by God, and endued with many benefits. He denieth him not the benefit of the sun, he sendeth his gracious rain upon him, he giveth him health and the riches of this world: neither taketh he his image from him, as he deserveth. What cause therefore may there be, why thou canst not abide him? Peradventure thou wilt say, that he is a wicked man. I will ask of thee, whether thou do more detest and abhor sin, than God doth? Where undoubtedly thou canst not answer otherwise than it is; to wit, that GOD doth far go beyond thee, in detesting of sin and wickedness. And yet nevertheless, seeing thou seest that he doth not immediately revenge, but doth prolong the time of repentance, and defer the punishment; why dost not thou imitate him, and amend thy neighbour with patience, as much as in thee lieth? But if peradventure he shall seem to be incurable, thou must take heed (as much as in thee lieth) that by the often restraining of his naughtiness, A similitude. there come not much harm. We see that the most wild lions, being otherwise fierce and cruel beasts, are kept in iron chains, and close places, lest they should do hurt; and that at the pleasure of their masters, who desire to behold in them both the workmanship of nature, and the strength of this kind of beasts. But wilt thou also (to do God service) keep thy neighbour in guard and custody, though he be evil, lest he should hurt others; that the patience of God toward them may be seen and perceived? But if thou wilt say, that he is become so wicked, as he cannot be stayed from doing much harm; and that he must in any wise be cut off; then let public authority (I mean the magistrates) execute their office. For if we, being stirred up of our own lust, desire to revenge; we of our good cause shall make it evil. But if thou take in evil part the injuries and wrongs done unto thee, The change of person profiteth much. and therefore think that thou art moved upon just cause: put the person of another man upon thyself, and imagine, that those things, which be committed against thee, be done against other men; then thou shalt see, that the disquietness of thy mind will be the less, & by this alteration of persons, thou shalt perceive how greatly thou art infected with the love of thyself. Also, for the retaining of charity, it furthereth, to call very often to mind, that the whole law is fulfilled thereby. It helpeth forward also to repeat in our memory, how many and how great debts we ourselves are bound to perform. And hereof let us not be forgetful, that in departing from charity, we shall be nothing. 11 By these, and such other like means, there is a great help for the keeping and preserving of charity towards our neighbours; although the same proceed from the mere liberality of God. Of this charity spoke Paul in the twelve chapter of the first to the Corinthians; 1. Cor. 12, 13. And I will yet show you a more excellent way. It is all one, as if he had said: I see you are possessed with a certain desire to excel other, now will I show you the way; the same is charity, which (as concerning the word) hath affinity with favour and with love. What difference is between favour, love, and charity. The abiding place of charity. From the which nevertheless it so differeth, as favour is the meaner and lesser affect, and love is the more vehement affect. But charity is appointed to be, where a certain knitting together, and near friendship happeneth between the parties. So as we call that charity, which is towards parents, towards the country, and towards kindred: which self thing is very correspondent to christian love. For all we, which are believers, have one father, which is God; and one brother, the first begotten, which is Christ: wherefore we be knit together with a most near friendship. Now that we know what the word meaneth, there resteth, that we declare somewhat, although rudely, Aristotle. of the nature thereof. Aristotle, in his Ethics, taught many things concerning friendship: and in his Rhetorikes he entreated at large concerning the same. And in effect his judgement is, that to love a man, consisteth in this; Wherein love consisteth. namely, that when we wish well unto him, than we do well unto him; and that for himself, not for our own sake. Here doth human wisdom stay, but christian godliness is lifted higher. For such a one both willeth well, & doth well unto his neighbour; and not for his own proper commodity, but for God and Christ his sake; because he knoweth that his neighbour is created by God the father, and is redeemed by the blood of Christ. The definition of charity. Let charity then be thus defined; that It is a power inspired into our minds by the heavenly spirit, whereby we wish well unto our neighbours, and do good unto them, according to our power; and that for God and Christ his sake. Augustine. 12 Augustine, in his 29. Epistle unto jerom, saith; that This knowledge he hath of virtue, that it is charity, to love those things that ought to be beloved. And the same he saith is greater in some, but less in other some, and in some none at all. But the most perfect charity, whereunto nothing can be added, must not be ascribed unto any, while we live in this world. And he addeth, that there may be somewhat added thereto while we live here, because somewhat is wanting thereunto, which doth testify both the fault and imperfection thereof; and thereby it cometh to pass (as he saith, Psal. 14, 2. ) that There is not a man that doth good, and sinneth not. 1. joh. 1, 10. And if we shall say that we have no sin, we deceive ourselves, and the truth is not in us. And it is written of David; Psal. 143, 3. Enter not into judgement with thy servant. And we say all in the Lord's prayer; Forgive us our trespasses. Mat. 6, 12. It appeareth therefore, that this man of God ascribeth perfect charity to no man in this life; nay rather, there is somewhat ever to be added thereunto, so long as we live, which declareth both the corruption and imperfection thereof. The very same we may assure ourselves to be in all the good works that we do. But it must be considered, that those things, which be spoken of Paul concerning charity, and the definition which we have brought, do pertain unto that charity, which we have towards our neighbour. And when he commendeth that love, he by an Antithesis condemneth hatred, factions, disagréements, and finally all sins, which are contrary unto the same. Why Paul called charity an excellent way. Upon good consideration he calleth the way thereof excellent; because thereby we ought to do well unto the wicked, though they be ungrateful and unwilling: in the amending of whom, godly men, for reward and good will, do suffer hatred and persecutions. 13 Now, In Rom. 9, 3. at the beginning. as touching the degrees in charity, oftentimes the kindred of the flesh is the cause of loving our neighbour, and that according unto charity. Paul saith unto Timothy; 1. Tim. 5, 8. He that hath not a care of his own, and especially of his family, renounceth his faith, and is worse than an infidel: because, under pretence of religion, he liveth worse than infidels, who by the only guide of nature show benevolence towards their own kindred, and provide necessary things for them. So then, we must judge that the joining of flesh and kindred is given unto us by God, for to stir us up unto charity; not to have respect unto those things as our own, but as joined unto us by God. For otherwise, there is none that shall make a choice unto himself of parents, brothers, or country. We ought therefore to care for those things, which be given unto us by God; and not to spend our labour after our own pleasure, without making of choice. Not but that we ought to extend our good will and charity upon all men, whatsoever they be: but now we only speak of the degrees, and show of the ordinary and usual charity, where we ought to begin; unless some other occasion draw us to that, which is more needful. In Rom. 10 verse. 2. 14 Howbeit, seeing Paul seemeth to be moved with a desire and good will towards the jews, for the zeal that they had without knowledge; there ariseth a question, whether any sins may so please us, as of them we should take a delight; or that therefore should be engendered any good will? We must put a difference between sins. A distinction of sins. For there are certain gross and unmeasurable sins, which all men understand to be sins. And there be other sins, which although they be condemned before GOD, and are sins in very deed, for that they be committed by men not regenerate, who be as yet evil trees, neither direct they their works unto God, as they ought to do; yet are they morally good. Wherefore, if we mean of gross sins, and speak of sins properly and truly, as they are of their own nature; then none that is godly will delight in this kind of sin. For if a man love God with all his heart, it is necessary that he refrain and detest all sins, which are manifestly repugnant unto the will of GOD, We take pleasure in sins by chance. and unto his law. But accidentally, or indirectly, it is possible that some pleasure may be taken in them. Moral good works do delight us though they be sins. As if we be now set at liberty, the more and more grievous acts they be, which we have committed, the more shall we rejoice. And if a man have been before time proud, and arrogant, and after some fall, being repentant, do behave himself more modestly; he will somewhat rejoice, by reason of his sin. Which also happeneth, if after faults be committed, good laws be made, and an order appointed, that such faults be not afterward committed. For we rejoice, that such an occasion was offered. And because that (as Paul saith) Where sin hath abounded, grace also hath more abounded, and unto them that love GOD, allthings work to good: we will grant, that by a phrase of speech, (although not proper, but by accidents) the godly may sometime take pleasure of sins. But in speaking of moral works, which are done by them that are not regenerate; if we look perfectly into them, A similitude. we cannot but rejoice in them. For even as it is a pleasure, and that not small, to behold the virtues of herbs, the properties of living creatures, of precious stones, and of the stars: so also it is a delight to see the acts of notable men, which acts GOD would have to be in the nature of man, for the preservation of Commonweals, and of civil discipline. Who taketh not pleasure, when he readeth the honest life and virtuous acts of Socrates? Or when he weigheth with himself the notable acts done by Scipio Aphricanus? And also, when he seeth the things that be done in our time of notable men, that are even void of Christian religion? Yea, for so much as they have a certain show and countenance of sound virtues, the godly are so much delighted with them, as they are often times stirred up to pray earnestly for the salvation of those men: thus thinking with themselves; If God vouchsafe to change these men, and to draw them unto Christ, they would be a great ornament and help unto the church: neither do they easily despair of their salvation. Even as a skilful husbandman, A similitude. if perhaps he see a ground very rank with brakes and weeds, desireth to buy the same; thinking with himself, that if the naughty herbs were weeded out, and the brakes with a plough rooted up, fruits would plentifully grow thereon. And so also will he do, if he see wild vine trees, or wild olive trees spring in any place of their own accord: for he will thereby judge the ground to be meet both for vine trees, and for fat olive trees; if it might be well husbanded. Also Christ our saviour, when a young man had asked him, what he should do to attain to everlasting life: and he had answered him; Matt. 19, 16. Keep the commandments: and when the young man had replied, that he endeavoured himself thereunto even from his youth, (which nevertheless was not true) jesus for all that delighted in that endeavour of his, whatsoever it was, touching the inquiry of salvation, and of obeying the commandments of God, as much as in him lay. For this is the meaning of that, which Mark writeth in the tenth chapter, that Christ loved him; to wit, that considering his present calamity, he was moved with mercy: for that he, labouring and going about to attain unto the righteousness of works, fell away from it. The same Lord also (when he had made answer that the greatest commandment is To love God with all our heart, with all our soul, Mark. 12, 34 and with all our strength; and that the next commandment is, To love our neighbour as ourselves: and that a certain Scribe had commended the answer of the Lord) the Lord said; Thou art not far from the kingdom of heaven, although he yet believed not, neither was he justified by Christ. But the Lord would declare, that this his assent to the truth, resembled some show of duty and godliness. Wherefore, in such works, as morally be called good, the mind of the godly sort is delighted; although it be also grieved, that those works be not done as they ought to be. And as touching the saying of the apostle, we must not gather, Rom. 10, 2, that he of sin, that is, of zeal, without true knowledge conceived a love and good will towards the jews. For he reasoneth not from the cause; nay rather, by the effect he declareth his love towards them; namely, in that he not only prayeth for the salvation of them, but also for that he aggravateth not the crime, which they were guilty of, but rather excuseth it, so far as the matter will permit. It should be a false argument A non causa ut causa (that is, taking that for the cause, which is not the cause) if a man would hereby prove, that Paul was delighted in the sins of the jews. But if a man will needs contend, that this argument is taken from the cause; we will say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in English is Harts desire, is in this place an affect, The zeal of the jews was sin. which pertaineth unto mercy. And so Paul had compassion of the jews, because he saw them so miserably deceived. Of Salutations. In 2. King. 5, verse. 29. 15 That, which in the scriptures is commanded of forbidding salutations one towards another, seem to be a very hard & unusual thing; forsomuch as a salutation is nothing else, What is a salutation. but a lucky and happy praying, and it is not the least work of charity towards our neighbours. Among the hebrews it is expressed in the word Beraca, which is (as they commonly call it) a benediction, or a good and gladsome praying: and of the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Further, to salute again, cometh of a grateful mind, and belongeth unto exchanging or recompensing justice. For it is meet and good right, that we should in like manner wish good things to them, which have first wished well to us. And there is no doubt, but that mutual salutations do very much further unto the joining together of minds. Which conjunctions, how necessary and profitable they be in a christian Commonwele, and in the church of Christ, all men do know. Augustine, Augustine. in his 42. sermon De sanctis; If any do not salute a man, whom he meeteth, or use not salutations again unto him that hath saluted him, he shall not be taken of the traveler for a man, but for a stock, a stone; or for Mercury, who standing by the way, directeth the journey, and speaketh not a word. Neither can mutual salutation be justly forbidden; seeing we are bound thereunto by commandment. For it is commanded, that we should pray, Matth. 5, 44 not only for our friends, but also for those, which be adversaries unto us: so as we must wish good and prosperous things unto them also. Whereupon Christ, in the fift of Matthew, verse. 47. saith; If you will only salute those, which salute you, what reward shall ye have? Do not the Publicans and sinners the same? Neither are these kinds of salutations unprofitable; but if they be done by faith, Profitable salutations they be acceptable unto God, and are by him graciously and gently heard. The old fathers, when they were departing out of this life, spoke salutations or comfortable words unto their friends, to the great benefit of them: Deut. 33. Gen. 48, and 49. Gen. 27. as Moses did unto the Israelites, jacob unto his children, and Isaac unto his. And in that kind of salutations, many mysteries are opened by the holy Ghost. Christ also commanded his apostles, that they should salute the household, whereunto they did come: verse. 12. & Luke. 10, 5. as it is written in the tenth of Matthew. The manner of the salutation is set forth; namely, that they should say; Peace be unto this house. And that, which Christ gave in commandment, he expressed by example: for he saluted the apostles, saying; Peace be with you. john. 20, 19 And when he was risen from the dead, he said unto the women, which returned from the sepulchre; All hail. It seemeth also, that among the apostles, Salutations used by Christ and his apostles. Matt. 26, 49. there was a custom, that at their meeting and departing they saluted one another, and their master also. Wherefore, judas that betrayed Christ, when he came unto him, he said; Hail master, and gave him a kiss, which was a sign of a lucky prayer. Yea moreover, Paul, In every one. in the writing of his epistles, did put salutations, as well to the beginning as ending of them: and he commanded the Corinthians, 2. Co. 13, 12 that they should salute one another with an holy kiss. And in the Church the manner was, that when the holy supper was ministered, the brethren should one kiss another. The which custom is deformed in Popery; and in the steed of that kiss, they carry about signs and little images to be kissed. The angels likewise have sometimes saluted godly men: as Gabriel did Marie, saying; Salutations of angels. Luke. 1, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, All hail thou freely beloved. And the angel wished health unto Gedeon, saying; The Lord be with thee. judg. 6, 12. And the mother of Samson heard a salutation that came from the angel. Howbeit, we read not, that God did salute any man; seeing it is the property of him to give health, and not to pray for the same: because, in that he is the highest nature, to make prayers do not belong unto him. 16 And salutations were common, Salutations among the Ethniks. and in estimation not only among the hebrews, but also among the Ethniks. For the Romans counted it a great honour to be saluted: and salutations were numbered among the principal duties. Wherefore, to such as used to salute, there was a certain daily alms distributed, either of money, or else of meat. And the noble personages of that Commonweal, builded porches before their gates, where the saluters should remain, and after a sort be harboured; in the morning, before they were licensed to come unto them. The forms of saluting were of divers sorts. [Among the Grecians] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among the hebrews, Schalom; and such like. Yea and the men in old time, did say likewise that their gods ought to be saluted. Wherefore one saith in a Contedie of Terence; From hence I will departed home to salute the gods. And there be some, which think, that in the same, and such like forms of speech, to salute, is to worship. Which me thinketh is not rightly said, seeing the very proper signification therein may be retained: What is meant by saluting of God. for so much as it is lawful to wish well unto God; not as though he hath need of any thing, but we may pray that his glory, majesty, name, and dominion, may always be famous and spread abroad: as Christ taught in the former petitions of his prayer. Mat. 6. 9, & 10. emperors also, and kings, are said to be saluted; so soon as these honours and dignities be given unto them. For armies were wont to salute their captain by the name of Emperor, when he had well performed his affairs. And even in this point they depart not from the proper signification of the word; because, in the promoting of men unto high dignities, they prayed that God would prosper them well. Besides this, there be salutations of rejoicing; either for the victory gotten, or at the return of a man home into his country; or else for the atteinment of goods or riches: wherein also nothing else is done, but a praying unto God, that these goods may have good success with them, whom we favour. So as the salutations, that be of those kinds, may not be condemned, but aught to be very well allowed; were it not, that superstition, which corrupteth all things, had not many times been mingled therewith. For the old Ethniks in their funerals, did salute the souls of them that were dead, speaking unto them their last farewell. Yea and they visited the ashes of dead men, their sepulchers, reliks, and spoils, praying for the happiness of them that were dead. Whereupon Aeneas in Virgil said; All hail o blessed father mine, yet once again all hail. And from the Ethniks, those customs descended unto the christians: The papists follow the Ethniks in saluting the dead. for in the Pope's church, they salute the souls of them that be departed, while they pray for their rest, and for delivering them from the pains of purgatory. They make viages also to salute saints; namely, Antony, james, Peter, Paul, and Marie. 17 Wherefore, let these superstitions be rejected: but in the mean time, let profitable and honest salutations continue, the which Elizaeus by his commandment did not take away. For that, which he commanded unto his servant Gehezi, must not be understood, Why Elizeus commanded his servant not to salute by the way. as the words signify at the first view; seeing it is a figurative speech: even as all other speeches be, that seem to be against charity, as Augustine hath declared unto us. Surely, the mind of the prophet is more to be weighed than his words: for his meaning was nothing else (as D. Kimhi hath very well expressed) but that he should make haste, and find no delays by the way; and that he should bend his mind and cogitation only to that thing, whereunto he was sent, setting his hart upon nothing else, whether he were speaking or doing. In the selfsame sense Christ, (as we have in the tenth of Luke) commanded his apostles, when he sent them about to preach, verse. 4. that they should salute none by the way; for he would not, that by their finding of talk and communication with other, their minds should have been drawn aside from preaching of the Gospel. Assuredly, the devil is not more busily occupied about any thing, than in bringing in of lets and delays, when we are in hand with our vocation. But we, on the contrary part, must set all things aside, to perform the vocation that is laid upon us. Which was not unknown unto the old Ethniks, who used to say unto the priest, while he was occupied about his service; Apply this thing. And Augustine, in the place above alleged, did declare the force of this speech, saying; that in these words was meant a straight charge to make haste. He addeth moreover a very witty exposition, but such, as doth not much serve unto the history: We (saith he unto the people) speak salutations unto you, when we are preaching of the Gospel; because you can be saved by nothing else, but by the Gospel of the son of God. So that ye must be saluted with this kind of salutation, but not in the way, that is to say, incidentlie or indirectly. Which thing they do, that preach not the truth from their heart; but for lucre sake, for honour, or else to bring some man into envy and hatred, not to win the hearers unto the Lord; as they did, of whom Paul admonished the Philippians. Phil. 1, 15. For they, that salute a traveler by the way, go not purposely to him; they go not home to his house to wish him well, but they do it incidentlie and in the way. Indeed these words be true that Augustine declareth; but they belong not to the meaning, either of the prophet, or of Christ. Both the one and the other of them would have our mind to be wholly employed upon our vocation, not to be carried here and there with sundry cares; not to make any delays, and that the function committed unto us, should be performed with most fervent desire. 18 But if any be not satisfied with the figurative speech, there will be no discommodity, A Rule. if he expound it according to the literal sense. For affirmative precepts, although they appertain unto charity, yet did they bind men to perform them: howbeit, in certain times and places, and with circumstances. For it is commanded us, that we should receive the sacraments: yet this must not be done always, and in every place, but at such time only, as we meet together in the holy assembly; and the same is to be distributed in such place, and after such sort, as Christ hath commanded. Also, there is a commandment for the distributing of alms, but yet not to be done towards all persons: sith, who is he that will bestow alms upon them that be rich and wealthy? Neither must we give at all times: for surely, they that want themselves, cannot give unto others. Even so likewise, the precept of saluting may be deferred and suspended, when other weightier duties are to be taken in hand. Neither also must salutations be used unto them, which be excommunicated; or unto those, which come unto us with infected and corrupted doctrine. For unto them (as john hath commanded) we may not say, 2. joh. 5, 10. God speed. And thus much of salutations. The xv. Chapter. Whether the commandment of God be so set forth, that it may be kept in this life: moreover, of the use and abrogating of the law. In 1. Kin. 2. near the beginning. 2. Tim. 1, 3. Places to prove that perfect obedience may be done unto God. THey, which affirm this position, are wont to vouch the place of Paul, in his second epistle to Timothy, where he saith, that he giveth thanks unto GOD, because he had served him from his forefathers with a pure conscience. Wherefore it seemeth, that there was nothing that lacked unto his obedience and service. Moreover, David pronounced, Psal. 9, 2. that he did confess God with his whole heart. 1. King. 15, 3 &, 14, &, 2. King. 3, 3. Further, the divine history doth give a certain testimony to diverse of the kings, that they sought the Lord with their whole heart. But on the other side, we must understand, that GOD is not loved with all the heart, and with all the soul; unless the heart be altogether cleansed of all naughty cogitations. Then, let us consider in ourselves, whether our hearts he purged from naughty motions; and whether we have pure cogitations, while we live here in the flesh. Wherefore, so long as we be in this life, we must be fully persuaded, that we be not able to satisfy this commandment. For in the eight chapter to the Romans, it is written; That which was unpossible to the law, verse. 3. in as much as it was weak by reason of the flesh, God sending his own son, in the similitude of sinful flesh, etc. So as, if we, being now regenerate, carry the flesh still with us, the law is weak, we fulfil it not; and yet the righteousness thereof is said to be fulfilled in us: because Christ hath brought to pass, that that, which was his, should be communicated with us. Also it was written to the Galathians, that The flesh lusteth against the spirit, Gala. 5, 17. and the spirit against the flesh, so as ye do not that which ye would. But some cavil, saying; that The consideration is far otherwise, when we speak of the state of man in general, than it is when we entreat of one particular action only. Therefore they demand, whether we be able to perform any one act, as the law requireth? Whether we can perform any one act commanded in the law. To these men I answer, that we must not only deny that fullness of justice universally to be in man, as touching all works, according to the state of this present life; but also, that their works are rebellious against the law, even in respect of private actions. Howbeit, I grant them to be good, so far forth as they have a certain obedience begun in them that be regenerate, whereas they be evil nevertheless; both in respect that they serve from the rule of God's commandments, as also that they do proceed from the flesh. Neither is it absurd, that one and the same work is called both good and evil; sith contradictories have no place, where there is a respect to divers originals. But we pronounce, In what respects godly men's works are good or evil. isaiah. 64, 6. that the works of godly men be good, as they have their springing from the spirit of God: yet as they are derived from ourselves, we say, that they be unjust. Whereupon isaiah, in the 64. chapter, saith; that All our righteousness is like unto vile rags. Neither doth he entreat there, of gross and manifest sins; but of those actions, which have the semblance of righteousness. And jerom, treating of this place, saith; Those things that seem to be righteousness in us, are compared unto the cloth of a polluted woman. And this he speaketh very well, notwithstanding that he miss afterward in other matters. Moreover, where it is said; Enter not into judgement with thy servant, Psal. 143, 2. according to thy righteousness: Again; Forgive us our trespasses, and such other like saiengs, Matth. 6, 12 I understand to be spoken generally, and not particularly of those things only, which be manifest sins: but even of those actions, which be honest and good in appearance. For these, if they be examined by the rule of the law, will always be found short of the same. Wherefore Augustine, in his tenth book of confessions; and 13. chapter; Woe (saith he) be unto man's life, though it seem laudable, if it should be judged when mercy were absent. Also De spiritu & litera, the last chapter, he wrote; that Those things cannot be beloved of us, which we know not. And again, that those things, which we love, are loved by us: but yet according to a measure of knowledge. So than it followeth, that seeing the knowledge of GOD, which we have in this life, is unperfect; he saith, that our love also towards him cannot be perfect. Nevertheless, when we shall behold him, as he is, in the everlasting habitation; there we shall perfectly love him. And (I pray you) saith Augustine, what shall we then do more, but love him with all our hart, and with all our soul? But now, seeing our knowledge is dull, our love also is the more unperfect: wherefore, while we live here, we do not love God so much as the law requireth. And they, which have profited in loving of God above others, do acknowledge how far they be from the way of true love. Howbeit, there is a certain measure of the love of God agreeable to this life; the which consisteth in the not following of our lusts, but that we should continually wrestle against them. He addeth moreover, that it cannot be denied, but that (if God will) he can bring this to pass; and that he may give such plenty of his grace & spirit, as all vice may be removed. But this he never did, nor yet promised that he would do it: because, if it be lawful for him to give this unto the saints, in the everlasting habitation; he might also (if it pleased him) have granted it in this life. We must distinguish between power and will. Matt. 26, 53. And they seem not to teach aright, which in God deny his power to be distinguished from his will: for Christ saith; Can not I require my father, and he would give me more than twelve legions of angels? 2 This reason of Augustine might in very deed suffice: but I have yet more sure and more perfect confirmations. For Paul, in the seventh chapter to the Romans, Rom. 7, verse. 7, etc. doth plainly declare, what was in himself, as well touching the flesh as the spirit. Albeit, I know there be some, A place of Paul expounded. which judge, that the apostle spoke not there of himself, nor yet of them which be regenerate; but that in his own person he sustaineth the speeches of the ungodly. Of which mind Chrysostom was. Also Augustine, in his book of 83. questions, in the 66. question, was of the same mind, while he was yet somewhat young. But in his sixth book against julian the Pelagian, the eleventh chapter, having weighed the thing better, he affirmed, that Paul spoke of them which be regenerate. And in his book of retractations, the 23. chapter, he corrected his first opinion. Ambrose, in his book De paradiso, and also in his book De sacramento, as it is cited by Augustine, referred those saiengs of Paul unto the godly, and to them that be already regenerate. The which also, Hilarius, and Gregorius Nazianzen do. And undoubtedly, the place being so understood, doth bring great consolation unto the godly. For, although they belong to Christ; yet they find themselves to be exceedingly troubled with ill motions and affections: with the which temptations they being exercised, might easily think, that they pertain not to the elect. For further proof also, the same apostle writeth unto the Galathians; Gal. 5, 17. that The spirit fighteth against the flesh, and the flesh against the spirit, that ye cannot do those things, which ye would do. In which place, without question, he speaketh of the regenerate. That those things also, which in the place now alleged; namely, verse. 25. in the seventh chapter to the Romans, are to be referred unto the godly, it is hereby proved; in that he saith, his mind is delighted in the law of God. Which is not agreeable with them that be not regenerate, who account not the law of God for any pleasant thing unto them; whereas unto the godly it is more pleasant than honey, and more dear than gold and precious stones. And he addeth these words; namely, Of the inward man. And no man is ignorant, but that the inward man is attributed unto the godly, so far forth as they be regenerate. But in them which be not regenerate, there is no mention at all, either of the new or inward man. Besides, Paul crieth out in that place; O unhappy man that I am! Rom. 7, 24. The which cannot be ascribed unto them, that be not borne anew: for they do not therefore think themselves unhappy, because they be drawn back from the law of God. He added also; Who shall deliver me? Where the pronoun of the first person hath an effectual emphasis, and proveth not a little, that he writeth of his own self. And in the same chapter, he saith; To will is ready with me, Ibidem. 18. but I find no means to perform that which I would. Here would I have it answered, how unto those that are not regenerate, a will to do good can be present? There is no doubt, but that God doth grant unto the justified to will well. Afterward he saith; I do the evil, which I hate, and not the good, which I would. But, to hate evil, and to will good, belongeth to none other, but to the regenerate. He addeth also; Ibidem. 2●. I serve the law of GOD in my mind. Then must it needs be, that he speaketh of himself regenerate; otherwise it had not been lawful for him to have pronounced these things of himself. In the end he saith; Ibidem. 23. that He was drawn captive into the law of sin: when as the ungodly, and those that be strangers from Christ, go willingly, and without resistance unto evils, from which they are not plucked away. 3 But it seemeth to be a let unto the exposition, which we have brought, when he saith; that He is carnal. Ibidem. 14, Unto this we answer, that although we be borne anew, yet is there very much of the flesh remaining in us. Wherefore the same apostle saith unto the Corinthians; 1. Cor. 3, 1, I could not speak unto you, as unto spiritual, but as unto carnal. And he sometimes calleth them in a manner beastly, when nevertheless they were now regenerate. There were some, which judged, that the apostle spoke there by a philosophical reason, wherein our mind is sundered into the power reasonable, and into the groser powers; namely, into the power of concupiscence, and the power of anger; so as the apostle would place some uprightness, even in men not yet regenerate, as touching their mind, unto which the brutish desires be adversary and repugnant. And they endeavour to draw this opinion out of those words, wherein he saith; I serve the law in my mind: Rom. 7, 25, and 23. and he distinguisheth the law of the members, from the law of the mind. But certainly, Paul in that place dealeth not in philosophical reasons, neither doth he understand the mind absolutely: but he joineth regeneration with the same. For the regeneration of the believing man hath his first original from the mind, from whence it is derived unto all the parts of man. So as, if the grosser powers of the mind be not altogether regenerate, and be somewhat less renewed than the mind; yet are they somewhat mastered, and tamed by the spirit of Christ. Howbeit, to make the matter more plain, let us respect the whole man, and let us admit him in some sort to be restored as touching all parts; Regeneration in this life is unperfect. and in some sort not: because our regeneration in this life is not absolute. Neither do I thus speak of these things, as though a man were to be divided in sunder; as though in the one part he may be renewed, and in the other not (as Pighius hath fondly and impudently objected against us:) but I affirm, that the whole man, as touching all his parts, hath somewhat that is new, and somewhat that is not new. In like manner, A similitude. as when wine is mingled with water, there is in every part thereof, both wine, and also water: even so, in the renewed man, there be found conditions and properties both of the new and old man. A place in Aristotle of the mind aspiring unto better things. Aristotle, in his Ethics, taught, that the mind doth continually desire better things; but that the inferior powers, which men commonly call sensuality, do perpetually strive against the same. We easily grant, that the mind of them, which be not yet regenerate, is not so greatly corrupted; but that it retaineth still moral and civil knowledges, and certain desires that be honest in show. Howbeit, Paul speaketh not of this matter, but writeth of the law, which he calleth spiritual, good, and holy. The which in very deed was unknown unto the Philosophers: for Carnal men cannot attain thereunto. Wherefore, let Aristotle speak what he list of civil matters, his disputation belongeth nothing unto Paul; in saying, that the mind desireth the best things. God pronounceth a sentence far differing from him, and testifieth; that The imagination of man's heart is wicked, even from his childhood. In which place, the Latin interpreter would somewhat mollify the proposition uttered by God; saying, that Man's imagination is prone unto evil. Nay rather, it is to be proved, that the very mind and reason itself is corrupted, where there is no regeneration. In the second chapter to the Ephesians, the apostle wrote; verse. 2. & 3 that We also had our conversation in times passed in the lusts of our flesh, in fulfilling the will of the flesh, and of the reason. So he affirmeth, that not only the flesh, but also the reason was corrupted. And in the fourth chapter of the same epistle, he saith; verse. 17. that The wicked do walk in the vanity of their mind. And to the Colossians; Col. 1, 21. Ye were sometimes aliens from God, and as touching the mind, enemies unto him. And in the eight to the Romans; verse. 7. The wisdom of the flesh is enmity against God. In the which words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Wisdom, must be referred to the mind, which is not renewed. The apostle therefore speaketh not philosophically, as many do cavil. 4 But let us return unto that seventh chapter of the epistle to the Romans. There he saith; We know that the law is spiritual, Rom. 7, 14. Why the law is called spiritual. whereas I am carnal. The law is called spiritual, as well because it is come from the spirit of God, as for that it chiefly belongeth unto the spirit; seeing it is not satisfied with the outward actions. But he calleth himself carnal; because, though he were borne anew, yet being compared with the law of God, he was in part found to be carnal. Whereby we may gather, that the condition of carnal men is of two sorts. For some, of what estimation so ever they be, are nothing else but flesh, as being altogether void of Christ. And there be others, that notwithstanding they be renewed; yet for all that they have still very much of the flesh: and so as yet the Corinthians were by Paul called carnal. Albeit some man will say, 1. Cor. 3, 3 that the Corinthians were not borne anew; because, there were both sects and grievous sins among them. But we must answer, that even regenerate persons behave not themselves all after a sort. For some of them undoubtedly are stirred up by naughty desires, the which they do manfully resist; so as they fall not into foul offences. And there be others, which indeed fall miserably into sins; but yet, after a sort, they wrestle against them, although they yield to temptations. Mark. 9, 34. For the apostles were regenerate, and yet nevertheless ambitiously jarred among themselves, who should be the greatest in the kingdom of Christ: Matt. 20, 21 insomuch as two of them foolishly coveted to sit in the kingdom of the Lord the one at the right hand and the other at the left. Matt. 26, 69. And it is well known, that Peter denied Christ; 2. Sam. 11. 4. and David became an adulterer. These men were regenerate, when they committed these grievous sins; but seeing they pertained to the elect, they were restored by repentance. Furthermore, whereas Paul saith, that he was sold under sin; Rom. 7, 14. he declareth, that he had the old man still in him. Where we must know that as well those, which be renewed; as those which be not renewed, are sold under sin: although there be a great difference in the manner thereof. Insomuch as they that be not renewed, do even willingly and of their own accord, lie down unto sin. But the renewed, so long as they live here, do sometimes wrestle; but being overcome, they commit grievous sins: neither is the foam or corruption (which is naughty lust) taken from them, but doth greatly trouble and molest them. Also there is a very great difference between serving of sin, in such sort as we suffer the same to reign in us: and on the other side, to be forced to endure some bondage thereof, when as we can neither will nor choose, but have the same in the secret places of our soul. Wherefore Paul in his latter epistle to Timothy, writing of the wicked, saith, that Satan holdeth them captive at his own pleasure; 2. Tim. 2, 26. which cannot be seemly for the elect. Wherefore the justified persons may wrestle against sin, but they cannot utterly be rid of the same. Rom. 7, 15. 5 That which I do (saith he) I know not. This doubtless he spoke, not as though he were altogether ignorant what he should do, but he used knowing in stead of allowing. So the sense is; Those things, which be done by me, in that I am not yet regenerate, I do not allow. And thereby we gather, That men be not masters of their own actions. that by reason of the remnant of corruption, or sin original, we be not masters of our own actions, affections, and inclinations. Wherefore Ambrose, upon the Gospel of Luke, wrote truly; that Our hart is not in our own power. For oftentimes, when we pray, we are desirous to be attentive; but sundry and manifold cogitations enter into our mind, & drawing it to and fro, do violently pluck the same away, whether we will or no. And he saith, that It is hard to bridle such motions; but to take them away, it is a thing unpossible. This saying of Ambrose, Augustine upon a time recited. But I return to Paul, who addeth, that he doth not the good which he would, but the evil which he hateth. Whereby we may perceive, that the forces of the mind, which stir us up against the commandments of God, can of themselves be called neither good nor evil, but so far forth as they be compared to the law of God. So then, being repugnant unto the same, they be evil; but agreeing thereunto, they be called good. Neither must they be hearkened unto, The first motions unto evil are sin. Look part. 2. place. 1. Art. 31. which neglect the first motions of the mind; and think that there must no heed be given unto them. But against these men we must reason on this wise; The motions, which be of this kind, we will appoint either to be good, or evil, or neither of both. Good they cannot be, seeing they are commanded by the scriptures to be mortified and kept under; which for things that be good is not convenient. For good things must neither be kept under, nor mortified; but rather quickened and stirred up. And again, we must not affirm them to be neuters; because the law of God doth not suffer that. For no part of the mind, neither action nor motion, is left as neuter or free unto us: seeing we be commanded to love God with all our hart, with all our mind, and with all our strength; so than they shall be reckoned among sins and evil things. Seeing therefore Paul saith, that he doth that, which he would not; it is gathered, that he indeed did not satisfy even himself: much less than the law of God. And every man easily judgeth of his own self, that he performeth a great deal less than he ought to do; and that, if he do any good at any time, he doth not the same without striving and wrestling. Whereby it is declared, that as yet there remain faculties in us, which be repugnant unto God. Whereupon he inferreth; Now is it not I that work that, Rom. 7, 17. but sin which dwelleth in me. And he saith that he doth not work; namely, in that he is new borne. Who then worketh sin? Even sin itself, that is, the evil froth and naughtiness of corrupted nature. So as we will prove, that Paul doth not commit the sin, as touching all the parts of his mind: neither doth he wholly consent to that evil, which he committeth. And that, which is concluded touching sin, must be affirmed of the obedience and love of GOD. For in Paul, & other regenerate persons, there be yet some parts remaining, which do not love God. We love not then God with all our heart, with all our soul, & with all our strength. And when he saith; that Sin dwelleth in him: he teacheth, that men, although they be godly, do with this corrupt mansion, omit many things which the law commandeth, and admit things which be contrary to the law. Rom. 7, 18. 6 It followeth; To will is ready with me, but I find no means to perform: that is; By regeneration I have a good will now put into me, Both to will and to perform are given by God. the which of myself I had not. Here the Pelagians did exceedingly err, who taught, that we ourselves ought to begin, yet that it is God's part to prosper our determinations. But Paul, on the other side, showeth, that we of ourselves are not apt once to think any good thing. And while he saith now; I find no means to perform, he agreeth very well to himself, who teacheth in his epistle unto the Philippians; that It is God which worketh in us, Phil. 2, 13. as well to will as to perform. Neither are the things, which he now writeth, against those words. For, to perform perfectly that, which the law commandeth, we find not in us: but after a sort we may perform it, and that not of ourselves, but we have it of God. And whereas to us that be regenerate, to will things that be right is present, that cometh likewise of God. Also, both good and evil are ready with us: and in that good taketh place, we wrestle against sin; but in that evil is also therein, we be hindered from our right purpose. Such is our condition, while we are in this life. Wherefore Augustine, De nuptijs, & concupiscentia, the first book, and 29. chapter, saith; that Love is then performed, when the impediments be absent. For, when we are let, it can be no perfect thing, but a certain mixture contrived of contraries. Moreover, he noted the apostles words, who saith (I find no means to perform it) and not simply To do it. For it is granted (as we have said) that we may do well in some respect. Augustine further addeth, that The commandment; Thou shalt not lust, cannot be fulfilled in this life. But hereof I have noted elsewhere. Howbeit, Why the law is given, when as it cannot be fulfilled. some man will demand; If the law cannot absolutely be performed, wherefore is it set forth unto us? Hereunto I answer, that we must not gather by the law, how much we be able to do, but how much we ought to do. Besides, there is no doubt, but that the law hath many ends. First, it showeth sin: for it is written; By the law cometh the knowledge of sin. And unto the Galathians it is written; The law entered in, Gal. 3, 19 because of transgressions, namely, to make them manifest. And to the Romans; Rom. 5, 20. It entered in, that sin might the more abound. Over this; It is our schoolmaster unto Christ. Gal. 3, 24. And it is a preacher that showeth righteousness unto us, and exhorteth us thereunto: and also it showeth us most evidently, unto what mark we must level. So that it is not unprofitable, although it cannot be performed to the full. Also there be some, which ask; Whether God have commanded things unpossible to be done? Unto whom we must answer, that as touching them, which be not borne anew, the commandments are unpossible. But if the question be of persons regenerate, then, either we must understand a full observation of the law, the which (as we have said) none can perform: or else we must understand an obedience only; in respect whereof we affirm, that the precepts of the law are possible to be kept. But I will return to Paul, who further wrote, in the place now alleged; I feel another law in my members. Whereby it is gathered, that if the law of the members strive against the law of the mind, Rom. 7, 23. Paul loved not GOD with all his hart, with all his soul, and with all his strength. Whereupon, he crieth out; O unhappy man that I am, etc. Ibidem. 25. As though through strange motions he was not only shaken, but in a manner overwhelmed by the law. And he concludeth; I serve the law, Note. Ibidem. 22. according to the inward man. And he showeth himself to be after a sort divided, as he that partly hath the spirit of God, and serveth him; and partly is carnal, and obeyeth the flesh. By these things that I have already spoken, I think it now appeareth, that they, which be borne anew, do not fulfil that great commandment. Besides this, there is none of us, Even in the godliest works of men there is found some defect. unless he will too much flatter himself, which feeleth not some defect in his actions, though they do seem good. Which might not be, if we loved God with all our hart. When we shall come to the celestial habitation, then shall our works be actually perfect; because we shall love God with all our hart. Doubtless, not so much as he is to be beloved (for, seeing he is incomprehensible, our souls, which are within limit, are not capable of an infinite love:) but it shall be sufficient, if we will love him with all our hart, with all our soul, and with all our strength. While we are in this life, we cannot go beyond the condition of the apostle, who in the third chapter to the Philippians, saith; Phil. 3, 12. Not as though I had already attained unto it, or were already perfect. Neither is there any doubt, but he spoke of himself being already regenerate. And seeing he denieth himself to be perfect, and saith, that he doth perpetually high himself towards the mark; which of us can attribute unto himself a perfect observation of the commandments of God? But I will follow (saith the apostle) if I may comprehend that, for whose sake I am comprehended of Christ jesus. And to this hath Christ comprehended me, that I should run in his way, and evermore be going forward. And there is no cause for any man to cavil, that he talketh here of the resurrection. For that must be considered, which is added; to wit, that I might know Christ, and the power of his resurrection, and the fellowship of his afflictions, while I am made conformable unto his death. Of spiritual resurrection, and what it is. Neither did any man doubt, that he was not yet risen, seeing he was not dead: so as he speaketh there of the spiritual resurrection, which accompanieth the mortification of naughty affections and motions. This if the godly had already attained unto upon the earth, Psal. 143, 3. Psal. 19, 13. Psal. 130, 3. surely they would not say; Enter not into judgement with thy servant: And; Who knoweth how often he sinneth? Cleanse me from my secret faults. If thou wilt mark what is done amiss, who shall abide it? And; No flesh shallbe justified in thy sight. Moreover, it is very agreeable unto godliness, that both in all our actions and motions, we have need of the mediator, by whom all our defects, wherewith we are defiled, shallbe forgiven. I do not allow of their interpretation, which say; that To love God with all the hart, with all the soul, etc. Is nothing else, but to love him above all things, in such sort as we prefer neither ourselves, nor any thing else above him. For I weigh the words of GOD with deep consideration, wherein it is not said; Above all things: but, With all the hart, with all the soul, and with all the strength. For it may be, that some man loveth God above all things, and yet loveth him not altogether: but that in loving him he is drawn aside by many impediments, and is compelled to wrestle with his own flesh. Wherein the love of God standeth. 7 But wherein the love of God chiefly consisteth, we may by this means know; because as (men commonly say) He is said to be beloved, towards whom we both will well, and do well: and that verily, not for our own sakes, but for his sake. Howbeit, we cannot do good to God; seeing he is most perfect, and hath no need of other men's goodness. But then we love him, when we both desire & endeavour that his glory may be royally advanced. And this is it, that by his precept we ought to do, with all our heart, with all our soul, & with all our strength. Wherein we never profit so much, but it behoveth us still to profit much more. Wherefore Paul wrote, that Our inward man is renewed daily. 2. Cor. 4. verse. 16. Where he plainly teacheth, that the reliks of old Adam remain always in us, the which ought to be cleansed, that we may fully at the length be restored. I might also add that saying of Peter; Why do ye tempt God, by laying a yoke upon the necks of the disciples, A saying of Peter in the 15. of the Acts expounded. verse. 10. which neither we, nor our forefathers were able to bear? Assuredly, he taught us by those words, that the law cannot be borne, nor fulfilled, without transgressions. Neither must we allow of that, which some affirm; namely, that he meant this touching ceremonies. For although this be true, yet there followeth thereof a firm conclusion; that no more can the table of the ten commandments be abidden, and fulfilled without transgressions; sith it is much easier to perform outward rites and ceremonies, than to fulfil the precepts of the ten commandments. But besides the reasons now alleged, there resteth for us to consider, after what sort Paul to the Corinthians describeth charity. There he writeth on this wise; 1. Co. 13, 4. A description of Charity. Charity is not puffed up, it is not provoked to anger, it seeketh not her own, it suffereth all things, it believeth all things, it endureth all things, etc. Who is it that performeth all this? verily no man. But forsomuch as I perceive, that these things, which I have spoken, are sufficient enough, to prove that which I purposed at the beginning: now there remaineth, that we answer those things which are objected by our adversaries. 8 They say, that Paul, in the latter epistle to Timothy, 1. Tim. 1. giveth thanks unto God; for because he had served him from his forefathers, and that with a pure conscience. Howbeit, these words trouble us not; seeing they were spoken by the apostle, to the end he might purge and defend himself. For other adversaries laid to his charge, that he had departed from the law, and had alienated himself from the God of Israel; and that therefore men should beware of the jews, as of deceivers. But he made answer, that he worshipped the living God, and that even him, whom his forefathers had worshipped; and that in preaching of the son of God, as he did, he did not feignedly, or by fraud; but with a pure and faithful conscience. Neither can it be gathered hereby, that he boasted of a full and perfect observation of the commandments of the law. Furthermore, it was objected; that David (as himself testifieth) confessed God with all his heart, Psal. 9, 2. and that he searched out the commandments of God, with his whole heart. Of which perfection also there was a testimony given to some kings in the holy history; 1. King. 15, 3. & 15 & 2. King. 23, 3. namely, that they sought God with their whole heart. 9 We answer, that our works, if they be regarded as they be in their own nature, and of themselves, are of no such virtue, as they answer unto the law of God in all points. But if they be considered, as they be accepted of the heavenly father through his divine mercy, and by the means of Christ; it may be said that they are done with all the heart, with all the soul, and with all the strength. But thou wilt say; Doth God use a perverse judgement, so as he accepteth things otherwise than they be indeed? I affirm that iniquity is altogether removed from God: for our works, when we be once renewed, are not offered to God barely, as they be in their own nature; but jointly, together with Christ. Wherefore, with them is joined the love and obedience of Christ, which was done with all the heart, with all the soul, and with all the strength. GOD esteemeth not things that be offered, better than they be indeed: and therefore, by the mediator is forgiven and amended whatsoever hath wanted in our actions. Neither is that feigned, which is alleged by me; seeing the scripture testifieth the same. For in the first epistle to the Corinthians, it is written of Christ, 1. Cor. 1, 30. that He became our wisdom, our righteousness, our holiness, and redemption. Besides this, we are said to love God with all our heart, with all our soul, and with all our strength; because we bend ourselves thereto, and stand in hope that once it shall so be. And it cometh not seldom to pass, that a motion taketh name of that term, or end, whereunto it tendeth. Neither doth the scripture disagree with this manner of speaking. For it is said unto the Romans, Rom. 8, 24. that We are saved by hope; when nevertheless, we be as yet conversant in miseries and sins; and do hold salvation itself, not in deed, but in hope. It is written also unto the Ephesians, that God hath already quickened us together with Christ, Ephes. 2, 1. and hath made us sit together with him on the right hand, in the celestial places: when as notwithstanding, we be here upon the earth. Yet we are declared to have this already, because by faith and hope we enjoy the same, as if we presently held it. Also Christ said; He that believeth in me, john. 6, 47. hath everlasting life: whereas yet his faithful people are both troubled with diseases, and they also die, as concerning their body. But they are truly said to have obtained everlasting life; because the same is already begoone in them. In like manner, the son of God said; Blessed are they that suffer persecution: Matth. 5, 10. and what blessedness is this? certainly none other, but a beginning of the chief felicity. To the Romans also it is written; Rom. 6, 4. that We are buried together with Christ in baptism: albeit, that our corrupt affections, and old man, be not removed from us as yet, much less buried or dead. Unto the Galathians the apostle saith; Gala. 5, 24. They that be of Christ, have crucified their flesh, with the desires of the same. Rom. 6, 6. And unto the Romans; Our old man is crucified, that the body of sin might be abolished. All these things verily are said, although that the remnannts [of sin,] naughty lust's, and sin itself are not as yet utterly extinguished; because we possess these things as begoone, though not brought to perfection. And things, which have their beginning, are described, as though they were already finished. Which Augustine also himself perceived, who in his second book De peccatorum meritis & remissione, the 15. thapter, saith; that Some man is at some time counted to be perfect, because he hath profited in a great part. 9 Further, it is argued, Ezec. 36, 26 that God testifieth by the prophesy of Ezechiel, that he would give us a hart of flesh, and a spirit, in such sort as he would write his law in our hearts, whereby we might walk in his commandments. Also in the 30. chapter of Deuteronomie; I will circumcise (saith he) the foreskin of thy hart, that thou mayest love me, with all thy hart, with all thy soul, etc. How God giveth us to walk in his commandments. I grant that these promises of GOD are extant, but those must be understood after such a manner, as I have before declared; namely, that our love is accepted by God, through Christ; that it is repaired and fulfilled by the perfection and obedience of Christ himself. Moreover, that which the Lord promised unto his, that hath he given them, partly in this life, and partly he will fulfil and perform the same in the life to come. Matth. 5, 8. Which is confirmed by another saying of Christ: for he pronounced them blessed, which be clean of hart; sith they shall see God. Doth he wholly perform this promise in this life? No verily. For now we only know in part, by a glass, and in a dark saying; 1. Cor. 13, 9 but in the everlasting habitation we shall see him at the full, and as he is. While we be in this life, we hunger and thirst after righteousness; seeing we cannot as yet have the same perfect and absolute. Also they say, that it maketh against us, which is written by Paul, Rom. 23, 10 and 8. that Love is the fulfilling of the law: And again; He that loveth his neighbour, hath fulfilled the law. certainly these things be true: and there is no doubt, but that every faithful person fulfilleth the law, according to the measure of charity, which he hath. But yet we must remember in the mean time, that there is none in this life, that hath perfect and absolute charity. For if any man could attain thereunto, he could not profit any further. Howbeit, that this matter may the more evidently appear, let us consider the words of john; Herein (saith he) we know his love, 1. john. 3, 16 for that he gave his life for us, and we ought to give our life for our brethren, even as he gave his. These words sufficiently declare, that no ordinary kind of love is required of us; but even the same, which bestoweth the life for other men; and the same not after any sort, but in such wise as Christ himself gave it. But there be none, which attain unto the charity of Christ; though the same (as the apostle saith) be required, and that by virtue of the law. For the bond doth arise through no other means, but by the law. Neither is that place to the Galathians any other way to be expounded; namely, Gala. 6, 2. Bear you one an others burden, and so ye shall fulfil the law of Christ. For it is necessary to bear those things, even as we would ours to be borne, and that as Christ hath throughly borne them: but this none do perform. hereunto also might that be said, which is brought before, touching Christ's love; the which may be joined to our love, and accepted by God, as though it had been fulfilled. 1. john. 2, 4, and 5. It is also objected, that the same john writeth; that He which loveth God, keepeth his commandments. But we must add, that so much shall the keeping of God's commandments be, as the love of God hath been: but seeing we have not that love perfect, therefore we keep not the commandments fully and perfectly. Howbeit, after these things they add, that the same apostle affirmeth The commandments of God to be easy. 1. john, 5, 3. But to this I answer: If they be set forth unto them, which be not yet borne anew, they be impossible to be kept; much less easy. Again, if they be offered unto persons regenerate, they be not easily kept, according as they be set forth in the law: but they may be called easy, seeing the spirit of Christ is present with such, and doth communicate his righteousness with them. For by the same, the wants of our works are supplied: and while we be endued with the spirit, we obey willingly, and with a good courage. And by this means, the commandments of God be made both delectable, and easy to be kept: I mean, according to the portion of grace, which God doth bestow. In the selfsame sense must the words of Christ be understood, Mat. 11, 30. wherein he saith; My yoke is pleasant, and my burden is light. But the commandments (as they be expressed in the law) do, through our weakness, rather bring malediction than plesantness; unless they be performed of us, in such sort as they be described. 10 Furthermore, that is brought against us, which Christ saith unto his apostles; When ye have done all these things, say with yourselves, Luk. 17, 10. that ye be unprofitable servants. But that must be understood of obedience begoone: as I have said before. Wherefore Augustine, in his third book against the two epistles of the Pelagians, the eight chapter wrote; that The perfection of saints must always be understood, according to the measure and capacity that they have in this life. This moreover they urge, that the scriptures divers times do call some men perfect. For Paul said; We speak wisdom among them that be perfect. 1. Cor. 2, 6, And to the Philippians we read; So many of you as be perfect, judge all one thing. Phil. 3, 15 Whereunto I say, that there is a certain measure of perfection, How some men may be called perfect. whereby the godly men do acknowledge their imperfection, & be not deceived therein. Which no less rightly than prudently Augustine taught in his third book against the two epistles of Pelagius; and in his first book, 7. chap. De peccatorum meritis & remissione. Also they after a sort be called perfect, which do imitate the perfection of the Heavenly father, who sendeth rain upon the just and unjust, and maketh his sun to shine as well upon the good as the bad. Others undoubtedly be called just, which aptly give ear unto spiritual things; of which sort the Corinthians as yet were not. The hebrews indeed were such, Heb. 6, 1, etc. as it is written in the sixth chapter. And this kind of imperfection it behoved the saints, not only to acknowledge and feel, but also to confess the same. But jerom, in his first dialog against the Pelagians, saith; that We be then just, when we confess ourselves to be sinners. And unto Cresiphon he also wrote; This only is a perfection in men, if they acknowledge themselves to be unperfect. Barnard, in his 50. and 51. sermons upon the Canticles, wrote very elegantly of this matter: and so did Augustine, in his epistle unto Xystus, and in many other places. But the Pelagians, when they withstood Augustine (as we read in his book against their epistle the fift chapter) said, that He did not put any difference between most wicked men and saints, but by comparison: because he affirmed, that just men be therefore saints, because they sin less than evil men. hereunto that godly man answereth, Wicked men and saints do differ one from an other by faith but not by works. that Wicked men and saints do differ one from an other by faith, and not by works. For so much as the godly do believe in Christ, by whom, if they fall, they receive forgiveness of their sins, and are also lightened by his spirit and grace. But the wicked, believing not in Christ, do altogether lie in their sins: whereof they neither repent, nor yet receive forgiveness of the same. The same father also, in his second book De peccatorum meritis & remissione, the seventh chapter, objecteth against himself, that which is written in the 14. chapter of the Apocalypse; namely, that verse. 3. 4, The 144000. saints, which follow the lamb, were virgins, and defiled not themselves with women, & that in their mouths there was found no guile. He answereth to himself, that such were therefore unblamable, because they justly reproved themselves: and in their mouth there was no guile, because they did not profess themselves to be without sin. For if they had said that they had been without sin, they had been found in a lie. The same father goeth further, & in the 12. chapter of the same book, objecteth against himself a place out of Luke, where it is written, Luke. 1, 6, that Zacharie and Elizabeth were just before GOD, walking without reproof before him, in all the precepts and justifications of the Lord. By which words (he saith) there might appear to be a full observation of the law. But he answereth, that they had no more in them, than Paul had, who denied himself to be perfect. Indeed they were just before God, even as he said that he had served God from his forefathers, with a pure conscience; that is, with an unfeigned and undissembling hart. But it is one thing, to do from the hart; and another thing, to do with all the hart. And they were said to walk in all the precepts of God, because they, being justified by faith, showed the fruit of faith, by living according to the law: which fruit nevertheless, while they lived in the flesh, they uttered not perfectly and absolutely. And whereas it is added, that they were without reproof, the same father (in his first book, and 48. chapter De gratia Christi, against Pelagius and Coelestinus) expoundeth the same to be meant, as touching their honest and laudable conversation among men; the which no man could justly quarrel at as a crime. For there be some very grievous crimes, whereof the apostle saith; 1. Cor. 6, 10 that They which commit such things, shall not possess the kingdom of heaven. And assuredly, the persons regenerate may beware of these sins. And it is said, that they were so without reproof before God; because God allowed them to be such, as before men they were accounted. Undoubtedly, the praise of this couple (man and wife) was very great; because they did not execute the traditions of men, but the works which were prescribed in the law. They being first therefore justified by faith, did then add honest and godly life, to be joined with the righteousness of Christ. Wherefore God vouchsafed to extol their works with these praises and commendations. And yet for all that, it cannot be proved, that they perfectly fulfilled the law of God. Augustine also expounded that saying, which Paul speaketh of himself; namely, 2. Tim. 4, 7. I have fought a good fight, I have run my course, I have kept the faith, etc. How Paul performed his course. The last fight (saith he) remained, for when he did write these words, he was not yet dead; but because he remained in hope of steadfast dying in the faith, therefore he wrote so boldly. He finished his course, howbeit not fully & perfectly, but in an obedience that was more than begoone. Neither doth he write, that he sinned not; but if he had so written, yet would we have said, that the same had been done in respect of his hope. For that, which is certainly looked for, is reckoned as if it were done. And it is no doubt, but at that time he had need, as well as the rest of the apostles, to pray; according to the commandment of Christ; Forgive us our trespasses, as we forgive them that trespass against us. 11 Our adversaries also teach, that those impediments, which we have rehearsed; namely, corrupt affections, and naughty motions unto evil, are no sins; unless there be added a consent thereunto: which opinion of theirs must be utterly repelled. True indeed it is, that Augustine, in defining of sin, declared the same to be a thing spoken, done, or lusted against the law of God: albeit, that is a doubtful definition. For if lusting be meant according to the consent of the will, only actual sins (as they term them) are comprehended therein: but original corruption, and naughty motions of the mind, are excluded from thence. Wherefore Peter Lombard, in his second book, distinction the 25. bringeth in this definition, what time as he steppeth from the treating of original sin, to treat of actual sins. Nevertheless, What is meant by lusting. if by the word lusting, he comprehend both original sin, and also naughty motions; the definition will be general. But Ambrose saith; Ambrose declareth what sin is. that Sin is a transgressing of the law, or a disobedience of the heavenly commandments. Howbeit, letting these things go, we must give ear unto the holy scriptures. It is written in the first epistle of john, the third chapter; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse. 4. that is, Sin is the transgression of the law. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as all men know) is compounded of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath a strength of depriving; and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifieth Law: whereupon it followeth, that to be deprived of that righteousness, which the law doth require, is sin. But shall we stand in contention, whether our corrupt motions, and naughty passions do impugn the law of God? certainly, Paul affirmeth, that they do strive against it, when he writeth; Rom. 7, 23. that He feeleth another law in the members, striving against the law of the mind: whereunto if it be repugnant, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, transgression of the law. Neither doth he otherwise judge, when he saith; It is not I that work that, but it is sin, Ibidem. 17. which dwelleth in me. And we do not only deal now, as concerning those first motions of the lusting and wrathful faculty; but also of those motions of reason, which provoke unto sin. For it is said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The wisdom of the flesh is enmity against God. Undoubtedly, all these things be sin, and deface the image of God. Man is not made, to the intent he should be against the law of God; but that all the motions of his mind should be a spur to provoke him to godliness. Tertullian saith, that Herein consisteth God's image, even to have the motions of our minds and our wills all one with God. Yea and Paul himself taught this, in his epistle to the Philippians; Phil. 2, 2, and 5. Let the same mind be even in you, that was in Christ jesus. Wherefore, seeing these evils deface and corrupt this state and condition of our mind, they cannot be otherwise called than sins. 12 But perhaps some will ask, How Adam fell having having not the naughty motions of the mind. that seeing Adam, at his creation, had no corrupt motions and affections: how it came to pass, that he so grievously fell. This is demanded, as though sin might not be committed by his own will. Assuredly, the angels did fall, who were without any such perturbations. Truth it is, that we are compelled more often and more vehemently unto sin, than Adam was: we having many naughty persuasions and provocations unto sin, the which he had not, till such time as he transgressed. But if it be so, that some of the fathers now and then do deny, that these motions (whereof we entreat) be sins, because they have no bond joined with them unto everlasting punishment, seeing Christ hath canceled the same: yet can it not be denied by any man, but that the deformity, which was brought by them, remaineth in the mind. Further it is so written of them by way of comparison. For if so be that these evils be compared with actual sins, they do not so vehemently and so manifestly contend against the law of God. Also those fathers teach us, that these be not called sins; saving for that they be the causes and effects of sins: as when a man saith of his own writing; This is my hand; meaning that it was written with his own hand. And men call the cold weather dull; because it maketh us dull. Such similitudes as these, Augustine was wont to use: but then he compared this kind of sin with actual sins. Howbeit, it is better to hear the same father, when he examineth these sins by themselves. In the sixth book against julian, the 8. chapter: It is not (saith he) no iniquity, when the superior parts do shamefully give place unto the inferior; and the inferior do shamefully wrestle against the superior, although they be not permitted to overcome. And in the fift book, and third chapter, he saith; The concupiscence of the flesh, against which the good spirit doth strive, is sin; because therein is a disobedience against the dominion of reason. And it is the punishment of sin, because it is given as a reward to the deserts of our disobedience. Also it is the cause of sin, by reason of the fall of him that consenteth thereto. Concupiscence considered of according to three degrees. Wherefore he considereth of this concupiscence, according to three degrees. First, by the nature thereof, and that he affirmeth to be sin, because it impugneth the sovereignty of the mind. secondly, as an effect and punishment laid upon sin. And lastly, as being the cause of sin. Besides, in his third book De libero arbitrio, the 18. chapter he writeth on this wise; These things be therefore reckoned among sins, because through them we depart from the form, wherein man was made at the beginning. 13 And to declare further, that these deformities appertain not unto sin, they allege for themselves the infancy of our saviour Christ, whereof Luke doth write in the 2. chapter of his Gospel; And jesus increased & grew in years, verse. 52. in wisdom, and in favour with God and men. And a little before; verse. 40. And the child grew & waxed strong in spirit, and was filled with wisdom, and the grace of God was with him. If he profited daily (say they) it followeth, that first there were wants in him; and that he was not so wise at the first, as he proved afterward. Some have expounded these things to be meant as concerning the spirit, which appeared daily more and more, whom they think to be most perfect at the first: yet that the scripture hath been accustomed to say, that any thing is then done, when it first appeareth. Doubtless, I can readily condescend, and I see, that I ought so to do; namely, that Christ took upon him man's infirmities for our sakes. Neither do I doubt, but that his mind had access of wisdom, according to the proportion of age. But the defects in his infancy were not like unto our defects. For, as touching ignorance, Every ignorance is not sin. we must not affirm every ignorance to be sin; sith even the angels are ignorant of very many things: especially of the time when the latter day shall be. But shall we say, that this is a sin in them? Further, shall we think, that Adam did straightway know all things? No certainly. Wherefore we call blindness of the mind, the ignorance that belongeth unto sin; through the which blindness, those things be unknown which ought to be known; and whereby things contrary unto the truth are perceived. Aristotle, in Posterioribus analyticis, Ignorance of two sorts. distinguisheth ignorance, calling one an ignorance of denying, an other of contrary disposition. An example of the first is a rustical and husbandman, who is utterly ignorant of the mathematical sciences; because he never learned them. The other ignorance is ascribed unto him, which sometime applied his endeavour to the mathematicals, but perceived ill those things that were taught him: so as those things, which be true in them, he judgeth to be put contrary; and thinketh the line to be crooked, which is strait. Wherefore I might be lawful to say, that ignorance of denying is no sin; unless it be as touching men of ripe years, seeing they be ignorant of things which be necessary for obtaining of salvation. Therefore Christ, in taking of our infirmities, did not receive sin into himself. By reason whereof, at his death, he felt natural motions, through which he trembled at death; but yet those perturbations proceeded of sound and perfect nature, not of evil and corrupt reliks of nature. Now than the infirmities of Christ were far differing from our infirmities. verse. 15. And therefore it is written in the fourth chapter to the hebrews; that The Lord was tempted in all things as we be. But the exception is added; Yet without sin. 1. Co. 13, 11 And whereas Paul saith; When I was a child, I spoke as a child: it is meant, that one day, shall be voided all that, which before was unperfect, and we shall at the last come to eternal life, where all things shall be absolute. briefly, it must be considered, that our naughty motions, though they be the first of all, are not only rude and unperfect things; but that they be also repugnant unto the law of God, as it is declared in the seventh chapter to the Romans. verse. 14. Where we must not hearken unto those men, which think such a thing to be there described by the apostle, as the Poets described of Medea, who said; I see the better, & I allow the better, but I follow the worser. For (as I taught a little before) the apostle did not there dispute, of civil honesty, but of the law of God, the which he called holy, just, and honest, whose equity the natural man doth not perceive. 14 Also there is much a do made against us, because Christ said; Matt. 5, 48, Be ye perfect, as the heavenly father is perfect. Where nevertheless it seemeth absurd, that God's goodness, being infinite, should be commanded unto us. hereunto I answer, that Christ is set forth, as a familiar example for us, the which we ought to follow as much as in us lieth. And think not, that of him, and of the heavenly father, all one consideration must be had throughly in all respects: for the soul of Christ, being a part of his humanity, was not immensible; seeing it was a creature: so as the love that came from thence, was limited, and not infinite. And therefore, in the loving of GOD, we are bound to imitate him. certainly, the heavenly father, although in his own nature he be infinite; yet the effects of his charity (I mean the good things, which he bestoweth upon us) are measured; because they shall not exceed the order of things created. Furthermore, I dispute not of this adverb Sicut, that is, As: whether it express an equality in quantity, or a likeness in quality. This I leave for other men to consider of. Yet further they press us, as if there might some work of man be found, that should please God throughly, seeing it is written in the second book of the kings: God pronounceth of jehu, when he had rooted out the family of Achab; 2. Kin. 10, 35 Thou hast done that which is right, according to all that which I had in my heart. To Abraham also it was said; Because thou hast done this thing, I will acknowledge that thou lovest me, etc. Of the example of Abraham. Touching Abraham, it might be lawful to say that, which we have before affirmed of them that be justified; namely, that his work was joined with the righteousness of Christ: and was well taken and accepted by God, seeing he already believed in Christ, and that was reputed to him unto righteousness. Wherefore, God would adorn him with excellent promises. But in deed, concerning jehu, it is not so easy a thing to answer; because (to speak truly) he was not perfectly good. Neither do I think, that he was moved by a just zeal to extinguish the house of Achab, and to destroy the worshippers of Baal. For the sincerity of faith can abide no idolatry with it. And there is no doubt of him, but that he kept still the service of jeroboam, being one that worshipped the golden calves with Israel. But even as it was said unto Achab, that by reason of his outward submission, and show of repentance, punishment should be mitigated: even so it is very likely, that those things, which were brought concerning jehu, were pronounced to the same purpose also. For certain things there be, In what respect God by his own testimony commendeth the works of certain men not good. that God vouchsafeth to grant, and by a certain testimony commendeth: not as though they can be good, in as much as they proceed of evil men; but that the knitting together of things, which he himself hath ordained, as touching a civil and natural conjunction, might be preserved. But if any man shall urge those words, wherein it is said, that jehu did all things which God had in his heart; we will say, that the same must be referred unto the determination and decree of God, wherein he steadfastly minded to destroy the house of Achab. Wherefore jehu did that, which was God's will to be done. Even as Nabuchad-nezar, in destroying the children of Israel, fulfilled that which GOD had in his heart; although he were provoked to that destruction, through cruelty and ambition. Perhaps thou wilt say; I do not weigh the words alone, but I am specially moved, for that there was a reward given unto jehu, as for a thing well done. certainly, I will bring an example not unlike unto this, out of the prophet Ezechiel; who in the 29. chapter writeth of Nabuchad-nezar; The Lord saith, Ezec. 29, 19 He with his host hath served me against the men of tire. Wherefore I will give him the land of Egypt for a reward. Neither is there any doubt, but that king fought against the people of tire, through ambition and greedy desire of enlarging his kingdom: yet nevertheless, God gave him the government of Egypt, which he had for his reward. 15 The things, which hitherto we have reasoned of, because they shall not seem to lie scattered and divided, we will comprehend into four principal points. Whereof the first is, that the precept of loving God with all the hart, with all the soul, and with all the strength, is not kept so long as we live here. The second, that we must not deny, but that God can endue any man with so much grace and strength, as he may be able to fulfil the commandments. For, seeing he granteth the same unto the saints in the world to come; what should let him, but that he may grant it unto strangers in this life? But yet he hath not done this hitherto, neither appeareth it that he will do it. So as we are to talk and determine of this matter, according to common order and reason. The third is, that they, which be borne anew, may be affirmed to fulfil after some sort that commandment. In the fourth, is set out the way to interpret the promises, which we read to be sometimes made concerning this matter. In the fift and last is declared, that the first motions, which provoke a man to offend, are sins. Whether we ought by rewards, to be moved to the obedience of God. In judg. 1. Good and honest actions, are of themselves sufficiently to be sought for. 16 We must understand, that good and honest actions are of themselves sufficiently to be sought for: forsomuch as in this world nothing can happen more pleasant, than to obey God; and by a good conscience to be joined to him, in living uprightly, according to his commandments. Wherefore, admit we should obtain no other thing, yet a sufficient reward and gain should be rendered unto us, if we may have a quiet & peaceable conscience, and be inwardly filled with spiritual joy. But God (such is his goodness) would set forth unto us gifts and rewards. Why God would set forth rewards and gifts. For he seeth the disposition and nature of man to be feeble and slow to all things that be good, wholesome, and honest; therefore he would stir up the same, by promising sundry and manifold rewards. Which kind of remedy we should not have needed, if we had continued perfect and absolute, as we were created. Who (I pray you) needeth with reward to be stirred up to drink, when he is thirsty; or to eat, when he is hungry? Surely no man. Wherefore, neither should there be any need, by reward, to stir up men unto righteousness, if they hungered and thirsted for it, as they ought to do. A mother useth not to be enticed with rewards, to give suck, to feed, and to care for her own child, Promises and threatenings are added in the law to the commandments. that it perish not. So as the promises of God are therefore necessary unto men; because they, by reason of sin, have waxed cold from a vehement affection and zeal towards godly and holy works. We be altogether dull & sluggish unto the duties of godliness and righteousness: wherefore God, for his clemency sake, would use the spurs of promises. Which appeareth most manifestly in the law, where, almost for every commandment, are added both threatenings, and also promises. Seeing then holy men have oftentimes done this, seeing also the law of God hath done so, and that the same is found in the new testament; we may conclude without doubt, that it is lawful. For than is that, which we do, to be allowed; when it agreeth with the example of GOD himself, and with the rule of the scriptures; or else, with the excellent acts of holy men. 17 But now must we see, whether he, Whether it be lawful to do good for rewards sake. which doth good works, and performeth that, which he is bound to do by the law of God, aught to be moved with hope of the reward; or whether he should rather have a regard only to goodness, righteousness, and God's pleasure. To answer to this question, I think that this must be the first ground; to wit, that a man is not only appointed to some certain end, when as GOD doth nothing rashly or by chance; but also he is appointed to many ends: which nevertheless are so joined together, that they do mutually serve and help one another by a certain order. First, How man is appointed to an end. we are created to set forth the glory of God; then, that by the sight and perfect knowledge of God, we should come to be happy; and that whilst we live here, we should live together among ourselves, in an acceptable fellowship to God. Soldiers do therefore bear weapons, and make wars, to defend honest and just causes; after the same manner doubtless, by which God hath commanded them to be defended by his laws: who moreover ought so to be encouraged to perform this thing, as although they should have no other reward or gift to come unto them, yet ought they to take the enterprise in hand. Furthermore, men use to fight for the defence of their country, wives, children, kinsfolks, and friends. And if so be that they, besides these things, look for just stipends, whereby they may honestly nourish both themselves, and theirs; no man will count that for a vice in them. For the apostle hath said in the first epistle to the Corinthians; 1. Cor. 9, 7. Who goeth on warfare at his own cost? But now, The intent that man ought to have in forbearing of wicked acts. to come more particularly unto things; when any man tempereth himself from any grievous & wicked act, he ought first to do that, to the intent he may obey the commandments of God, as it is meet: then, that thereby he may escape either eternal or civil punishments: moreover, that he may not offend the minds of the brethren, and pluck them back from an holy conversation, and pure life by his wicked example: and finally, that by his wickedness he provoke not the wrath of God, either against himself or his family, or against the people. Wherefore, it is manifest, that the end of our actions is not simple, but sundry and manifold. 18 And this, being thus finished and concluded, we must diligently take heed, that when many ends are set before us, we may prefer that before the rest, which by good right excelleth the rest. For, if it should be otherwise done, and that those things, which be hindermost, and of smaller importance, should be preferred before the better; we might justly be condemned for perverting the order of things. So as we must take heed, that we direct not God himself, or the worshipping of him, according unto our own commodity, or else unto any other ends. For than should that surely happen unto us, which Augustine doth so sore detest; Augustine. to wit, that we should enjoy those things, which we ought to use; and on the other side, we should use those things, The chief perverseness of men's actions. which we ought to enjoy: than which perverseness, in human actions, no worse thing can be thought. Wherefore, when it is demanded, whether it be lawful in well doing to have respect unto the gain or reward; we cannot well deny, but that it is lawful: forsomuch as God himself hath promised a reward to them, which live godly. Neither did God that for any other cause, than by his gifts and allurements to stir up men to just, good, and holy works. But although we do not unjustly, in having a regard to the reward offered us by God, when we are occupied in good works; yet this is diligently to be taken heed of, that we be not moved only because of the reward which is offered us. Neither is this sufficient: for if a man would say, that he would in doing good, both obtain the reward set forth, and by the same work obey God; he must take heed, that he attribute not the chiefest parts to the gift or reward; because always among the ends (as I have already said) as every one of them is more excellent by nature, so it ought to be preferred in the first place. And in this there needeth an excellent diligence, since it oftentimes happeneth, that we deceive ourselves; falsely supposing, that nothing is more excellent or dear unto our minds than God: from whom nevertheless we are by little and little withdrawn and plucked back, by reason of too much desire and delight of reward or gift. Wherefore, it afterward happeneth, that we come to great miseries thereby. For when GOD perceiveth, that we most esteem those things, which ought to be of estimation with us; he withdraweth them away, lest they should more and more pluck us from him. And this happened many times to the Israelites, from whom God sometimes took away riches, liberty, and the promised land; to call them again to himself, whom they less esteemed, than their riches, possessions, yea than their idols. Wherefore, those things being marked and observed, which I have rehearsed; I doubt not, but that it is lawful for godly men, after a sincere and earnest endeavour towards God, to do good for reward and gift. 19 Neither am I ignorant, Barnard. that Barnard writeth in his little book of loving GOD, that charity by itself cannot be empty, although it behold no reward, etc. By which words he putteth us in mind of two things; both, that the works of charity, in themselves, have so much delectation, pleasure, and commodity, as may be sufficient for them which live well; although, for that their well doing, they should have no other reward given them of God. And that we, in loving of God, should look for no other reward but this; that he, according to his goodness, will unfeignedly give those things, which are to be given. And therefore, no man ought to be moved, chiefly with a desire of the reward. And he addeth, that he doth far prefer the love of the wife, towards her husband, before the love and obeisance, wherewith the children love the father. Forsomuch as the sons do so love the father, because they hope they shall be enriched of him by his inheritance. Wherefore, their love (as he thinketh) is not so pure. But the wife, if she be such a one, as she ought to be, wisheth good to her husband for his own sake, and for his own cause, although she hopeth or looketh to obtain no good at his hands. Many have thought, that the opinion of this father ought to be allowed, and have gone about to make the same plain by a certain distinction, not so circumspectly invented by them, in my opinion. For they affirm, that we may measure God, or his nature, according to his worthiness; and that we may behold him, according to our own perfection and uprightness. Moreover, they say, that whatsoever we do, we must do it for his sake, We must worship God also in that he is felicity and blessedness. in the first consideration; and not in respect that he is our chief goodness and felicity. And this they think that Barnard meant, by the words now recited. For they allege him, who after this manner writeth in another place; namely, that he suspected all that love, wherewith we love any thing besides God. Howbeit, these men do not mark, that by this distinction, which is found out, rather by the judgement of men, than by the verity of the scriptures, they are against the meaning of God. Sith he said unto Abraham, as it is written in Genesis; Gen. 15, 1. I am thine exceeding great reward, walk therefore before me, and be perfect. Undoubtedly, by these words God offereth himself unto us, not imagined by himself, or plucked away from our commodities; but in respect that he is our reward. Moreover, as I already said at the first, God would not adjoin promises, gifts, & rewards to his commandments in vain, or without effect; but most prudently and with consideration: did he this (I pray thee) that our eyes being shut, we should overskip them? I think not. Neither canst thou say, that they serve for the ruder sort, and such as be not yet singular and perfect. For I will demand straightway of thee, whether Abraham, Moses, David, the prophets, and apostles, were not so perfect, as either the nature of men in this life can be; or is required of us? If thou wilt say, they were unperfect; then can I not tell what excellency or perfection of men thou feignest to thyself. Undoubtedly, Paul setteth forth himself unto others, as a perfect man, in such sort as a man in this life may be perfect, when he wrote; Be ye perfect, as I am perfect. I speak not how the scripture, yea God himself pronounceth Moses to be most meek. He commendeth David also, that he was made according to his will and heart. Wherefore, if thou wilt grant, that these men were notable, excellent, and perfect men (as men may be in this world;) neither canst thou deny the promises and rewards offered to them of God. This without doubt followeth, that men of the more excellent sort, may in well living and doing lift up their eyes to the reward. Augustine. 20 Howbeit, I think that Augustine hath very well opened all this matter, when he saith in his book of Confessions; He loveth thee not (speaking to God) which loveth any thing besides thee that he loveth not for thy sake▪ By these words is gathered, that we may love gain and rewards for God's sake: seeing it is lawful to embrace the mean ends for the last and chief goodness sake. Neither are we forbidden, but that we may sometimes wish for meat, drink and cloth, and such things as are needful for this life. Yea and Christ hath commanded by express words, that we should ask them: and he hath promised them to those which seek for the kingdom of God, when he hath said; First seek the kingdom of God, and all things shall be ministered unto you. Mat. 6, 33. Wherefore it is true, that these things may be so hoped for, regarded, and received of God, as gifts and rewards; and not as the principal things. For they are also to be referred to a further end, according to Paul's most wholesome admonition, who hath written; 1. Co. 10, 31 Whether we eat, or whether we drink, or whether we do any other thing, let us do it to the glory of God. What is the foundation of earthly promises. And finally, seeing God himself, his glory, good will, and favour, be the root and foundation of other promises, and of every reward; so often as we shall behold these other things, seeing they are comprehended in those former things, we must take heed, that we never separate them one from an other; but in the latter, continually look upon those that are first. Whereby (as Augustine hath counseled,) we shall love nothing besides God, but that we love it for his sake. And this much of this question. Of the use and abrogating of the law. 21 The mind of God must be reckoned the beginning of all laws: In Rom. 3, 20. The mind of God is the original of all laws. for whatsoever is accounted just and honest in any laws, that hath generally flowed from thence. So as we may say, that all laws are interpretations of the mind of God; whereby it cometh to pass, that the laws, which be not just, ought not to be accounted laws. The knowledge, which we have by the law, as touching sin, is of two sorts. One is altogether weak, and without effect: whereby our minds be not terrified, nor yet our consciences dejected. As when we see droonkards otherwhile, which in the minds of their cups condemn the vice of drunkenness. Also the Poets, in their verses and mitres, cunningly described vices; but yet they themselves did not refrain from them any whit more than others. And certainly, that knowledge of sin, which terrifieth, doth not always bring salvation. If it be without hope of remedy, it is pernicious. As it came to pass in judas, Esau, and Cain; who having knowledge of their wickedness, fell into despair. But as touching the elect, there is a hope of obtaining salvation by Christ; the which hope, like a perpetual companion, is joined with the knowledge of sins. If we shall by particulars reckon up the sins, which are known by the law; the first we account to be that, which is engendered in us by nature, which is called original sin; and it is the filth & corruption of all our whole nature. Of the which we be taught in the psalm; Psal. 51, 7. I was shapen in wickedness, and in sins my mother hath conceived me. secondly, from the same do perpetually flow the motions and assaults, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they resist the law of God. Concerning the which, Paul saith; that He felt another law in his memb●…s, Rom. 7, 23. resisting the law of the mind, and leading him away captive unto the law of sin. Then thirdly, cometh the consent of the will, and then sin is made more grievous. And as touching this, we do read; Rom. 6, 12. Let not sin reign in your mortal body. Moreover, there also followeth a custom, and by the bonds thereof we are more strictly held under the power of sin: so as it is in a manner impossible to put away the use, which hath now been brought in, seeing jeremy saith; jere. 13, 23. An Aethiopian cannot change his skin. lastly, the wicked are sometimes thrust down so far, as they sin against the holy Ghost: the forgiveness of which crime is utterly denied, Matt. 12, 31 &, 32, jerem. 7. 16, &, 11. 14, &, 14. 11, as Christ in the Gospel hath taught; and it was commanded unto jeremy, that he should not pray any longer for the people. What sin is. Also sin might be distinguished, into those things, which be devised, spoken, and done against the law of God. And of all these things the law hath instructed us. But sin in general, is to stray from the ordinance of the law. Even as archers, when they go from their mark, on which part so ever it happen; they serve and do amiss. To serve from the image of God is sin. Wherefore, seeing man is made according to the image of God, to the intent he should in life and manners express his nature and property; whatsoever swarueing there be from this, it is sin. But this benefit, to be accused and warned as touching our faults, hath no absolute commodity: seeing we be not able of ourselves to shun the things, whereof we be accused; or to perform those things, whereof we be warned. Therefore, we must be sure to have an eye unto Christ, unto whom we are led by the law. And it is to be marked, that these things are chiefly written of the law by an antithesis, or contrary position unto faith; for being taken by itself, it is so far from giving righteousness and honour unto us, as it discloseth and maketh manifest what so ever we have shamefully committed. So as we draw from thence nothing but confusion: which happeneth not through default of the law, but through the corruption of our own mind; because the law lighteth upon it being corrupt and bend unto evil things. Insomuch as we be prone to do all things, that be against the law of God. For the law commandeth us to put our confidence in God; but we trust in our own selves. The law commandeth us to do service unto our neighbour; but we covet to have all men serve us. And seeing we run with a full swinge, into such like things as these be; therefore doth the law of God set itself as a stop against a mighty stream, which by meeting therewith, swelleth and rageth the more. For as the saying is, We stick to that we are forbidden, and desire that which we are denied. What benefit we have by the law. Notwithstanding which things, it is an excellent benefit of God, (that is given unto us by the law) not to be ignorant of ourselves. 22 And it must not be thought, that we be now void of that benefit, because we are said in the scriptures, to be delivered from the law by Christ: for that must not altogether be so taken. For there is two kinds of abrogating of the law. Two kinds of abrogating of the law. One, whereby we are not bound to perform those things that be commanded: as we see it come to pass as touching the judicial precepts and ceremonies. Which must not be understood as concerning the moral laws. Christ saith, that He came not to break the law, Matth. 5, 17. but rather to fulfil the same. And Paul saith: What then? Do we abolish the law by faith? Rom. 3, 31. God forbidden. Nay rather, we establish the law. another abrogating there is, whereby the law is hindered from accusing of us to condemnation: and after that sort the moral law also is meant to be abolished. But if we shall speak more directly, it is not the law that is abrogated, but the domination or power which followeth it: so that we may rather understand, that the sting is plucked out, than that the law itself is taken away. True indeed it is, which is written unto Timothy, 1. Tim. 1, 9 that The law is not made against the righteous. For (as Augustine writeth De spiritu & litera;) Who can impose a law upon him, that of his own accord doth, and willingly executeth that which belongeth unto righteousness? Wherefore he thinketh, that just men do use a law towards others, whom they instruct; while they often repeat the same, and set it forth diligently for to move them to repentance. And whereas the apostle might seem to have spoken things repugnant one to an other (for on the one part he affirmeth, that the law is not set down against the righteous man; and on the other part he saith, that the same is good, so a man use it lawfully; howbeit, none useth it lawfully, A reconcilement of places. but he that is just) Augustine reconcileth those things after this manner; namely, that he may have a good use of the law, who is not yet justified, but directeth himself to justification by the help thereof. And he endeavoureth to make the thing evident by two similitudes. It happeneth (saith he) that a man, setting forward to any place, is carried in a chariot; A similitude. to which place he being come, forsaketh that wherein he was carried. Again, we appoint a schoolmaster for children which be ignorant; but when they shallbe well instructed, we take them [from their teacher.] Even so (saith he) while a man is called from his sins, and goeth forward unto righteousness, the law is profitable unto him: but after he hath obtained righteousness, he is loosed from the same. Howbeit, we must not deny, but that they also, which be converted unto Christ, are continually more and more instructed by the law. Besides this, much of the flesh remaineth, and a great deal of darkness is cast into our mind and senses, while we are here in this life. Wherefore the use of the law is not superfluous, no not as touching them that be justified. And seeing we be not wholly renewed, in that there remaineth some part of the old man, and offences do creep upon us, both unawares, and against our wills: the law findeth matter as well to reprove us, as to accuse us; although, through the benefit of Christ, it cannot proceed to condemnation. Which certainly it would do, as much as therein lieth; unless we were already justified by faith. In Rom. 3, verse. 31. 23 Therefore in very good time doth Paul, in the 3 chapter to the Romans, demand; Do we therefore through faith make the law of none effect? God forbidden. Yea rather we establish the law. Here he useth the figure * Or a preventing. Occupatio. For a man might have said; If the law bring not righteousness, why then did God give it? Why may we not then live loosely, and follow our lusts? Not so undoubtedly (saith Paul;) seeing the law is not abolished by faith, but rather confirmed. These men thought, that Paul had made void the law, seeing he abrogated the ceremonies. But in abrogating them, he used the liberty, which was granted him in the Gospel; and unto the law he did no injury. For God in very deed would not, God himself, not Paul, abolished the ceremonies. that the old ceremonies should continue any longer. And yet notwithstanding, Paul lieth not, when he saith, that he in no case, by faith, maketh the law void. And they, which reason, that it is abolished, because ceremonies are made of none effect, do make a false argument of the accident. A false argument of the accident. For, though the accidents of any thing be taken away, yet it followeth not, that the thing itself is straightway abolished. But that is counted an accident unto the law, which hath not his force as touching all places, and all times, and all men. And, that ceremonies are so, it is not to be doubted. For when the people were in captivity, the ceremonies were not observed. Wherefore the Israelites, being among the Chaldaeans, Psal. 137, 4. In Can. 38. said; that They could not sing a song in a strange land. And Daniel complained, that in that captivity, josua. 5, 5. the people wanted both captain and sacrifice. Circumcision, all the while they were in the desert, 1 Mach. 2, 41 was not observed. And they fought on the sabbath day, as we read in the book of the Macchabeiss; which books if a man reject, Ios. 6, 5, &, 6 we have again in the book of josua, that GOD commanded the Israelites to go about the city of jericho, by the space of seven days: and to carry the Ark about with them, and to sound with trumpets. Which works could not be done [seven days together] save that the sabbath day must needs be one. But if a man demand; If these be accidents of the law, what was then the principal, firm, and perfect thing in these ceremonies, that should always abide? To answer to every particular thing, would now require too long a time. Some thing in the ceremonies was firm that behoved always to abide. briefly, this I say; GOD would, that men should not forget him: and therefore, by certain outward signs he provided, that he might always be set before their eyes, and come into their thoughts; that by such means they might continually both worship him, and call upon him. If they had looked upon their bodies, God is in all things to be acknowledged. circumcision was before their eyes; if they beheld their garments, they had their frindges to consider; if they came to the table, than had they to consider of the choice of meats; if they entered into their houses, their thresholds and posts had the commandments of God written on them; if they had brought forth children, they were to remember that the first borne should be redeemed, and that the child-wife was long time unclean; if they had turned themselves to their flocks or cattle, than were the first borne to be offered unto God; if they had gone into the fields, the first fruits and tenths should be gathered and offered; if their fruits gathered should be laid up, then had they to celebrate the feast of the tabernacles. The revolutions of every week, of every month, of every year, or seven years, or fifty years, had certain rites appointed unto them. Wherefore, that which was the chiefest & principallest thing in the law, was confirmed by faith: & it is now also retained of godly men; namely, in every thing to remember God, and to think upon him. Which now ought to be observed, without outward signs, neither is that now abrogated, either by Paul or by faith. 24 But that God would no longer have these outward ceremonies observed, Whereby it is known that God would not have his ceremonies any longer observed. may thereby be gathered, in that he hath overthrown the publike-weale of the jews, & hath caused the city of jerusalem clean to be defaced: so that now, there is neither temple nor tabernacle standing. Neither is the propitiatory or mercy seat to be found, from whence the voice of God was wont to give oracles. And the breastplate is lost, wherein were the precious stones, out of which answer was given of things to come. The anointment also is clean gone; whereby he sometimes changed men, when they were consecrated to execute any functions. For Saul prophesied, 1. Sam. 10, 10. when he was now anointed. Neither is fire now had from heaven, wherewith the sacrifices were consumed; and prophecies are now clean out of use. Which God would not have permitted, if his will had been, that the ceremonies of Moses should have continued any longer. And this chiefly is a let to the continuing of them; that it was lawful to exercise them no where, but only in the land promised to the fathers. And when the apostle affirmeth, Rom. 3, 31. that By faith he established the law: this is chiefly to be understood, as concerning the moral parts of the law; for faith bringeth with it the obedience of the law. Wherefore this we ought to fix in our minds, that without faith, the law cannot be observed. And contrariwise, that by faith, obedience begun, may be accomplished. Which also may by reasons be confirmed. Deut. 6, 5. The law commandeth, that We should love God, and that with all our hart, with all our soul, and with all our strength. But who is able to perform this, unless he know God throughly, the which cannot be done without faith? And if any man should set GOD before him, as a law-giver, as a most severe judge, and as a revenger; he will rather abhor him, and fly from him of hatred, as a most cruel manslayer, than that his mind can thereby be induced to love him. But who can without faith in Christ persuade himself, that God is unto him as a father, either merciful, or loving? Further, the law commandeth, that we should call upon him. Which without faith we can never perform: Rom. 10, 14 for it is said; How shall they call upon him, in whom they have not believed? Moreover, levit. 19, 18 we are commanded To love our neighbours as ourselves. Which, forsomuch as it is most difficult to be done, we never accomplish the same: nay rather, we fail oftentimes therein. Whereby then shall we have forgiveness of sins, that of Christ's righteousness there may be imputed unto us, to supply the want of our righteousness, unless we use the benefit of faith? Augustine judgeth, that the law is two manner of ways confirmed by faith. First, because we thereby obtain the holy Ghost, by means whereof is ministered unto us strength to obey the law. Howbeit, perhaps a man may doubt how this can be, that by faith we have the holy Ghost: The holy Ghost is in us before faith. when as of necessity, he always goeth before faith. For faith both is his gift, and also cometh from him unto us. But we answer, that between the causes and the effects, seem to be certain circuits; as it is manifest by clouds and showers. A similitude. From clouds descend rains; and out of waters, which are in the inferior places, are taken up vapours by the heat of the heavens, which are thickened into clouds; out of which again descend showers upon the earth. But in this circuit we must always have a recourse to the first, according to the order of nature; which is, when we affirm, that there is an humour, whereof clouds may increase: so likewise must we do here. We will grant, that faith, by the benefit of the holy Ghost, springeth in us: The holy Ghost as well goeth before as after faith. by which faith is increased the abundance of the selfsame spirit, whose increase the former faith hath prevented: and of a greater faith is still made a greater increase of the spirit. But yet nevertheless, we constantly affirm, that there is but one thing chiefly, from whence all these good things flow; to wit, the holy Ghost. secondly (saith Augustine) the law by the help of faith is otherwise confirmed: because by faith we pray; and calling upon God with prayers, we do not only obtain remission of sins, but also a great portion of the spirit and of grace, so that we have strength to obey the law. Doubtless, the law, The law maketh us uncertain of the will of God. if it be taken by itself, maketh us both uncertain of the good will of God, and after a sort bringeth desperation; unless faith come and help: which both maketh us assured, that God is pacified and merciful towards us, and also by grace obtaineth the renewing of strength. And the apostles phrase, whereby he saith, that by faith he established the law, is to be noted. For thereby he signifieth, that the law, if it be left unto itself, and without faith, is weak: so that it cannot firmly stand. And therefore, unless it be holden up by faith, it will easily fall. And this is the point of a singular artificer, not only to repel from him that which is objected; but also to declare, that the selfsame maketh most of all for his purpose. The law and faith help one another, The law and faith help one another. and (as the common saying is) give hands each to other. For the law doth (as a schoolmaster) bring men unto the faith of Christ. And on the other side, faith bringeth this to pass; that it maketh them, after a sort, able to accomplish the law. For, straightway, so soon as a man believeth in Christ, he obtaineth justification, and is liberally endued with abundance of the spirit, & with grace. The intent and purpose of the law was, that man should both be made good, and also saved. But this, it was not able to perform. Then succeeded faith, and did help it: for through it a man is renewed; so that he is able to obey God and his commandments. Chrysostom saith, that Paul proveth here three things; first, that a man may be justified without the law; secondly, that the law cannot justify; thirdly, that faith and the law are not repugnant one to the other. 25 Ambrose teacheth, that therefore by faith is the law established; because that those things, which by the law are commanded to be done, are by faith declared to be done. And we know that this righteousness, which Paul here commendeth, hath testimonies both of the law and of the prophets. And if any man object, that therefore the law is made void by faith; because through it ceremonies are abolished: he answereth, that this therefore so happeneth, because the law itself would have it so; and foreshowed, that it would so come to pass. In Daniel we read, that after the coming of Christ, Dani. 9, 27. and after the slaying of him, the daily sacrifices should be taken away, and so also should be the holy anointing, & such like kind of ceremonies. Wherefore Christ did not without cause say; Matt. 11, 13 The law & the prophets endured unto the time of john Baptist. jeremy also manifestly said, jer. 31, 33. that another covenant should be made, far differing from that which was made in old time. The epistle to the hebrews thereby concludeth, Heb. 10, 16. that that, which was the old covenant, and so was called, should one day be abolished. Zach. 2, 4, Zacharie the prophet, in his second chapter, saith; that The city of jerusalem should be inhabited without walls. Which signifieth, that the church of the believers should be so spread abroad, and dispersed through the whole world, that it should not be closed in by any bounds and limits. Esaie. 2, ●. Which selfsame thing isaiah seemeth to testify, when he saith; that Mount Zion, and the house of the Lord, should be on the top of the hills, so that the Gentiles should come unto it out of all places. And Malachi the prophet pronounceth, Malac. 1, 11. that The name of God should be called upon from the rising of the Sun, to the going down of the same; so that to God every where should be offered Mincha, which many have transferred unto the Eucharist; as though it were a sacrifice: when as yet the prophet thereby understandeth prayers, and the offering up even of ourselves, as Tertullian testifieth in his book against the jews; and also jerom, when he interpreteth that place. Wherefore, when the prophets seem to affirm, that ceremonies should be transferred unto the Ethniks; they are so to be understood, as though by the signs, they meant the things themselves. The Ethniks, being converted unto Christ, received that which was represented by the ceremonies of the hebrews. But they rejected the outward signs, and this was by faith to confirm the law. And forsomuch as the prophets foretold, that ceremonies should be abolished; the same is to be taken, as if it had been spoken of the law: sith that the prophets were interpreters of the law. And that Christ, when he should come, should change the ceremonies, the jews themselves doubted not. Which is manifest, by the history of john Baptist, Mat. 3, 2. & 6. john Baptist showed that the ceremonies should be abrogated. which we read in the Gospel. For when he would purge men, being converted unto God, he sent them not unto sacrifices, and unto the ceremonies of Moses, whereby sins were said to be purged; but baptized them into repentance, to the forgiveness of sins, adjoining doctrine thereunto, wherein he made mention of the father, the son, and the holy Ghost. Which doctrine undoubtedly the high Priests, Scribes, & pharisees could in no case abide, that he rejecting the ceremonies, which were received, should put in their steed an other kind of way. Wherefore, they sent a messenger to him, to ask him, whether he were the Messiah, or Elias, or the prophet: as it were confessing, that under Messiah, it would come to pass, that the ceremonies of the law should be altered, which should not be lawful for others to do. 26 And if thou demand why God gave ceremonies, which should be afterward abolished: Chrysostom hath thereof a proper similitude. If a man have a wife prone to lasciviousness, A similitude. he shutteth her up in certain places (I mean in chambers or parlours) so that she may not wander abroad at her pleasure. He moreover appointeth for her, Eunuches, waiting maids, and handmaids, to have a most diligent eye to her. So dealt God with the jews, he took them to him at the beginning as a spouse: as it is said by the prophet; Ose. 2, 19 I have wedded thee unto me with mercy and with love. And by this nation, his will was to instruct the whole world, at the time appointed. Which was done by the apostles, when Christ was departed from the earth. But that people was weak and feeble, and above measure given to adultery and idolatry. Wherefore God separated them from other nations, and would have them to dwell in the land of Chanaan apart by themselves; and to be kept in on every side with ceremonies & rites, as it were by schoolmasters, until this spouse was so strengthened and confirmed, that her faith was no more had in suspicion. Which when husbands perceive to be in their wives, they suffer them to go at their pleasure whither they will, and to be conversant with men; neither do they any longer set keepers to watch them: so God, when he had now by Christ given the holy Ghost unto the church, he removed from it the custody of ceremonies, and sent forth his faithful to preach over all the world. The selfsame father proveth in another place, that the ceremonies and rites of the jews were not instituted by God of set purpose and counsel. For God would have a people, that should worship him in spirit and in truth. But the Israelites, which had been conversant in Egypt, and had defiled themselves with idolatry, would needs in any wise have sacrifices and ceremonies: so as if these things had not been permitted them, they were ready to turn to idolatry. Wherefore God so dealt with them, A similitude. as the manner is of a wise Physician to do; who happening to come unto one sick of a burning fever, which for extreme heat requireth in any wise to have some cold water given him; and except it be given him, he is ready to run and hang himself, or by some other means to destroy himself. In this ill case, the Physician compelled by necessity, commandeth a vial of water to be brought, which he himself hath prepared, and giveth the sick man to drink: but yet, with such a charge, that he drink no drink else, but out of that vial. So God granted unto the hebrews, sacrifices and ceremonies: but yet so, as they should not exercise them otherwise than he himself had commanded them. And that this is true, he proveth; insomuch as God prescribed not ceremonies, nies until such time as the Israelits made the golden calf. until such time as he made manifest his wrath against the Israelites; when they, hurling in their bracelets, earings, and rings, caused a golden calf to be made for themselves, which they worshipped. And seeing it is so, we must grant this with Paul, when he saith, that the law is not by faith abolished, although those ceremonies be taken away. Unto which doctrine Christ also agreeth, Matth. 5, 17 when he saith; that He came not to take a way the law, but to fulfil it. The sense of which words may easily be gathered out of those things, which we have before spoken. In 1. Cor. verse. 8. 27 Moreover, let us consider, that in every ceremony of the old law, there were three things; the first, a commendation of any benefit received; secondly, a token and shadow of Christ; and lastly, a lesson of honesty, and of framing a godly life. As touching the paschal solemnity, these things are most manifest. First, therein was a memory of the deliverance out of Egypt, a shadow of Christ his death, whereby we, through grace, be delivered from eternal damnation. Finally, by the sweet bread, a pureness of life was laid before our eyes. And even the very like may be perceived in the rite of the first fruits, therein was a giving of thanks for receiving new fruits: and Christ was there signified to be the first fruits of the dead, and the first begotten among many brethren. And they were admonished, that the first fruits of their actions were so due unto God, as for his sake they should order all their affairs. And in every solemnity, through the death of the beast offered in sacrifice, by faith was apprehended the sacrifice of Christ: whereby they, believing in him, were justified. There was also in them a celebration of divine praises, an holy congregation, the administration of the word of God, the communion of the faithful, and the confession of sins. Such exercises as these, are required to be in the whole life of christians. In Rom. 10 verse. 4. 28 Therefore Christ is the end of the law unto righteousness, unto every one that believeth. And Christ is said to be the end of the law, because he bringeth the perfection and absolution thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations. But we must note the property of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it signifieth two things; namely, the extreme or uttermost part or limit of things. And by this means death is said to be the end of living creatures: not because we live, to the end we should die; for that which is the worse, cannot be the cause of the better. Moreover, it signifieth the perfection and absolution of any thing, which is brought to the uttermost of his motion and bringing forth. Now, although as touching the first signification, Christ by his coming made an end of the law (for he took away the ceremonies and the curse thereof:) yet in that place Paul meaneth not, that Christ is in such manner the end of the law. But he hath a respect unto the other signification of this word; namely, unto perfection and absolution: forsomuch as Christ finished and perfected that, which the law could not perform. Which the better to understand, the scope and end of laws must be considered. Laws are made to make men good and just: The scope and end of laws. for they set forth things that be right and honest; for no other cause, but that they should be put in practice. But among other laws, this that God made, chiefly requireth of men righteousness and holiness. But this it cannot bring to pass: certainly, not by default of itself, but by reason of our corruption. Howbeit, that which it can do, it doth; namely, it urgeth us, it accuseth us, and it condemneth us: that at the least, we being overcharged with so great a burden, may think upon our deliverer, and by that means be converted unto Christ, by whom, as well we may be absolved from sins, as also by his spirit and grace be throughly able (as much as the condition of this life will give leave) to obey his law given unto us. Which two things Christ most liberally giveth unto them that believe in him. And so is he called the end, that is, the consummation and perfection of the law. This did Paul in plain words express, when he said; That which was unpossible unto the law, Rom. 8, 3. in as much as it was made weak through the flesh, God sending his own son in the similitude of the flesh of sin, by sin condemned sin, that the righteousness of the law might be fulfilled in us. Hereunto also had Ambrose a respect, who thus interpreteth this place: that Christ is called the end of the law, because GOD by him bringeth things to pass, which he had promised, and commanded. These words of the apostle teach, that the principal office of the law is, to direct us unto Christ: and therefore unto the Galathians it is called a schoolmaster. Gal. 3, 24. So then, they are worthily to be reproved, which of a schoolmaster make it a father; seeking for righteousness at the law, which ought only to be looked for at the hands of Christ. Let us therefore learn hereby, to consider two things in every precept of the law; namely, our sins, and Christ our redeemer, whom all the commandments do set forth: for otherwise we shall unprofitably consider of the law. And the jews, for that they excluded Christ, boasted of the law in vain: as they which had not the law, but a shadow of the same. 29 But now let us see what testimonies there be out of the law and the prophets, In Rom. 3. verse. 21. of this righteousness, which Paul affirmeth was made manifest in Christ. john. 5, 39 And although Christ hath spoken generally, that Moses had written of him, Luke 24, 27 and that it is showed by Luke, that in the habit of a stranger, while he was by the way, he talked with two disciples, beginning to teach them at Moses, and after, by the prophets and psalms: yet is there no certain place brought forth, in the which is express mention of Messiah. Nevertheless, if we shall speak particularly of Christ, we read in Genesis, that The seed of the woman should bruise in sunder the serpent's head. Gen. 3, 15. And to Abraham it is said; In thy seed shall all nations be blessed. Gen. 22, 18. Gen. 15, 6. And of the same man it is written; Abraham believed, and that was imputed unto him unto righteousness. hereunto is added that, which Paul saith; Deu 30, 12, Say not in thy hart, Who ascendeth into heaven, or who shall descend into the depth? The word is near, even in thy mouth, and in thy heart. Rom. 10, 6. Paul addeth; And this is the word of faith, which we preach; if thou wilt believe with thy heart, and confess with thy mouth. Again, Gen. 49, 10. The sceptre shall not be taken away from the tribe of juda, neither a captain out of his loins, till he be come, which shallbe sent, and he shall be the expectation of the Gentiles. jer. 23, 6. jeremy writeth of Christ, He shallbe called God our righteousness. And in the same prophet we read, jere. 31, 33. that God appointed to give a new testament: not according to that, which he made with the fathers; but by writing his law in their hearts, and in their bowels. Abacuk saith; The just man shall live by faith. Abac. 2, 4. isaiah saith; I am found of them that sought me not. Also, God hath laid upon him all our iniquities. isaiah. 65, 5. and 53, 6. David also saith; Blessed are they, whose iniquities are forgiven, Psal. 32, 1. and whose sins are covered. Blessed is the man, unto whom the Lord hath not imputed sin. Another kind of testimonies are the acts of the fathers. Also, an other kind of testimonies is had out of the acts of the old fathers; which were certain foreshowings, that Christ should come to redeem mankind. For, as he is said to live in us; for we be members of him: so also he both lived, and was in the old fathers: wherefore they were no less his members, than we are. But how the head suffereth, and is recreated in his members, it is most manifestly declared in Paul, Acts. 9, 4. when it was said; Saul, Saul, why persecute thou me? And in the last judgement, Christ will pronounce, Matt. 23, 35 that whatsoever hath been given unto the least of his, is given unto him. Wherefore, so often as we read, that the ancient fathers were overcome, brought into captivity, and oppressed with calamities; we must understand, that Christ in them suffered the selfsame things. And again, when we here that they got the victory, and were restored and delivered; let us think, that Christ also was in like sort affected in them. And in the one we have a show of his death begun; and in the other, a shadow and beginning of his resurrection. And that this is so, we are taught by that which Christ said; Matt. 12, 14 that He should be in the heart of the earth three days, and three nights, like as jonas the prophet. He also likened himself unto the brazen serpent, which Moses set up, john. 3, 14. whereupon whosoever looked, obtained health, being otherwise in danger to die of the venomous stinging. And in the prophet Ose we read; Os●, 11, 1. Out of Egypt have I called my son. Which Oracle the hebrews labour to wrest unto Pharaoh, which was destroyed; and unto the people of Israel delivered from his tyranny. Which if we should in the mean time grant, than yet would I ask of them; of whence that nation had the pre-eminence, to be called by the name of the children of God? That undoubtedly could not be proved to come by any other means, than by Christ, which is the son of God, being the first begotten among many brethren. By whom others also, as many as are numbered to be the children of God, have aspired to such a divine adoption. So as the apostle saith, that Christ was the first fruits: and pronounced, 1. Co. 15, ●0 and 23, Col. 1, 18. that he hath the principality over all things. Wherefore, not without cause hath our Evangelist cited this place of the prophet, touching the Lord; forsomuch as he also was by the admonishment of the angel called back out of Egypt. lastly, the sacrifices, oblations, and ceremonies of the fathers, bear witness of this kind of righteousness: seeing in those beasts, which were slain, the death of Christ was manifest to the faith of the old fathers. For, even as the thing sacrificed, which otherwise had not offended at all, was slain for the sin of another, which escaped free: so was thereby showed, that Christ should be slain for us, which were guilty of death; that by pacifying of the heavenly father, we might escape the punishments, which we had deserved. 30 But some man will demand, In .1. Sam. 3. verse. 14. by what reason it may appear unto us, that the death of Christ was shadowed in the sacrifices of the forefathers? I answer, that first God saith, that he granted blood unto the jews, to the intent they should use the same at the altar for purgings by sacrifice; but not to eat the same: and he added a reason; namely, because blood is the life. So he would signify by the rite, Gen. 9, 4, that sin might not be purged by sacrifice, unless it were by death. Seeing therefore that death was due to sin, as Paul doth very well declare, Rom. 6, 23. saying; The reward of sin is death: and that God in Genesis warned Adam, saying; In what day soever ye shall eat of that tree, Gen. 2, 17. ye shall die the death. And they that offered sacrifices would not die themselves, wherefore, in steed of themselves, they put to be slain a bullock, or a goat, laying their hand upon the heads of those beasts; as if they had declared, that they themselves indeed were sinners, but that they would lay their sins upon the sacrifice: so that it should be punished for them. But this was no just mends making, because the life of man is of much greater value, than is the life of a beast. Wherefore, by this ceremony the people was taught, that they should wait for that sacrifice, which of all other was most perfect; namely, JESUS CHRIST our saviour, of whom john in plain words testified; john. 1, 29. Behold the lamb of God, which taketh away the sins of the world. And isaiah prophesied of him, that he should be led as a sheep to the slaughter. isaiah. 57, 3. After this manner therefore was Christ figured in the old sacrifices. But thou wilt demand moreover, whether the old church understood this? Truly I doubt not, but that the same was known in those days; I mean of godly men, and such as were studious in the law of God, but not of idle persons and contemners. For they might consider, levit. 1, 4, and in many places more. Psalm. 50, verse. 8, etc. Esaie. 1, 11. jerem. 6, 20 and 7, 22. Amos. 5, 22. that God first said that he would be pleased with the blood of sacrificed beasts: and yet, that he afterward in the Psalms, and in the Prophets testifieth, that he is not delighted with those sacrifices. These two places, seeming in outward show to be repugnant, must so be reconciled, as the people, by means of the latter sentence should be taught, that those sacrifices, of their own strength and nature were not sufficient to please God, who only (for Christ his sake) showeth himself to be gracious and merciful: and in those sacrifices setteth forth the Messiah to be beholden, who was looked for. But thou wilt say, that all did not behold him. Concerning those, which were idle and negligent, I grant no less; when as notwithstanding, this was beaten even into their memory by the prophets, seeing by them was often repeated the promise made before time unto Abraham, touching Messiah. As many therefore of them, as did earnestly apply their minds unto that doctrine, might easily behold Christ in those sacrifices. But it is yet objected; Why did they never expressly call upon Christ? Why did they not pray for forgiveness of sins for Messiah sake? I answer, that they performed those things abundantly, when as they said; Remember Lord the covenant that thou hast made with Abraham, Song of the three children, 35. Psal. 132, 2. Isaac, and jacob, and also with David. For even to those fathers was promise made of the seed, wherein all nations should be blessed; that is to say, of Christ: as Paul to the Galathians doth express. Wherefore, Gal. 3, 16. so often as the old fathers called these things to remembrance, they no less included Christ in their prayers, than we at this day do; when we pray for any thing to be granted unto us, in the name of jesus Christ. The xuj. Chapter. Of the likeness and unlikeness of the Old and New league or covenant. THE word league in Latin Foedus, In judg. 2, about the end. is derived of the verb Ferire, To strike; because the ambassadors of each party killed a hog: from which etymology perhaps the Hebrew word Kerith differeth not much. By which outward sign also, they wished by prayer the destruction of that part, which should violate the covenant: as we may gather out of Livy, in his first book after the building of the city: and as the same author writeth in his fourth book De bello Macedonico. There be three kinds of leagues. The first kind is, where the conquerors make laws unto them, whom they have conquered, in punishing and commanding them in such things, as they will afterward have them to do. The second kind is, when things being yet in their own state, and neither party overcome, they agree together, that such things, as are taken from each party, may be restored, and that covenants of peace may be established. The third kind is, when there hath been no war between the parties; and when certain cities or princes are joined together by some covenants, either to live the more peaceably, or else to take some public affairs in hand. These things being on this wise declared, let us show what a league is. A league is that bond between men, What a league is. whereby they testify, both by words and signs one to another, that they are bound to perform certain things, so long as they deal faithfully either towards other. And if it be a bond, and pertain to relation, it is grounded upon human actions; and is referred to those things, which the parties confederate ought to perform one towards another. It is expressed by words, and for the most part, signs are added. When God made a covenant with mankind, after the flood, Gen. 9, 9, and 13. he not only set forth the form of the bond by words; but he also put the rainbow in the clouds as a witness. And in the covenant, which he made with Abraham, Gent. 17, 10 he put the sign of circumcision. Furthermore, in the same, which was made by Moses at the mount Sina, Exo. 24, 4, 8 there were twelve pillars erected, and the people was sprinkled with blood. josua. 24, 26. josua also, when he should die, erected up a very great stone; thereby as it were to sign the league renewed between God & the people. And what the promises were, which should be kept of each partées, the scripture oftentimes teacheth. The covenants that were made both on the behalf of God and of man. For GOD promised, that he would be the GOD of his people; namely, that he would be with them, to help them, to deliver them, and by all means (as touching all kind of good things) to bless them. The people again promised, that they would count the Lord jehovah for their God, in believing, worshipping, and obeying him. And Christ was in the league, as the mediator between each party. This is the exposition and nature of the covenant between God and man. How the league is divided into the old and new league. 2 League is divided into the new, and into the old: which division is not of a general thing, into special things; but of the subject into accidents. Forsomuch as in either league, the thing itself, and the substance, is utterly one and the selfsame: only certain qualities do vary. For the old league was made with one only nation of the jews, and had certain things annexed; I mean the possession of the land of Chanaan, the kingdom of the jews, and the priesthood of Aaron, and also the promise of Messiah, according to the birth of the flesh, and the ministery of his own person. Moreover, it had very many signs of ceremonies, and sacrifices very meet for that age. In it also were mysteries of salvation, and promises of eternal life; although far more obscure than they were afterward taught unto us. And on the other side, in the new league there be properties, in a manner contrary. For it pertaineth not to any one certain nation, but to all nations, how far so ever the world be extended: neither is there any peculiar civil administration joined thereto. Furthermore, there are but a very few ceremonies & outward signs, and they very plain and simple, annexed unto it. And (to conclude) all things are contained more openly, plainly, and manifestly in the new testament, than they are in the old. By these qualities doth the new league and the old differ one from another: One and the same thing and substance is of the old and new league. howbeit, the thing itself, and the substance abideth one and the same. For as jehovah would then be the God of the hebrews: so hath he now decreed to be the God of the christians. And that also, which they in those days promised; namely, that they would believe in the true God, and obey, and worship him as he hath prescribed; we also ought to perform. Christ cometh between both parties, as a mediator: and forgiveness of sins; yea and eternal life also is promised by him. Also the moral laws remain the very same now, which they were then. 3 Paul, in the eleventh chapter to the Romans, hath very well declared, verse. 16, that the league of the fathers in old time, and ours, is all one; when he compareth the church with the tree, which hath Christ as it were the root. Then he addeth, that from such a tree certain branches were cut off; namely, the hebrews, which believed not; & we, which are Gentiles, were planted in their place; that is to say, we were chosen into the same league, wherein they were comprehended. The same tree he affirmeth to remain, into which some are graffed by faith; and from the which other some, because of their incredulity, be cut off. Wherefore, each league containeth both the law and the Gospel. And there be in either of the testaments, The selfsame sacraments in both testaments. 1. Cor. 10, 1, the selfsame sacraments: as it is declared in the first epistle to the Corinthians, the tenth chapter: for, The fathers were all under the cloud, and were baptized in the sea, and did eat the same spiritual meat, and drank of the spiritual rock following them, and the rock was Christ. Furthermore, we grant, that as touching outward signs, there is some difference between their sacraments and ours: which nevertheless, as concerning the things signified by the sacraments, is found to be nothing at all. Otherwise, the argument of Paul might not have persuaded the Corinthians, to be subject unto the same punishments that the hebrews were. For they might have said, that they had far better sacraments than had the hebrews; & that therefore they should not so much need to fear, lest they should suffer the like: forsomuch as the excellency of the sacraments might put off those misfortunes, from which the hebrews could not be delivered by the sacraments of the law. So as the apostle took away this shift from them, and maketh our sacraments and theirs equal and alike, as touching the things themselves. He writeth also to the Romans, verse. 2. the first chapter, concerning the Gospel; that It was in the old time promised by the prophets in the holy scriptures. verse. 21. And in the third chapter he speaketh on this wise; But now is the righteousness of God made manifest, being testified by the law and the prophets. 4 Neither mayst thou say unto me, that these things were indeed promised in the holy scriptures of the old testament; but not that they should be performed unto the men that lived in those days. For the apostle doth very well show the meaning of this place, verse. 19 when he saith; that Every law doth speak to those men, which live under it. And it is not to be doubted, but that the fathers were justified after the same sort that we are now at this present. For even they were no less justified by faith only in Christ, Gen. 15, 6. than we be. Wherefore it is written in the book of Genesis, of Abraham, that he believed, and the same was counted unto him for righteousness. john also testified, that Christ said of Abraham; john. 8, 26. verse. 8. that He had seen his day, and rejoiced. The epistle unto the hebrews, the 13. chapter, affirmeth; that Christ was yesterday, and to day, and remaineth for ever. Wherefore, even as we are said now to be saved, not by works, but by the mere mercy of GOD, through faith in Christ; so was it with the fathers at that time; for they were justified by no merits, but only by faith in Christ. Furthermore, what obedience so ever the fathers had toward the commandments of GOD, and also faith in the promises: those things were not derived from their own strength and power; but (even as it also happeneth unto us) they came unto them by the grace of God and Christ. verse. 31. verse. 8. 5 It is true indeed, that jeremy, in the 31. chapter, writeth (as it is also alleged in the eight chapter to the hebrews;) that There must be an other league made in the name of God, not as it was made in the old time with the fathers. And among other things he saith, that God would give his laws in the hearts and inward parts of men; so that none should need any more to teach his neighbour: because all, from the least to the greatest, should have the knowledge of God. And further it is said, in the person of GOD; I will be merciful unto their sins, and will no more remember their iniquities, etc. As touching those words, both of jeremy, and also of the epistle to the hebrews, we must understand; that they prove not that there is any difference between the testaments, as touching the substance and the thing itself; but touching the properties and qualities: as we have before said. Neither must we think, that the old fathers (who in obeying the commandments of GOD, and in right faith, worshipped him purely) could perform those things of their own strength or natural power. For, unless they had had the laws & promises of God written in their hearts & minds, by the holy Ghost; and also a will, by the grace of God, ready to obey his commandments: they had never been able to perform such things. They wanted not therefore the light of God, which shined before their eyes, to make them believe: yea and their sins were forgiven them through Christ. So then they had also the fruition of those things, which God promised to give in the new covenant. The only difference héerin was touching the largeness, and perspicuity. For at that time, those gifts were kept within the compass of a few; but now they be every where communicated to the Gentiles. In that age, they were somewhat obscure; but to us they are made evident and clear, so that we have no more need of the old discipline. Hereby it manifestly appeareth, how they err from the truth, which affirm, that the old league had promises only for possessing the land of Chanaan, and for worldly felicity; and that the people of the hebrews were bound only to an outward observation of certain rites and works, and not to show forth good and perfect motions of the mind towards God. The prophets do not interpret the matter to be in such wise; nay rather, they deny, that God any thing esteemeth outward works without inward godliness: Esaie. 1, 11. Amos. 5, 22. and they pronounce in every place, that the ceremonies, which be void of faith, and of the fear of God, are a most grievous burden; and so troublesome, as he cannot abide them. Yea, and the law itself maketh express mention of the circumcision of the heart; Deut. 10, 16 and God every where requireth, that we should hear his voice: which is nothing else, 1. Sa. 15, 22. but to deal with him by faith. Wherefore, the faith of the promises and commandments of GOD, aught to be counted as the root and foundation, which always abideth: when as outward sacraments, and visible rites, should at the length be changed. So that it is very manifest, that God would not have them for their own sakes. Howbeit, they endured so long, as men were endued with a childish spirit; as Paul speaketh to the Galathians, Gal. 4, 3. whiles they lived as yet under tutors, and as yet differed very little from servants. But when they received a more full spirit, than were the sacraments and childish rites (as Augustine saith) taken away. It is manifest therefore, that the difference between the two covenants must not be taken of the thing or substance; but of the qualities and properties. 6 Let them therefore forsake their foul error, which think, that God in the old law only promised earthly things, as though at that time he only provided for the bodies, and not for the souls: as do shepherds, ploughmen, and hog-heards; which only have a care of the bodies and carcases of their sheep, swine, and oxen; neither endeavour they any thing else, but to make those beasts strong and fat. We must not so imagine of GOD, who in such sort made a league with the fathers, as he promised them the chief felicity, which specially appertaineth unto the soul. Also it is written in the 144. psalm; verse. 15. Blessed are the people, which have the Lord for their God. In Deuter. also, Deut. 30, 6. GOD took upon him to bring to pass, that they should walk in his commandments. But what more? Our Saviour, out of the words of the old league hath most aptly taught the resurrection of the dead. For when the Lord said, Matt. 22, 31. that he was the GOD of Abraham, Isaac, and jacob (and they were then dead;) Christ inferred, that they were not thou dead, but that they still lived, and that their bodies should be received; namely, in the blessed resurrection. Her unto pertaineth that, which God a●…ruied to Abraham; Gen. 15, 1. to wit, that he himself would be his reward. Which words plainly teach us, that in that covenant were not promised carnal and earthly good things alone. Undoubtedly, it were a great shame, even for kings and princes, which (being compared unto God) are but flesh and blood; if they should be counted to govern the public weals, in respect only of the bodies of subjects; The end of civil administration. seeing they profess, that they provide for the outward commodities, quietness, and peace of their citizens; because they may live happily, and according to virtue. So then, if earthly princes provide goods of the mind for their subjects; is it not fit, that God himself did provide far more excellent things for the public weal of the Israelites, whom he faithfully governed? Furthermore, I say not how foolish it is to believe, that the forefathers, by the league, bound themselves only to outward rites, and visible ceremonies, whereby they would worship God; seeing the very Ethniks were not ignorant: but rather, they have most plainly testified, that the worshipping of GOD consisteth not in those things. Plautus. For Plautus in Rudente writeth thus; They think that they please God with gifts and sacrifices, but they lose both their labour and cost. I will not declare those things, which Plato in his Alcibiades writeth, Plato. concerning this matter. Yea, and (as I have before taught) the law itself and the prophets declare, that the thing was far otherwise. The fathers entered into covenant with God for their posterity also. 7 We will note also, that the fathers made a league with God; not only for themselves, but also for their posterity: as God again, for his part, promised them, that he would be the God, not only of them, but also of their seed and posterity. Wherefore, it was lawful for them to circumcise their children being yet infants. And in the like manner it is lawful for us also to baptise our little children, when they are yet infants; forsomuch as they also are comprehended in the league. For they, which already have the thing itself, there is nothing that may let, but that they should receive the sign. It is plainly written in the 29. chapter of Deuteronomie; verse. 15. that The league was made, not only with them, which were present, but also with them, which were absent, and not yet borne. But some doubt, whether the posterity may be bound by their forefathers. Whether the posterity may be bound by their forefathers. We do answer: we must look whether the things, which were promised to our forefathers, were just and honest; then must we consider, whether these promises pertained unto civil things, or unto godliness. When they are made for civil things, the bond is firm; because it is not lawful for the posterity, to infringe the contracts of their forefathers: such as are buiengs, sellings, bargeins, and such like. Provided, that they contain nothing that is shameful, dishonest, and unjust. But if the bonds and covenants belong to godliness, or to a right faith; then the obligation is of full strength: because we are all bound to true godliness, and to a sound faith; although there were no covenant to bind us. But if the forefathers have bound themselves, and their posterity, unto dishonest and wicked things, it is no bond at all. But whereas God so humbled himself, as to enter in league with men; that cometh of his own mere mercy and good will; to stir us up thereby more and more, to do those things, which otherwise is our duty to do. 8 But some affirm, In 1. Cor. 10, verse. 2. that Paul taketh something from the old testament: when, in the second epistle to the Corinthians, he calleth the same The ministery of death. And unto the Galathians he wrote; Ye have begun in the spirit, Gal. 3, 3. take ye heed that ye do not end in the flesh. In which place he calleth the old law, Flesh. And in the same epistle he showeth, that those, Gal. 4, 29. which be under the law, do persecute them which belong to the Gospel. But in such places as these be, Paul speaketh of the old testament, according as it was thrust upon them by false apostles, without Christ, and without faith. Then is it even as if thou shouldest take away the very life from it, and leave nothing remaining but death and offence of the flesh. But when the apostle speaketh of the law by itself, he writeth far otherwise. Unto the Romans it is written; The law indeed is spiritual, Rom. 7, 12. a holy commandment, just and good; but I am carnal, etc. And unto Timothy; For we know, 1. Tim. 1, 8. that the law is good, if a man use the same lawfully. Wherefore, when as it seemeth that the law is by Paul, either diminished, or reproved; that is not in respect of itself, but for our fault sake. For it meeteth with such, as be defiled, and endeavour themselves to resist it; and therefore it breedeth those discommodities. Or else (as I have said) he spoke thereof, so far forth as the false apostles severed Christ from the same. How the false apostles would take Christ from the law. Perhaps thou wilt affirm, that the false apostles did not take away Christ; but rather preached the law together with him. But yet nevertheless, seeing they taught, that he was not sufficient unto salvation; no doubt but they took him away. For he that hath need of the law, to save men, is not the true Christ that was promised. In Rom. 11. verse. 27. 9 But because Paul said, out of the testimony of isaiah, that This is a testament; and that we read the same in the 31. chapter of jeremy, that The new covenant herein consisteth, verse. 34. that the deliverer should come, and be merciful unto iniquities: there ariseth a doubt, whether the new testament and the old be divers or no. Whether the new testament and the old be divers. Of the which matter I have somewhat spoken before; but now I intent more at large to entreat thereof. At the first sight they seem altogether divers: so that the one is altogether distinguished from the other. For in jeremy it is said; that There should be a new covenant, and not according to that which he made with the fathers. And the epistle to the hebrews addeth; When it is said, Hebr. 8, 13. A new, then is that abolished, which was old. But who seeth not, that one thing, if it abolish and make void another thing, differeth altogether from the same? There is also another argument, for that (as they say) in the old testament, was no forgiveness of sins. For the epistle to the hebrews, in the tenth chapter saith; verse. 4. that The blood of goats, and of oxen, and of calves, could not take away sins. But in the new testament, no man doubteth, but that there is remission of sins: so as no man will say, but that the things, which in so great a matter differ, are diverse. One manner of justification, and one mediator both in the one, and the other. Yet this on the other side is to be considered; that that faith, whereof justification consisteth, is in either testament all one. Moreover, that the mediator is one, and the same; namely, Christ jesus; and the promise of remission of sins, and of eternal life through him, all one. The commandments (those at leastwise which be moral) all one, the signification of sacraments all one; the root and plant, out of which some of the jews were cut off, and we in their place graffed in, is all one. All which things plainly declare, that either testament, as touching the substance or essence (if I may so call it) is all one thing. Although there must be granted some differences, by reason of the accidents, which are, that; jesus Christ was there known, as he that was to come; but with us he is known, as he which is already come. Also, their signs were diverse from us in form, but of like strength in signification: as Augustine saith. Moreover they had a certain and assured public wealth, for the preservation whereof, they had civil precepts delivered unto them, which we have not. And finally, unto the promise of the remission of sins, by the Messiah, were in the old time added a great many other promises: as of the increase and preservation of their posterity, and of the possession of the land of Chanaan; which promises we have not. And besides all this, our sacraments are more easy, and fewer in number, and also more manifest, and extend much further, seeing they are not shut up in a corner, as theirs were in jewrie; but are spread abroad throughout the whole world. Wherefore we may affirm, that the new testament and the old are in very deed all one, as touching the substance; and differ only in certain accidental things, which we have now mentioned. 10 But now resteth to answer, In the old testament was justification, that is, remission of sins. unto the two arguments, which were before brought touching remission of sins. We deny not, but that the same was in the old testament; seeing if we consider the promise, which there also was of force, the old fathers were justified by the same. For it was said of Abraham; Gen. 15, 6. He believed God, and it was imputed unto him to righteousness: as the apostle hath declared. And David saith; Blessed are they, Psal. 32, 1. whose iniquities are forgiven, and whose sins are covered. Yet if we look upon the sacraments or ceremonies, they did not pardon sins, as touching the work; neither yet have our sacraments strength so to do. But whereas Paul saith unto the hebrews; that The blood of goats, Hebr. 10, 4. oxen, and calves, could not take away sins: we deny not this to be true; but yet in the mean time, neither doth Paul deny, but that the faith of the old fathers (whereby they had a respect unto Christ, and embraced him in the signification of those sacrifices) did justify and obtain remission of sins. Doubtless the blood of those sacrifices washed not away the sins of the world, but only the blood of Christ, as he himself said; Luk. 22, 20. This cup is the new testament in my blood, which shallbe shed for you, and for many for the remission of sins. But whereas we are said to be baptized into the remission of sins: the meaning thereof is, that by that sacrament is sealed and signified unto us the remission of sins, which by the blood of Christ we have already obtained. Which self thing is also done in the Eucharist. And faith ought always to go before the receiving of the sacraments, Faith ought to go before the receiving of the sacraments. if we receive them rightly, and the order be not inverted. For as without faith men eat and drink unworthily; so without faith baptism is unworthily received: which yet must be understood as touching them, that are of full age. For touching infants, how it is with them, we will elsewhere declare. Then, if faith go before, it is manifest, that sins be forgiven; because the sacraments that follow, do seal, and also confirm us, as concerning the will of God: and when they be set forth unto us, they oftentimes stir up faith; no otherwise than doth the word of God, when it is heard. So that it is not possible, but that faith, being newly stirred up; justification is apprehended more and more, and new strength of restoring is laid hold upon. Look for the place in Chrysostom And therefore whereas Chrysostom (interpreting these words; When I shall take away their sins) saith upon the same: When they were yet uncircumcised, when they did not yet offer, and when they did not yet other things pertaining to the law, their sins were taken away. certainly he must not so be understood, as though the fathers, in the old time, when they did these things, and by them exercised their faith (because they saw Christ to be signified in them) had not thereby fruit as we have: but he meant, that these things now after Christ hath suffered, are unprofitable; and that in the old time they did not by the work itself, give grace as the jews dreamt. Wherein also in our days the sophistical Divines are deceived, as touching our sacraments. 11 But as touching the other argument, that in the epistle to the hebrews it is said, that The old testament is abolished, Heb. 8, 13. and made void, the new taking place: A place of jeremy expounded. jere. 31, 33. And whereas jeremy saith; that God would make a new league, not according to the league, which he made with the fathers, when he brought them out of the land of Egypt: We answer, that there the league is taken for the law, and is distinguished from the Gospel. Which is manifest, in that he saith he will write his laws in their hearts, and grave them in their inward parts. But that thing is not agreeable with the law, which only showeth sins, condemneth and accuseth: neither doth it give strength; yea rather, it after a sort commandeth infinite things, and layeth such a burden upon us, as we are not able to bear. And therefore the prophet there saith, that They did not abide in his covenant. So as this word league, or testament, is not there so taken, as we here now take it: for (as we here entreat of it) it comprehendeth both the law and the Gospel. And in this respect there is no difference between the old testament and the new; but only as we have declared. And if thou wilt say, that the prophet there also understandeth this word testament, in such sort as we now speak of it: we may then grant, that by the coming of Christ, is made some abrogation; seeing those accidents, conditions, & qualities, which we have showed in the old testament, are now abrogated. Wherefore therein is used the figure Synecdoche; whereby a thing is perfectly or absolutely said to be abolished, or made void, when it is only taken away as touching some part thereof. The jews are wonderfully troubled with this sentence of the prophet, and can scarcely tell what to say. For while they seek to defend the old law, & so to defend it, as they say nothing thereof is to be changed; and reprove us, because we have changed circumcision into baptism, and the day of the sabbath, into the lords day; and have rejected many other things: how can they affirm, that a new league shall be made, and not according to that which was made, when they were brought out of Egypt? Here they can scarce tell which way to turn themselves. Howbeit, A starting hole of the jews. lest they should seem to give place, they say, that only the manner shall be divers; and think, that the league, as touching the thing, shall be all one: but that under Messiah, it shall more firmly and more surely be established. But we may more truly say, that this was done at the beginning of the church, when so great abundance of the holy Ghost was powered into the believers; that not only they spread abroad the Gospel, throughout the whole world; but also no torments, no persecutions, were they never so horrible, no nor death, though it were most sharp, could cause them to departed from the league, which they had now through Christ made with God. And as many as are faithful indeed, do willingly and of their own accord cleave unto the truth, and unto holiness. And forsomuch as here is mention made of the league, let this be understood; By what names the league hath been called that it is for the most part of the latins called Testamentum; of the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of the hebrews, Berith, all which words do fitly express it. 12 But here again riseth a doubt; In 1. Sam. ● verse. 4. because if the thing be all one as well on the one part, as the other, in the sacraments of both testaments; how may ours be said to be greater in power and virtue? Further, how could it be, that they did eat the flesh of the Lord; seeing the son of God had not yet taken the same upon him? Apoc. 13, 8. Look in 1. Cor. 10. verse. 4. and part. 4. place 7. art. 7. and In 1. Cor. 10. 4. To the latter question I say: in the Apocalypse it is written, that the lamb was slain from the beginning of the world. For to the foreknowledge of God all things are present, though they be never so far off. Wherefore Christ, seeing he was to come, and was to be offered for us upon the cross; in this respect was comprehended of the fathers by faith, and was food for their souls unto eternal life. For those things, which be furthest off from us, the same doth faith make present; so that they took hold of the same Christ which we at this time do enjoy. But the difference standeth in the time: for they believed, that he should be borne; and we that he is already borne: they affirmed that he should die, and we affirm that he hath died. Wherefore Augustine, in his 16. book against Faustus, saith; that He vehemently erreth, that doth think the sacraments of the jews ought to be retained in Christian religion: seeing God hath now finished what he would have to be done. And it was necessary, that other signs should be ordained. Neither ought this to seem absurd. For when we signify any thing that is done, or that is to be done; we use divers and sundry manner of speech. The very same he writeth unto januarius, to Optatus, and elsewhere. Neither is that any , which the same father, upon the 73. psalm, speaketh on this wise; Their sacraments promised salvation, our declare a Saviour. Of these words the Papists do wonderfully boast, and cry out; that our sacraments do give grace, which the sacraments of the hebrews could not give. Howbeit, How our sacraments are said to give salvation. what Augustine's mind was in that place, they cannot tell. He meant nothing else, but that, which he taught against Faustus; namely, that our sacraments do give and exhibit Christ: that is, they testify and bear record, that he is given and exhibited. For he addeth; I say not, that it hath now salvation, but because Christ is now come. And if Augustine at any time say, that the thing, which is now unto us, and that was in time passed promised unto the jews, is not all one; undoubtedly he dealeth concerning other things, and not touching that, which was principal in the promises of God. For in them, besides Christ, there was promised an earthly kingdom. Also the country of Chanaan, being a land flowing with milk and honey; and such other like things were promised: which be strange and differing from the promises of the Gospel. But Christ is common, both to us, and to them; and is to us no otherwise than he was unto them. 13 Now come I unto the former demand, wherein was asked; How our sacraments be of greater virtue. How our sacraments can be of more virtue, if the thing be one on both parts. hereunto I answer: when the selfsame thing is set before us, of the which one man taketh more than another, there is no difference in the thing itself, but in the instrument, wherewith it is taken. A similitude. As if so be that a heap of money be set before any man, from whence it may be lawful for every one to take so much, as he is able to hold in his hand; the larger and more strong hand every one hath, so much the more may he take of the money set before him: even so, seeing our faith, wherewith we comprehend Christ, is greater, and more strong than was that of the jews; we take more of Christ than they in the old time did. Whether our faith be greater than the faith of the jews. But thou wilt say; How can our faith be greater than was the faith of the jews? Here it behoved to answer warily. For there were some among the hebrews, endued with excellent faith; namely, the prophets and patriarches, of the which divers spent even their life for religion sake. Neither is there any more believed of us, than was of them; seeing their Church and ours is all one, & Christ is ours alike: but the difference is in the perspicuity of the things believed. For to us in these days, all things are more clear and manifest, than they were to them. Unto us Christ is borne, is dead, is risen out of the grave, and is taken up into heaven: all which things they also had, but more obscurely, and as it were in a shadow. Seeing therefore these things are more bright and manifest unto us, our faith also may be called greater, and more sure; because it is more stirred up by things that be manifest, than it is by obscure things. For which cause in times past, the faith in Christ was very smallly advanced beyond the borders of jewrie; whereas at this day it is spread over all the world. And when I say, that our faith is greater than the faith of the jews; I mean of the universal state of them, and as it happened for the most part, and in most places generally; and not of particular persons. For I dare not affirm, that the faith of any man was more steadfast than the faith of Abraham, of David, of isaiah, and such like. For Christ testified of Abraham, that He saw his day, and was glad. isaiah also, john. 8, 56. in the 53. chapter, All the chapter. so expressed the whole kingdom of Christ, and his death, as jerom pronounceth him rather to be an Evangelist than a prophet. And David, Psalm. 2, verse. 22, etc. in his psalms most plainly prophesieth many things of Christ. 14 But there seemeth to be no small controversy, In .1. Cor. 10, verse. 3. between those words in the tenth chapter of the first to the Corinthians, and that which Christ taught in the sixth of john: where he said, john. 6, 32, and 49. that the meat which he ordained, was a great deal better than that, which the fathers had by Moses in the wilderness, who he saith were dead, although they used that meat. And he declared, that they, which did eat him, being the true bread, should not die. Moreover, he addeth, that Moses did not give them bread from heaven; and that he is the bread, the which God the father sent from heaven. These things do show, that Christ put no small difference between our sacraments, and the sacraments of the old fathers; whereas Paul endeavoureth to make them all one. Howbeit, in the holy scriptures, things be sometimes entreated of according to their own nature; but otherwhiles, according to that that men (with whom they have to do) esteem of them. Paul so writeth of the sacrament of the oldfathers', as the nature thereof was; and as it was granted by God. But Christ hath a respect unto the judgement and disposition of those men, which came unto him; who repaired to him for no other cause, but to be satisfied with the bread. For they saw, that a few days before he had satisfied a very great number with a few loaves: for which cause they said unto him; What sign dost thou, that we may believe thee? For Moses gave Manna unto the fathers in the wilderness. As if they had said; It behoveth thee also (if thou wilt have the multitude to obey thee) to sustain them no less than Moses did. Seeing therefore Christ perceived before hand, that these men esteemed or embraced nothing in this meat (which the fathers received in the wilderness) save only the outward substance, which filled the belly; he tempered his doctrine to reprove this base and vile understanding of theirs, and speaketh of the outward substance of that meat, and not of the spiritual thing, which was represented thereby: and (as he might) called their minds from that earthly meat, In what respect Christ denied that Manna came from heaven. unto the spiritual food; and denied, that Manna, as concerning corporal substance, was from heaven. For (as it was understood by them,) the divine and heavenly nature of Christ was secluded therefrom. And so he concluded, that they which were like unto these, might not be quickened with that meat; They be dead (saith he:) which should not have happened, if they had together with the sign eaten me by faith, which am the true bread sent down from heaven. Rom. 4, 11. 15 Paul, after the same manner, when he hath occasion to entreat of circumcision, speaketh honourably thereof, according to the nature of it. Unto the Romans, he calleth it The seal of the righteousness of faith. And we ourselves that be the faithful of Christ (saith he) are circumcised in baptism, with a circumcision not made with hands. And on the other side, when he writeth thereof, as it was obtruded by the false apostles (saith he) to the Galathians; If ye be circumcised, Gal. 5, 3, 4. and 5. Christ profiteth you nothing. Ye are fallen away from grace, and ye are become debtors of keeping the whole law. Phil. 3, 2. And unto the Philippians he speaketh so contemptuously thereof, 2. Cor. 3. as he calleth it Concision. The same doth he, when he writeth of the old testament: of the which he speaketh diversly according to the distinction that is brought. No otherwise said Christ unto the jews; Ye only have respect unto carnal meat, ye have only a care for the belly, ye specially follow idleness; and therefore above me ye prefer Moses, of whom the fathers, like unto yourselves, had no other but earthly food; but I am to give you heavenly food, if so be ye apply your faith thereto. 16 And that the thing may the more appear, we learn of Augustine, in the 26. treatise upon john; Augustine. that the sacraments of the old fathers, as touching the signs, were differing from ours; but as concerning the things signified, they were all one. By these things it is perceived, that as many of the fathers as were godly, notwithstanding that they received other signs than we do; yet they had all one thing with us, and were partakers of Christ, in like manner as we be: but they, which were wicked, and destitute of faith, indeed took the outward thing, but they were utterly destitute of the spiritual gift and grace. Of them Christ speaketh, joh. 6, 49. because they might be compared to the unbelieving multitude, with whom he had then dealing. Thou wilt say, that the very same happeneth in the Eucharist. For the ungodly, coming thereunto, do indeed receive the bread and wine; howbeit, they have no fruit thereof, but do eat and drink unto their damnation: whereas the godly and faithful persons use not the simple and bare signs, but through belief are therewithal partakers of the body and blood of Christ. Wherefore, that which he saith, that Christ did with these men; the same also cometh to pass with us; and our sacrament. For which cause there ought no such difference to be put by him, seeing the selfsame thing cometh to pass, as well in the one, as in the other. But this is meet to be considered; that Christ, when he spoke these things in the sixth of john, meant only of spiritual eating, which is performed by faith. For thereof Augustine saith; Augustine. Why dost thou prepare thy teeth and belly? Believe and thou hast eaten. The institution of the signs was long time afterward delivered in the last supper, which he had with his apostles; where he added no new thing unto those things which were spoken in the sixth of john, except it were the outward signs of bread and wine. And even as Christ spoke only of the spiritual eating, which was then at that time; so the jews, against whom he disputed, had only an understanding of the outward eating. Therefore Christ called them from that gross and earthly feeding, unto that which is mere spiritual, of the which he then framed his talk, and saith; that the fathers, which were like unto them, died in the desert, and were not helped by the meat offered unto them by Moses; & that they should not die, which received that spiritual feeding, which he then entreated of. And the death, which he there mentioneth, is not this temporal death; but everlasting death. Our death if we be faithful cannot be called death Howbeit, our death of body (so we be faithful) cannot truly be called death; seeing thereby the way is open to life; yea & that to the blessed life. So then, Manna in the old testament, as touching the institution thereof, was heavenly & spiritual meat; but all that did eat, received not the same spiritually, only those received it so, which did eat it by faith. Neither doth Christ in the mean time deny, but that there were many of the father (as Moses, Aaron, josua, Caleb, and others) who faithfully & to life received that meat. But this he denieth; namely, that the outward meat or sign, being taken alone and by itself (as they with whom he spoke regarded the same) had any virtue or utility, as concerning the spirit. And so we must take heed, that we attribute not severally unto the sign, that which belongeth unto the thing. 17 David, in the 78. psalm, maketh evident mention of the food given to the fathers in the wilderness, saying; And God commanded the clouds, Psal. 78, 24. and 25. and opened the doors of heaven, etc. Where thou hearest the prophet say, that the bread was then given from heaven. Manna from heaven is two ways to be referred. Which saying thou must as well refer unto the outward sign, as unto the spiritual thing, unto Christ (I mean) who is thereby represented. For the substance itself being Manna, was given out of the air or clouds; and that region is very oftentimes in the scripture called heaven. In the Gospel we read; Matth. 6, 26. Behold the birds of heaven: and it oftentimes speaketh of raining from heaven, and such other like speeches. Doubtless, it is truly said of Christ, that he came down; seeing he had his divine nature out of the heavens, whose body also is by Paul called heavenly. 1. Co. 15, 47 Furthermore, David in the same place added, that Man did eat the bread of Giborim: which word may be interpreted, Of princes, or noble personages. The 70. interpreters have translated it, Of angels: which thing the Chaldaean interpreter seemeth to expound, as though Manna were sent down from the place of angel's habitation. Others think it was therefore called angels food, in respect of being brought forth in the clouds by their ministery. And here I might easily acknowledge a figure to be: as if it should be said; The hebrews did eat a most noble bread, which the angels might have used, if they did eat bread. As we commonly speak of excellent fare; This is the meat of lords and princes. And whereas by Paul, this meat is called spiritual; it is signified, that sacraments are no common signs, as though none of those things, which be signified, were there received: for else they should only be extern & earthly meats, and not spiritual. Furthermore, God mocketh not, neither doth he deceive, that he would promise any thing in the sacraments, which he will not perform by any means. Neither for all this is there any need, why there should be a metamorphosis (which they call transubstantiation) to the intent that the sacrament should become spiritual food. No need of transubstantiation in the sacrament. We ought not to confound the nature of the signs together with the things signified. Let us follow the mean and sound way; and let us judge honourably of the sacraments: not thinking them to be things altogether void of spiritual goodness. Neither let us so join the signs with the things, as they did altogether pass into them. It sufficeth there to appoint a profitable and most excellent signification, whereby the faithful mind, through believing, may be made partaker of the things signified. 18 This word Manna is an Hebrew word, What Manna signifieth in the Hebrew. and it may signify a gift, or else a portion, and a part: forsomuch as that thing was all wholly given by God unto the Israelites. Or else it signifieth some thing prepared, not attained unto by labour; but such a thing as we may use without any endeavour of our own. But (letting the word pass) we say that as touching the nature, it was not the same, Of Galen and Dioscorides. which of Galen and Dioscorides is called Manna; because they so call certain small pieces and fragments of frankincense. Of the Arabian philosophers, honey of the air is called by this name, the which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I doubt not, but that the Arabians used the word Man, by imitating of the holy scriptures. For their language is somewhat near unto the Hebrew. Abenezra, Abenezra. upon the 16. chapter of Exodus, rehearseth many miracles or properties of this holy [food] Man or Manna, far differing from the nature of Manna among the Arabian philosophers. The difference between Manna called honey of the air from Manna in the scriptures. For natural Manna is not to be found upon mount Sina, and about the wilderness. Further, it raineth not always, but in the spring & antumne only. But that, which was holy, was given forty years continually. The day before the sabbath, it fell more plentifully; to the intent a double quantity might be gathered for that day, and for the sabbath: for upon the sabbath day it was not to be found. The same melted with the sun in the afternoon time: the which happeneth not in our natural Manna. That was ground with a mill, so as it might be baked in the form of cakes; whereas ours is soft enough. That was a nourishing food, but this of ours is taken for a medicine, and purgeth away choler and phlegm. That, being reserved until the morrow, bred worms; whereas ours is kept, and that above a year. Also this of ours hath certain places, in the which it falleth; but that of the hebrews followed the hebrews wheresoever they went. Ours hath one certain taste therewith, which is not declared to be in the other, but rather (as it is written in the book of Wisdom) It had in itself all manner of delight. These things have I, Wisd. 16, 26 for this cause, recited; to the end it may be understood, that this sign had many properties, whereby it might most aptly express that which it signified. For as those words, which be made, to show the signification of things, partly are natural, and partly are given after the mind of them which first named them: for they provided, that when as they might not express the whole nature of the thing, and all the properties thereof, yet that they should be able at the least wise, to show some one property more notable and known: whereupon they did not much vary from naming of things after their own nature. Because also it was free for them, among many properties, to choose that which they were most desirous to signify: therefore names are said to proceed, according to the will and pleasure of them. Plato in Cratylus. hereunto add that which Plato in Cratylus doth testify; (to wit) that the first inventors of names were so prudent, as they chose the qualities of syllables and letters to be agreeable to the qualities of things, which they would name: as unto mild things, they made apt those that were mild; and to unpleasant things, they applied harsh and unpleasant syllables: and such like. 19 On this wise God hath done in the sacraments, the which be names and visible words whereby he effectually expresseth his promises. For he provided, that the properties of the signs might excellently well agree with the things, which were to be assigned: which we perceive now did happen in Manna. Then, in so much as the same was given without any travel of the Israelits; it signified, that Christ was to be given unto men; not through their own works or merits, but freely, and of the mere goodness of God. An analogy between Manna and Christ. Manna reigned down from heaven, which was not without miracle: in like manner Christ had the divine nature; and the body, which he applied to himself, he took of the virgin his mother, without the help of man's seed. Manna, was equally distributed to all; neither had one any more of the same than an other: so Christ imparteth himself to the faithful, he is common to all, without acception of person; in him is neither man nor woman, neither bond nor free. Manna at the beginning was unknown, for when the hebrews saw it, they said one to an other, Manbu, which signifieth; What is this? For so some do interpret it, as if it had been said Mahhu; and the letter Nun is set between, to shun the ill pronunciation of the word, if two aspirations should meet together. Christ likewise was unknown in the earth; for If they had known him, 1. Cor. 2, 8. they would never (as Paul saith) have crucified the Lord of glory. john. 6, Manna did nourish, and it was given abundantly; Christ also is our meat, and is sufficient to nourish many, yea even all. Manna had a pleasant, yea a marvelous taste; Christ also said that His yoke is pleasant, Matt. 11, 30 and his burden easy. And of him it is aptly written; Taste and see, for the Lord is sweet. Psa. 34, 9 Manna was pure and white; Christ neither committed sin, neither yet was there any guile found in his mouth. 1. Pet. 2, 22. Manna was beaten in a mill and a mortar; Christ, to become our meat, was knocked upon the cross & died. Manna was given by the way in the wilderness; and to us the meat of Christ is given in the Eucharist, while we pass our peregrination in this world: which agreeth with the example of the desert. Manna ceased, when they came to the land of promise; and we in heaven shall have no need of sacraments. For Christ shall be before us, and we shall behold God in such sort, as he is. All these things declare unto us, how aptly this sign is applied unto the thing signified. In the desert, God would have this meat to be given unto the hebrews; first, to declare his power; to wit, that Man liveth not by bread only, Deut. 8, 3. but is nourished by every thing which God hath commanded man to eat. Moreover, his mind was to win authority to Moses & Aaron, lest that people should think themselves to be deceived by them: for they began already to suspect the same. But meat being given in such sort, it caused the promise and will of GOD to be believed. Wherefore Moses and Aaron were no more suspected of falsehood. Moreover, God showed himself most ready of performing his covenant, wherein he promised to be their God; that is, to help them so often as they should have need. lastly, he would teach all us, that believe in him, that we shall not be forsaken of him, when we follow our vocation. By this means the promise of Christ is performed; Matt. 6, 33, First seek ye the kingdom of God, and these things shall be given unto you. They followed GOD, when he called: and he forsook them not. And so he will in like manner not forsake us. Thou mayst add out of the saying of Paul, that God provided not only that they should have meat, but also a sacrament. Ambrose, writing upon this place, saith; that Manna had a figure of this mystery, which we receive in remembrance of the Lord. Where he very well admonisheth, that as we now in the Eucharist bear in remembrance the Lords death that is past; so in Manna, and in other sacrifices of the old fathers, the same death was shadowed to come. Moreover he writeth, that this Manna was given on the Lord's day. Which I know not how he can proved 20 But when as Paul saith; In 1. Cor. 10 6. and 11. These things were our figures or examples: many do infer upon these words, that the sacraments of the old fathers were shadows of our sacraments, yet not all one with them. Although forsooth it might not be, that they were both figures of our sacraments, and had also all one thing with them. Assuredly both the one and the other may be: for there can be no other matter of the sacraments appointed than Christ himself, whom Paul in express words affirmeth, that the forefathers had. But they might be called shadows of our sacraments; because they did not so manifestly and clearly express the mysteries of man's salvation as ours do. Again, there is objected against us a place out of the epistle to the Colossians, where after Paul had reckoned up those things, Col. 2, 17. which pertained unto the old testament, he addeth; Which are shadows of things to come, but the body is of Christ. Hereunto I answer, that the sacraments of the forefathers of right may be called shadows and figures, if thou respect those things, which were performed at their time appointed; I mean the death & passion of Christ: all which things were there represented to be exhibited. Yet nevertheless, they offered in the mean time unto the fathers these things to be received by faith, so far forth as was sufficient for their salvation. Thou mayst add moreover, that those sacraments were sometime to be abrogated; also, that ours shall not give place unto latter sacraments. Further, that the same, which is abrogated and made void, may have the effect of a shadow which is past; but those things that be firm and durable, seeing they be sound, are compared to the body. Howbeit, thou oughtest to understand, that the abrogating of the sacraments of the forefathers, is only touching the signs. lastly, when thou shalt read among the fathers, that the sacraments of the forefathers are so compared with ours, that they are said to be delivered out of Egypt, and we from our sin; that they obtained the land of Chanaan, and we the kingdom of heaven; they temporal kingdoms, and we grace and the holy spirit; and such like things: thou must understand, that these men of God meant the things, which the old jews had outward and visible; and that our men do compare them to spiritual & heavenly gifts. Not as though these things were not among the jews, in times past; but because in the old testament, those spiritual gifts were folden up in these extern and temporal things. Neither yet do they speak on this wise, as though no temporal and visible things were extant among us; but because we have those spiritual things more expressed, and larger entreated of in the new testament: the outward things doubtless, as concerning the signs, far fewer; and as touching the promises, very much streictened. Chrysostom, in an Homily, which he wrote particularly of these words of Paul, Chrysostom. which we have now in hand, compareth the old sacraments with the new, by a certain similitude after this manner. A painter that is to express a king, A similitude of a Painter. with his horsemen, and his enemies overcome in triumph, while the work is yet rude or unpolished, he draweth his lines but slight and obscure. The which nevertheless do contain the whole that was devised to be done, and yet the same things so painted, are not discerned but of them that be very skilful. But afterward, when he hath laid it over with flourishing and goodly colours, all things are manifest, and are made evident and easy to be known, of all them, that have access thereunto. Wherefore he compareth the sacraments of the old fathers unto the first portraiture, and our sacraments unto the latter: so that, as in each similitude one thing is contained, although there happen some difference as touching the apparent show & obscurity; even so in each kind of sacraments there is an equality with some difference. 21 But again, In Rom. 8, verse, 15. because here seemeth to be signified a difference of the old and new testament, in these words; For ye have not received the spirit of bondage to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Father: it shall not be amiss to see, with what spirit we are now led in the Gospel. Undoubtedly, Chrysostom upon this place writeth diverse things as touching that matter, whereunto I cannot assent. For first he doth affirm, that the jewish people in old time had not the holy Ghost. But seeing he saith, that the apostle in this place maketh express mention of the spirit; he saith, that he doth this, because the law of the forefathers being given by the spirit of God, was therefore called spiritual: and forsomuch as those men were instructed by that law, therefore mention is here made of the spirit. And although in the tenth chapter of the first epistle to the Corinthians, verse. 3. those fathers are said to have eaten one and the selfsame spiritual meat; and to have droonke one and the selfsame drink of the spiritual rock: yet will not Chrysostom grant, that they were partakers of the spirit; but he saith, that those things were called spiritual; because they were given neither by the strength of man, nor of nature, but by the power of God. And it is to be wondered at, that this father should deem, that the people of the old time were excluded from the spirit of God; seeing we read in the 31. verse. 3. chapter of Exodus, that Bezeleel and Aholiba were replenished with the holy Ghost, and also with wisdom and understanding, to make all such things, as God had commanded to be made, in the work of the tabernacle. And we read, that the seventy elders, Num. 11, 17. & 24. which were given to be helpers unto Moses, were in such sort made partakers of his spirit, that they also prophesied; josua. 34, 9 jud. 6, 34. 1. Sam. 16, 14. and that josua was endued with the holy Ghost; and that Gedeon had given unto him the same spirit; and that the same holy spirit departed from Saul: which might not have been, unless he had had the same before. And what meaneth this, that David saith in the psalm; Take not away thy spirit from me? Psal. 51, 13. and 143, 10. and 51, 14. Again; Thy spirit shall lead me. Again; Confirm me with a principal spirit. Neither can we deny, but that Elias and Elizaeus had the spirit of GOD, 2. King. 2, 9 when the one desired to have the spirit of the other given double unto him. We read also, that Daniel had the spirit of the saints. Dan. 4, 9 But unto these so many oracles, we will also add a firm reason. That the fathers were justified, we have no doubt; and they could not be justified without faith in Christ: but faith can neither be had, nor retained without the holy Ghost. And whereas Chrysostom saith, that the apostle maketh mention of the spirit; because those men were governed by the law, which was given by the spirit; that is frivolous: seeing the law cannot do the office pertaining thereto, The law cannot do her office without help of the spirit. to bring men unto Christ, which be now made afraid by the same; unless the power thereof be helped by the spirit. For how many Epicures and godless men be there, who hearing the law, are neither brought unto Christ, nor yet appalled at the horribleness of their sins committed? 1. Cor. 10, 3. A place unto the Corinthians, expounded. 22 And that place, in the tenth chapter of the first epistle to the Corinthians, must not so be understood as he thinketh: seeing Paul saith, that the sacraments of the old fathers were the selfsame with ours. For unless it were so, the reason of Paul (as it hath been said) might easily have been made feeble. For the Corinthians might have thought, that the jews had been afflicted with so many punishments; because they had no sacraments like unto ours: and contrariwise, that they themselves, although they sinned, should not be chastised; for that their sacraments were more perfect: the which might be able to pacify God, although he were angry, and drive away all adversities which hung over their heads. But seeing Paul saith, that their sacraments were all one with ours; this place of refuge is utterly taken from them. And that Paul had respect unto this, we may therefore believe it undoubtedly; because he maketh mention only of those sacraments of the old testament, which answer unto our two sacraments, omitting all the rest, which were innumerable. For he affirmeth, that they were baptized as we are baptized; and saith moreover, that they received one and the selfsame spiritual meat and drink, which we at this day receive: to signify thereby our Eucharist, or supper of the Lord. If thou take away this cause, thou shalt find no other cause, why he made only mention of these two sacraments. Further, what have we in our sacraments, which we receive as the chief and principal thing? Is it not Christ? But the apostle testifieth, that the old fathers received him in their sacraments. Ibidem. 4. For he saith, that They drank of the spiritual rock which followed them, and that rock was Christ. We cannot drink Christ without his spirit. But we can in no wise drink Christ, unless together therewith we be partakers of his spirit also. Wherefore we ought not to think, that the old fathers had not the spirit of GOD. But thou wilt say peradventure; They had rewards and punishments. As though we have not so likewise. For what? Doth not Paul grievously threaten the Corinthians, if they follow the sins, which their forefathers committed in the wilderness? Doth not he say, 1. Co. 11, 30. that Many are weak, and many fallen asleep, for that they had after a shameful manner abused the Eucharist? And doth not he say; When we are judged, we are corrected of the Lord, Ibidem. 32. lest we should be condemned with this world? And what? Will you say that in the new testament also, there wanteth rewards promised unto the godly? Matt. 10, 41. For if we give any thing to a prophet, in the name of a prophet, we do receive a prophet's reward. And; Matt. 19, 29. He that forsaketh his own, for Christ his sake, shall receive an hundredth fold, even in this world also. But Chrysostom addeth, that unto them was promised a land flowing with milk and honey; but unto us is promised the kingdom of heaven. I grant indeed, that the old fathers had many temporal promises; but yet not in such sort, as unto them was made no promise of eternal life. For Christ bringeth a testimony of the resurrection out of the law; Matt. 22, 32 Exod. 3, 6. I am the God of Abraham, the God of Isaac, and the God of jacob. And God saith unto Abraham; I am thy protector and thy exceeding great reward. Gene. 15, 1. And Daniel saith; that They shall rise again, Dani. 12, 2. which have slept in the dust of the earth, some to eternal life, and some to everlasting damnation. And isaiah saith of the damned; isaiah. 66, 24. Their fire shall not be quenched, and their worm shall not die. And to omit all other testimonies, which are infinite; Christ himself is promised in the law. For he himself saith; john. 5, 46. Rom. 10, 4. that Moses wrote of him. And Paul saith; that he was the end of the law. Besides, there be many such other testimonies, both in the Gospels, and in the epistles of Paul, which are all taken out of the old testament. 23 Chrysostom addeth moreover, The forefathers were bomb to more ceremonies than we be. that the forefathers used outward purifiengs. Neither do we deny, but that they were bound to a great many more and more grievous ceremonies than we are: and yet are not we altogether without outward signs. For we also have bread, wine, and water, as elements of our sacraments: but one and the selfsame Christ was common, both unto our sacraments and unto theirs. Sith no man can deny, but that circumcision was the sacrament of regeneration; even as our baptism is also. Circumcision was the sacrament of regeneration, as baptism is. Yea and the Schoolmen themselves confess, that original sin was forgiven unto the forefathers in circumcision. Wherefore judgement ought not so lightly to have been given, that they had only outward purifiengs. But this is a great deal surer, when he addeth; that They restrained their hands from evil works, but we restrain both the mind and conscience. Chrysostom seemeth always to be of this mind, that the law forbiddeth only the outward work; and that the Gospel afterward forbiddeth anger, hatred, and lust of the mind; and considereth not that the old fathers had also this commandment; Exo. 20, 17. Thou shalt not lust; and that the prophets everywhere require circumcision of the hart, Deut 10, 16 jerem. 4. 4. and that in the first commandment is comprehended faith, hope, charity, and whatsoever pertaineth to the spiritual motions of the mind. But whereas he saith, that they were driven by fear, and we by love; that indeed is true after a sort: howbeit, not so, as they were utterly without love, and we altogether without fear. And that is most untrue of all, when he saith, that they performed the law; but we far pass those things, which are commanded in the law. For as we have elsewhere proved, they themselves that be regenerate, cannot so frame their works, that they can in all points satisfy the law of God. He addeth moreover, that they could not be corrected and amended, otherwise than by stoning, maiming, burning, and other such like kind of punishments: but we are only excommunicated, when we deserve to suffer the extremest punishment that the church can lay upon us. Howbeit, he should have remembered, that those punishments, which he maketh mention of, were civil punishments; which our christian magistrates also do lay upon such as be malefactors. But they (saith he) had only in name the honour of adoption, and of children: but we have it in very deed. certainly, it cannot be denied, but that God was in the old testament called the father of his people. For of him he saith; Psal. 11, 1. that He had called his first begotten son out of Egypt. And Moses saith in Deuteronomie; Deut. 32, 18 Thou hast forsaken God, which begat thee. And Malachi, verse. 10. in his second chapter; There is one God, and father of us all. And isaiah; I have nourished and brought up children, Esaie. 1, 2. and they have despised me. And doth not Paul say; Unto whom appertain the covenant and adoption: Rom. 9, 4. speaking then of the fathers of the Israelites, of whom was Christ according to the flesh. Psal. 82, 6. I said ye are gods, and children of the most high. They also called God their father, when they said in isaiah; isaiah. 63, 16. Thou art our father, for Abraham knew us not, and Israel had no knowledge of us. And so great an affection did God the father bear towards them, as he saith; isaiah. 49, 15. Can a mother forget her child, but although she can, yet will not I forget thee. And as Chrysostom hath thus written in this place; so hath he in other places also many things like unto the same, which (as I have said) must be read warily, and with judgement. 24 Augustine, in the handling of that place, saith; that there is put a difference between the old and new testament: of which the one consisteth in fear, and the other in love. He addeth moreover, that it is without controversy, that the spirit of adoption is the holy Ghost: but the spirit of bondage, he thinketh to be that, which hath the power of death; that is, satan: seeing so many are held under the evil spirit, as are destitute of grace; and being not regenerate, live under the law. For they are addicted unto temporal things, and obey their own lusts: not indeed through default of the law, but because they themselves are strangers from Christ, and from God: for they cannot observe the law of God, and therefore they are both wrapped in sins, and also disquieted with continual furies. He also signifieth, that of this place, there is another interpretation; as though the spirit should here signify our mind, which is sometime the servant of lusts, and sometime liveth under the liberty of the sons of God. But this opinion (saith he) cannot stand; The spirit of adoption is not our mind, but the inspiration of God. Rom. 8, 16. because the spirit of adoption is a little afterward said to be external, and received from without; namely, being inspired from above. For so Paul writeth; It is the spirit that beareth witness with our spirit, that we are the sons of God. Which words plainly declare, that there is a difference put between the spirit that persuadeth, and that spirit, which is persuaded. And if this (saith he) be true, concerning the spirit of adoption; the same opinion also must we have of the spirit of bondage. So that Augustine herein agreeth with Chrysostom; that they, whom he thinketh to be under the spirit of bondage, are quite void of the spirit of God. For those kind of men he affirmeth not to be regenerate, and that they be also strangers from God: yea rather addicted unto the spirit of satan, of whom we cannot understand Chrysostom to speak. For out of the law and the sacraments he bringeth a reason, why the forefathers wanted the spirit. But Augustine denieth, that this came to pass through the default of the law: What the spirit of bondage is. wherefore his saying is more probable than Chrysostoms'. Howbeit, herein I agree not with Augustine; to think, that by the spirit of bondage is to be understood, satan: Two effects of the holy Ghost. for here (as I said) are to be understood two effects of the holy Ghost. The first is, when we are touched with the knowledge of the law, and remorse of our sins; we straightway despairing of salvation, perceive that we be utterly undone, unless we repair unto Christ. So that the selfsame spirit being our guide, we come unto Christ, and by faith lay hold upon him, and the promise of the mercy of GOD: by which means our sins be forgiven us, and we are received into the adoption of the sons of God. Wherefore Paul's meaning was, to declare unto the Romans; that they being now past that first step, and being regenerate in Christ, have obtained adoption: and therefore it behoved them, not only to live godly; but also willingly and of their own accord to work uprightly. Unto this interpretation of ours, Ambrose subscribeth: for he saith, that the apostle here teacheth the Romans, that they be no longer under the law; Two steps of conversion. but do now live under faith. I judge therefore with him, that in these words is set forth two degrees of conversion. 25 And if a man do demand as touching the people in the old law, In what state the old jews were for the spirit of Christ. in what case they stood, concerning the spirit of Christ: that I think may be thus answered; to wit, if we divide the jews into three sundry parts. For some of them were utterly wicked, and ungodly; which besides name, habitation, and outward circumcision, had nothing common with the people of God. These men I grant be utterly void of the spirit of Christ; yea rather they lived under the spirit of sathan. On the other side, there were some excellent and holy men; as David, Ezechias, josias, Elias, Daniel, and many such other like; whom we can by no means deny, but that they had the spirit of the Gospel; although (as the time required) they were compelled to observe many ceremonies, and rites pertaining unto the law. Again, there be some others, which were weak, who, although they cannot be compared with those, whom we have mentioned; yet, forsomuch as they, being godly, believed in the Messiah to come, & were by that faith justified; we ought not to think, that they were strangers from the spirit of Christ; although, by reason of their imperfection, the law challenged great power over them. And they were with others, as those times required, compelled to be subject unto infinite ceremonies. And this is the reason, why the old fathers are said to have lived under the law, and under the spirit of bondage. They had not the sacraments of their salvation so manifest and clear, as ours now are; neither had they the mysteries of Christ so commonly revealed, as we now have in the Gospel. Wherefore, although amongst us are many wicked men, and a great number of weak ones; yet are we said to be delivered from the law; both because we be delivered from ceremonies, and for that we have the sacraments and mysteries of salvation obtained through Christ, & made more clear and more manifest than theirs commonly were. Paul also calleth the old fathers, little ones; for that they lived under tutors and governors, and were instructed of the law, as of a schoolmaster. And when they are called servants, we ought to understand, that they were profitable servants. For such servants bear great goodwill and love to their masters; and are persuaded, that that which is to the honour of their master, shall also turn to their own honour. But lewd servants never refrain from vices, neither do they any thing well; unless they be by stripes compelled. These their two titles, which I have mentioned, Gala. 3, 24. and 4, 1. Paul joineth together in the epistle to the Galathians. For thus he saith; The heir, so long as he is a little one, liveth under tutors and governors, and differeth nothing from a servant, when as yet he is lord of all. By which words he declareth, that the elect of God, amongst the old fathers, were in very deed heirs; although, considering the time, they were as little ones, under the form of servants, kept under the schooling of the law and elements of this world. Thus I think is to be thought of the old fathers. 26 But now let us diligently examine those things which we touched a little before; In 1. Sam. 2, verse 10. namely, that our minds must be lifted up from temporal things, unto eternal and heavenly things: sith in this mortal life we be sometimes delivered from afflictions, yet unperfectly. For by Christ we be allotted unto righteousness, and unto many excellent gifts of God: but yet, we possess all those gifts of God, unperfectly. But when the horn of Christ shall be exalted (as speaketh Anna) then shall all these things at length be fully perfect in us: and that shall then be, Luke. 1, 69, when the Lord shall judge all the ends of the earth; 1. Cor. 15, 24. and when (as Paul saith) he shall deliver the kingdom unto God and the father. But this kind of exposition (will some say) is not proper; seeing it savoureth of an allegory, and that it ought not to be the very due meaning of the scriptures. But we must assure ourselves, A rule. that those things, that were written in the old testament, concerning temporal things, do belong unto eternal things. In the old time God promised unto the patriarches, that he would give the kingdom unto David and his posterity. And this is to be understood, Psal. 89, 30, not only of Solomon; but also of Christ. Wherefore the angel speaking of him said; God will give unto him the kingdom of his father David, Luke. 1, 33. and he shall reign in the house of jacob for ever. Also in Deuteronomie, GOD commanded his people, that they should not take counsel of witches or sorcerers; Deut. 18, 10 and 15. For God (saith he) will raise up a prophet among you. The which, although it may be understood of the prophets, which never should be wanting, of whom the people might take counsel; yet doth Peter, in the Acts of the apostles, Acts. 3, 22. translate the same unto Christ, and affirmeth, that the kingdom promised to David, was made perfect in Christ. For even so the promise of seed made unto Abraham, Gen. 22, 18 in the book of Genesis; although it may be referred unto Isaac, yet by Paul it is applied unto Christ. Gal. 3, 16. For he saith; It is said, Not in thy seeds, as in many, but in one, which is Christ. So that, when we refer the song of Anna unto higher matters, we offend not against the doctrine of the apostles. And why it is thus done, the reason is easily showed. In weighing of all the benefits of God, it is meet to return to the fountain and head itself, from whence all those things do flow. Assuredly, the highest benefit of God towards mankind is Christ: wherefore all other things must be reduced wholly unto this root. Whereupon Paul unto the Romans reasoneth after this manner; If God gave his own son unto us, Rom. 8, 13. how shall he not with him give us all things also? 27 But thou wilt say, that many benefits are bestowed upon the wicked, who nevertheless have not Christ for their head; neither do they acknowledge him. I grant it: but those be gifts without gift, as the poet saith, and make not unto their salvation, but unto their destruction. Phil. 3, 7, and 8. Even so Paul unto the Philippians, although he had many gifts before he came unto Christ, and even such as were not to be despised: yet he saith, that He accounted them for losses and dung. For the wicked, when they flourish in all wealth and abundance, are like unto the beasts appointed for sacrifices, which being found most fat, are slain in she shambles. But to the intent that these things may the better be understood, let us thus conclude the reason; God either angry or well pleased, bestoweth his benefits upon men. He being angry, no man Would receive of him, because such things should be no benefits, seeing they would work to destruction, not to salvation. So as it is to be wished, that he would give those things, when he is well pleased and merciful: but he is not well pleased, unless it be for Christ his sake; for which cause there is no perfect benefit of GOD bestowed upon us, that hath not his rooting in Christ. One and the same league is of the old and new testament. To conclude, we must wholly affirm, that one and the same covenant, between God and man, is both of the old and new testament: in the which God promised, that he would be their God, and they should be his people. This covenant they in the old testament, no less had, than we in the new testament have. And Paul, in the eleventh chapter unto the Romans, verse. 16, etc. describeth that covenant to be as a plant or tree, whereof as well the jews as the Christians be branches and boughs. And therefore he saith; If some of the branches were broken off, and thou being but a wild olive tree waste graffed in their place, and made partaker of the root and fat of the olive tree, etc. Wherefore, the tree is all one, the stock all one, the plant all one that beareth us and them. But herein is the difference; that we be branches graffed in, whereas they are natural. Briefly, what difference soever is between each testament, that doth every whit consist, not in the substance of the covenant, but in the accidents. For the principal point of the old covenant was, that the true God would be indeed our God. Afterward, there were other promises adjoined; namely, of the kingdom in the stock of David, of the possession of the land of Chanaan, of the outward priesthood: also commandments touching ceremonies and judgements. But those leaves of ceremonies, the flowers of the kingdom, and the bark of the priesthood are now taken away by Christ, who was expressed in them: verse. 7. as in the ninth chapter to the hebrews it is diligently considered, where it is declared, that it was requisite for the high priest, every year once, to enter by blood into the holiest place. In the which custom the death of Christ was shadowed, who by himself, and not by the blood of another, entered into the true and proper holy places. Ibidem. 24. So as the apostle calleth all that stage of ceremonies and sacrifices, the pattern of Christ; because (according as the time required) they shaped out Christ to the jews. After the same manner he speaketh in that epistle of the land of promise; Ibidem. 4, verse. 3, etc. This day (saith he) if ye shall hear his voice, harden not your hearts, as in the time of bitterness, in the day of temptation in the wilderness. 28 Of this matter, the old prophets, After what manner the prophets applied their doctrine to Christ. being not ignorant, do so entreat of things in their time, as they apply the greatest part of their doctrine unto Christ: and therefore do seem sometimes to write more magnifically, than the things which they treat of do require. And a man might easily judge, that the event of things, In 1. Cor. 10, vers. 3. otherwhiles answered not to their saiengs. In the prophet Zacharie, GOD promiseth, Zach. 2, 5. that he would be a fiery wall unto the city of jerusalem: which thing never came to pass after the restitution of the temple. But a little after, the jews were so in a manner destroyed by the Macedonians, as they were scarcely ever in more lamentable case. Psa. 72, ver. 9, 10, & 11. In the 72. psalm is contained this prophesy of the kingdom of Solomon; All kings shall fall down before him, and all nations shall do him service, and in the name of him all people shallbe blessed. These things never happened unto Solomon, neither can they be any other way understood, but of Christ. Also isaiah saith; Esaie. 2, 4. & 11, 6. that So great should the peace be, that men would convert spears into spades, and that the wolf and lamb should couch together. Which saiengs being referred unto those times, be altogether excessive speeches: but they do very well and properly agree unto Christ. Wherefore, none may justly complain, if these and such like things be wrested by us unto Christ; seeing this is the just and true interpretation of the scriptures. Neither are these kind of oracles less agreeable unto Christ, than unto those times, of which they seemed to be written. And lest that any man should think, that only the apostles or evangelists dare make this exposition; let him ponder, that the Chaldaean interpreter did the very same thing, who showeth, that by the words of the prophetess; (The horn of his Christ shall be exalted) is meant Messiah. The other Rabbins of the hebrews also do apply not only that place, but also many other unto Messiah; especially those that were more ancient than the apostles and evangelists: unto whom it was sufficient to show only a reason, how that many acts and saiengs in the old testament were referred unto Christ; thinking it peerless to go through with every thing. Luke. 1, 69. Zacharie also, the father of john Baptist, sufficiently saw and testified, that this is the true and natural exposition of the old testament, when in his song he saith; He hath raised up an horn of salvation in the house of his servant David, as he spoke by the mouth of his holy prophets, even since the world began. Now at the length (saith he) God stirred up the horn so long looked for in the house of David: which he therefore saith; because Christ derived his petegrée from the family of David. When the horn of Christ shall be exalted. 1. Cor. 15, 25. But when shall this horn be raised up? certainly it is even now already lifted up, because Christ doth presently also reign at the right hand of his father. But he shall then at the length be evidently & magnifically advanced, when he shall judge the whole world, and shall deliver the kingdom to God the father, when as all things shallbe put under his feet. For (as saith the author of the epistle to the hebrews; Hebr. 10, 13. ) All things are not yet subdued unto him, but they shall then be subdued, In Gen. 27. verse. 28. Why heavenly good things are shadowed by temporal. when as death the last enemy shallbe destroyed. 29 Wherefore, under temporal blessings was comprehended the sum of all felicity, that godly men are to wait for by Christ: and it is after that sort described, because it must be expressed, forsomuch as it is promised unto us. But there lack words; for that, seeing it cannot be perceived by man's understanding, there is no word properly attributed to express the same. Neither is the power of man's words such, as it can be able to express those divine and celestial things. Yet, to the intent we might be stirred up, to desire the same; the holy Ghost hath of his mercy provided to have it set forth unto us, by these words of terrestrial felicity; which may best agree with the capacity of man. Which thou mayst perceive almost in all the prophets, when they take in hand to describe the kingdom of Christ: for there they describe an abundance of all good things. Psal. 2, 8. Of which things to rehearse some, they say, that the dominion of his kingdom shall most amply be extended; Esaie. 9, 7. & 2, 4. & 11, 6. & 60, 18. & 65, 20. & 25, 8. there shallbe no end of peace; nations and people shall no more fight one against another; of their swords and spears they shall make sieths, plough-shardes, and spades. Yea they add, that the wolf and the lamb should dwell in one place together. Also, that wearing and wasting shall be no longer; that the infant and old man shall fulfil their days; that sorrows shallbe taken away; yea, that God shall wipe away tears and weeping. Which saiengs of the prophets, when they be objected unto us by the jews, who, by such kind of arguments would prove that our saviour jesus is not Messiah: we must so understand them, as we acknowledge that there be two comings of Christ; the first (I mean) and the second. Further, that some things be had, either in their full and perfect possession; or else, only by participation, and a certain taste and feeling began. So that, as touching the first coming, we will answer; that these prosperous and happy successes are not due unto us: nay rather, it was foretold us otherwise by Christ himself, that his people should be delivered into the synagogs, that they should be brought before kings and rulers; and (as Paul said) All that will live godly in Christ jesus, Mat. 10, 17. 2. Tim. 3, 12. shall suffer persecutions. But in the second coming of Christ, we have a full and absolute felicity; the which shallbe altogether heavenly. Mat 22, 30. For Christ testifieth; that We in the kingdom shall be like unto angels, which neither marry, nor be married. And yet is it described unto us, as if it were temporal and earthly; and that not alonely in the old testament, but in the new: Luke. 12, 37. where Christ saith, that he would provide for his elect, to sit down, and that he passing by, will minister unto them. And in the 19 chapter of Luke, he said; Ibid. vers. 36 We be like men that expect their Lord, when he will return from the marriage. Wherein Christ is described to have gone unto his father; howbeit, as unto a marriage feast. Wherefore, we now wait for him, until his second coming. And the felicity, which he now enjoyeth, is called by him, a feast and marriage. Howbeit, this felicity, which now Christ hath, and we hereafter shall have; we, by a certain participation, have in the mean time while we live here: for Paul saith, that We by hope are saved. So that now we enjoy and have the tranquility of conscience; Rom. 8, 1. For we know that there is no damnation to them that be in Christ jesus. We have moreover peace towards God, unto whom, before we were most hateful: whereof Paul warneth us unto the Romans; We being justified freely, Rom. 5, 1. are at peace with God. Also, we by the holy Ghost, have received the gift of grace, and notable virtues, also brotherly charity, than which nothing is more excellent in the world, the riches of the word of God, and of the holy sacraments, and the general publishing of the Gospel; whereby we be declared to be reconciled unto God, and absolved from sins. 30 And through this description, which the holy scripture useth, (by these temporal good things, to shadow heavenly things, which we look for) we not only enjoy this commodity; that we are led by the hand unto the knowledge of them: but we also, in the mean time, acknowledge almighty GOD to be the distributer, as well of that felicity, as also of these temporal good things. Unto which doctrine if thou adjoin that notable title of GOD; namely, that he is the helper in necessities; thou mayst most effectually conclude, that we also must hope, that we shall not be left destitute, even of these temporal good things, when they shall be meet for us. Psal. 55, 23. 1. Pet 5, 7. Wherefore, by the admonition of Peter and David, we will cast all our cark and care upon God: which unless we do, we shall not be far from the detestable crime of sacrilege. For otherwise, we should challenge unto us those things, which God would have to rest and be entire unto himself. If it be the office of GOD, to take the care of us; he that taketh away the same from him, may be accused of the rooberie of holy things. Howbeit, we must not through this argument, securely leave off from praying most fervently, for the obtaining of these things at God's hands. For he that hath promised the same, hath commanded, that we should desire our daily bread of the father. Matt. 6, 11. Besides this, we will labour; neither will we leave off the works that we be enjoined to do: in doing whereof, we shall be assured, by the promise of Christ, that these things also shall be cast upon us. For he saith; First seek the kingdom of God, Ibidem. 33, and all things shall be given unto you. They all seek the kingdom of God, which walk in their vocation. For all the vocations of christians do hold it their duty, to spread far abroad and establish the dominion of Christ. Unto all such, as thus apply themselves, Christ testifieth; that All these other things, which serve for livelihood, shall be added. And this is not to be understood only of them, which labour in preaching of the Gospel (which is the principal duty of apostles and ministers of the church:) but also as touching all them, which serve Christ in their vocation. Thou seest therefore, By temporal punishments are described the eternal. verse. 27. how profitably the everlasting good things are described by temporal things; which in like manner thou mayst understand to be done, concerning punishments. In the 19 chapter of Luke, there is a saying touching those wicked men, which would not have Christ to reign as king over them; Bring them, and slay them before me. But it is certain, that at the day of judgement, neither the souls shall be converted into nothing; neither that men, being raised again, shall be deprived of their corporal life: but, under that description is expressed unto us, the last sentence of those that shall be condemned. And even so thou mayst understand that, which is spoken of the state of hell fire; Matt. 22, 13. There shall be weeping and gnashing of teeth: when as now, the spirits, which be tormented in hell, have neither teeth nor eyes, in the which gnashing and tears may have place. Neither are we any otherwise to understand that, which is written of that rich glutton, whose tongue was tormented in the flame with extreme pain. Luke. 16, 24. All these things no doubt must be understood metaphorically. But the goodness of God had this blessing (to wit, as well spiritual felicity, and heavenly happiness, as also the necessary use of things temporal, which we for the merits and worthiness of Christ do receive) not only laid up in his secret treasure, before all worlds, and bestoweth the same upon us in time convenient; but also he provided, that by his prophets and holy scriptures, it should be delivered unto us by apt words, and by figures most effectual, and most profitable to teach. 31 But yet it seemeth to be doubted, In Gen 15. towards the end. whether the jews of our time, which give no credit unto Christ, have any right in this league, which is made with Abraham and his posterity; to wit, whether they be contained therein; or else, whether they are understood to be utterly excluded from the same. This (in my judgement) ought thus to be expounded; if the league have Christ for the foundation and substance thereof, now are they by supposition strangers from the same. Further, in this league are considered the ceremonies, and the holy rites: the which being now, since the coming of Christ, abolished; although they be at this day retained by the jews, do nothing at all make unto this covenant. Nay rather, if they be kept, they are against it; because they gainsay Christ, which is the principal substance of the covenant. Wherefore in act, and in very deed, we deny that they at this day be contained in this covenant. Unto whom nevertheless we deny not that, Rom. 3, ●. which Paul doth grant unto them; namely, that the word of GOD is committed unto them: for we see, that by a certain wonderful providence of GOD, the holy bible is kept among them. And if so be they believe not, that disannulleth not, but that they are to be received, being as yet adorned by so excellent a benefit of GOD. Furthermore, whereas Paul, in the eleventh chapter to the Romans, verse. 25. prophesieth of them, that they shall be converted, when the fullness of the Gentiles is come in; and calleth them enemies for our sakes; and beloved, because of the fathers; and speaketh of them, when as they were now departed from Christ: this also (me thinketh) is to be attributed unto them; namely, that the promise of God, as concerning that generation, is not yet clearly taken away. For by the power of the promise, God continually calleth some of them; and it is thought, that hereafter he will more fully call them. Again, we acknowledge with Paul, that the same good olive tree, from whence they being cut, and graffed again, is more proper unto them, than unto us: for they are not only graffed in by the predestination of God, as we be; but they are more near to Christ, in respect of the flesh; and their stock is more near knit unto him, than ours is. Rom. 1, 16. Wherefore Paul saith; To the jew first, and to the Greek. For the which causes the apostle speaking of them, yea even when they were swerved from the truth, said, that he was exceeding sorrowful for their destruction; forsomuch as to them belonged the fathers, Rom. 9, 2, and 4. the adoption, the glory, the testament, and the promise. All which things are not so to be interpreted, as though the jews do now in act pertain to the league; but are meant as touching them, which of their stock are to be adopted into that league. These things be thus spoken of their kindred, that is, of their nation, as it had the old fathers, apostles, and those that were afterward to believe; and not particularly for every jew: as who would say, that they should be verified of the unbelievers and obstinate. In Rom. 11 verse. 30. 32 The works of GOD are so ordered, as they easily help, and by no means hinder one another. The works of God do help one another. Therefore, the blinding of the jews, although in them it be sin; yet in that it is the work of God, it had a good end; namely, the conversion of the Gentiles: and the conversion of the Gentiles shall help, towards the salvation, which shall be given unto the jews; for it shall provoke them to envy. And in the mean time, until this come to pass, It is a wonderful work of God, that the jews endure even unto this day. let us consider with ourselves the wonderful work of God: they as yet continue, and are kept in so great adversities, and in so divers and grievous captivity and dispersion; they hold still their religion, as much as they may; they exercise themselves in the holy scriptures, although they understand all things corruptly. Doubtless, no ancient Troyans', Lombard's, Huns, or Vandals, have so held still their own, as they could be dissevered from all other nations, in civil life and religion; and could show their original & history set forth in most true writing; and being everywhere dispersed (as they were) could nevertheless keep their own ordinances. Which, forsomuch as it so continueth among the jews, it is undoubtedly a singular work of GOD, and bringeth unto us no small commodity; The jews are witnesses of out books. since they are witnesses of our books, which they carry about with them as their own, and authentical. And that doth Augustine also note. For, unless that people were yet still remaining, the Ethnic philosophers might suspect; that these things are of our own inventing, which we believe and preach, as touching the creation of the world, of Adam, of Noah, of Abraham, of the patriarches, kings, and prophets. So as they are doubtless all this while perpetually preserved of God, for some salvation to come. The xvij. Chapter. Of Christ, and his manifestation in the flesh; and by what means he performed all the parts of our salvation. Undoubtedly, In 2. Sam. 7, vers. 18. GOD is truly said to come to us many ways; Of the incarnation or coming of the son of God. but yet properly and specially, the son of God, which is the true God, came in the nature of man to save mankind. For, although God be in every place; yet we say, that he came; because he put upon him the nature of man: and thus we say he came unto us, and presented himself unto us; both the Father, the Son, and the holy Ghost. Because, albeit that the works of the Trinity, as touching inward matters be particular: as, to beget, to inspire, to proceed; (for these things are done by the divine power, which is common unto the three persons:) yet the same, as concerning outward things, are inseparable. Then wilt thou say; Wherefore is the son only said to be incarnate? Here two things are to be considered of us; namely, the action and the work. As touching the work itself, Christ alone took upon him the nature of man; sith that nature is joined with the only substance of the son. But with the action both the father and the holy Ghost had to do: for the efficient cause, and the action pertained unto the three persons. And that may be proved by the scriptures, insomuch as isaiah saith; Esa. 48, 16. The Lord and his spirit hath sent me. Gala. 4, 4. And Paul to the Galathians; When the fullness of time was come, God sent his own son. Luk. 1, 35. And in Luke the angel saith; The holy Ghost shall come upon thee, & the power of the highest shall overshadow thee. And afterward, as it is in Matthew; Matth. 1, 18 She was found great with child by the holy Ghost. By these testimonies it appeareth, that Christ was sent, both by the Father, and by the holy Ghost. Besides this, the son himself was the cause of his own coming. Indeed that might seem to be a hard matter, that one and the same thing should both be the efficient cause, and the effect: yet may it be proved many ways. For first, as touching sanctification, in the tenth chapter of john it is thus read; Whom the fathers sent and sanctified, verse. 36. do ye say that he blasphemeth, because he saith; I am the son of GOD? Afterward, in the 17. chapter, Christ again saith; For their sakes sanctify I myself. verse. 19 The very same may be said as touching the death of Christ: for Paul unto the Romans, Rom. 8, 31. writeth; Who spared not his own son, but gave him for all our sakes. Gala. 2, 20. And to the Galathians he saith; Who loved me, and gave himself for me. The same also is said touching the resurrection, seeing Paul unto the Romans saith; He that hath raised up jesus Christ from the dead, Rom. 8, 11. shall also raise up your mortal bodies. But Christ himself in john saith; john. 10, 18. Destroy ye this temple, and I will in three days re-edify the same. Again; I have power to lay down my life, and to take it again. And; By him all things were made. john. 1, 3. The same also we may say of the incarnation of Christ: for Paul unto the Galathians, saith; When the fullness of time was come, Gala. 4, 4. God sent his own son. The same apostle to the Philippians saith; He made himself of no reputation, Philip. 2, 7. taking upon him the form of a servant. We see therefore, that it appeareth sufficiently by the holy scriptures, that Christ was both the efficient cause, and the effect. Wherefore, there were three that came, as touching the efficient cause; although the work itself did pertain only to the son. Of this matter writeth Augustine at large, in his second book De trinitate, the fourth chapter; and against Foelix the Arrian, chapter 24.: to prove, that Christ is both the efficient cause, and the work. And as concerning that, which Christ speaketh of himself in john; john. 7, 28. namely, I came not of myself, must either be filled up, with adding this one word, Only: as if he had said; I came not only of myself: or else it is to be understood touching his human nature. 2 Paul, in the 9 In Rom. 9, verse. 3, &, 5. Look par. 1 pl. 11. art. 3. to the Romans hath an excellent commendation of Christ, wherein he expressedly confesseth the two natures in him, joined together in one & the selfsame person: so that of both natures is made Christ; Of the which (saith he) is Christ, according to the flesh, who is God over all things blessed for ever. In 1. Cor. 11, 3. His human nature is declared in these words; Of the jews, as touching the flesh: for by the flesh, in the Hebrew tongue, is understood the whole man. His divine nature is most manifestly described in these words; Who is God over all, blessed for ever. The same also is not obscurely signified in that, which is added; As touching the flesh: for that particle should not have been put, unless he had had some thing more than the flesh. This doctrine the Arrians, Mahumetists, A confutation of the Rabbins, of Mahumet, and of the Arrians. (and whatsoever they be that hold, that Christ is a mere man) do impugn, among the which also are the Rabbins of the hebrews. For even as by a corrupt interpretation they had corrupted the law, as touching manners and life (which is manifest by the interpretation, that Christ made of the law, and in that he reproved their vain devices:) so had they also depraved the sincere faith of the Messiah to come; so that they thought he should be a mere and simple man. For when Christ demanded of them, what they thought of the Messiah; they made answer, Matt. 22, 42. that he should be the son of David: neither had they any deeper or higher consideration of him. Wherefore Christ objected unto them the 110. verse. 1. psalm, where David called the Messiah his Lord: which could not agree to a mere and simple man, borne of his stock, as they fondly imagined. Ambrose, expounding this place, affirmeth; that These words must needs be applied unto Christ, sith there is here no mention made of any other person, unto whom they may aptly be applied. If they will not (saith he) have these things to be understood concerning Christ, let them show some other person, mentioned by Paul, unto whom they may be referred: and if, besides Christ, they can find none other; then let them leave unto Christ, the glory which is attributed unto him by Paul. Ambrose indeed confesseth, Ambrose. that when the father and the son are joined together in the holy scriptures, the father is called GOD, and the son Lord. And this he saith is done, for this consideration; because we preach, that we worship one God only. And if we should repeat the name of God, we might peradventure seem to departed somewhat from that unity: and therefore are those names so varied. But I see that that rule is not in the holy scriptures perpetually observed: Psal. 45, 8. Heb, 1, 9 for we read in the psalm (as it is cited in the hebrews;) Therefore God, even thy God, hath anointed thee with the oil of gladness. Here for that he entreateth of the father and the son, he repeateth the name of God twice. He saith moreover, that Christ is above all, Phil. 2, 10. is read also in the epistle to the Philippians: for there it is written, that In the name of jesus every knee should bow, both of things celestial, terrestrial, and infernal. Out of which place, no less than out of this, which we have here in hand, he gathereth the divine nature in Christ; seeing if he were not God, Apoc. 19, 10 and 22, 8. he should not be worshipped. For in the Apocalypse, john was forbidden of the angel to worship him; I am thy fellow servant (saith he) take heed thou do it not. Matth. 8, 2. and 9, 18. & elsewhere. But Christ, when he often times permitted himself to be worshipped, did plainly testify that he was very God. For seeing he was a most sharp defender of the divine, sincere, and true worshipping of God; he would never have suffered himself to be worshipped in stead of God, unless he had been God in very deed. Yea (saith he) Paul doth so vehemently affirm Christ to be God, that unto his words he addeth; The word Amen maketh a great affirmation Amen: which particle, without all controversy, maketh a great affirmation. Chrysostom also seemeth to ascribe these things unto the son: for he saith, that when Paul had reckoned up the wonderful great benefits, which God had bestowed upon the hebrews (which were so great, that our Saviour took flesh of that people) he by this exclamation, both gave thanks, and also ascribed the praise unto the son of God, and that upon good consideration; especially, when as he knew, that Christ was every where blasphemed and reproached by the jews; and that most of all, when they rejected and cast from them his Gospel and preaching. 3 We have elsewhere taught by testimonies brought out of the scriptures; and those most certain, that Christ is God: so as to repeat them again in this place, it is not needful. john, 1. joh. 5, 20. in the fift chapter of his first epistle, expressedly pronounceth, that Christ is the true God, and eternal life. At this time it shall be sufficient to have noted, that by this sentence of the apostle, which we are in hand with, are overthrown and confuted many heresies. The Manicheis taught, The Manicheis. that Christ had not a true body; but that, whatsoever seemed to be in him, as touching an human body, was only a fantasy and an illusion of the eyes. But Paul saith, that Christ had flesh, and that he took it of the nation of the hebrews. Which words of Paul make also against those, that confess, that Christ had indeed a true body; but yet say, that he brought it from heaven, and took it not of the virgin Marie. For they trifle with us, to say, that Christ conveihed his body through her, no otherwise than water is derived through a conduit or pipe. But Paul manifestly saith; that the flesh of Christ was made, not by the hebrews, but of the hebrews. Arrius also is by these words confuted; Arrius. who impudently durst affirm, that Christ was only a creature; and with blasphemous speech durst deny the son of God to be God. Among these also is Nestorius, who confesseth both the natures of Christ; but he so severed the one from the other, as he held, that that conjunction between them is only by grace: and that of these two natures is not made one person. Wherefore he denied, that the blessed virgin could be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the mother of God; but that she ought to be called the mother of man: for it cannot agree with the divine nature, to be borne again. But he considereth not, that Paul here saith, that Christ is of the jews, as touching the flesh. We do grant indeed, that the things, which were universally spoken of Christ, are sometimes to be understood of the one nature, and sometimes of the other: when yet notwithstanding, Christ himself is only one person and substance. So we say, that the immortal God was borne, crucified, and died. For there is a certain communicating of the properties, by the wonderful connexion of the two natures, which Nestorius went about to separate and pull in sunder. Howbeit I am not ignorant, that Erasmus, Nestorius' heresy. Erasmus. in this place, maketh mention of two other readings, besides this, which we follow. One of them is, that we should thus read, Of whom is Christ as touching the flesh; so that there should be put a stop: & then followeth that which remaineth, as an exclamation separated, wherein Paul saith; that God, which is over all, is to be praised for ever. So that, God signifieth either the father, or else the whole trinity. The other is to be read after this manner; Of whom is Christ as touching the flesh, which is over all: and there make a point, and then add this as a member by itself; God blessed for ever. These readings I see no cause why we should admit; for, seeing the common received reading is plain and manifest, I think it rather most meet to follow the same. For these readings put a new apostrophe or turning of speech, either to God the father, or to the holy trinity; when as there is no such need. The manner of the prophets and psalms. Further Paul seemeth to follow the same manner, that is oftentimes used by the Hebrew prophets, and also in the psalms, that the latter part of the period should repeat that, which is contained in the former: which he doth here most plainly, and with much efficacy Because first he teacheth the divinity of Christ, when he said; As touching the flesh. For that particle should not have been necessary, if there had been in Christ nothing else, but his human nature. And he addeth; Who is over all: which belongeth unto God only. Wherefore, that which was in those clauses spoken somewhat obscurely, in the other part of the period he speaketh more expressly: for he saith; Who is over all, Rom. 9, 5. God blessed for ever, Amen. 4 Neither is the reason of Ambrose lightly to be weighed, that there is no other thing or person in this place to be sought; seeing here the speech was purposely of the son only. Erasmus. Erasmus excuseth this his devise, that it nothing hindereth the divine nature, which we affirm to be in Christ; especially, seeing the same may be abundantly proved by other places of the scripture. We answer, that we also know right well, that the divine nature in Christ is by many other places of the scriptures sufficiently testified, but yet (we think) that this is also, together with the rest, to be retained: for so we see all the fathers have done. Neither is it meet, that we should without cause decay the armory of the church, which we ought rather daily to fulfil and renew. But peradventure he will say; They trust but a little to other places, which so earnestly contend for this one. verily we do not a little put confidence in other places: but sith this place is very firm and clear, we will not lose it. The Commentaries of Origin testify, The Commentaries of Origin. that these things are spoken of Christ; as though Paul in these words would refel those, which at that time durst not openly call Christ, God. Which is marvel to hear Origin affirm, when as he otherwise did not think rightly of the son of God. But Erasmus thinketh, that that part, in those Commentaries to the Romans, is none of his. For he saith, that Ruffinus, or him whosoever he were, that translated Origin, amended certain things of set purpose; lest the readers should be too much offended. And jerom against Ruffinus testifieth; that Origin in his other books, never thought well of th●se things, touching which he had erred in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which if it be true; then, forsomuch as in these books he had a most wicked judgement of the son of God, it may easily be proved, that these things could not be written by him in his Commentaries to the Romans. But howsoever it be touching Origin, Origins Commentaries upon the Romans. Cyprian. (for his Commentaries to the Romans are not extant in the Greek, whereby we should judge any thing of them) this is certain, that Cyprian, a most ancient writer, in his second book against the jews, the fift chapter, useth this testimony to prove the divinity of Christ: albeit that, when he citeth the words of Paul, he leaveth out this word, God. And so we perceive to be done by Hilary, upon the 122. psalm. Hilary. But that may seem to have come through the negligence of the Registers, as Erasmus himself confesseth. Neither must we omit, that that particle, Over all, may be adjoined to that particle, Blessed, which followeth: so that the sense is; God that is to be praised above all. ¶ Touching the uniting of substance of the two natures into one person of Christ, look the dialog of Peter Martyr himself, set forth particularly concerning that matter. 5 But in that sentence of Paul, In 1. Cor. 15. vers. 47. which is written in the first to the Corinthians, the 15. chapter; The first man is of the earth earthy, the second man is the Lord himself from heaven. That to this purpose the Antithesis might be perfect, many have thought, it should be understood; that even as the first man had his body fashioned out of the earth, so the second man; namely Christ, brought his body out of heaven. Hereof it cometh, that Valentinus, Martion, Swenkfields' heresy. and among the latter heretics Swenkfeldius and his fellows agree not, that Christ took flesh of the virgin; but thought, that he brought his body with him out of heaven. But it is not necessary, that the comparison should be answerable in every point. This rather is a certain allusion of the apostle, wherein is not weighed the substance of things compared; but the qualities, conditions, and gifts of nature are compared together. Neither meaneth the apostle any other thing, but that Adam was the figure of this our life; and that the latter Adam (I mean Christ) is the form of the life to come, which we expect. Neither doth he here make mention of a body, nay rather, when he had said; The first man of the earth earthy: he added; And the second is the Lord from heaven. It is not denied of the godly, that Christ is from heaven; seeing they attribute unto him the divine nature: but yet it cometh not to pass thereby, that whatsoever the Lord, who came down from heaven, had, is either of heavenly nature, or else brought from heaven. For if we list after that sort to reason of the first Adam, we shall not say that he is utterly of the earth earthy; seeing (beside the body) he had also a soul, which is a divine thing, and was not taken out of the slime of the earth. So as (according to this reason) we may say; that as Adam had not only a body fashioned out of the earth, but also a heavenly mind: so Christ comprehendeth not only the divine nature, which was out of heaven, The Lord came out of heaven, although he had his body out of the earth. Augustine. but a natural body, which he took out of the earth in the virgin's womb. And Augustine, in the 13. chapter De civitate Dei, feareth not howsoever to attribute unto the man Christ a natural body: otherwise, if we shall grant unto Christ a body brought out of heaven, he shall not be a man; seeing heavenly things are furthest of all differing from earthly things. But that Christ was very man, as well the scripture every where testifieth, as also Paul in this place expressly calleth him a man. How Christ his body may be said to have come out of heaven. Luke. 1, 35. Albeit (as touching the humanity) Christ may be said to have come out of heaven, seeing his body had no original from the seed of man, but from the holy Ghost: as the angel promised unto the virgin, when he said; The spirit of the highest shall overshadow thee. Moreover, he might be said to come from heaven, in respect of affections and actions of his human conversation: when as in manners and holiness of life, he altogether behaved himself heavenly and divinely. Furthermore, the apostle speaketh of Christ, having respect unto the state of the resurrection, whereunto we also shall be brought. And it is not to be doubted, but that he challenged unto himself the condition of resurrection; not naturally, but by his divine power. 6 But now seeing the exposition of this place is manifest, there resteth yet to reprove them, which have otherwise judged, saying; that Christ took not his body of the virgin, but brought the same forth with him out of heaven: The reasons of them which say that Christ brought his body out of heaven. and that he passed through the virgin Marie as through a conduit. But specially let us consider, what reasons they rest upon. First they say; that If the body of Christ be not divine and heavenly, but a creature taken of the virgin's womb; when as Paul saith; The first reason. Ephes. 3, 17 that Christ dwelleth in our hearts (as we read unto the Ephesians:) we shall have no more but half of him. For it shall be no otherwise than according to his divine nature. But we answer them, that in what sort Christ dwelleth in our hearts, the same apostle doth plainly declare: for he added; By faith. Which faith doth not apprehend Christ in part, but wholly; as well in the sacrament of the Eucharist, as also in the word of God, which is set forth unto us for our salvation. And that this must be judged after a spiritual sort, it appeareth, by comparing together of other places. In the eight chapter unto the Romans it is said; verse. 11. If Christ do dwell in you, God, which raised him from the dead, shall also quicken your mortal bodies, for his spirit sake, which dwelleth in you. Here now we plainly hear, that Christ, by his spirit, dwelleth in us. And in the third chapter of the first epistle to the Corinthians, verse. 16. we are by no other reason affirmed to be the temple of God; but because the holy Ghost dwelleth in us. Neither is there required unto that conjunction, which we have with Christ; that his body should in very deed penetrate our breasts or our minds. By faith, and by the spirit, Christ is all wholly apprehended of us; as well touching his divine nature, as touching his human nature. And when we affirm the divine nature of Christ to be everywhere, we do not so say of the human. It must not be thought, that we make a division of Christ, as Nestorius did. For we grant, that whole Christ, if (as I may say) thou understand him personally, is in every place: yet nevertheless, we will not grant that all that is of Christ is everywhere. For wheresoever the son of God is, he undoubtedly it is, that hath the human nature joined with him; although not wheresoever he be, he maketh the same to be present in very deed, wheresoever he himself is: seeing for the very truth thereof it is necessary, that it be bounded within his own limits, and be contained within a certain place. Further, they argue, The second reason. Matt. 24, 40 that in the last day of judgement, the body of Christ shall be seen of all them, which shall be judged. The which, forsomuch as they shall be an exceeding great number, so as they will occupy a great part of the whole world; unless we grant unto Christ a body of wonderful greatness, as the sun, or some notable star is, he cannot be manifest unto all. Here do we say, that all those which shall be judged, shall be changed: so as they shall no longer have a natural body. And although the wicked shall not pass into the change of glory, yet shall they have a body so restored, as they shall have no longer need of meat or drink. So that they may be so endued with such a perfectness of sense, as they shall be able to behold their judge, from the parts that be very far distant. 7 They say also, The third reason. that according to our doctrine, Christ is not to be worshipped but by half; sith it is manifest, that no creature must be worshipped. For if Christ had his body from the virgin, it was undoubtedly created: wherefore, in right it should not be worshipped. But hereunto we have already said, that we must not sunder the natures of Christ, as Nestor did. We must consider, that they be united to the person, and whole Christ is worshipped by us: that is to say, the same divine person, which wheresoever it be, or is worshipped, it hath the humanity joined unto it, which cannot be sundered from the divine nature. But if we would search the very cause of worshipping, the same is not to be found in the humanity, but in the deity. Also they say, that a human body, The fourth reason. seeing it is affirmed of us to be a creature, is subject unto the curse, and unto sin: and that therefore it is not meet that we should join the same with the son of God. Nevertheless, we confess it to be true, which these men say concerning the flesh and a human body; unless it be prevented and sanctified by the holy spirit. But we deny that, which they take as granted; namely, that human flesh cannot be so sanctified, as it may be void of spot and curse. Let these men tell us, whether they think, that the body of the first man (when it was fashioned by God, and made perfect and sound in mind) were under the curse and sin. Detestable it were so to think. For those things, which God made, Luke. 1, 35. were very good. Wherefore, seeing we read, that the holy Ghost did overshadow Marie, before she conceived; why will we deny the flesh and matter which Christ took from thence to be sanctified? The 5. reason. And they are wont to allege diverse places of the scripture to confirm their devise, as that of Matthew; namely, Matth. 1, 23 That which is borne in her is of the holy Ghost. Whereby they are of the opinion, that Christ was borne in Marie, but not of Marry, as from thence taking substance. Howbeit, this place doth specially confute them: for it is attributed unto Christ, that he was borne in the virgin. But to be borne, is not to pass through by a pipe or conduit; but thence to take very matter of the body whereby it is said to be borne. And where they urge, that it is written; In her, that only they show but once: whereas on the other side, Rom. 1, 3. we have it in infinite places, that Christ is of the seed of David. Which when these heretics spied out, they became so impudent, that (as Tertullian reporteth) where so ever this preposition Ex, Tertullian. that is, Of, is had, they blotted it out, and in steed thereof, for confirming their opinion, did put Per, that is, By, or through. Also they cite that place of john; john. 1, 14, The word became flesh: as though the body of Christ consisted not of the matter gathered of the virgin's womb, but rather of the word of God. Howbeit, these men, which speak on this wise, should consider how absurd a thing it is, to appoint God to be changed and turned into an other kind. The 6. reason. john, 10, 23 They further allege against us, that which we read in john; Ye be of the earth, I am from above. Which purpose of theirs, how smallly it prevaileth, The 7. reason. the common and vulgar interpretation doth declare. Christ is from above, as touching his divine nature: over this, his actions were governed, not by earthly affections, but by the heavenly and divine spirit. But in the jews, whom he reproved, it was otherwise: for, as they were mere and bare men, so were they also led by carnal and earthly desires. The 8. reason. 8 Moreover, they call to remembrance, that Christ denied that he had a mother: whereupon when he taught in the synagogue, and a certain man said; Matt. 12, 48 Thy mother and thy brethren inquire for thee at the door, he answered him; Who is my mother, and who be my brethren? But here they be far deceived, as they be in other places. For some have expounded that place, as though that messenger, which said these things, had mocked his divinity, as if he should say; This man professeth himself to be God, and I cannot tell what divinity he boasteth of, seeing nevertheless, his brethren and mother oftentimes seek for him. Wherefore Christ repelling this temptation, as touching his divine nature, answered; Who is my mother, and who be my brethren? as if he had said; So far forth as I am God, I have neither mother nor brethren. Or else we will expound the place more truly and easily; namely, that Christ then taught, that the function of teaching was committed to him of the father: and that therefore he ought not to be let from the same, either for his mother, or his brethren sake. For, in respect of such business, we must not know mother, brethren, and human affections: for first of all the kingdom of God must be sought. Wherefore Christ said in like manner unto his parents, when he was found in the temple, propounding & answering among the doctors; Luke. 2, 49, Did ye not know that I must be occupied about my father's business? Again, they avouch that sentence out of Luke; namely, The 9 reason. that when a certain woman had said; Blessed is the womb that bore thee, Luke. 11, 27 and, 28, and the paps that gave thee suck: Christ answered; Yea rather, happy are they, which hear the word of God, & keep the same. But Christ, by this answer, rejected not the friendship of his mother: but he showed which was to be counted the better degree of felicity. Besides this, they allege, The 10. reason. that the angels in the old testament could take human flesh upon them, and endue themselves with our bodies; who, for all that, were not borne of women. And what shall let (say they) but that we may say the very same of Christ, that he put on the form of man; and yet took not the same of Marie? We answer, that (according to the power of God) it was no hard matter for Christ to be clad with an human body, by any other means than by the virgins womb. But the similitude of angels, appearing in human form, must not be compared with the incarnation of the Lord: for they took no bodies upon them, to be crucified, to die, and to redeem mankind; but to execute the message that was committed unto them. But Christ, to the intent he might redeem men, would be in very deed a man. Which had not happened, if his body had been brought out of heaven; seeing that celestial and terrestrial natures do differ more, than in kind. Also they think, Hilarius. that Hilarius is on their side, who in his treatise De trinitate, wrote; that Marie the virgin added nothing of hers unto the flesh and body of Christ, besides the ministery of conceiving, bearing, and bringing forth: when as this sentence nevertheless doth vantage them but little. For Hilarius most manifestly beareth witness, that the body of Christ is a creature: but he saith that the virgin Marie added nothing of hers, as touching those three ministries, which he mentioneth, of conceiving, bearing, & bringing forth. For the 4. ministery had been to have had the company of man, to have joined with him, and to have admitted his seed: which Marie did not of her own. Look par. 1, place. 12, art. 15. Many proofs that Christ had a true human body. The first reason. Luke. 3, 28 Matth. 1, 1. 9 But on the other side, that he had a true human body, it is proved many ways. For by the evangelists, his genealogy is set forth, the which by Luke is finished in Adam. In Matthew it is begun at Abraham. Neither is it any hindrance, that he nameth joseph as the father of Christ; because joseph and Marie were both of one kindred: wherefore both their petigrées be joined together. Which, whether it be done in the great grandfathers grandfather, or afterward, it is no need at this present to inquire. Further, The second reason. Matth. 8, 20 9, 6, and in many other places Gen. 3, 15. The third reason. The fourth reason. Gen. 22, 18 The fift reason. Rom. 1, 3. The sixth reason. Rom. 9, 5. The seventh reason. Gal. 4, 4. Gal. 3, 16. The eight reason. The ninth reason. Christ everywhere pronounceth himself to be the son of man. And unto Eve was promised the seed, that should break the serpent's head. And unto Abraham was promised a seed, wherein all nations should be blessed. And Paul, in the first to the Rom. writeth of Christ; Who was made of the seed of David, according to the flesh. And again, in the ninth chapter to the Romans; Of whom are the fathers, & of whom, concerning the flesh, Christ came, who is God over all, blessed for ever. Moreover, unto the Galathians we read; When the fullness of time was come, God sent his own son, in the similitude of sinful flesh, made of a woman, made under the law. And also in the same epistle is treated of the seed of Abraham, by which the blessing should afterward come. And the apostle urgeth the word Seed, that it is not spoken in the plural number, Seeds (as though we should understand the same of many:) but the scripture useth the singular number, that we should have respect unto one man Christ. The tenth reason. 2. Tim. 2, 8. Unto Timothy it is written; Remember thou, that the Lord jesus Christ, of the seed of David, according to my Gospel, is risen from the dead. But most evidently of all doth the epistle to the hebrews prove this doctrine, Heb. 2, 16. The 11. reason. where it is said; that God took the seed of Abraham, not of angels: and affirmeth, that Christ is like unto us in all things, & was tempted in all things: and that, seeing his children are partakers of flesh and blood, he also himself took part with them (I mean of flesh and blood. Heb. 5, 2. The 12. reason. Heb. 2, 11. ) And he is declared to be our high priest, which could suffer infirmities with us, and was taken from among men. And again; He that doth sanctify, and they that are sanctified, be all of one. And we are called his very brethren. The 14. reason. Tertullian 10 Tertullian bringeth another argument, wherein he proveth, that Christ had a very human body; Nothing (saith he) is taken out of any matter, but it retaineth some tokens and marks of the same. Because the body of the first man was wrought out of clay, therefore it retained the kind of the two elements: for flesh representeth the earth, and blood the water. The body is declared to be earthy by many tokens. And many things declare us to be earthy, in respect of our body. In the earth thou mayest see clods; in our body muscles: the earth hath stones; our body hath bones: in the earth there be seen rivers and floods; over all our body veins be derived, which water all the members with blood: in the earth are spread the roots of plants and trees; in the body are placed sinews in all the parts: in the earth are found pebble stones; neither is our body destitute of gravell-stones, nails, and such other like: the earth, within her bowels and secret places, hath metals; our bodies do hold marrow in the hollowness of the bones: we see moss and herbs to spring out of the earth; also upon our body there do grow hairs, beard, and bush of hair. All which things, seeing they took place in the body of Christ; there is no cause why the adversaries should endeavour to make Christ of heavenly nature; seeing these be tokens of earthy matter. Their opinion might seem to be probable, if they could show, in the body of Christ, any token of the seven stars, of Orion, Lucifer, or Arcturus: for then after a sort they might prove the matter thereof to be brought from heaven. ¶ Of the personal union of the two natures into one person of Christ, look the dialog of P. Martyr, specially set forth touching that matter. 11 jesus, in Latin Seruator, a saviour, An interpretation of the word jesus and Christ. In 1. Cor. 1, verse. 3. Matt. 1, 21. Why prophets, priests, and kings were anointed. is derived from the Hebrew word jeschah. And why he was so called, the angel declared; For (saith he) he shall save his people from their sins. This word Christ is a Greek word, in Hebrew it is called Meschiah; that is, anointed. In old time, among the people of GOD, kings, prophets, & priests were anointed: for very hard conflicts rest upon them, which are appointed to these offices. Wherefore, under that token they be admonished, that they should become like unto wrestlers, if they will do according to their vocation. And no man is ignorant, but that the wrestlers were accustomed to anoint the parts of their body before they buckled together. Unction interpreted to be an abundance of the spirit. Or else (which is a good deal the more likely) by unction was signified abundance of the spirit, with the which these three kind of men are endued: sith prophets, kings, and priests, in the administration of their functions, have need of an abundant spirit. And that the inspiration of the spirit is in the holy scriptures called unction, we have no need to doubt. isaiah saith; isaiah. 61, 1. The spirit of the Lord upon me; therefore hath he anointed me. Luke. 4, 18 Which place Christ interpreteth to be written of himself, so as it needeth the less exposition of us. And in the psalm, by the testimony of the epistle to the hebrews, Heb. 1, 9 Psal. 45, 8. it is spoken as touching our saviour; Therefore hath God thy God anointed thee with oil of gladness above thy fellows. And in the Acts of the apostles the 10. chapter, Acts. 10, 38. Peter preached unto Cornelius the Centurion, of jesus of Nazareth, whom God anointed with spirit, and with power. And in the epistle of john it is written: 1. john. 2, 20 verse. 15. The unction shall teach you in all things. Also in the 105. psalm, when there was mention made of Abraham, Isaac, jacob, &c: it is written; Touch not mine anointed. And he could not call them, anointed, (so far as can be gathered of the holy scripture) by reason of any external and symbolical unction: wherefore it is wholly to be referred unto the instinct of the holy spirit. Neither must it be passed over, that our Lord jesus Christ attained to so abundant & plentiful unction of the spirit, as the same by him floweth also unto us, which believe in him: according whereunto it is written in the second epistle to the Corinthians, the first chapter, in these words; verse. 21. It is God surely that confirmeth us, together with you, in Christ; and hath anointed us, who also hath sealed us, and hath given the earnest of the spirit in our hearts. Whereby it cometh to pass, that so many as truly believe, are not unfitly called both Christ's & christians. 12 But this we must note, that those ceremonies of the law did vanish by the coming of Christ. In 1. Sam. 10. at the beginning. Wherefore the papists, and some of the fathers also were lead with a certain false affectation, in that they obtruded to us their anointing. Of anointing. Look In 1. King. 1, 34, etc. They would have that oil of theirs to be set forth so curiously, with such pomp and solemnity, as no other sacrament is so highly commended unto us by Christ. This is the disposition of men, that they always make more account of their own inventions, than of the commandments of GOD. But these men, in their oil, do dream I cannot tell what more than a mark that cannot be blotted out. And yet, what the same is, they understand not; neither being asked, be able to teach others what it meaneth. But all these things, Christ, by his coming, did abrogate: wherefore, there is now no need of oil. It is sufficient if ministers be lawfully chosen, that they may with some authority teach the people. Neither is it now need for kings and princes to be anointed. Look part 4. pla. 1. art. 21. But if so be there be any that at this day be anointed; the whole consideration thereof (in my judgement) belongeth to civil ordinance, & not to religion. Albeit therein also seemeth to be some false affectation of the jews: for now we be all anointed, and christians; and it is sufficient to have the thing itself. There is no need of a sign, after that we have dedicated our name unto Christ. And we are said to be anointed, not because we be stroked with oil; but in respect that we have attained unto that, which the oil in old time signified. Oftentimes the thing itself is put for the sign, and the sign also for the thing. Christ was never anointed with oil, Christ was not anointed with oil. Esaie. 61, 1. Psal. 105, 15 so far as we read: and yet isaiah thus writeth of him; The holy spirit be upon me, because he hath anointed me. And in the 105. psalm, David saith of Abraham, Isaac, and jacob; When they were but a few in number, and God had led them about, defended them, and punished kings for their sakes: Touch not (saith he) mine anointed. We read not, that Abraham, Isaac, and jacob were anointed with oil; yet, because they were consecrated for to instruct the people of God, they be called Christ's, and anointed. The thing itself is used for the sign. 13 Christ also is called lord In Ro. 1. 7. Why Christ is called Lord. Look In .1 Cor. 8, 6. Which name doth fitly agree with him: for all things are given unto him by the father, and he hath paid the price for our salvation; wherefore he is justly called Lord. And we may gather, that hereby he obtained this name; because the hebrews never pronounce the holy name Tetragrammaton, written of four letters, which is, jehovah, but pronounced by other words, that is, Elohim, and Adonai, which signifieth, might or dominion. Which thing seemed to be the cause, that the 70, interpreters, when they read this name Tetragrammaton, translated it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, Lord. As it appeareth in many places, of the which we will allege one; Psal. 110, 5. The Lord said unto my Lord: where in the first place is written jehovah, which they translated, Lord. So as when Christ is called Lord, it is as much as if he had been called God. Although Tertullian, against Praxea, saith; that Christ is called Lord, when he is joined with the father: for then the father is called God. But and if the son, being joined with him, should also be called God; the Ethniks might think, that we grant more gods than one. Wherefore, to withstand their suspicion, we make this word Lord an epitheton of the son. But if we name jesus Christ by himself, and alone; he is plainly called God: as it appeareth in many places of the scriptures. And he useth a certain similitude. A similitude. As a beam of the sun, when we make mention of it by itself, we call it the sun; and we say, that the sun entereth in at our windows: but when it happeneth, that the sun is to be named together with the beam, we call not the beam by the name of the sun, but say it is the beam of the sun. But the first reason is more firm. 14 As concerning the kingdom of Christ, it seemeth to bring no small difficulty, In. 1. Cor. 15 verse. 24. when as be the holy scriptures, there is often mention made of the eternal kingdom of Christ; which, if it shall have an end, as the words of Paul in the 15. chapter of the first to the Corinthians, seem to signify, some contrariety will appear to be stirred up. Gabriel said unto Marie; God shall give unto him the seat of his father David, Luk. 1, 32. he shall reign in the house of jacob for ever, and there shall be no end of his kingdom. And Daniel, when he prophesied covertly of the Monarchies, Deut. 2, 44. he was not silent as touching the kingdom of Christ; but he prophesied, that that should be a kingdom of all worlds, and for ever. This knot did Ambrose undo, that we must not believe, Ambrose. that the son will so deliver up this kingdom unto the father, as he shall cease to reign: but because he will then declare unto all persons, that he doth not reign by himself, but that all his strengths and actions be of the father, from whom is all paternity both in heaven & in earth. And after this sort he shall openly glorify him. What is meant by delivering the kingdom to the father. Ambrose To reign is taken two manner of ways. Which thing shall be, to deliver the kingdom unto God, & to the father; that is, not to use the same unto himself only. Augustine, wheresoever he entreateth of this place, consenteth unto Ambrose. But we may expound it otherwise, and (as I think) with a meet exposition, by these ways that follow; as to say, that to reign, is sometime taken as it were to excel, to be above others, and to hold the highest place. And in this signification Christ shall reign perpetually. But if we say, that to reign, is in such sort as to exercise the office of a king, to fight, to defend, to overcome, and other such like; Christ shall not always reign. For when we shall be perfect and absolute, there will be no need of these helps of Christ. When he came into the world, he preached, he taught, he died for our salvation: now also he maketh intercession for us unto the father, he defendeth us from evils that hang over our heads, neither doth he at any time cease from the office and actions of a mediator: but in the end, when all things be pacified, he shall resign these offices to his father, when as there is no longer place for them. Even as when a most mighty king sendeth his only son into some province of his kingdom, A similitude. that is disquieted with seditions, tumults, and rebellions; and his son going forward with empire, and with a strong host, when he hath set at quiet, and hath reduced the rebels into subjection, he returneth a conqueror unto his father, triumpheth, and delivereth unto him the province subdued, and useth the empire of war and legions no longer. The manner of the Romans. So was it used at Rome: when the enemies were subdued, the Dictator renounced his authority; & being become a private person, returned to his accustomed business. But between such like things, and this that we have now in hand, this is the difference; that the son of GOD will not so renounce himself, as he can be deprived of his honour: but because (as I have said) in the latter day he shall rest from the office of reigning, and shall be said to deliver unto God the father, the kingdom being in peace and tranquility, and the enemies subdued. 15 Touching the death and resurrection of the Lord, the apostle writeth, In 1. Cor. 15. verse. 3. that he taught the Corinthians first of all. For these two be the two principal and chief points of our religion, unto which (without controversy) all the rest be referred. Further he saith, that He taught them, even as he had received of God, and of Christ jesus our Lord: Gala. 1, 12. Acts. 9, 10. as he testifieth unto the Galathians, and as we read in the Acts. He would not have us to stick unto the authority of man; but he calleth us back unto the authority of God, whose ordinance they resist, which command us to believe only those things, which the Roman church believeth. These men do give place, neither unto God, nor yet unto the scriptures: they account the Pope to be one above all. But the apostle, not only confesseth, that he received those things, which he taught; but he also twice mentioned the scriptures, when as he writeth, that Christ died according to them, & that he rose again according to them. And seeing by the scriptures he meaneth the old testament, we easily gather thereby, for what cause, or to what purpose we ought to read the same; to wit, that we may confirm the new testament by sundry and manifold testimonies. We ought also to consider with ourselves, What we must call to mind in thinking of the death of Christ. when we hear that Christ died for our sins, how outrageous and cruel our sin is; seeing, it behoved the son of GOD to be therefore delivered unto the death of the cross. Neither let any man tell me, that GOD might have redeemed the world by some other means; and that it was not altogether necessary for the salvation of man, that the son of GOD should be fastened unto the cross. For if we once determine, that God is a most, wise and just considerer of things; we will acknowledge, that he choosing this means of our salvation, did exceedingly detest the nature of sin, when he decreed to give his own son unto death, and that unto a shameful death; to the end he might rid his elect from sin. Neither will we judge it to be done without cause, It is only sin whereby we resist God. if we remember that sin is the only thing, whereby we resist GOD. There is nothing in the world, or in the nature of things, except it be sin, that resisteth the will of God: which property spreadeth so far, as it doth not only comprehend those sins, which the schoolmen call actual sins; but also original sin, and the first motions of the mind. That original sin is against God, hereby it is showed, in that he made man unto his own image, in righteousness, How original sin is against God. in holiness, and in truth. Now against this institution, we are borne the children of wrath, and strangers from God; and are wholly given to lying and ungodliness. Wherefore original sin doth altogether contend against the ordinance of God. These things therefore have we now alleged, to the intent we may acknowledge the whole and perfect benefit of Christ. We must not weigh the gift of God, as though it were but half a benefit. When thou doest hear, that he died for our sins; understand the same to be not only for the original fault, but extend thou this sentence, even unto the engendered and natural lusts, and also unto those sins, which we commit by the consent of reason. Assuredly, we own even ourselves also unto Christ, for so notable gifts. The people of Rome attributed much unto the Decii and Curtij much more must we unto Christ. john. 10, 18. The people of Rome yielded unto Curtius, and unto the Decii: because they had vowed themselves to death for the safeguard of the people. But these things being compared with Christ, are nothing: for those men otherwise should have died. Unto which law Christ was not bound; seeing in him it was as well to lay down his life, as to take it again. Before their eyes was set present glory, and praise of men, for the notable act which they took in hand: but the death of Christ, as concerning human judgement, had shame joined therewith on every side. Those men, for their loving country and dear friends took their death: but Christ, Rom. 5, ver. 6, 8. & 10. (as we read unto the Romans) died for the weak, for the wicked, for sinners, and for his enemies: which doth excel all manner of charity. 16 And when he saith; According to the scriptures: this is not to be referred unto his death, which was apparent enough. Since, human reason, and many historiographers do testify this; that jesus of Nazareth suffered death upon the cross: but that he was made a sacrifice for our sins, that is not proved by the sense or reason of man's judgement. He added also mention of burial, the which appertaineth unto death: for in that he was buried, it gave a more certain declaration of his death. And although here it be not added; According to the scriptures, yet is it commonly admitted. Touching the resurrection also he addeth, that it was done according to the scriptures. Wherefore it now remaineth, that we see, by what scriptures the death of Christ and his resurrection are proved. Undoubtedly, the places are many: all which it shall not greatly force to recite. Only this I will admonish, How we are to deal with the Rabbins. that it should not much trouble us, if the hebrews at any time withstand these testimonies, which Christ and the apostles allege for confirmation of these articles. Because it is not to be doubted, but that the apostles, and Christ, did chiefly admit the common and received expositions of the fathers. For it was so allowed of at that time, that those places should be so understood of the Messiah, as they that were present could not for shame and conscience sake deny the same. Wherefore we read not in the Gospels, that they withstood; because the scriptures, which were brought, were not to be understood touching Messiah: but we rather perceive, that their mouths were so stopped, as they had not wherewith to answer. But now, when those received expositions are no longer allowed among the hebrews, we may perceive lies to be ready with them. Wherefore we, when we shall hear Christ or the apostles to have interpreted any place; let us give undoubted credit unto them. Albeit there are found in the scriptures, Some places touching Christ so evident in the scriptures, as the Rabbins cannot deny them. The whole psalm. The whole chapter. Acts 15, 16. certain places so manifest, as the hebrews themselves cannot resist them, if they would. In the 22. psalm, as well the death as the resurrection of Christ are very plainly set forth. Unto which psalm it seemeth that Christ of very purpose sent us, when he died upon the cross. And the 53. chapter of isaiah is so evident, as thou mightest think thyself not to read a prophesy, but an history of the evangelist. Also the apostles were accustomed, for confirming of the resurrection, to bring in those places of the prophets, which make mention of restoring David's kingdom. For seeing that external kingdom is not restored, nor that we ought to look for restitution; Of restoring the kingdom of David. we must have respect unto Christ, who reigneth in heaven, and in them which be his; and shall reign eternally. Christ alleged the type of jonas the prophet, Mat. 12, 39 & 16, 2. Note certain types, of Christ's death and resurrection. concerning his death and resurrection: and in many such like places the death and resurrection of Christ were shadowed. Again, it is to be noted, that these things, which so went before, were not only types and shadows of the Lords death and resurrection; but after a sort also had in them the very truth itself of those things. For, seeing that those holy men suffered many grievous things, and that within a while, help and deliverance came by God, insomuch as they were the members of Christ, and had Christ for their head: it followeth, that Christ in them both suffered, and was delivered. Wherefore we say, that the passion and resurrection of Christ began even from the first times; but that afterward, they took place more manifestly in Christ himself, and yet still become more evident unto the church, through the present death, which it daily abideth in labours and sorrows, expecting the blessed resurrection of the flesh. Then indeed shall these two principal points of our religion be truly fulfilled, and become most manifest. In Rom. 8, vers. 3. 17 Augustine, in his 14. book against Faustus, disputeth against an heretic, which refused Moses, as though he were contumelious against Christ, Deut. 21, 23 when he wrote; Cursed be every one that hangeth upon the tree. Unto whom Augustine answereth; If thou, upon this occasion, condemn Moses, thou must also reject Paul: for he writeth, Gal. 3, 13. that Christ became accursed for us. And the same Paul saith; that He, which knew not sin, 2. Cor. 5, 21. became sin for our sakes. Moreover, he citeth a place to the Romans; that God sent his own son in the similitude of the flesh of sin, & by sin condemned sin. He bringeth also a reason, why the flesh of Christ is called sin; namely, because it was mortal, and tasted of death, which of necessity followeth sin. And he affirmeth this to be a figurative kind of speech, wherein, by that which goeth before, is expressed that which followeth. But besides this interpretation of Augustine, I remember also another, which the same Augustine followeth, and it seemeth he learned the same out of Origin. An oblation for sin is called sin. And that interpretation is taken out of Leviticus; where, when as there be divers kinds of sacrifices instituted, mention is made of an oblation for sin. But unto that word is oftentimes added a preposition: and in the Hebrew it is written Lechataath, and Leaschma, that is, for sin and for trespass. So that hereby we may see, that the sacraments (as we have often said) have the names of those things that they signify. And other tongues also, both Latin & Greek, seem to have imitated this form of speaking. For the Latins call that Piaculum or Piacularem hostiam, which is offered to turn away the wrath of God. The same thing the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of making clean, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is it, which Paul sometimes calleth sin, & a curse. This therefore is the meaning; that Christ condemned sin, which was in our flesh; by sin, that is, by that oblation, which was for sin; that is, by his flesh, which is now called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (after the Hebrew manner of speaking) is the sacrifice for sin. But, to condemn, signifieth in this place to take away, and to discharge those things, which use to follow them that are condemned. And that we may the easilier understand, how Christ by his death condemned sin; we ought by faith to be assured, that he hath obtained the holy spirit for us, by whom our sins be forgiven; & by whom, lusts, which are the root of all sins, be repressed in us. In Rom. 4, verse. 25. 18 But here ariseth a doubt: by what means the apostle may seem to sever and pluck these things one from another; namely, forgiveness of sins, and justification: and on the other part, the faith of the death, from the faith of the resurrection; when as it may seem, that by the saith of both parts (I mean of the death and resurrection) not only is given remission of sins, but also justification. Augustine, in his 16. book against Fautus, Faith is chiefly carried unto the resurrection of Christ. seemeth to bring this interpretation; that our faith is chiefly directed unto the resurrection of Christ. That he died, the Ethniks also grant; but that he rose again, they utterly deny. And therefore, seeing faith is said to be the thing, whereby we are justified; Paul would make mention of that thing, wherein faith is most conversant. And for confirmation of his saying, he citeth a place out of the tenth chapter to the Romans; verse. 9 If with thy mouth thou confess thy Lord jesus Christ, and believe in thy hart, that he was raised from the dead; thou shalt be saved. By which words it appeareth, that salvation and justification are attributed unto the faith of Christ's resurrection. But these things must not so be understood, as though our faith should not be directed, even unto the death of the Lord. Indeed it is true, Our faith is also carried even to the Lords death. that the Ethniks confess that Christ hath been slain: but they believe not the same to be done for the sins of men, but either for some fault of his own, or else by injury. Whereas we assuredly believe, that he was crucified for the salvation and redemption of mankind. So as our faith is exercised, as well in the death of Christ, as in his resurrection. And that, which he bringeth out of the tenth chapter to the Romans, doth make nothing against us. In the faith of the resurrection is comprehended the faith of his death. For who understandeth not, that in the faith of the resurrection of Christ, is comprehended that faith also, which we have of his death and cross? Wherefore, there remain two other interpretations very likely to be true. Whereof the first is, that by she very death of Christ, the price of our redemption was performed. But that this might be applied unto us, there was need of the holy Ghost, by whom we might be led to believe Christ; that it should be expedient for us, that he had risen from death, that he had sent abroad his apostles to preach in all parts, and that he is now with his father as an intercessor and high priest. He is said to have therefore risen again, that he might help us to obtain justification. Chrysostom seemeth to like of this exposition. Another exposition is, that the faith of the death and of the resurrection bringeth justification; but that Paul dissevered these things, to the intent he might aptly declare the analogy and proportion between them. Unto the death of Christ very well answereth the forgiveness of sins; for by reason of them, death was due unto us. And as Christ, concerning this corruptible life, died; so also we ought, when we are justified, to die unto sin. Again, because justification seemeth herein to be declared, in that we begin a new life; therefore it is referred unto the resurrection of Christ, for that he then seemed to have begoone an heavenly and happy life. Paul useth in a manner the selfsame form of words, when he saith; With the hart we believe unto righteousness, and with the mouth we confess unto salvation. For the faith of the hart both worketh righteousness, and also bringeth salvation. Howbeit, because salvation and instauration are chiefly declared in action; therefore he ascribeth it to confession. But whether of these expositions is the truer, neither do I contend, nor yet willingly will I now declare. In Rom. 5, vers. 8. 19 Rightly therefore is it said, that GOD commended his love towards us; when he delivered his own son unto the cross for our sakes. For there is nothing, that men hold more dear, and set more store by, than their children. Wherefore we read, that wicked mothers, when they would testify to their adulterous lovers, their most fervent love and faithfulness of their continual company, slew their own children; because they saw they had no other argument more sure to testify their good will towards them. The charity of God shined most in the death of Christ. So God, when for our sakes he delivered his son unto the death, and that unto a most shameful death, gave unto us a most sure token of his exceeding good will towards us. In that he created the world for our sakes, it was indeed a great sign of his good will towards us: although therein rather shined forth his power, and divine might and wisdom. For it is the part of liberal and free hearted lords, to give and bestow many things upon their subjects. Howbeit, lords will never go so far, as they will endanger themselves for their servants sakes. Why God showed so great charity towards us. Wherefore, when GOD gave his own son unto the death for our sakes; therein (as Paul saith) he most of all set forth his love towards us: which thing he therefore did, to stir us up to love him again. Deut. 6, 5. God had commanded us in the law, that we should love him with all our hart, with all our soul, and with all our strength. And that we might the willinglier perform this, he would first declare his good will towards us, that it might appear, that he loved and cared for us, more than for himself. For he would die, even for our sakes: which death yet we so little esteem, that we will suffer nothing for it; nor restrain ourselves from any commodities of the body, or delights of the flesh. His will was, that all men should be in good case, and in the mean time one alone to suffer: but we desire to be in good case ourselves alone, although all other in the mean time must perish. But it is not possible, that there should be in us so great a contempt both of our own salvation, and also of the salvation of others; but that either we believe not so great a benefit of God, or else we do not earnestly enough weigh it. There was never wooer, that with so great a desire and fervent love married his spouse, as Christ hath married unto himself his church. The church an unmeet spouse for Christ. Neither hath any man, at any time, married a wife so unmeet and unworthy for him to match with, as Christ hath done the church. For in what state the church was, before Christ matched with it, Ezechiel in the 16. chapter describeth, where he saith; verse. 4, etc. that She lay upon the ground, and that her navel string was not cut off, neither was she washed with water, nor powdered with salt, & there was no eye that had compassion on her. Paul also, both to the Romans, Rom. 3. and elsewhere, doth oftentimes declare at large, in what state we were before we came to Christ. Unto the Ephesians, he not only faith, Ephes. 2, 5. that We are by nature the children of wrath, but also he addeth; Ye were once darkness, Titus. 3, 3. but now ye are light in the Lord. Unto Titus he saith; We were as fools, not obedient, but wandering out of the way, giving ourselves to sundry lusts, living in malice and envy, hateful, and hating one another. In the first to the Corinthians, 1. Cor. 6, 11. when he had reckoned a beadroll of most heinous sins, he saith; These things undoubtedly were ye sometimes, but ye are washed, but ye are sanctified. Wherefore, we have the son of God given unto us, as a pledge of the love of God. He placed not in his steed an angel, or an archangel; although he might so have done. He vouchsafed to come himself, and to suffer a most bitter death upon the cross. It behoved, What was requisite in the price of our redemption. that for our redemption there should be some such good thing offered unto GOD, which might either equally, or else more please God, than all the sins of the world had displeased him. And this hath Christ offered for us. And if a man demand, why the death of Christ was so acceptable unto GOD; there can no other reason be given, but his unmeasurable charity and love. God indeed might have been contented with any other thing: but his will was rather to have this thing; not because he would feed his eyes and mind with the affliction and punishments of Christ (for that had been the part of a cruel father) neither for that he foresaw the the great love and modesty in his son (although these things were in Christ most singular, and of very great force with the father:) but (as I verily judge) because that by this only means, he might see his love towards us to be most perfectly declared; Whether it were of necessity that Christ should die. and also an example of most holy life to be set forth for men to follow. For if thou demand, whether it were of necessity, that the son of God should in such sort die? I answer, that here must be put no necessity of compulsion; seeing there is nothing in God, that is by violence: neither also was there any necessity of nature. For although there be in the divine nature, many things of necessity; namely, that it be one, that it be three, and that it begat a son, and such other; yet were it a wickedness to think, that any outward effect proceedeth from the same, through natural necessity, seeing whatsoever God doth, he doth it freely. Neither do we here put any necessity by supposition of the end. For the salvation of man might have been wrought by many other ways and means, if Gods will had been so. But it was of necessity, that Christ should die by supposition of the divine providence & counsel; because God had decreed it should be so. And this he did chiefly to declare his infinite love. 20 Now resteth to see, what this so great love of GOD towards us requireth again at our hands: In Rom. 5, verse. 9 What so great love of God requireth of us. and those things are many. For first, as Christ applied all his will and endeavour to redeem us; so is it our part on the other side, utterly and all wholly to addict ourselves unto him. And as he, setting aside all things, had a care only of our salvation; so also ought we to pluck away our mind from all things, and not to seek our own any more, but that which belongeth unto Christ. They, which have returned again into favour with their enemies, may be an example unto us. For they, lest they should have seemed to do it counterfeitly or feignedly, leave no duty undone, but that they show unto their new reconciled friends: yea and take special heed, that they be not thought to retain still any remnants of enmity, or dissimulation closed up in their mind; as we read that Cicero, Crassus, Pompeius, and many other did. Further also, seeing by the mercy of God, through the death of Christ, we are so steadfastly placed; we must take heed, that through wicked and shameful acts, we throw not ourselves down headlong from thence. For they, which after they have been once reconciled, persist in defiling themselves with vices, do not only fall headlong from their most excellent state and condition; but also (as it is written unto the hebrews) do tread under foot the son of GOD, Heb. 10, 29, and pollute his blood, which was shed for them. By this place also we are taught to love our enemies, not after that ordinary manner; as when men are wont to say, that it is enough to wish well unto their enemy, if they hate him not: but yet in the mean time, they will put no endeavour, either to amend him, or to bring him to salvation. And that, which is more grievous, they not only are not beneficial towards their enemies; but also through their slothfulness, they suffer the weak brethren to perish. They wink at their faults, neither do they use their admonitions and reprehensions to amend them. There are beside, infinite other instructions, which the love of God teacheth us. The love of God bringeth us infinite instructions. For we have no book furnished with more plentiful doctrine, than is the death of Christ; the which if we diligently examine, we shall be throughly taught almost in all the duties, which be necessary unto salvation. 21 Furthermore, those things that be said, In Rom. 8, about the end. touching the death and resurrection of Christ, are most manifest. But what it is to sit at the right hand of GOD, it doth not so plainly appear. The speech is metaphorical, derived from princes and kings, who place at their right hand such as they hold in greatest honour and estimation. In the 100 psalm it is written; verse. 1, Sat at my right hand, until I make thine enemies thy footstool. And Solomon, when he was minded to show great honour unto his mother Bersaba, 1. Kin. 2, 19 he commanded that she should have a throne set for her upon his right hand. Matt. 20, 21 Also the sons of zebedee desired of Christ, that they might sit, the one at his right hand, and the other at his left hand. Touching this high honour granted to him of his father, Christ himself saith; Matt. 11, 17 and 28, 18. All things are given unto me of my father, and there is given unto me all power, both in heaven & earth. And john the Evangelist saith; john, 13, 3. jesus knowing that all things should be delivered unto him. And Paul, unto the Ephesians, saith; Ephe, 1, 20. He is set above all principality, power, virtue, dominion, and above every name that is named, be it in this world, or in the world to come. Phil. 2, 9, And unto the Philippians; He gave him a name that is above every name, that in the name of jesus every knee should bow; of things in heaven, of things in earth, Col. 1, 15, etc., or of things under the earth. And unto the Colossians; He is the beginning and first begotten of the dead, that in all things he might have the pre-eminence. For it pleased the father, that in him all fullness should dwell. And although the right hand of God (as we have said) signifieth honour and high dignity; yet must we not think, that the body of Christ is spread out so far, as his Godhead and right hand is extended. For that body (as the state of human nature requireth) is comprehended in a certain and definite place, the which is heaven; Acts. 3, 21. as Peter in the Acts of the apostles doth testify, as the article of his ascension doth teach us to believe, and as Augustine and many of the fathers have instructed us. ¶ Look the dialog of both natures in Christ. Of Christ's person, death, and resurrection, look 3. sermons, and the epistle unto the brethren of Poland. When as I was come thus far forward, there happened into my hands (which I had in vain sought long before) our author's exposition upon the apostolical Creed, written in his own natural language. A similitude. The which D. Peter Martyr, divorcing himself from the dregs of popery, set forth, when he departed out of Italy: as Master josias Simlerus testifieth in his life. The same, for so much as (to my knowledge) it was not yet extant in Latin, set forth in this manner, I thought it would be both pleasant and profitable to the readers, that it might come to light: a few things being cut off, because they were both largelier, and more exactly treated of in another place. Further, as touching the causes of departing from popery, look the second epistle. The xviij. Chapter. A plain exposition of Peter Martyr, upon the twelve articles of the Christian faith. THe articles of our faith, set forth nothing unto us but the knowledge of God. And as we be not able throughly to comprehend him, he being perfect and uncorrupt in nature: so is there particularly given us, sometime some one small taste and feeling of him, and sometime another. And seeing in the divine nature, there be three persons (as we believe) of one essence; namely, the Father, the Son, and the holy Ghost, the whole essence pertaineth to each one of them. The whole essence belongeth to each one of the persons. But now this first article, which properly concerneth the Father, propoundeth four things to be observed; first, that he, in whom we believe, is the true God; secondly, that the same is the Father; thirdly, that he is omnipotent; and lastly, that he is the author and first original of all things created. Now go to: let us see particularly, To believe in God expounded. what the proper meaning is of these words; I believe in God. Assuredly, we cannot otherwise explain this sentence, than to say, that he is to be acknowledged as God. So as, if a man demand of thee; What is God? (refusing all human subtlety, Look in 1. Cor. 10. and laying aside the difficulties that be unsearchable) thou must boldly & absolutely answer without sticking, that God is the eternal good, of whom every other good doth come. Whereupon it appeareth, that he, which esteemeth any thing as much, or more than God, cannot truly say; I believe in God. For if so be thou acknowledge him to be the chief good, thou wilt never prefer any thing before him. Neither yet can he rightly believe this, that at any time setteth his hope any other way; seeing hope is not but of some good thing. If then, God (as I have said) be the good, from whence every good thing doth flow; whosoever expecteth any good elsewhere, believeth not truly in him. Furthermore, they which attribute the good things, which they possess, unto their own righteousness, endeavour, doings, and finally to themselves, have not the sense and (as I may say) the true taste of this first article of our faith. What then wilt thou say of them, which have appointed to themselves certain ends of good things, out of the vanity of their own devise, and out of the decrees of Philosophers and politic men; yea, and out of the sense of brute beasts, in the which they in very deed repose themselves, whatsoever evil they bring? Such kind of men doubtless properly worship not God, but in the place of God, do worship the fancies & inventions of their own brain. The thing (believe me) is of greatest importance, for a man to have the true God to be his GOD. Psa. 144, 15. The prophet David pronounced that people blessed, whose God is the true God. 2 But now it doth appear what it is to believe in God: howbeit, Why he is called father. we have not yet declared, why the father is called by the name of father. That name is attributed unto him for two causes chiefly. The one is, for that he is the father of our Lord jesus Christ, which is the second person in divine nature. The other, because it pleased him to be our father. And he is therefore called father, because he distributeth his inheritance to us; and so communicateth his nature with us, Rom. 8, 17. as Paul to the Romans calleth us The heirs of God: and Peter saith, that we participate of the divine nature. 2. Pet. 1, 4. For these two things specially, the parents are wont to give unto their children. For first, they endeavour (as much as they can) to make them like unto themselves, as concerning nature and state of living. Then, when they have made them their heirs, Wherein out similitude with God standeth. they desire to enrich them with all their substance. The similitude undoubtedly, which the regenerate have with God their father, consisteth in wisdom, justice, simplicity of mind, magnanimity, charity, and in other like heavenly and divine affections of the mind: whereby they judge themselves to be made according to the image of GOD, as they were created at the beginning. And the inheritance, which they expect of so excellent a father, is eternal and most blessed life. And (I pray you) how much doth this generation differ from that, The heritage of the godly. wherein we are begotten according to flesh and bones? And how great a diversity is there between the same inheritance of eternal life, and the free gifts among them that be alive, or that are wont to be done by testaments, concerning fields, vineyards, houses, cattle, money, or any other thing? For albeit we have not so much as these things any other way than of him, and by him now presently; yet we speak only of that, by reason whereof, God is properly called The father of them that be regenerate in Christ. If so be that men would embrace this thing (as meet it were) with faith and readiness of mind, they should not so err from the properties and similitude of God our father; neither yet could they show the disposition of false begotten children, by their shameful actions and wicked deeds; as at this day many are accustomed to do. This is that fatherly image and shape, whereunto Christ invited us in these words; Be ye perfect, Matth. 5, 48 as your heavenly father is perfect. Yet did he nevertheless not keep in silence that goodly and rich inheritance, when he said unto Peter; Matt. 19, 29. Who soever shall leave that that is his, for my name's sake; he shall not only receive an hundredth fold for me, but besides this, shall have even eternal life also. Whosoever therefore expecteth so great an inheritance by faith, even as he is not puffed up by prosperity, so neither is he sorrowful above measure in adversity, but he hath always his mind bend unto greater matters: neither will he ever persuade himself, that the labours and vexations, which he is subject unto in this life, are not equivalent to the reward which he looketh for. Of the omnipotency of God. 3 But now let us come to the third point, wherein we believe him to be omnipotent. And this doth first signify, that he, of his own only power, was able to bring forth (as afterward shall be said) whatsoever is contained both in heaven and earth. Further, when he will protect me from all evils, and heap every good thing upon me, (I being his own workmanship) he can show the same by many means; and he being omnipotent (as we believe him to be) can easily remove all lets and impediments. Hereof dependeth, as of a most sure foundation, all the honour and worthiness of our faith. For how much soever the wisdom of man, the world, the flesh, our own very sense, or temptation of the devil, is able to withstand the promises contained in the holy scriptures, by this article is beaten down. Hereof it cometh, Rom. 4, 20. that Paul saith unto the Romans; that Abraham gave the glory unto God, when he believed perfectly, that he was able to perform that, which he promised, although the same might not be granted by human reason and power. Wherefore, thou must not make any account of that, which importunate men shall object: neither yet of that, which troublesome cogitations entering into thy mind, and withstanding those things which be contained in the holy scriptures & divine promises, shall move; sith to thee is manifest both the infinite power of God, and also his fatherly will, in whom thou professest thyself to believe. Thou must also remember, that neither miracles are wrought, nor prayers are heard; unless that faith be fully given unto this omnipotency of God, and unto the love, wherewith he loveth us. For this cause Christ said; Mark. 9, 22. that All things are possible unto him that believeth. 4 Now remaineth to expound the last part of this article; namely, God the creator of heaven and earth. The maker of heaven and earth. By which saying is refelled the error, which the schools of philosopher's endeavour to persuade, that the world in very deed was without beginning; and that it cannot by any possible means be, that the same should be made of nothing: seeing here all we, that be endued with faith, do see much more perfectly than they have seen. For it shall be an absurd thing, to measure the works of God omnipotent, with a certain measure of natural works. Further, we also believe hereby, that God is the perpetual preserver of the things which he hath made. For unless he should govern all things by the selfsame virtue, wherewith he made them; without doubt, all things would be reduced to nought: which, to have their being, were at the first brought forth by him of nothing. Whereupon also it is lawful to conclude another thing; namely, that if all things be created by God (as we have before declared) and that he is verily a father unto thee, and so merciful a father; whatsoever is made by him, cometh to thy use. Unto Adam, the parent of all mankind, all things in a manner became subject: but seeing he was ungrateful of mind, he (by his grievous offence) spoiled both himself, and all us of so precious and ample inheritance; the which inheritance Paul doth manifestly show, Roma. 5, 17. and that with very great & most forcible arguments, to be restored to us again by Christ; teaching, that the benefit of Christ is mightier, and of more efficacy, than the malice and wickedness of Adam. Therefore he also writeth unto them, that All things happen well unto them which truly love God. It is therefore our part, Rom. 8, 27. rightly and justly to apply unto our use and commodity, those things that be created; that for the use of them, and for the delectable fruit, which we receive by them, the goodness of GOD may be praised, and thanks given unto him. For (as the same apostle, writing unto Timothy saith;) Things created by God are good, that the faithful may use them, and give due thanks to God, 1. Tim. 4, 4 so as none of them be received as evil. Yea, and although the same have drawn any evil unto it; yet, by the word and by prayer it is made holy. Yea, and things created do no less serve for the sustentation of man's life, than do give us an apt testimony of the perfect and singular goodness of our most merciful father: which thing as it is most true, so it ought not to be contemned. Five other principal points belonging to the person of the son. 5 I believe in jesus Christ, his only son our Lord, conceived of the holy Ghost, borne of the virgin Marie, suffered under Pontius Pilate, was crucified, dead, buried, who descended into hell, the third day he rose again from the dead, he ascended into heaven, he sitteth at the right hand of God the father almighty, from thence shall he come to judge both the quick and the dead. In the person of the son, five things to be noted. In these articles, whereby we are led to believe those things, which be necessary to salvation, we are to note five things of the greatest importance, concerning the second person in divinity: which (as I have said) is called the son. The first is, that this son of God, jesus Christ, is our true and lawful Lord; secondly, that he was made to be such a one for our use and behoof; thirdly, that whatsoever he suffered, he suffered for our sakes; fourthly, that he was also for our commodity exalted above all heavens; Finally, that he shall come at the last day for our succour. Now therefore let us see, touching the first; That jesus Christ is truly and properly our Lord. to wit, that jesus Christ, the only son of God, is truly and properly our Lord. Of which matter that we may entreat orderly, let us first see, who this is that we set forth with the title of Lord: for afterward it will easily be judged, whether so excellent a prerogative be fit for him or no. And we be constrained (as faith itself witnesseth to us) to confess, that this Christ is nothing else, but a particular person, in whom are joined together the divine and human nature with an indissoluble knot. And this doth john, in the first chapter, manifestly declare, verse. 14. saying; that The word became flesh. Whereas, by the names of Word and Flesh, he meaneth nothing but these two natures; Christ both God and man. namely, that God and man is a perpetual society in the person of Christ. And as concerning the word, it may easily be gathered, because it is written before; verse. 1. And the word was with God, and that word was God. Also, that Flesh in the holy scriptures betokeneth human nature, Flesh in the scripture signifieth human nature. it is very evident unto him, that diligently and many times peruseth them over. But to proceed no further without some testimony of this matter, I will bring two, whereof the first is in isaiah, Esaie. 40, 5. where it is thus spoken; And all flesh shall see that God spoke: and the latter is in that, joel, 2, 28. which is spoken of joel; I will power out of my spirit upon all flesh. In the which places it is manifest; that in the name of flesh, there is signified men. Hereby therefore it appeareth, that the Evangelist, when he said that the word was made flesh, meant no other, than that which he had first declared; namely, that the nature's divine and human were united together in Christ. 6 Moreover, that human nature was in him, the things which follow in this place do plainly enough declare; to wit, that he suffered death, and was buried. Wherefore the enemies of christian religion (I mean the subtler and more witty sort) do not for the most part oppose themselves much against the human nature of Christ: and they, which at a certain time went about to make trial of it, were easily convicted and confuted. But the number of them was greater, which stirred up often tumults, The divinity of Christ was more oppugned than was his humanity. and that with greater vehemency, concerning the deity of Christ. Nevertheless, their false and perverse opinion was constrained of necessity, to their great shame, to give place to the clear and comfortable light of the holy scriptures. For, besides that testimony of john now cited; john. 1, 1. And the word was God, we have that saying of the apostle, which he wrote unto the Romans; Rom. 9, 5. to wit, that Christ, according to the flesh, should come of the people of the jews. And therewithal he addeth; Who is God blessed for ever. These two places being so manifest, they ought to suffice for the confirming of the minds of faithful men in the truth of God. But yet the holy scriptures do furnish us with many other places besides these, if we will ponder them well. Wherefore I leave it wholly to the judgement and wisdom of them, which frequent themselves modestly in the reading of the scriptures. I for my part am satisfied with this one reason, which I would not pass over in silence. For it is fit enough, not only to prove, but also constraineth to confess, that Christ is the true God. This express prohibition is plainly uttered in many places, namely, that we must not put our trust in any creature, no not in very man by name: as in jeremy this is manifestly showed; jere. 17, 5. Cursed is he that trusteth in man, and putteth flesh for his arm. Further, Psal. 146, 5. David doth earnestly reprehend the confidence, which they used to put in men, and in princes. Wherefore, if Christ be a mere man, and by no means God, it may not be lawful for us to trust in him at all: which notwithstanding the holy scriptures do not only permit, but also command expressly; that our faith be fastened with a lively hope in Christ, or in Messiah, if so be thou list to call him as the jews did: that on the other side, whosoever doth not believe nor trust in him, is subject to the curse. Herby therefore we boldly conclude, that this particular person, of whom we presently entreat, hath verily in himself the nature both divine and human. What the names of jesus and Christ signify. 7 For which cause it is not in vain, that he is described unto us in the books of the holy scriptures, by this famous double name JESUS CHRIST. Whereof the one; namely, JESUS signifieth nothing else, but A saviour, which hath delivered the children of God from their sins, and therefore from all evil. Matth. 1, 21 For joseph the husband of Marie was commanded by the angel, to call him JESUS: seeing He shall save his people (saith he) from their sins. And I have added further; From all evil: because there is no evil, which hath not his original from sin. So as he that can glory, that the root of evil is taken from him, may also affirm justly, that he hath rid away all evil. But this if we do not perfectly as yet perceive, we shall at the length prove it, in that happy time of resurrection. The other name certainly (which is CHRIST) betokeneth The anointed of God, and the sanctified king: which name doth very well agree with him, seeing that by the guide of his spirit and word, he directeth and leadeth his children to life eternal. Wherefore, by reason of those two natures, whereof he consisteth, and by those two names it is easily perceived, that the title, wherewith we magnify him, calling him, Our Lord; is very meet and fit for him. 8 For first, as touching his divine nature, it cannot be doubted, but that in the old testament, God many times is called Lord: as he that is far above all things, seeing he is the maker of them. Christ is Lord also even according to his human nature. And this title also pertaineth unto man, who in the person of him, of whom we entreat, was united with God; because he, being clear from all sin, was replenished with all good. If any such therefore were in this world (as there never was besides him any) would he not seem to be adorned with those gifts, for the which the name of Lord might duly agree unto him? Even so indeed it seemeth to me, that when as a man is free from sin, he is by no means a servant. The first servitude entered into the world by sin; and he that is endued with divine properties, out of doubt is able to help others. Hereof it cometh, that lords, and they that are rulers over others, if they be lawfully called, are not preferred to be above others for any other end, but because they should not be hurtful unto their subjects, and that they, being void of all vice, may be so armed with strength and fortitude, as they should be able to secure all those, which be under their subjection. Christ was free from sin Matt. 1, 18. That Christ was undoubtedly without sin, I suppose it needless to prove unto any: seeing (as Matthew beareth record;) He was conceived by the holy Ghost, that by this means he might be free from original sin. The which also is manifest, in that he, living among us, never sinned. And Peter writeth; 1. Pet. 2, 22. & isaiah. 58, 9 that He did no sin. To whom agreeth Paul, when he saith; He, that knew no sin, 2. Cor. 5, 21. for our sakes became sin. john Baptist also showed him to his disciples, as the most pure lamb of GOD, john. 1, 29. which should take away the sins of the world. For it was meet for him to be pure, and without all blemish; as a sacrifice that should be offered up unto God. Further, the heavenly father, not without miracle, testified with his own voice, that he was well pleased in him; that is to say, that he was innocent and pure from all fault: sith this is an acceptable thing unto God. And who doubteth, but that he was adorned with divine properties? Col. 1, 15. Seeing Paul unto the Colossians calleth him, The image of the invisible God; because he truly expresseth him, and all things that be in him: in such sort, as there never hath been, nor now is, nor hereafter shall be, any son more perfectly resembling his father than Christ jesus did. Wherefore, of all us he is called as well God as man. Christ the only son of God. And we confess him to be the only son of God, as he that in divine nature hath no other brethren; insomuch as he is the only word of God, He is the only word of God. of which we now speak. And among men, though he have many brethren by adoption, he may justly be called Only, for the heap that he hath of the well pleasing graces of God; and because of the image and similitude of the eternal father. Meet therefore it is, that he be called Lord; as well, for that he is without sin, as for the heap that he hath of divine gifts. 9 I let pass this, that he, which payeth ransom to redeem a captive, is his Lord. Which thing that Christ did for us wretches, and bondslaves of sin and satan, none that be faithful aught to doubt: seeing Paul, both to the Romans and Ephesians, affirmeth; Rom. 3, 25. Epes. 1, 7. that We have obtained remission of sins; namely, by his blood, which he hath plentifully and liberally shed for us upon the cross. So therefore he must of good right be called our Lord. Furthermore, there is a custom received by long use among lawful sons of kings and princes; Christ is the first begotten son. that the first begotten son obtaineth the Lordship among his younger brethren. Which thing is not doubtful unto them, which have read either the holy or profane histories; or else, which have in very deed understood what is the manner of governing in kingdoms and segniories of the world. Rom. 8, 14. Gal. 4, 7. And unto the Romans and Galathians it is plainly showed; that All the faithful be the children of God. Unto the Romans it is written; that His spirit testifieth with our spirit, Rom. 8, 16. that we be the children of God. And unto the Galathians it is said; Gal. 4, 6. Because ye be the sons of God, he hath sent into your hearts the spirit of his son. For this cause, all we that believe be now brethren, because of that divine adoption: but among all, Christ is the first begotten, we (as we read unto the Romans) being made like unto the image of his son, Rom. 8, 29. that he might be the first begotten among many brethren. 1. Cor. 1, 3, and well near in all epistles. Let us not marvel therefore, if Paul in his epistles, for the most part, calleth God Father; and further, coming unto Christ, calleth him Lord. Which manner also the church hath retained, when as in our prayers we ascribe all unto GOD for Christ our Lord's sake; as well that, which we do desire, as that which we have obtained. But seeing now, that after the declaration of those things, which were proposed, the principality of jesus Christ is so manifest: which of us can abide himself to be brought into the power of any tyrant from such a Lord, who also is our brother? Which (I say) of us, refusing this so notable a captain, will betake himself to his enemies already conquered and put to flight by him, when as they be mortal enemies to ourselves? Shall there be found any, that will shake off the yoke of so bountiful a Lord, to submit himself unto him that wisheth nothing more than to destroy both body and soul? For my part, I think there can be none found among them, which have tasted the sweetness of so acceptable a Lordship, whereof Christ made mention, Matt. 11, 30 when he said; My yoke is easy, and my burden is light. This subjection is voluntary, as the prophet (if we have a consideration unto the Hebrew truth) declareth in the 110. psalm, wherein it is said unto Messiah; Psal. 110, 3. Thy people doth worship thee of their own accord. Rom. 6, 14. And the apostle also saith; Ye be no more under the law, but under grace. Wherefore, all the charge and burden of this principality, was laid upon the shoulders, not of us, but of jesus Christ: as it was foretold of him by isaiah the prophet; Esaie. 9 Upon his shoulders shall he bear the sovereignty or rule. Note, that the prophet saith not that his sovereignty shall be laid upon the shoulders of poor miserable subjects, but upon his own shoulders. If therefore christian princes would be persuaded in mind, not to oppress with such tyranny the people of GOD committed unto them; they ought to take example of their government from so mild and easy a government of Christ. But passing over them, let us rejoice among ourselves; that it is brought to pass by the goodness of God, that we be reckoned in so happy a society, under the banner of so noble a prince and valiant brother; unto whom shall never want, either will or power to help us. Let us wholly with confidence betake ourselves unto him; seeing we cannot apply our travel better. Let us serve him diligently, and with all our hart; let us worship and reverence him from the hart. For both this is our duty, and he is worthy of these things. Conceived of the holy Ghost, borne of the virgin Marie. 10 This blessed God and man jesus Christ, who (as we heard before out of the holy oracles) is our lawful Lord, although as concerning divine essence he was yesterday, to day, and shall be for ever (as it is written in the 13. chapter to the hebrews) yet, Heb. 13, 8. in respect of his human nature he was not without beginning: so by reason hereof, we say, that he was made. Seeing Paul saith unto the Galathians, Gal. 4, 4. that He was sent from God, and was made of a woman, and under the law. Unto the Romans also; Who was made of the seed of David, Rom. 1, 3. according to the flesh. And lest we should either stand in doubt touching this procreation, or else judge otherwise of it than becometh us: faith doth direct us unto these two things, and bindeth us unto them. The one is, That Christ was conceived by the holy Ghost. that he was conceived by the holy Ghost; and the other, that he was borne: and that both of the virgin Marie. Which also we specially confess. And this is written distinctly by the Evangelists, Matth. 1, etc. Luke. 1. to let us understand, that he (even according to the flesh) was free from the curse, and from sin. Whereby also it appeareth most plainly, that all the posterity of Adam were so subject to the curse and sin, Ephes. 2, 3. as there was no place for any to be exempted. Wherefore, to exempt Christ, according to the flesh, from the common fall of all mankind, so as he might ever retain his own nature; the wisdom of God decreed by a wonderful counsel, that man, which was to be assumed in the unity of person, should have a beginning, both divine and human. For this cause, as it had been foreshowed by the angel unto Marie, so the holy Ghost came down into her, Luke. 1, 35. and by the principal power thereof, the blood being now purified by his grace, did create a singular and perfect man, which the merciful GOD, even God, which was the word from everlasting, did miraculously take upon him. Insomuch as the womb of the virgin Marie, and holy mother was the divine furnace, whereby the holy Ghost, of a matter well purified, builded this one only body, which was a most obedient instrument of a noble soul. And by this means, all the old blemishes of Adam were alienated from Christ, albeit that his body, as concerning the nature and form of creation, was not much disagreeable from the body of Adam. For our first parent Adam also was marvelously, and by divine power created out of the earth, without accustomed seed. And certainly, there is no need of any longer talk, to show how much Christ, in respect of his manhood, excelled Adam in all excellent gifts of nature: seeing the order and circumstance of his nativity is described; Of the nativity of Christ. to wit, his humble and base state of poverty, which nevertheless had a glorious and renowned testimony from the majesty of GOD, and from the angelical nature. Of the fruit of Christ's nativity. 11 Wherefore, passing over these things, we will occupy our whole speech in this profitable consideration; namely, that who so is regenerated by Christ, must call to remembrance, what and how great hath been the love of God towards us, who disdained not our foul and unclean nature; but cleansing the same, did clothe himself therewith, to make us partakers of his divine nature. Apparitions of feigned gods. True indeed it is, that the devil, by his lying spirit, feigned; and that idolaters endeavoured to persuade, that the gods, which they worshipped, took sometimes human form upon them: howbeit, not to the intent they might sanctify our nature, but to contaminate the same with infinite and beastly filthiness. So that none of such like appéerances, as are read in the writings of the Poets do bring any other thing with them; seeing they both shamefully pollute the body, and that minds by such infamous examples are alured unto evil. For if they would order their life after the example of those things, they were also to let slack the bridles of lusts unto adultery, fornication, and other horrible offences. But on the contrary part, the divine word hath cleansed our nature, by heaping of divine gifts upon the same. And this is not only to be understood, touching that man, which it assumed; but of all them, which with him in true faith be joined together as members of him. And this heavenly word (which is Christ) being secretly hidden under that nature, is so covered with justice, patience, temperance, prudence, wisdom, and submission of the mind, showed forth such perfect examples of singular justice, etc. that his life only, if it be duly considered, is a mistress fit enough to live well. 12 Wherefore, let dissolute and wanton christians go; let them count it but a small matter to live unpurely, let them make but small account of the nature and members, which Christ by putting on hath sanctified; Christ is the example of holiness and righteousness. let them despise that noble example of holiness and righteousness, which Christ showed, while he lived in the flesh; let them cease also to express in their deeds, what participation of divine nature they have obtained in Christ. Undoubtedly, this is no part of the end, which God purposed to himself, when he became man: neither certainly did he, upon this consideration, live among us by the space of 33. years. Wherefore, it should be meet for the children of God, to live a divine life; seeing their nature is made divine. But the life of brute beasts and of men should be left unto those, which in their incredulity, either have remained mere men; or else, which have degenerated through their wicked acts, and be changed as it were into brute beasts. Héerehence moreover we have to take comfort, if we be driven at any time by the sense of the flesh, to take it grievously, and complain that we are subject to human infirmities; namely, if we do believe indeed, that Christ suffered those infirmities for us: for by this means they will seem to be much more easy unto us, than the nature of them doth permit. Moreover, if he so humbled himself for our sakes, that when he was Lord, yet he appeared in the form of a servant; it ought not to seem so hard a thing unto us, sometime to slack the sail, and to submit the loftiness of mind for the safety of our weak and poor brethren. Therefore, Phil, 2, 5, not without just cause Paul exhorted the Philippians, that amongst them should be The very same affection that was in Christ jesus, who, when he was in the form of GOD, yet disdained not to put upon him the form of a servant. And thus far touching the original conception, and nativity of Christ, according to the human nature. Now let us go forward. He suffered under Pontius Pilate, was crucified, dead, buried, descended into hell. 13 The order, which we before appointed, requireth, that first we should speak of the death of Christ; secondly, of that state, wherein he was after his death, as well touching the body, Two things to be noted in the death of Christ. as touching the soul. First therefore, this death of Christ, the which can never be sufficiently praised or considered by us, had two things; on●, that it was very ignonimious; the other, that it was grievous above measure. The rebukes of Christ. The rebukes that Christ suffered, although they were very many, and very hard to be abidden; yet let us consider, that they depend upon two principal points. The one is, that infamous quality and nature of sins, which were laid upon him: but the other is the perfect innocency and pure righteousness of his life. For even as, A similitude. when any unclenlie and unpure thing, if it be seen in the common street, is not so ill agreeing; and it less offendeth, than if through the envy and ill dealing of some man it be thrown upon a certain noble and precious painted table: so is it much less decent for a man that far excelleth all other creatures, to be stained with infamy and dishonour. And as concerning Christ, which was the head of men, the prince of angels, and the only son of God (he being not only just and innocent, but also very innocency and justice itself) certainly it was too too shameful and ignominious, that he should be burdened with so grievous crimes; and that in judgement, not before the citizens of one city only, but before all the people of the whole kingdom of jewrie, who at that time, by a usual custom, was compelled to celebrate Easter at jerusalem. The slanders and railings against Christ. Neither did it satisfy them, that they had oftentimes defamed him with railings, calling him a possessor of evil spirits, a sorcerer, a familiar of devils, by whose help he did work miracles; and that they called him a gluttonous fellow, a droonkard, from whom no sound doctrine could proceed; likewise a companion of publicans & sinners, and finally of infamous and wicked men; that from him proceeded nothing but offences, & evil examples. They called him a Samaritane, a stranger from the true worshipping of GOD, from whom, as from some profane person that was excommunicated from the church, all men were to shun. They (I say) being not content with these reproachings, to the intent they might pursue him unto death, they laid this thing against him before Pilate and Herod; namely, that he had uttered intolerable blasphemy against the law of God, arrogating unto himself the name of the son of God; that he was a seditious man, not only against their own laws, but also against the common state of the Roman empire, by persuading of the people to deny tribute unto Caesar: and that he earnestly pursued this one thing; to wit, that contrary unto order, and without consent of the Romans, he challenged the dignity of a king. Christ judged worse than Barrabas. 14 And by this means he came into such shame and contempt, as Barrabas, though he were a wicked and notable thief, was judged to be more just than he: so that such a man being quit, our Christ was condemned. And in token of his just condemnation, and to have it manifest, that he (above all other which commonly are judged wicked) was worthy of the cross; He was crucified. he (by decree of the judge) was hanged between two thieves, as though he had been the chiefest among those that were most wicked and mischievous persons. But than was fulfilled that prophesy, which is written in isaiah, which saith; Esaie. 53, 3. that Christ should be contemned and nothing regarded among men: from whose sight every one should withdraw himself, and that at the length he should be reckoned among the wicked. And certainly, his sentence doth not disagree with that, which Paul writeth in his epistle to the Galathians, where he saith, Gala. 3, 13. that He became a curse for us, to deliver us from the curse of the law: for because it is written; Cursed is every one that hangeth upon a tree. And here cometh to remembrance to speak a few words of the justice of God, how exceeding severe so ever the same were. But show me (I pray thee) if shame and confusion be of good right due unto sins; what greater and more heaped measure of shame might there be found, than that, which Christ suffered for our sakes? Were not the offences of man sufficiently and above measure derived unto Christ, & the same punished in him with all shame and dishonour? Some man perhaps will say, that the rebukes were of less wait; because of his grounded innocency. And in very deed on this behalf some easement might have been brought to those reproaches, The innocency of Christ excused. if that innocency had been most manifest to the sight of all men. But assuredly, upon that day, wherein Christ was lifted upon the cross, he was so oppressed with the great heap of despiteful railings, and false accusations of evil, as the people miserably beheld him nailed unto the cross, wagging their head at him; not as though they were troubled by perceiving his afflictions, but that they might pursue him still being wearied with ignominies and slanders, as though they allowed by their judgement, all those troubles and miseries, which environed him on every side. justly therefore may we rejoice, that we by faith are made partakers of so great a benefit; seeing all the rebukes and ignominies, which were due for our sins, Christ our head took upon him, and utterly abolished. Yea undoubtedly, in the place of this shame & ignominy, we by that merit of Christ possess in hope both glory and honour in the sight of GOD, as a thing due unto us. 15 But seeing not only shame and ignominy is by the just judgement of GOD due to sin, but also punishments, Why Christ departed this life with railings and punishments. which are laid upon us, according to the manner and measure of the sin: for this cause Christ departed this life, not only laden with railings and contumelies, but also was as it were plucked from the same life by the violence of most grievous pains, and most cruel punishments. The which seeing the evangelists do plentifully recite, it is not our meaning to spend any longer time in particular describing of the same. Howbeit, it seemeth that all those punishments of Christ, which undoubtedly are innumerable, may be contrived specially into four chief parts. Among which, the first appear to be the sundry sorts of scornings, wherewith he was divers times assailed: such were the spitting in his face, the saluting, and intituling him by the name of king; the putting off of his own garments, and cladding him with other garments unaccustomed; the reputing of him sometime to be a fool, and sometime a prince; by blindfolding his eyes with a cloth, and by putting the sceptre of a king (though the same were of a reed) into his hands: also, being so arrayed, the bidding of him to prophesy by such as mocked him; also to be set naked in the sight of all the people: finally, to see his garments divided to most wicked knaves, and lots to be cast upon them. I pass over, that he was accounted of Herod as it were a common fool, & an infinite number of other mocks, with the which he was disquieted; as the wise reader shall easily understand out of the holy scriptures. In the 13. section. But if one demand, wherein the rebukes and ignominies laid upon Christ, whereof we have spoken before, do differ from these latter: I answer, that those belong to unjust infamy, to accusation, and unjust condemnation; but these were added for the punishment of those faults, which slanderously were laid upon him. His blows & wounds. 16 Besides these reproaches, we must weigh the stripes and bloody wounds, which he sustained in his whole body, the blows, the scourgings, the strikings with the reed, the prickings with thorns, and an infinite number of other things more, which he suffered at the sessions of the priests and elders, in the judgement hall, in the streets, and elsewhere in divers other places. His cross. These hard afflictions received he under the cross, the which he bore on his shoulders with great travel, before it held him stretched out upon it with his whole body. But he was crucified being not tied with any bands, as perhaps the rest were; yet nailed unto the wood through hands and feet, even as he himself hereof gave a sure testimony after his resurrection, when he said unto Thomas; john. 22, 27. Bring thy finger hither, and see my hands, and put forth thine hand, and put it into my side. Which he added, by reason of the wound that he received in his side by a certain soldier after his death. The very which thing David, Psal. 22, 17. by the spirit of prophesy, had foretold in the Psalms; They pierced (saith he) my hands and my feet. The same prophet also passed not over in silence, that unpleasant taste of myrrh, the which being mingled with vinegar, was proffered unto Christ for a drink. For he writeth in the 69. psalm; verse. 22. They gave me gall for my food, and vinegar for quenching of my thirst. The fourth and last punishment, which Christ for our sake took upon him, His death. was that separation of the soul from his precious body; the which as he that had the same fully in his own power, and that saw all things to be fulfilled that were foretold of him by the prophets, touching the former matter, he of his own accord, making a loud voice yielded up his spirit. 17 But here, Why God chose this way to save mankind. seeing every thing is most worthy to be noted; I stand in some doubt, what thing I may here first settle myself to examine. Howbeit among many things. I will now entreat (as briefly as I can) of this, which I next add. First, let me ask you one question; whether it seem most strange unto you, that God (who by another easier kind of means might have reconciled mankind to himself) took in hand the performance thereof by so many and so grievous pains and labours of his own son? For this is certain, that he might have taken any other way in hand for reconciling of us with his son: why then did he make him subject to so many miseries and rebukes? Here might I answer, that the justice of God might by no other means be satisfied. Which answer, as it is true, so is it commonly received. Wherefore I think it meet to note here three things most profitable to be known. The first shall be this; that we may sufficiently understand, by that so hard a means, which God used for procurement of our salvation, how great a bond by the just judgement of God was grown through our sins, how grievous was the burden of them, how great was the wrath, enmity, and hatred which God had conceived against us, and how horrible a revenge hung over our heads. Which, if it be diligently enough considered, will it not be a most fit bridle to restrain our lusts, and to stay us from falling into foul and shameful acts, and into the unclean works of darkness of this world, and of the flesh? Undoubtedly we, considering with the eyes of our faith, how severely and sharply God hath punished them in Christ, every one of us ought to be careful to fly wisely from them. Another thing that is meet here to be noted is this; namely, that the consciences of men, which through the infirmity of the flesh do oftentimes faint, could never assure themselves, from damnation, which by their continual, yea and shameful falls they deserve; especially when as God, the most just judge, who never leaveth our sins unpunished, is always set before our eyes men's minds (I say) being stricken with the feel of sin, could never have taken any comfort unto them; unless the severe sentence against Christ had gone before. But when we perceive, that the son of God, by so hard and bitter chastisement, abode the punishment for all our sins; beside, that from hence springeth a full assuredness to our minds: we can never be satisfied in giving of thanks unto the mercy of God, for that he cast all our iniquities upon Christ, according as it was foreshowed by isaiah, isaiah. 53, 5. that so he should suffer for our sins those grievous wounds and afflictions: And that is it which Paul remembreth in the eight chapter to the Romans; verse. 31. that GOD spared not his own only son, but gave him to death for us all. 18 But now let us come to the third point of doctrine, which it behoveth us diligently to weigh. Besides the profitable uses that we have before assigned, as touching the sufferings of Christ; here he showeth himself an example and lively image of all perfection: seeing we may here behold what patience, obedience, and charity our Christ taught us in dying for us. certainly, this doctrine is a most fit thing, invented for the keeping of constancy in all afflictions. Shall there any be found, if he be pressed with adversities, or overcharged with devilish temptations, or if he run into any other miseries whatsoever, that turning his eyes upon Christ hanging on the cross, doth not in the greatest troubles and calamities whatsoever, comfort himself with this joy? I boldly here affirm, that such a man, above all others, will keep the quietness and tranquility of his mind; seeing he acknowledgeth himself by reason hereof to walk in the paths, and to tread in the steps of our most beloved master, and only redeemer jesus Christ. There is no affliction will be grievous unto him, neither will it disquiet him to sustain any adversities or hard persecutions, whatsoever they be, for the honour of God, and glory of his Gospel. Who is it from hence forward, that will refuse to drink of this cup of afflictions; seeing Christ our head and prince hath so cheerfully droonke thereof for obtaining salvation unto others? These things (I say) if every faithful man will throughly consider with himself, he will not suffer the concupiscences of the flesh any longer to take place, and bear rule in his mind; but with this prick of the cross will day and night be egged forward, and be profitably driven to the mortifying of them; while he shall consider, that the flesh of Christ, by the commandment of his father, was humbled upon this tree; and that the same was obedient even unto death, the which death was no less cruel than ignominious. So as, by the passion of Christ, we not only pick out a consolation in our miseries, misforturnes, and calamities, which often times light upon us; but also a lively exhortation, that we may be crucified with him, as concerning the old man and our flesh: according to that, Gal. 5, 24. which Paul to the Galathians taught; They (saith he) that be of Christ, have crucified the flesh with the affections and lusts. Wherefore the same apostle used to call his afflictions, Stigmata, that is, Gal. 6, 17. The true prints and marks of Christ's body. The prints and seals of Christ engraved in his body. By reason whereof we cannot marvel enough at the folly & also madness of some christians; which run hither & thither on pilgrimage, as far as Hiesa or Auernia, for the prints and seals where with they vaunt that their Francis was marked. But persecutions, or rather infamies and losses, which must be sustained either in goods or in bodies themselves for Christ's religion sake, or else for showing of obedience to God, they refuse them; or else certainly they unworthily complain of them every moment. Of all these things it followeth, that we ought very much to esteem afflictions, punishments, and troubles, which we endure by the will of GOD, for the glory of Christ; as being seals & marks of all those things, which the only son of God, and our redeemer Christ suffered for us upon the cross. Now, albeit that the Majesty and worthiness of this matter in hand doth no small deal allure me unto it, and scarcely permitteth me to be led so soon from hence unto an other discourse: yet, while I consider, that I here give only an instruction unto them that be the more ignorant, and no full teaching of the better learned christians: I will here stay myself, & take in hand to describe that state, which the body and the soul of Christ tasted of after his death. He was buried, he descended into hell. 19 Two parts there be of man, assumpted by the word into the unity of the person; namely, the soul and the body, even as other men also consist of a soul and body: but those parts were separated and disjoined upon the cross. The body (as the evangelists do testify) was laid in the sepulchre, The sepulture of Christ. wherein it remained until the third day: which was the time appointed by the eternal father, for the most happy resurrection of Christ. Of which mystery, when Paul entreateth in the epistle to the Romans, he saith; that The faithful which be baptized into Christ jesus, are buried in baptism. Rom. 6, 4. Which saying must thus be understood; namely, that we are so dead unto sin in Christ, that we have no more to do therewith; seeing Christ dying blotted out the same, so that it should not afterward be imputed unto us unto death. Whereby, that as the bodies of them that be dead, be buried in the sepulchre; neither do appear from thence unto the eyes of men (not that they be not in the world, but because that that which is corrupt and rotten in them is not seen:) even so our sin, perverse will, and naughty lust, howsoever they be destroyed by the cross of Christ, yet they cease not to remain in us, but are covered in the sight of God. Not that God knoweth not of them sufficiently, unto whose eyes all things are discovered and manifest: but that he doth mercifully dissemble them, revengeth not, nor yet is so angry that he bringeth death upon us by reason of them. Wherefore the flesh of Christ, being buried after his death, signified that our sin is as it were buried before the just tribunal seat of God. It signified also, that the power of the law is broken. Finally, it betokened, that the old shadows and ceremonies of the law are utterly abolished. The descending of Christ into hell. 20 As concerning the very soul itself, immediately after that it departed from the body; it remained not idle, but it descended into the lower parts. Which words declare nothing else, but that it entered into the same state, which the rest of the souls separated from the bodies have experience of; the which are either chosen into the fellowship of saints, or else are thrust out into everlasting destruction, with the spirits of them that be damned. And assuredly, both the one and the other; as well the society of the godly spirits, as also of them that should be damned, felt the presence of the soul of Christ. For the spirits of the faithful (who as Christ saith in Luke, Luke. 16, 22. while he maketh mention of that unhappy rich man, and of most happy Lazarus) rested in a very quiet place, which there is aptly called The bosom of Abraham, that they being all endued with one faith of that holy patriarch, should wait for salvation, through Christ, which there was named from Abraham. Those spirits (I say) rejoiced with great consolation, & gave thanks unto the excellent God, who had delivered them by the hand of the mediator; and because he had performed that thing, which he so long before had promised. Also the other spirits, which were appointed to damnation, felt the coming of the soul of Christ. For (as we read in the first epistle of Peter, the third chapter) To them the spirit of Christ preached. verse. 19 Which may be understood after this sort; namely, that he might reprove them for their obstinacy and unbelief, wherein they were hardened against the word of God, and against the godly admonitions, which ever among were propounded unto them, while they yet lived: or else, that he even then showed unto them, that same wholesome and most true word. Which word, seeing they, being always like to themselves, did obstinately reject; and being dead, retained still that incredulity which they did being alive, they themselves gave a most manifest testimony against themselves of their most just condemnation; especially, seeing they might not any longer pretend any manner of ignorance. Thus the wisdom of God through his judgements carrieth perfect praise and renown. And here we are to crave of GOD, that he will vouchsafe to give unto us such a mind, as we esteem not more of our perverse lusts, than of a stinking carcase, which is already laid close in a sepulchre: and that he will so open our heart, to embrace his holy promises; lest while our ears are stricken only with the outward sound of them, we wickedly resist the truth & certainty of them. It is our part also, that seeing Christ, by so many labours and sufferings, approved himself for certainty to be very man; we being comforted by his help, should plainly meditate divine and heavenly life. And having so great a benefit given of God, by the death and burial of Christ; we should do him no small wrong, if we would in very deed think, that our own works avail any thing for reconcilement of us unto him: when as we profess rather by this article of faith, that he was pacified with mankind, by the only death of Christ, and by his bitter passion. He rose again the third day, he ascended into heaven, he sitteth at the right hand of God the father almighty. 21 If Christ that only son of God, Look the dialog De utraque in Christo natura. The resurrection of Christ, the triumph of our faith. A similitude. which came down unto us, and for our salvation was slain by a most bitter death of the cross, had shrunk, or not been able to have sustained death; and being closed in the sepulchre, had tasted the force of corruption, as other men do: how might we have confidence to be saved by him, that had not been able to save himself? In like manner, as if a man that would proffer his help to one perishing in the water, leapeth with a good courage into the water: nevertheless, he himself, whiles he endeavoureth to save another, perisheth, being swallowed up in the deep of the water; can he that perisheth himself, bring any help to him that is perishing? Undoubtedly no other commodity can come thereof, but that the loss groweth to be double; if unto the death of the first, there is also added the death of a second, who by his death should bring so much the more loss, in how much his life was more pure and holy. So than it altogether behoved, first, that for our salvation Christ should deliver himself from death: then, to persuade us most fully, that by faith in him salvation is obtained for us. Wherefore, they which beheld him hanging upon the cross, did reproachfully cast him in the teeth with these things; Matt. 27, 42 Let him save himself, and we will believe him; he saved others, himself he cannot save. And he rose again from death: wherein he expressed forth a greater power, than if he had then descended from the cross. He strove in such sort with death, as he mightily conquering and destroying the same, might not be retained thereby. For this cause do we here confess, that he was raised up the third day, according to the scriptures; and that by his father's decree he ascended into heaven, and that he sitteth at the right hand of the father. By which article of our faith we now suck out most sweet comfort; to wit, Two worthy things to be noted, in the resurrection of Christ. The glory of Christ. that Christ is exalted for our salvation. And here fall out two things most worthy to be noted; the first is, what manner of exaltation and new glory of Christ the same was; the second, what profit may redound to the faithful thereby. 22 Whosoever is desirous to perceive aright, unto what a height Christ is raised up; first it behoveth him to weigh, unto how base an estate he first of his own accord humbled himself for our sakes. This doth Paul in his epistle to the Philippians contrive in few words; Phil. 2, 7. He (saith he) made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man, he humbled himself, and became obedient unto death, even to the death of the cross. In like manner also, as we have more at large showed before, Christ's spirit separated from his body. his body was closed up in the sepulchre; but his soul had proof of that state, which the spirits of men enter into, when they be separated from their bodies by death. The viler therefore and more abject that these things were unto the show, so much the more honourable it was to dispatch himself from hence, and to mount up unto things mere contrary. And seeing that mankind is subject every where to sundry miseries; those doubtless are no small miseries, which even they commonly suffer, who abounding in riches, seem to have obtained the more happy state of life. Yet the miseries of the poor be more grievous: but when they serve in bondage, they be much more extreme. A similitude. Howbeit, if so be that a man, which is of a courageous & noble mind, be delivered into the bondage of such his enemies, as not only are of base calling among men, but also of naughty and wicked behaviour; his lamentable and miserable state seemeth then to be most intolerable. Yet verily, all these things happened unto Christ, who as he undoubtedly put on the true nature of man, so was he a servant, not only unto his disciples (unto whom he said; that He came into the world, Mat. 20, 28. not to be ministered unto, but to minister unto others, which the thing itself declared, when as he humbled himself even unto the ground to wash their feet: joh. 13, 5. ) but that which is a great deal harder, he declared himself as a servant, even to his own enemies; namely, unto the wicked, and unto them which were wholly covered in the sink of wickedness; towards whom he so executed the parts of a servant, as for the safety of them he spent his own life. And this is it, that Paul writeth in his epistle to the Romans; Rom. 5, 6. 8. & 10. When as (saith he) we were yet but weak, sinners, enemies, and wicked men, Christ died for us. He therefore being so humbled and abased, as he is called by the prophet A worm and no man; Psal. 22, 7. seeing he mounted up from so base a servitude, unto so high and noble a degree of dignity; from an earthly condition, unto a celestial glory; out of a place subject to many infirmities and tribulations, unto a state sure and free from miseries; from mortal flesh, unto an immortal body; finally, when as he being so thrust down, ascended nevertheless unto the highest state of the most excellent monarchy: doth it not appear to you, that he hath been very honourably lifted up on high? 23 And that he being raised up from the dead, The sublimity of Christ. hath attained chief principality; Paul doth aptly teach in his epistle to the Ephesians, saying; Ephe. 1, 20. Whom God placed at his right hand in heaven, far above all principality, and power, and might, and domination, and above every name that is named, not only in this world, but also in the world to come. And he hath put all things in subjection under his feet, and hath appointed him over all things to be head to the Church. The very same things also doth the same apostle put us in mind of, Phil. 2, 7. in his epistle to the Philippians, where by Christ's voluntary submission of himself, even to the time of his glory, he gathereth profitable and excellent doctrine in these words, saying; For that he submitted himself, and became obedient unto death, even to the death of the cross; therefore GOD hath highly exalted him, and given him a name that is above every name, that in the name of jesus every knee should bow, both of things in heaven, and of things in earth, and things under the earth. Which saying in very good right is agreeable to him, according to the rule prescribed by himself in an other place; Mat. 23, 12. He that will humble himself shall be exalted. Whereby also it may be gathered, that the glory must be high and magnificent, according as the submission is voluntary. And seeing there never was, nor never shall be, any voluntary submission so abject as the same that appeared in Christ: it followeth thereby, that of a most deserved right, he is advanced above every creature that is most high. Many afflictions and miseries did he suffer, while he lived here amongst men: now he enjoyeth most blessed rest, and is safe, as well in body as in soul, from all trouble and disquietness. He so passed from the most shameful and ignominious death, unto the most excellent life, as he is now all wholly blessed and immortal. Wherefore the apostle, in his epistle to the Romans, saith; Rom. 6, 9, that Christ being raised up from the dead, dieth no more; death hath no more power over him. Now then, if he be altogether free from death, he must of necessity also be rid from all infirmities and sufferings, which in like manner be the ministers and soldiers of death. There is none, but doth sufficiently understand, how far distant heaven is from earth. In like manner also must we consider, that the same high state, unto the which Christ is now carried, doth even as much differ from that state, to the which he submitted himself, while he lived here among men. 24 And albeit that difference between the earthly and heavenly state may seem to be ample, this nevertheless is certain, that I proceed not so far in these words as Paul doth; who, in the first epistle to the Corinthians, calleth that body, which shall be restored to us, in the last resurrection, not celestial, but spiritual; It is sown (saith he) a natural body, and shall be raised up a spiritual body. 1. Co. 15, 44 He meaneth not, that Christ and the rest of the saints, which shall rise with him, shall not have flesh, bones, blood, distinct members, and finally a true body. For without doubt, the truth and property of human nature shall still remain: but he calleth it a spiritual body, because that same noble nature and form, unto the which it shall be restored, shall not flow from an earthly original, such as human seed is; but from the power of God's spirit. Furthermore, the body being raised up, shall be adorned with new qualities, which shall draw near unto the nature of the spirit, and not unto the nature of the earth; and for that cause shall justly be called spiritual. Wherefore, he that rightly shall weigh the words of the apostle, while he nameth it a spiritual body, will not allege the same against a corporal body, but against an earthly, mortal, and corrupt body. Wherefore he addeth these words; It is sown an infamous body, it riseth a glorious body; it is sown in weakness, it riseth in power; it is sown a natural body, it riseth a spiritual body. In a body raised up, be no infirmities or natural motions to resist the spirit; & no heaviness or grossness so great, but that it cheerfully obeyeth the right affects of the spirit. Howsoever it be, it is sufficiently confirmed by those things, which have been spoken; that the name of spiritual doth in very good right appertain unto the body of Christ, being raised up; because it is somewhat more, than if thou shouldst say, Heavenly: for so much as Christ, after his resurrection (as it is added in this creed) not only ascended into heaven, but also was carried above heaven, & there sitteth at the right hand of God the father almighty. The right hand of God, and what is meant thereby. Which manner of speech, seeing it layeth before our eyes a certain human form, we must diligently ponder from whence it is derived. I say therefore, that no others are placed at the prince's side, but those, whom princes favouring have exalted to some high degree of dignity. And among those, which be endued with this honour, no others are placed at the right hand, but those which are advanced to the highest room of honour or power next the prince. But this, which here is declared touching Christ, we must understand to be altogether figuratively spoken of Christ; seeing God is without body, hands, & sides: neither hath he right hand or left. But by this manner of speech, we be given to understand, that Christ, in that he is man, is by God endued after the resurrection with such honour & dignity, as there is nothing in his whole empire, that not only cannot be preferred above him, but not compared with him. 25 But this being now declared; namely, The fruit of the resurrection and glory of Christ. unto what high glory Christ by his resurrection ascended, and the same being set forth as plains as the capacity of them, to whom these things be written, will bear, and as the occasion of mine own leisure would give me leave; it shall be very necessary to add what profit the same may bring unto us; whereby also we shall understand, unto what use we ought to refer the same. For, seeing there is no action of Christ, that is not of very great importance, to the furtherance of our salvation; this we ought to account with ourselves, that by this action, which easily appeareth among others, the greatest and chiefest commodities do redound unto us. Wherefore let this cogitation first enter into our mind, that seeing Christ could not be overcome of death; he is able now the better a great deal to relieve our necessities, and that by the favour and power of his father, unto whom he hath always (as it hath been said) so familiar access, and to whom he continually offering prayers of singular efficacy for us, winneth us his favour, and procureth us such strength, as otherwise we could never obtain to ourselves. Moreover, Christ being raised from death, The hope of our resurrection. A similitude. who is our head, we also are raised in him. Tell me (I beseech you) will you not judge him to have escaped the danger of death, which falling into a swift river, holdeth up all his head above those deep and dangerous waters; notwithstanding that the rest of his members be as yet drowned in the same? Even so we, which be one body in Christ; seeing he, which is our head, hath escaped from the exceeding depth of death; why also of good right are not we said to be raised up from death, howsoever we as yet in this mortal state be covered with the same? For otherwise doubtless we should deny him to be our head. And if we profess ourselves to be the members of him, we must of necessity also acknowledge, that our resurrection is after a sort begoone in his resurrection. A similitude. If in the winter time we see a bare tree without leaves, flowers, and fruit, so that by the outward rind it may be taken as withered, and yet so long as the root sticketh fast in the ground, it is alive, and is not counted dead. But if a man cannot persuade himself thereof, let him expect till the spring of the year, and then the truth of the matter will appear by the leaves and flowers which spring forth. For by evident effects it will be well known, that the life of that tree lay hidden before. Even so we, which here seem to be as it were the booty of death, and in whom no tokens of sound life do appear: if we be engraffed in Christ, which is our root, who liveth, & for our sakes is raised up again, wherefore do we now doubt of our resurrection to come? And this is it that Paul writeth in the epistle to the Colos. Col. 3, 3. Ye are dead (saith he) and your life is hidden in Christ with God: when Christ, which is your life, shall be made manifest, then also shall ye be made manifest with him in glory. Further, The gift of the spirit. Christ departing into heaven, gratified us with that singular gift of the spirit: to whom, as the original & life of our souls, and beginning of christian regeneration is chiefly due; so is it also of the resurrection of our bodies: as Paul testifieth in his epistle to the Ephesians; Ephes. 1, 19 to wit, that We be led unto faith through the effectual working of his strong power, which God showed forth in Christ, when he raised him from the dead, and set him at his right hand in heavenly places. Seeing therefore we have the first fruits of the spirit, by the virtue whereof Christ rose again from the dead, who (as we know) hath attained unto that glorious end, whereunto he endeavoured to come; we must be of a cheerful mind, and confirm ourselves in that gift, which he hath granted unto us. For what so great disquietness of state shall happen unto us in this life, that can keep us in sadness and heaviness of mind? For (as Paul saith in the epistle to the Romans; Rom 8, 32. ) We are now saved by hope. Assuredly, it is not to be counted a small gain, that we by Christ are delivered from death: Rom. 8, vers. 32, etc. so that we may now boldly triumph, not only against it, but against all other miseries and misfortunes, which be as it were garders of the same. And we may comfort and cheer up our minds against the violent motions of the flesh, the which being constrained by such miseries, doth continually murmur; seeing there is not only a promise made unto us of a new life, but we have also a certain and sure pledge of the same in Christ. 26 Furthermore, Christ's resurrection furthereth our salvation. that noble resurrection doth out of all doubt further greatly our salvation. For, albeit that sins be forgiven by the death of Christ, and by that only and most acceptable sacrifice; and that in his flesh fastened upon the cross all our faults have been punished: yet nevertheless, the form of that spiritual life (wherein we must live no longer unto the flesh, but unto the spirit; not unto old Adam, but unto Christ; not unto ourselves, but unto God our father) is not perceived thereby. But this did afterward appear in that life, which Christ received by his most mighty resurrection. And therefore Paul writeth in his epistle to the Romans; that Christ died for our offences, Rom. 4, 25. and was raised up for our justification. Indeed, by the death of Christ we were reconciled unto God: howbeit, therein is not discerned any pattern of our state to come, The resurrection of Christ is the fountain of our sanctification. but doubtless in the resurrection it shall shine most perfectly. For it was not beyond nature, that the flesh of Christ (which was subject to the same infirmities that we be) should die: but his resurrection so went beyond nature itself, as when the flesh of itself was instructed in no virtue, whereby it might assure itself of a new life, that wholly was given to it by the mere grace and bountifulness of God. We also, as far as appertaineth to that new and justified regeneration, can compass the same by no virtue or desert of our own works; but God, of his grace and goodness, gave it unto us without any respect of our own merits. Further, even as Christ, being risen from the dead, ascended into heaven; so we, being justified by his grace, it is meet for us, in all our whole life, to think no more upon earthly, but upon heavenly things. This doth Paul teach us in his epistle to the Colossians; If ye be risen (saith he) with Christ, Col. 3, 1. seek ye the things that be above, and not earthly things. Besides this, as Christ being risen from the dead, dieth no more; so he that is regenerated by faith, let him take heed, that he do not fall again into miserable and dangerous infidelity. For which cause Paul admonished Timothy, that he should remember, 2. Tim. 2, 8. that jesus Christ was risen again from the dead. For the remembrance of the same resurrection of Christ, is of no small stirring up to the leading of a godly and innocent life; that in such sort we may follow Christ, who dying once, delivered himself from death for ever. So we, being for his sake freed from sin, it is not convenient, that we should entangle ourselves again under the yoke of sin. And hereof doth the same apostle, in his epistle to the Romans, very well admonish us; Rom. 6, 4. Even as Christ (saith he) was raised up from the dead unto the glory of the father, so we also should walk in newness of life. And unto this aught we, with all endeavour, to apply ourselves, continually going forward, as Paul in the epistle to the Philippians speaketh of himself; Phil. 3, 14. namely, that Forgetting those things, which were behind, and endeavouring to that, which should be before, we might follow hard towards the mark, for the price of the high calling of God, whither he was not yet come. This verily was to know Christ, and the strength of his resurrection. And he said a little before; verse. 11. I will try if I may by any means attain to the resurrection of the dead. Herein standeth the whole sum of christianity, that inwardly we should be ever renewed, and that outwardly, as far as lieth in us, we should pleasure and benefit our neighbours: seeing Christ, being raised from the dead, hath so greatly endued us with his benefits, by giving from that time unto his children that precious gift of the holy Ghost; and first went unto his father, where he continually beholdeth us, and offereth most acceptable prayers unto GOD for us. Life being renewed in him by his resurrection, he bountifully and in heaped measure increaseth his gifts in his elect. He being exalted unto that most excellent power, doth now protect us from all evil, and filleth us with all goodness. Wherefore, our part is to bend all our care and diligence unto that end, that we may honour him after a godly sort: not with earthly ceremonies, or with sundry inventions of men; but with spiritual worshipping, and with that which may be agreeable unto that heavenly and spiritual state, whereunto Christ is now received. Before that he was come unto us, and so long as he was conversant in the world after an human sort, the shadows and figures of the law, corporal worshippings, and worldly ceremonies were in force: but now, we being raised up with Christ, it is meet, that even as we behold him both in the place and degree, wherein he is set; so also, that we should with lifted up eyes of our mind, fasten our hope upon him. From thence he shall come to judge both the quick and the dead. The last judgement. 27 Our flesh, human reason, and the whole rout of wicked men, shall not evermore obstinately upbraid us, that we have devised to ourselves a God, a Lord, and a Prince, which will never exhibit himself to be seen, or to be perceived of human sense: I mean Christ our saviour. For, after that we have confessed him to sit gloriously at the right hand of the father; we add, that the same Christ will at the length evidently show himself to the world, when he shall come into his kingdom, to execute the parts of a judge. For it shall be a most meet thing, that he, which was condemned unjustly, by sentence of the judge, should at the length make manifest unto the whole world, that most excellent authority and righteousness of his, the which was condemned; not only when Christ received the sentence of death, but also as it were by continual succession it endured by human flesh and wisdom the same judgements, in the ages that came after: and that not only in the person of Christ, but also in his holy members and brethren, whether they be already dead, or as yet wander here in this earth, who are vexed with many reproaches and contumelies, suffer persecutions, and all kind of injuries; in such sort, as there is scarce any corner of the world, that ringeth not of the sorrowful lamentations of the godly. But seeing all such judgements be corrupt and perverse, that last judgement shall at the length come forth (from the which there shall be no appeal to a higher judge) and the which shall correct and reform men's ordinances and decrees, A description of the judge and of the judgement. which indeed were contrary unto equity and justice: forsomuch as it shall have powers and qualities, altogether contrary unto those wicked judgements. Christ the most excellent judge shall flourish in wisdom, which shall pierce and perceive all alike, as well those things which be most manifest and evident to all men, as every thing else that is most obscure and most secret: according to that, which Paul declareth in his epistle to the Romans; namely, that He shall judge of the secrets of men. Rom. 2, 16. He shall then have no need of auditors, and inquisitions. But on the other side, though I hold my peace, every one of the faithful doth sufficiently understand those perverse judgements, which the ungodly do oftentimes decree, touching Christ and his members, how plainly they set abroad their own foolishness, and extreme darkness of mind. Christ, when he shall exercise his judgement in that latter day, Rom. 11. and 2. shall most justly yield right unto every one, and shall temper his sentence with singular justice; neither shall he decline to this side or that, who cannot be removed from the right, neither by perverse affections, neither by any gifts. 28 Wherefore, this is spoken touching him, that With him there is no acception of persons: Rom. 2, 11. which vice suffereth not the enemies of true godliness, either to speak or judge aright of christianity. But one man being moved with the endeavour of private commodity, another being plucked away with other perverse affections, rashly condemneth Christ, and them that be his, and persecuteth them with sundry reproaches. Whereupon it is said in the Gospel; Matt. 12, 34. How can ye speak good things, seeing yourselves be evil? That most high judge lacketh no power or ability to execute those things, which he hath determined, either in favour of the godly, or for the destruction of the wicked: seeing he himself saith; Matt. 28, 18. All power is given unto me. And it is written also of the wicked, in the first epistle to the Thessalonians; 1. Thes. 5, 3. When they shall say, peace, and that all is well, then shall come upon them sudden destruction, as the travel upon a woman with child, so as they may not escape. In the perverse judgement of the tyrants of this world, which they give out oftentimes against christian religion, the contrary is perceived. For either such decrees take none effect, or else they fall again upon the heads of those tyrants themselves; so as they be rather hurtful unto themselves, than unto the christians. But that they may bring to effect those things, which they have wickedly decreed; those judgements extend no further, than unto goods, and unto this temporal life. Which things are of the least account unto the spiritual man, and to him which is renewed by Christ: as Christ himself testifieth, who speaking unto his disciples, said; Fear ye not them which kill the body, Matt. 10, 28 but are not able to kill the soul. But I will show you whom ye ought rather to fear; namely, God, who after he hath killed the body, is able to destroy the soul in hell fire. Which of us therefore (dearly beloved brethren in Christ) will not so prepare himself, as he may receive with a cheerful mind, such a judge, through whose sentence an end shall be appointed unto all the injuries that are done unto us? Luke. 12, 35. This is that most high good man of the house, which at the length shall make all his servants to be known; and shall demand an account of them, touching such affairs as he hath committed unto them. This is that mighty rich merchant, Matt. 25, 14. that will return, to call for gains of his great sum of money delivered into bank. Matth. 25, 1. This is that new bridegroom, that by a just choice shall sever the wise virgins from the foolish. This is that wise and expert steward, Matt. 25, 32. that knoweth how to lay up the pure wheat in his barn, and to burn the chafed with fire; and who like a good shepherd can sever the sheep from the goats; and like a wary fisher, the good fishes from the bad: and finally, Matt 13, 49. Ibid. 37. who like a wise husbandman will throw the cockle into the fire, but wisely will save the profitable and precious seed. Whosoever therefore thirsteth after the pure church, or the sincere kingdom of Christ, and after the sound and perfect fellowship of the chosen, or that doth long to see that most excellent and immaculate spouse; cannot but be pierced in mind with the remembrance of that most sweet and acceptable day: that it is no marvel, if the same be therefore called by Paul, Blessed hope. And in Luke, Titus. 2, 13. after that he had reckoned up diverse tokens of the coming of that day, he added; Luke. 21, 28 When ye shall see these tokens, then look up, and lift up your heads, for your redemption draweth near. 29 But lest the joy conceived of that latter coming, should be disturbed through the mistrust of salvation, which might enter into your mind, while ye understand that the same most high judge will be inquisitive of men's works, (and this I say, because, if thou wilt believe me, there shall be no man, how much honesty soever he be endued with, that standing upon the consideration of his own works, is able to hold fast this confidence; and so, if these things be not rightly understood by you, in that blessed day, there would seem to be an argument presented before your eyes, of nothing else, but horrible & exceeding fear of everlasting death) we must throughly consider, Who shall come to be examined at the judgement of Christ. and diligently weigh what shall come into trial and examination at the latter day. Wherein I first affirm, that there shall be no need of examination at all against the infidels; as they, that for their infidelity be already condemned. john. 3, 18. So Christ plainly teacheth in john; Whosoever (saith he) believeth not, is already condemned. But, because this doubting might creep into the minds of many, how it should come to pass, that of them which are equally entitled by the name & title of christians, some are adjudged to salvation, and other some to eternal damnation: for this cause our most just judge Christ, will have the reason of this difference to appear to all the world; seeing, as he will never hereafter suffer his justice to be hidden to the world, in such wise as it was, when he came first into the world, to be conversant among us; he will (I say) at that second coming of his, make his justice known unto all persons, that it may manifestly appear, who hath truly taken upon him his name and titles, or who hath done the same feignedly and by hypocrisy. 30 At the length also we may be warned hereby, that not only the dead, but also the living must come under the judgement of Christ. Which must be understood (as Paul teacheth in his epistle to the Corinth's) that undoubtedly We shall not all die, but we shall be all changed. 1. Co. 15, 51 And to the Thessaly. We which shall live, and shall be remaining, 1. The. 4, 17. shall be caught up together with them into the clouds, to meet with the Lord in the air, and so we shall ever be with the Lord. Hereby it is gathered, that of them, which shall stand before that high judgement seat, some shall be raised from death and dust, and others in very deed shall not die: but it will come to pass by the grace of GOD, that they shall be translated unto a better state, the same not subject to any infirmities. They shall be those elect, which then shall be found alive: for there will be no need for them to put off their bodies, but their bodily mass shall attain unto glory; so that death shall not take the same away from them. Among them Paul did wish to be numbered, as it is written in the epistle to the Corinthians: 1. Cor. 15, 32. and we also with him expect the same with great desire. Howbeit, in this matter, as in all other things also, let us so behave ourselves, that all may tend unto the glory of GOD. I believe in the holy Ghost. Touching the signification of the word Spirit. 31 Seeing the word Spirit signifieth many things, to the end we may the more easily perceive that which we believe, it shallbe very good, first to sever and distinguish into divers parts, whatsoever is signified to us under that name. Out of which significations we will choose that, which is agreeable unto our purpose; and will prosecute the same more at large. That word spirit in general, doth always express a certain secret strength or power, which is able both to move and to drive forward. Wherefore the winds, together with those organs, whereby the life doth govern, move, and stir the body, are called the spirit. And although this power be included and mixed with corporal nature, yet seeing the bodies, wherein it is conversant, be so subtle, that they cannot for the most part be seen; this word is also derived to this point, that it signifieth natures and essences, which be simple and of divers sorts: such as is God, the company of angels, together also with the souls of men now separated from their bodies: and therefore the divine nature is called a spirit. This doth Christ manifestly declare in john; john. 4, 24. Because God is a spirit, he will be worshipped in spirit. Neither is there in this respect any difference between the father, the son, and the holy Ghost. To conclude, that word of the spirit, signifieth not only the nature divine, invisible, and without body; but specially also it betokeneth unto us the third person of the divinity, distinct from the father and the son. And specially is he thus called by the name of spirit, by reason of his property, because the property of him is to move, to set forward, to persuade, to comfort and lighten the spirits and hearts of men; and at length, to work in them such things as pertain to our sanctification. And the saints have such trial of the marvelous effects thereof, as neither reason, neither man's wisdom is able to comprehend those things, neither yet can they be discerned by the eyes of men. Wherefore of good right do we hear say; I believe in the holy Ghost: as in a thing that far exceedeth the capacity of our nature, and yet is distinctly set forth unto us in the holy scripture. And that the same spirit is the third person in divine nature, Christ sufficiently expresseth in these words, in the which he said unto his apostles; Mat. 28, 19 Go ye and baptise in the name of the father, of the son, and of the holy Ghost. What signifieth to be baptized in the name of any. Which signifieth no other thing, than that they, which be washed in baptism, are bound to this confession; namely, that the father, the son, and also the holy Ghost, do give salvation unto them. Now see (I beseech you) what it is to be baptized in the name of the three persons of the deity. The distinction of the three persons. And the distinction of this third person is not only known here from the other two; but thereby also we gather it, when the eternal father speaketh unto john Baptist, concerning the holy Ghost, as of a thing distinct from himself and from the son; He it is (meaning by Christ) upon whom thou shalt see the spirit come down, in the likeness of a dove. He speaketh not as if he meant by himself; john. 1, 33. Upon whom I will descend: but, Upon whom he shall descend, speaking of an other. It is manifest also, that he was not the son; because the spirit in shape of a dove was to light on Christ, who properly is called the son. Yea doubtless and Christ, in the Gospel of john, speaketh of the same spirit; He shall take of mine, john. 16, 15 joh. 14, 16. and shall come in my name. And there he addeth; The father shall give you another comforter, that is to say; an other beside me, and distinct from myself. By which places it is most assuredly proved, that the holy Ghost is a distinct person in the most holy Trinity, the which we constantly believe and confess. 32 This also is meet of us to be considered, that the spirit is not the same that be his gifts and works: seeing Paul, in the first to the Corinthians, the 12. chapter, reckoning up sundry effects thereof, afterward addeth; 1. Co. 12, 11 And all these things work that one and the same spirit, distributing them to every man severally as he will. So is it evident enough, that we here confess the third person of divinity, by the power of whom we be renewed in Christ, and therefore may become like unto Christ. For even as he was begotten without man's seed, so are we borne again unto a new life by the power of God's spirit: as testifieth john, joh. 1. when he saith; that He which believeth, is made the son of God; and is neither borne of blood, neither of the will of the flesh, neither of the will of man, but of God. Which thing is particularly attributed to this third person, seeing Christ expressly saith; joh. 3, 5. that He which is not borne of the water, and of the spirit, shall not enter into the kingdom of heaven. From the very same also is the remission of sins said to flow. Wherefore Christ breathed upon the face of the apostles, john. 20, 22. & said; Receive ye the holy Ghost, whose sins ye shall forgive, the same shall be forgiven, and whose sins ye retain shall be retained. Whosoever then sinneth against the holy Ghost, doth not obtain remission of his sins; because that it is directly done against him, from whom the remission of sins proceedeth. Neither for all that do we attribute this unto him, but forsomuch as we be laden with such weightiness, as we be scarce able to rise from the earth, being always pressed down with the burden of our flesh, and with our corporal senses, we should lie still in the earth; unless we were raised up by that spirit, who streighteneth and erecteth up unto heaven our minds (which through natural corruption are altogether soonken in the affections of the flesh) even as the soul sustaineth the frail and mortal body, and setteth the same upright: that in this life the elect may in a manner have the same experience of themselves, A similitude. that is perceived to be in bottles, the which being thrown empty into the water, fall to the bottom; but if so be they be blown and filled with wind, they float above the water. Even so men's minds, being void of that spirit, are drowned through their own affections and lusts: but when they be filled with that holy spirit, they be masters over sin, and they suffer not themselves at any time to be overcome by it. This also we obtain by the benefit of the same spirit, both to will aright, and to work justly. For our nature, as it is corrupt and perverse, would never in very deed be willing of itself, or would show forth any actions, which either in respect of themselves should be acceptable unto God, or in that they proceed from us, being enemies unto him, but that he would refuse and condemn them. But that spirit of God placing himself here amongst us, doth so fashion our minds, as whatsoever floweth from us by the help of him, is most grateful and acceptable unto GOD: and that because he inwardly reformeth us, that we may become most welcome friends, yea rather most dear beloved children. 33 Here ye see, what singular benefit this article of our faith bringeth, when it is known and understood. And undoubtedly our affections, our mind, yea and the members of the very body be instruments of the spirit itself. Wherefore Paul writeth unto the Romans, that Those finally be the children of God, Rom. 8, 14. which be lead by the spirit of God. And even as he cannot be called a man, who is destitute of the mind of man; nor that, a dog, which beareth not the form or living property of a dog: no more is he partaker of the divine nature, which is void of the spirit of God. And therefore I cannot marvel enough at the folly of some, which if a man say, that they be no christians, cannot abide this reproach; and yet in the mean time will neither seem to be endued with that spirit, neither will be persuaded, or themselves grant that none may be a christian without the same. Nevertheless, Paul in his epistle to the Romans doth boldly affirm, that He which hath not the spirit, Rom. 8, 9 the same is no son. Wherefore let such men go, and by the same infidelity, whereby they mistrust of the having of God's spirit; let them stand in doubt whether they be christians. The holy Ghost in us, and how. And if so be any man ask, how we have him? I answer, that the most excellent father, for Christ his sake, sendeth him unto us: according as Christ promised to us in the person of his apostles; john. 14, 26. The comforter (saith he) which is the holy Ghost, whom my father will send in my name, etc. Yea and this I may boldly add, that Christ himself sendeth him unto us from the father: even as in an other place he saith; The spirit, john. 16, 14 and 14, 16. which I will send from the father unto you. Neither is he given unto us, either from the father, or from the son, for any other end, but to enrich us abundantly with those gifts and very excellent riches. But yet the scripture showeth, that his chiefest work doth specially consist in teaching. Christ promised to his disciples, joh. 16, 13. that he would send the holy Ghost, which should teach them, and lead them into all truth, which he had showed unto them. He warned them also, Matt. 10, 19 that when they should be brought before princes, they should take no care; because it should not be they that should speak, but the spirit of their father that should speak in them. And certainly, the apostles were not dispersed abroad in the world for preaching of the Gospel, before they were endued from above with that heavenly power: by the help whereof, they not only preached the Gospel mightily for bringing of men unto the obedience of Christ; but they also established the truth of their doctrine with wonderful signs and miracles. And that manner of teaching, by which that spirit is performed towards us, must be inwardly considered in the mind: the which he not only replenisheth with his light, but also doth gently allure and persuade the same, and maketh those things acceptable, from which otherwise, by reason of our corrupt nature, we do utterly fly. Thus doth he work a marvelous transforming in the minds of the elect, while he stirreth them up unto the endeavour of good works and godly actions, which by the guide of nature they might not be able to perform. 34 And yet doth he not by force constrain them unto those works, but rather with effect persuade them inwardly. And this is that happy liberty, wherewith the chosen of Christ be endued, who by the power and persuasion of the same spirit, do employ their whole endeavour unto such actions, which by the only guide of nature could neither be done by them, nor yet would be acceptable unto God. Further also, from that spiritual doctrine, which flourisheth inwardly, there springeth afterward an assured mortification, as well in the mind as in the flesh: as Paul testifieth in his epistle to the Romans, whom he warned, Rom. 8, 13. that If they would by the spirit mortify the deeds of the flesh, they should live. To these things add, if you will, that the comfort, which springeth by the assurance of our salvation, is so great; as even in the midst of troubles, miseries, calamities, and sorrows of this world, we may lead a cheerful and merry life. And that not without cause; seeing we feel in us that singular and noble gift, which Paul to the Ephesians calleth The pledge of our salvation. Ephes. 1, 14. I see not now how any man, upon just cause, can doubt of his coming one day into that state of Christ, when he perceiveth already, that his soul liveth by the same spirit of Christ. But if a man will demand; how we know that our soul is quickened by the same spirit? Answer may be made by the words of Paul, I live not any longer (saith Paul to the Galathians) but Christ liveth in me. Gal. 2, 20. And unto the Philippians; Phil. 1, 21. Christ unto me is life. Which saiengs declare no other thing; but that the godly do live in Christ, and Christ in them, and that by his spirit. It is also written in the epistle to the Romans, Rom. 8, 16. that The same spirit doth testify with our spirit, that we be the sons of GOD. And it is not fit by any means to refuse so certain a testimony. But whosoever hath not this testimony inwardly in himself, is unworthy to be called a christian. But if any man object, Paul's assurance of his faith. that although Paul were endued with this assured persuasion; and that he felt inwardly this inward testimony in himself: it followeth not, that the selfsame thing must be granted to be in others. I answer, that Paul wrote all these things unto the Romans, who as yet were far off from perfection: neither had they profited so much as Paul. And that do their own contentions, suspicions, and rash judgements, and also their very feeble & weak consciences bear witness: all which things the apostle doth oftentimes reprehend in these his writings. And yet nevertheless, when the Romans were such, he wrote unto them of that adoption, whereby God had determined to make them his children, when they should embrace christian religion. Wherefore (beloved brethren) let us put off the spirit that miserable doubteth of our salvation; seeing there is nothing that is more enemy to our faith, which is the lively and most sure foundation of all our felicity. Who doth not sufficiently understand, how great contraries are believing and doubting; and how much they are repugnant the one to the other? I certainly, for my part, do not see how these things may agree; To believe truly in Christ my only and true saviour, and To stand likewise in doubt of him, whether he will save me or no; seeing he hath received me into his faith, and so greatly testifieth by his spirit unto my mind, that sweet and bountiful affection of his towards me. And if we admit the testimonies of men, who naturally are liars, & prove to deceit, that we in like manner should cleave to them; how much rather ought we to repose ourselves in all those things, which that good & true spirit of God doth confirm by his testimony? Unless peradventure we suffer ourselves to be persuaded, that there is more truth and fidelity in men, than there is in God. Which if any be so hardy to say, he shall in this point alone most plainly bewray himself to be such a one as he is. Wherefore let us yield unto the most benign and merciful God, as great and many thanks as we can, who hath (not by the ministery of angels, or of any other creature whatsoever; but by the power of his own spirit) engraffed us in Christ his true and natural son, and by him hath renewed and sanctified us; and so enriched us with the knowledge of him, and with other heavenly gifts, as now we are destitute neither of strength, neither of force, neither of light, neither of any faculty to let us, whereby we should the less either will or work aright. And thus we shall retain a cheerful and quiet life, even in the midst of persecutions, which often the world and satan do stir up; so that we be most fully persuaded by that holy spirit, that we shall obtain eternal life: and that not of our own merits, but by the grace of our Lord jesus Christ, which liveth and reigneth for ever, Amen. I believe in the holy catholic church, the communion of Saints, etc. 35 This article of the faith is so aptly knit unto the other that goeth before, The spirit is the root of the church. Two similitudes. as to any man that is of sound judgement, the former may seem to be the root or stem of the latter, out of which this latter article ariseth and buddeth forth as a most fit branch. And that is showed unto us after this sort. In whatsoever body life is placed, the power and strength thereof is to guide, and also by a most sure bond to unite all the parts of the whole body, by how great a space soever they be dissevered one from the other: even so the congregation of the godly, which commonly (if the believers be considered of in respect that they be earthly men) is called the church, how much soever it be compact of sundry people, and hath her parts settled a great space one from another in the world: and that, as much as the uttermost quarter of the world is distant by the spaces of regions, from the other part of the world; yet nevertheless it is joined, knit, and couched together. And for that cause it is by Paul compared to a body, and that oftentimes in his epistles unto the Ephesians and Corinthians. Ephe. 4, 12, and 5, 23. 1. Co. 12, 12 But by what bond the christians (who so greatly differ one from another, whether respect be to their condition, country, or language) are so strictly knit together, it is sufficiently understood, by the order which joineth this latter article of our faith unto the former. For there our faith confesseth the holy Ghost; and here it treateth of the body of the faithful, which with a sincere faith, embracing the doctrine of Christ, is by him gathered together in one. What the name church signifieth. And this congregation by a Greek name is called Ecclesia, which signifieth no other thing, than a multitude called together. For it is compact of them, which by the holy Ghost are called unto the christian faith; from the which they be excluded, which by an human motion, or persuasion, or double heart, or by any other sinister means, without any instinct of the spirit of God, do join themselves unto it. A similitude. Even as if one should artificially join unto a human body some piece of a bone, of a sinew, of a gristle, or else a piece of flesh; these be not therefore accounted parts of that body, seeing they are not moved by the life thereof: but they altogether depend of this cunning art. Even so indeed we acknowledge, that the communion of saints is here found upon the earth; to wit, the congregation of the faithful, the which is gathered together in one, not by the will of man, or by any cunning craft of the world; but by the only spirit of Christ: not doubtless, that it should be contained together in one place, but that it should retain one true understanding of faith. The church is a mystical body. 36 By these things therefore ye understand, that the church is a mystical body, the which is governed by the holy Ghost. Hereby also it is manifest enough, who they be, that appertain unto the same, and who live out of the communion of it. Further, it is not obscure how aptly the name of church agreeth unto it. First it is evidently proved, that this marvelous body is governed by the holy Ghost, by those words which Paul teacheth in the epistle to the Ephesians; We (saith he) be one body and one spirit. Ephe. 4, 4. Again also it is more plainly showed in the first epistle to the Corinthians; 1. Co. 12, 13. By one spirit we are all baptised into one body, and have droonke of one spirit. Whereupon it followeth, that whosoever be destitute of that spirit, do not belong to this body. For he that hath not the spirit of Christ, how can he assure himself to be a member of that body, whereof Christ is the head, and in whom there is no other life, than the divine spirit itself? Undoubtedly it sufficeth not, it sufficeth not (I say) to put on certain colourable shows, whereby we should be taken by the judgement of men for members of that body. Peter was called of Christ, blessed: not because he confessed him with outward voice to be the son of God; but because neither flesh, nor blood, nor any human reason had revealed unto him so great a mystery, but only the heavenly father. Paul also in his first epistle to the Corinthians, in the place above recited, writeth; that No man can say that jesus is the Lord, but by the holy Ghost. By which places it is manifest, what confession at the least is required in the church; namely, not that which proceedeth of man's sense, but that which is stirred up and brought forth by the spirit of God. For otherwise the devils themselves, and also the mahumetans in their Alcoran, do ascribe a certain honour unto Christ, while they confess his praise. 37 But here might appear some difficulty. Whether and how far forth the church is invisible. What? Is the church invisible, that it cannot be perceived in the world with corporal eyes? And doth not the very sense itself tell, that the company of men is there gathered together, for celebrating and calling upon the name of Christ? How then is that believed, which is seen? Is faith carried unto those things, which be most manifest, and are subject even to the senses themselves? Hereunto we answer, that the multitude of men, which outwardly profess Christ, are indeed seen of us, but not suff●icently known of us, because we apprehend it with our outward sense, as it hath been said. But we believe certainly, that this company of men doth so come together, as nevertheless it is no human work. A philosopher, or some other heathen man would object, that such assemblies be sects of men, which might spring up of diverse and sundry opinions; and be brought forth into light, according as places and times require. Undoubtedly, we live not by the industry of men, but this work must be attributed to the spirit of GOD, whom we have before confessed. Neither must we pass over the cause, Why the church is called Catholic. why the church is called Catholic, which is a Greek word, and signifieth no other thing, than if thou shouldst say, universal: for that it is not bound more to one place than to an other. But even as God is a God of the whole universal world; even so will he, that the body of his son, which is his church, should be extended into every place. With him there is no exception of persons; neither had he respect, whether those, which he calleth into his church, be either husbandmen or smiths, men or women, princes or servants, rich or poor, barbarous, citizens, or Gentiles; as though he were moved for these outward things to choose them: but of every nation he chooseth those, whom he thinketh meet. Wherefore the church is an universal body, compacted of men of every kind and condition. But it excelleth also in a nobler society, which is of such sort, as whosoever be truly gathered together into that body, be endued with the same feeling of faith. And undoubtedly, in vain shall every other consent be, if minds disagree in the doctrine of faith. Neither is there ever any thing, that bringeth more detriment unto this faith, than the inventions of men. From hence have flowed all the heresies that ever were, which in very deed are nothing else, but the opinions of men, conceived besides the meaning of the scriptures, and sown abroad among divers people: as if they were certain divine mysteries, which bring salvation; or else works most acceptable unto God. And forsomuch as such doctrines are nothing else, but devices of men, by which the authors of them have sought their own gain and commodity; first they be mere lies, deceits, and wicked jugglings; secondly, when as they proceed from the inventions of men, they cannot satisfy all men. For look how many men, so many sundry opinions there be: so that some dissent in one article of the faith, and some in another. So in very deed it happened among the Greeks and other Christians, which inhabit towards the East part, whom if thou examine, thou shalt undoubtedly find, that by a common consent they have allowed the holy scriptures: but in those sundry superstitions, the which they have oftentimes devised, there will appear great disagreement. The Roman church aboundeth with superstitions. 38 Howbeit, in these devices of superstitions, the church of Rome carrieth away the price. For while they provide to stuff into the pure and simple religion of Christ infinite abominations, drawn out of the sinks of paganism, in restoring and (as they say, or rather as they lie) in reforming them to a better form; it hath trodden under foot and destroyed all things. Also this it obstinately urgeth, that every man's faith doth rest in such goodly things. And men's inventions are more esteemed than the lawful doctrine of the truth, drawn out of the holy fountains of the scriptures. And this might not others, which in like manner be infected with their own superstitions, abide; that they, any less than the Romans, should stoutly keep still and defend their feigned worshippings and human inventions. But they, which have embraced the principal and sincere doctrine of Christ, be utter enemies against those superstitions; seeing they perceive, that thereby the glory of Christ and his merits are altogether obscured, the honour of God translated unto his creatures, his service used without his word, & set forth only after the devise of men: so that the church, which at this day challengeth proudly unto itself alone, the name of Catholic; she alone (I say) more than others hath severed, and even rend in sunder that common and universal society of the faithful. For if it had stayed itself in that religion and service, which the holy scriptures do prescribe unto us; there had not proceeded so many schisms from thence. But hitherto it hath used no measure of her own feigned devices, and it hath endeavoured by force & arms to constrain every man to receive the same. From hence have risen infinite dissensions, amongst which there be some that remain unto this day; as experience itself plainly testifieth. And as touching those that have been in the former ages, whosoever will diligently apply his mind in reading of histories, shall easily perceive them. Howbeit, whatsoever sathan, by his cunning, The Catholic church standeth fast. hath wrought; the Catholic church remaineth still steadfast and immovable, and shall firmly abide even until the last day of judgement. For the same betokeneth nothing else, but an universal body, compact together of men of every state and condition; the which, in what parts soever of the earth they dwell, they retain the same faith and grace, righteousness, holiness, and happiness; and finally, they embrace every good thing offered them in Christ: and so, as they will never suffer themselves one jot to be led from that truth, which the spirit of God hath revealed to us in the holy scriptures; but they will assure themselves of that only worshipping to be lawful and acceptable unto GOD, which he hath prescribed in those holy scriptures. 39 Neither are they for any other end compacted together in this society, A communion of the church but spiritual. but that they should edify one an other to their power: even as the joining together, that is in the members of a man's body, is chiefly ordained for the help and preservation of every particular member. The church striveth not, to the intent it might challenge unto itself some chief empire or temporal jurisdiction: it promiseth no such end unto itself, as it would heap up exceeding treasures and earthly riches. The scope thereof is not to rule nations, to make wars, to lay hold upon cities, What weapons the church hath. and to vanquish them. Indeed this body is not destitute of his weapons, but these be spiritual, and not carnal weapons; namely, the word and the spirit, with the which it overcometh the wisdom of man, casteth it to the ground, leadeth captive the mind and cogitation to the obedience of Christ. And the same (undoubtedly) oppresseth not the bodies with tyrannical servitude, or draweth away men's goods by grievous tributes. This selfsame doctrine doth Paul in very many words inculcate in his later epistle to the Corinthians, 1. Cor. 10, 4. where he very well describeth the wrestlings of this congregation: and he in the same epistle, entreating there of his own, and of other of the apostles authority, saith; that The same was granted unto him to edify, and not to destroy. Unto the which notwithstanding, they do singularly bend themselves, which will alone be called heads, and apostles of the church. Howbeit (in the mean time) with all their power they resist the word of God. Neither do they suffer the perfect state of our justification to be preached; but rather by their human decrees and constitutions, lay infinite snares against the miserable souls of the people committed to them, the which notwithstanding are redeemed by the precious blood of Christ. And yet further, they pollute with their sundry abuses, the sacraments ordained of God, and especially the holy supper of the Lord, which they have turned into filthy and shameful idolatry, and of the signs or seals thereof, they admit the simple flock to the participation of one only; as though it were in their power to invert the order, which the Lord hath appointed. They not content (I say) to defraud the flock of Christ of that principal food of souls, which is the word of GOD, do also cut away half the sacrament, which is as it were the visible word, and the evident testimony of the goodness, charity, and ardent affection of Christ toward us, a memorial of his death, the most effectual mark of that union, whereby they grow up together under Christ himself being head, unto a holy body of the church. But this will I here add, that this one thing they work by their traditions; namely, they establish that tyranny of theirs, and make it to extend further abroad. Howbeit, the hope is, that Christ will at length take pity of so noble a body of his, and that he will not suffer a mortal man any longer to vaunt himself so proudly against his head. This Christ only, Christ (I say) is the head of the church. That the Pope is not head of the church. 40 But they, which say, that the Pope is head of the church (as he will commonly be accounted, (which also his shameless flatterers fear not to publish openly, both by words and writings) seem in my judgement to be like unto those wicked jews, which all with one voice denied Christ to be their king, and professed Caesar to be their prince. Even as in a body well framed, there is one head: so must the church, A similitude. unless it be transformed into some kind of monster, be endued with one head only, the which head is Christ. Neither standeth it with any reason that they say they have the Roman bishop to be appointed another head, as it were under the chief head Christ: whose bishop; to wit, that other head, they will have to be a necessary instrument. For there was never seen, in a well shapen body, such a disorder, as thereunto should be joined two heads; wherewith one should be subject unto another: seeing the very name of Head, signifieth the chief part of the body. But Christ alone showeth himself above the church, & he altogether by marvelous and unspeakable means, joined the human nature unto the divine nature. Behold the head, which God appointed to that beloved body, as it is written in the epistle to the Ephesians. Epes. 1, 21. We confess in deed, that the members in that body be diverse, whereof one is more excellent than another: but in this point they conspire all in one, that they be subject unto that head, and are to serve faithfully under it. Wherefore it is not lawful to devise more heads than one: and undoubtedly it is very intolerable pride, for one to arrogate unto himself the honour of Christ. But (I beseech you) let it be as these men will; that the Pope should be counted another head, under Christ the principal head. Yet, with what faith he is under Christ, as a fit instrument, experience itself speaketh: which beareth record, that he not only doth not cleave unto Christ, but that he is plainly against him, both in works, deeds, and counsels. Neither is it my purpose, to set forth at large the proof of this matter; Barnard. seeing Barnard hath declared the same, indeed not fully; but yet so, as their crafty and subtle exception may be discovered. Wherefore, being content with this profitable declaration; I will not here at this time add any more, but that I conclude again, Christ only is the head of his church. that that body hath only Christ to be the head; and not any silly man, which with his authority alone may wrest, corrupt, pervert, and rend in sunder the words of the scriptures (whereof he boasteth among his sort, that he within the closet of his breast, hath the full knowledge and perfect interpretation;) not a silly man, which (according to the naked judgement of his own will) may expulse out of the church whom he please, and accuse and condemn them; not a silly man, that at his own only beck may appoint pastors, rectors, and bishops unto churches, to whom he will not commit the custody, no not of their own goods; because he mistrusteth their wit and industry, whereof he hath not had any one jot of trial. Now than we be content with one head; namely Christ, the holy Ghost being the guide, and the holy scripture being as an outward testimony of his will: the certain persuasion whereof, the power of the holy Ghost doth inwardly seal in our minds. By what means the church is edified. 41 But let us weigh (I beseech you) by what means that most holy body of the church may be established, edified, and also increase. And here I affirm, that besides the inward grace, faith, and outward scripture, we have also need of admonitions and godly sermons out of the word of God; the which be miserably intermitted at this day, by them which would be called christians. And yet nevertheless this is the chief and principal work of the Apostolical office, the which, as though it were unworthy for the dignity of a Bishop (forsooth) these new heads of the church have committed it unto certain hungry Monks, Preaching committed to certain hungry Monks. who nevertheless are threatened unto galleys, unto perpetual prisons, and to be put to every most cruel death, if they pass the bounds prescribed by them. Indeed, they know very handsomely how to withdraw themselves from their own office, charge, and labour; but so, as they will never preach unto the people concerning holy things. The manner of papistical preaching. Yet nevertheless, whosoever do take that charge in hand, they will have them to preach after the rules prescribed by them. Whereof it cometh to pass, that the poor small flocks of Christ, either perish with hunger, or else are scantly and slenderly fed. And commonly, the sermons touching holy things, are only made in the time of Lent, and a very few days beside; and that either by a sort of unlearned and undiscreet men which know not sufficiently those things that they speak; or else by them which stand more afraid of some, than they ought to do; or else by such as hunt after honours, riches, or favour, which are not fit for their vocation. Wherefore, at that time they have sermons; but yet such, as in them they utter mere trifles, and bewray the gross darkness of ignorance. But if otherwhile they show something of the truth, it is done with such cloaked speeches, with such intricate, minced, and nice terms, as they rather destroy than edify; or else they preach flatteries, the which undoubtedly unto all godly men are mere intolerable. And such be they, that preach for the desire they have either of honour, or of private commodity. All the rest of the year is spent in walking up and down the churches, in chanting, singing, and sounding [of instuments.] In all which things, not so much as the least word is understood that might serve for edifying of the people. At which time, those chief priests, bishops, and other prelates are occupied (as they say) in great affairs, as to take upon them the administration of the common weal, to examine accounts, to search out the yéerelie revenues of lands, and many times to find out new ways of government. I pass over those things that be more outrageous; not because it grieveth them to hear such things, but partly, for that I am ashamed of them; and partly, because those things are sufficiently known, and manifest to every one. If they be apostles, it pertaineth unto their office to preach; if they be pastors, to feed; if they be schoolmasters of the church, to teach; if they be dispensors of the treasures of Christ, they ought to enrich their sheep therewith: I mean not with their pardons, bulls, and blessings; but with the word of God, with continual admonitions and corrections, by which means the infidels are converted unto God, the faithful are stirred up from their sloth and idleness, and receive comfort in the furnace of afflictions. 42 These be those exquisite arts, whereby the body of Christ is preserved; unto the which must be added the use of the sacraments, but yet whole and throughly cleansed from the devices of men. Oh thou that holy supper of the Lord, how many ways art thou here miserably dishonoured and polluted! Oh mass, mass, mass, what remaineth sound in thee! But here will I forbear my style, seeing I writ a Catechism, and not a full treatise of the sacraments, which nevertheless I hope shortly (if the Lord lend me life) to bring to pass. These few things I have written only to this end, that I may show how ill these things have been handled, which did make for the increase and profit of the church. I will speak nothing of baptism, seeing by the mercy of God, the same hath been somewhat less polluted with foul abuses. And although it be not purely and soundly used; yet there is less cause for thee to compla●ne herein. The use of the sacraments. Wherefore the use of the sacraments is most profitable unto the church; seeing they be as it were visible words, the which consist in those evident signs of water, bread, and wine. By which signs, as it were by words, all the promises of God's mercy are effectually represented unto us. And here, not only the promises are given us, but we be assuredly partakers of the thing itself: and therefore those sacraments are very necessary unto us, and further us not a little unto salvation. brotherly correction. Unto which sacraments must be joined brotherly correction, which in these days is so neglected, as no man will apply it, either to another man's use, or will submit himself thereunto: such profit have we taken in the school of Christ. Yea, which is more, those which are careful but of their own matters, are counted godly, yea and in a manner holy; which nevertheless is so undecent and dishonest, as it is not allowed, no not of the heathen philosophers; seeing they freely confess, that Man is not borne only to himself. Yea and very oxen, or sheep, or asses, if they be fallen down by the way, will help one another. And shall not we have a care of our brethren, that when they faint under the burdens of their sins, to relieve them with the help of holy correction? But if that do not prevail, it behoveth that excommunication follow, which God hath left us, as the last remedy against obstinate persons. Ecclesiastical laws. 43 To conclude: that holy body is preserved by equal and just laws, by the which it must be ruled and governed, so far as concerneth those outward exercises. Of which sort be the coming together unto public prayers, at places and times convenient, to sing praises unto God, to give thanks unto Christ, and to come unto the administration of the sacraments. All which things must be done in order, decently, and honestly: even as Paul teacheth in the first epistle to the Corinthians. 1. Cor. 14, 14 These laws must not be appointed by the will and discretion of one man, neither yet must they be accounted of so great authority, as those things, which the Lord hath revealed to us in the holy scriptures. And they must be so ordained, as they cannot be repealed and changed by one man's consent; but by the consent of the whole church, if any detriment come to the church by them. Moreover, let no man settle his hope upon those things, as though they can bring righteousness or salvation, but let him remember, that they be ordinances of men: further, that they have not to do with yéerelie rents, with gain, or with the private commodity of any man; but that they must wholly have a respect to the glory of God, and to the profit of our neighbour. Let not their number be so augmented, as either they may be naughtily comprised, or else that they should oppress the people with a more grievous burden. Let them not despoil the people of that liberty, which is given in Christ: let them not bind men's consciences, with the terror of eternal death. With these conditions (I say) if laws be appointed by the church, let christians embrace them, let them obey & reverently submit themselves to them. Where the matter so standeth, that laws be after this order appointed, they cannot be contemned or little set by, without grievous offence. Hitherto we have largely enough disputed, what that holy body of the church is, how it may be joined together in one, what head it hath, by what means it is nourished, augmented, & preserved. And if so be that I have been induced to stand longer upon this matter, than my manner is to do, it must altogether be imputed, not to any superfivitie of speech, but unto the nature and state of the cause; which aboundeth with such plenty & store of matter, as I have rather touched the principal points of things, than sufficiently expressed it according to the worthiness thereof. But that, which may be wanting at this time, we will prosecute more largely in another place. The remission of sins. 44 Unto the former article of the conjunction and union of the faithful, into one body of the church; now is aptly added the doctrine of faith, and remission of sins, which is no where else to be hoped for, but in the church. The remission of sins is only incident to the church. For although the same be granted unto us, by the only liberality and grace of GOD; yet can we not obtain the same, but only in the name of Christ. Whosoever therefore shall not come into this fellowship, can by no means be partaker thereof; seeing it is only granted unto them which by faith are united unto Christ, the head of the church. Whereof it may be soundly concluded, that it is a peculiar gift for them, which be true members of this body under the head Christ. And this treatise of the remission of sins, we will for the easier understanding divide into three points to be considered. Three things to be considered. Of which the first is; that we, by the grace and spirit of Christ, be made partakers of the remission of our sins. But here must we see, by what way and means the Lord is wont to give this grace and spirit: the which we cannot otherwise define, than by faith. For the benefits, which God offereth unto us, are meet to be received of him that will enjoy them. And faith is nothing else, but a receiving of the mercy of GOD, which is offered unto us by him. Whereunto there be two things necessarily required; Two things necessarily required in faith. one is, that that be offered to us which is good; the other, that we give our consent. But to receiving & consent, we have need of the spirit that should inwardly persuade the mind: for otherwise a man, by reason of his natural corruption, would turn away himself; as to whom these promises of God, these mercies offered, and this remission of sins might naturally seem not likely to be true, and to be of no great weight. And he would be far from the through consideration of them; seeing (as the philosophers themselves also say) he would no less be blinded unto divine things, than the mole is at the light of the sun. Whereof there is a testimony of Paul to the Corinthians; The natural man (saith he) understandeth not those things, which be of God; for they be foolishness unto him: that we may have need of that inward moving, lest we should refuse the benefit which is offered unto us. And indeed in this moving, there be two excellent gifts. The first is, that we acknowledge the gift and mercy of God offered unto us. The second, that the things which be offered, should be pleasing unto us; and that by giving our assent, we receive and embrace them. Which for the most part is granted unto us none otherwise to be used, but as it is set forth to us by the word of God; how excellent and great soever the mercy of God is, by the which he freely forgiveth our sins. Acts 10, 44. Wherefore it is written in the Acts of the apostles; While Peter yet spoke, the holy Ghost fell down upon them which heard him. Rom. 10, 17. And by Paul unto the Romans it is said; that Faith is by hearing, and hearing by the word of God. So as the church, preaching continually the word of God by her ministers, and in such sort offering in her sermons reconciliation by Christ, it giveth remission of sins; in that by the outward ministery, it pronounceth the same out of the words of the scripture: by the which, through attentive ears, as through a conduit, both the grace and spirit of Christ do slow in, even unto our hart. Wherefore it is most firmly concluded, that the word of God, by the very same means, which I have spoken, is the original of the remission of sins. Which thing seeing it is set forth in the church only, it followeth, that the sins be forgiven no where else. Sacraments be visible words. 45 An other consideration we will add, which concerneth the sacraments, the which be visible words of this absolution. For even as the word soundeth and is heard in the voice; so in a visible and evident sign, a sacrament doth speak and admonish us; unto the which we giving credit, obtain in very deed that which it doth promise and signify. Neither do we otherwise give credit unto the signification hereof, than by the motion of the same spirit of Christ, which we have above declared. But think you not, that sins be forgiven by the virtue of the work that is wrought, through receiving of the sacrament: seeing this we obtain by faith, while we believe that which it visibly teacheth us, according to the institution of Christ; to wit, that a sacrament may be of the same value that the word of God is. The same thing is offered by the word, that is done by the sacraments. For even as this word signifieth and giveth in very deed unto the believers, whatsoever it doth promise; so baptism, being by faith received, both signifieth and giveth to the believer remission of sins, the which it promiseth by a visible speaking. But indeed it might be objected unto me: If so be that sins (as it hath been said) be forgiven unto them, which believe the word of Christ, as by preaching it is set forth to us; how can they then again be forgiven by baptism? I answer, that as touching God, both the one and the other absolution is all one: and as concerning our sins, the remission is one and the same. The which nevertheless is as often confirmed, and renewed in us, as we give credit unto the words, whereby the same is signified unto us; whether it be by word of mouth, or by visible sign, it is all one. So that how often soever we either hear the word, or receive the sacraments in faith, the remission of sins is assured unto us; whereby no small faith is inwardly powered into us. A benefit of the sacraments. And it ought to seem no marvel unto any man, wherefore the sacraments be ordained by Christ: seeing that by them his pleasure is, that the strength of the spirit should have recourse into the believers, no less than by the outward word of the scripture, even as we are taught by daily experience; but yet so, as neither of these can profit any man without faith. Wherefore we have hitherto declared two means, by which the remission of sins is extant in the church; according to the two ways, whereby the word of God is set forth unto them that believe. But and if thou demand, which of the sacraments by name signifieth this remission of sins in the church? I answer, that it is baptism, in the which (we being washed with visible water) is a sign that we by Christ obtain spiritual cleansing. And that is it which Paul teacheth unto the Ephesians; that God hath purged his church with the washing of water through the word of life. Ephe. 5, 26. 46 But now let us see, Of excommunication. what is the third mean of this remission of sins. The church, by the singular gift and grace of Christ, hath right and authority (as it hath been already said) to cut off from her, by excommunication, them that be obstinate. The order whereof Christ hath described and taught unto her in the Gospel of Matthew, Mat. 18, 17. where he speaketh of brotherly correction; whereby men being admonished, that unless they did repent, it should proceed even to the uttermost punishment of separation: the which so long may stand in force, as contrition and repentance is deferred touching the sins committed. And when repentance is performed, then also let an end of the punishment of excommunication be appointed. For which cause Christ being demanded of Peter, How oftentimes a man should forgive them that offend, Ibid. 21. whether seven times (which seemed to be much:) answered; Even so often as they shall return again to better life. For that be awointeth, when he saith; seventy times seven. Wherefore they, which by repentance return to the church, must evermore be admitted. And lest peradventure so often separation and receiving reiterated by the ministery of men, against one and the same man, should seem to be of small importance, and reputed for sport and mockery, as a thing proceeding from the will of man, he addeth; that He giveth them the keys of the church: The keys of the church. that is to say, the power, that Whatsoever she should bind or lose upon the earth, should be established in heaven. And this doth the church understand in the same sort, as the holy evangelist writeth it. By this article therefore we believe, that such divine authority is committed unto the church, that it may absolve and set at liberty the persons excommunicate, which repent them of their sins committed; and may reconcile them to herself: whereby they may be restored unto that place of a healed body, whereof Christ is the head. Which absolution being performed with public vows and prayers in the church, no doubt but the church forgiveth them their sins committed. Wherefore, after the grant of this authority of the keys, Matt. 18, 19 and 20. Christ not in vain added; Whatsoever ye ask in my name, it shall be given unto you: And; Wheresoever two or three shall be gathered together in my name, I am in the midst of them. Whereby it is gathered, that the church is never present, either to excommunicate, or to reconcile them that be excommunicated, but that Christ himself also is present. 2. Cor. 2, 7 8 Wherefore Paul, to the Corinthians the second epistle, writeth to the church; that forgiving the fault of that sinner, of whom he had made mention in his first epistle, they should confirm charity towards him, in renewing with him their old friendship. Behold how we contemn not the authority of the church, but we deny it to be in the will and authority of one. We confess this power therefore to be in the earth among the godly. But even as the multitude of believers, gathered together in Christ, have only the right of excommunication; so have they also of reconciling and admitting: and that, which is so performed by them, we believe also to be done and confirmed in heaven. Howbeit note, that in this third means, is contained the forgiveness of public sins only. And as concerning the two former means, the church hath belonging unto it the forgiveness of all sins in general. Here only that absolution taketh place, which appertaineth to public crimes; the which, through evil example, hath offended and done harm unto them, to whom the knowledge thereof hath come. Wherefore, with all the hart and voice let us give thanks unto God, who hath granted unto us so great a benefit upon the earth, and hath laid up greater for us in heaven: as afterward we shall see. The Resurrection of the flesh. ¶ Look more hereof in the third part. 47 How these articles should be knit together, After remission of sins followeth life. by a more fit method, I cannot perceive. Sin (as it is known) hath been the only and whole cause of man's death: and that we have remission of sins through Christ, it was showed a little before. Now then remaineth this one thing; to wit, that by him we shall be delivered from death, and released from the tyranny thereof, so soon as ever we have access unto Christ by faith: sith then shall perish in it the continual jurisdiction, which it obtaineth against us. For seeing the natural power hereof is such, as what it hath once seasoned upon, it firmly holdeth: therefore the philosophers write, that it must not be granted, that from such a privation men can return to their ancient habit. In which matter certainly they be not deceived, if thou shouldest but consider the power of nature. But we, which be endued with faith, do so taste of death; as we know that there is an end and limit appointed, to the working thereof; we being confirmed through the promise of Christ himself, john, 6, 39 who in the sixth of john saith; that He will lose none of them which his father hath given him, but will raise them up at the latter day. But if so be thou object, that he will raise up not only them that be godly, but also the unbelievers: and shall therefore the faith in Christ (as touching the resurrection) profit any thing? I answer, that the confidence in Christ shall nothing at all profit unto the mere and absolute resurrection; seeing that degree, both the godly and the wicked shall obtain: but the resurrection unto felicity, unto life eternal, and unto heavenly blessedness, is only granted un-them, which by faith are united unto Christ. Howbeit, I think not meet to pass over this; (to wit) that whereas the wicked shall rise again, they obtain not that, by the power of their own nature, but by Christ. For, seeing we confess that by the death of that one first man, we were all made subject unto death; it is reason also we should grant, that how many soever be made partakers of this second life, should also obtain the same by that one man Christ, who first was raised up. Wherefore the wicked, whether they will or no, shall feel in themselves the power of Christ: but that which these shall obtain to their great harm, just men shall receive to their great benefit. This is the doctrine of Paul to the Corinthians, when he saith; As by one man came death, 1. Co. 15, 21. so by one man came the resurrection of the dead. And as by Adam all men die, so by Christ all shall be made alive: but every one in his own order. The first fruits is Christ, than they which be of Christ. And in the last and most unhappy state shall they be, which be strangers from Christ. And as there shall be a difference in the state & condition; so shall there be also in the place. For the saints then raised up, 1. Thes. 4, 16 and 17. shall together with the godly, which then perhaps shall remain alive, be caught up, to meet with that high King our Lord JESUS CHRIST in the air; Who undoubtedly (as we have already confessed) shall come to judge the quick and the dead: as we have expressly showed in the article of the last judgement. Wherefore Christ will show forth his power generally towards all, as well good as bad; not only in the judgement itself, but in the resurrection also. He therefore is the first that hath risen, and we shall follow him at the time appointed. The church is a body quickened by the spirit of GOD, A similitude. the which increaseth by degrees; no otherwise than a living body is naturally form, by little and little. For of the power of forming, which is in the seed, first some one member is form, and brought forth in the lump; whether the same be the heart, or any other member, it forceth not: it sufficeth, that sense and moving be given to any one of them. The same spirit after that goeth forward by little and little, to frame other members. And even this happeneth in the holy body of believers, wherein the spirit of GOD hath raised up Christ, the very head of them all. Afterward, the same spirit, by the same power, whereby it raised up Christ in all us, who be the dear members of his body, will bring forth the same effects of resurrection: as we read in the first chapter to the Ephesians, Ephes. 1, 19 and as we have declared in that article, wherein we entreated of the resurrection of Christ. 48 But how great consolation that blessed hope bringeth to the godly, The hope of the resurrection bringeth great comfort to the godly. let even they themselves judge, which in great joy celebrate with such pomp and ambition the day of their nativity; or else that day, wherein they were preferred to some degree of honour. And thus they celebrate, with joyful memory, the beginnings of so great miseries and calamities, as this life is subject unto; and as are incident unto principalities and worldly honours. This is the true nativity of the saints of Christ, this is the true triumph, this is that heavenly entertaining of them. Then shall be opened unto us the wounds, or rather the gates of glory. Here ought all our hope to revive, if at any time (as oftentimes it doth happen) we appear to be negligent, and to go slowly forward in the way of the Lord; by reason of the burden of our flesh, which oppresseth us. On this wise aught our minds to be strengthened, to endure the troubles, which seem to be hard and difficult unto the body, unto nature, and unto the sense. On this wise aught we to be confirmed to the mortifying of our senses & concupiscences; seeing we know out of Paul, that We, Rom. 6, 5. which have been partakers of the death of Christ, shall also be partakers of his resurrection. For than we shall be delivered from the labours, miseries, sorrows, and torments of this life: and we shall have a body so much more excellent, as a heavenly and spiritual body doth excel an earthly and fleshy body. And certainly, I speak not this, as though we should not recover so much flesh, blood, and bones, as shall be sufficient unto the constitution of a body: but we believe it will be a much more excellent body; because Heavenly and Spiritual betoken names of nature. The which titles and prerogatives, Paul, 1. Co. 15, 4● in the first epistle to the Corinthians, gave unto bodies renewed by the resurrection. And Christ in Matthew, Matt. 22, 30. when he was tempted of the saducees, promised that we should be like unto the angels: that in heaven there shall be no use of matrimony. For seeing that death shall have no dominion, there shall be no need also of generation; which is granted unto us for supplying the number of such, as death taketh daily away. The same is affirmed touching hunger, thirst, and all that evil band of troubles. Whosoever therefore goeth forward unto so noble and glorious a state, aught to regard but a little, all the troubles and labours which he endureth for the name of Christ. Yet this doth not the wicked sort consider; but it seemeth to be a matter of no weight unto them, that they submit their soul unto the bondage of innumerable miseries, and suffer the same to be mastered with the flames of naughty lusts. They do not make any account of having their body once free, and discharged from natural necessities; as men that judge it a thing impossible, because they measure the power of God by the course of those things, which continually be brought forth, and be here among us. But contrariwise the godly, which by virtue of the resurrection do hope for that most excellent gift (to wit, that neither death, nor yet other natural infirmities may be able to do any more displeasure to the body) must bend their whole endeavour to rid their minds from the tyranny of vices and affections; whereby they may be more and more confirmed in the hope of recovering of a free body, wherewith the mind may be clothed, that now through Christ hath gotten the victory over lusts and sins, which by means of the body and the flesh do oppress the spirit. And this let us desire of the eternal God, and most merciful father, that he will vouchsafe to bestow upon us at his own appointed time, and that through the merit of our Lord jesus Christ, for that immortal desires sake, wherewith we wish after his kingdom. And this we would desire with all speed to be done, so that his glory & honour might be made more famous and known. The life everlasting. 49 We which here living in the church by the spirit of Christ, have obtained remission of sins; and when we have attained unto regeneration in felicity and glory, what either can we or aught we afterward wish, but that it be granted us to live evermore joyfully, contentedly, and happily in GOD through Christ? And although such a state is for many causes very greatly to be desired; yet all the parts of that happy life must be referred to two good things; the first hath respect unto the soul; Happiness of eternal life in two respects. and the other unto the body. Touching the which this I will say briefly, that it will come to pass, that all labours, griefs, miseries, and sorrows, which we are compelled to suffer in this unhappy vale shall cease from the same. And this is it, which is said in the Apocalypse; Apoc. 21, 4. that God will wipe away all tears from the eyes of his saints: neither shall there remain to them any more sorrows, lamentations, sighs, or wailings. Wherefore our body shall merely be renewed, according as we treated in the article of the resurrection. Unto which sentences declared this we add; that there is a lively & effectual example in the resurrection of Christ, what manner of heavenly properties our bodies shall have. It is evident also, even in sundry of his actions, when he was conversant in this passable state of life, john. 20, 19 john. 6, 19 what time as he showed miracles even in his own body. Acts. 1, 9 He entered into the place, where the apostles were, the doors being shut. He walked upon the waters of the sea, Luk. 14, 39 and sunk not. He was lifted up into the air, or rather ascended into heaven: as we have above confessed. And he offered himself to be seen and felt of his disciples. Besides this, when his will was neither to be seen, nor yet to be caught hold of by any man, he so ordered his body, Luk. 4, 30. as neither the one nor the other happened otherwise, than it pleased himself. john. 8. 59 Mat. 28, 1. etc. As in Nazareth, when they endeavoured to throw him down headlong from the mountain; or when they went about to stone him in the temple. Mat. 17, 2. Again, when he rose up and went out of the sepulchre, which the soldiers kept, he would not be seen. No more would he be seen upon mount Thabor, wherein his body being transformed, became bright like the sun. And we are not any way forbidden to hope, but that our bodies shall probably be adorned with those qualities in the life eternal. For it seemeth altogether convenient, that the members should be like unto their own head. fleshly care of the body must be rejected. Wherefore, if any man have a fleshly care of his own body, he dealeth unwisely, to obey it in those things which manifestly strive with so blessed an end. He ought rather, for that favour, wherewith he is endued by the grace of God, to yield the same body of his to the obedience of the spirit; by whom it shall at the length be quickened and carried up into so excellent a state. In consideration whereof, Paul decreed; Rom. 8, 18. that Those things, which we presently suffer, are not worthy of the glory, which shall be showed to us: And as in the same manner, Christ disputing of eternal life, said; He that will find his life, Mat. 10, 39 shall lose it. In the which place, under the name of life; he meaneth this natural life; the which whosoever withdraweth from mortification, and the cross laid upon him by God, and doth attempt with highly dishonouring of Christ and his name, to repulse danger and temporal death from it: then doth he verily lose it, although he determine with himself to find it, and to recover it. For he despoileth it of those properties, which otherwise it should perpetually have in that eternal felicity with Christ. But the spiritual and true christians, which by the judgement of the world are thought to betray their own life, while they make over-small account of the same, taking great and infinite perils in hand, yea & willing death for Christ's his sake: these (I say) as Christ most truly testifieth, in losing of their soul, do in very deed find and most certainly obtain the same. john. 12, 24. And that is most aptly expressed in the similitude of a grain of corn, which unless it should first become rotten in the earth, it would never give out flower or fruit, framed in the order of an ear of corn. 50 But let us proceed, & see, in what thing the spirits of the blessed may rest themselves in that state, whereof we have spoken. They that be justified by Christ, although that, even in this life, they have settled their desire to love God with all their heart, with all their soul, and with all their strength; & so long as they acknowledge, they be very far off from doing that, which they ought to do, they must needs be disquieted with exceeding sorrow. How pleasant a thing (think we) will it be to them, that they shall be able to satisfy their desire, so just, so excellent, so great, and so long desired of them? A deliverance from slain. Then we shall be endued with this gift, that we shall offend him no more: we shall be delivered from the servitude of sin, and from our domestical enemy; namely, from the assaults of the flesh, seeing the same shall be at peace with the spirit. We being constrained with the bonds hereof, cannot fulfil the law of God. But in that state we shall love God with all our strength, and more than either ourselves, or whatsoever else is in the world. Neither shall that flesh let us any thing, from the true & perfect love of our neighbour: he undoubtedly shall have no need of the duties of this life, but yet we shall love him, in that we shall no less be desirous of his felicity than of our own. The motions of envy, self-pleasing, and of other desires (the which things be very great enemies unto us, and make us the slacker to love our neighbours) shall have no longer abiding in us. But as touching that, which is of greatest importance, and is greatly wished for of all men that be endued with reason and any godliness at all (I mean the knowledge of God) shall then at the last be granted unto us. Indeed it is now, after some sort, given unto men to know God by the evident tokens of things created, by the testimonies of the scriptures, and by inward revelation of the spirit: but there shall be then a full and perfect knowledge. Wherefore saith Paul to the Corinthians; We see (saith he) through a glass as in a dark speaking. 1. Co. 13, 12 Now there be certain dark sentences laid before us, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: then shall it be set forth to be perceived indeed. All veils and covering shall be removed, that we may penetrate even to the face of God himself, the which cannot be perceived in this life: as God himself verified to his faithful servant Moses, Exo. 33, 20. in these words; It cannot be that a man should see me and live. Therefore thou shalt not see my face, but I will cause, that as I pass by, thou mayst see my back part. But when we be loosed from this mortal state, we without doubt shall be capable of that excellent gift. In the which thing chiefly consisteth that eternal life, as our saviour jesus teacheth in the Gospel of john; john. 17, 3. This is the life eternal, that they may know thee only, the true God, and jesus Christ whom thou hast sent. And again he saith; john. 8, 56. that Abraham desired to know the day of the Lord, and he knew it and rejoiced. Matt. 13, 16. And unto the apostles he said; Blessed be the eyes, which see that ye see. I say unto you, that many kings & prophets desired to see that which ye see, and yet it was not granted unto them. In which place we must understand, that Christ spoke of his first coming, in the which he had the mortal and passable properties of human nature. But if thou wilt object, that they saw him also after his resurrection, when he was now endued with an immortal and impassable life: I answer, that he had not even as yet gotten the full victory of all his enemies, neither ha● procured the kingdom to be perfect, peaceable, and sure from all adversaries: such as it shall be by the judgement of Paul, in the first epistle to the Corinthians, When he hath put all his enemies under his feet. 1. Co. 15, 25 51 Wherefore, let every one ponder in his mind, what a felicity remaineth for us, seeing it is admitted, that we shall see him, and shall have experience of our first begotten brother in that glory and triumph: where we shall not only be one with him, but with the eternal father also, with whom he shall make us firmly to abide, as a kingdom won by his own conquest, and governed in an excellent sort; Ibidem. 28. That the same God the father (as Paul testifieth in that place) may be all in us all. Now than my brethren, what better thing can we desire? How profitable, pleasant, glorious▪ honest, beautiful, and in every respect good shall it be, that that father and blessed God shall be all in all? These things are not elsewhere to be fought, seeing they be not elsewhere to be attained. Some shadow, proof, and little spark of that blessedness of ours did Peter taste upon the mount: Mat. 17, 4. and therefore he wished there to have his perpetual habitation. Thereof had Paul a trial, when he was rapt into the third heaven, where he heard great mysteries so far removed from the sense of man, as they were unspeakable. 2, Cor, 2, 2. The face of Moses so glistered, by reason of the conversation which he had with the divine glory, as the Israelites were not able by any means to behold him. Exod. 34, 35 What shall happen therefore unto us, when we have obtained with him the place of children and house-dwellers? If so be at any time it happen here, that we by any motion of the spirit, read the scriptures; if we power out our earnest prayers before God, if we lament before him with great zeal for the evil which we suffer, or else be moved inwardly through the effectual preaching of the word: do we not conceive a joy, delectation, and consolation, which passeth all delights, pastimes and pleasures of this world? But this is only a beginning of eternal life; whereby nevertheless yet we may conjecture, how pure, perfect, and unmeasurable happiness that shall be, which is in the life to come. Touching the which, many more things might be disputed; but it is more meet to leave these amplifications to the faith of the godly reader. The which felicity seeing it is the gift of God, which proceedeth not from ourselves, in that God maketh us capable thereof; so are we wont to conceive much more according to the measure which cometh into us. And these sweet conceits of the mind do comfort and refresh us in the calamities of this life: they showing unto us, even in the midst of the storms of this world, the haven of so great a felicity. Unto the which we beseech him to bring us, that by his precious death hath procured it for us. And that it will please him, through his holy spirit, to bring thereunto all such as through him are regenerated by the eternal father: with whom he liveth, triumpheth, and reigneth for ever, Amen. ¶ Hear (brethren) ye have a short exposition of the particular things belonging to our faith. And as touching those things, which shall be perceived of you to want, I beseech you to allow of these excuses. One is, that my ability is but small and slender; the other is, for that I mean, in the book which I have in hand touching the true worshipping of God: to supply many wants, which for brevity sake I have omitted. God and the Father make you partakers more and more of his grace in Christ jesus our Lord! Amen. The end of the Second Part. THE Third Part of the Common Places of PETER MARTYR. In the which is treated of the causes and general means, whereby we are let into the possession of Christ and of salvation: and as touching the effects of Christ remaining in us. The first Chapter. Of Predestination. Upon the ninth chapter to the Romans, at the latter end of the chapter. Look In Gen. 25, & upon the whole 9 chapter to the Rom. and In 11, vers. 8, etc. Lest in disputing our talk might stray too far, which might easily come to pass, in so large a field of God's predestination, the tract whereof is very intricate, all that we mind to say, we will divide into four principal points; that is to wit, A division of the question. I will first diligently search out the nature and definition thereof. secondly, what are the causes of it; for nothing can perfectly be known, which is not known by causes. thirdly, what are the effects, which predestination bringeth forth in men; for there are many things, which by their effects are most plainly understood and perceived. lastly, whether the power or force thereof be such, that it bringeth unto men necessity; and whether it either taketh away, or hindereth the liberty of the will of man; and whether it may be altered or changed. These parts being diligently discussed, we will then make an end of this discourse. And yet will I not promise of this matter to speak all that were to be spoken; for there are infinite things, which come to their mind that consider of this matter: only those things will I touch at this present, which shall seem most necessary, and are in greatest controversy; which being so compacted, it shall not be hard for others, to gather elsewhere to themselves much more matter. But before we go to the definition of predestination, I am to dispatch two matters. The one is, Whether it stand with true piety to dispute of predestination. whether it stand with true christian religion, either to dispute or to preach of predestination; lest that if it be not lawful, we should seem to do wickedly. The other, forasmuch as the Logicians teach, that the question, whether a thing be or no, naturally goeth before that question, whereby is demanded, what a thing is; that we break not that order, let us first consider, whether there be any predestination or no; to the end we may afterward the more safely define it. As touching the former question, this is to be v●…rstood; that there are sundry elections of God. For there are some, The elections of God are diverse. which serve for the executing of some certain office, as to a kingdom, or to an apostleship: and others there are, unto eternal life. And these elections are sometimes separated asunder; for it happeneth oftentimes that he which is chosen unto a kingdom, is not straightway chosen unto eternal life: which also happeneth of the apostleship, as in judas. Howbeit, john. 6, 70. sometimes they are joined together; so that whereas we speak of temporal election, we may also understand that the same is meant of the eternal. And after this sort Paul saith; Gal. 1, 15. that he was called to be an apostle, and severed from his mother's womb, namely to the apostleship, and preaching of the gospel: and yet together therewithal he understandeth, that he was predestinate to eternal salvation. Christ also said, john. 15, 16. that he had chosen his disciples, to go and to bring forth fruit, and that their fruit should remain: and yet together therewithal, He commandeth them to be of good comfort, Luk. 10, 20. for that their names were written in heaven. There is therefore, between these elections a great difference; and there is also between them a great conjunction: so that oftentimes the one is taken for the other. So Paul, by his wonderful wisdom, transferred unto spiritual things those temporal things, Rom. 9, 10. Gen. 25, 21. Mala, 1, 2. which seem to be prophesied of jacob & Esau in Genesis and Malachi. The reasons of them which say that predestination should not be disputed of. Prosperus. Hilarius. 2 Now, as touching this latter election, I see there have been many, that have judged this disputation is not meet to be touched; whose reasons, Prosperus, and Hilarius bishop of Orleans, sometimes disciple unto Augustine, do plainly declare in the two epistles which are prefixed unto the books of the predestination of saints; which epistles were upon this occasion written, that when Augustine writing against the Pelagians, touching the grace of Christ, had oft in his books urged many things of predestination; many of the brethren in France, and not of the meanest sort, were sore troubled and wonderfully offended. For they affirmed that by this doctrine, is taken away from such as are fallen, an endeavour to rise again: and to such as stand, is brought a slothfulness. For that they judged, that diligence should be in vain to either part, when as by the predestination of God it was already determined of them, that they being reprobate could not be restored again; and that they being elect could by no means fall away: and yet could not keep a constant and firm course, for as much as they were uncertain of their predestination. Therefore, seeing by this doctrine, industry is taken away, and only a certain fatal necessity doth remain; it is much better that this matter be left unspoken of. They add moreover, that it is superfluous, to dispute of that which cannot be comprehended. For it is written; Who hath known the mind of the Lord? Esaie. 4, 13. Rom. 11, 34. Or who hath been his counsellor? So that their judgements was, that it should be taught, that God of his goodness would have all men to be saved: but in that all men are not saved, it hereof cometh, because all men will not be saved, & this (say they) is a safe doctrine. But on the other side, this doctrine of predestination, taketh away all the force and use both of preachings, and also of admonitions and corrections. For if there be appointed a certain number of the elect, which can neither be diminished nor increased, then shall preachers labour in vain. For if the determination of God be immovable, then shall there be an unsearchable confusion between the elect and the reprobate; so that none of this sort can go to the other, nor none of these other pass over to them & so in vain and unprofitable shall be all the labour and travel of such as are teachers. This doctrine also seemed unto them new; because the old fathers had written as touching this matter, either nothing at all, or very little; or else entreated of it after another sort. And for as much as, even unto Augustine's time, the church had without this doctrine, defended the doctrines of faith against heretics, they also could even then be content to want it: for they affirm, that such as teach this, do nothing else, but call men back to an uncertainty of Gods will: which is nothing else, but to drive men unto desperation. All these things were objected unto Augustine; which if they were true, then should we rashly, and without advisement take in hand the treatise of this matter. But the reasons, The reasons whereby Augustine defended his tretises and disputations of predestination. with which Augustine defendeth himself, may also maintain our purpose: wherefore those things which we intent in this place to speak of, we will briefly gather out of two books of his; the one whereof is entitled, De bono perseverantiae: in which book, in the 14. 15. and 20. chapters, he confuteth those objections, which we have now made mention of; the other is entitled, De correptione & gratia; where in the 5. 14. 15. 16. chapters he entreateth of the selfsame thing. 3 First of all he marveleth, Paul doth oftentimes inculcate the doctrine of predestination. Rom. 8, 9, 10, 11. Ephe. 1. 2. Tim. 2, 19 Acts. 13, 48. Christ, and the Acts of the apostles have made mention of it. john. 10, 20. Mat. 20, 16. Matt. 25, 34. that those men should think, that the doctrine of predestination should subvert the profit and commodities of preaching; especially, seeing Paul the teacher of the gentiles, and preacher of the whole world, doth in his epistles, both oftentimes, and also plainly and purposely urge that doctrine; as in the epistle unto the Romans, unto the Ephesians, and unto Timothy; yea and he saith, that Luke also in the Acts of the apostles, and Christ himself in his sermons maketh mention thereof. For Christ saith: Whom my father hath given me, those can no man take out of my hand; and, that Many are called, and few are elected. And in the last day he saith, that He will answer unto the godly, Come ye blessed of my father, possess ye the kingdom, which was prepared for you from the beginning of the world. And, Matt. 11, 25. He giveth thanks unto the father, for that he had hidden those things from the wise men, & revealed them unto babes; because it was his pleasure so to do. In another place also; john. 13, 18. I know (saith he) whom I have chosen. Again; Ye have not chosen me, john. 15, 16. but I have chosen you. And if Christ and the apostles, have in their sermons oftentimes made mention hereof; This doctrine is not against the fruit of preaching. no man (saith he) ought to doubt, that this doctrine is against the fruit and commodity of preaching. He affirmeth also, that It followeth not, that although our will, salvation, and good works, Salvation and good works depend of God, and yet we must not cast away all care of living well. Phil. 2, 13. Philip. 1, 6. depend of the will and appointment of God; therefore we should cast away all our diligence, endeavour, and care. For Paul, when he had said, that God worketh in us both to will and to perform; yet ceased not to give good counsel. And when he had written unto the Philippians, that God who had begun in them, would accomplish the work, which he had begun, that they might be blameless in the day of the Lord; in which words he attributeth unto God both the beginning and success of good works: yet in the selfsame epistle, he wonderfully exhorteth them unto holiness. Christ also commanded his apostles to believe, and yet on the other side he saith; john. 14, 1. john. 6, 44. that No man can come unto him, but he whom the father shall draw. Matt. 13, 9 He also saith; He which hath ears to hear, let him hear. And yet God saith in the scriptures, Deut. 30, 6. that He would give them an hart from above to understand, eyes to see, & ears to hear. Wherefore these things are not repugnant one to the other; namely, that the appointment of good works lieth in God, and that the gift of them is to be hoped for at God's hands only; and that we also must put our care and endeavour to live uprightly and godly: for as we have before said, the holy scriptures teach both. Moreover, As well the foreknowlege of God as predestination is certain. if for this cause, we should deny predestination, seeing after the selfsame manner, the foreknowledge of God is certain, and can not be deceived; shall we therefore deny, that God foreknoweth all things, if peradventure there be some which may be offended with this doctrine? An example brought by Augustine. And in his book De bono perseverantiae, the 15. chapter, he bringeth an example which happened in his time. He saith, that in the same monastery that he was in, was a certain man of a lose life, who when he was admonished of his fault, was accustomed to say; Such a one shall I be, as God hath foreknown me. And when he so spoke (saith Augustine) he spoke indeed the truth; but although his judgement was true, yet became he every day worse & worse: at the last also he saith, that he returned to his old vomit; howbeit (saith he) what manner of one he shall in time to come be, God only knoweth. Though this man abused the truth, A thing is not made evil, by the abuse thereof. yet will not therefore any godly man deny, that God foreknoweth all things. And that this foreknowledge of God, is no let unto good works, Christ declared, when he commanded his disciples to pray, Matth. 6, 9 when as yet in the mean time, he plainly told them, Ibidem. 32. that God knew right well what they had need of. So then, The foreknowledge of GOD ought not to call us back from the endeavour of praying. foreknowledge of God doth not call us back from desire to pray: for the things profitable and necessary, which God hath decreed to give us, he hath decreed to give them by this mean. They also are deceived, which think that this doctrine is an unprofitable doctrine; yea, their sight is but small, and they understand not the profit thereof. Unto the godly it is very profitable, to the end they should not put any confidence, either in themselves, or in any other men; but should fix all their whole hart and confidence in God alone. Which thing undoubtedly, none can truly and from the hart do, but those which are fully persuaded, both that their salvation, and also their good works depend not upon themselves, but of God. No, We cannot acknowledge the gifts of God, without we know from whence they spring. we cannot acknowledge the gifts of God, except we understand from what fountain they spring. But that fountain is the free purpose, and mercy of God, given unto them, whom he hath elected before the constitution of the world. He which seeth not this, seeth not the goodness of God towards him. By this doctrine may men be brought, What that fountain is. not to glory in themselves; but in the Lord: which they cannot do, that ascribe unto their own free will that little, whatsoever it be; for the which they say they are chosen of God: for they have in themselves whereof to glory. Over this, the scriptures will have us to be mortified, and to behave ourselves lowly; which thing, nothing more easily bringeth to pass, than doth this doctrine. The certainty also of salvation, which we defend, is by no other means made more manifest. And in the latter epistle to the Thessalonians, 2. Thes. 2, 13 Paul willeth us for this cause, to give thanks unto GOD, We are willed to give thanks for our election. that we are elected of God: but this can we not do, unless this also be wholly made plain and known unto us. Neither without this doctrine can the grace of God be sufficiently defended against the Pelagians; for they taught, that the election of God cometh by our merits. Predestination confirmeth the doctrine of justification. It is no new doctrine, seeing it is set forth in the holy scriptures. Heresies the cause why doctrines were the more diligently searched out. Free justification also should perish, except we be rightly taught of predestination. Seeing therefore this doctrine, being soundly understood, is unto so many things so profitable, no man ought to count it unfruitful: and sithence it is set forth in the holy scriptures, it cannot undoubtedly be called a new doctrine. 4 But if the fathers, before Augustine's time, have not so diligently spoken of it, it ought not to be marveled at: for the occasions wherefore doctrines were the more diligently discussed, and searched out, were new heresies which often sprung up in the church. And for that before Pelagius time, no man had spoken against the grace of God; there was no need, that any man should defend it: but when there arose up a new error, it was necessary, that this doctrine should the more diligently be examined. And yet did not the fathers, which were before Augustine, always leave this thing unspoken of. The Fathers before Augustine's time taught this doctrine. For Augustine himself proveth that, in the 19 chapter of his book De bono perseverantiae. Ambrose upon Luke saith, that God could, if he would, of undevout persons make devout. And again he saith, that God calleth them, whom he vouchsafeth; and whom he will, he maketh religious. These things writeth he upon that place, wherein it is written, that the Samaritans would not receive Christ. He citeth also Gregorius Nazianzenus, who saith; that God granteth that the faithful both believe the blessed trinity, and also confess it. But whereas they quarrel that this doctrine is very obscure, and cannot be understood; but rather bringeth men to be uncertain of the will of God, he answereth; that indeed it is an obscureness unsearchable, How predestination is obscure and how not obscure. if any man go about to seek out reasons of the judgements of God, why (other men being rejected) this or that man is chosen. But if so much be taught of predestination, as the holy scriptures do set forth unto us; those things are not so obscure, but that they might be manifest enough unto our faith. When we will do any thing, we must not have an eye to predestination, but to the scripture. The certain number of the elect hindereth not preaching. Neither counsel we, that when a man doth any thing, he should deliberate with himself of predestination; but rather refer himself unto the will of God, expressed in the scriptures: and that every one also ought to have a trust, that by predestination he is not excluded. Neither is this any let to preaching, that the number of the elect (as it is in very deed) is certain and unmovable. For by preaching, we go not about to translate men from the number of the reprobate, into the number of the elect: but that they which pertain to the elect, might by the ministery of the word be brought unto their appointed end: which selfsame ministery, as unto the one it is profitable, so unto the other it bringeth destruction, and taketh away from them all manner of excuse. But whether predestination and election unto salvation, may be sa●… to pertain unto all men; so that God Will have all men to be saved, we will afterward in his due place speak of. Howbeit in the mean time Augustine willeth us not to conceal the truth touching predestination; because there upon hangeth danger, lest by misunderstanding thereof, corrupt doctrine might be confirmed. Neither are those, which are of capacity, to be defrauded, for their sakes which are not able to attain unto it. Many consolations by this doctrine of predestination; It must be set forth to all, but not all after one sort. Augustine bringeth an argument of the like. And forasmuch as out of this doctrine, many consolations may be had, it is indifferently to be set forth, both to the learned, and to the unlearned; although not always after one manner. For, unto some, milk is meet; and unto other some, strong meat. And this selfsame thing may so aptly be entreated of, that it may satisfy both the learned and unlearned. Which Augustine himself did wisely accomplish, who not only disputed of this matter against the Pelagians very sharply; but also in his homilies and familiar sermons plainly and expressly handled the selfsame thing unto the people; What (saith he) is more profound than the saying of john; In the beginning was the word? john. 1, 1. john. 14. Or than this other; The word became flesh? In which sentences many may fall, and perniciously err; and yet notwithstanding, we must not cease to set it forth both to the learned, and unlearned; but yet using therein a sundry kind of speech. What things are to be taken heed of in preaching of predestination. We ought not so to preach predestination unto the people of God, as to say; Whether thou doest this, or doest it not, thou canst not alter the determination of God: and if thou be elect, whatsoever thou doest, thou canst not be removed from salvation: for these speeches easily hurt weak and unlearned men. It is the part of an unskilful or rather malicious physician, so foolishly and unaptly to apply a medicine, which is otherwise good, A similitude. that it may be hurtful unto health. But to set forth this doctrine profitably, and with fruit; the ends and commodities which we have before spoken of, aught to be regarded. With what dexterity predestination is to be entreated of. And let all our speech be directed to this, namely that they, which are of Christ, ought not to put confidence in their own power and strength, but in God; and that they ought to acknowledge his gifts, and to glory in God, and not in themselves, and to have feeling of the grace & mercy that is given them, and that they are freely justified by Christ. Let them understand also, that they are predestinate, to be made like unto the image of the Son of God, into the adoption of children, & to walk in good works; lastly, to testify to them the assurance of God's goodwill towards them. Further, A similitude. every thing hath his ears or handels, whereby a man may most aptly hold it; which if it should be taken by any other way, or part, will either fall from the hand, or else hurt him that taketh it. This have we gathered out of those books of Augustine, which we before cited; wherein he answereth to the objections of Hilarius and Prosperus. 5 Now rest two doubts to be dissolved; first, that they say, that we appoint a certain fatal necessity; secondly, that they think that men by this means are brought to desperation. Whether by this doctrine be confirmed a fatal necessity. As touching the first, if by fate or destiny they understand a certain force influent from the stars, and an impregnable connexion of causes, by which God himself also is restrained; we (and that not without just cause) will utterly renounce the name of fate. But if by that name they understand the order of causes, which is governed by the will of GOD, then can not that thing seem to be against piety; although in my judgement I think it best, We must abstain from the name of destiny, and why. to abstain from that name, lest the unlearneder sort should think, that we approve the feinings of the ethnics. Of this matter hath Augustine excellently well written in his fift book De civitate Dei, the eight chapter; Neither by this predestination, are the natures of things changed, as touching necessity, and hap; as in the treatise of providence we have declared: By the effect of predestination we are made free. nay rather, by the effect of predestination, that is, by grace, we are made free from sin, and made servants unto righteousness; which servitude is holy, and in the Lord worthy to be embraced. By predestination our hope is confirmed. And so far is it off, that by predestination our hope should be broken or diminished, as even by it, it is most strongly confirmed. For Paul in the eight chapter of his epistle to the Romans, when he had said; Hope confoundeth not: Rom. 5, 5. & 8, 24, & 27. and had added, that Unto them that love God, all things work to good, confirmeth the same by predestination. For whom God hath foreknown (saith he) those hath he predestinate: and addeth afterward; Who shall separate us from the love of God? verse 35. Shall tribulation? Shall anguish, & c? And immediately; Neither death, ve. 37, & 38. nor life, nor angels, nor principalities, etc. Wherefore we are not by this doctrine driven to desperation, but rather much more confirmed in hope, and by it is received great comfort. Our salvation is more safely committed to God, than to ourselves. And undoubtedly, it is much more safe to commit our salvation to the care and providence of God, than to our own judgement. For we, as we are changeable, would every day, and every hour, destroy ourselves. But our salvation, forasmuch as it lieth in the hand of God, is most safe and sure. And to conclude, The knowledge of predestination advanceth the glory of God. there is nothing that more advanceth the glory of God, than doth this doctrine: wherefore we ought not to fly from this doctrine of predestination. And especially, seeing it is a certain part of the Gospel, which must not be received in part, This doctrine is a part of the Gospel. but fully and wholly; and thus much as touching the first part proposed in the beginning. 6 In the other part we are to consider, whether there be any predestination; lest we seem to go about to set forth and define a thing feigned and imagined: Never any man openly denied the predestination of God. not that ever any have been, which openly, and of purpose, durst deny the predestination of God; but for that there have been some, who have laid such grounds, as those being granted, predestination cannot stand. Pighius confuted. For some say, and amongst them especially Pighius, that In God is neither any thing past, or to come; and therefore, he presently, that is, always predestinateth and foreknoweth. And he saith, that We are herein deceived, that we think, that God already, before, and in times past, hath predestinated some. Whereof are gathered many absurdities; Unto God (saith he) all things are present, therefore he always foreknoweth, and predestinateth: and thereupon inferreth, that it lieth in every man to be foreknown of God, what manner of one he is; and that it is in our power to be predestinate, to be even such as we ourselves will be. But this saying strayeth far from the truth: Although in God be no courses of times, yet the creatures which are predestinate before they begin to be, want not a beginning. for although in God, there be no courses of times, neither with him is any thing past, or to come; yet that creature, whom God foreknoweth and predestinateth, is not without beginning. Wherefore, seeing it is not coeternal with God the Creator, it followeth of necessity, that God predestinated the same, before it was brought forth: for predestination is of the number of those actions of God, which have respect to another thing. So as we must not fly the eternity of God; for in it men have no participation with God the Creator. This may better and plainlier be understood by the time past. Therefore say thus; Certain men are now dead and gone, but unto God all things are present; wherefore GOD now predestinateth them, and now also is it in their power, how to be predestinated. Here there is none so blockish, but that he seeth the absurdity: for they are not now predestinated, Dead men are not now predestinated, for they are come to their end. seeing they are already come to an end; neither lieth it in their power, either that the thing, which they have now received be not at all, or how it ought to be. And if their reason be so weak, touching the time past, how can it be firm of the time to come. But leave we this argument, which nevertheless is most strong; and let us weigh what the scriptures say. Doth not Paul affirm of those twins; Rom. 9, 11. Before they were borne, or had done either good or evil, that it was said; The elder shall serve the younger. And to the Ephesians, doth he not say, that We were predestinate before the foundations of the world were laid? Ephes. 1, 4. These places and many other such like, do most manifestly declare, We concludeth that men are predestinate before they have their being. that these men are predestinate before they begin to have their being; which thing he that taketh from us, doth therewithal take away from us one great comfort, which we receive of this, that we know that we are predestinate of God unto glory, before all eternity. But let us consider to what end Pighius doth thus wrest these things; forsooth to this end, to confute this; that our doings are determined and appointed of God, before they be done. For than he thinketh, that the freedom of man's will should perish, and men should be left under necessity. This evil he thinketh may thus be remedied, if we say, Prophecies went before the things to come, and yet were no let to the liberty of men. john. 7, 42. and 10, 35. and 13, 18. Acts. 1, 16. that God doth all things presently. But he should have remembered, that in the prophets, and other scriptures, many prophecies are read, wherein things were determined and appointed, how they should be done before they were done. What shall we here say? Shall we think that those prophecies went not before those things which were to come? Christ saith, that It behoveth that the scripture should be fulfilled: wherefore these fond imaginations are to no purpose. These men study only, with their lying inventions, to make dark a thing plain and manifest, as the fish stirreth the mud to hide and save itself. 7 Pighius also goeth on further, and saith, that The providence of God hath not prefixed unto men the time or kind, either of life or death; yea rather (he saith) that there have been many, which as touching the providence of God, might have lived longer, if they had not either by negligence, or intemperancy shortened their life. For if these things were so determinate (saith he) a murderer, when he killeth a man, may be excused; because he hath executed the will of God. When amurtherer killeth a man, he hath no regard to the will of God. verily I wonder that a man being a divine, could let such an old wives tale once come out of his mouth. As though the murderer, when he slayeth a man, hath respect to the pleasing of God. This only he regardeth, how he may play the thief, or accomplish his hatred or enimities: for how could he know, that this is the will of God, seeing God hath in his laws commanded the contrary? Doth he think, that judas can be excused of his wicked treason, because he had heard the Lord foretell his mischéefous fact? john. 13, 21. Ezod. 4, 21. Or shall Pharaoh therefore be excused, because God had foretold that his hart should be hardened? We may not excuse sins by God's predestination. Wherefore it is a foolish thing to bring in an excuse of sins, by reason of the determination which we affirm to be in God. But Pighius addeth also an other argument; If our doings (saith he) should in such sort be determined by God, then should all our care, diligence, and endeavour be taken away: for what might it profit (saith he) to avoid thievish and dangerous journeys, or sailings in the winter, or surfeitings, or unwholesome meats, if both the kind, and time of death, and such other like, be already certainly appointed of God? Here cometh to my mind, that which Origin hath in his second book against Celsus, where he maketh mention of a subtle argument tossed between them which disputed of fate or destiny. A subtle argument touching fate. A certain man gave counsel to a sick man, not to send for the physician; because (saith he) it is now already appointed by destiny, either that thou shalt recover of this disease, or that thou shalt not. If it be thy destiny that thou shalt recover, then shalt thou not need the physician; if it be not thy destiny, the physician shall nothing help the: wherefore, whether destiny have decreed, that thou shalt recover, or not recover, the physician shallbe called in vain. Another by the like argument dissuaded his friend from marriage. Thou wilt marry (saith he) a wife to beget children; but if it be thy destiny to have children, thou shalt have them without a wife; if it be not thy destiny, then will it thereunto nothing profit thee to marry a wife: so that whatsoever destiny hath decreed, thou shalt in vain marry a wife. Thus did they deride and scorn fate or destiny: for they intended to show, in what absurdities men should fall, if they would defend fate. Contrariwise, A confutation thereof. they which defended destiny thus dissolved these reasons; and showed, that those reasons should not trouble men. Wherefore they said, that the sick man might thus have made answer; Nay rather, if by fate it be appointed that I shall recover, I will send for the physician, because he professeth to restore health to the sick; that by his industry I may attain unto that which destiny hath decreed. And that other, which deliberated as touching the marriage of a wife, they imagined thus to answer; If it be appointed that I shall have children forasmuch as that can come by no other means, but by the coupling of man & woman, I will marry a wife, that destiny may take place. Let Pighius also think, that these answers may serve against him; for him also do the holy scriptures openly reprove. For unto the life of Ezechias were added 15. years, 2. King. 20, 6 & to the captivity of Babylon were prescribed 70 years. And Christ saith, jere. 25, 11. that All the hears of our head are numbered; and that Not so much as a sparrow shall light upon the ground without the will of God. Matt. 10, 30 8 That also is childish, which he addeth; Prayers are not in vain, though the events of things be defined. namely, that our prayers should be in vain, if the events of things were certainly appointed. Of these things we have spoken in another place; that God hath not only decreed, what he will give unto us; but also hath determined means, whereby he will have us to attain unto them. So Christ saith, Matt. 6, 32. Ibidem. 9 that God knoweth what we have need of, and yet nevertheless admonisheth us to pray. This is nothing else than to lead away a man from the providence of GOD: All things concerning the death of Christ were certainly determined before hand. john. 2, 4. for that providence is not new, but an eternal disposition of things. Unto the death of Christ, both the place, and time, and manner, was prescribed and revealed in the foresaiengs of the prophets; and that it could not otherwise come to pass, Christ himself saith; Mine hour is not yet come. And that which was true in Christ, how can it be denied in others? We grant, that in the stars are long before seen the reasons and causes of winds, showers, tempests, fairness of weather, We must not deny unto God so much as we attribute to the stars. and dryness; and shall we not affirm those causes to be in God, who infinitely comprehendeth more things, than heaven doth? And the scriptures do not only speak manifestly of that which we a little before rehearsed, as touching the twins, that Before they were borne, or had done good or evil, Rom. 9, 11. & 13, & 15. it was said; The elder shall serve the younger: & jacob have I loved, but Esau have I hated: but spoke it also of the time to come; Exo. 33, 19 I will have mercy, on whom I will have mercy. Also; Not of works, but of him that calleth, that the purpose should remain according to election. And in Deuteronomie it is written; Deut. 4, 37. He chose their seed after them. Unto David was appointed a posterity, Psal. 82, 37. even to the coming of Christ; and when he had committed sin, 2. Sa. 12, 10. it was told him, that The sword should not departed from his house; and that his wives should openly be deflowered by the nearest of his blood. jerem. 1, 5. And of jeremy, it is written; Before that I framed thee in the womb, I knew thee. Christ saith, Matt. 24, 24. that The elect also should be deceived, if it were possible: john. 10, 28. and, That as many as were given him of his father, no man should be able to pluck out of his hand. And in the Acts, we read; Acts. 13, 48. They believed, as many as were ordained to eternal life. God also is compared with a potter, who undoubtedly, before he beginneth to work, casteth in his mind what kind of vessel he will frame. Rom. 8, 28. And a little before; Whom he foreknew, those also hath he predestinate, to be made like unto the image of his son. Predestination is set in the former place, and afterward followeth the conformity to the image of the son of God. And in the Acts we read, that The jews took Christ, Acts 2, 23, and 4, 28. and crucified him; according to the foreknowledge and determinate counsel of God. What need we any more testimonies? Paul to the Ephesians saith, that We were elected before the foundations of the world were laid. Ephes. 1, 4. These things sufficiently declare, that we are not deceived, Sufficient proofs that before all eternity predestination went before the creatures. when we teach that the foreknowledge and predestination of God, doth before all eternity go before those things, which are foreknown and predestinate: and that unto this determination this is no let, that in God's action, there is nothing either past or to come. By these things, which we have brought out of the holy scriptures, it is very manifest, that there is a predestination of God: Predestination proved by reasons. which will appear, even by those things, which we will afterward make mention of. Now in the mean time it shall be confirmed by a reason, and that such a reason, as doubtless in my judgement, may seem to be a demonstration. The end whereunto we are made, far passeth nature; for that by our own power and strength we cannot attain unto it: so that we have need of God, to prepare us, and to lead us unto it. Therefore Paul saith to the Corinthians; The eye hath not seen, 1. Cor. 2, 9 nor the ear hath not heard, neither have ascended into the hart of man, the things that God hath prepared for them that love him. Wherefore, seeing that of necessity, we must by God be brought unto the end, this cannot be done by chance, or rashly; but by the counsel of God, the which was appointed and determined, even from before all worlds. 9 Now, seeing that there is no let, The definition of predestination. but that we may come to the definition of predestination, I think it best to begin with that, which the Logicians call Quid nominis, that is, Quid nominis. what the word signifieth. The Grecians call predestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth To determine and appoint before; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Terminus, that is, A bound or a limit: so as the elect are separated asunder from them that are not elect. The Latins called this Praedestinatio. For to destinate, is nothing else, but firmly in mind to determine, and constantly to appoint any thing, or by some firm decree of the mind to direct a thing to some purpose. But predestination, which we speak of, Predestination is taken two manner of ways. may be taken two manner of ways: either as touching the bringing of it to the effect, as that Paul going to Damascus was converted to Christ, and by that means separated from the unbelievers: Acts. 9 or in respect it is with God from eternity, before men are borne. Of this, Paul writing to the Galathians, saith, Galat. 1, 15. that He was set apart to preach the Gospel, from his mother's womb, long before he was converted. And to the Ephesians also he saith, that We were predestinate before the foundations of the world were laid. And to the Romans, Ephes. 1, 4. of the twins, he saith; Rom. 9, 11. Before they had done either good or evil, jacob have I loved, but Esau have I hated. And we at this present speak of this eternal predestination of God: Another distinction of predestination. wherefore the other is nothing but a declaration of this predestination; therefore predestination may be taken both commonly and properly. But forsomuch as God doth all things by an appointed counsel, and nothing by chance or fortune; undoubtedly whatsoever he createth or doth, he appointeth it to some end or use. After this manner, neither the wicked, nor the devil himself, nor sins, can be excluded from predestination: for all these things doth God use according to his will. Wherefore Paul calleth wicked men vowed to utter damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The vessels of God, Rom. 9, 22. upon whom he maketh open his wrath. And Solomon in his Proverbs saith, Prou. 16, 4. that God made all things for himself, Exod. 9, 16. and the wicked man also to the evil day. And of Pharaoh it is said; Even to this end have I raised thee up, to show my power in thee. Yea, if predestination be thus taken, then shall it be common to all things. Neither shall this word signify any thing else, than the eternal ordinance of God, touching his creatures, unto some certain use of his. But the holy scriptures do not much use this word; but touching the elect only, although in the 4. chap. of the Acts we read; verse. 28. They assembled together, to do whatsoever thy hand and counsel had predestinated to be done. Which words yet, if they be referred unto the death of Christ, & unto the redemption of mankind, pass not the bounds of election to salvation. But if they have a respect unto those also, which assembled together against the Lord, they comprehend likewise the reprobate. But now let us judge by the scriptures, as they for the most part use to speak. Wherefore the school-divines also affirm, The Scholmen affirm that only the elect are predestinate that The elect only, and not the reprobate, are predestinate. That opinion will we also at this present follow: not because of that reason, which they bring; for it is a reason very weak, as we shall afterward declare in due place: but because I see the scriptures so speak for the most part. Wherefore in this treatise, In this treatise under the name of predestination are comprehended the saints only. What predestination signifieth. Predestination and reprobation quite contrary. under the name of predestination, we will comprehend the saints only. And for that cause I think Augustine entitled his book De praedestinatione sanctorum, that is; Of the predestination of saints, which signifieth the decree of God, whereby the saints are appointed to the communion of salvation: and unto predestination, by Antithesis or contrary position, is set reprobation. Thus far as touching the word. 10 Now, before we come to the true and proper definition, we must suppose certain things, of which the first pertaineth to the foreknowing of God, which (as Paul testifieth) is joined together with predestination; For whom he hath foreknown (saith he) those hath he predestinated. Rom. 8, 28. And although in God, all things are one and the selfsame; yet because of our capacity and understanding, those things that are attributed unto him, are by some manner of way to be distinguished. So as we must understand, The knowledge of God extendeth further than his prescience. that the knowledge of God extendeth further than his prescience: for his knowledge reacheth not only to things present, past, and to come; but also to those things which shall never come to pass; whether they be possible, (as men speak) or unpossible: howbeit this prescience pertaineth but unto those things which shall come to pass: God's will goeth before his forknowledge. so that prescience requireth a will, which goeth before; for there is nothing which shall come to pass, except God will have it so: for other wise he would let it. Wherefore God foreknoweth those things, which he will have come to pass. Further, God doth not also predestinate all those, whom he foreknoweth; The prescience of God extendeth further than his predestination. for he foreknoweth the reprobate, whom he knoweth shall be damned. But even as the prescience of God hath joined with it his will, & yet notwithstanding pertaineth to the knowledge or understanding of God: so contrariwise predestination, although it cannot be without foreknowledge; Prescience belongeth to the understanding of God, predestination, to his will. yet it properly pertaineth unto the will: which thing Paul declareth to the Ephesians, when he teacheth; that Ephe. 1, 11. We are predestinate according to purpose, by the power whereof God worketh all things, according to the decree of his will. By these things we may, after a sort, see how predestination is joined with foreknowledge, and how it differeth from it. Now let us see what it hath common with providence, or wherein it differeth from the same. Wherein predestination & foreknowledge agree, and wherein they differ. This it hath common with providence; that either of them requireth knowledge, and is referred unto the will, and that either of them hath a respect unto things to come. But herein they differ; for that providence comprehendeth all creatures: but predestination, as we speak of it, pertaineth only unto the saints, and unto the elect. Besides this, providence directeth things to their natural ends; but predestination leadeth to those ends which are above nature: as is this; To be adopted into the son of God; To be regenerate; To be endued with grace; To live well; and last of all, To come unto glory. Wherefore we do not say, that brute beasts are predestinate; Brute beasts are not predestinate. for they are not capable of this supernatural end: neither are angels now predestinate; for they have already attained unto their end. But predestination hath a respect unto things to come. Whereas we said, that providence perteines to all things; that may thus be proved, Why the providence of God is said to be common to all things. because nothing is hidden from God: otherwise he should not be most wise. And if he know all things, either he governeth all those things, or else he abiecteth the care of many of them. If he abject the care of any thing, he therefore doth it, either because he cannot, or because he will not take upon him the care of those things. If he cannot, then is not he most mighty; if he will not, then is he not most good. But to deny that God is most wise, most mighty, and most good, were plainly to deny him to be God. So then it remaineth, that God's providence is over all things, which the scriptures in infinite places, most manifestly testify. For they teach, that the care of God extendeth even unto the leaves of trees, even unto the hears of the head, Matt. 6, 28. Mat. 10, 29. and, 30. even unto sparrows. Providence may thus, by the way, be defined; Providence is Gods appointed, A definition of providence. unmovable, and perpetual administration of all things. When I speak of God, I mean that he is endued with great authority, and that he is mighty. Administration signifieth, The government of God is not tyrannous. that his government is not tyrannous; but quiet, gentle, & fatherly. For tyrants violently oppress their subjects, and refer all things to their own commodity and lust. But God violently presseth no man, neither by this government getteth any commodity unto himself; but only communicateth his goodness unto creatures. And this administration extendeth unto all things; Administration extendeth to all things. for there is nothing free from it, neither can endure without it. It is called, appointed; because it is joined with most excellent wisdom: so that it admitteth no confusion. It is unmovable, because the knowledge of this governor is not deceived, neither can his power be made frustrate. Providence is unmovable, and why. It is also perpetual, because God himself is present with the things: for neither did he, when he had created things, leave them unto themselves: nay rather, he himself is in them, and perpetually moveth them; For in him we live, Acts. 17, 28. we move, and have our being. And thus much of providence. Unto these things fate is also like, which word, if (as we have before said) it be taken for a certain inevitable necessity, which depends of the power of stars, the fathers have not without just cause abstained. But if it signify nothing else, but a certain connexion of second causes, which is not carried rashly or by chance, but is governed by the providence of God, and may at his will be changed; I see no cause, why the thing itself should be of any man rejected. Howbeit, because there is danger, that error might sometimes creep in; Augustine thinketh best, that we utterly refrain from that word. We ought also to remember, that the love, Love, election, and predestination, how they are joined together. election, and predestination of God, are so ordered in themselves, that they follow one another in a certain course. First, to the knowledge of God are offered all men not being in happy estate, yea rather being needy and miserable; whom God of his pure and singular mercy loveth, those he careth for, and putteth apart from other whom he overpasseth, and embraceth not with his benevolence; and they by this separation, are said to be elected: and those so elected, are appointed to an end. 11 Augustine in his book De praedestinatione sanctorum, How Augustine defineth predestination. the twelve chapter, thus defineth predestination; that It is a preparation of grace. And in the twelve chapter he saith; that The same is a foreknowledge, and a preparation of the gifts of God, whereby they are certainly delivered, which are delivered: but the rest are left in the mass or lump of perdition. In another place, he called it, The purpose of mercy. The master of the sentences, in the first book, distinction 40, defineth it to be a preparation of grace in this world, and of glory in the world to come. These definitions I reject not; howbeit, because they comprehend not the whole matter, I will (as nigh as I can) bring another definition more full. I say therefore, A more full definition of predestination. that predestination is the most wise purpose of God, whereby he hath from the beginning, constantly decreed to call all those, whom he hath loved in Christ, to the adoption of his children, to justification by faith, and at the length to glory through good works, that they may be made like unto the image of the son of God: and that in them may be declared the glory and mercy of the creator. This definition (as I think) comprehendeth all things that pertain to the nature of predestination; and all the parts thereof may be proved by the holy scriptures. Purpose is common to reprobation and predestination. First we take purpose for the general word; for that word is common both to predestination and reprobation. Ephes. 1, 5. Rom. 9, 11. Paul unto the Ephesians saith; that We are predestinate according to the purpose of God. And in the epistle to the Romans he saith, that The purpose might abide according to election. But what this purpose is, we understand by the first chapter unto the Ephesians. For there it is thus written, that God hath predestinate us according to his good pleasure. By these words it is manifest, The purpose of God is his good pleasure. Purpose pertaineth to the will. that that is called his good pleasure, which Paul afterward called purpose. And that this purpose pertaineth unto the will, those things which afterward follow, do declare; By whose power (saith he) God worketh all things according to the counsel of his will. The mighty will of God. But by this will we ought to understand that will which is effectual, which they call consequent; whereby is brought to pass, that the predestination of God is not frustrate. This purpose we call most wise, because God doth nothing rashly, or by chance, but all things with most great wisdom. Therefore the Apostle joined predestination together with foreknowledge, saying; Rom. 8, 28. Whom he hath foreknown, those hath he predestinate. [The purpose of God from the beginning.] This is therefore added, Predestination is no new thing. because predestination is no new thing; neither such (as many feign) that goeth not before things, or ever they be done. Paul saith in his later epistle to Timothy; 2. Tim. 1, 9 Which hath called us with his holy calling, not according to our works; but according to his purpose & grace, which was given to us in Christ jesus before the world was. Here we manifestly see, that with the predestination of God, is joined the eternity of times. And unto the Ephesians, Ephes. 1, 4. We are said to be elect, before the foundations of the world were laid: whereby he hath constantly decreed. The predestination of God is immutable. 2. Tim. 2, 19 Rom. 5, 5. Rom. 8. verse. 24. By these words we are taught, that the predestination of God is immutable; for Paul saith in the latter epistle unto Timothy; The foundation standeth firm; the Lord knoweth who are his. And in the eight chapter, when the apostle would teach, that hope maketh not ashamed, & that they which had an assured hope should be saved, he bringeth a proof thereof by predestination, verse. 29. Ibidem. 35. saying; Whom he hath foreknown, those also hath he predestinate. And he addeth; Who shall separate us from the love of God? james 1, 17. Shall tribulation? Shall anguish? etc. And james saith, that With God is no changing nor variableness. Esaie. 46, 9 verse. 29. And in isaiah, God crieth; I am God, and am not changed. And in the epistle to the Romans the 11. chapter, where is entreated of predestination, Paul saith; The gifts and calling of God are without repentance. verse. 8. But whereas God in jeremy the 18. chapter saith; Sometimes the promises & threatenings of God are changed. that He would change his sentence, which he had threatened unto many nations, so that they would repent; that is not to be understood of predestination, but of those things which are foretold shall come to pass, by that will of God, which they call the will of the sign: namely, when by his prophets he declareth unto men, either what their sins have deserved, or what hangeth over their heads by reason of natural causes. The gifts of God come unto us by Christ. 12 [Whom he hath loved in Christ]. This we add, because whatsoever God giveth, or decreeth to give, that giveth he, and will give, through Christ. And as we have oftentimes alleged, Paul to the Ephesians saith, Ephes. 1, 4. Christ is the head of all the predestinate. that We are elected and predestinated in Christ; for he is the prince and head of all the predestinate, yea none is predestinate, but only to this end, to be made a member of Christ. [To call into the adoption of children.] So Paul in a manner every where speaketh, & specially in the first chapter to the Ephesians, Ephes. 1, 5. for there he saith, that We are predestinate, to the adoption of children. And that calling followeth strait way after predestination, Rom. 8, 29. those words which we have already alleged do declare; Whom he hath predestinate, those also hath he called. [To justification by faith.] That unto calling is adjoined justification, Paul by these selfsame words teacheth; Ibidem. Whom he hath called, those also hath he justified. [Unto glory, by good works.] This also Paul teacheth in the selfsame place; Whom he hath justified (saith he) those also hath he glorified. And that this glory shall follow by good works, Ephes. 1, 4. and that we are predestinate unto those good works, that place unto the Ephesians, which we have already often cited, manifestly proveth. Ephes. 2, 10. For first he saith; that We are predestinate, that we should be holy & blameless before God. Afterward he saith, that God hath prepared good works, wherein we should walk. [That they may be made like unto the image of th● son of God.] This image indeed is begun in us by regeneration, when we are justified; and in them that are of full age, it groweth daily to perfection by good works, and is fully finished in the eternal glory. But in infants this likeness hath place, while that it is begun by regeneration, and is finished in that last glory. Howbeit in them, for want of age, are not required good works. [That in them might be declared the mercy and goodness of the Creator.] This is the last end of predestination, shadowed unto us by Paul in the similitude of the potter, which hath power to make one vessel to honour, and another to dishonour: so God hath prepared his vessels to glory, that in them he might declare his glory. By this definition we gather, that God hath predestinate unto the elect, not only glory, but also good works; that is, means whereby he will have his elect come unto glory. By this we may see, how foully they are deceived, which live wickedly; and yet in the mean time boast that they are predestinate. For the scriptures teach, that men, according unto the predestination of God, are not brought unto glory by wicked facts and naughty deeds, but by virtuous life and manners. Neither are they to be hearkened unto, which cry out; They which live ill cannot brag of their predestination. Howsoever I live, the predestination of God shall have his effect. For this is utterly to be ignorant what predestination is, and impudently to go about to abuse it. 13 Now that we have severally, after this manner, examined this definition by his parts; let us gather thereout certain things not unprofitable. First this, that predestination is a work of God, and is to be placed in the purpose of God: Predestination is not in the things but in the mind of God. for although men are said to be predestinate, yet must we not appoint predestination in them. So likewise things are said to be perceived, & known; when as yet in them is neither knowledge nor perceiving, but only in the man that knoweth them. Wherefore, even as we can foresee either rain, or cold, or fruit, before they come; so God predestinateth men, which as yet have no being. For of relatives some are such, that of necessity the one cannot be but together with the other; as a father and a son: and some there are, whereof the one may be, although the other be not at the same time with it; as the former and the latter, knowledge and the thing to be known. Predestination is before the predestinate. Predestination therefore is referred unto this latter kind of relatives; which predestination yet, forsomuch as it is (as we have said) in the mind of him that predestinateth: those things, whereto the predestinate are directed, namely grace, justification, good works and glorification, are in them which be predestinate: for these have no place, but in the saints. But in that we have put the effects of predestination, Why the effects are put in the definition. in the definition thereof; it is not to be marveled at: for this definition can not be given, unless the correlatives (as they call them) be also expressed. The ends of predestination are in the predestinate. Predestination is in deed defined, but of necessity there must be expressed and declared the ends, unto which men are by it directed. And therefore they are joined with foreknowledge; because God knoweth both the beginnings, and means, and ends of our salvation. This moreover is to be known, that when of the fathers (as sometimes it happeneth) predestination is called foreknowledge, that then it signifieth, not only knowledge, but also approbation: which (as we have declared) pertaineth unto purpose. Wherefore we did what we could, to speak properly, to the end these things should not be confounded. How predestination is sometime called prescience. Look In Rom. 9 I for this cause have stirred thee up. lastly is to be considered also, how in predestination, are knit together the goodness, wisdom, and power of God, which are his most chief proprieties. Purpose, which cometh of his goodness, is placed in the will of God. Foreknowledge declareth a wise preparation; for the will purposeth nothing, which is not before known. Lastly, when it is come to be put in execution, then is power present. 14 And now, because things contrary pertain to one and the selfsame knowledge; and the one of them serveth much to the knowledge of the other; even as we have defined predestination, so also will we define reprobation. I said before, that I was of the same mind that the Schoolmen are; namely, that the reprobate are not predestinate: not for that I judged their reasons to be so firm, but because the scriptures use so to speak for the most part. This is their reason, because predestination directeth not only to the end, but also unto the means which lead to the end. But forsomuch as sins are the means, by which men are damned; they say that God can not be named to be the cause of them. To speak properly, God is not the cause of sins. Undoubtedly, if we will speak uprightly and properly, God can not be said to be the cause of sins, whom yet we can in no wise utterly exclude from the government and ordering of sins: for he is the cause of those actions, which to us are sins; although as they are of God, they are mere justice: for God punisheth sins by sins. Wherefore sins, as they are punishments, are laid upon men by God, as by a just judge. Besides, it is God which withdraweth his grace from men; which being withdrawn, it can not be chosen, but that they must fall. And forasmuch as through his agitation or stirring up, all we both live and move; doubtless all the works which we do, must needs in a manner be done by his impulsion. Although thereof followeth not, that he should power into us any new naughtiness: for we have naughtiness abundantly enough of ourselves, both by reason of original sin; and also because the creature, if it be not helped by God, of itself it declineth without measure and end, to worse and worse. Furthermore God, and that undoubtedly by justice, ministereth unto the reprobate, and unto the wicked, occasions of sinning; and wonderfully bendeth the hearts of men, not only to good, but also (as Augustine saith) by his just judgement to evil. Sinners are not all manner of ways excluded from the providence of God. Yea, also he useth the malice of men, will they or just they, unto those ends, which he hath purposed unto himself. Rom. 1, 24. and 28. Esaie. 6, 10. Ezech. 14, 9 And the holy scriptures stick not to say, that God delivereth men into a reprobate sense, and maketh them blind, and seduceth them; and many other such things: and yet for all this, he can not be truly called the cause of sins, seeing we have the true cause of sins sufficient in ourselves. So as that reason of the Schoolmen is not firm, neither cleaveth it to a very sure foundation. Howbeit, I therefore separate the reprobate from the predestinate; because the scriptures no where (that I know of) call men that shall be damned predestinate. Which sentence, According to the phrase of the scriptures, the reprobate are to be separated from the predestinate. though I saw no reason why, yet would I judge is to be followed; because of the authority of the word of God. Howbeit, I think that the holy scriptures so speak; for that (as we have before said) predestination hath a regard unto those ends, unto which we can not by nature attain: such as are justification, good life, and glorification: by which God exalteth us far above all strength and power of nature. But the sins, for which we are damned, although they are not excluded from the government of God; namely, after that manner, as we have already declared; yet do they not pass the strength of our nature: for every man of himself is prone enough to sin. 15 Wherefore reprobation is the most wise purpose of God, whereby he hath before all eternity, A definition of reprobation. constantly decreed without any injustice, not to have mercy on those whom he hath not loved, but hath overhipped them; that by their just condemnation, he might declare his wrath towards sins, and also his glory. The former parts of this definition are already declared, when we defined predestination, God doth no injury unto them, upon whom he hath not mercy. even unto that part [without any injustice:] which part is therefore added, because God doth injury unto no man; although he bestow not his mercy upon some: for he is not bound unto any man by any law; neither is he compelled of duty, to have mercy upon any man. Wherefore God answereth in the Gospel; Is thine eye wicked, Mat. 20, 15. because I am good? Is it not lawful for me to do with mine own what I will? The selfsame hath Paul taught by the power of the potter. And yet he affirmeth, that there is not therefore any injustice in God; for here is entreated of mercy, and not of justice. And unto Moses was answered in Exodus; Ibidem. 15. & Exod. 33, verse. 19 I will have mercy, on whom I will have mercy, etc. I will not have mercy on them, etc. By those words is signified, All men of their own nature are in misery. that all men are of their own nature in misery: for mercy is bestowed upon none, but upon them that are in misery. Out of this misery God delivereth some; and those he is said to love: other some he overpasseth, and them he is said to hate; for that he hath not mercy on them, that by their just condemnation he might declare his anger & also his justice against sins. The reprobate are condemned because of their sins. The damnation of these men is said to be just, because it is laid upon them for their sins. And yet we ought not hereby to infer, that sins foreseen, are the cause why any man is reprobate: Sins foreseen are not the cause why a man is reprobate. for they bring not to pass, that God hath purposed, that he will not have mercy; howbeit they are the cause of damnation, which followeth in the last time; but not of reprobation, which was from the beginning. The last end of reprobation is the declaration of the mighty justice of God, as Paul hath taught; Rom. 9, 17. namely, that These vessels are prepared unto wrath: because GOD would show in them his power. And God answereth of Pharaoh; Exod. 9, 16. Even unto this end have I raised thee up, that I might show in thee my power. A nearer end is damnation, which as it is just, so also is it allowed of God. And yet the nearest end are sins; Esaie. 6, 10. for God commanded that the people should be made blind, that they should not understand, that they should not hear, Lest peradventure (saith he) they may be converted, and I should heal them. For sins, although as they are sins, they are by God in his laws condemned; yet as they are just punishments, they are by him laid upon the ungodly for their ill deserts. But we must not stay in these nearer ends; we must go further, that we may at the length come to that end, which Paul hath set forth; namely, that The justice of God should be declared. And thus much hitherto as touching the first article. 16 Now let us come to the second, wherein must be sought the cause of predestination. The cause of predestination. Forsomuch as predestination is the purpose or will of God, and the same will is the first cause of all things, which is one and the selfsame with the substance of God; it is not possible, that there should be any cause thereof. Of the will of God may sometime be given a reason, but never any cause. Howbeit, we do not therefore deny, but that sometimes may be showed some reason of the will of God: which although they may be called reasons, yet ought they not to be called causes, especially efficient causes. But that in the scriptures are sometimes assigned reasons of the will of God, may by many places be gathered. The Lord saith, that He therefore did lead about the children of Israel through the desert, Exo. 13, 17. rather than through shorter passages, through which he could have lead them; because they should not suddenly meet with their enemies. Gen. 2, 8. Adam also was placed in paradise to husband it, & keep it. And God testified, Gen. 15, 16. that He would not then expel the Canaanites out of the land of Canaan; because they had not as yet filled the measure of their sins. Howbeit, although (as we have said) the scriptures use sometimes to bring reasons of the will of God; yet no man ought to take upon him, No reasons to be given of gods will but out of the scriptures. to render a certain reason of that certain will of God, but that which he hath gathered out of the scriptures. For (as we are dull of understanding) so we might easily usurp our own dreams, in stead of true reasons. But that there are final causes of the predestination of God, we deny not: There is a final cause of predestination. for they are expressly set down by Paul, and especially when he citeth that of Pharaoh; Even to this end have I stirred thee up, Rom. 9, 17. that I might show upon thee my power: but of the elect he saith, that God would in them show forth his glory. Ibidem. 23. The material cause also, may after a sort be assigned. The material cause of predestination may after a sort be showed. For men, which are predestinate; and those things which God hath decreed to give unto the elect by predestination, as are these; calling, justification, and glorification; may be called the matter, about which predestination is occupied. This moreover is to be noted, The end thereof is taken two manner of ways. that the end may sometimes be taken as it is of us in mind and desire conceived; and than it hath the consideration of an efficient cause: for being so conceived in the mind, it forceth men to work. Sometimes also it is taken, as it is in the things; and as we attain unto it after our labours: and then properly it is called the end, because the work is then finished, and we are at quiet, as now having obtained the end of our purpose. But we therefore put this distinction, that if at any time we should be asked, Whether God do predestinate men for works or no? We should not rashly, either by affirming, or by denying, give hasty sentence: for the ambiguity is in this word [For] how it is to be understood. It may be both true and false, that we be predestinated by works. Ephes. 1, 4. and 2, 10. For if good works be taken, as they are in very deed, and are wrought; because God predestinateth us to this end, that we should live uprightly, as we read in the epistle unto the Ephesians; to wit, that We are elected to be holy and immaculate: and, that God hath prepared good works, that we should walk in them; As touching this sentence or meaning, the proposition is to be affirmed. But if that word [For] be referred unto the efficient cause, as though the good works, which God foresaw we should do, are as certain merits and causes, which should move God to predestinate us; this sense is by no means to be admitted. It is possible in deed, that the effects of predestination may so be compared together, that one may be the cause of the other: but they can not be causes of the purpose of God. One effect of predestination may be the cause of another, but they can not be causes of the purpose of God. For calling, which is the effect of predestination, is the cause that we are justified; justification also is the cause of good works; and good works, although they be not causes, yet are they means, whereby GOD bringeth us unto eternal life. Howbeit, none of all these is the cause, or the mean why we are chosen of God. As contrariwise, sins are indeed the causes why we are damned; but yet not why we are reprobate of God. If sins were the cause of reprobation, no man might be elected. For if they were the cause of reprobation, no man might be chosen. For the condition and estate of all men is alike; since we are all borne in sin. And when at any time Augustine saith, that Men are justly reprobate for their sins; he understandeth, together with reprobation, the last effect thereof: namely damnation. But we may not so speak, if by reprobation, The purpose of God not to have mercy, is as free as the purpose to have mercy. Why the good works foreseen are not the cause of predestination. A place out of the second epistle to Timoth. 2. Tim. 2, 20. we understand the purpose of God not to have mercy; for that purpose is no less free, than the other purpose of showing mercy. 17 These things being now thus declared, we will assign reasons, why we deny that good works foreseen, are the causes of predestination. The first is, because the scriptures no where so teach: but of so weighty a matter we ought to affirm nothing without the holy scriptures. Howbeit I know, that certain have gone about to gather this sentence out of the second epistle to Timothy, where it is thus written; In a great house are vessels of gold, silver, and wood: and if any man shall cleanse himself from these, he shall be a vessel to honour, and fit for every good work. Hereby they conclude, that certain are therefore destined to be vessels of honour; because they have cleansed themselves from the filthiness of sin, and from corrupt doctrine. And because they are here said, to have power to perform this; they say that it lieth in every man to be predestinate of God unto felicity. But these men make no good collection; for the meaning of Paul in that place is thus to be taken. He had said before; The foundation standeth firm, The Lord knoweth who are his. As if he should have said; Men may sometimes be deceived, for they oftentimes judge those to be godly, which are furthest off from godliness. In which words he reproved Hymenaeus and Philetus; for a little before he had spoken of their perverse doctrine: for they taught, that the resurrection was done already. Wherefore Paul would not that men should be judged, as they appear to be at the first sight: for God hath in this world, as it were in a great house, vessels, some of gold, some of silver, some of wood, and some of clay: and he knoweth best which of these are to honour, and which are to dishonour. But we which know not, nor do understand the secretness of his will, can judge of them but only by the effects; that whosoever is clean from corrupt doctrine, and liveth godly, the same is a vessel unto honour. Neither doth this place prove that men can cleanse themselves, or make themselves vessels of honour: for as Paul hath taught us, in the Epistle to the Romans; It is God only, Rom. 9, 21. which bringeth this to pass: for he, as it were a potter, hath power of one and the selfsame mass or lump, to make one vessel to honour, and another to dishonour. Wherefore this place interpreteth the other. And therefore, we ought not to gather more of those words of Paul, than that such cleansing is a token, whereby we judge of the worthiness, or of the unworthiness of the vessels in the church. It is God, which knoweth truly what manner of one every man is, and his foundation standeth firm; for it can not be deceived: but we can judge of others, only by certain tokens and effects. And this is it, which Christ admonisheth; Matth. 7, 15. By their fruits ye shall know them. Neither do they rightly understand the Apostle, 2. Tim. 2, 21. which by these words (If a man keep himself clean from these things) teach, that it lieth in our will, It lieth not in man himself to make himself a vessel of honour. Free will is not proved by propositions hypothetical. Esaie. 42, 16. to make ourselves vessels of honour. For the strength of our free will is not proved by conditional propositions, so that we should thus infer: The holy scriptures teach, that if ye shall do this, or that; or if ye shall believe, ye shall have salvation; wherefore, we can of ourselves believe, or live godly. Such conclusions are weak: for God, in another place teacheth, that He will make us able to walk in his ways. Precepts therefore, and exhortations, and conditions, are to that end added; that we should understand what is required at our hands, and what manner of persons they shall be, which pertain unto God, and shall obtain eternal life. Wherefore we ought not out of these places to gather, what our own power and strength is able to do. But it is easy to declare, why men that are purged of God, God maketh men clean, and they are said to make themselves clean. are notwithstanding said to purge themselves. For God worketh not in men as stocks and stones; for stones are moved without sense and will. But God, when he regenerateth men, so cleanseth and reneweth them, that they themselves both understand those things which they do, and also above all things desire and will the same, after they have once received a fleshy hart for their stony hart. So then, after they are once regenerate, they are made workers together with God; and of their own accord they bend themselves to holiness, Exod. 12, 10 and unto pureness of life. God by Moses commanded the Israelites to sanctify themselves: Esaie. 8, 14. and yet in another place he manifestly testifieth, that it is he, which sanctifieth the people. And Paul unto the Corinthians saith, that Christ was made unto us, 1. Cor. 1, 30. wisdom, righteousness, redemption, and sanctification. God also commandeth us to believe; and yet the scriptures elsewhere testify, Mark. 1, 15. Ephes. 2, 8. that Faith is the gift of God. 18 By all these things therefore it is very manifest, how little this place maketh for our adversaries, which way soever they turn themselves. The scriptures teach that predestination is not of works foreseen. Besides all this, the scriptures do not only teach, that predestination is not of works foreseen, but also plain contrary. For Paul pronounceth of those twins; Before they were borne, or had done either good or evil, it was said; The elder shall serve the younger: Also; jacob have I loved, Rom. 9, 11. and Esau have I hated; that it should not be of works, but of him that calleth. Wherefore he denieth, that either the love or hatred of God cometh of works. But they are worthy to be laughed at, A cavillation overthrown. which cavil; that Paul indeed excluded works already done, but not those which are to be done. For they see not, that Paul in this place goeth about to remove all manner of difference from those two brethren; that we might fully understand, that they were altogether like as touching themselves. For when he declared, that they were borne of one father and mother, that they were brought forth also both at one burden; his meaning tended to no other end, but unto this; by their equality to show, that the election of God is free, so that it lay in him to elect the one, and to reject the other. But if the difference were left only in works foreseen, then should Paul in vain have put so great an equality. Wherefore Paul speaketh generally; Not of works. In which words he comprehendeth, as well works to be done, as works already done. And that we might the more surely understand this, he addeth; But of him that calleth. Wherefore Paul sendeth us unto God, and not unto works. And if a man diligently mark all those things which follow in that chapter, you shall see, that the apostle draweth those things, Unto what principal points the predestination of God is reduced. Rom. 9, 21. Ephes. 1, 9 Rom. 9, 18. Ibidem. 16. which he teacheth of predestination, to these principal points; namely unto power: for he saith; Hath not the potter power? Unto purpose or good pleasure; for unto the Ephesians he useth both words. Unto will; for he saith, He hath mercy on whom he will, and whom he will he hardeneth. Unto mercy or love; for he saith, It is not of him that willeth, nor of him that runneth, but of God that hath mercy. Ibidem. 13. Also; jacob have I loved, but Esau have I hated. Seeing Paul, what cause soever either here, or in any other place he giveth of predestination, reduceth the same to these four principal points; can we doubt of his meaning? Or shall we take upon us to give sentence otherwise? But as touching works, he speaketh not so much as one word, wheresoever he entreateth of this matter; but only to exclude them. Further, consider this, If election should depend of works foreseen, than justification should come by works. that there is nothing more against the scope and meaning of Paul, than to put works foreseen to be the causes of predestination: for by that means, works should be the causes of justification: but that doctrine the apostle doth by all manner of means oppugn. And hereby I prove this reason to be firm, Predestination the cause of vocation, and vocation the cause of justification. because the apostle maketh predestination the cause of calling, and calling the cause of justification. Wherefore if works be the causes of predestination, they shall also be causes of justification. For this is a firm rule among the Logicians; Whatsoever is the cause of any cause, is also cause of the effect. Further, no man can deny, but that good works proceed of predestination; for We are said to be predestinate, Ephes. 1, 4. that we should be holy & blameless. And; God by predestination hath prepared good works, Ephes. 2, 10. in which we should walk. And Paul himself confesseth, that He obtained mercy, 1. Cor. 7, 25. to the end he should be faithful. Wherefore if works be the effects of predestination, how can we then say, Works be the effects of predestination, not the causes thereof. that they are the causes thereof; and chiefly those kind of causes, which are called efficient causes? For that use of free will is nothing worth, which they so often brag of; as though we have it of ourselves, and not of the mercy of God. For Paul saith, that It is God which worketh in us both to will and to perform. Phil. 2, 13. And God in Ezechiel saith; Eze. 11, 19 I will take away from them their stony hart, and will give them a hart of flesh. We cannot (saith Paul) think any good thing of ourselves, as of ourselves. 2. Cor. 3, 5. And if we had in ourselves that good use, which they speak of, what should let, but that we might glory thereof? Undoubtedly the Lord saith; No man cometh unto me, john. 6, 44 unless my father draw him. And jerom against the Pelagians, very well writeth, that they which are said to be drawn, are by that word signified, They which be drawn were before unwilling. to have been before froward, resisting, and unwilling; but afterward GOD so worketh, that he changeth them. This selfsame thing also, doth the nature of grace prove: for Paul saith; that The remnants might be saved, Rom. 11, 5. according to the free election of grace, which is to say, according to free election; for so is the genitive case after the Hebrew phrase to be resolved. 19 Further, in the definition of predestination, in the first place, we have put this word purpose; which seeing it signifieth nothing else (as we have taught out of the epistle unto the Ephesians) but the good pleasure of God, Ephes. 1, 9 thereby it evidently appeareth, that we may not elsewhere seek the cause of predestination. Moreover, Good works are not the cause of our calling. works cannot be the causes of our calling, and much less of our predestination: for predestination goeth before calling. And that works are not the causes of calling, it is declared by the epistle unto Timothy; God hath called us (saith Paul) with his holy calling, 2. Tim. 1, 9 not by our works, but according to his purpose, & the grace which we have in Christ before the world was. Hereby it most manifestly appeareth, that works are not the causes of our calling. Yea neither also are works the causes of our salvation; which yet were far more likely: for by good works God bringeth us to felicity. Titus. 3, 4. If we should be predestinated by good works, the exclamation of Paul were to no purpose. Rom. 11, 33. But Paul to Titus saith, that God hath saved us, not by the works of righteousness, but according to his mercy. Further, what needed Paul after this disputation to cry out; O the depth of the riches of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out? For if he would have followed these men's opinion, he might with one poor word have dispatched the whole matter, & have said; that some are predestinate, and othersome rejected, because of the works which God foresaw should be in both of them. Those men Augustine in mockage, called sharp witted men, which so trimly and so easily saw those things that Paul could not see. But say they, The Apostle in this place assoileth this question. But it is absurd so to say, especially, seeing that he brought it in of purpose; and the solution thereof served very much unto that which he had in hand. The questi- is assoiled, when it is brought to the highest cause. Exo. 19, 13. And how (in God's name) can he seem not to have assoiled the question, when he reduced that even unto the highest cause; namely, unto the will of God, and therewithal showeth, that we ought not to go any further? When God had appointed limits, at the foot of the mount Sina; if any man had gone beyond those limits, he was by the law punished. Wherefore let these men beware, with what boldness they presume to go further than Paul would they should. But they say, that the apostle here rebuketh the impudent. Be it so, but yet this rebuking is a most true solution of the question: for Paul by this reprehension prohibiteth us not to inquire any thing beyond the mercy and will of God. How the question may be said to be assoiled and not assoiled. If these men understand such a solution, as man's reason may resolve upon, I will easily grant, that the question is not so assoiled: but if they seek that solution, which faith ought to embrace and to rest upon, they are blind, if they see not the solution. 20 But let us see what moved these men to say, that works foreseen are the causes of predestination. Undoubtedly that was nothing else, but to satisfy man's judgement; The adversaries have not herein satisfied human judgement. which yet they have not attained unto. For they have nothing to answer touching an infant, which being graffed into Christ, dieth in his infancy; for if they will have him to be saved, they must needs confess that he was predestinated. But forsomuch as in him followeth no good works, God doubtless could not foresee them; yea rather, this he foresaw; that he should by his freewill do nothing. But that is more absurd, which they object, that God foresaw what he would have done, if he had happened to live longer: for man's judgement will not so be satisfied. For reason will complain, that some men are overhipped, and rejected for those sins, which they have not done, and especially in that respect that they should have committed those sins, if they had lived. For civil judges punish not any man for those faults which they would have committed, if he had not been letted: and that God is nothing moved with those works which men would have done, Christ plainly declareth, when he entreated of Corosaim, and Bethsaida, and Capernaum; Matt. 11, 21. and 22. If (saith he) the things which have been done in thee, had been done in tire and in Sidon, they had doubtless repent, and those cities had been at this day remaining, Behold, God foresaw, that these nations would have repent, if they had seen and heard those things, which were granted and preached unto these cities. Seeing therefore that they perished, it is manifest, that God in predestinating followeth not those works which men would have done, if they had lived. Neither yet ought any man to gather out of this saying of Christ, that they by themselves, even by the power of frée-will, could have repent; for repentance is the gift of God. Unto some God useth not the means whereby they might have been moved to salvation. But the meaning of that place is, that unto these men God used not those means, whereby they might have been moved. These men suppose, that even by nature itself there is a difference in men, which the election of God followeth. Neither consider they, that all men are borne the sons of wrath: so that as touching the mass or lump, from whence they are taken, there cannot be put in them any difference at all: for whatsoever good cometh unto us, that same without all doubt cometh from God, and from grace. And that in the nature of men, As touching nature there is no difference in men. Rom. 9, 7. is not to be put any difference, the apostle declareth: for when he would show, that one of the two brethren was taken, and the other rejected by the freewill of God; first he used an example of Isaac and Ismaël: but since in these two it might be objected, that there was some difference, for that the one was borne of a free woman, and the other of a hand-maiden: afterward he brought two brethren that were twins, Ibidem. 10. jacob and Esau, which had not only one & the selfsame parents; but also were brought forth both at one time, and in one & the selfsame birth. And as touching works, there was no difference at all between them: for as the apostle saith; Ibidem. 11. Before they had done either good or evil, it was said; The elder shall serve the younger. Again; jacob have I loved, but Esau have I hated. What need was there, that Paul should so diligently allege these things, but to make these two brethren therein equal in all points, as touching nature? Which had been to no purpose, if still there had remained so much difference in works foreseen. So than it followeth, that whatsoever difference is in men, the same dependeth only of the will of God: for otherwise we are all borne under sin. Faith foreseen moveth not God to predestinate us. 21 Further, if there should be any thing of ourselves which might move God to predestinate us, that should chiefly be faith. For Augustine also, when he was yet young, & was not so well & throughly acquainted with this question, thought that God in predestination & reprobation, hath a respect unto faith, & unto infidelity: which opinion, both Ambrose and Chrysostom embraced before. By the scriptures it is proved that faith is of God. But this in very deed cannot be attributed, no not unto faith; for faith also cometh of predestination. For it is not of ourselves, but is given of God; and that not rashly, but by his determinate counsel: which may be easily proved by many places of the scriptures. For Paul unto the Ephesians writeth; By grace ye are saved through faith, Ephes. 2, 8. and that not of yourselves, for it is the gift of God, lest any man should boast. And again in the same epistle; Ephes 6, 23. Charity and faith from God the father, through jesus Christ. And in the epistle unto the Romans; Rom. 12, 3. As God hath divided unto every man the measure of faith. And unto the Corinthians; 1. Cor. 7, 25. I have obtained mercy, that I might be faithful. Unto the Philippians; Unto you it is given, Phil. 1, 29. not only to believe in Christ, but also to suffer for his sake. In the Acts; God opened the hart of the woman that sold purple, Acts. 16, 14. that she might give heed unto those things which were spoken of Paul. Acts. 13, 48. And in the 13. chapter; They believed, as many as were ordained unto eternal life. Christ also saith in the Gospel; I confess unto thee, Matt. 11, 25. o father of heaven and earth, that thou hast hidden these things from the wise and prudent, and hast revealed them unto infants: even so, o father, because it hath so pleased thee. And in another place; Mat. 13, 13. Unto them (saith he) I speak in parables, that when they hear, they should not hear; & when they see, they should not see: but unto you it is given to understand. And unto Peter he said; Matt. 16, 17. Blessed art thou Simon Bari●na, for flesh and blood hath not revealed this unto thee. And there are many other testimonies in the holy scriptures, If faith be not the cause of predestination, much less other works. whereby is proved, that faith is given and distributed by God only; so as it cannot be the cause of predestination: and if faith cannot, works can much less. 22 Moreover, no man can deny, but that the predestination of God is eternal: for Paul to Timothy saith; 2. Tim. 1, 9 that God hath elected us before the world was. And unto the Ephesians; Before the foundations of the world were laid. Ephes. 1, 4. But our works are temporal, wherefore that which is eternal, cannot come of them. But they use to cavil, that those works, in whose respect we are predestinated, are so to be taken, as they are foreseen of God; and by this means they cannot seem to be temporal. Be it so, That which is the latter cannot be the efficient cause of that which went before. take them in that manner; yet can it not be denied, but that they are after predestination: for they depend of it, and are the effects thereof, as we have before taught. Wherefore after these men's doctrine, that which cometh after, should be the efficient cause of that which went before; which, how absurd it is, every man may easily understand. Further, the efficient cause is, of his own nature, more worthy, and of more excellency than the effect; specially in respect it is such a cause. So then, Our works cannot be of more worthiness, than predestination. if works be the causes of predestination, they are also more worthy, and of more excellency than predestination. Over this, predestination is sure, constant, and infallible; how then shall we appoint, that it dependeth upon works of free will, which are uncertain, and unconstant, Things constant and certain depend not of things unconstant and unterteine. and may be wrested to and fro, if a man consider them particularly? For men are alike prone unto this or that kind of sin, as occasions are offered: for otherwise, if we will speak generally, free will before regeneration can do nothing else but sin, by reason of the corruption that cometh by our first parents. So as, according to the mind of these men, it must needs follow, that the predestination of God, which is certain, dependeth of the works of men, which are not only uncertain, but sins also. Neither can they say, that they mean as touching those works, which follow regeneration: for those (as we have taught) spring of grace and of predestination. We must not so defend man's liberty, that we spoil God of his liberty. Neither do these men consider that they, to satisfy man's reason, and to attribute a liberty (I know not what) to men, do rob God of his due power and liberty in election: which power and liberty yet the apostle setteth forth, and saith; that God hath no less power over men, than hath the potter over the vessels which he maketh. But after these men's opinion God cannot elect, but him only, whom he knoweth shall behave himself well: neither can he reject any man, but whom he seeth shall be evil. But this is to go about to overrule God, and to make him subject unto the laws of our reason. As for Erasmus, he in vain speaketh against this reason: for he saith, that It is not absurd, to take away from God that power, which he himself will not have attributed unto him; namely, to do any thing unjustly. For we say, that Paul hath in vain, yea rather falsely set forth this liberty of God, if he neither have it, We must attributed unto God that liberty which the scripture showeth of him. nor will that it should be attributed unto him. But how Paul hath proved this liberty of God, that place which we have cited, most manifestly declareth. They also to no purpose object unto us the justice of God; for here is entreated only of his mercy. Neither can they deny, but that they, by this their opinion, do derogate much the love and good will of God towards men. For the holy scripture, when it would commend unto us the fatherly love of God, Rom. 5, 8. affirmeth, that He gave his son, and that unto the death, and at that time when we were yet sinners, enemies, and children of wrath. But they will have no man to be predestinated, which hath not good works foreseen in the mind of God. And so every man may say with himself; If I be predestinated, the cause thereof dependeth of myself. But another, which feeleth truly in his hart, Love towards God is kindled by the true feel of predestination. that he is freely elected of God for Christ sake, when as he of himself was all manner of ways unworthy of so great love, will without all doubt be wonderfully inflamed to love God again. 23 It is also profitable unto us, that our salvation should not depend of our works. For we oftentimes waver, and in living uprightly are not constant. Doubtless, if we should put confidence in our own strength, we should utterly despair: but if we believe, that our salvation abideth in God, fixed and assured for Christ sake, we cannot but be of good comfort. Further, if predestination should come unto us by our works foreseen, the beginning of our salvation should be of ourselves; against which opinion, the scriptures everywhere cry out: for that were to raise up an idol in ourselves. Moreover, the justice of God should then have need of the external rule of our works. But Christ saith; Ye have not chosen me, john. 15, 16. but I have chosen you. Neither is that consideration in God, which is in men, The same consideration is not of God's choice that is of man's choice. when they begin to favour a man, or to love a friend: for men are moved by excellent gifts, wherewith they see a man adorned; but God can find nothing good in us, which first proceedeth not from him. And Cyprian saith (as Augustine oftentimes citeth him) that we therefore can not glory, for that we have nothing that is our own: and therefore Augustine concludeth, that we ought not to part stakes between God and us, to give one part to him, and to keep another unto ourselves, to obtain salvation: Touching salvation the whole must be ascribed unto God. for all wholly is without doubt to be ascribed unto him. The Apostle, when he writeth of predestination, hath always this end before him, to confirm our confidence, and especially in afflictions; out of which he saith that God will deliver us. If predestination should depend of works, it would make us not to hope, but to despair. But if the reason of God's purpose should be referred unto our works, as unto causes, than could we by no means conceive any such confidence: for we oftentimes fall, and the righteousness of our works is so small, as it can not stand before the judgement seat of God. And that the Apostle, for this cause chiefly made mention of predestination, we may understand by the eight chapter of the Epistle to the Romans. Rom. 8, 1. and 8, etc. For when he described the effects of justification, amongst other things he saith, that we by it have obtained the adoption of children, and that we are moved by the spirit of God, as the sons of God; and therefore with a valiant mind we suffer adversities: and for that cause every creature groaneth, and earnestly desireth, that we at the length be delivered; and the spirit itself maketh intercession for us. And at the last he addeth; Ibidem. 27. That unto them that love God, all things work to good. And who they be, that love God, he straightway declareth; Which are called (saith he) according to purpose. These will Paul make secure, that they should not think, that they are hindered, when they are exercised with adversities: because they are foreknown, predestinated, called, and justified. And that he had a respect unto this security, those things declare, which follow; If God be on our side, who shall be against us? Who shall accuse against the elect of God? First by this method is gathered, In which words of Paul the adversaries are deceived. that the adversaries err much, supposing that by this place they may infer, that predestination cometh of works foreseen: for Paul, before that gradation, wrote these words; To them that love God, all things work to good: as though foreknowledge and predestination, whereof he afterward maketh mention, should depend of that sentence. And to this sense they cite that of the Proverbs of Solomon; I love them that love me. A place of Solomon cited by the adversaries. Prou. 8, 17. The love of God springeth not of our love, but contrariwise. Neither consider they (as we have said) that Paul in this place, intendeth to declare, who they are, unto whom it is given to love God, and to whom all things work to good. And those (he saith) are they, which by predestination are chosen of God. And as touching Solomon, we also confess, that those which love God, are again loved of him. But this is now in question, whether the love of God, whereby he embraceth us, do spring or grow from our love? This doth john by express words declare in his epistle; 1. joh. 4, 10. He hath not (saith he) first loved us, because we have loved him. The second thing, that we gather of these words of Paul is, that the predestination of God (if it be of this force, to confirm us, touching the goodwill and love of God towards us) cannot depend of our works: for our works are both weak, and of very small righteousness. Again, this is to be considered, that Paul concealed not those causes, which might have been assigned; for he expressly sets down, that the mercy and justice of God may appear. But when he cometh to the efficient cause, he will have us so fully to stay ourselves on the will of God, that he compareth God to a potter, God compared to a potter. and us to clay: in which comparison he showeth, that there is nothing which we ought further to inquire. I know that the adversaries say, that that comparison is brought only to repress the malapertness of the demander: not that the matter on both parts is so indeed, for that God electeth men by works foreseen. But if it so be, how then by this similitude shall the mouth of murmurers be stopped? For they will say, If the justice of God require this, that election be of works foreseen, what needed Paul to say; Before they had done good or evil, Rom. 9, 11. it was said, The elder shall serve the younger? jacob have I loved, & Esau have I hated. Again, Not of works, but of him that calleth, that election might abide firm, according to the purpose? And why is this similitude of the potter brought, seeing the thing itself is far otherwise; and neither doth God as a potter, all things after his own lust, neither are we as clay utterly without difference? Doubtless by this their reason the malapert questioner is not repressed: nay rather, there is offered an occasion of reproach; for that the similitude, which is brought, serveth not to the purpose. Ephes. 1, 11. 24 There is also another sentence of Paul unto the Ephesians, whereby this our saying is greatly confirmed; for when he had said, that We are predestinated according to the purpose of God, he addeth; By the power whereof he worketh all things, according to the counsel of his will. God worketh according to his own will, not according to ours. 1. Cor. 1, 26. But if it were so, as these men imagine, God should not work all things according to his will, but according to the will of another. For, as we should order our works, so should he moderate his election; and that is to be led by another man's will, and not by his own. This self thing testifieth Paul to the Corinthians, saying; God hath chosen the foolish, weak, and vile things of this world, to confound the wise, mighty, and noble. Look brethren (saith he) upon your calling; Not many wise, not many mighty, not many noble. And in the selfsame epistle, when he had described the former estate of the elect, and had reckoned up a great many and grievous sins, at the length added; And these things were ye, 1. Cor. 6, 11. but ye are washed, but ye are sanctified. And unto the Ephesians; Ephes. 2, 12. Ye were (saith he) once without God, without hope in the world. These things prove, that the calling and predestination of God depend not of our merits. But as Augustine writeth unto Simplicianus; God overhippeth many philosophers, men of sharp wit, and of notable learning. He hath also overhipped many, which if a man have a respect unto civil manners, were innocents, and of life good enough. Neither is this to be marveled at; for if God to this end predestinateth, to make manifest the riches of his mercy; that is sooner accomplished, The mercy of God is more declared, if we be predestinated freely, than if of works. Matt. 9, 9 Luk. 23, 43. Luke. 7, 37 1. Cor. 1, 23. if he bring to salvation those who both resist more; & by reason of their deserts of life, are further from him, than if he should elect those, whom man's reason may judge more fit. Hereof it came, that Christ gathered the flock of his disciples out of sinners, Publicans, and base men: neither disdained he to call unto him, thieves and harlots. In all which men, what consideration (I beseech you) was there to be had unto merits? Paul also writeth unto the Corinthians; We preach Christ crucified, unto the jews indeed an offence, and unto the Greeks foolishness; but unto them, that are called, both jews and Gentiles, Christ the power of God, and wisdom of God. The difference of the believers and of the unbelievers dependeth of vocation. We see also in this place, wherehence the apostle fetcheth the difference, when he affirmeth, that some think well of Christ preached, and some ill; for all this he saith cometh wholly of calling: for he saith; But unto the called. As if he should have said; They which are not called, have Christ for an offence, and for foolishness; but they which are called, do both follow him, and also embrace him for the power and wisdom of God. In the prophets also, when God promiseth that he will deliver his people, God said not that he would deliver his people for their works, but for his name's sake. The jews were not for their works sake preferred before the gentiles. Acts. 7, 15. he saith not that he will do it for their works or merits sake; but I will do it (saith he) for my name sake. From this reason Paul departeth not; for he showeth, that God by predestination, will make open the riches of his glory, that all men might know how little the jews had deserved this election of God; that the nations being overhipped, they alone should be counted for the people of God. Which thing Steven expoundeth in the Acts of the apostles, when he saith; that They had ever resisted God, and had been always stiffnecked. What good works than did God see in them, to prefer that nation before all other nations? Ezechiel notably describeth, how God looked upon the people of the jews at the beginning; Ezec. 16, 3. namely, as upon a naked damsel, and on every side polluted, and shamefully berolled in blood; I passed by (saith the Lord) and when I saw thee in that case, I had compassion of thee. What must be done in judging of controversies. 25 Further, let us remember what is the scope of the apostle in the epistle to the Romans: for if we will judge uprightly of controversies, we must not cast our eye off from the scope. The endeavour of the apostle was, that he might by all manner of means commend the grace of Christ. And this purpose can nothing more hinder, than to affirm, that the predestination of God; that is, the head and fountain of grace, cometh of the works of men. And if it be counted a fault in Orators, if in their oration they perchance rehearse things which would much hinder the cause that they took in hand; how can we suspect that the holy Ghost persisteth not in that which he began, but speaketh things strange from that which he purposed? Neither can we make any other reason of the members, than of the head, which is Christ jesus. The son of God did freely take upon him the human nature. Seeing therefore that no man can doubt, but that the son of God did freely take upon him man's nature; (for if the question should be asked, why rather he, than any other man, took flesh of the virgin Marie? There can no other reason be given, but that it so pleased him. For as touching works, any other man, borne of any other virgin, might have had them, no less than he which was borne of Marie. For whosoever had had the Godhead, as Christ had; truly he should have done the selfsame works which Christ did.) Seeing therefore that that humanity was taken of the son of God freely, and of the pure and mere mercy of God: even after the selfsame manner, whosoever are the members of Christ, As justification is not of works, so likewise is not predestination. are chosen freely, and without any merits of works. Finally, all those reasons, which prove, that justification consisteth not of works; the same also prove, that predestination dependeth not of works. Now resteth to declare, whether Christ and his death, may be said to be the cause of predestination. Here we answer, that Christ and his death is the principal and chief effect of predestination. Christ and his death is the principal effect of predestination. For amongst those things, which are of God given unto the elect, is Christ himself, & the fruit of his death. For whatsoever is given unto us by this way, and by this conduit, as it were, is derived unto us from God. And forsomuch as it is certain, that the effects of predestination may so be compared together, Christ as touching his human nature and death is not the cause of predestination. as one may be the cause of the other; but unto none of them agreeth to be the beginning of predestination: therefore we deny, that Christ, as touching his humanity or death, is the cause of our predestination, although he be the beginning and cause of all good things, which come unto us by the purpose of God. 26 I am not ignorant, that there have been some, Sentences of many of the fathers agree not together as touching this doctrine. which have gone about to reconcile together the sentences of the fathers, with this most true doctrine, which we have now by many reasons proved. For they say, that the fathers, when they writ that predestination is of works foreseen; by the name of predestination, do not understand the work or action of GOD, whereby he electeth or predestinateth any man; but rather the end and certain means: and that as touching them, nothing can let, but that works may be causes. For it is without all doubt certain, that the last damnation cometh of works, as the cause: and good works spring of faith, as from their head or fountain. I see indeed, that the intent of these men is not to be discommended, which labour to apply the sentences of the fathers unto the truth, as much as is possible; but yet that which they avouch to be true, cannot I affirm. For there are certain sentences of the fathers so hard, that they can by no means be drawn to this meaning: It is not true that they say, that all wholly is not of God. for they, to defend the liberty of our will, will not have all things to depend of the predestination of God; and of purpose say, that all wholly is not of God, but somewhat also is required of us. And they expressly write, that God electeth some; It is not true also that God electeth, because of faith foreseen. for that he foresaw that they would believe. They have also here and there many other such like saiengs; so that I by no means can see, how their sentences can agree with our doctrine in this point. Howbeit Augustine fully agreeth with it; jerom also disagreeth not from it, although oftentimes in many places, he agreeth with Origin and others: but against the Pelagians he highly commendeth the sentence of Augustine touching this matter, and exceedingly alloweth his writings against this heresy. Seeing therefore that Augustine oftentimes used this argument against the Pelagians, it must needs be, that the same very well pleased jerom now being old. And Cyprian, as we have before said, manifestly writeth, that There is nothing ours: wherefore it followeth of necessity, that it is all of God. But howsoever it be, there is no need, that we should now dispute much as touching the fathers. As in all other things, which belong unto faith; We must give sentence according to the scriptures, not according to the fathers. so also in this question we must give sentence according to the scriptures, not according to the fathers. And this selfsame thing even the fathers themselves required at our hands, which I in alleging of arguments have performed to my power. 27 Amongst the latter writers, Pighius being forced by the vehemency of the scriptures, granteth unto us, that works are not causes of predestination. For he confesseth that it consisteth freely, and of the mere mercy of God, with a respect (saith he) to works I think; If that election be free, why yet is there added a respect unto works? lest he should seem to have striven so much in vain. But if predestination be free, and do depend of the mere will & mercy of God, as the scriptures testify; why durst this man, of his own head, imagine this new respect of works? For the holy scripture, and especially Paul, utterly excludeth works from this matter. But Pighius, the more to bewray that his lewd desire of contending, bringeth certain arguments, which make nothing at all to this matter; That which in the blessed virgin, the mother of God, happened (saith he) touching election, aught in others also to take place; But she was not predestinated freely, but because of her humility, for she sang, Luke. 1, 48. Because he hath regarded the humility of his handmaiden; Wherefore the selfsame thing ought to happen in others. I marvel how this man saw not, that there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a virtue, which the Latins call Modestia; that is, modesty, whereby men have a lowly moderate opinion of themselves: the opposite to which virtue, is pride, or arrogancy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vileness and baseness, which cometh unto men, either by reason of poverty, or by reason of base blood; or for other like things. Wherefore the blessed virgin rejoiced, and praised God; for that he had advanced her to so great an honour, Marry meant not that she was elected for any merit of her own. The song of Marie setteth forth the mercy of God and not merits. Ibidem. 50. verse. 54. verse. 55. The image of our predestination appeareth in Christ. whereas she otherwise was base, obscure, and unworthy. For she was not (as this man dreameth) a setter forth of her own merits, and virtues; to say, that she was therefore elected of God, for that she had deserved it through her modesty. And if thou diligently consider the course of that song, thou shalt easily see, that she ascribeth all her good things unto God; Thy mercy (saith she) is from generation to generation: and she addeth; He hath remembered his mercy: afterward with mercy she joineth the promises; As he spoke (saith she) unto Abraham our father. But why saw not this good fellow, that the image of our predestination is to be set rather in Christ, than in the virgin? But Augustine saith, that The humanity of Christ was predestinated, and taken altogether freely and utterly, without any respect of good works. A place in the first book of Samuel. 1. Sam. 16. 7. 28 They object also unto us the words of the Lord to Samuel; for he, when he should anoint one of the sons of isaiah to be king over Israel, and had first brought before him Eliab the eldest, the Lord said unto him; This is not he whom I have chosen, have no respect to the tallness of stature. For men see those things which appear outwardly, but I behold the hearts. Lo, (saith Pighius) this place teacheth, that God is moved by the perfection of the hart, & not by outward properties. But in that history is not entreated of the eternal predestination of God, whereby he hath elected us unto perpetual felicity; there it is entreated only of the exalting of a man unto a kingdom. In committing of an office to any man, we must have respect to the ableness of the person. 1. Tim. 3, 1. Wherein God hath set forth unto us a notable example, that when we will commit any office or function unto a man, we have chiefly a respect unto the ability and skilfulness which is required to the execution of that office; according to which doctrine Paul also to Timothy setteth forth unto us, what things are to be required in him, which should be chosen an elder or a bishop. God himself also, in the old testament, hath at large described, of what conditions he ought to be, whom he would have to be appointed a king. Unto which sense Peter also seemeth to have had respect, who, when two were set before him, Acts. 1, 23. of which the one was to be placed in the room of judas, he called upon God the searcher of hearts; for that he only knew the mind and heart of him, whom he would have to be chosen. And yet ought we not to think, that God findeth in men that hart, which he hath a respect unto; he rather changeth and maketh meet those whom he will appoint unto any office; God findeth not the hart good in men, but maketh it good, as we know he did in Saul, of whom we read, that he was so changed, that he became utterly another man. For whereas before he was but simple and rude, he was afterward able to prophesy amongst the prophets: which for that it was new and strange, gave an occasion of this proverb; An example of Saul. Sam. 19, 24. What! Is Saul also among the prophets? Pighius moreover allegeth, that of this our doctrine will follow, that men will seek the causes of their damnation, not in themselves, but in God; which is both absurd and wicked. But let this man consider, The cause of our damnation is not to be sought for in God. how this may be inferred of our doctrine; for we teach, that every man is subject unto sin, & therefore deserveth damnation. Neither ever said we unto any man, that he hath not in himself a most just cause of his damnation; yea, we both are, and always have been persuaders of all men, that when they will take in hand any thing, they take counsel no where else, but from the will of God revealed: that is, out of the holy scriptures, and not of the secrecy of God's predestination. And yet doth it not therefore follow, that by this form of teaching, there is no use of the doctrine of predestination: for unto it must we then chiefly have a respect, when we are tossed with adversities; and when, through the very force of afflictions, we feel that our faith is weakened in us. This taught Paul in the eight chapter of the epistle to the Romans, verse. 30. and therefore he added; If God be on our side, who shall be against us? Who shall separate us from the love of God? Shall tribulation, or anguish? etc. So then this doctrine is not so to be left, as though no man can apply it unto himself; it must rather diligently be kept, till opportunity shall serve to use it. Neither is it a point of arrogancy, but of the spiritual wisdom, for a man to use it to himself, when need requireth. 29 Moreover, Pighius falsely saith, that those things, which we speak, are against the goodness of God: as though it should seem unjust, that God should elect unto himself a certain few; and in the mean time overhip infinite others. No creature is void of the goodness of God. For this might show (saith he) some cruelty in God; especially if We say that he is offended, before that any thing is committed against him. But it is meet (saith he) that the purpose of God should be reasonable; and yet of his justice can no other reasons be given, but only the works of them which are predestinated: neither can the justice of GOD by any other means be defended. Those things bear indeed a goodly show, but they further not much to overthrow that, which we have proved. For first, to entreat of the goodness of God; there is no creature, which can seem to be void of it: for God perpetually bestoweth many good things, yea even upon the wicked; for He maketh his sun to arise upon the good and upon the evil, Matt. 5, 45. and raineth upon the just and upon the unjust. And although he do not equally distribute unto all men, yet he cannot therefore justly be accused: for Christ answereth in the Gospel; Mat. 20, 15. 16. May I not do with mine own what I will? If Pighius think it unmeet, that out of many, few be chosen; he picks this quarrel, not against us, but against God: Many men are called, but few are chosen. Of many nations, only the hebrews were chosen by God. Deut. 32, 8. Rom. 9 27. Though the jews were many, yet only a remnant of them were saved. In nature things that be most precious are most rare. Why God maketh things excellent, to be rare. for the scriptures manifestly teach, that Many are called, but few are chosen: and that of many nations, only the people of the jews was taken of the Lord to be his particular people; and that even in that people, although the number of them were such, as might be compared with the sand of the sea, yet a remnant only should be saved. Against those testimonies so manifest, how can Pighius contend? Do we not also see, that in things natural, things that be most excellent, are always most rare? For there is great plenty of common stones; but of precious stones there is wonderful great scarcity: unprofitable herbs grow every where, whereas corn (for the most part) is dear. And why God will have it to be thus, he himself best knoweth; we may peradventure suppose, that he therefore doth it, that the gifts of God to men might be the more commended. For, we are so blockish, that we never wonder at those things which are customably done. But these are nothing but man's conjectures. But forasmuch as God hath not rendered a reason of his counsel, herein I think it not our parts to be too curious in seeking it. This only will I add; that God is not only good and bountiful towards us, but also that in him cannot be found so much as one show or token of cruelty: What is the nature of cruelty. for this is the nature of cruelty, to rejoice in the punishments of other men, and chiefly when innocents be afflicted. For to take pleasure, namely, for that thou seest justice exercised against the wicked, or to be sorry if thou seest them to live happily, can neither be ascribed unto envy, nor unto cruelty. jerem. 12, 1. Hab. 1, 13. Ps. 37, & 73. For in the prophets, and especially in the Psalms, we see many such affects: which doubtless pertain unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, zeal; A great difference between Nemesis, & cruelty. & not unto cruelty or envy. And although the purpose of God be reasonable, yea, even reason itself, yet are not the reasons to be sought for in those which are elected; for that they lie hidden in the most deep wisdom of God. Thither doth Paul call us back, when he crieth out; Rom. 11, 33. O the depth of the riches of the wisdom and knowledge of God How incomprehensible are his judgements? And how unsearchable are his ways? Who hath known the mind of the Lord? Or who hath been his counsellor? Paul by those words teacheth nothing else, but that God indeed, by reason of his manifold and infinite wisdom, wanteth not reasons, but that they are unto men unsearchable; for that they are not by him revealed. I wonder also that Pighius would complain of violating the justice of God; for that Paul objecteth unto himself, Rom. 9, 19 and yet changeth not his mind. Neither is it any marvel; for as Paul himself testifieth, all this whole matter pertaineth unto mercy, and not unto justice. Wherein notwithstanding (as Augustine teacheth) we may very well defend, How the justice of God is to be defended. that God doth nothing unjustly: for whatsoever he giveth unto the elect, he giveth it of his own, and not of another man's; and whatsoever he requireth of the reprobate, he justly and by most good right, requireth it. These things had not Pighius objected unto us, if he had diligently weighed with himself the Antithesis, which Paul hath put between our works, and the purpose of God. For he saith; Not of works, but of him that calleth, that election might abide according to the purpose. 30 He thinketh also that it is absurd, that the predestination of God should be made so free; for by that means he supposeth, that there is laid a necessity upon men, and all consideration of blame is taken away. But this argument pertaineth to our fourth article, where we will entreat of this necessity. Howbeit, Necessity taketh not away the nature of sin. I marvel how this could come into his head, that the consideration of sin is taken away, if there be granted a necessity. As though (forsooth) any man can avoid original sin; and yet doth it not thereof follow, that such a sin is no sin. He addeth moreover, that we cannot avoid, but that we must make God an accepter of persons. Acception of persons. Look In Rom 2. 11. But if he had considered, that this fault is then committed, when as we are moved to distribute, or to give judgement by such circumstances and conditions, which make nothing at all to the cause, he would never say thus: for this cannot have place in God. For he found not those circumstances and conditions in men, but putteth in them even such as himself will; so as no man can object unto him, that as touching election, he hath not attributed unto his person, that which was convenient or agreeable: for God is the author of all persons, and of all comeliness. But he saith, the care and endeavour to live uprightly is taken away. As though we by this doctrine do make men worse, and do open a window to licentiousness and dissolute life. But how strange and false these things are, I suppose it is thereby manifest; for that we always teach, that predestination belongeth not only to the end, but also to the means. For we are predestinated, not only unto felicity, but also unto good works; namely, that we should walk in them, and be made like unto the image of the Son of God. The wicked regard not these things, and also without this doctrine, live wickedly: but the godly, for that they have confidence, that they are predestinated, labour by holy works to make their calling sure. By the doctrine of predestination is opened a window unto good works, not unto wickedness. The doctrine of the adversaries openeth a wide gate unto many evils. And unto them by this doctrine, is opened a window unto modesty, unto patience in afflictions, unto gratitude, and unto a singular love towards God. But take away this doctrine, & there is made open, not a window, but an exceeding wide gate to pride, to ignorance of the gifts of God, to uncertainty, and doubting of salvation in adversities, and the weakening of our love towards God. 31 But these men say further, that this maketh very much against us; for that nothing can light under predestination, or reprobation, but that which God willeth: but that God should will sins, is to be counted for a most absurd, and a blasphemous doctrine. They say moreover, that God cannot justly punish, if we commit those things, which he himself both willeth and worketh. But this must we of necessity say, if we affirm, that not only our ends, but also our means to the ends depend of the purpose of GOD. To satisfy this doubt, first let them remember, that it cannot be denied, but that God after a sort willeth, or (as some other say) permitteth sin. But forsomuch as that is done without any coaction of our mind, therefore no man, when he sinneth, can be excused. For he willingly, and of his own accord, committeth those sins, for which he ought to be condemned; and hath the true cause of them in himself: and therefore hath no need to seek it in God. Further, this is no good comparison, which these men make between good works and sins. For God so worketh in us good works, that he ministereth unto us his grace and spirit, whereby these works are wrought; for those are the grounds of good works: which grounds we have not of ourselves. But sins he so governeth, and after a sort willeth, that yet notwithstanding, the grounds of them, that is, the flesh, and our corrupt and naughty nature, are not in God, but in us. Wherefore, there is no need that they should be powered into us by any outward mover. And God is said after a sort to will sins; How God is after a sort said to will sins. either for that, when he can, he prohibiteth them not; or, for that by his wisdom he directeth them to certain ends; or for that he suffereth them not to burst forth, but when, and how, and to what uses he himself will; or finally, for that by them he will punish other sins. But these add, that God by no means willeth sin: for so it is written in Ezechiel; As truly as I live, Ezec. 33, 11. Look in 1. Sam. 2, 22 The first answer. saith the Lord, I will not the death of a sinner, but rather that he be converted & live. But we answer, that the prophet in that place, entreateth not of the mighty & hidden will of God, & of his effectual will: for God by that will, worketh all things which he will both in heaven & in earth. But he entreateth of that will, Psal. 115, 3. which they call the will of the sign: for no man can by those signs and tokens, which are expressed in the law, gather that God willeth his death or condemnation. For the Lord commanded his law to be published unto all men, he hath unto all men set forth those things which should be profitable & healthful, lastly, he upon all men indifferently poureth great benefits; wherefore by this will, which we call the will of the sign, he willeth not the death of a sinner: yea rather, he provoketh them to repentance. But as touching the other will, which they call the will of his good pleasure, if by it he would have no man perish, then doubtless no man could perish: and there is no will so perverse, as Augustine saith, which God (if he will) cannot make good. Then according to this will, he hath done all things whatsoever he would. This is a ready and plain interpretation, which if our adversaries admit not; but will needs contend, that the words of the prophet are to be understood of the mighty will of God, and of his will of good pleasure: then will we answer, The second answer. that that sentence pertaineth not universally unto all sinners, but only to those which repent. And they are the elect and predestinated, unto whom, God as according to his purpose, he giveth faith and calling, so also giveth he repentance. And therefore, whether sense soever they follow, they shall never out of those words conclude, that God utterly and by no means willeth the death of sinners, or sin. 32 But they object certain words, out of the first chapter of the book of Wisdom, where it is written; verse. 13. God rejoiceth not in the destruction of the living. But if (say they) he by any manner of means willeth sin, or the punishment thereof, he cannot be said not to rejoice: for he rejoiceth in that which he will have to be done. First I answer, that that book is not in the canon, and therefore the authority thereof may be refused. But admit that that book were canonical, yet do those words make nothing against us: for he, whatsoever he was, that was the author of that book, meant nothing else, but to remove from God that naughtiness of nature, whereby wicked men take pleasure in evil things. God punisheth not wickedness against his will. And yet was it not his meaning, that God punisheth wicked facts against his will: for otherwise, whosoever be that author under the name of Solomon, he should be against the true Solomon. For he in his Proverbs, under the person of wisdom thus writeth of the ungodly and unbelievers; Prou. 1, 26. I also laugh in your destruction. In which words is declared, that God with this laughing, that is, with a cheerful mind, administereth justice. verse. 11. As touching the words of Ecclesiasticus, which are written in the fifteen chapter, that No man ought to say of GOD, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, He hath deceived me: in which place the Latin translation hath, Me implanavit. Unless we will have that place to be manifestly repugnant with many other places of the scripture, in which God is said to have deceived the people by false prophets, Ezec. 14. 9 1. Kin. 22, 22. Esaie. 6, 10. and to have commanded that Achab the king should be deceived, and to have made blind the hart of the people, lest they should see; we must needs after this manner expound those words: How it must be understood that God deceiveth no man. that No man ought to lay the fault in God, as though he would excuse himself. Achab, if he was deceived, justly deserved to be deceived; for that he contemned the true oracles of God, and delighted himself in false prophets. They which are deceived, are justly deceived. The infidelity also, and impiety of the people of Israel, caused the vengeance of God, and blindness to come upon them; so that when they were deceived, they could by no means be excused. Our adversaries also seem somewhat to be offended, for that we affirm, that men have in themselves the cause of sins; that is, a corrupt and naughty nature. For in that first chapter of the book of Wisdom, verse. 14. the generations of the world are said to be good, and not to have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, A deadly medicine. This is true indeed, so it be understood of the first constitution of things, Our nature as it was instituted was without corruption. and chiefly of the creation of man, which was created of GOD in a good estate: but afterward, through his fall, he spilled both himself and his posterity. 33 Pighius moreover cavilleth against our doctrine, as though we stir up men to hate God. For Christ thus speaketh of judas; Matt. 26, 24. Woe be unto that man, it had been better for him never to have been borne. He being rejected, and a reprobate, it must needs follow, that he hated God; seeing God first hated him. And forsomuch as the number of the reprobate is the greater number, every man (say they) might easily suspect, that he is one of that number; and so it should come to pass, that many should detest God. But we answer, that Christ said well, that It had been better for that man, that he had not been borne. For every one of us, ought rather and more gladly either to have never been, or to be brought to nothing, than that by committing of sin, we should offend God. Wherefore Christ said truly and plainly, that It had been better for judas that he had never been borne. Howbeit simply, Whether it had been better that judas had never been borne. and as touching God, it had not been better: for by him, both the counsel of God, concerning our redemption was fulfilled; and also by the punishment which was laid upon him, both the justice and power of GOD appeared the more plainly. And it is vain, that they say, No man can gather out of the scriptures any effectual arguments that he is a reprobate. that many fall into suspicion of their reprobation: for out of the holy scriptures, no man can gather any effectual arguments of his reprobation. And if God will sometimes reveal it by a certain secret judgement, it cannot be drawn to a common rule. In our time indeed it happened, that a certain man in Italy called Francis Spiera inwardly felt, The example of Francis Spiera. that God had imposed this evil upon him: but this in my judgement was done to the terror of others. For he, after that he had, at the beginning, known the truth of the Gospel, and openly confessed it; being brought to Venice before the Pope's legate, publicly abjured it. Afterward, being stricken with a grievous wound of conscience, he persuaded himself, that he had sinned against the holy Ghost; by means whereof, he was thrown into so great a desperation, that he would never afterward admit any consolation, though notable and godly men were about him, which exhorted him to have a good hope in Christ, and his death. And he would say, that these things served well to be spoken unto others, but unto him they nothing at all prevailed: for that he knew most assuredly, that he had sinned against the holy Ghost, and that there was no remedy left to deliver him from damnation; and so remaining in this desperation, he died. God would in this man, by a certain singular, and unaccustomed dispensation, fear away others from the like wickedness and impiety. Howbeit, this neither customably happeneth, as far as we can gather out of histories; neither also can any man, by the holy scriptures, see this desperation. And peradventure God did not this to Spiera, but the devil (whose bondslave he was) having now renounced godliness suggested this; to the end he might drive him to utter desperation. So then we must make a distinction (as we before admonished) that either we speak of them that are utterly without all feeling of piety, or else of the godly, and of them that are now called. If ye talk of strangers, they either nothing regard these counsels of God, or else they are already in despair of themselves: The godly suspect not that they belong to the reprobate, and why? if we mean of the godly, they will not suffer themselves any long time to be tormented with this suspicion; for that they now see themselves called and faithful, and therefore are justified: all which things persuade them to have a confidence, and to hope that their names are entered in the roll of the elect. 34 lastly, Pighius imagineth, that we speak things absurd; because we teach that men were first in a mass marred and corrupted with original sin, before that they were predestinated of God: as though we would justify the purpose of God, when yet notwithstanding we in the counsel of predestination, put condemnation and eternal infelicity, before sins and our corrupt nature; and so we justify that which is first, by that which cometh after. He addeth also, that by this means, as touching the purpose of God, even by our own doctrine, the end is first appointed, and those things also which bring unto the end. Wherefore, forsomuch as original sin is one of the means, whereby we are condemned, it cannot, as we imagine, go before reprobation; when as it falleth and is comprehended under it as a mean unto eternal condemnation. But these things show, Pighius understood not our meaning. Original sin went not before predestination. How sins fall under reprobation. that this man understood not what we say. Neither Augustine nor we ever said, that original sin went before predestination, seeing predestination is before any time was; & Adam fell in time. Neither is it so absurd as he imagineth, that sins should fall under reprobation, not indeed as the cause thereof; but as the cause of condemnation and of eternal misery. And whereas he saith, that if it were so, it should follow; that God willeth sins. Now we have declared how this is to be answered. Neither can he deny, but that God useth sins, which are continually committed, to those ends which he himself hath appointed. And forsomuch as this is not done of him rashly, but by his determinate counsel; how can it be, that after a sort sins are not comprehended under reprobation? Now if he contend that God after one sort willeth, and is not the cause of sins and good works; we also affirm the same. But yet in the mean time, let him cease to count it for a thing absurd, that as well the end, as the means either of predestination, or of reprobation, are comprehended under the purpose of GOD, though after a divers manner. And as touching original sin, we also affirm, that it goeth not before predestination or reprobation; but of necessity followeth it: for that God would not produce men out of any other stock or matter, but out of the progeny of Adam; by means whereof, we are all borne infected with the spot of corruption. And forsomuch as this was not hidden from God, therefore Augustine & we also with him say, that God from everlasting purposed to have mercy on those whom he loved, and not to have mercy on others whom he loved not: so that if they, which want that mercy, which is bestowed upon others, do lead their life in original sin; and when they are come to age, and to the use of reason, do add unto it many other sins, then are they justly and worthily damned. And this may effectually be said, to repel those, which peradventure presume to lay the cause of their damnation, not upon their own faults, but upon God. Wherefore original sin goeth before the birth of all men, so that thou have a respect unto every particular man: Original sin goeth before every men's damnation. it also goeth before the damnatition of all the wicked, although it could not be before the eternal purpose of God, but only as touching foreknowledge. 35 These things being as we have declared them, as they are in no case absurd, even so may they well be perceived; if we depart not from the sense of the scriptures: which sense, how much in this place Pighius overpasseth, A fond imagination of Pighius. by means of his own fond invention, I will in few words touch. He maketh many degrees or acts in the mind of God, which he ordereth in themselves; not by distinction of time, but of nature: and therefore, such acts he calleth signs; and yet had he not that out of the holy scriptures, but borrowed it out of Scotus. In the first sign (saith he) God appointed to bring forth all men to eternal salvation, which they might have fruition of together with him, and that without any difference; and over them he would have Christ to be the head, whom he thinketh also should have come in the flesh, although the first man had not sinned. In the second sign, he saith, that God foresaw the fall of man, by reason whereof it was not now possible that men should come unto salvation, that is, unto the end, which God had purposed in himself, when he decreed in the beginning to create man. Howbeit, that the matter might go forward, he saith, that God did put in the third sign, remedies in Christ; namely, of grace, and of the spirit, & such like, whereby might be helped those which would receive them, and those forsaken which should refuse them. lastly in the fourth sign, for that he foresaw that many would embrace these aids, and would use them well and effectually, he therefore predestinated them to salvation: but others, whom he saw would reject these benefits of God, he adjudged to utter destruction. This he speaketh concerning them that be of full age. But forsomuch as by this fond imagination, he could not satisfy as touching infants, that perish before they can have the use of free will, he patcheth thereunto another fable; namely, that they, after the judgement, shall be in this world happy, with a certain natural blessedness, wherein they shall continually praise God, and give thanks unto him, for that their estate so tolerable. So this man feigneth a doctrine, which he can not prove by any one word of the scripture. For how attributeth he unto God, that he in the first sign decreed those things, which should not have success; namely, that all men should enjoy felicity? It is the point of a wise man, I will not say of God, God appointeth not those things which shall have no success. to decree or will those things, which shall take no effect. Let him also bring forth some oracles of God, to declare unto us, that the son of God should have taken upon him man's flesh, though man had not sinned: but he shall no where be able to show any such thing, seeing the holy scriptures every where testify unto us, that he was given for our redemption, and for the remission of sins: which also might have taught him, if he had considered, that original sin went before all the effects of predestination, creation only excepted. Seeing Christ was to this end predestinated and given unto us, that we might have a remedy of our falls; of all which falls original sin is the head and principal: and he had not taken upon him human flesh, Christ had not come, unless sin had been committed. if there had been no sin committed. He, without the scriptures also, imagineth, that it lieth in the power of our free will, to receive the remedies being generally set forth; when as this is the most absolute gift of God. And that which he last of all bringeth; namely, of the natural felicity of children, is not only avouched besides the scripture, but also is plainly against it; which teacheth, Infants perish unless they be renewed by the mediator. that all perish in Adam, unless they be renewed by the mediator. But to perish, or to die, how repugnant it is with felicity, all men easily understand. And besides that, he hath not on his side one of all the fathers, which durst imagine any such fond devices. Neither can I be persuaded, that Pelagius himself, if he were alive again, would more diligently colour his opinion, than this man hath painted it and set it forth. 36 That which we have hitherto proved touching predestination: namely, that it dependeth not of works foreseen; the self same thing also affirm we of reprobation: for neither doth it also depend of sins foreseen; so that by reprobation thou understand not extreme damnation, but that most deep eternal purpose of God, of not having mercy. For Paul writeth alike of Esau and jacob; Rom. 9 11. Before they had done any good or evil, it was said; The elder shall serve the younger; jacob have I loved, but Esau have I hated, that it should not be of works, but of him that calleth. And Pighius laboureth in vain, to have this sentence of Paul understood of one of them only; seeing the apostle joined them both together, under one and the selfsame condition. Which he more manifestly afterward declareth, saying; Ibm. ver. 18. He hath mercy on whom he will, & whom he will he hardeneth. Further, If sin were the true cause of reprobation, none should be elected. if sin were the true cause of reprobation, then should none be elected; seeing God foreknoweth, that all men are defiled with it. The very which thing Augustine proveth unto Simplicianus. 37 But now we will entreat of the third article, What the effects of reprobation are. to see what are the effects of predestination, & of reprobation: & we will be the bréefer, for that those things which shall be spoken, have much light of that is already spoken. The first effect therefore of predestination is Christ himself; Christ is the first effect of predestination. for the elect can have none of the gifts of God, unless by our Saviour it be given unto them. Then also let there be put those effects, which Paul describeth in the 8. verse. 28. chapter to the Romans, when he saith; Whom he foreknew, those also hath he predestinated; whom he hath predestinated, those also hath he called; and whom he hath called, those he hath justified; & whom he hath justified, those hath he glorified. Whereby it is evident, that calling also, & justification, and glorification, are the effects of predestination; whereunto also may be added, conformity to the image of the son of God, seeing that Paul reckoneth it up as an effect of predestination. Let good works also be added, seeing that God is said to have prepared them that we should walk in them. Ephe. 2. 10. The followeth the certainty or confirmation of our salvation. lastly, is the declaration of the riches of the glory of God, which end Paul manifestly mentioneth in the 9 chapter to the Romans: Rom. 9 22. & Ephe. 1. 6, The effects of reprobation. & to the Ephesians he writeth; That we might be to the praise of his grace and glory. But as touching reprobation, if it be compared unto the first man; God from everlasting decreed to produce him, The state of the first man. that by free will & certain grace given unto him, he might have stood, if he would: and God could have given unto him greater grace, so that he could not have fallen, but he would not. But whether Adam were of the number of the reprobate, Whether the first man were reprobate or predestinate. or of the predestinate, cannot be gathered out of the holy scriptures; although all the fathers, in a manner, consent that he was saved, & therefore pertained to the number of the predestinate. But other men, which were reprobated, were offered unto God in a mass of perdition, & utterly corrupted: for God decreed to produce them, not elsewhere, but out of the seed of Adam. And forsomuch as by his free purpose, he would not bestow his mercy on many, which is utterly to refuse, thereof followed rejection; whereby they were left in their native sin. Further, forsomuch as God suffereth not his creatures to be idle, they also are perpetually pricked forward to work: & for that they were not healed, they do all things according to their corrupt nature; which although they seem sometime to be beautiful works, yet before God they are sins. Moreover, according as their wicked facts deserve, God many times punisheth in them sins by other sins; as unto the Romans; Rom. 1. ver. 24. and 26. Many are said to have been delivered up into a reprobate mind, for that when they knew God, they glorified him not as God. But yet as touching the sin of the first man, this is to be considered, that sin could not be said to have been the punishment of another sin; for if it were the first sin, it had not any other sin before it: and that God utterly willed not that sin, it cannot be said, for against his will, how could it be committed? And he saw that he would fall, if he were not confirmed with his spirit, and with a more plentiful grace: he holp him not, neither put he to his hand to keep him from falling. Moreover, the devil, if God had otherwise willed, durst not have tempted him. Furthermore, he had appointed by him, to declare his goodness and severity. He gave the occasion, when he set a law, which he knew should not be kept; and also in giving him a wife which should entice him; and finally, the occasion itself, which as a subject or matter, sustained the privation of uprightness, could not without the power and might of God, have been produced. Wherefore it is evident, that God after a sort willed that sin, and was some way the author of it, although that it were not a punishment of sin going before. But contrariwise, he is said not to have willed it, and not to have been the author of it; for that he prohibited it, punished it, and did not absolutely will it, but for another end: neither suggested he of himself, nor inspired the lewdness: but the will of Adam, not being letted by a more mighty grace, of his own accord declined from uprightness. There is also brought out of isaiah an effect of reprobation; namely, that he will make blind and gross the hart of the people, that they should not understand. Esaie. 6, 10. And God oftentimes, either by himself, or by evil angels, sendeth cogitations, and offereth occasions, which if we were upright, might be taken in the best part: but forsomuch as we are not renewed, we are by them driven unto evil; afterward justly and worthily followeth damnation for sins: and finally, the declaration of the power and justice of God, God is not alike the cause of all the effects of reprobation. is the last effect of reprobation, & all these things follow reprobation; although God, as we have before declared, is not all alike the cause of all these things. 38 But because all the benefits of God, which are given unto the predestinate, Look part 2. place. 3 art 3. and 7. are referred unto grace, as to their head & fountain: therefore let us see whether that principal effect of God's predestination, be as some have imagined, set forth of God common to all men: for if it were so, then should all men be predestinated, and it should lie in their own power, or in their own hands (as the saying is) to be predestinated, so that they would receive grace when it is offered. We in no wise say, that grace is common unto all men, but is given unto some; The grace of God is not set forth as common to all men. and unto others, according to the pleasure of God, it is not given. And to confirm this matter, we allege these places of the scripture. In the 6. of john it is said; Verse. 44. No man cometh unto me, unless my father shall draw him. And I wonder that the adversaries should say, Whether all men are drawn of God that all men are drawn of God, but all men will not come. As if a man should say, No man can challenge to himself learning or good arts, A similitude. which is not endued with reason & wit: and yet doth it not thereof follow, that though all men have reason & wit all men should attain good arts, seeing that besides those principles, study and will are required. So say they, All men are drawn of God; but besides the drawing of God, there is required that we be willing & assent; for otherwise we are not brought to Christ. But doubtless it cannot be, that in all those propositions, which are spoken with an exception, that exception should belong to all men. For Christ said to Pilate; john. 19, 11. Thou shouldest not have power against me, unless it were given thee from above. Shall we therefore take upon us to say; that unto all men was given power against Christ? And when as it is written; john. 5, 15. That No man shall enter into the kingdom of heaven, unless he be borne again by water and the spirit; shall we therefore infer, that all men are borne again of water and the spirit. And when the Lord saith; john. 6. 53. Ye shall not have life in you, unless ye eat the flesh of the son of man, and drink his blood, shall we take it, that all men eat the flesh, and drink the blood of the Lord? And if this ought not so to be, why will these men, when we say; No man cometh unto me, unless my father draw him, thereof infer, that all men are drawn unto the father? verily, if a man consider the course of the text, he shall see that this sense cannot stand. After that he had made mention of the eating of his flesh, and of the drinking of his blood: the jews were by reason thereof offended, and the disciples went their way: upon occasion whereof Christ said; No man cometh unto me, unless my father draw him: which he ought in no case to have said, if he had meant to reprove only them of infidelity. He should not doubtless have made mention of the father, as though he drew them not, if he gave that gift to all men. And Augustine, when he interpreteth this place, saith; Why he draweth this man, & draweth not that other man, do not thou judge, if thou wilt not err. In which words he declareth, that all men are not drawn of God. And in the selfsame chapter it is written; verse. 37. All that my father giveth me shall come unto me. Wherefore, if all men were drawn, they should all come unto Christ. And in the same place it is written; verse. 45. Every one which hath heard of my father, and hath learned, cometh unto me. Seeing then many come not unto Christ, thereby is declared, that many neither have heard nor learned. verse. 11. And in the 10. chapter, when Christ had said, that He is the shepherd, and hath his sheep: verse. 28. amongst other things he saith; These whom my father gave me, no man can take out of my hands. But we see, that many fall from salvation, and therefore we ought to think that those are not given of the father unto Christ. A cavil. 39 But here also the adversaries cavil, that Although no man can take them away, yet nevertheless men of their own accord may go away. A similitude. As if a man had servants, being himself a lord of great might, he might doubtless say; No man can take away these servants from me, and yet they of their own accord may go from him. But how vain this their cavillation is, the words which follow declare. verse. 29. For Christ addeth; The father which gave them unto me, is greater than all: by which words he declareth that therefore those, whom he had received of the father, could not be taken away from him; for that he is most mighty. Wherefore if they cannot by them be taken away which are in Christ; neither also are they able to withdraw themselves: not that they are compelled by force, It is of necessity that the predestinate abide. but by the way of persuasion it is of necessity that they abide. The very which thing the Lord also spoke, touching the temptation of the latter times; namely, that If it were possible the elect should be deceived. Matt. 24, 24 In the selfsame 6. chapter of john, Christ said; ver. 37, & 44 that No man cometh unto him, but he unto whom it is given of the father: which place hath one and the selfsame sense with that other sentence, wherein he said; No man cometh unto me, unless my father draw him. And john Baptist, as it is written in the 3. chapter of john, Verse. 27. when he heard of his disciples, that Christ baptized many, answered; that No man can receive any thing, unless it be given him from heaven. And in the selfsame chapter; Verse. 8. The spirit breatheth where it will. Which although it be spoken of the wind, yet notwithstanding it is applied unto the holy ghost, which regenerateth: for to declare the force of the holy ghost, the similitude is taken from the nature of the wind. But this is more manifestly set forth in Matthew, when it is said; Matt. 11, 27. No man knoweth the father, but the son, and he to whom the son will reveal him. Wherein we are taught, The revealing of Christ is not common to all men. that the revealing of Christ is not given unto all men. Which thing Christ in the same Evangelist declared, when turning him unto the father, he said; Ibid. ver. 25. I give thee thanks o king of heaven and of earth, for that thou hast hidden these things from the wise and prudent men, and hast revealed them unto babes. There also is declared, that the revealing of true doctrine is not common unto all men. But if thou wilt say, A cavillation. that therefore it is not revealed unto the wise men, for that they will not receive it: the words following do not render this cause; but rather declare, that the will of God hath so decreed: for it followeth; For so it hath pleased thee. And again, when the Apostles inquired why he spoke in parables to the people, he answered; Unto you it is given to know mysteries, Matt. 13, 11. but unto them it is not given. And he said, that he so spoke unto them, that they seeing should not see, isaiah. 6, 9 and hearing should not understand. And he cited a prophesy out of the 6. of isaiah, wherein was commanded, that the people should be made blind, and that their hart should be made gross; lest peradventure they should be converted, & God should heal them. Moreover, the apostle citeth out of the book of Exodus, Rom. 9, 15. God thus speaking; Exod. 33, 19 I will have mercy on whom I will have mercy, and will show compassion on whom I will show compassion. Also that which is written of Pharaoh; Rom. 9, 17. To this end have I raised thee up, Exod. 9, 16. that I might show my power in thee. And he saith also, Rom. 9, 22. that Some vessels are made to honour, and some to dishonour. Which words most evidently declare, that grace is not set forth common unto all men. Peter also in the Acts of the Apostles, said unto Simon Magus; Acts. 8, 23. Repent, if peradventure GOD forgive unto thee this thought. But they say that in this place Peter doubted not, but that grace is common unto all men: but he was uncertain whether Simon would receive it, and earnestly repent. But this subtle shift nothing helpeth them; Repentance is the gift of God. 2. Timot. 2. 25, and 26. for, as the apostle teacheth us unto Timothy, Even repentance also is the gift of God. For he admonisheth a bishop, to hold fast sound doctrine, & to reprove them that resist, if peradventure God give unto them to repent. Whereby is concluded, that it lieth not in the hands of all men to return into the way, unless it be given them of God. Moreover, Mat. 12, 31. some sin against the holy ghost; Who are not pardoned, neither in this world, nor in the world to come. So as it is manifest, that unto these men, grace is no more offered nor common. Acts. 16, 14. And in the Acts of the Apostles, God is said to have opened the heart of the woman that sold silks, to give heed unto those things which Paul spoke: which is spoken, as a certain thing peculiarly given to that woman. And this place maketh that plain, which is written in the Apocalypse; Apoc. 3, 20. Behold, I stand at the door & knock, if any man open unto me, etc. For we are said to open, in as much as God worketh that in us; for he maketh us to open, & it is he which giveth unto us to work our salvation, Phili. 2, 12. as it is said unto the Philippians. And in the Gospel it is many times written, that Many are called, Matt. 20, 16, and 22, 14. but few are chosen. Paul also declareth the liberty of the spirit in distributing his gifts, when he saith unto the Corinthians; 1. Cor. 12, 11 that One and the selfsame spirit distributeth unto all men as pleaseth him. Which sentence, although it be meant of graces & free gifts, as they term them; yet may it no less be transferred unto the grace, whereby we are renewed unto salvation, seeing God is alike free in the one and the other. 40 lastly, whilst these men thus make grace common unto all men, Grace is not to be put as nature. they convert it into nature: which in no wise agreeth with the doctrine of the holy scriptures. And how much they are deceived hereby, it may easily be proved; for that they seek of these things to infer, that it lieth in every man's power to receive grace, when it is offered unto them. Which in no case agreeth with the holy scriptures; 2. Cor. 3, 5. for Paul saith, that We are not able to think any thing of ourselves, and that all our sufficiency is of God. And unto the Philippians he writeth, Phil. 2, 13. that God worketh in us, both to will and to perform, according to his good will. And unto the Corinthians, when he had said that he had laboured much, 1. Co. 15, 10 he added; Not I, but the grace of God which is in me. To the Romans he writeth; It is not in our power to receive grace offered. Rom. 9, 16. It is not of him that willeth, nor of him that runneth, but of God that hath mercy. Which could not be true, if it lie in our will to receive grace when it is offered. Touching which place, Augustine to Simplicianus, in his first book and second question saith, that The meaning of those words is not, as though it were sufficient for us to will, unless God aid us with his grace: for by that means he might contrariwise have said, It is not of God that hath mercy, but of man that willeth. But the sense is, as it is written unto the Philippians; Phil. 2, 13. that It is God which worketh in us to will and to perform; and it is true, that we in vain, will, unless God have mercy, & help. But who will say, that God in vain hath mercy, if we will not? In Ezechiel the prophet, it is said; that God himself would change our hearts, Ezec. 11, 49 & in steed of stony hearts, give us fleshy hearts. And David in the psalm singeth; Incline my hart, Psal. 116, 36 o God unto thy testimonies; to declare, that it pertaineth unto God to bow our wills. Which he in another place meant, when he said; Psal. 51, 10. A clean hart create in me, o God. And in the book of Wisdom it is written, that No man can have a chaste hart, but he unto whom God shall give it. And Christ most manifestly taught, Mat. 7, 18. that An evil tree cannot bring forth good fruits. Wherefore, so long as men are not regenerate, they cannot bring forth so good fruit, that they should assent unto grace when it knocketh. So that first it is necessary, that they be changed from the same, and that of evil plants they be made good. As in the generation of the flesh, A similitude. no man which is procreated, helpeth any thing thereto: even so is it in regeneration, for that there also we are borne again through Christ and in Christ. Moreover, if we should give place unto the opinion of these men, all boasting should not be excluded; for every man might boast of that his own act, whereby he received grace when it was offered. Furthermore, seeing that this apprehension, according to our mind is done by faith, but (as they think) by charity, what will they do? Will they deny that faith and charity are the gifts of God? Augustine also reasoneth, that As in Christ the divine nature took human nature freely, not waiting for the consent thereof; so they, which are justified, are not justified by their own will or assent. The same father also noteth, that Eternal life is in the scriptures sometimes called by the name of a reward; for that good works go before it. Grace and righteousness are never called a reward. But grace (saith he) and righteousness, are never in the holy scriptures called by the name of a reward; for that before it, goeth no good work acceptable unto God. And unto the Romans Paul writeth; I know that in me, Rom. 7, 18. that is in my flesh dwelleth no good: where, by flesh, he understandeth whatsoever is in a man not yet regenerate. How flesh is understood in the holy scriptures. And dare they notwithstanding attribute unto man, being yet in the flesh, that is, not yet regenerate, so much good, that he is able to apply salvation unto himself? And unto the Corinthians; What hast thou (saith he) which thou hast not received? 1. Cor. 4. 7. And if thou hast received, why boastest thou, as though thou hadst not received? Neither will we suffer these men to run unto creation; for here we speak not of the soul, or of the powers thereof, that is of will or understanding, which we had of God by creation: but of that action or work, which these men seek to pick out of free will, to the receiving of grace. And forsomuch as they say, that they have this of themselves; they manifestly speak against the apostle. For the Corinthians might have answered; Thou demandest of us, what hath separated us, what we have that we have not received? Behold, we now show unto thee, that act and assent, whereby we freely, and by our own power receive the grace, which thou preachest unto us; this doth separate us from others: and so Paul had in vain in such sort reproved them. Moreover, if grace were set forth as common to all men, Why we pray unto God for the conversion of infidels. as these men teach, what should we pray unto God for the conversion of infidels? Doubtless we so do, for that we believe it lieth in the hand of God to open their hearts, if he will. 41 Neither must we think, as these men feign, Whether God giveth to every man so much grace as sufficeth. that God giveth to every man so much grace as is sufficient to move them: for if that did suffice, they should doubtless be moved. For if there were set before a man, a thing of huge weight; & he being willing to move it, had in himself so much strength as were sufficient, that is, as might overcome the weight, which is to be moved; then without doubt there would follow motion. So if God (as they say) would in very deed move the hearts of the wicked, & would give so much strength, that is, so much grace, as should suffice; yea rather so much as should exceed the hardness of the wicked hart, nothing could let, but that it should be bowed, not in deed by compulsion, but by most effectual persuasion. Augustine unto Simplicianus, in his first book & second question saith, that There are two sorts of calling, one common, whereby men are called, but not by one & the selfsame manner, whereby they are apt to be moved & converted: others be so called, as they are apt to be moved. Neither must we think (saith he) that God could not so have called Esau, as he might be moved, and as he might be made apt: for all men are not after one and the selfsame manner alured and moved unto God. verily forsomuch as he is omnipotent, he might by his impulsion take away that natural hardness. But say they, if he would, he might: & yet will not God always do that he can do. Let it be so; we say even the selfsame, that God overhippeth some, & will not have mercy on them, & therefore giveth not unto all men, so much as might be sufficient unto their salvation. And against those whom he overhippeth, he attaineth the end that he willeth; as it is written of Pharaoh; To this purpose have I raised thee up, Rom. 9, 17. to declare in thee my power, & that my name might be spread abroad throughout the whole earth. Christ knew very well (as he himself testified) that tire, Sidon, Mat. 11, 21. tire and Sidon had not so much grace given them, as was sufficient. & Sodoma would have been moved to repentance, if he had applied to them the miracles & doctrine which he granted to the jews. Wherefore, forsomuch as he gave not those things unto them, they wanted that which sufficed unto salvation. The Lord also said unto the Apostles; I have chosen you, john. 15, 16. but ye have not chosen me. The adversaries are compelled to say, that no man is elected of God. But by the opinion of the adversaries, that universal grace being granted, no man should be chosen of God, forsomuch as he should be after one and the selfsame sort unto all men; yea rather, we should choose God, in receiving his grace when it is offered: and we should be formers of the election of God, and should not be form of him. 1. Cor. 3, 6. I have planted (saith Paul) Apollo hath watered, but God hath given the increase, that is, life and spirit. But if those things should be granted to be common unto all men, he should rather have said; ye have taken unto yourselves, the spirit, life, and grace. The selfsame apostle said, that God had begun in the Philippians a good work, Phil. 1. 6. and also would perform the same against the day of the Lord. Which words plainly declare, that all whole is to be ascribed unto God; namely, to begin and to perform. And unto the Ephesians; He worketh all things, Ephe. 11, 1. according to the counsel of his will, not (saith he) according to the counsel of another man's will: which doubtless he should have said, if every man had in his power to take salvation, or not to take it. Again, unto the Galathians; Gal. 1, 15. When it seemed good unto him, which separated me from my mother's womb. If it were (as these men affirm) Paul should have said; When it seemed good unto me. For, as touching God, they affirm that grace is always ready, and offered unto all men. Wherefore by their judgement, conversion should then come, when it should please us. 42 These arguments I think to be sufficient at this time, A confutation of the arguments of the adversaries. though many more might be brought. Only now resteth to overthrow those reasons, which seem to make against us. But before we enterinto that matter, this we say, that we in no wise deny, but that God by outward calling; namely, by his prophets, apostles, preachers, and scriptures, calleth all men. For this man is no more excluded from the promises or threatenings than that man; Outward calling is common to the predestinate and reprobate. but these things are alike set forth unto all men, although all men are not predestinated to attain unto the fruit of them. This is diligently to be noted, if we will readily answer to those things which are objected. And when they lay against us (which thing they very often do) that the promises are common and universally proposed; it is needful to be restrained unto these or those men, and that God dallieth not in them, but dealeth in good earnest. First, as touching universality, I will bring other propositions no less general. Luke. 3, 6. john. 6, 45. jere. 31, 34. joel. 2, 28. All flesh shall see the salvation of God; All shall be taught of God; All shall know me, from the least to the greatest; I will power of my spirit upon all flesh. Shall we say, that these things are true as touching all men? No doubtless, unless Origins fable should be renewed, that all men shall at the last be saved. They will answer, that these propositions ought to be restrained unto the believers, unto them that are willing, & unto them that respect the grace of God. And we also say, that they are to be restrained: but we fetch our restraint further off, & ascend unto the election of God, & unto reprobation. And whether resolution (I beseech you) is the perfecter; and whether restraint is of more equity? And yet do we not say, that God dallieth in these universal promises; because forsomuch as the predestinate and the reprobate lead their life together, and are not known who they be, it is meet, that there should be preaching unto all men, lest that for the reprobate, the elect should be defrauded, which by the preaching of God's word shall take profit. And by this universal preaching, God bringeth that end to effect, which he himself willeth. For the godly, when they see that the reprobate are left in their own sense, and believe not, do understand, that it is grace, and not nature; and in them perceive what should also have happened unto themselves, without the mercy of God, of whose gift conversion is, and not of the power of man. And the ungodly are made unexcusable, when as they have not performed so much as those outward works, which they might have done; as it is declared to the Romans in the first and second chapters. Rom. 1, &. 2. 43 First the adversaries imagine, that they are setters forth of the mercy of God, for that they grant it common unto all men. Whether opinion attributeth more to the mercy of God. But if we consider the matter more inwardly, we attribute much more unto mercy than they do: for we affirm, that all whole dependeth of it; which is of them denied, whilst they will have it to lie in our power to receive the grace of God. And if we say, that mercy is not distributed alike unto all men, we cannot therefore be reproved; forsomuch as the scriptures manifestly testify the same. But these men, when they say, that it lieth in our will to receive grace, though they extenuate the same, yet is it in very deed proved to be a great matter: for what should it profit, to have grace universally set forth unto all men, unless a man would by his own proper will apply it to himself? Let them cease then to adorn this their opinion, with the title of the mercy of God. They bring also another argument; that Forsomuch as God provideth for all men things competent unto bodily life, it is not very likely that he will fail them, as touching the preparation of eternal salvation; which should not be, unless unto every man were set forth, so much of the grace of God, as is sufficient. But for this cause, these men are reproved by a similitude. For even as God giveth unto every mortal man corporal life, without any their assent; even so must they needs conclude of spiritual life, which by all means they refuse to grant. We confess in deed, that God, through his mercy, causeth the sun to arise upon the good and upon the evil; and we also confess, Matth. 5. 45. The reprobate are not without some benefits of God. that both the predestinate and the reprobate are partakers of some of the benefits of God. And even as in this life, the commodities of the body and of life, are not alike given unto all mee●: so also predestination unto eternal felicity is not common unto all men. Some are borne unapt to natural felicity. Some are borne leprous, blind, deaf, foolish, most poor, and utterly unapt unto all manner of natural felicity; neither attain they unto it at any time: so as the comparison which they bring maketh very much against themselves. But (say they) God hath created all men to his own image, Gen. 1, 27. and therefore hath appointed all men unto blessedness: wherefore we ought not to say, that some are predestinate, and some are reprobate. That men are made to the image of God, and capable of blessedness, that we grant: but after the fall, nature was corrupted, & the image of God much blemished: so as men cannot of themselves attain unto felicity, but have need to be delivered from misery. But that God hath now decreed to deliver all men from misery, & through Christ to have them blessed, the scriptures teach not: wherefore we do not without just cause say, that he hath decreed to deliver some, and to leave other some, and that justly: the causes of which justice, yet are not to be sought by our own works, seeing they are known to God only through his hidden and unspeakable wisdom. 44 They object this out of john; john. 1, 12. He gave unto them power to be made the sons of God. Whether all men have power to be made the sons of God. As though they could thereof infer, that every man may be made the son of God, if he will. But they give no heed unto those things which follow: for it is added; Unto those which have believed in him, which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. These things, if they be rightly poised, declare that this dignity & privilege is given unto the believers, and unto the regenerate: for, to have power given to be the sons of God, signifieth nothing else. Wherefore, this dignity is put as an effect of regeneration, and of faith, and not as the beginning thereof, as these men dream. They grant also, 1. Tim. 2, 6. that Christ died for us all; and thereof they infer, that his benefit is common unto all men. Which we also will easily grant, if only the worthiness of the death of Christ be considered: How this is to be understood, that Christ died for all. for as touching it, it might be sufficient for all the sinners of the world. But although in itself it be sufficient; yet it neither had, nor hath, nor shall have effect in all men. Which the Schoolmen also confess, when they affirm, that Christ hath redeemed all men sufficiently, but not effectually: for thereunto it is necessary, that the death of Christ be healthful unto us, that we take hold of it; which cannot otherwise be done, but by faith: which faith we have before abundantly declared to be the gift of God, and not to be given unto all men. This also is objected unto us, that the Apostle compared Adam with Christ, and said unto the Romans; Rom. 51, 7. that Even as in Adam we all die, so in Christ we are all quickened. 1. Co. 15, 22. Wherefore by this means, they say, that the grace of Christ ought universally to be open unto all men. How the comparison of Adam with Christ is to be understood. But if they will so take this comparison, they shall be compelled to grant, that all by Christ shall be brought unto felicity, as by Adam all are thrown headlong into sin & into death. But seeing the thing itself declareth the contrary, they may easily perceive, that this similitude is not to be taken as touching all the parts thereof; especially seeing none fall of their own consent into original sin. And these men will, that grace be not admitted, but through a man's own consent. Then if they admit this difference, how dare they affirm, that the matter is on each side alike? The scope of the Apostle in this comparison, is to be considered; & besides the scope, nothing is to be inferred. And in that comparison, Paul meant nothing else, but that Christ is to those which are regenerated, the beginning of life and of blessedness: as Adam is unto them, that are derived of him, the cause of death and of sin. Now, whatsoever is afterward beside this scope gathered touching the equality of multitude, or of the manner, the same is Per accidens, that is, By chance, and pertaineth not unto the scope and substance of the similitude. 45 They object also the sentence unto Timothy; God will have all men to be saved. 1. Tim. 2, 4. For this sentence Pighius continually repeateth, How God will have all men to be saved. as though it were invincible: when yet Augustine oftentimes hath taught, that it may in such sort be expounded, that it bringeth no weight at all to prove those men's fond invention. First we take it to be spoken of all estates and kinds of men; namely, that God will have some of all kinds of men to be saved: which interpretation agreeth excellently well with the purpose of the Apostle. He had commanded that prayers and supplications should be made for all men, and especially for kings, and those which have public authority, that under them we may live a quiet life, in all godliness & chastity. And therefore to declare that no estate or kind of men is excluded, he added; God will have all men saved. As if he should have said, No man is letted by that vocation and degree, wherein he is placed, so that it be not repugnant unto the word of God, but that he may come unto salvation: and therefore we ought to pray for all kind of men. But hereof we cannot infer, that God endueth every man particularly with grace, or predestinateth every man to salvation. Even in like manner as in the time of the flood, all living creatures are said to have been saved in the ark, with No; Gen. 8, 9 whereas there were but only some of every kind gathered together in it: or we may understand it thus; that God will have all men to be saved; for that as many as are saved, are saved by his will. As if a man should say of one that teacheth Rhetoric in a city, that he teacheth all men: by which kind of speech is not signified, that all the citizens are hearers of Rhetoric; but that as many as learn, are taught of him. And this also is like, if a man pointing to the gate of a house, should say, that All men enter in this way; we must not thereby understand, that all men enter into that house, but that as many as do enter, do enter in by that gate only. Further, there are some which interpret these words of the apostle, of the will of the sign, or of the antecedent; that all men are invited, for that preaching is indifferently set forth to all men. Neither is there any, in a manner, which inwardly feeleth not some prick whereby he is oftimes stirred up to live well. So that if we respect this will of God, we easily grant that he will have all men to be saved. But they will not have it to be understood of the hidden & effectual will, which they call consequent: and after this manner may those kinds of speech be understood; john. 1, 9 God lighteneth every man which cometh into this world; Matt. 11, 21. Come unto me all ye which labour, & are laden. For all men are provoked by the oracles of God, and all men are inwardly moved by some provoking. All these interpretations are doubtless very likely, and also apt: and yet is there another besides these, ready and plain. Two societies of men whereof either of them have their universality. The holy scriptures set forth two societies of men: the one of the godly, and the other of the ungodly, and of both societies have patched together universal propositions, which ought of the wary reader to be drawn to their kind. The prophets say, & Christ citeth the same; john. 6, 45. jer. 31, 33. All men shall be taught of God. And; All men shall know me, from the least to the greatest. john. 12, 32. Again; When I shall be lifted up from the earth, I will draw allthings unto myself. These universal propositions, unless they be understood of the godly, which are elected, are not true: joel. 2, 28. isaiah. 66, 23. as are these also; I will power of my spirit upon all flesh. And; All flesh shall come in my sight, and shall worship in jerusalem. Again; Luke. 3, 6. Psal. 145, 14 All flesh shall see the salvation of God. Again also; God lifteth up all them that fall. Now, who seeth not, that these things are to be understood only of the saints? Contrariwise, to the fellowship of the ungodly pertain these sentences; john 3, 32. Matt. 10, 32. No man receiveth his testimony, and yet many believed; Ye shall be hated of all men. Phil. 2, 21. Again; All men seek the things that are their own. And again; All men have declined, Psal. 14, 3. and are altogether made unprofitable, there is none that doth good, no not one. When as yet holy men, and they that are now regenerate, are acceptable unto God, and do endeavour themselves to exhibit unto him some obedience of the law. But these universal saiengs, ought not to be extended beyond their own society. This distinction had Augustine a regard unto, in his book De civitate Dei, where he declareth and proveth, Two cities, the one of God, the other of the devil. that there have ever been two cities; namely, one that city of God, and another the city of the devil. Wherefore in these general propositions, we must always have a consideration unto what order or fellowship of men they pertain. Which if we in this present place do, then shall we apply unto the saints, and unto the elect this sentence, which we have now in hand; namely, that God will have all men to be saved, and by that means all manner of doubt is taken away. Otherwise, that God effectually willeth not the salvation of all men, Sundry instances against the adversaries. very many infants declare, which perish without Christ; and many also which are borne fools, and deaf, & had never in their life time the right & just use of reason. And if oftentimes happeneth, that some have lived long time, honestly and faithfully enough, and yet suddenly at the last do fall, and being taken out of the world do perish eternally. And contrariwise, others, which have perpetually led their life in wickedness, being at the end of their life endued with sudden faith and repentance, are saved: when yet notwithstanding, those first might have been taken away, that maliciousness might not have changed their minds. Who will in these examples say, that God alike effectually willeth the salvation of all men? 46 They object also a sentence of Christ; How often would I have gathered together thy children, Matt. 13, 37. as a hen gathereth together her chickens, and thou wouldst not? But here also is meant of the antecedent will of the sign, Whether Christ were let, that he could not gather the elect together. whereby God by his prophets, preachers, apostles and scriptures, many times invited the jews to fly unto him by repentance: which yet they refused to do. But yet God, by his effectual will, which they call consequent, perpetually drew to him, those that were his: neither was there ever any age, wherein he gathered not together as many of the hebrews as he had predestinated. Therefore Augustine said; Those which I would, I have gathered together, although thou wouldst not? They think also, that this maketh on their side, which is written in the beginning of the epistle to the Romans, Rom. 1, 20. How the Gentiles were said to be inexcusable. concerning the Gentiles; namely, that they were inexcusable: which they say could not have been said, unless unto every man were given so much grace and help, as might suffice unto salvation. But this is to be known, that the apostle in that place intreteth only of knowledge; namely that the Gentiles could not excuse their sins, for that they had not a law given unto them of God, as had the jews: neither for that God had not in such sort opened himself unto them, as he manifested himself unto the people of the jews; Ye know God (saith he) by his creatures, and by the light of nature; ye wanted not the knowledge of right and of wrong; therefore, ye are inexcusable. Wherefore we must not think, that this sentence extendeth further, than for the which Paul spoke it. And if also thou weigh the matter better, thou shalt see, that the Ethniks and ungodly men, against whom the apostle writeth, thought not that they wanted strength to perform those things which they knew to be upright: forsomuch as they ascribed all things unto frée-will. So as the apostle very well concludeth against them, as if he should have said; Do ye think that ye have strength enough, so that ye judge that ye have no need of Christ? But forsomuch as I have proved, that ye wanted not knowledge, & have notwithstanding lived wickedly, I do therefore infer, that ye are inexcusable. Furthermore, infirmity and want of ableness excuseth not; seeing that we have it not in ourselves by creation, and by our first institution; but by the fall and sin, which was brought in into our whole kind, by the first man. The Ethniks also were inexcusable, for that they performed not that in civil justice, which lay in them to do. Wherefore nothing can be inferred of this place, which can prove the sentence of the adversaries. They think that this also maketh with them, Rom. 3, 29. which is spoken in the selfsame epistle to the Romans; Is God the God of jews only, and not of the Gentiles also? Yes, of the Gentiles also. They labour of this place to infer, that God giveth unto all men sufficient aid, for that he is the God of all men. But they should consider, that Paul there reproveth the jews, for that they thought that the benevolence & grace of God was so bound unto them, that the Gentiles were utterly excluded: so than he declared, that God hath not only elected some of the jews, but also hath his elect amongst the Gentiles. Neither followeth in therefore of necessity, that unto all the Gentiles should be given grace, which might suffice unto salvation; seeing that neither all the jews were partakers of such grace. And we speak this, God is the God of all men. not as though we deny God to be the God of all men; for we know that even the wicked also, will they or nill they, are subject unto him; neither can they avoid his providence; whom although he bring not to eternal salvation, yet at the least way, he punisheth them for their evil deserts. Whose God God is peculiarly said to be. But he is peculiarly said, to be the God of them, unto whom he hath given to acknowledge him for their God; and having acknowledged him, to worship him. 47 But that place seemeth to be of more difficulty, 1. Tim. 4, 10. which is written unto Timothy, where God is called the saviour of all men, and especially of the faithful. How God is said to be the saviour of all men. In which words, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Saviour, is to be taken, not as though God giveth unto all men eternal salvation, but as it signifieth, that he preserveth and defendeth all men from many evils, which otherwise the devil practiseth against them. For so great is his rage against mankind, that if he were not restrained of God, he would destroy all things: he would suffer no commonwealth nor church, but would bring to nought, both goods, and all things whatsoever pertain to man's life. So therefore God is the saviour of all men, in that he driveth away so great evils from men. But as touching eternal salvation, that is to be understood of the elect only: and therefore it is added; Rom. 10, 21. And especially of the faithful. For seeing they are predestinated, they, above all other, attain unto this benefit. They wrist that also out of the prophet isaiah, Esaie. 65, 1. which also Paul hath a little after, in the same Epistle; All day long have I stretched out my hands unto a people that believeth not, but speaketh against me. Out of which place they can gather nothing else, but that which hath oftentimes been said; namely, that all men universally are invited of God; that the prophets were sent indifferently unto all men; that the scriptures are set forth to all men. But this makes nothing to the grace of efficacy, whereof we speak; we grant also that he standeth at the door and knocketh, Apoc. 3, 20. & will enter in, if any man will let him in. But this they should add, that there is no man, who can of himself open; but it is necessary that it be first given unto him of the méree goodness of him that knocketh. And to commend also the mercy of God, they bring a sentence of isaiah; Though a mother can forget her children, isaiah. 49, 15. yet will not I forget thee. Which sentence doubtless, very little or nothing at all pertaineth to this matter, whereof is now entreated. Who ever denied, but that God is constant of faith, & standeth to his promises & covenants? This doth God in that place promises of himself; namely, that he will not forget his promise. And we also everywhere hitherto have taught, that the predestination of God is most certain: wherefore, whether this place of isaiah be understood of predestination, or of the covenants and promises; yet doth it not thereof follow, that it is to be understood of all men. Pighius also cannot abide that, which both Augustine and we say; namely, that The reprobate do serve the purpose of God, Whether the reprobate do serve the purpose of God. to advance & set forth the power of God's severity; and saith further, that God hath no need of this cruel dealing, to make his name famous. Which thing he laboureth to prove by a certain sentence taken out of the book of Ecclesiasticus. But that is thus to be interpreted; that None of us ought to think, that God hath need of the works of men: for his felicity is perfect and absolute, without the aid and help of any creature. But that the justice of God is made manifest by the unfaithfulness, & wicked facts of men, while that God taketh vengeance on them: who dare deny, when as Paul teacheth that most evidently and plainly? He citeth also out of the selfsame book of Ecclesiasticus; God hath mercy on all men, Rom. 9, 17 & 23. Eccle. 12, 3 because of repentance. But the solution of this objection evidently appeareth, by that which hath been spoken; namely, that these words are to be understood of the universality of the elect. For by the winking at sins, it is so far off that the wicked do aspire unto repentance, that they rather wax every day worse and worse; they fall headlong into more grievous sins. But it pertaineth to the predestinate only, to return again into the right way, after that GOD hath borne somewhile with them. The reprobate may for a while do good works, & the predestinate may fall into most grievous sins. 1. Sam. 9, 21. 1. King. 11, 4. 48 And touching answering to objections, here will I finish, and consequently end the third article. Howbeit, this we will in the mean time put you in mind of; that the reprobate may sometimes in some degree do good works: and that the predestinate on the other side, may fall into sins most grievous. Of the first part, Saul may be unto us an example and firm testimony; for he was at the beginning moderate, having a modest opinion of himself, as the scripture saith. Solomon also at the later end of his age fell grievously; yea, he fell away from God, 4. Kings. 3, vers. 2. & 6. when yet at the beginning he was most holy; and had in his prayers, when he was consecrated, required those things, 1. Kings. 21, 27, & 29. 1. King. 12, 2 which highly pleased God: wherefore he was also heard. Likewise Achab repented, which repentance God talking with Helias, commended. Ezec. 18, ●4. And also joas the king, as long as joiada the priest lived, behaved himself well. Ezechiel also teacheth the selfsame thing, when he writeth; If a righteous man departed from his righteousness and live wickedly, I will forget all his righteousness. Yea, and experience itself testifieth, that there are many which have lived indifferent honestly; and yet do at the length, in the last time of their life perish. Wherefore it is manifest, that in the reprobate, good works sometimes have place, which yet come not from a sincere and a perfect faith, but from a faith, that endureth but for a time; and therefore they cannot simply be said to be good, neither do they in very deed please God, but only have a show of goodness, and may as touching outward discipline be praised. And that the predestinate do sometimes most grievously sin, 2. Sam. 11, 4 Matt. 26, 74. Psal 206, 33 Exod. 32, 21 David is a witness, who committed adultery and manslaughter. Peter also is a witness, who abjured his saviour. Likewise Moses and Aaron are witnesses, who as the Scripture testifieth, committed no light sin. We daily also see, that they, which are peradventure in the number of the predestinated, do fall into horrible crimes: and therefore we may affirm, Good works do serve both to predestination, & to reprobation. that good works do sometimes serve unto predestination, and sometimes also to reprobation. Predestination by them bringeth the elect to eternal life; & as touching reprobation, they are sometimes reasons, why the fall is made the grievouser. For they which fall away from God, forsomuch as they were by him adorned with good works; as their sin is more grievous, sins also do serve to both. so also is their punishment more sharp. Sins in like manner serve both to reprobation & to predestination; for they that are reprobate, are by them brought to eternal destruction; they which are predestinate, do by them the more set forth the glory of God, when they are delivered from them. And thereby also is ministered unto them occasion more and more to know themselves, & to acknowledge the benefits that are given unto them of God; and so do give thanks for them, & do call upon him for help. And yet are not these things so to be taken, that because God, by his most singular wisdom, useth these thigns most rightly to our salvation, we should therefore sin: we must follow the holy scripture, which commandeth, that Evil things are not to be done, Rom. 3, 8. that good may come thereof. 49 Now let us at the length come to the fourth article, Look part. 1. pl. 3, art. 13. in which we purpose to entreat of three things in especial; First, whether by the predestination or reprobation of God, any necessity be laid upon us; secondly, if there be any necessity, Whether by predestination, is brought in necessity. whether the same do hinder free will; lastly, whether by the foreknowledge or predestination of God be taken away his justice, whereby he is said in the Scriptures to render to every man according to his work. Rom. 2, 6. These things being throughly declared, I trust the article proposed shallbe fully satisfied. Touching the first part, this we said first, How necessity is defined. that necessity is defined to be that which cannot be otherwise. But the principles or grounds of necessity, are sometimes inward, and sometimes outward. Things which of their own nature are of necessity, and of an inward principle; The grounds of necessity are inward & outward. A division of necessity. A Geometrical necessity. either they are absolutely necessary, as God: and whatsoever things, if they be changed, include contradiction (as they speak;) As, that four is not an even number, or that four and three are not seven, and this is called a Geometrical necessity; for that it suffereth no variety. Other things indeed are of necessity of an inward ground, but yet not absolutely and simply, unless they follow the accustomed course of nature. Fire is said of necessity to burn that which is apt to be burnt, and the sun also of necessity perpetually moveth; but these are not simply necessary: for God is able to let them, and to cause these physical and natural things sometimes to cease from their proper operation. Dan. 3, 21. As it is manifest of the three children put into the oven of fire, which were not burnt, although the flame were most great. josua. 10, 12 The sun also stayed from his course, whilst josua pursued after his enemies. And in the time of Helias, 1. Kin. 17, 1. it is most likely, that there were vapours drawn out of the earth, and out of the sea; and yet for all that, for the space of three years, came not down out of the clouds, dew, nor rain. This also is manifest of Ezechias, 2. Kin 20, 1. A division of necessity that cometh outwardly. that his disease was by nature to the death. And these things shall suffice touching inward necessity. That necessity also, which cometh outwardly, is of two sorts: the one violent, when things are compelled to abide or to work contrary to their nature; the other is by supposition: by occasion whereof the Schoolmen have said, that there is a necessity of the consequence & an other of the consequent. By which distinction, they meant nothing else, but that the connexion is sometimes necessary, A sense composed and a sense divided. although that which is inferred, be not of itself necessary. The Logicians also have thus distinguished them; that they call the one a compounded sense, & the other a divided sense: as if thou wilt say, that it is not possible that white should be black; that will be granted, if these two things be taken coniunctivelie and together; namely, that one & the selfsame thing, should be both white and black, which is by no means possible: but if they be taken apart, than it may be said not to be impossible; for that which is now white may changed & made black. Wherefore the Schoolmen think, that the whole difficulty of this controversy consisteth in the necessity of the consequence, another distinction of necessity. and of the consequent in the compounded sense. But we, for the more perspicuity, will add another distinction; that there is one necessity of certainty or infallibility, and another of coaction. 50 Now let us more narrowly search out, how those distinctions of necessity may be applied unto this present purpose. Our actions have no necessity of inward principles, but have it by supposition. First I say, that our actions have not necessity by an inward principle; for that is will, which of her own nature, that is, (as God hath made it) is mutable & flexible unto either part: howbeit they have necessity by supposition. For that as soon as thou respectest the foreknowledge and predestination of God, it followeth of necessity, that it shall so come to pass, as it is of God foreknown and predestinated. Our will indeed hath an aptness, that it may be bowed to either part alike; but the action thereof, namely the conversion, it shall not have, but to that part which God hath foreknown: wherefore the necessity falleth upon the connexion and conjunction of the predestination of God with our works. Which they meant by the compounded sense, and by the necessity of the consequence. For our works, if they be considered apart, and that we only have a respect unto their nighest original, that is, unto the will, are of necessity. Here also is confessed necessity of certainty, or of infallibleness: for that God can neither be changed nor deceived. The will cannot be constrained. Neither do we plainly grant, that predestination bringeth necessity of coaction: for coaction and violence is against the nature of will. For if it should unwillingly do any thing, it should not then be called will, but rather a nill (if a man may so term it) which were to overthrow it. I know that the Schoolmen strive among themselves, whether God foreknoweth those things, which he foreknoweth, necessarily, or contingentlie. But in this contention, I will not intermeddle myself, for that there is not such matter set forth in the scriptures; it is sufficient unto me, to prove that God is clear from all manner of change and alteration. For the contingence and newness is in the things; but God always and perpetually abideth one and the selfsame. But that there is such a necessity, namely of the consequence, or of the compounded sense, or of infallibleness found in the holy scriptures, Proofs for necessity, by supposi●…. Matt. 20, 19 Act. 2, 23. we will allege certain places, which evidently prove the same. Lest any should think it but a feigned invention, Christ said; It must needs be, that he should be delivered unto the jews, to be mocked. This necessity can be of no other thing inferred, but of the definite counsel of God: which Peter teacheth in his sermon in the acts of the apostles. Christ also said; Act. 1, 16. Luk. 22, 37 that It must needs be that the scriptures should be fulfilled. In john it is written; john. 10, 35 The scripture cannot be broken, that is, it is not possible, but that it must needs be fulfilled. Unto the hebrews; It is unpossible, Heb. 6, 4. that they which once being illuminated, etc. In which place is entreated of sin against the holy Ghost, that it is impossible, that they which are guilty of it should escape; for that God hath altogether decreed, for ever to forsake those, which have so sinned. Christ also said of the temptations of the latter times; that The elect also, Mat. 24, 24. Ibidem. 35. if it were possible, should be deceived, Again; Heaven and earth shall pass, but my words shall not pass away. In which words is signified, that all those things, which God hath spoken either in the scriptures, or in his eternal determination, cannot by any means be made frustrate. He answereth also unto his parents; Luk. 2, 49. Did ye not know that it behoveth me to work those things, which pertain to my father? Unto Timothy Paul writeth; 2. Tim. 2, 19 The foundation standeth firm, God knoweth who are his. And in john; Whom the father hath given unto me, john. 10, 29 no man can take out of my hand. lastly; Psal. 115, 3. Allthings whatsoever he would he hath done both in heaven & in earth. Wherefore of all these things is gathered, how evidently this necessity of certainty & infallibleness is set forth in the holy scriptures; neither is it (as some think) a devise of man. 51 And these things which we have spoken of foreknowledge, pertain also to providence: These things belong also unto providence. Whether our actions shallbe called necessary or contingent. for although in this universality of things, many things are said to be done by chance; yet notwithstanding, because that there is nothing, be it never so small, but it is subject unto the providence of God, therefore also hath it necessity, which we call, necessity of certainty; and others, of consequence. But if, forsomuch as things may be called partly necessary, and partly also contingent, or free, as we have declared, thou wilt ask whether condition is most agreeable unto them? I answer, that that is most agreeable, which is natural and inward. Forsomuch therefore as the necessity, whereof we now entreat, cometh outwardly, and is only by supposition; therefore things ought in no wise to be esteemed according to it, but according to those principles, or grounds, which are understood of us: & so our works, which proceed from will, shall be said to be free; & those things, which are so produced in nature (that also their contrary may come to pass) are counted contingent. Howbeit, that necessity of certainty, or of consequence, which we affirm, is never to be denied; neiher must we pluck away our works, either from nature, or from foreknowledge, or from the providence of God. And as touching the will of GOD, we must think, that in very deed it governeth and moderateth all things, which thing is of all men commonly granted. For although men perceive and feel, that they by will do decree and choose those things which they are minded to do: yet if they be godly men, they will alway say; This or that will I do, if God permit. But if they be yet without the religion of Christ (as were the Ethniks) yet notwithstanding, they always make mention of fate or destiny, of the three sisters called Parcae, or of chance, which is oftentimes read in the poets. Who (as we have said before) if by the word [Fate] or such like, they understood the connexion of causes, over which God himself is the ruler, and moderateth & governeth it, then is there no hurt in that opinion; although, by reason of the abuse of the word, it is better utterly to abstain from it. There are some also, which dream of a certain fatal, mighty, and strong necessity, affixed unto the stars, and unto natural causes, which God himself cannot change: which is erroneous, wicked, and far from the wise men of old time; who expressly declare, that by Fate they understood the will and government of God. The verses of Cleanthes the Stoic, which he wrote touching this matter, Seneca in his 18. book of epistles hath turned into Latin, whose meaning in english is thus; Verses of Cicanthes touching destiny. Led me, o sovereign sire, and Lord of lofty sky Where pleaseth thee: for I obey to follow speedily. Lo, priest I am without delay, though loath thou makest me, Yet groaning forward shall I go, and evil while I be. What, being good, I might have done, to do I shall be feign: The willing persons fates do lead, unwilling they constrain. Although in these verses be avouched fate or destiny, yet is the government thereof put in the hands of God: for he calleth upon the most high father, and desireth to be led of him; whose will notwithstanding, he affirmeth to be both certain and infallible. The selfsame thing seemeth Homer in his Odyssea to have meant in these verses, which are thus in English; Such is the mind in earthly men, and so themselves they bend, As moves the sire of men, and gods: that daily do ascend. And when we speak of foreknowledge, The prescience of God must not be separated from his will. we exclude not will: for, as we at the beginning admonished, God cannot foreknown that any thing shall come to pass, unless he willeth that it shall come to pass. For there can nothing be, but that which God willeth to be; and that which God willeth, he also bringeth to pass for us: for as Paul saith; He worketh in us both to will and to perform. 52 But this will joined to foreknowledge, neither inverteth nor destroyeth natures; The prescience of God inverteth not natures. but so worketh in them, as is agreeing with them: and therefore, forsomuch as the nature and propriety of the will of man is to work freely and by election, the foreknowledge and will of God taketh not away this faculty or power from it; Predestination is the cause of all our good actions. Prayers of the Church. although his predestination be the cause of all good actions, which are done of the elect, and in the elect. Which thing is not only proved by testimonies of the scriptures, but also the consent of the church in their prayers affirmeth the same. For thus it prayeth, O God from whom all holy desires, all good counsels, and all just works do proceed, etc. And sins, although after a sort they are subject unto the will of God yet are they not in such sort produced of it, as are good actions: howbeit, this aught to be for certain, that they also are not done utterly without any will of God. For permission, Permission belongeth unto will. which some do acknowledge, differeth not from will: for God permitteth that which he will not let. Neither ought it to be said, that he doth unwillingly permit, but willingly; as Augustine saith. Wherefore in either kind of works, the will and foreknowledge of God, in such sort useth itself, that it overthroweth not the faculty or power of man's will. In the predestinate it provideth, that nothing be of them committed, which may overthrow their everlasting salvation. And from the reprobate it taketh away no natural power, which pertaineth to their substance or nature; Note what God doth towards the reprobate. neither compelleth it them against their will to attempt any thing: but it bestoweth not upon them so much mercy, nor so much grace, as it doth upon the elect, and as should be needful to save them. But a great many herat stumble, for that they think with themselves; If God have foreknown, that we shall meet together to morrow, then must it needs be that our will was utterly determined to this part: otherwise that could not be foreknown. Whether our will be utterly determined to one part. But we answer, as we have already signified, that that determination is in such sort with God, as is agreeing with the propriety or nature of the will. But unto it is proper so to will one part, that of his nature, it can also will the other part. Wherefore we confess, that if we have a respect unto God, it is appointed and decreed what we shall do; for his knowledge is not in vain called foreknowledge: for he hath not an opinion of things, so that his knowledge can be chaged, but hath a certain and sure knowledge. And there can be no knowledge, unless (as we have said) it be certain and firm. But this definition and certainty of his, we both have said, and do say, inverteth not the nature of things, neither taketh away liberty from our nature. Which is proved by this reason; Many things are possible which never shall be. God did foreknown that many things are possible, which in very deed shall never be: and although they shall never be, yet the foreknowledge of God taketh not away from them, but that they are possible. Which we will declare by an example of the scripture; Christ, when he was taken, Matt. 26, 53. said; I could have asked of my father, & he would have given me eleven legions of angels, which should defend me from these soldiers. Wherefore Christ affirmeth, that it was possible for him to ask, and that unto him might be granted so many legions of angels: which yet was neither done, nor was by any means to be done. And yet notwithstanding, God foreknew that it might have been done: and although it should never come to pass, yet was it not hindered by foreknowledge, but that it was possible. Wherefore, as the foreknowledge of God letteth not possibility; so likewise it taketh not away contingency and liberty. 53 This necessity of infallibleness, is not only declared and proved by the holy scriptures, and by reasons (as we have now showed) but also is acknowledged of the fathers. Origin against Celsus, in his second book against the argument of Celsus, which he objected against the christians, saying; Your Christ at his last supper foretold (as ye say) that he should be betrayed of one of his disciples: Matt. 26, 21. if he were God, as ye counted he was, could not he let the doing thereof? Origin here woondereth, & answereth, that this objection is very ridiculous: for, forsomuch as he foretold that that should come to pass, if he had letted it, than had he not spoken the truth: and therefore he added, that it was of necessity; neither could it otherwise be, but that the same should come to pass which was foretold. Howbeit, because that this foretelling changed not the will of judas, therefore he is worthily accused, neither aught the blame to be laid upon Christ which foretold it. Origin in that place acknowledgeth the one and the other; namely the necessity of certainty, and the nature of will not letted. Ambrose also interpreting these words of Paul; jacob have I loved, Rom. 9, 13. but Esau have I hated, referreth the sentence of the apostle to works foreseen, and yet addeth, that it could not otherwise have come to pass, but as God foresaw that it should come to pass. Chrysostom also expounding that which is written unto the Corinthians; 1. Co. 11. 19 It behoveth that heresies should be, confesseth, that this necessity is a necessity of foretelling, which is nothing prejudicial unto the power of our will & choice. Neither is this necessity taken away, by certain places in the scriptures, which otherwise at the first sight seem to affirm a change to be in the mind of God; as is that of isaiah, when he threatened to Ezechias the king, 2. Kings. 20. 1. and 5. The certainty of the foreknowledge of God is constant & is not changed. jonas. 3 4. and 10. Esaie. 38, 1. present death: which prophesy nevertheless God seemed to change, when he prolonged his life fifteen years. And to the city of Niniveh it was foretold, that it should be destroyed within forty days; which nevertheless came not to pass. Those things in very deed make nothing against the truth before taught; for God foretold unto Ezechias his death, which was even at hand, according to the causes of the disease whereof he was then sick, and therein was made no lie. But as touching foreknowledge, as GOD foreknew, that the king should be in danger of that most deadly disease; even so foreknew he that his life should be prolonged fifteen years. And as he foreknew, that the sins of the Ninivites deserved present destruction; even so likewise foreknew he, that of his mercy he would give unto them to repent, and to be saved. By the very which rule is to be expounded that place of jeremy, verse. 8. in the 18. chapter, wherein God saith, that He also would change his mind, or repent him of the plague, which he had threatened unto any city, nation or kingdom, if they would repent. But what shall we say of Paul, who writeth to the Corinthians, that He chastised his body, 1. Cor. 9, 27. Why Paulr chastised his body. and brought it into bondage, that he might not be a reprobate? What meant he to change that firm purpose of God? verily Paul meant not, that he was able to invert the order of the predestination or reprobation of God; The saints work well to the end they may be obedient to predestination. and therefore he said not, Lest I become a reprobate; but, Lest I be reproved: for he minded by all industry and carefulness to be obedient to the predestination of God. For they which are predestinated unto eternal life, study to mortify the flesh. And he said that he would not become reproved, that is, he would not be found and accused, to lead his life otherwise than he preached: which kind of vice all men disallow, detest, and condemn. Wherefore in that place, was not entreated of the reprobation of God; but of that kind of crime, It is dishonesty for a man to give good admonitions, and to live wickedly. which they are guilty of, whosoever give good monitions, and in the mean time, they themselves lead their life most wickedly. Although if a man will needs refer these things to the judgement of God, he might well grant the same as touching present justice or injustice; but not according to firm purpose, whereof we at this present entreat. 54 Cicero, a man otherwise full of wit, and of good literature very well deserving, was exceedingly deceived in this question; as it is evident by his second book De divinatione. Which thing Augustine declareth in his fift book De civitate Dei, the ninth and tenth chapters. For he thought it unpossible, that the foreknowledge of things to come should not overthrow the faculty or power of man's will: Cicero's opinion repugnant to our religion. therefore he took away all manner of predestination or foretelling. Which opinion, how much repugnant it is to our religion, all men understand; seeing it is stayed upon the oracles of the prophets, God revealeth to the prophet's things that he will do. Amos. 3, 7. Gen. 6, 3. Gen. 1●, 17. as upon sure foundations. And it is written, that God did never any thing, which was of any weight, but he first revealed it unto the prophets. He showed unto No the destruction that should come by the flood, long time before it came to pass. Unto Abraham he foreshowed the burning of Sodoma; and unto him he signified the oppression and deliverance of his posterity in Egypt. Gen. 15, 13. And in a manner unto the selfsame prophets he gave charge to foretell the captivity of Babylon, jer. 25, verse 8, and 12. and the return from thence. He also commanded all the prophets to prophesy, The authority of the prophets is constant. that Christ should come. And therefore unto us so constant is the authority of prophecies, that to deny it, is utterly to overthrow all religion. Wherefore Augustine not without just cause said; that Those men, which were called Genethliaci, If we deny GOD the foreknowledge of things, we deny him to be God. Psal. 14, 1. which avouched the fatal necessities of the stars, were more tolerable than Cicero; for they gave some place unto God. But if he be denied to foreknow things to come; thereby also is he denied to be God. David saith; The foolish man said in his hart, There is no God. Which saying he showeth to be the opinion of the wicked; for that they, when they commit wicked facts, think that GOD seeth them not, & that he will never punish them. And Cicero hath given us occasion to suspect, that he was after a sort infected with this impiety; for that in his book De natura deorum, he bringeth in Cotta, Note what is said by Cicero. and the high priest thus reasoning together; that Cotta desired much, that he might have undoubtedly proved unto him, that there are gods. Howbeit, because he saw that it was a thing odious, hateful, and in a manner infamous, to deny that there is a God; therefore towards the end of the book, he gave sentence on Balbus side, who defended that there are gods: but yet he so gave sentence, that he said unto Velleiu●, that the opinion of Cotta seemed unto him more probable. verily a godly man, and one confirmed in religion, would never say that that sentence is likely to be true, wherein the divinity is called into doubt. But these are the disputations of over reason, whereof Paul abundantly wrote in the first chapter of the epistle to the Romans. verse. 2●. But afterward Cicero himself in his book De divinatione, under his own person, Why Cicero denieth unto God the foreknowledge of things. denieth God to have the foreknowledge of things to come; and maketh answer to his brother Quintus, who in the whole course of the first book, had confirmed prophecies and oracles. But why denieth he foreknowledge? He was therefore driven unto it; for that he saw that he must needs grant an order of causes, and of effects, which is unmovable and constant: for otherwise, things to come could not be foretold. Now, if such an order be granted, he supposeth that nothing remaineth in our hands & power. But as in God, we must affirm to be a most singular will, joined with a most singular power; even so unto him must be attributed the knowledge of all things: yet let us not therefore be afraid, but that we may do the things which we do, by our own will and choice. The Stoics, which did appoint fate or destiny, seem also to have been somewhat moved with Cicero's reason: How the stoics discharged the will of man from fate. for they did place the motions of the will of man, not to be under fate or the connexion of causes. Not that they utterly made free the will of man, but only they affirmed, that in it lay, at the choice thereof, to meddle or not to meddle with some things: which if it meddle with, straightway it should be wrapped in the necessity of fate. By an example the thing may be made manifest; An example of Oedipus. They say that it lay in Oedipus to company with a woman, or to abstain: but if he once company, he could not choose but commit incest; of which incest children should be begotten, which should pollute themselves with murdering of their brother, and should overthrow their father's kingdom. The ancienter philosophers, as Democritus & Empedocles, affirm, that The will also is subject to fate or to the connexion of causes. But Chrysippus the Stoic hereunto rather inclined to exempt man's will, as Oenomaris the Cynic by report of Eusebius Caesariensis De praeparatione evangelica saith, that Democritus made men bondmen, and Chrysippus half bondmen. 55 But leaving these, let us return unto Cicero, who said; If there be foreknowledge, than things should in such sort come to pass, as they were foreknown; neither can the event foreseen be avoided: so that the liberty of man is utterly lost. Laws, admonitious, rewards, punishments, and such like things, are in vain: wherefore he purposeth a choice, that a man should choose, whether he would rather admit foreknowledge, or liberty of the will; for that they could not consist both together, as far as he judged. And because he was a man having to do in civil matters, and dealt in laws & judgements; he rather rejected the foreknowledge of God, than he would lose the liberty of the will of man. And for this cause Augustine saith of him; Those which will be free, he maketh sacrilegers, so that for defence of their liberty, they spoil God of his foreknowledge. Cicero's reason was; If the will be free, there can be no sure connexion of causes. For if it were sure, it might not be broken by our will: and if there be no sure connexion, than foreknowledge cannot stand; and therefore he affirmeth, that God also foreknoweth not what things shall come to pass. For if he should foreknow them, than should there be a sure and firm order of causes; which being granted, there should nothing remain in the power of our will. But we ought to hold both these, because we have experience of the one by sense. For every man may perceive in himself, how he worketh by counsels & deliberation, The elections and choises of man are not against the providence of God. and chooseth that which pleaseth him. But the other, that is, the foreknowledge of God, we hold by faith; which knowledge is of no less force than the apprehension both of sense and reason. And so we deny unto Cicero that consequence. There is a certain and constant order of causes, which God foreknew; therefore there is nothing in our will. The will of man is placed in the order of causes. And for this the argument is denied, because our wills also are to be placed amongst the causes of things, yea & have not amongst them the unwoorthiest place. Wherefore, even as God can foreknow what shall come to pass of other causes: in like sort is he able plainly to see what our wills will choose. God by his prescience changeth not the nature of causes. And as in foreseeing other causes, and their effects, he in no wise destroyeth nor changeth the nature of them: so likewise he hath left the wills of men untouched. This also moved Cicero, that then nothing should happen by chance: but forsomuch as very many things happen by chance & fortune, it is manifest, that there can be no sure order & foreknowledge of causes. In this sort reasoned he. Fortune & chance are referred unto us, not unto God. But we answer, that Those things, which are said to come by chance, are so called things coming by chance, as they are referred to our understanding, which being but weak by reason of his dullness, it seeth not the course or connexion of causes: but if they be referred unto the mind of God, from which nothing is hidden, they cannot be said to come by chance or rashly. The infirmity of the mind of man hath made place for fortune or chance, which we will declare by an example; If a master should send his servant to the market, and command him to be there by six of the clock, and should also command his bailiff apart, to do the selfsame thing, doubtless both the bailiff and the servant shall meet together; which to either of them shall happen by chance, for that they knew not of their masters commandment; but the master himself, who knoweth the matter, will not judge this to come by chance. Which thing also by this may appear; Suppose that I knew that there were treasure hidden in a place, and I should command one to dig in that place, when he should find the treasure, he would cry, Good fortune; but I which knew the matter, would attribute nothing unto fortune. Even so God, forsomuch as he knoweth the course and connexion of all causes, never findeth any. Therefore let us submit all things unto the providence of God; and amongst all other things, our wills, which we must affirm to have that power, which God would (who tempereth the power and nature of all things.) There is a certain cause, (as saith Augustine) which so worketh, God is the working cause. that it is by no means wrought; and such a cause is God. And there is another cause, which so worketh, that it also is wrought of another; of which kind is our will, which so willeth and worketh, as it is wrought of God. Wherefore we ought neither to assent unto Cicero, nor to the Stoics; for as we ought to withdraw nothing from the foreknowledge of God, Our wills mu● not be exempted from the foreknowledge of God. Note a saying of Augustine. so lest of all are our wills to be exempted from it, for the pertain to the better part of the world. For what should he have a care of? Or what should he foreknow, if he should not have a care of men? Our wills (as saith Augustine) are able to do so much, as God would and foreknew they should be able to do: and therefore, whatsoever they are able to do, they most certainly are able to do; & whatsoever they shall do, they shall without all doubt do it: for that he, whose foreknowledge cannot be deceived, foreknew that they should be both able, and also do it. And in the tenth chapter of the fift book before cited, he distinguished, as we did, the two sorts of necessity; one, Necessity of two sorts. whereby we are compelled to suffer those things which we would not, as is the necessity of death, whereunto, will we or nill we, we must give place; the other necessity he saith, is that, according to which any thing is said to be necessary, that is to say, that which shall undoubtedly come to pass. And as touching this, there is no need that we should be afraid concerning our will; for by it the will is not diminished. The former indeed is repugnant unto it; Not every necessity hurteth the will. for it is not possible that it should will any thing unwillingly: but this latter is nothing at all against the nature of the will. The life and foreknowledge of God, although they are necessarily attributed unto him, yet they nothing hurt his nature nor will: he neither can be deceived nor die; and yet suffereth he not any thing which he willeth not. So also we say, that when we will any thing, by will, we necessarily will it: and yet do we not think, that hereby our choice is violated. 56 And how the foreknowledge of God hurteth not our will, Augustine in his third book De libero arbitrio, in the second and third chapters very well declareth. And first he saith, that By this question are exceedingly set a work a great many of wicked men, What things wicked men wish for in this question. which either would if will were at liberty, that God should have no providence nor care of things mortal; that they might with the more licentiousness give themselves unto lusts, in denying the judgements both of God and of man, and to the uttermost of their power avoiding the same; or if it cannot be avoided, but that it must needs be granted, that God foreseeth and understandeth the things which are done of us; yet at the least they would obtain this, that his providence should so compel the wills of men, that they may be excused from blame of their wicked facts. But how these men's devices are frustrate, he easily declareth, in setting forth, how the knowledge of God may stand with will, and that a free will. He demandeth of him, with whom he reasoneth, Whether he knew that he should have to morrow a will upright or corrupt? He maketh answer, that he could not tell; doest thou think (saith Augustine) that God knoweth this? The other confesseth, that he thinketh GOD knoweth this. Wherefore (saith Augustine) forsomuch as God foreknoweth this, he also foreknoweth what he will do with thee, that is, whether he will glorify thee at the end of thy life: which if the foreknow, and cannot be deceived, then of necessity will he glorify thee. But in the mean time tell thou me, shalt thou be glorified against thy will, or with thy will? verily (saith he) not against my will; for I most earnestly desire the same. And hereby is concluded, that that which God will of necessity do in us, hindereth not the will. He showeth also, that this shall be more plain, if we consider foreknowledge, as though it were our own. Suppose that I foreknow, that a certain man shall come to me to morrow, shall this my foreknowledge take his will from him, but that if he come, he cometh of his own choice? Doubtless that cannot be said: for he willingly cometh, neither shall my foreknowledge diminish any thing of his choice. And as our memory compelleth not things past, to be passed; Our memory compelleth not things past to be passed. so foreknowledge compelleth not those things which shall come to pass, to come to pass. And this likewise may another way be declared; If a man saw Plato disputing with Socrates, or the sun or the moon eclipsed, the sight of the séer causeth not, that they which dispute together, should necessarily or unwillingly dispute; neither doth cause, that the sun or moon do eclipse by chance, seeing those eclipses of the heavenly lights have their necessary causes: wherefore, he which doth see both, maketh not, by the reason of his sight, that which is contingent, necessary; neither maketh he that which is necessary, contingent. Neither ought we to imagine, that the foreknowledge of God obtaineth his certainty of the necessity of things; for so great is the perspicuity of the mind of God, that it can also most certainly understand things contingent. Neither is this reason any thing hindered, by that which we before often admonished; namely, that the foreknowledge of God hath always will joined with it, seeing nothing can be foreknown of God to be, which he himself willeth not to be. But yet this will, Ephes. 1, 11. whereby God worketh all in all, apply itself to the natures of things; for in meat it nourisheth, How the will of God bringeth not necessity unto things. in the sun it lighteneth, in the vine it bringeth forth wine, and in the will of man it causeth, that they of their own accord, and freely, will those things, which they will. Paul, as we read in the Acts, cited that sentence of Aratus; In him we live, Acts. 17, 28. we move, and have our being: whereof it followeth, The will receiveth such motions of God as he will. that the will of man hath his motions of God. But if a man say, that it receiveth of God such motions, as itself before willeth; then shall he speak things absurd: for than should our will measure and govern the influences of God, which is furthest from the truth. But rather let us say, that it receiveth of God such impulsions and motions, as he will give; and let us in the mean time mark, that God so worketh in our will, that it gladly, willingly, and of it own accord, receiveth the motions, which God putteth into us. 57 But how it cometh to pass, that God most certainly foreseeth things to come, Second causes may be doubtful, whereas yet the will of God is certain. when yet the wills of men, and many natural causes are doubtful, and work contingentlie; it may thus be declared. It is true indeed, that those, which consider things only in their causes, are oftentimes deceived. For all causes do not necessarily bring forth their effects; for sometimes they are letted, and otherwise inclined than they were supposed. Wherefore men are not deceived, when they judge of effects lying hidden in their causes. But the foreknowledge of God, not only knoweth what things shall come to pass in their causes; but also throughly seeth them, as if they were already brought forth, and by their causes made perfect. And hereof it cometh, that we may of the foreknowledge of God infer necessity of certainty and infallibleness; and so can we not do of the nighest causes. For when we say, that God foreknew that this or that should be to morrow; we rightly add, that therefore it shall of necessity be. Necessity is not applied unto a thing known, but as it is foreknown of God as present and already borough forth; which maketh not only to perspicuity, Every thing while it is, is of necessity. but also to necessity: for every thing, whilst it is, is of necessity: neither must we afterward grant, that the thing is of necessity, for that it is not taken in such sort as it was foreknown of God. We do not defend freewill. Hitherto have we defended the power of man's will, which yet we would not have taken generally; but only as touching foreknowledge and predestination. For although thereby (as it is proved) be not letted free will, yet doth it not otherwise want impediments or lets; for we are borne in sins, and will we or nill we, we are wrapped in original sin; neither can we by any means wind ourselves out of sin. And before regeneration, what manner of power soever we give unto the will of man, in things indifferent and civil; this first we ought to think, that, which way soever it turn itself, of necessity it sinneth; neither can it do any thing, which is in very deed acceptable unto God; neither yet can it give unto civil works, the success which it purposeth. Wherefore Augustine worthily wrote in his Euchiridion, that the first man by sinning, lost the liberty of freewill. This moreover is to be considered, that the wills and motions of the mind, and actions, even of men not yet regenerated, are directed of God; and so directed, that by his providence they are brought to the end, by him prefixed and determined: yea also when we are regenerated, although after a sort we obtain liberty through Christ, yet the same is not full, but only begun. For the first motions, which stir up unto sin, creep upon us against our wills; which motions we have showed to be sins. And Ambrose plainly confesseth, that Our hearts are not in our own power; neither is there any of the believers, which often falleth not, when as nevertheless he would feign stand. Whereupon we ought all to pray; Forgive us our trespasses. Matt. 6, 12. Gala. 5, 17. And unto the Galathians Paul said; The spirit fighteth against the flesh, and the flesh against the spirit, so that ye do not those things which ye would. Rom. 7. ver. 15, and 23. And in his epistle to the Romans it is written; The evil which I hate, that I do. Again; I feel a law in my members striving against the law of my mind, and leading me away captive into the law of sin: which words cannot be understood, but only of man regenerated. For he had said; In my mind I serve the law of God, verse. 22. but in flesh the law of sin: which in no wise can be referred to a man not yet justified. We grant indeed, that God could, if he would, God could keep us from all manner of sin, but he doth it not. give unto men so much aid, that they should not sin at all; but that hitherto hath he not done, neither hath he undertaken at any time to do it. Wherefore, our will is subject yet to some servitude, which as we desire to remain certain and undoubted; so on the other side we affirm, that by the foreknowledge and predestination of God the will is not letted. 58 Hitherto in this article it is seen, what necessity cometh of the foreknowledge and predestination of God; namely such a necessity, as is not absolute, but by supposition, which we call necessity of consequence, of infallibleness, and of certainty; but not of coaction. And seeing it is so, it is now evident, that no injustice is committed of God, when he condemneth sinners, and glorifieth the righteous. For unto every man is rendered according unto his works; so that no man can say, that his sins are not his own works, seeing he is not compelled to commit them, but exceedingly alloweth and willeth them. Neither are laws, Monitions, laws, and punishments are not in vain admonitions, promises, & punishments in vain; as it was objected: for they are of so much force, as God hath decreed they shall be of force; as Augustine writes in his fift book De civitate Dei, in the chapter before cited. For Gods will is to use them unto the salvation of many; and although they profit not some, yet they want not their end: for they help forward to the condemnation of the wicked. Prayers also are not made unprofitable; Prayers also are not in vain. for by them we obtain those things, which God hath decreed to give unto us by them. Wherefore, this is an excellent saying of Gregory, in his dialogs; that By prayers cannot be obtained but those things only, which God hath predestinated to give. And how by predestination, or foreknowledge, or prophecies, sins are not excused, we are taught by very many testimonies of the holy scriptures. Christ foretold that judas should betray him; Mat. 26, 21. An example. verily that foretelling neither took away from judas his wickedness, nor yet powered it into him. He followed the enticements of covetousness, he betrayed not the Lord to obey his prophesy. Christ also was by the will of God s●aine, for he said in the garden; Ibidem. 39 Let this cup pass away from me if it be possible, but not my will be done, but thine. And of himself he said before hand; I will give my life for my sheep. joh. 10, 11. Yea, Herod and Pilate are in the Acts of the apostles said to have agreed together, Acts. 4, 27. to do those things, which the counsel of God had decreed. Are either the jews, or those princes, by reason of this, to be acquitted from sin; when as they condemned and slew an innocent man? Who will say so? Shall any man also acquit of villainy the brethren of joseph, Gen 45, 7. when they sold their brother; although God would by that means that joseph should come into Egypt? Neither shall the cruelty of the king of Babylon be excused, Esaie. 10, 7. although the justice of God decreed to have the jews in such sort punished. He which is killed, Exo. 23, 31. is said to be delivered by God into the hands of his enemy. And God is also said to deliver a city, josua. 6, 16. when it is won by assault. job. 1, 21. And job said, that those things, which were by violence and robbery taken away from him by the Chaldaeans and Sabeans, were taken away by God; The Lord (saith he) gave, and the Lord hath taken away. Of predestination and the counsel of God cannot be inferred any excuse of sins. Wherefore of that counsel of God, whereby he useth sins to their appointed ends, cannot be inferred any just excuses of sins: for wicked works are judged and condemned, by reason of the lewd and corrupt hart, from whence they are derived. Wherefore let no man be offended with the doctrine of predestination, seeing rather by it we are led to acknowledge the benefits of God, and to give thanks unto him only. And let us also learn, not to attribute more unto our own strength than we ought: let us have also an assured persuasion of the good will of God towards us, whereby he would elect his, before the foundations of the world were laid. Let us moreover be confirmed in adversities, knowing assuredly, that whatsoever calamity happeneth, it is done by the counsel and will of God: and that finally by the moderation of predestination it shall turn to good, and to eternal salvation. Whether God would kill or destroy any man. In 1. Sam. 2, verse. 25. 59 But there ariseth a doubt, whether God would kill or destroy any man: for it is written, that The sons of Helie hard not their father's words, because the Lord would slay them. In the 18. and 33. chapters (for both the chapters are of one argument, Ezec. 18, & 33, 11. although jerom showed some difference between them, yet so small, as it maketh in a manner no matter) Ezechiel, That God would not the death of a sinner. verse. 21. under the person of God saith; As truly as I live, I will not the death of a sinner, but that he convert and live. And in isaiah 28. chapter, it is read; I, saith the Lord, will do a strange work; namely, to punish you: whereupon it is gathered, that it is far from the nature of God to lay punishments upon us for sins. Wherefore it is everywhere pronounced of the church, that the property of God is to forgive, and to be merciful. Ibidem. 13. And in the first chapter of Wisdom (if yet we shall allow of that book) it is written; God made not death, Wisd. 1, 13. nor delighteth in the destruction of the living. Furthermore, the name of the very same GOD is called in the holy scriptures jehovah; which soundeth nothing else, than Being, or, To be. Wherefore Augustine in his book De vera religione, the twelve chapter saith; that The nature of God is To be; forsomuch as all things have from thence even that being that they have. But death bringeth to pass, that things cease to be; so that it seemeth not to proceed from God. And in Genesis it is written, that God made man a living soul. Genes. 2, 7. whereupon it followeth, divers testimonies that God will not the death of a sinner. jere. 29, 11. that he did not so make him, that he would destroy him; but rather that he should live. And in the 29. chapter of jeremy it is said; My thoughts are the thoughts of peace, and not of affliction, saith the Lord. Nevertheless, we understand here, that he would destroy the sons of Helie. And jeremy in the lamentations saith, Lamen 2, 8. that God minded to overthrow the wall of Zion. And in Zacharie it is said; Even as God thought to punish you, Zach. 8, 14. what time as your fathers provoked him to wrath: so now have I determined to do well unto you. And there is a place extant in the 14. chapter of isaiah, isaiah. 14, 24. wherein by manifest words it is declared, that God consulted and decreed with himself utterly to destroy the Babylonians and Assyrians. And very many testimonies, for the confirmation of this matter, might be gathered out of the holy scriptures: but because we meet with them everywhere, I will pass them over. 60 As touching the discourse which we have in hand; first we must determine of some certain thing; secondly, we must encounter the testimonies and reasons, which may seem to be against the definition set down. First of all, Death distinguished. the nature of death is to be distinguished: because there is one of the soul, and another of the body. As touching that of the body, it would be superfluous to say any thing; seeing by the sense we perceive the same to be nothing else, but a departure of the soul from the flesh. Wherefore, on the other side we affirm, that the death of the soul doth then happen, when we for sin sake are separated from God. Unto these things, That the death of the body doth depend of the death of the soul. Rom. 5, 12. this also is to be added, that the death of the body doth depend of the death of the soul; for unless that had gone before, this should not follow: whereupon Paul most truly wrote; that By sin came death into the world. Only Christ is here to be excepted, who only died without sin: albeit that neither he, in very deed, died altogether without sin, seeing that he bore our sins on his body upon the cross. 1. Pet. 2, 24. But the procurer of death (as Augustine saith in his fourth book De civitate Dei, Augustine. the 12. chapter) was the devil: for he was therefore of john called A murderer even from the beginning, john. 1, 44. because he persuaded the first men unto sin. Even as Christ therefore is the mediator of life, so is the devil, of death. And it is written, that Sin entered into the world by one man, because that same one, that is, the first man, was corrupted by the devil. In what respect God made death Therefore saith Augustine; God made not death absolutely and by itself, but for a just recompense imposed the same upon sinners. For in very deed it is one thing to produce a thing absolutely, and by itself; and another thing justly to lay it upon us; for all things that are done of God by themselves, are in very deed good: Gen. 1, 31. for God saw all things that he had made, and they were very good. Those things also which are laid upon us for a reward of sins, although in their own nature they be evil, that is to say, against our nature; yet so far forth as they have the nature of justice, they ought to be counted for good things. For the plain declaration whereof, Augustine useth a very apt similitiude; Augustine. When a judge condemneth a man to execution, A similitude. he is not properly said to have done the execution, seeing the guilty man procured the same to himself. Wherefore there is a certain will of God absolute, and another (as Augustine calleth it) recompensing, One will of God absolute and another recompensing To whether of those belongeth the present place, wherein it is said, that God would destroy the sons of Helie? Whether shall we understand it of the absolute will, or of the recompensing will? Doubtless of the recompensing; because of the absolute will it must not be understood. Therefore (saith Augustine) it is most just, that when our soul shall of his own will departed from God, it should be separated from his body, whether it will or no. In like manner, there would be a difference put between the conditions of sinners; The conditions of sinners must be considered. for there be some of them which sorrow that they have sinned, and whom it repenteth of their sins committed: these men, as they belong to the election, even so do they exercise the faith wherewith they are adorned. 61 Of this kind of sinners speaketh God, when he saith in Ezechiel; Ezech. 18. and 33, 11. I will not the death of a sinner. And this will of God is so firm and steadfast, as he confirmeth the same with an oath; As truly as I live (saith he) I will not the death of a sinner. But others do so stick in their wickedness, as they are never led with any repentance; forsomuch as they belong to the number of the reprobates: these men assuredly God would have to die. And for a truth, after that they have fulfilled the measure of their grievous sins, it is requisite that they should die; that one day at the length they may make an end of their sinning. Therefore, whereas the prophet saith under the person of God, that He will not the death of a sinner, it must not be understood universally, as touching all; but of some certain. We might also add with many divines that there is a certain will of God, One will of God effectual, and another signified. which they call effectual; and also another of the sign: for there are given to all men one with another certain signs of salvation; such as are outward vocation, which doth chiefly consist of the word of God, of preaching, and of the administration of the sacraments. Another will there is of God secret, which is called effectual; and belongeth not unto all men together: for if it comprehended all men, no doubt but all men should be saved. For such is the strength and power of God, as of him the scriptures pronounce; Psal. 135, 6. He hath done all things whatsoever he would. So that the prophet Ezechiel meant, that our punishments must not be ascribed to God; Ezec. 33, 11. but rather to the sins of our own selves. And when he addeth, that God would, that men should convert and live; that must not so be understood, as though we may obtain eternal life by the merit of repentance; seeing we obtain that by faith, which only procureth to us the mercy of God, through Christ. And no less is repentance than our faith to be reckoned among the gifts of God. And undoubtedly, Faith and repentance gifts of God alike. 2. Tim. 2, 25. Phil. 1, 29. as touching repentance, Paul speaketh unto Timothy; If peradventure God shall give them repentance: but of faith it is written to the Philippians; God hath not only given it unto you, that you should believe, but also to suffer for his sake. And unto the Ephesians; Ephes. 2, 8. By faith ye are saved, and that not of yourselves, it is the gift of God. verily we have these things by the liberality of God, not of our own strength; because we are not sufficient of ourselves, as of ourselves, to further any thing unto our salvation; 2. Cor, 3, 5. Phil. 2, 13. For it is God that worketh in us both to will and to perform: wherefore not some part of our salvation, but the whole dependeth of God. But and if thou shalt demand, why God bestoweth these his gifts rather on this man, than on that? It is a thing unsearchable. This aught to satisfy us, to confess, that whatsoever he doth, he doth it rightly and isutlie. 62 But whereas isaiah saith; isaiah. 28, 21. that God doth a strange work, when he bringeth just punishments upon the wicked; it is no hard matter to make it agree with the sentence that we have set down, seeing that God, of his own accord, and without just cause inferreth no evil: for he is provoked by our sins, and he recompenseth our wickedness with a just damnation. Nevertheless, in that place a strange work seems unto me to signify a work unaccustomed, How it is a strange work unto God to punish evils. not seen, nor heard of before: as if God should say; I will bring upon you, not an ordinary and daily punishment, but a notable and wonderful punishment. He that shall after this manner understand the words of the prophet, in my judgement he shall vary from the natural sense thereof. And whereas it is written in the first chapter of the book of Wisdom, How God made not death. Wild. 1, 13. that God made not death, nor delighteth in the destruction of the living, it is (as I think) plainly enough to be understood by those things, which are already spoken. For we may understand, that God made not death, because we by our sins have drawn it unto us: but yet we must not therefore affirm, that the same is no manner of way derived from God. Neither must Made or Ordained be urged vehemently in that place, otherwise it might be again objected against them out of the 11. chapter of Ecclesiasticus, verse. 14. that Death and life, good and evil, poverty and riches are of God. And whereas it is added, that God rejoiceth not at the destruction of the living; that is true as touching the predestinate, seeing of them he suffereth none to perish: when otherwise of the reprobate it is said in the first chapter of the Proverbs; verse. 26. I also will rejoice in your destruction: for God is not led unwillingly or violently, but willingly and gladly to destroy the ungodly. Moreover, truth it is, that man at the beginning was created a living soul: and God for that cause may seem not to be the author of death, Genes. 2, 7. because he created man, that he might live; who afterward by his own fault, procured death unto himself. But yet hereunto I add, that man could not have life, without the special benefit of God; for he giveth it at his will and pleasure to whom he thinketh good. And undoubtedly that is true, which he himself speaketh in jeremy; that His thoughts are the thoughts of peace, jere. 29, 11. How God is to be understood to think the thoughts of peace. and not of affliction. First, because that death, and her retainers are (as it hath been said) drawn to us by our own selves. Further, it must not be lightly weighed, which is afterward written in the prophet unto the house of Israel, that is, unto the elect, and them that are predestinate to salvation: for unto them GOD intendeth nothing but for their salvation. As touching the name of jehovah, by which God is specially named; because all things have of him even the very being which they have; and that therefore death, seeing it bringeth a man to nothing, cannot seem to have his cause of God, it is to be understood, that death is ordained for men as a punishment of sin, and is laid upon them that deserve it. Neither do we deny, but that God of himself is life; seeing the essence of allthings dependeth of him, as of the fountain. Which nevertheless is not so, but that he can withdraw the same, so often as he thinks good; for whatsoever he doth, he doth it voluntarily, and of his own accord: not as doth the sun, the stars, the moon, the fire, and other natural things, which work naturally, and of a certain necessity. Therefore David wisely said; Psal. 104, 28 When thou openest thy hand, all things shall be filled with goodness, which if thou pluck back again, and once doest close, all things shall straightway be destroyed. Howbeit, he closeth not his hand, except he be provoked by our ill deserts. Look the Theses De praedestinatione & providentia at the end of the Common places in Latin. The second Chapter. Of the calling of God, and of his grace. THE calling of God is directed unto that end that we should believe the same; and further, In Gen. 12, verse. 1. The end of God's calling. that we should be saved by the benefit thereof. Seeing therefore that our salvation and faith be those good things, which the calling of God hath respect unto, this nature they have, that faith serveth for another end; namely, for our salvation: two manner of ends indeed, but yet it may seem to be one, seeing without doubt the one tendeth unto the other. The form of calling. But the form of the calling is not always one and the same; for sometimes it is done only by inspiration of the spirit, and sometimes by the words of God outwardly propounded unto us, either by writing, or by word of mouth. And those words of God, whereby we be called, do consist partly in promises, and partly in doctrine; unto the which also threatenings are otherwhile added. Likewise we know, that some have béeme called by compulsion, Acts. 9, 3. as the holy history in the Acts of the apostles declareth of Paul. We also read, that this hath sundry times been brought to pass by benefits, yea, Matt. 10, 8. and the gifts of healing bestowed upon the apostles seem to have an eye unto that. Sometimes God calleth his children by adversities; isaiah. 22, 12. of which way the children of Israel had very many times experience. And it must be remembered, that this calling sometimes is understood as concerning salvation, A general calling, and a private calling. seeing God doth therefore call us unto him, that we may be saved. There is also a certain other private calling for the taking of some certain charge in hand, be it of préesthood, kingdom, government of household, and other such like. Which two callings be not all one, because they may be severed; for so was Saul called unto the kingdom, 1. Sam, 10, 1. but not unto salvation; john. 6, 70. & judas, albeit he were joined to the apostleship, yet was he not partaker of the salvation by Christ. A calling effectual and not effectual. Again, calling is of two sorts; one is called effectual, and the other not effectual: not effectual, is when some men are thought, by the reason of outward signs and tokens to be called, and to appertain unto God, & to the church, and yet in very deed the success is not so: and hereof it is spoken in the 20. and 24. chapters of Matthew; Mat. 20, 16. and 22, 14. Many be called, but few be chosen. But that is said to be effectual, which by no means wanteth the due end of salvation; of the which Paul speaketh in the eight chapter of his epistle to the Romans, verse. 28. when he saith; All things work for the best to them which are called according to the purpose of God: for those which he knew before, he also predestinated, to be made conformable to the image of his son, that he might be the first borne among many brethren; whom he predestinated, them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified. Thou seest by these words of Paul, that they which be called, are predestinated, and that the very same shall be glorified. Wherefore an apparent controversy in the scriptures is decided: for when it is said, that some be called and not chosen, there it is spoken of calling without effect. Again, when those that be called are said to be justified, and glorified, there the speech is of effectual calling: this effectual calling Paul nameth according to the purpose. But this purpose of God is referred unto predestination and foreknowledge. Calling goeth before saith. Rom. 10, 14. This also must be added, that calling goeth before faith, which thing appeareth out of the tenth chapter to the Romans, when the apostle saith; How shall they call upon him, whom they have not believed? How shall they believe him, of whom they have not hard? How shall they hear without a preacher? How shall they preach, unless they be sent? Behold, in this method of resolution thou seest, that faith doth two ways depend upon calling; Faith dependeth upon calling two manner of ways. First, because they that should preach, and be messengers, aught to be called and appointed to declare the word of God; and then they, while they preach, do call the people of God; whose faith, as thou seest, doth depend upon the calling of God. And if so be calling be before faith, it is also before all merits; because our good works, by the which we deserve any thing, do flow from faith, even as it is said in the fift chapter to the Galathians; verse. 6. Faith which worketh by love. Seeing therefore that faith goeth before works and merits, The calling is done freely. and calling before faith, it appeareth that our calling is not given for any merits of ours, but only for the free mercy of God. 2 But now if thou shalt be demanded, what time that calling is made? Thou must answer, The time of calling. that unto GOD there be no laws prefixed, that he, by his most prudent government, calleth into his vineyard some at the first hour, Matt. 20, verse. 1. etc. some at the second, some at the third; & again, he calleth some a little before the evening time. For, albeit that in respect of his foreknowledge or predestination, all men were called together at the beginning; yet nevertheless, the declaration or execution of calling, is done by God, according as it furthereth his glory, and the honour or commodity of his church. The honour of the divine calling And so great is the honour of the divine calling, that the church took thereof her name, and is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the which undoubtedly signifieth, no other, but a company of them that be called. Wherefore it remaineth, We must obey the calling. that when we be called, we should with all diligence obey the caller; weighing throughly with ourselves, that we be called for our profit: for God calleth us not, but for our good. Wherefore Christ saith, Mat. 11, 28. Come unto me all ye that labour, and be heavy laden, and I will refresh you. For being far from God, we are vexed with thought and carefulness of living. Moreover being laden with a multitude of grievous mischéefes, we are pressed down. Furthermore, we must mark what manner of benefit of God this is, and how singular and excellent, the which he imparteth not unto all men; for he passing over so many, whose nature is all one with ours, hath taken unto him, or separated us. Wherefore if we embrace not the benefit that is offered unto us, and that is denied unto others, we shall deserve no small punishment, yea rather, as it is written in the second chapter to the Romans; Rom. 2, 5. We shall heap up unto ourselves wrath in the day of wrath. Neither aught there or may there be any lawful excuse pretended, verse. 21. for not obeying God when we be called; although in show the same were a godly excuse, which is sufficiently showed in the eight chapter of the Gospel of Matthew, touching him that being called of the Lord, alleged for himself, that he should go to bury his father. No doubt, but that seemed to tend unto godliness: but Christ said unto him; Let the dead bury the dead; as if he had said; When thou art called by me, set aside all duties, and follow me. The power of God's calling. Ibidem. 19 And such is the power of God's calling, as without that, all our endeavours are made void, & are not allowed by God: as in the same chapter we most plainly see, that he pleased not Christ, which in a manner offered himself of his own accord to follow him; but because he wanted that calling, he did not set forward himself to follow Christ with an upright mind: wherefore he was put to a repulse. In Rom. 6, verse. 17. 3 Paul, when he disputed of calling, thought it not sufficient, to put us in remembrance that we are brought to obedience; but would also admonish us beside, Before regeneration we were all the servants of sin. The calling of God findeth none holy. what manner of people we were before; namely, the servants of sin. This was the state of us all, before we were converted unto Christ: for the calling of God findeth none either holy or just. Neither was it sufficient to say, that we are now the servants of righteousness; but he added; From the hart. They which are truly regenerate in Christ, The truly regenerate do live godly of their own accord. We are delivered by God, because it lieth not in our own power, and therefore Paul giveth thanks joh. 10, 29. and grafted in him, work those things, which they understand to be acceptable unto God, not by compulsion or hypocrisy, but of their own accord. Wherefore Paul, when he maketh mention hereof, giveth thanks unto God, for that he understood the same thing to be the chiefest and singular benefit of God, and lieth not in our power, as many men feign it to do: and therefore he addeth in the passive signification; Ye were delivered. By which words he meaneth nothing else, but that which Christ meant, when he said; No man cometh unto me, unless my father draw him. But what manner of drawing this is, and how hard it is to be expressed, he that diligently weigheth the words of Christ, shall easily perceive; It is written (saith he) in the prophets, john. 6, 46. They shall be all taught of God. Which sentence Christ doth yet more plainly expound, Ibidem. saying; He which shall hear of my father, and shall learn, cometh unto me. By which words he showeth, that an outward calling is not sufficient, unless there be added by GOD a full persuasion inwardly, and in the mind: for after that God hath once inclined and framed our mind, then at the last we come unto Christ. And Augustine in his first book to Bonifacius, Of the drawing whereby we are stirred up by God. against the two epistles of the Pelagians writeth, that The Lord said; Unless my father shall draw him, and said not; Unless my father shall lead him: as though we ourselves, as of ourselves, could will any thing, or else give assent unto him that calleth us: God draweth none but those that he willing. for he which is willing, is not drawn, but led; not that the father draweth any, but those that be willing. For it is not possible that we should believe, unless we be willing. But God worketh woonderfulllie in our hearts, so that of unwilling persons he maketh us willing. An excellent comparison of Augustine. And the same Augustine upon john, expounding this place, compareth the believer with a young sheep, whom the shepherd, by holding forth a green bow, draweth after him; not indeed by violence, but of his own accord, and with a desire: for the sheep hath inwardly an appetite, which stirreth him up to follow the bow. In which comparison, this we ought to note; that it is the property of a sheep so to do: for another beast will not follow, Wales we be first made sheep, we will not follow Christ that calleth. although thou shouldest allure it with green bows. So ought we by regeneration to be renewed, and to be made the sheep of Christ, before we can follow him: for otherwise we despise all green bows and callings. Augustine addeth moreover, that this drawing is with a certain oblectation and pleasure; The drawing of God is with pleasure. so that it is true which the poet saith; Trahit sua quemque voluptas; that is, Every man is drawn by his own pleasure. And we are led by the bonds, not of the body, but of that hart; and we are stirred up by a holy pleasure. But the definition of pleasure sufficiently teacheth, that first the changing of our corrupt nature is necessary; for pleasure is nothing else, The definition of pleasure. but an affection or motion stirred up in us of things agreeable unto our nature; as contrariwise, grief or sorrow cometh of things that are repugnant unto our nature. And now, to the end we may take some pleasure by the admonitions of God, and by heavenly preachings; Heavenly things cannot delight us unless we be changed as touching nature. 1. Cor. 2, 14. it is necessary, that they be agreeable to our nature, which nature being corrupt, that thing can by no means be brought to pass. For Paul saith unto the Corinthians; The carnal man understandeth not those things, which are of the spirit of God, for they seem foolish unto him, and therefore he refuseth them as things contrary unto himself. 4 What is then to be done, that the same things may be pleasant unto us? To make the law pleasant unto us, not it, but our nature must be altered. Are the commandments of God to be altered, and bended to our lusts? No undoubtedly: our nature ought rather to be changed, and regenerated by God. And that thing doth God bring to pass in us, when he, through faith, endueth us with his righteousness, and so draweth us unto Christ. And therefore Paul, when he had used these verbs of the active signification, Obey & exhibit, or give your members, &c: useth afterward the passive signification, when he saith; Ye are delivered, ye are made free from sin, Rom. 6, 17. ye are made the servants of righteousness. By which words is signified, that insomuch as we live uprightly, and follow God, it is from without us, and cometh not from ourselves. Although this drawing be the work of God, yet the ministers of the word must use their endeavour unto it. The end hereof from whence & unto. By the form of doctrine he meaneth the Gospel; for it is no simple doctrine, as is philosophy or law; but such a doctrine, as offereth Christ unto us, and his spirit, and grace: whereby is ministered strength unto us, to perform those things which are commanded. And although this drawing be the work of God, yet ought preachers and pastors to serve therein as ministers of God. And when we call that drawing a motion, the end of such motion, both from whence it cometh, and whereunto it tendeth, is declared by Paul, when he thus writeth; Ye were the servants of sin: Ibidem. by which words he showeth, from whence we are drawn. But when he addeth, that we are delivered to the intent we should be obedient unto the Gospel; he showeth the end of our mutation: for therefore are we regenerate, and brought to Christ, that we should be obedient unto his word. Neither did Paul think it sufficient, in such sort to set forth his change; but he would also declare the manner of the change. For when he saith, that We obey from the hart, he sufficiently teacheth that this motion is not violent, This motion of God is without violence. In jud. 9 23. or by compulsion, but willing, and of our own accord. 5 But here ariseth a doubt as concerning our nature, Whether (as it is now fallen and corrupt) it can resist the grace of God, and his spirit that is present? I think we must determine, Of the grace of God are sundry degrees. that there be sundry degrees of divine help or grace; for sometimes there is so great power and plentifulness thereof, as it altogether boweth man's hart, and not only counseleth, but throughly persuadeth: and when the matter standeth in that sort, we cannot departed from the right, but we become ready to do that which God moveth us to do. Wherefore it was said unto Paul; Acts. 9, 5. No compulsion is inferred to the will of man. It is hard for thee to spurn against the prick. And yet we must not think, in such dealing, that any violence or compulsion is inferred to the will of man; for it is changed by a sweet motion and conversion. The party in very deed is willing, but yet so willing, as his willingness is provoked of God: for it is the same will, that would, but GOD with this effectual and most mighty persuasion causeth that it would. But sometime that vehemency of GOD, and of the spirit is more remiss, and yet, if we would join thereto our endeavour, and apply our good will, The grace of God is more remiss in us at one time than at another. we would not resist it; but rather would follow the warnings and inspirations of him: and seeing we do not this, we are said to resist him, and many times we fall. Yet must not this be understood as touching the first regeneration, but concerning them which being borne again, are endued with grace and spirit. For the will of the ungodly is so corrupt & vitiat, that except it be renewed, it cannot give place to the inspirations of God, & warnings of the holy Ghost: and the same in the first change of man's conversion, only suffereth; and before the renewing, it continually (as much as lieth therein) resisteth the spirit of God. But the first parents, while they were perfect, if by the help of grace (how remiss soever the same were) they had adjoined their endeavour, they might perfectly have obeyed the commandments of God. Howbeit we, although we be renewed (grace being somewhat remiss as it is) albeit we forego nothing of our endeavour, we shall not be able constantly and perfectly to obey the commandments of God: but yet we may be able to contain ourselves within the bounds of unperfect obedience; which thing because we do not, therefore we oftentimes sin & grievously fall. But why God giveth not his grace always after one order and continuance but sometimes worketh in them more strongly, and sometimes more remisselie, two reasons may be assigned. First, lest we should think the grace of God to be a natural effect, which remaineth always after one sort: therefore God would for just cause differ in the degree and efficacy of his help, whereby we might understand, that it is governed by his will, and not as we ourselves lust. Moreover, it oftentimes happeneth, that our negligence and slothfulness deserveth that variety. 6 And when as the scripture declareth God to be faithful, In 1 Cor. 1. verse. 9 it showeth that he can by no corruption of ours be made a liar. Wherefore, if he have called us by a just & effectual calling, no doubt but he will perform the work that he hath begun, that on the day of the Lord, whether the same be the time of our death, or the last time of inquisition, when as sentence shall be given upon all mortal men, we shall be reserved unblamable by him, although we have oftentimes fallen in this life, which is our own infirmity. Touching this faith of GOD, it is written unto the Romans; Rom. 3, 3. What if some of them have not believed, shall their unbelief make the faith of God of none effect? God forbidden. Paul, in the first chapter of the first epistle to the Corinthians, 1. Cor. 1, 8. Paul's manner of reasoning. seemeth to reason on this wise; Now have ye obtained grace by Christ, and by him ye have obtained many gifts; wherefore ye shall have that which remaineth, that ye may be unblamable in the day of the Lord. Neither was the same written in any other sense by the same apostle in the epistle to the Romans; Rom. 11, 29. The calling and gifts of God are without repentance. Wherefore let us also use this kind of argument, if (as it happeneth) at any time our mind do quail; A most comfortable argument in the dejection of our mind. An objection. We be called to salvation, we have given credit to him that calleth, we have obtained remission of sins, and have gotten no mean gifts; wherefore we shall be saved, and God will not cast away the works of his own hands. Thou demandest touching thy calling, how I am able to determine, whether it be an effectual calling or no; & of the faith, wherewith thou art endued, whether it be a temporal faith? An answer thereunto. Rom. 8, 16. I say that The spirit of Christ doth bear witness with our spirit, that we be the sons of God: which token of the elect Paul taught the church in his epistle to the Romans. secondly, these things may be known by the effects, and (as the Schoolmen say) à posteriore, that is, by that which followeth after. Good works do make our calling and election certain; for Peter in his latter epistle, and first chapter, after he had spoken largely of works, he added; verse. 10. Wherefore brethren, endeavour yourselves rather to make your calling and election sure. But if thou shalt again demand; Seeing the spirit of our neighbour is not well known unto us, can there be any other way for us to judge of him, than by works? Assuredly Christ left no other means, whereby we should judge of our neighbours: Matt 7, 16. for he said; By their fruits ye shall know them: How we may judge of our neighbour. and charity ought to persuade every man, that when thou shalt see thy brother to be conversant in the church, to lead an unblamed life, and to maintain the right professed faith; of such a man hope thou well. And Paul was in good hope of the Corinthians, 1. Cor. 1, 8. partly of charity, whereby he embraced them; and partly for their works sake, and gifts of the holy Ghost, the which appeared to be many in their church: partly he was led by the spirit, whereby he was warned, that in that place there was much people which pertained unto God. Acts. 18, 10. Of Grace. In Rom. 1, verse 21. Look before place. 1. art, 38. Abstracts are known by their concrets. 7 This place putteth us in mind to speak somewhat of grace. Nouns, which (as the Logicians say) be put abstractlie as substantives, are usually declared by their concrets, or adjectives; the significations of which are more readier to the sense. Wherefore let us first see, what is signified among the Latins by this word Gratiosus, that is, Gracious. He is said among all men to be gracious, whom all men favour, and unto whom good will is commonly borne: even so, in the holy scriptures, men are said to be gracious, which have found grace with God; for so the scripture useth to speak of them, whom God doth favour, and unto whom he extendeth his love. We are one way gracious before God, and an other way before men. Howbeit, as concerning this, there is a great difference between God and men: for men favour none, but him, in whom they find things, whereby they may be alured & drawn to love. Wherefore it behoveth, that he which will be loved of men, have in himself the causes of love and good will. But contrariwise God findeth nothing in men worthy to be beloved, whereby he might be induced to love them: for he himself first loved us, and through that love he hath bestowed upon us whatsoever we have that may please him. The grace of God is taken two manner of ways. Wherefore the name of grace, in the holy scripture, is understood two ways. First & chiefly doubtless it signifieth the good will of God towards men, and the frank and free favour that he beareth unto the elect. secondly, forsomuch as God doth endue his elect with excellent gifts; grace doth sometimes signify even those gifts, which are freely bestowed upon us by God. This two manner of significations of grace, being well known, doth plainly show, with how great a diversity our adversaries and we affirm one and the same sentence. For both of us say, that a man is justified by grace: but this is the difference, that they, under the name of grace understand those gifts, which are bestowed upon them that be justified; namely, the habits or grounded dispositions, which be powered into them: moreover, good works, and such other things as God worketh in the elect. But we (forsomuch as we see, that so long as we are in this life, these gifts through our corruption are unperfect) deny that we can be justified by them, or that God's judgement can by any means be satisfied by them; wherefore we understand, that to be justified by grace, What is to be justified by grace, and by the grace of Christ. is to be justified by the only, mere, and sincere good will of God, which he beareth unto us of his own only mercy. We say also, that we be justified by the grace of Christ, which his father beareth him: for seeing he is most gracious before him, he bringeth to pass, that the father also loveth us in him, as his members and brethren by faith. 8 But the Schoolmen feign to themselves, that grace is an habit powered into the soul, whereby the soul may the easilier be stirred up, & be the readier to do good works; A devise of the Schoolmen learned out of the Ethics of Aristotle. which devise of theirs they are not able any way to confirm by the holy scriptures. And they seem to have taken it from the philosophers, who teach in their Ethics, that Faculties and powers are strengthened by the habit of the mind, whereby they be able to perform that, which before they could not: or if they could, yet might they not do it, without great difficulty. The very same thing do these men judge of the soul, that seeing it cannot by nature itself find the means to be acceptable unto God, and to do the works which may please him; it behoveth to have a heavenly and spiritual habit, to bring these things to pass: and while they thus addict themselves to their philosophy, they stray from the common and allowed sense. For when we say, that a soldier is in favour with the king or emperor; we say not, A similitude. that there is favour or grace in the soldier, but rather in the king or emperor, which with favour maketh much of the soldier: even so here, To have the grace of God, is to be received into his favour. if we shall speak rightly, we will not say, that grace is given or powered into us; but rather that we be received unto grace by God, when as we were his enemies before. But that the error of the Schoolmen may the better be found out, let us show what their definition is: The definition which the Schoolmen assign unto grace. for they define grace to be an habit powered in by God, like unto his goodness and charity, whereby he that hath it, is made acceptable unto God, and doth works that be meritorious and well pleasing to him. When they say, that the habit is powered in by God, the separate the same from natural virtues: further, whereas they make the same to be like unto the goodness and charity of God, they think, that they allege a reason, why those which be endued with this habit, be accepted of God; namely, because of that similitude. And seeing they be not able to prove out of the scriptures, that grace is a thing created, they endeavour to affirm the same by reasons: for Thomas saith, that The good will of God is not idle; for that God is said to love, when he bestoweth any good things. Wherefore he saith, that the well willing of God unto any man, or the favouring of any, is to give them or power into them such an habit, The good will of God towards the elect lieth not idle. as we have already described. But this argument is most feeble; for we grant, that the good will of God lieth not idle, but doth bestow benefits upon us, and those very manifold. But how follows this argument; God bestoweth many gifts upon us, therefore he createth or poureth in such an habit. Moreover, it is no small error, that they would have us to be made acceptable unto God by this habit or creature. For it had been a necessary thing, that he having bestowed this benefit upon us, we should first have loved him; for the love of God goeth before all his gifts. Indeed the virtues, which do follow, have some reason why they be given, The love of God towards us goeth before all his gifts. yet can they not have the power to allure God to love us; for we had him our favourable God, even before he bestowed these things upon us. And an other reason of theirs is this; If those men (say they) which be converted unto Christ, have the spirit of God, which they had not before, of necessity there went some change between. But in God there is no change, wherefore it behoveth to appoint the same to be in us; namely, that we should have the habit of grace, which before we had not. But this reason also stands to none effect, because God doth defer his help, as to him seemeth good, and moveth the hearts of men at a time appointed, when as he moved them not before. Which thing nevertheless we doubt not to be done without any change of him; God is not changed, although he do that now which before he did not. It is proved that the grace of God is the favour which he beareth towards us. Ephes. 1, 4. for we know that he created the world, which before had not been; and yet do we not therefore say, that God is changed. 9 Now there remaineth, that we confirm by she scriptures, that the grace of God signifieth his own voluntary or free good will; secondly, the benefits or gifts which are bestowed upon the saints; thirdly, that the grace of Christ is that, which carrieth authority with the father, and for which we are beloved of the father. Of the first, Paul saith unto the Ephesians; that We were chosen of God before the foundations of the world were laid, according to the good pleasure of his will, to the praise of the glory of his grace. In which place we see the cause of our election to be, that the good will and grace of God should be commended unto us. And in the latter epistle to Timothy he saith; Who hath called us by his holy calling, not through works, 2. Tim. 1, 9 but according to his purpose and grace. And Peter exhorteth, that we should hope in that grace, which is offered us: and it is not lawful to hope in a creature. 1. Pet. 1, 13. And as touching Christ, Paul saith unto the Ephesians; that God hath made us acceptable in the beloved, that is in Christ, whom he loveth most, and as his only darling. Ephes. 1, 6. And in the epistle to the Romans, he calleth Grace everlasting life. Wherefore let this be the true definition of grace, Rom. 6, 23. A true definition of grace. and that which is most agreeable unto the scriptures; It is the good will of God, that cometh voluntarily of his own accord, whereby he holdeth us dear in jesus Christ, and forgiveth us our sins, giveth us the holy Ghost, a perfect life, and everlasting felicity. By which definition thou understandest, not only what we may call grace, but also by whom we have the same; and in like manner what the chief effects of the same are. 10 Now let us see by what means GOD worketh so excellent good things in us. First he offereth the promises of these thigns, secondly by his inspiration he openeth the hart, By what means God worketh good things in us. that those promises may be admitted: which unless he should do, those good things would never find place in us; for man's hart is stubborn, and resisteth spiritual things; and therefore there is need of continual ministery in the church. For it is the duty of pastors, Why an outward ministery of the church is needful. to lay before the people the promises of God, & not only to urge the same with words, but also to seal the same by sacraments, which are certain visible words. But first of all their part is to remove two impediments, which chiefly lead men away from the promises of God. For on the one part, The ministers ought to remedy two impediments. men think they cannot attain to the promises of God, because they be unworthy of them: here ought a faithful minister diligently to persuade & teach, that these things are freely bestowed by God, not through works, or for any worthiness of the receivers. On the other part, men are wont to doubt, whether themselves, by the election of God, be excluded from these promises or no: here must they teach, that it is the part of faithful people to receive the promises of God generally, as they be taught us in the holy scriptures, by the spirit of God; and that they ought not to be very inquisitive of the secret will of God. For undoubtedly, he would have revealed & declared who be the chosen & reprobate, if he had known that the same should be profitable to salvation. Wherefore, seeing the scriptures reject none particularly from the promises, every man ought so to hearken unto them, as if they should particularly pertain to himself. And certainly, together with faith, there will be a persuasion of the spirit, given unto the believers; so as they shall not be in any doubt, but that they verily pertain unto the elect. By this means the ministery of the church doth service unto God, and worketh with him for our salvation: not that the goodness and power of God cannot without it, both offer his promises unto us, and also incline our minds to receive the same. For the grace of God is not necessarily bound either to the ministery, The grace of God is not necessarily bound to outward things. or to the sacraments, or else to the outward word. But we now speak of the usual means, whereby God doth lead men unto salvation. And when as we have once admitted the promises of God, we which before were dead in sin, begin forthwith to revive again; and being so restored unto life, in some part we obey the law of God: undoubtedly not in perfect wise, but only by an entrance into obedience. Further, against our enemies, the flesh, and the devil, we have the present help of God; and in afflictions, a wonderful comfort: and we have the strengths and faculties of the mind and body restored. And to speak at one word, the grace of God, which we have described, is the wellspring of all good things. 11 But this one thing we seem to have affirmed, which as yet is not proved by the scriptures; namely, that God doth not only by his mere grace and good will offer the promises, which we have now spoken of; but that he also by his spirit bendeth our hart to receive them. The first part was allowed even of the Pelagians; What manner of grace the Pelagians granted. to wit, that there is required a grace of doctrine and illustration. But the other thing, namely, that the hart should either receive, or refuse the promises offered, they thought did stand in free will. But the scripture teacheth far otherwise: for Ezechiel saith in the 11. chapter; Ezec. 11, 19 God doth not only offer the promises, but he also bendeth the hart to embrace them. The meaning of the fathers. that God would give to his faithful a new hart, and a new spirit, and that he would take away from them their stony hart, & would give them a fleshy hart. These things do teach most manifestly, that there must be a change made in our minds. Wherefore, when as we read either in Augustine, or in other of the fathers, that grace doth first come, which our will doth accompany, as a handmaiden; that must not so be understood, as if our will followeth of her own power, It is not sufficient that the will be stirred up, but that it be also moved. being only stirred up and admonished by grace. Unless the will should be changed, it would never follow: wherefore, it is first required, that the will be changed, then that it should obey. Chrysostom also must be heard with discretion, who in his sermon De inuentione crucis, saith, that Neither the grace of God can do any thing without our will, nor our will without grace: for it is not generally true, that grace can do nothing without our will, unless ye so understand will, to be that, about which grace worketh: Grace is not to expect the consent of the will. but that grace must expect the consent of the will, that is not true; for grace changeth the will before the same be able to give any consent. Wherefore David prayeth; A clean hart create in me, o God. And Solomon; Incline, Lord, Psal. 51, 11. the hart of this people to execute thy commandments. And David again; 1. Kin. 1, 58. Psa. 118, 36. Incline my hart unto thy testimonies. The Pelagians taught, The opinion of the Pelagians. that the beginning of good works cometh from us, that is to say, from free will: and that grace doth help forward unto the easier and readier performance of them. 12 But the latter Divines and Sophisters, The opinion of the Schoolmen. lest they should seem altogether to agree with Pelagius, have thus decreed; that Grace doth indeed come first, but that it is our part, either to receive it, or to deny it. But this hath no more truth in it, than had that opinion of Pelagius: for how have we wherewithal to admit the same grace? If this were true, salvation should come from ourselves. But Paul saith; What hast thou, that thou hast not received? 1. Cor. 4, 7. And if thou hast received, why dost thou glory, as though thou hadst not received? And against these Augustine citeth the words of Paul; It is not in him that willeth, Rom. 9, 16. nor in him that runneth; but in God that showeth mercy. If the sentence (saith he) of these men were true, the apostle with like reason might have said; It is not in God that showeth mercy, but in him that willeth and runneth. For, as these men teach, the work seems to be distributed, so as the one part is ascribed unto God, and the other is left unto us; and so, that the grace of God is not sufficient, unless that we also put to our help; and that we do will, and run. But far otherwise the apostle; Rom. 9, 16. It is neither (saith he) of him that willeth, nor of him that runneth, but of God that showeth mercy. And in another place he saith of himself; 1. Co. 15, 10 I have laboured more than all, yet not I, but the grace of God which is in me: by which words he renounceth all in himself, & ascribeth it wholly to the grace of God. And Augustine addeth, We pray for our enemies, which as yet be evil, and will not obey God, and do refuse his promises. Which thing when we do, what desire we, but that God will change their wills? Which unless it were in God's power to do, it should be craved of him in vain. 1. Cor. 3, 5. And in another place, Paul saith; Not that we be fit to think any thing of ourselves, as of ourselves. But and if we be not able so much as to think a thought, certainly much less can we will; for will followeth cogitation and knowledge. The will being changed of God is not idle. The regenerate do work together with God. Neither do I speak these things, as though the will being changed by God, should become idle, and do nothing: for being restored, it must work together with grace; according to that which Barnard speaketh of free will, that the same which is begun by the one, be performed by both. For than we are not only mere men or naked, but are made also the sons of God, and have added unto us the motion of the holy Ghost. And Paul saith unto Timothy, 2. Tim. 3, 17. that The man of God taught in the holy scriptures is now apt and meet unto all good things. 13 But men are wont to say, and commonly to boast, Whether the grace of God be laid abroad to all men. that the grace of God is laid forth to all men; wherefore if the same be not embraced, the fault is in ourselves, for that every man may attain to it if he will. This cloud we must rid away by some short discourse. Indeed we may grant, that after this sort, grace is set abroad unto all men; because the general promises of God are offered and preached indifferently to all men. Neither do the preachers, which publish those promises, stick any thing about the secret will of God, or else think this with themselves; Peradventure this man is not predestinate; or, I shall further nothing by my travel: they imagine no such thing, but they propound the word of God to all men generally. By this means the grace and calling of God may be said to be common unto all men. Howbeit, when as any man receiveth the promises of God offered, When a man receiveth grace, he doth it not by the power of his own will. Acts. 16, 15. A similitude. he doth it not by his own power or will; for of necessity his hart must be opened: which thing Luke in the Acts testifieth of the woman that sold purple. For all men are not effectually called, and according to the purpose of God. But these men seem to feign to themselves a grace, as it were some garment hanging in the air, which every man may put on that will. But these be the devices of man's wisdom, the holy scriptures speak otherwise. They be wont also to distinguish grace on this wise; A grace working, and a grace working together. Phil. 2, 13. that there is grace working, and a grace that worketh together: from which distinction Augustine differeth not; for the same seemeth to be taken out of the words of the apostle; It is God that worketh in us both to will and to perform. Wherefore working grace is that, which at the beginning healeth the will and changeth it; then afterward it bringeth to pass that the same being being changed and healed, it doth rightly: and first indeed it is called a working grace; afterward a grace working together. And this is all one grace, and not two graces; A grace working & working together is all one grace. but the distinction is taken from the effects of the same. For first the will, when it is healed, it concurreth with grace passively: for the same is said to be changed; and we are said to be regenerated: but afterward, it behaveth itself both actively and passively: for when it is urged forward by God, it also willeth and chooseth. And in this sense that is true which is written to the hebrews; Take heed that ye fall not away from the grace of God: for being regenerate, Heb. 14, 15. we ought not to sit idle, but to work & live according to the grace which doth accompany us. But those do exceedingly err, which judge that the very will itself can will good things: The will of itself cannot will good things and that by grace & the spirit is only wrought to will effectually, and that those things, which are willed, may be obtained. This (as I have already showed) is contrary unto the scriptures. They demand further, whether we deserve any thing by that first grace? Indeed our adversaries affirm, that we do; howbeit it we deny the same, and altogether reject the consideration of merit: and for how just causes we do the same, it shall be more fit to declare eleswhere. We confess doubtless, that God is wont of his liberality and mercy to grant benefits after benefits; but we grant not for all this, that each first gift of God can deserve other latter gifts. Each first gift of God deserveth not the latter gifts. Matt. 25, 29. Ibidem. 35. And so much those places be understood in the gospel; To him that hath shall be given: And; Go to good servant, because thou hast been faithful in few things, I will set thee over many things. 14 Besides this, they divide grace, into grace preventing, and grace after following: which division Augustine seemeth to allow, Grace preventing and after following. Psal. 59, 11. by the words of David in the 59 psalm; His mercy shall prevent me, and his mercy shall follow me. Howbeit, this distinction must be so admitted, as it is meant of one and the same grace, and the diversity consisteth in the effects. For there be many and sundry gifts, It is one very grace but it varieth in the effects. The order of the effects of grace. with the which the mercy of God doth garnish us: for first our will is healed, and the same being healed, it beginneth to will well; afterward, those things that it willeth well, it beginneth to execute; finally, it continueth in doing well; and last of all, it is crowned. Wherefore grace preventeth our will, in healing of it; the very same followeth, in bringing to pass, that those things which be right, may please. It preventeth, that we may will; it followeth, in driving us to perform those things that we will: it preventeth, by moving us to good works; it followeth, by giving of perseverance: it preventeth by giving perseverance; it followeth after, by crowning of the same. And even as it is one and the same light of the sun, A similitude. which nourisheth and prepareth the earth to receive seed, and that maketh the same to grow, when it is committed to the earth, and being grown up cherisheth them, that they may bear fruit: even so it is all one grace of God, which both cometh before the will, and also which followeth after. Also Augustine saith, Grace preventeth, that we may be healed; it followeth after, that we may be quickened; it preventeth, that we may be called; it followeth, that we may be glorified. Wherefore, they judge amiss, which think, that grace preventing is a certain common motion, wherewith God knocketh at the hearts of men, inviting them to live well: as though it were in man's hand, either to come or refuse, when grace inviteth. No less do they err, which jangle in the Schools, that it is one grace which is freely given, It behoveth that all grace be given freely. Rom. 11, 6. and another that maketh men acceptable. For all grace must be freely given; for otherwise (as Paul saith) Grace should be no grace. And whereas by grace that maketh acceptable, they mean (as I have taught) an habit; We are not by gifts and habits made acceptable unto God, but by his mere grace and mercy. they judge wickedly, in affirming that men are by such gifts, made acceptable unto God: for with him we are received into grace, by his only mercy, and for Christ his sake. And it is not meet to attribute that unto other creatures, which belongeth unto Christ, and unto the goodness of God only. Besides this, we are first acceptable unto God, by his own free election, before that any such gifts be granted unto us. I grant indeed, that there be many free gifts, There be many free gifts, by which the godly cannot be discerned from the wicked. by which the godly cannot be discerned from the ungodly; such are the gifts of tongues, prophesying, the gifts of healing, and other such like; which things do no less happen unto the evil, than unto the good. On the other side, faith, hope, and charity, belong only to the saints. Also natural gifts, as pregnancy of wit, strength of body, and such like, are sometimes called graces. Natural gifts are sometime called graces. What grace the Pelagians meant. And on this wise the Pelagians craftily confessed, that to lead a good life, men had need of grace: but by grace they meant free will, reason, & will. We deny not, but that these things are freely granted by God; howbeit, we deny them to be graces, which happen unto the elect, through the redemption of Christ. And when the church had confuted the error of Pelagius, it spoke not of this kind of grace; but of that grace, wherewith we be regenerated and justified, without the which no man is accepted of God, or can live well. Sometime the will of man is compared with a horse, A comparison. and grace with him that sitteth thereupon; which comparison, in respect of many properties, I mislike not: but this must specially be considered, that in what sort soever we understand grace; we must always assure ourselves, that the same is given freely, and not through works. Neither doth it by any means make a man acceptable, but so far forth, as it is taken for the good will of God. And thus much have we spoken concerning grace. How grace and works are unto eternal life. 15 Now let us especially consider in what sort grace and works are as touching eternal life. And so much as may be gathered, In Rom. 6, at the end. either out of the holy scriptures, or out of those things, which Augustine hath left in writing, as touching that matter, we will plainly declare; so that it shall be made manifest, how much our adversaries disagree from us in this point. As touching the first, if by grace we understand the favour and mercy of God, then is it the only cause through jesus Christ, why we obtain eternal life. For our works can by no means be the causes of our felicity; howbeit, they are certain means, whereby God bringeth us unto felicity. The difference between the cause and the means. As the way is not the cause of the end thereof, nor the running place the cause of the goal or mark; and yet by them men are led both unto the end of the way, and unto the mark: so God, by good works bringeth us unto eternal life, when as yet the only cause thereof, is the election of God, as Paul most manifestly teacheth in his epistle to the Romans; Against merit. Rom. 8, 30. Whom he hath predestinated (saith he) those also hath he called; whom he hath called, those also hath he justified; and whom he hath justified, those also hath he glorified. This declareth, that all these things do so come from the grace of God, that they consequently follow the one the other: and God, which giveth the one, will also freely and liberally give the other. Wherefore the whole respect of merit ought to be utterly taken away; All respect of merit must be taken away. for that which properly meriteth any thing, must of necessity have in it a free offering; neither ought it to be due for any other cause. Wherefore, forsomuch as we own of duty unto God, all things that we have; undoubtedly, whatsoever we do, it can merit nothing. Moreover, those things, whereby we will merit any thing ought, to be our own; but good works are not our own, but are of God. Besides this also, all imperfection and uncleanness must of necessity be removed away, otherwise our works are defiled; neither can they be leveled to the rule which is prescribed by God. Wherefore we ought rather to crave pardon, than once to think upon price or reward. Further, between merit and reward there ought to be some proportion; There can be no proportion between over works and eternal life. but there can be no proportion between our works and eternal felicity: wherefore they cannot properly be called merits. Moreover, God would that there should be taken from us all matter of glorying; which thing were not possible, if by our works we should deserve eternal life. And forsomuch as Paul describeth eternal life, Rom. 6, 23. by the name of grace; undoubtedly it cannot be of works. Let this suffice as touching the first. 16 Now will I briefly declare what Augustine hath written, as touching this place. In his Enchiridion to Laurence, the 107. chapter; A stipend (saith he) is paid in warfare as a debt, and not given as a gift: Rom. 6, 23, therefore Paul saith; The stipend of sin is death: to declare, that death is rendered unto sin, not without desert, but as due: but grace, unless it be free, it is not grace. When eternal life is given after works, it is grace for grace. Augustine. john. 1, 16. Wherefore as touching the good works of man, forsomuch as they are the gifts of God, unto which eternal life is rendered, grace is recompensed for grace. The same Augustine, in his book De gratia & libero arbitrio, the 9 chapter; In the Gospel of john (saith he) it is written, that We all have received of his fullness and grace for grace, Rom. 12, 3. every man as God hath divided unto him the measure of faith. For every man hath received a proper gift from God, one thus, and another thus. Wherefore when eternal life is rendered, grace is rendered for grace. But so is it not of death, because that is rendered as due unto the warfare of the devil. Therefore, whereas the apostle might have said, & that rightly; The stipend of righteousness is eternal life, he would rather say; Why the apostle would not say: The stipend of righteousness is eternal life. verse. 4. But the grace of God is eternal life: that thereby we might understand, that God bringeth us unto eternal life, not for our own merits, but for his mercy. Wherefore it is written in the 103. psalm; Which crowneth thee in mercy and compassions: because It is he that worketh in us, both to will and also to perform. Phil. 2, 13. The apostle had said before; Work your salvation with fear and trembling: afterward, lest we should attribute this thing unto ourselves, verse. 12. he saith, that God worketh these things in us, and that not for our merits, but according to his own good pleasure. And in the same book the eight chapter, he saith, that There is no small ambiguity, how eternal life is rendered unto good works. For the scripture saith; that Every man shall have according to his works. 2. Cor. 5, 10. Psal. 62, 12. Rom. 6, 23. Rom. 4, 4. And yet on the other side, Paul calleth grace eternal life. But the property of grace is to be rendered freely. Paul also saith; Unto him which worketh not, the reward is not imputed according to det, but according to grace. And he saith moreover, Rom. 11, 6. Rom. 11, 5. that Grace, if it be of works, is not grace. Again; that The remnants through the election of grace shall be saved. Again unto the Ephesians; Ephes. 2, 8. By grace ye are saved through faith, and that not of yourselves. Again, Not of works, lest any man should glory. Ibidem. 9 This doubt (saith Augustine,) cannot otherwise be dissolved, An upright and holy life is grace How eternal life is rendered unto works. Good works are given by grace, therefore eternal life is given by grace. jam, 2, 13. unless we grant that an upright and holy life is grace: for so either saying may take place; for eternal life is rendered unto works. But because works are freely given us of God, therefore also is eternal life called grace. And in his book De correctione & gratia, the 13. chapter, he saith, that james writeth, that judgement shall be without mercy unto him which showeth not mercy. By which words (saith he) appeareth, that they which live well, shall in the last judgement be judged with mercy; & they which have lived wickedly, shall be judged without mercy. And if that in judgement we have need of mercy, then is it not now done for merits. And in the same sense he allegeth the mother of the Maccabees, who (as it is written in the second book and seventh chapter) thus speaketh unto her son; verse. 29. The day of judgement is called mercy. Prou. 20, 9 That I may in that mercy receive thee with thy brethren: in which place she calleth the day of judgement, mercy. And undoubtedly, when we shall come before the judgement seat of God, who shall boast that he hath a chaste hart? Or who shall boast that he hath a clean hart? That we shall have need of mercy in the day of judgement. Psal. 32. jam. 1, 17. Wherefore mercy is there needful also, whereby he may be made blessed, unto whom the Lord hath not imputed sin. 17 The same father, in his 105. epistle to Sistus, when the apostle had said; The stipend of sin is death, who would not judge, that he should most aptly and consequently have added; But the stipend of righteousness is eternal life? And it is true, because even as to the merit of sin, death is rendered for a stipend; so also unto the merit of righteousness eternal life is rendered as a stipend. But the blessed apostle most vigilantly warring against pride, when he had said, that the stipend of sin is death, lest man's righteousness should advance itself, said not contrariwise, that the stipend of righteousness is eternal life; But the grace of God (saith he) is eternal life. But it is not sufficient to think that these things are spoken for humility and moderation sake: for the matter is so in very deed. For our works receive not eternal life for a just and deserved stipend; and therefore he saith, that man's righteousness is pride, and which in name only is called righteousness. But that ought to be true righteousness, unto which eternal life is due; which righteousness if it be not of thee, then is it from above, Eternal life is the stipend of righteousness, but unto man it is grace. If righteousness were of our own selves, we should have eternal life as a duty. descending from the father of lights. Wherefore O man, if thou shalt receive eternal life, it is indeed the stipend of righteousness, but unto thee it is grace, unto whom also, even righteousness is grace; for it should be rendered unto thee as a debt, if the righteousness unto whom it is due were of thyself. By all these things it is gathered, that with Augustine eternal life is therefore called grace, because the works, which go before it are given freely. Further, he confesseth, that in the last judgement, when God shall reward these things, we shall have need of mercy and compassion: and that also we have always need of mercy, that our sins should not be imputed unto us. lastly, that eternal life, although that it may be the stipend of righteousness, being taken by itself; yet unto us it is grace, partly because it is not of ourselves, and partly also because it is unperfect. Hilarius in like manner writeth upon the 50. Hilarius. psalm; My hope is in the mercy of God for ever and ever, world without end. For the works of righteousness are not sufficient unto the merit of perfect blessedness; unless in this will of righteousness, the mercy of God impute not the faults of human changings and motions. jerom. Also jerom upon isaiah, the 46. chapter; If we should consider our own merits, we must needs despair. Both we and our adversaries grant that good works are given through grace, but yet not after one sort. Our adversaries and we contend not, whether by the grace of GOD good works are given to the regenerate: although even in this also we do not utterly agree with them. For they think, that it lieth in our power to receive good works, when they are offered: but we say, that it is needful for our will to be changed by the grace and spirit of God; otherwise, as touching this point, we cannot embrace the gifts of God. 18 But there is another thing, about which there is at this day a more weighty controversy. They that defend merits, say, that good works are sufficient to obtain eternal life. They which defend merits, do think, that the good works which are given of God unto men, are sufficient unto eternal life: which thing we utterly deny. And that maketh very much on our side, which a little before we alleged out of Augustine; that in the last judgement we shall need the mercy of God, not only because good works were given of him freely; but because also, that when the just judge shall sit in his throne, no man can boast that he hath a chaste hart, or that he is clean from sin. Wherefore it is needful, that sins (as saith David) be not imputed unto him, Psal. 32, 2. which shall come unto felicity. Wherefore, seeing we have need of mercy, it is manifest, that our good works are not sufficient. Augustine. The same Augustine writeth in another place, that the perfection of the saints herein consisteth; to acknowledge how much they want still of perfection. And that sentence of Paul; 2. Tim. 4, 7. I have fought a good fight, I have finished my course, I have kept the faith, he so expoundeth, as he thinketh, that the apostle saith not, that he is utterly without sin; but that he, leaning unto faith, and unto hope, did wholly appoint with himself, that it should come to pass in the last hour of his death, which was then even at hand, that whatsoever sin and wickedness had crept into him, the same should, by the mercy of God through Christ, be wholly forgiven him, even as he had forgiven unto others their offences. And it is so far off, Augustine thought not that Paul was without sin, but affirms the contrary. Phil. 3, 8. that Augustine thought Paul to be without sin, that he interpreteth this place unto the Philippians; (Yea also, I think all things to be but loss for the excellent knowledge sake of jesus Christ my Lord, for whom I have counted all things loss, and judge them to be dung) of works done after he came to christianity. For when as before, having made mention of works done, when he was yet of the jewish religion, he said; But the things that were vantage, Ibidem. 7. the same I counted loss for Christ his sake, those words which are afterward added, he addeth by the way of correction, showing, that not only works of jewish religion, but also all other were to be counted for losses and things unclean. For he considered, that in all things there is found some fault and defect. And that sins are mingled with our good works, the scriptures most manifestly teach, Sins are mingled with our good works when they say; that No man can be justified in the sight of God. And the godly do make their prayer, to be delivered from that straight examination of justice; Psa. 143, 2. Enter not (say they) into judgement with thy servant, o Lord. And john saith; If a man say he hath no sin, 1. joh. 1, 8. he deceiveth himself, and the truth is not in him. And Solomon saith in the book of Kings; 3. Kin. 8, 46. There is not a man on earth so just that he sinneth not. Which words Augustine diligently weighing, apply them to the form of the present time; lest any man should refer that sentence of Solomon unto those things, which we have committed before regeneration. We ought all to pray, that our trespasses may be forgiven us, Matt. 6, 12. as they that in this life may rather thirst after righteousness, than can attain to a perfect and absolute righteousness. For that precept of the Lord, Deut. 6, 5. where in we are commanded to love God with all our hart, with all our soul, and with all our strength, shall then at the last be performed, when we shall come to that place, where we shall see God face to face as he is, Augustine. as Augustine writeth in his book De spiritu & litera, towards the end. In which place also he demandeth, why this commandment was given, if it cannot be performed in this life? He answereth, that therefore God commanded it, because we should know, what by faith we ought to desire, whereunto our hope should be leveled; and what we ought continually to go about in all our actions. And he thinketh him to have much profited in this life, which can at the length see how far he is off from that which is perfect. 19 The same Augustine in his second book De peccatorum meritis & remissione, Augustine. chapters 16. 17. and 18. writing many things as touching this matter, saith, that In the scripture, men are sometimes called perfect; Why the saints are called perfect notwithstanding the breach of the commandments. God requireth of men that they should be utterly without sin. Why God gave a law which he knew could not be observed. not because they are utterly without sin, but for that in innocency of life they have much profited; and because they continually bend their study and endeavour to obtain perfection; & also because God forgiveth them their faults: and that which they want of righteousness, he imputeth unto them of the fullness of Christ's righteousness. Neither denieth he, but that God requireth of men, that they should utterly be without sin: for there could be no sin, unless there were a law, which, when we sin, we transgress. Further, he demandeth why God gave that law, which he right well saw could by no means be performed? And he answereth, that it was therefore done, that he might condemn them according to their deserts, which contemned the same, & by contempt did transgress it: but that he might hear the prayers of them, which applied themselves to it, and more and more to help them daily to accomplish the same. And to this purpose he bringeth that sentence, Pro. 3, 12. which is written; namely, that God correcteth and chastiseth those, whom he loveth, yet not with fury or revenge, but with a fatherly correction: but no man that is chastised or afflicted is without sin; No man chastised is without sin. for this thing only suffered our saviour, namely, to suffer most grievous punishments without any fault of his. Wherefore seeing all men, whom God loveth, are corrected with adversities, it followeth of necessity, that they are all subject to sin. Which thing Paul unto the Galathians most assuredly affirmeth of the godly; Gala. 5, 17. for he saith, that in them the flesh so repugneth against the spirit, that they cannot do those things which they would. And in the 7. chapter to the Romans he writeth; verse. 15. that He himself did the evil which he hated. By all these things may easily be gathered, They that be the holiest are not without sin but have need of forgiveness. that a man, though he be never so holy; yet so long as he here liveth, hath always somewhat in him that hath need to be forgiven of God. Which thing also Augustine testifieth, towards the end of his book De spiritu & litera. And hereby is most evidently gathered, that our good works are not sufficient unto eternal life. But our adversaries crack and boast, that the regenerate are not vile in the sight of God: but we say, that we before God are miserable; for unless it were so, God could not use mercy towards us. Which mercy yet Augustine writeth, If we were not miserable, God should not need to use mercy. What mercy is. that we have altogether need of, if we desire to be crowned: for mercy is an affection whereby we are moved toward the miserable; wherefore if eternal life be given unto us of mercy, then must we needs be altogether miserable before God. But if they understand, that the regenerate are not vile in the sight of God; because God beautifieth them with many gifts and ornaments, we grant to that: yet those gifts, whatsoever, or how great soever they be, ought not to seem of so great force, that they should be sufficient unto eternal life. And that cometh not through defaults of the gifts, but through our own default, which in all things obey them not: for we still carry about in our flesh much of old Adam, and of natural corruption. 20 Moreover our adversaries put a difference between the good works of men regenerate: for they say, Note a distinction of the adversaries. that those are partly of ourselves, and partly of God. Those (say they) as they are of us, can merit nothing; but as they are of God, they do merit, and are causes of eternal life: and by this distinction, they think that the matter is made plain. But we grant not so much unto them; for if we diligently and throughly consider any work, we shall of necessity grant, that it cometh of the grace of God; and that we must not leave unto ourselves any praise thereof, though it be never so small. But because God useth us to work, who, so long as we live here, are not throughly cleansed; thereof it cometh, that our works are always unperfect. Moreover, if they were the causes and merits of eternal life, Whereof it cometh, that our works are always unperfect. Rom. 8, 18. we might with security put confidence in them. But the holy scriptures do not suffer that: for Paul in the epistle to the Romans saith; I judge that the sufferings of this time are not worthy of the glory to come, which shall be revealed in us. In this place Paul considereth of good works, so far forth as they are of God: We have it not of ourselves to suffer adversities for Christ. for we have it not of ourselves to suffer adversities for Christ his sake; for it is God that worketh in us that suffering. And yet, though it be never so great, Paul saith, that It is not to be compared unto the glory to come. But these men appoint in it a merit (as they use to speak) De condigno, that is, of worthiness. thirdly, the adversaries contend, Works are not the causes of eternal life Sine qua non▪ that good works are the cause of eternal life Sine qua non, that is, without which it cannot be obtained: which saying, how ridiculous it is, young infants (whom we know are saved without works) can testify. For although they, by reason of age, can do nothing that is good; yet do they obtain eternal life: wherefore this cause is not of so great weight, as without it no man can be saved. And in those that are of full age (to speak properly) good works cannot have the nature of a cause: Good works are a beginning unto eternal life. for in them, those are nothing else, but a beginning of eternal life. Wherefore, seeing they are a certain part of eternal life, they cannot be counted causes thereof. Neither meant I any other thing else, when before I said, that good works are means, and as it were certain steps, whereby God leadeth us unto eternal life. This word merit used among the fathers, but were meet to be forborn. I grant indeed, that among the father's is oftentimes found the name of merit: which word I would to God they had more seldom, and with greater consideration used; for that word hath engendered most foul errors. Although the fathers themselves in many places mitigate and qualify that word by expositions, to the end we should understand, that they meant not the just and proper nature of merit: for they always admonish, that eternal life is given freely, and that the saints are crowned by the mercy and compassion of God, and that we ought not to trust unto merits, because they cannot consist before the judgement seat of God, and other such like. Which sentences, if our adversaries would earnestly weigh and ponder, they would not so male pertlie and stubbornly defend those merits, which they call Ex condigno. This word merit not used in the scriptures. But (as I have said) it is the safest way, utterly to abstain from this word; especially, seeing it is never used throughout the whole scriptures. But they use to object a place out of the 13. chapter of the epistle to the hebrews; Verse. 16. Talibus hostijs promeretur Deus, which after the Latins is thus englished; With such sacrifices is God won, as by merit. But in the Greek, in the place of this word Promeretur, that is, is Won or Merited, is written this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, Is delighted, or Accepteth them. They object also a place out of the 16. chapter of Ecclesiasticus; Verse. 15. Omnis misericordia facret locum umcuique secundum meritum operum suorum, Two places of the scripture objected. which (according to the Latins) is thus englished; All mercy shall make place unto every one, according to the merit of his works. But first, that book is not in the canons; further, the place is not well cited: for in Greek it is thus written; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, All mercy shall make place, every one shall find according to his deeds: in which words is no mention at all of merit. Now let us examine that which before we said, that Augustine writeth; namely, that the apostle might truly have said, that eternal life is the stipend of righteousness; but he would not. Arguments ought to be taken of that which is written in the holy scriptures, and not of that which might have been there written. Here I say, that arguments ought to be taken of that, which we are taught in the scriptures; not of that, which otherwise might have been taught in the scriptures. Wherefore, it is a weak argument, if any should thus say; The apostle might have said, that eternal life is the stipend of righteousness, therefore righteousness deserveth eternal life: because the argument must be taken of the words of Paul. For if it were lawful to reason after this manner, the sound arguments, which lean unto the word of God, should be weakened: for there might always be objected, although the scripture be so, yet it might have been otherwise said; and by that means we should have nothing certain. And although I have declared what Augustine meant by these words, yet I cannot therefore be easily persuaded to think, That Paul could not have otherwise written than he wrote. that the apostle could otherwise have written than he wrote. For if the other kind of speech should have given occasion of haughtiness and pride, then could it not edify; it behoved him also to follow the saiengs of the holy Ghost. And although that sentence might peradventure be spoken of righteousness taken by itself, yet can it by no means be spoken of us, and of our righteousness. Wherefore, seeing that sentence could neither edify, nor make any thing to the purpose; I see not how Paul could so have written: howbeit in this matter I will not contend with Augustine more than is meet. The third Chapter. Of Faith, and the certainty thereof; and of the vices of fear and security, which are contrary unto the same: also of the nature of our adoption, and hope, and union with Christ. NOw it shall be convenient to declare what faith is. In Rom. 3, verse. 22. Faith therefore is an assent, A definition of faith. and that a firm assent unto the words of God; obtained, not by reason or natural demonstration, but by the authority of the speaker, and by the power of the holy Ghost. And this definition disagreeth not from that, which Paul taught in th'eleventh chapter to the hebrews. By this we may see, Verse. 1. about what things faith is occupied; namely, about the word of God. And it is evident, what the chief and principal ground is, unto which all things pertaining to God are referred: and that is; The Lord hath said. But the authority of the speaker cannot be of so much effect with us, as it ought to be; unless the persuasion of the holy Ghost be thereunto adjoined. In Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for we are not accustomed to believe, unless it be in that thing whereof we be full persuaded. Basil, as touching faith, when he expoundeth this place of the psalm; Psal. 116, 10 I have loved, and therefore have I spoken, writeth thus; Do not contend to see those things, which are laid up far off; neither make those things doubtful, which are hoped for. Two break necks or downefals to be taken heed of. In which words he showeth, that two principal things are to be avoided; the one is, that we be not with too much curiosity stirred up, to seek out the proof of things, which we ought to believe, which proof, so long as we live here cannot be had; the other is, that although they be obscure, yet we should not doubt of the truth of them. And the same writer, entreating of the confession of faith, saith on this wise; Basil saith that they serve from faith, which add any thing to the scriptures. john. 10, vers. 4. & 5. It is a manifest falling away from faith, and a point of pride, either to refuse any of those things that be written, or to bring in any thing that is not written: forsomuch as our Lord jesus Christ said; My sheep hear my voice: & before that he said; But a stranger they will not follow, but will flee from him, because they have not known his voice. The apostle also hath by another human example, straitly forbidden, either to add, or to diminish any thing in the holy scriptures, when he saith; Gala. 3, 15. And yet no man dissanulleth the testament of man, when it is confirmed, neither addeth any thing thereunto. In which place a man may perceive, how warily this writer affirmeth, that as touching faith, nothing ought either to be added, or diminished in the holy scriptures. Which thing maketh chiefly against them, that obtrude inventions and traditions of men, as of necessity to be believed. Further, the same writer plainly setteth forth the certainty of faith, when he declareth the property thereof in his Morals, the eighty Sum, & 22. chapter, where he saith; What is the property of faith? He answereth; and unseparable certainty of the truth of the words of God, which is not attained to by any kind of reasoning, or brought in through any natural necessity; nor being framed to any piety, can ever be shaken off. And he addeth, that it is the duty of one that believeth, in such a certainty, to be affected to the power of the words spoken; and not to presume, either to disannul, or to add any thing. Rom. 14, 23. For if it be so, that Whatsoever is not of faith, is sin, as the apostle saith; And faith cometh of hearing; and hearing by the word of God: Rom. 10, 17. then, whatsoever is not of faith, being not contained in the scripture inspired by the spirit of God, the same is sin. This father, together with us, confirmeth the certainty of faith, and showeth whereupon the same dependeth, when he calleth it unseparable: because, when we believe, we do not examine by our own reason, what is possible, or not possible to be done. And he seemeth to allude to those words which Paul speaketh of the faith of Abraham; Rom. 4, 20. that He wavered not through unbelief: where he used this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore let certainty be the contrary thing unto doubting; which happeneth through inquisitiveness or examination of man's reason. Moreover, Basil saith that is sin which is without faith & the scriptures. Rom. 14, 23. Note how Basil understandeth this text, whatsoever is not of faith is sin. Faith differeth from opinion and suspicion. that which he in another sentence had spoken, he plainly repeateth again; namely, that Those things which are without the scriptures are not to be believed. And this place of Paul; Whatsoever is not of faith, is sin, he useth in his natural and proper sense, as we also use it: which thing our adversaries cannot abide. Faith differeth from opinion; for opinion, although it make us lean unto one part, yet it doth the same both with reason, and also not without fear of the truth of the other part. And suspicion doth yet engender a weaker assent than opinion doth, because it is both destitute of reason, and also it leaveth men doubtful of the truth of the other part. It is true indeed, that science engendereth a firm assent; but that is brought to pass by adding of demonstrations. Forsomuch as we now see plainly, as well what faith is, as also how it differeth from opinion, science, and suspicion; let us see how many ways faith is taken. How many ways faith is taken. For there is one kind of faith that is mighty, perfect, and of efficacy, whereby we are justified; but there is another, which is void & without fruit, and the same being vain, and during but for a time, bringeth not justification. Which thing is manifest by the parable of the Gospel, where it is said, that The seed, that is to say, the word of God, Mat. 13, 19 falleth sometimes upon good ground, and sometimes upon stony ground, upon thorns, and by the high way side, where it is lost, & bringeth forth no fruit. Again, justifying faith is not in all alike. that faith which is good and profitable, is not in all men alike: for it hath degrees, according to the greater or less infirmity of the flesh. Wherefore Paul saith; Rom. 12, 3. Even as God hath divided unto every man the measure of faith. And in the selfsame parable, Mat 13, 25. The seed falling into the good ground, bringeth not forth fruit in all parts alike: for in some places it bringeth forth thirty fold, in othersome place sixty fold, and in other some an hundred fold. 2 In the example of Abraham, Look Rom. 3. verse. 22: The nature and property of faith. which the apostle took in hand to entreat of in the fourth chapter to the Romans, is very aptly described both the nature and property of faith. For Faith is the gift of God, whereby we firmly assent to his promises, striving against the flesh, and against human wisdom. That it is the gift of God, Paul to the Ephesians testifieth by express words, Ephes. 2, 8. when he saith; that By faith we are saved, and that not of ourselves; for (saith he) it is the gift of God. And even as the philosophers supposed, A similitude. that the strength and ability of men is not sufficient to do all things perfectly and absolutely; and therefore held, that we have need of habits, or grounded dispositions, that in sudden cases we might be ready to do well, so as we should need no long deliberation, and the thing which we do, we might do it both easily and pleasantly: even so also ought we, for the perceiving of those things which are of God, to have our mind and understanding strengthened, by some power that is from without us, and should be given unto us; seeing that through the default of our first parent, we are most unapt to understand the secret things of God. And forsomuch as those things, whereunto our faith hath a respect, are altogether divine; it followeth of necessity, that to understand them, we be also helped by divine inspiration. The chief object of faith. But we must now declare, what is the chiefest thing, whereunto our faith is directed; which (to speak briefly) is the promise of God, whereunto by believing we assent. And this promise is chiefly that, wherein he promiseth, that he will through Christ be favourable and merciful unto us. And although in the holy scriptures are read and offered unto us very many promises of God, yet this one is the chiefest, for whose sake the rest are performed unto us; unto which also all other promises are to be referred. This promise (as we have before said) is that, wherein God promiseth, that he will be merciful unto us for Christ his sake. And although there be very many things, which we ought to believe; as are threatenings, histories, exhortations, praises of God, and such other like: yet ought all these things to be referred to the persuading of us to this promise only. Hereby is manifest, what is the chiefest object of faith; The common or equal object. for the common object, or (as they term it) the equal object of faith is the word of God, set forth in the holy scripture. Beyond this object faith extendeth not itself; for (as Paul saith) Faith cometh of hearing, and hearing by the word of God. Rom. 10, 17 This thing our adversaries can by no means abide; The Papists object unwritten verities, which they say must be believed. for they contend, that there be certain things (I know not what) to be believed, which are not contained in the holy scriptures. But we say, that faith is an assent that is given to the holy scripture, and unto those things which are necessarily and evidently concluded of it. The perpetual virginity of Marie. Among other things, they are wont to object unto us the perpetual virginity of the mother of Christ, which they say must be believed; although it be not mentioned in the holy scriptures. They object moreover, that the authority of the holy scriptures dependeth of the church, and cannot be proved by the scriptures themselves. 3 As touching the first, it is sufficient for us, Matt. 1, & Luke. 1. that we are taught by the holy scriptures, that Christ was conceived and borne of a virgin. And above that, to affirm that the blessed virgin was joined with man, in fellowship of the flesh, it were rash and presumptuous; for seeing there is nothing spoken thereof in the holy scriptures, nor yet is the same likely, why (in God's name) should we either believe it, or affirm it? And contrariwise, that she abode perpetually a virgin; forsomuch as the holy scriptures do not by express words avouch the same, it is not to be admitted among those things, which must of necessity be believed: such as are the things expressly contained in the holy scriptures. jerom against helvidius wrote of this matter; for he was worthily to be condemned, because he did rashly affirm, that she was not perpetually a virgin. Augustine's counsel touching this matter. And Augustine very well admonisheth us, that when we come to such places, where the sense of the scripture cannot certainly be gathered, we should not rashly set our opinion on the one part or the other. As concerning the other objection, we have oftentimes declared, that it is not true which they take as granted; namely, that the scripture hath his authority of the church: The scripture hath not authority of the church. for the steadfastness thereof dependeth of God, and not of men. And the word was both firm and certain before the church began; for the church was called by the word: and the spirit of God wrought in the hearts of them that believed the word, and of them that read it, that they did acknowledge it to be no human word, but altogether divine. Wherefore the authority came to the word of God from the holy Ghost, and not from the church. But they say, What Augustin meant in saying I would not believe the gospel, except the authority of the church moved me thereto. that Augustine writeth against the epistle called Epistola Fundamenti, saying; I would not believe the Gospel, unless the authority of the church had moved me thereto. Howbeit, Augustine in those words would signify nothing else, but that we must attribute much to the ministry of the church, which setteth forth, preacheth, and beateth the Gospel into the memory of all faithful people. For which of us hath come unto Christ, or believed the Gospel, but that he hath been stirred up by preaching of the Gospel, which is done in the church? And yet thereby it cannot be gathered, that the authority of the Gospel depends of the church, in the minds of the hearers. For if it were in the power thereof, to cause the scripture to be received; then undoubtedly it would long since have persuaded the Epicures and Turks to embrace the same. But the matter is far otherwise; for what authority soever the church, or the ministers thereof have, the same dependeth wholly upon the word of God. For if a man should demand of them, how they prove the authority of the church, or how certain they are, that it erreth not in the understanding of the holy scriptures; and discerning them from other writings? They will answer that, because it is governed by the holy Ghost. But I beseech you how know ye that? Because (they will say) Christ hath promised, Matt. 28. 20 that He will be with it, even to the end of the world. And because he hath also said; Matt. 19, 18. Where soever shall be two or three gathered together in my name, there am I in the midst of them. And again; I will send the holy Ghost the comforter, john. 16, 13 which shall lead you into all truth. These are the things (say they) which persuade us of the authority of the church: but I would feign know, from whence ye received these things, The church hath her authority of the scriptures. but out of the holy scriptures; wherefore we may contrariwise conclude, that the church hath her authority of the scriptures. 4 Further, by that place of Paul is declared another difference of faith; Faith is a sin assent. Rom. 4, 20. namely, that it is a firm assent. For he pronounceth of Abraham, that he nothing doubted; and he useth this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth To reason with himself, and to put doubts. In which signification Luke in the Acts useth the selfsame word: for so it is said unto Peter, Acts. 10, 20. that he should go unto Cornelius the centurion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Doubting nothing. Abraham had a respect unto the will and power of God, which made the promise; and not unto his own infirmity, or to the infirmity of his wife. Without God he had nothing, whereby he could promise himself any such thing: wherefore (as saith the apostle) he was strengthened in faith; neither doubted he through unbelief, which is all one as if he had said: Elsewhere on every side were offered unto him incredulity and doubting. Neither ought this sentence to be reproved, as though we do feel no such experience in ourselves: for there is none, in whose mind there riseth not at any time some doubt, touching those things which we believe; for this cometh not of faith, but of our infirmity. Of which thing we may be easily instructed, by that which we see to happen in the habit of any science; especially of the mathematical science: for therein is certainty, and that very great certainty; for there the conclusions do necessarily and most evidently follow of the premises. But if a man have not perfectly learned, or perfectly attained unto the science, he shall sometimes doubt; and this cometh to pass, not by means of the science, but by reason of the fault of him that useth the science. Even so we, because (so long as we live here) we be weak, neither can have a full and perfect faith; Why doubts do sometimes arise in us even against our wills. therefore doubts do oftentimes arise unto us, yea, even against our wills. But touching the nature of an opinion, thou mayest perceive it to be otherwise: the which is such, as there can be no blame laid unto us, if we somewhat incline to the other part, from that which we think to be true. But the infirmity, which happeneth to us, concerning faith, may come two ways: for sometimes we firmly cleave unto those things, which we believe; howbeit, there are other things behind, which are to be believed, the which as yet we perceive not. And after this manner, they which together with the Gospel observed choice of meats, and other ceremonies, are called by Paul, in his epistle to the Romans, Weak in faith: Rom. 14, 1. for they knew not as yet, that the ceremonies of the law were abrogated. Sometimes it cometh to pass, that we see indeed the things, which are to be believed; but yet we are not so perfect in faith, that we can firmly and constantly cleave unto them. So Christ called the apostles Men of little faith, and especially Peter, Matt. 8, 26, & 14, 31. We must pray unto God to increase our faith. when (through doubting) he was almost drowned with the waves of the sea. Wherefore, as touching each part, we must always pray unto God to increase our faith. It is also to be noted, that the power of believing cometh of the holy Ghost, when as we yield not unto so many and so dangerous floods of doubting, which do invade the mind; but do in the end overcome them: which thing cannot be done without a heavenly and supernatural power. But in this assent of the faith, What things we are to examine in the assent of the faith. we must diligently examine, both what he is that hath spoken, and also what it is that is said, and is set before us to believe: because the devil doth study nothing more, than to cause us to believe, that God hath spoken that which he spoke not. Oftentimes also, those things, which be spoken by God himself, are by false deceivers wrested to a wrong sense, are corrupted, and so forced upon us to be believed. Wherefore, We must pray unto God that he will not suffer us to be deceived. seeing we have need of revelation, concerning each part; we must pray unto God that he will not suffer us to be deceived. One of them, which writeth upon the sentences, is of this opinion; that If it were most assuredly known, that God spoke any thing, faith therein could take no place: for straightway (saith he) by the light of nature we should know, that it ought to be true, which GOD hath spoken, unless we will think him to be a liar. But this man is wonderful far out of the way; for we doubt not, but that the prophets assuredly knew, that GOD spoke in them, & yet they believed those things which they foretold. We also assuredly know, that God spoke those things, Whether it followeth, that they believe, which know assuredly that God hath spoken any thing. which are read in the holy scriptures, and yet we believe them. The apostles knew, that they had received the holy Ghost, and yet were they not therefore destitute of faith. But that which is spoken of this man should then be true, if we could know evidently, by reason, or sense, that God spoke these things: which thing can in no wise be done; for they come not to our knowledge otherwise than by revelation. But this man in stead of evidence did put certainty. The last part which is in the definition, wherein it is said, that this assent wrestleth with the sense and wisdom of the flesh, may manifestly be declared, Examples. not only by the example of Abraham; but also by a great many of other examples. God promised deliverance unto the children of Israel, Exod. 3, 8. Exod. 5, 6. and yet in the mean time increased their affliction: they were charged with a great number of bricks, they had no straw given them for their work, they were sharply and cruelly beaten; and when they were already departed out of Egypt, the sea came against them, on the other side of them were great huge rocks, and at their backs Pharaoh was with a great mighty army; against which hindrances the flesh could not choose but strive. And in like sort, many things seemed to be against the promise made to David, 1. Sam. 16, verse. 12. whereby he should be moved, not to believe the annointment by Samuel; against the which it was needful that he should be strengthened by faith. The apostles also descried many tokens of infirmity in Christ, which they ought to have overcome by faith. Faith perpetually wrestleth with some doubting. The end of faith. Wherefore we may conclude, that such is the nature of our faith, that it hath always some strife with doubting. 5 And whereas it is added, Giving the glory unto God, the end whereunto faith tendeth is respected; namely, to advance and increase the glory of God, which herein consisteth, that we conceive such worthy estimation towards God. It is said that Abraham was well-néere a hundred years old; for (as it is written in the history of Genesis the 17. chapter) he was 99 years of age, Gen. 17, 1. when this promise was made to him: he had no like example before his time, by consideration whereof his mind might be confirmed, for he is the first that the scriptures do make mention of, to have had strength of getting children restored again to him. Neither is it any marvel, that by the work of faith is advanced God's glory; By faith we deny the best part of ourselves. forsomuch as thereby we for God's sake deny the best part of ourselves, which is our mind and reason, whereby we either assent or not assent unto things set forth unto us. Wherefore it is manifest, that there can be nothing more excellent offered by us unto God than faith; for it is wonderful testification of the power and goodness of God, for his sake to quench in ourselves the sense of nature. But I wonder at these, which so diligently commend works, and so lightly extol chastity, sole life, and other works; and yet are so cold in setting forth of the commendation of faith, seeing thereby cometh the victory, by which we overcome both ourselves, and also the whole world. For so john saith; 1. john. 5, 4. This is the victory that overcometh the world, even our faith. Which thing I speak not, as though I meant, that we are justified by faith, We are not justified by faith as it is a work. as it is a work: for it is polluted by sundry blemishes of our infirmity. And Augustine saith, that this sentence must by no means be admitted; namely, Faith meriteth no justification unto us. Ephes. 2, 8. that Faith meriteth justification unto us: for saith is not (saith he) of ourselves, but as Paul expressly teacheth to the Ephesians) It is the gift of God. Howbeit, in so much as it is a work, it excelleth many ways all other works. Faith as it is a work excelleth all works. Proofs that faith cannot be without good works Neither can it be expressed, how far wide the Schoolmen err, when they imagine, that faith can consist without good works: for after their judgement, faith should not attain unto the worthiness of wisdom; which (as the philosophers do write, and also they themselves confess) cannot be had without the rest of the virtues. What manner of divine faith shall it then be, if it reach not unto the perfection of wisdom? Moreover, forsomuch as virtue suffereth not vice to be joined together with it, and they themselves affirm that faith is a virtue; how will they have true faith to be in sinners, and in such as be strangers from God? But they will say, The virtues of the understanding are not repugnant unto vices. that they appoint faith to be a virtue of the understanding; unto which kind of virtues, vices are not repugnant: for we see sometimes, that the most wicked men of all have excellent sciences in them. But neither will this any thing help them, their own feigned imagination is a let thereto: for they imagine, that those things, which are set forth to our understanding, if they be obscure, and not very evident; that assent is not given unto them, unless it be, because the will commandeth the understanding to give assent, and herein to subject itself to the truth of God. Wherefore I will demand of these men, whether the work of the will, whereby it commandeth the understanding to give place, and to assent unto the words of God, be good or evil? Undoubtedly, they must be compelled, whether they will or no, to say it is good. Without charity the understanding cannot be commanded to believe. But without charity it is not possible, that the will should bring the understanding to embrace the things that are to be believed: wherefore these fond devices of theirs are repugnant the one to the other. But we teach no such thing, that faith should depend upon the commandment of the will: Faith dependeth not of the commandment of the will. for how should the will be moved to command things that are to be believed, as good and worthy of credit, unless it had first received the same by understanding? Indeed we confess, that those things, which we believe are obscure, and not very evident to human reason: Those things which we believe are made plain by divine revelation. but they are made plain to the understanding by the light of divine revelation, and by the lightning of the holy Ghost: wherefore, by the judgement of reason, they are embraced and admitted with the best certainty. Which things being so known and received, the will consequently delighteth itself in them, and so earnestly embraceth them, as it commandeth the other powers of the mind to do works agreeable unto that truth, which the mind hath believed: and by this means, out of faith springeth charity; after the which hope doth follow. For the things, which we believe, and earnestly love, we wait for with a courageous and patiented mind; which thing pertaineth chiefly unto hope. Faith extinguisheth neither the nature of man, nor yet reason. Neither let any man think, that this is against reason, or else that it extinguisheth the nature of man; for that we seem in believing to refuse human sense, as though this were a madness in us, as Festus said unto Paul, when he preached the faith of Christ; Acts. 26, 24. Much learning hath made thee mad. The case standeth not so, but rather it is brought to pass by faith, that our reason maketh itself subject unto the doctrine of God, and to his revelation, rather than to inferior reasonings and persuasions; the which being but underlings to the holy scriptures, man is rather puffed up, than humbled by them. And if any man say, that men become mad with believing; we will add, that the same is done most of all by reason. 6 The apostle maketh mention, that GOD quickeneth them that be dead; and that the body of Abraham was dead, and also the womb of Sara. In which words Chrysostom saith are laid the foundations of our resurrection, which we believe shall come. For if God were able to do these things, then can there be no want in him, either of means or power to restore the dead to life again. What faith confirmed Abraham to obey God. And undoubtedly, I am persuaded, that this faith was no small help unto Abraham for moving of him to sacrifice his son, according as God had required at his hands. For though he had received the promise, that he should have posterity by Isaac; yet he saw, that although he were slain, yet there was place still remaining for that promise: for he believed, that God was able to raise him up, although he were slain, and make him to live again. And how praiseworthy the faith of that patriarch was, Paul declareth, when he saith, that he had not a regard unto his own dead body, or to the dead womb of Sara; but gave the glory unto God, being most assuredly persuaded, that God was able to perform and bring to pass whatsoever he had promised. Ambrose by an Antithesis or contrary position, declareth the excellency of this faith; for he compareth it with the incredulity of Zacharie, Luke. 1, 18. unto whom when the angel showed of the birth of john Baptist, yet he remained still in unbelief; and therefore he was reproved of the Lord, and his tongue so tied, that he could not declare it; which punishment was very convenient for that offence: for they which believe not, do neither speak nor confess. Abraham considered with himself; Although I am now by nature past child getting, and am become barren; yet the power and might of God is not subject unto the impediments of creatures: for God can, beyond the accustomed manner and course of nature, bring to pass, whatsoever he will. Wherefore, although I, by mine ability, cannot beget a child; yet God can make his promise excellent with a miracle, whereby he may exceed the order of nature. The Rabbins of the hebrews say, that Abram begetteth not, but Abraham begetteth: because (say they) therein is put the aspiration He, being a letter pertaining to the name Tetragrammaton. As if it should have been said; The power of God being added, he which could not beget, now begetteth children. Augustine in his questions upon Genesis thinketh, that this place of the apostle is not absolutely to be understood: for we read, that after the death of Sara, Abraham had many children by his wife Chetura, Gen. 25, 1. which he afterward married. And he addeth, that the opinion of natural philosophers is, that men of great years cannot beget children of old women, but yet they may of young maidens. Wherefore he thinketh, that in this place we must understand, that the body of Abraham was dead, as touching Sara his wife, which was now ninety years old. But this exposition hath no such assured cause, to compel us to think it to be true: for in that Abraham begat children of Chetura, Sara being now dead, that might come by this means, that God had now besides the order of nature, restored strength unto him for begetting of children. Neither maketh that any thing to the purpose, which Origin affirmeth, who upon this place writeth, that the body of Abraham is understood to be dead, because he now lived chastelie with his wife; neither had he any more fellowship with her. But he commendeth him, for that when he had received the advertisement of GOD, that he should have issue by his wife, he again went in unto her. These things (as it appeareth) be devised of his own head; for they cannot be gathered by the history. Now the apostle is in hand to commend the faith of Abraham, for that he constantly gave assent unto the promise of God, although as well his own nature, as his wives were utterly against it. Whether Abraham doubted when a child was promised him. verse. 17. Both Abraham & Sara laughed. 7 But whether Abraham any thing doubted, when God promised unto him a child, the scripture seemeth to leave in suspense: for in the 17. chapter of Genesis it is written, that he laughed, and said; Shall a child be borne to one of an hundred years of age? And shall Sara bring forth a child being ninety years of age? I would to God Ishmael might live in thy sight! These words have a show both of joy and of admiration, yet nevertheless being joined with some doubting. And for this cause doth this scripture make mention of these things, that the faith of Abraham, which is so highly commended, should in no wise be thought to have been without mistrusts, which are accustomed to spring of the flesh and human sense: but because the faith of the Patriarch overcame these mistrusts, therefore it is praised. Neither do we read there, Gen. 18, 12. that Abraham was accused of incredulity by God, as Sara was, who in like manner laughed: and if a man weigh the outward laughter, they were both alike; but God, which is the searcher of the hearts, understood right well the faith of either of them. Holy men, although they believed the promises of God, yet sometime, The saints to confirm their faith sometime required miracles. judg. 6, 17. 2, King 20, 8 A remedy against a weak faith. through human weakness, were in some doubt: and thereof it came oftentimes to pass, that they required signs and miracles for strengthening of their imbecility. Which thing we read of Gedeon, and king Ezechias. But in this place is showed a remedy against such temptations; namely, that we should call our thoughts back from earthly impediments, and fire our eyes only upon the power of God. Of this thing the angel admonished the blessed virgin, saying; Nothing shall be impossible with God. Luke. 1, 37. Whether the blessed virgin doubted. Although it appear not by the words of the virgin, that she doubted, but only she asked how that should come to pass. For she doubted not, but that as the angel had told her, she should conceive, and that straightway; but because she saw that she was not as yet coupled in matrimony, although she were betrothed, she demanded how that should come to pass: whether she should wait, till she were joined in matrimony, or whether it should by any other means come to pass? Wherefore the angel in his answer comprehendeth two principal points. The one is, that by the same he might remove mistrust, if any such had peradventure stuck in the virgin's mind: for he saith; With God nothing shall be impossible. The second point is, of the manner of conceiving; The holy Ghost (saith he) shall come upon thee, and the power of the highest shall overshadow thee. But whereas some feign, that she asked this, because she had vowed her virginity unto God; this needs no long confutation, specially, The blessed virgin made no vow. seeing we are by the history itself taught, that she was betrothed to a man: neither was there at that time any such custom to vow virginity unto GOD. But let us return to our purpose. We ought to resist those doubts, which strive against faith, through weighing in our mind the power of God; for touching the will of God, there can no doubt arise: for whatsoever he setteth forth to be believed, he promiseth of his own accord; & this doubtless he would not do, if he would not give it. Wherefore it followeth, that they which are tempted with such doubting, are in doubt of his power. The prayers of the church begin at the omnipotency of God. Hereof I think it to come to pass, that the prayers of the church do so oftentimes begin with the omnipotency of God; to the end that the hearts of them that pray, should be confirmed, & that they should not in their public prayers desire any thing with doubting or mistrust. By these things it is manifest, how grievous a sin it is to doubt of the promises of God: for this is nothing else, A grievous sin to doubt of the promises of God. but to account GOD either to be a liar, or else to be of small strength; and they which be of that mind, can neither call upon God, neither yet ask, or look for any thing at his hands. But now, forsomuch as this is the nature of faith, which the apostle describeth, it manifestly appeareth, The devil hath not faith. that the devil hath no faith: for he can have no confidence, that he is accepted of God; and besides that, he knoweth right well by the natural sharpness of his understanding, that God is omnipotent. But whereas james saith, jam. 2, 19 The faith which is here entreated of belongs to godly men only. that The devil believeth and trembleth: To believe, in that place, is meant To know. But the faith, which is here described, pertaineth unto men only; and to none but such as are godly. 8 But here ariseth a doubt. For if only the word of God be to be believed, why said Christ, In Rom. 10, 17. john. 8, 38. that If they would not believe him, yet at the leastwise they should believe his works? For it seemeth by this sentence, Whether we should believe miracles. that we should also believe miracles. But we answer, that miracles are as testimonies, whereby men are the easilier brought to believe: so than they be things, by the means whereof men do believe; not that faith is directed unto them, as unto his object; albeit, as touching the miracles of Christ, and of the apostles, we must believe that they were done by God, and not by Belzebub, or by the devil, Matt. 12, 14. as the pharisees slanderously reported. And this is contained in the word of God; for it giveth testimony, that these miracles should be wrought, & that they were wrought in their due time; namely, in the preaching of sound doctrine. Sacraments are believed. What sacraments are. The sacraments also are believed, but they are nothing else than the visible words of God, whereunto also is joined the word of God, which is heard, as Augustine saith; The word cometh unto the element and it is made a sacrament. Howbeit, there is discretion and judgement to be had, when we believe the word of God; lest we should draw thereunto any perverse and corrupt opinion. It is also requisite to have a good trial and examination, if one shall discern of miracles: and in the sacraments it must be considered, that they be orderly ministered; that is, in such sort as they were instituted by God. And by a sound judgement we must remove away, and set aside the inventions of men, that we believe them not, as we would believe the words of God. And when Basilius, or other of the fathers say that We must believe without examination or judgement; Whether we must believe without judgement or with judgement. Rom. 4, 20. A distinction of judgement. which seemeth to be taken out of that which Paul saith in his epistle to the Romans, that Abraham believed, neither judged he: that word in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To answer to this doubt, this is to be understood, that judgement is of two sorts; the one is, when we take counsel of the senses and human reason, and this is to be utterly removed from faith, for it always resisteth the word of God: the other is the judgement of the spirit, which must of necessity be had. And this is it which Paul said; Prove all things, 1. The. 5, 21 and keep that which is good. And unto the Corinthians; Spiritual things are compared with spiritual things. 1. Cor. 2, 13. The harder places of the scripture must be conferred with the easier. The authority of the church hath no dominion over faith. Rom. 10, 14. And with this judgement it is necessary to confer one place, which in the holy scriptures is somewhat obscure, with another place which is more manifest. The authority of the church hath no dominion over faith, as some wickedly think. The office of the church is to preach, to admonish, to reprove, to testify, and to lay the holy scriptures before men's eyes: neither doth it require to be believed further forth, than it speaketh the words of God. Paul, before he had made mention of the word, by which faith is brought forth, he spoke of them that preach the Gospel: that is, of the ministers, which be sent by God, in whom he described the ministery of the church; namely, that it consisteth in preaching of the Gospel. Ibidem. 17. Moreover, if faith, as it is written, come by hearing; that is, as it is added by the word of God: then followeth it of necessity, that there is nothing, whereby faith is more nourished, maintained, and confirmed, than by continual reading and repeating of the word of God. This thing testified Tertullian in his apology, when he saith; that To this end holy assemblies are gathered together, to hear God's word. The philosophers say, that we of the selfsame things both are, and are nourished: wherefore in like sort it comes to pass, that if faith be of the word of God, it is also nourished by the same. We know moreover, How faith is nourished of the word. that through often and usual works, habits or grounded dispositions are confirmed: as contrariwise, if a man cease off from actions, they wax weak. Wherefore, if a man cease to read, to hear, or to repeat the holy scriptures, faith will wax feeble in him. And they which think, that a lively and pure faith may continue in churches without often preaching, do exceedingly err. A similitude of Chrysostom Chrysostom hath an excellent similitude of a light or lamp that burneth, which soon goeth out, unless oil be still ministered unto it: by the lamp or light he meaneth faith, and by oil the word of God; and this he writeth in that place, where he treateth of the parable of the wise and foolish virgins. How far forth faith agreeth with fear. 9 Moreover, that saying of Paul; In Rom. 11 verse. 22. john. 5, 24. No godly man is uncertain of his salvation. Otherwise thou shalt be cut off, seemeth to make against faith. None which believeth aught, as touching himself to be persuaded, that he shall be cut off; for faith suffereth not this persuasion to take place. The Lord saith, that He which believeth, passeth from death unto life; not every kind of life, but unto eternal life, which is now already begun, and shall be accomplished in the world to come. Wherefore, seeing that eternal life is promised unto us, we ought in no wise to doubt thereof. Every one of the faithful believeth that he is adopted by God into his son, and that he is chosen unto eternal life: wherefore it shall be unto him as he believeth. The etymology of faith. For the etymology of this word faith, is thought by many to be drawn from hence; to wit, if that be done which is spoken. Howbeit, he which so believeth, ought always to be mindful of perseverance, and not to live loosely; and ought also to crave at the hands of God his gift and grace to abide in his goodness; touching the obteinement whereof we ought not to doubt, seeing both God hath promised it unto his, and also that the prayer of the faithful cannot be powered out with doubting, as the apostle james testifieth. Howbeit, james. 1. 6. it is profitable to take diligent heed to our flesh seeing it is weak, and every way unclean; We must take heed to our flesh seeing it is weak and unclean. neither is there any thing in the nature thereof, but may be condemned. Wherefore these words of the apostle stir us up to bridle the pride thereof, and to break the security of the same, and also to shake off sluggishness, But for the retaining still of certainty, we must fly unto that which is written a little after; Rom. 11, 29 namely, that The gifts and calling of God are without repentance. And that we may see, how profitable this admonition of the apostle is unto them that be faithful, and that it is not in any respect vain, What is to be feared as touching the church, and what not. Matt. 28, 20. we will use this distribution: first, to see as touching the church, what is to be feared. If we speak of the whole church, we must not in any wise fear, that it shall ever fail: for Christ promised, that He would be with it unto the end of the world. Indeed it may be tempted, sifted, and shaken; but overthrown it cannot be: wherefore let us pray, that the cross, temptations, and persecutions thereof may be assuaged, and turned to good. But touching particular churches, Particular churches may fail. because it is possible that they may be transferred, we do pray as well against their continual temptations, as also that with them, and especially with our church, may abide the kingdom of God. And concerning our posterity also, there is cause why we should fear; We are to fear touching our posterity. because the promise is indefinitely set forth: and unless the same be drawn more narrow through election and predestination, it may come to pass, that it shall not comprehend them; even as all the jews were not comprehended in the promise. And touching infants, we may also judge the like; in very deed, the covenant and promise excludeth them not, nay rather they be generally signified in these words, wherein the Lord saith; I will be thy God, and the God of thy seed; Gen. 17, 7. under which promise we baptise them, and visibly incorporate them into the church; who yet, when they come to age, may reject the covenant, and contemn the Gospel. Whereby is made manifest, that they in very deed pertained not to election, and unto the promises: wherefore we may justly fear, lest they should not stand, as we see happened in Ishmael and Esau. There are moreover in the church some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which believe but for a time, and in the time of temptation step back, as did judas; and they which in time of persecutions deny Christ: wherefore for these also we have great cause to be afraid. As touching those which sincerely believe in Christ, although they have a confidence of their salvation, and are assured thereof; Many falls are imminent to the godly. Matt. 26, 70. 2. Sam. 11, 4 The godly have whereof to be afraid. yet so long as we live here, there be many falls even ready at hand with us, and those great: as it is manifest by that which Peter and David did. Wherefore they have whereof to be afraid, although they be not afraid, that they shall eternally be damned; but assuredly hope, that either they shall be defended by God, or that if they do fall, they shall be restored again. As we also do trust of them which be excommunicated; for they are not cast out of the church, to the intent they should perish; but that their spirit might at length be saved. And therefore the elect also, and they which sincerely believe, ought continually to be afraid of falling; and to beware, lest they be cut off from Christ, The godly must be afraid of excommunication. jerem. 3, 1. though it be but for a time. And of this restitution of them that have fallen, is also mention made in jeremy, in the third chapter; Thou hast played the harlot with thy lovers; howbeit return again. All these things declare unto us, that this exhortation of Paul unto fear, is not unprofitable; seeing we ought so many ways to be careful both for ourselves, and also for others. Further Chrysostom addeth hereunto; that The abuse of the grace of God, which reigneth among us, aught to be unto us a great fear and horror, so often as we consider of it. 10 Whereunto belongeth that, In Rom. 11, ve. 20. Rom. 11, 20, & 2 Cor. 1, verse. 24. which is written both unto the Romans, and unto the Corinthians; to wit, that The godly stand by faith. Neither is that hereunto repugnant, which is written in the selfsame 15. chapter of the epistle to the Corinthians, 1. Cor. 15, 1. that They stood in the Gospel; because faith is referred unto the Gospel, as unto his own object: yea rather it springeth hereof after a sort, as we have heard before. Neither is there any speech made in this place of men particularly, but of the whole congregation and body of the believers; and therefore he admonisheth us upon just cause, Rom. 11, 20 that We should not be high minded, but should fear. For even as the church of the jews is now extinguished, and Africa likewise, and Greece, A comparison declared. and Asia have lost many churches; so is it to be feared, lest the selfsame thing happen now unto the churches which seem to stand: wherefore, let them not advance themselves. No particular man ought to be in doubt of his salvation. But none of the number of the faithful aught to be in doubt of his own salvation; for the nature of faith is to make men assured of the promises of God. Howbeit, this must be understood, that it is not possible to shake off all fear, While we live here, we cannot shake off all fear. so long as we live in this life: for we be continually tossed between two cogitations; one touching the goodness, faith, and constancy of God; the other as touching our corruption, infirmity, and proneness to evil. For when we consider, how weak we are, and how prone to evil, and weigh also the unpureness and imperfection of our works, how good soever they be; and therewithal the severity of the law, in requiring the very uttermost of things that it commandeth: this consideration (I say) if it be earnestly had, cannot but make the mind exceedingly afraid, and cast it down. But when on the other side we consider the goodness, clemency, and mercy of God, and his steadfastness in promises; and herewithal remember also, that all the merits of Christ are communicated with us, we are refreshed and recreated, and the fear is either qualified, or else sometimes plainly laid away. For these affections, where they be perfect, & throughly bend, do one succeed another: for they cannot be both at one time; or else if they be both at one time, than they appear both to be remiss. But in what manner they give place the one to the other, we may by daily experience understand. A similitude. For if any man be set upon the top of an high tower, and when he is there, his mind runneth upon nothing else, but upon the height of the tower, and what a deep way he should fall, so that he cannot fall without danger of death; it is not possible, but (if his mind be still bend upon this) he will be altogether smitten with horror: but if he turn his eyes aside to the bars or battlements which stay him up, so that he cannot fall, then will he pluck up his spirits again, and will put away all fear. Neither ought it to seem strange to any man, that we say, that faith expelleth that fear which is joined with doubting of salvation; when as it is said in john, that Charity driveth out fear: for it is most certain, 1. joh. 4, 18. Faith no less than charity driveth away fear. that that which the scripture attributeth unto charity, ought much more to be attributed to faith; for charity springeth thereof. But (as we have already said) Paul meaneth not of men particularly, but of the public profession of Christ, of the preaching of the Gospel, and of the religion thereof received in any whole nation or province. And that which is here spoken, stirreth up godly men to most fervent prayers for preservation of the churches. In Rom. 8, verse 15. 11 But because the apostle in his epistle unto the Romans writeth on this wise; Ye have not received the spirit of bondage to fear any more: it shall not be from the purpose, briefly to see, whether Paul meaneth, that we be delivered from all kind of fear or no. First this is certain, Whether the adopted be free from all kind of fear. that fear is nothing else, but a certain affection of the mind; whereby we are stricken, by reason of some great & deadly evil at hand. We are not wont to be moved with dangers a far off, but with such as hang over our heads; neither do things that be light, and of small weight make us afraid. A definition of fear. Wherefore fear (as a Divine speaketh of fear) hath respect unto sin, unto the wrath of God, unto chastisements and scourges, and finally unto hellfire. But there are two kinds of fear reckoned to be, Two kinds of fear. of which the one is commonly called a childly fear; and the other a servile fear. And that is counted a servile fear, which only for fear of pains and of hellfire, either draweth us back from doing evil, or forceth us to do well. Even so signified an Ethnic poet; Oderunt peccare mali formidine poenae, that is, The wicked hate to sin for fear of punishment. But the childly fear is that, whereby men live uprightly, and fly wickedness; because they desire the glory of God, and for that they allow righteousness even for itself. Wherefore the same poet saith; Oderunt peccare boni virtutis amore; that is, The good hate to sin for the love of virtue. Of these two kinds of fear are many things spoken oftentimes by Augustine in sundry places, & especallie in his 9 treatise upon the epistle of john: & it is read in the master of the sentences, in the third book, and 36. distinction, where Augustine allegeth two places out of the holy scriptures, which seem to be repugnant one to another. The one is out of john; Perfect love driveth out fear: 1. joh. 4, 18. verse. 10. the other is taken out of the 19 psalm; The fear of the Lord abideth for ever. To abide, How fear can abide and yet be driven out. A similitude. and to be driven forth, agree not together; this contrariety he maketh at one in this wise, & saith, that they in very deed disagree not. For even as two pipes, being blown with one & the selfsame breath discord not: so (saith he) two hearts, namely the hart of David, and the hart of john, being stirred with one and the selfsame spirit, cannot disagree the one from the other. But yet they require an indifferent and an attentive hearer; for john speaketh of servile fear, and of perfect love; but David speaketh of the childly fear aforesaid. And therefore he saith; The fear of the Lord is chaste or clean (for in Hebrew it is written, jireath, jehovah, Tehorah,) and abideth for ever. On this manner (he thinketh) that the appearance of contradiction which seemeth to be in these two places, may be helped. And he useth for each fear this similitude. Let us suppose (saith he) that there be two women, the one chaste, A similitude. and the other unchaste & an adulteress; doubtless each of these women feareth her husband: the adulteress feareth him, when he is absent, lest he should return again; and when he is present, lest he should understand of her naughty behaviour: but the chaste wife is afraid of her husband when he is present, lest he should departed from her, or should not love her so well, or should by some offence be alienated from her. By this similitude Augustine thinketh may be distinctly perceived each kind of those fears. Others say moreover, Whether servile fear be profitable. that this servile fear is not altogether unprofitable; for it prepareth a way unto love: for first (say they) it striketh the mind, and terrifieth men from sins; it stirreth them up to righteousness for fear of punishments. And an upright life, by little and little passeth into an use, and is by custom made pleasant; and so at the length men begin to refer their doings unto God, and to esteem righteousness in respect of itself. For even as a needle, A similitude. when any thing is to be sowed, first entereth in, and draweth with it the thread that is annexed thereto, but itself abideth not in that which is sowed: so (say they) there creepeth into us a servile fear, which is afterward excluded, when charity and a chaste fear do once take place. But what is to be thought of those terrors, which in our minds go before faith, it is manifest; namely, that they are sins before the Lord: but if any profit or commodity follow them, that is to be attributed, not unto their own nature, but to the goodness of the holy Ghost; for he useth those to be means of our justification. The Master of the sentences maketh four kinds of fear. The Master of the sentences, in stead of the two kinds of fear, which Augustine maketh mention of, putteth four. The first is a worldly fear, whereby men, rather than they will lose riches, pleasures, and honours, fall away from Christ: and this is a fear most pernicious, and most far from all godliness. The second is a servile fear, which we before have described. The third is an initial fear, that is, a fear that serveth at the beginning, whereby men are so moved with the fear of punishment, that together therewith, they have also a regard unto God, and are caught with a certain love of his righteousness and will: this fear in his judgement is mingled both with a servile fear, and also with a childly fear. Last of all he joineth that pure childly fear with perfect charity. But the Schoolmen, The School men have added a fift fear. which followed the Master of the sentences, because they also might add somewhat of their own, have brought forth another fear, which they call natural; whereby even by the impulsion of nature itself, we fly from those things, which are against the constitution of nature. 12 Now that I have briefly and faithfully declared these things out of Augustine, out of the Master of the sentences, and out of the Schoolmen; I will in few words set forth what is to be taught touching them. First I confess, Matth 27, 5. and 26, 75. that there is more than one kind of fear; for I know that Peter feared otherwise than did judas: for judas indeed so feared, as he despaired; Peter and judas feared after a sundry manner. but Peter so feared, as he returned again unto Christ, whom before he by denying had forsaken. Wherefore we say, that a servile fear is that, whereby we be so horribly afraid of God, A true distinction between a servile fear and a childly fear. and fly from him when he is angry, that we are utterly void of faith. But a childly fear is that, whereby in the midst of terrors, we are lifted up through faith: neither suffer we ourselves to be swallowed up with fear. Wherefore in godly men fear is never separated from faith; In godly men fear is never separated from faith. for these two things must be so knit together, that faith do always govern fear: for if it should not be so, desperation would easily follow. For, even as the law ought always to be joined with the Gospel, As the law with the Gospel, so faith with fear is joined together. so ought fear to be ever joined with faith. We do not so embrace the Gospel, but that we always think upon the obedience of the commandments of God. And when we see how often, and how grievously we fall, we call ourselves back again to repentance. On the contrary, the law is not to be received without the Gospel; for if it should, we could neither obey it without Christ, neither yet obtain pardon for the offences that we have committed against it. Wherefore Paul calleth us not back utterly from all fear of God; Paul calleth us from the fear that is without faith. but from that fear only, which wanteth faith, and which flieth from God, as from an enemy, and from a cruel tyrant. But that fear which hath faith to moderate it, cannot be reproved; for it is the gift of the holy Ghost, verse. 2. as we read in the eleventh chapter of isaiah. And the property of the gifts of the holy Ghost is, The property of the gifts of the holy Ghost. that by them we submit all our virtues and affections to the moderation of faith, and make them to serve God truly and sincerely. These gifts they commonly counted to be seven; How many gifts of the holy Ghost there be. Ibidem. and if a man demand how they prove that, they straightway cite the eleventh chapter of isaiah. Howbeit, if we examine that place by the truth of the Hebrew, we shall only find six gifts to be there; namely, the spirit of wisdom, of understanding, of counsel, of fortitude, of knowledge, and of the fear of the Lord. But these men have been deceived by the Latin translation, which followed not the truth of the Hebrew, but the seventy interpreters; for they, between the spirit of knowledge and of fear, have put the spirit of piety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is pertaining to the obedience of God; whereby it seemeth, that they meant to interpret what manner of fear of GOD that should be, which might light upon Messiah, What manner of fear Christ's fear was. of whom in that place there is mention made. For that fear was neither servile, nor yet a child's fear; but only an obedience, piety, and reverence towards God his father. Neither have the seventy interpreters only once so interpreted the fear of God; for in the book of job, where we read; Fearing God, they have turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, job. 1, 1. that is, obeying God. Howbeit, undoubtedly we ought not to draw together into so streict a number, the gifts of the holy Ghost, The gifts of the holy Ghost are many in number. Esaie. 4, 4. Zach. 12, 10 Rom, 1, 4. and 8, 15. john. 14, 17 to think them to be but only six or seven; for besides all those, which are reckoned in that chapter, the same isaiah reckoneth in another place, the spirit of judgement and of zeal. And Zacharie maketh mention of the spirit of grace, and Paul of the spirit of sanctification, and john of the spirit of truth; and Paul again in another place of the spirit of adoption, Ephes. 1, 13. and to the Ephesians of the spirit of promise, and a great many of other like gifts. 13 These things being so, let us now see, how both in this life, and in the other life, fear may have place. What manner of fear is in the saints departed. The saints, when they are in heaven, for that they shall then have perfect charity (to speak of fear properly, as it is a motion stirred up by means of some grievous evil that hangeth over us) shall have no fear. This doth Augustine confess upon the fift psalm upon these words; I will worship in thy fear towards thy holy temple. But in them can only be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, obedience, reverence, worshipping, and piety towards God; as the 70. interpreters have expounded the spirit of the fear of the Lord: verse. 8. What manner of fear Christ had. and so such a gift might be found in Christ, who indeed otherwise could neither fear sin, nor hellfire, nor yet fatherly chastisements of God. And if a man would say, that he feared death; that must be understood of natural fear, whereof we entreat not at this present. And after this sort do I understand Ambrose, when in his book De spiritu sancto he affirmeth, that The gifts of the holy Ghost are in the angels. Out of which words the Schoolmen gather, that in them is the fear of God: for doubtless, seeing they are in blessed state, that can be no otherwise understood, but as it hath been already showed of me. But as touching the godly in this life; The saints while they live here are not without childly fear. we must so affirm, as we think not, that they can be without childly fear; so that that fear be so understood (according as I taught before) that they do not only fly from offending of God, and are afraid of falls against his will; but also are moved with the fear of hellfire, and of the wrath of God, and of his punishments: unto which fear nevertheless, a quiet faith and confidence in the mercy of God, are as a present comfort. For we ought not to think, that the threatenings in the holy scriptures are vain; for they are also profitable to the godly, Threatenings in the law are not vain, but do profit even the saints. Luke. 12, 5. especially when they have not as yet obtained perfect charity & absolute regeneration. Christ said unto his apostles; I will show you whom ye shall fear, even him, which after he hath killed the body, hath power also to cast the soul into hellfire. And Paul to the Corinthians bringeth forth examples of the hebrews in old time, 1. Cor. 10, 1. whereby he declareth, that for their abusing the sacraments of God, they were destroyed in the desert. By which examples he meant to warn the Corinthians, to beware of the like vengeance; Many (saith he) are weak, and many sleep. And if we would judge ourselves, we undoubtedly should not be judged: but now, forsomuch as we are judged, we be corrected of the Lord, that we should not be condemned with this world. And unto the Philippians; Phil. 2, 12. Work your salvation with fear and with trembling. And unto the Romans; Be not over wise, but fear. Rom. 11. 20, Hereby we see, that godly men live not upon the earth without the fear of God. And here, fear hath respect to many kinds of evils; for the godly are afraid of sin, of often falling, of the wrath of God, of fatherly chastisements, of scourges wherewith God punisheth his people when they sin, and finally of hellfire: which they see they have deserved, unless God by his mercy, and Christ by his sacrifice, which he offered upon the cross, should help and secure us. But what meaneth that which john saith; 1. joh. 4, 18. A place of john declared. Perfect charity casteth out fear. I know there be some, which interpret these words in this sense; to wit, that they which love God truly, are not afraid to put themselves for godliness sake into all manner of dangers; neither do they shun persecutions, but valiantly do stand steadfast in all manner of adversities. 2. Tim. 1, 7. The very which thing Paul in the latter epistle to Timothy wrote in other words saying; We have not (saith he) received the spirit of fearfulness, but of might and of love. Wherefore he exhorteth Timothy, not to be ashamed of the testimony of the Lord, 2. Tim. 1, 8. or of him being in bonds for the Lords sake: but courageously to endure labour for the gospel sake. Albeit that these things be true, yet this is not that which the place of john teacheth; for it maketh mention there of the judgement of the Lord, of which he willeth the godly, which love God, not to be afraid: and he rendereth a reason; because fear hath disquietness joined with it. Wherefore I willingly assent unto Augustine, which saith, that john speaketh of perfect charity; the which, seeing it cannot be had in this life, we may not look to have it without fear. Further, we might in this place understand that fear, which is dissevered from confidence; and therefore driveth men to desperation: for they which believe and love God truly, uphold their fear with a lively faith. Of Security. 14 Security seemeth to be a contempt of God's justice, whereby sins are punished. In jud. 18. verse. 27. If we speak of this security, it can never be otherwise than wicked; but there is also another found, the which no doubt is to be allowed, and is commendable. Hope is the mean between security and desperation But to make the thing more plain, let us consider of three things; security, hope, & desperation. Hope is the mean which ought always to be commended: security is excess, but desperation is a want. For as in putting away the mercy of God, Whence security riseth, & what it is. we are made desperate; so in contemning his justice, we become secure. Wherefore we may conclude, that Security is a certain immoderate hope: and hereof it springeth; either because we attribute too much to our own strength and wisdom, as though we think that by ourselves we be able to obtain any thing: or else, though we think that the same lieth in the mercy of God, yet we suppose that he for our worthiness ought to accomplish it. So do they, which promise to themselves remission of their sins, and eternal felicity, though they use no repentance, but live unpurely and wickedly. Or else it springeth hereof, because we believe not that there is in God any execution of justice. Security is contrary to desperation and to the fear of God. Whereof desperation proceedeth. Barnard. Security the foundation of all impiety. And this security, whereof we entreat, is not only contrary unto desperation; but also unto the fear of God. For desperation proceedeth of too much fear of the justice of GOD against sins; but security thinketh nothing at all of that justice. Wherefore Barnard hath rightly said; Even as the fear of God is the beginning of wisdom, so security is the foundation of all impiety, and the beginning of foolishness. For the fear of the Lord (as the scriptures testify of it) pertaineth chiefly unto piety and religion. Wherefore in the Acts the tenth chapter; verse. 2. Cornelius is called a man religious and fearing God. justly therefore security hath impiety joined therewith; which, as it springeth of an evil beginning, so also it bringeth forth evil and naughty fruits: as sluggishness, unlustiness of mind, and slothfulness. Wherefore they, which trust unto themselves, neither seek for help at the hand of God, neither yet for the aid of men. 15 The people of Lais, which are spoken of in the 18. of judges, lived securely, although they were joined in no league or fellowship with their next neighbours. What is negligence. They were also infected with negligence, which is nothing else but a privation of that endeavour, which we ought to apply for the governing of things: by it the will is weakened, and the chéerfulnes of the body is diminished. This kind of security hath evermore a danger joined with it; for those things are not chased away which may be hurtful. For how should that be done, when as they be secure or careless; thinking rightly neither of their own ableness, nor yet of the mercy of God? Yea, they are utterly unknown unto themselves; for if they knew themselves, they would not live so securely. Augustine. Augustine upon the 99 psalm writeth; Whereas most security is, there is most danger. And he addeth, that a ship, A similitude. when it is brought into the haven, thinkest thou that it is in safety? But by the same way that the ship entereth in, the wind entereth also, & oftentimes tosseth it, and breaketh it upon a rock. Where then can there be security? Adam fell in paradise, judas in the fellowship of Christ, I'm in the family of Noah, many in the law, and many also in the Gospel; where then shall we live securely? Undoubtedly no where. Wherefore, Ecclesiasticus doth very well admonish us; Son, stand in the fear of the Lord, Eccles. 2, 1. and prepare thyself to temptation. The Israelits saw the Egyptians drowned in the red sea; Exod. 14, 31 was it then meet for them to live in security? No verily: yea, within a while after, they were tempted in the wilderness. Christ was baptized by john; Matth. 3, 16 Matth. 4, 1. was he therefore made secure? No, for he was straightway tempted of the devil. Wherefore we ought then to be most careful of all, when we are received into the favour of God: for then the devil doth most of all watch for our destruction, and endeavoureth to make us fall; and therefore there is no place for security. 16 But are we so made by God, that we can be no where secure? Not so undoubtedly: for there is another good and laudable security, What security is good and laudable. which (as Augustine saith) consisteth in the promises of God, and is taken hold of by faith. This engendereth not luskishnes or sluggishness, but chéerfulnes and diligence. Of this, David hath very well pronounced in the 91. psalm; He which dwelleth in the help of the most high, verse. 1. shall abide under the protection of the God of heaven. Whereas it is written in the Latin, Adiutorio; that is, In the help; the Hebrew word signifieth A cover, or secret place, which no man taketh hold of, but he which hath faith in the promises of God. By that buckler we be defended, with that shadow we be covered against all harm. Security of faith is good. This is the security of faith and of the spirit, which cleaveth unto the word of God; and therefore it must needs be commended. But the other security is of the flesh, Security of the flesh is ill. and therefore it is execrable and detestable. Against it are extant most manifest commandments of Christ; namely, To pray always, to knock, to seek, Mat. 7, 7. & 25, 13. & 23, 4. and to watch: for the day of the Lord will come like a thief. If the goodman of the house knew what time the thief would come, he would undoubtedly watch, neither would he suffer his house to be broken through. & 26, 41. We ought to pray and watch: because, although the spirit be ready, yet is the flesh weak. Paul admonisheth us To put on the armour of God, that we may resist in the evil day. Ephes. 6, 13. Stand (saith he) with your loins girded with the girdle of truth, being clothed with the breastplate of righteousness, and having shoes on your feet, that ye may be ready to the Gospel of peace; above all things taking unto you the shield of faith, whereby ye may quench all the fiery darts of that evil one: and take unto you the helmet of salvation, and the sword of the spirit, which is the word of God. So doth Peter also warn us against security, verse. 8. in his first epistle the fift chapter; The devil (saith he) your enemy goeth about like a roaring lion, seeking whom he may devour; resist him with a sound faith. But because I have said, that security is contrary to fear, I would not have any man to think, that all fear is to be praised: for there is also an evil fear, An evil fear and whereof it springeth. and that springeth of an evil judgement of good and evil things: as if a man should think that the adversities of this world, and the crosses which the elect suffer, are both altogether evil, and utterly to be feared. Against these things we must sing together with David; I will not fear what man can do to me. Psal. 56, 5. There is also another fear of the ungodly to be reproved, which fear is engendered by an evil conscience: for they which live shamefully and wickedly are always afraid that the vengeance from heaven hangeth over them. How fear coming of an evil conscience is called by Plutarch. A similitude. Such fear Plutarch in his book of felicity calleth sores of the mind. There are (saith he) sores as well in the mind, as in the body. And he addeth an excellent similitude. As they, which in a fever either cold or hot, because inwardly they be either cold or hot, are more grievously sick, than if either the heat or cold were applied outwardly to their bodies: so they, which are vexed in the mind, are much more tormented, than they which are afflicted in the body. After the same manner we may say, that they always tremble and are afraid, whose consciences are troubled. Wherefore David said; They have trembled through fear, Ps●l. 53, 6. whereas no fear was: so Cain, and so judas also were wonderfully afraid. Gen. 4, 14. Matt. 26, 5. Seneca. Seneca unto Lucillus, in his hundred & 6. epistle saith, that No place will make a wicked man quiet: for thus he always thinketh; Although I be not as yet taken, I may nevertheless be taken at the length: and that I have not hitherto been taken, it came rather of fortune, than of confidence. They also do fear exceedingly, which are themselves fearful and horrible unto others, for he must needs be afraid of many, whom many do fear. Remedies against an ill fear. 17 Against such fears Seneca hath invented remedies; namely, that we should live uprightly, and commit nothing that is wicked. But who can by this means be secure at any time? For who is he that sinneth not? But we much better repose ourselves in the faith of Christ, & put all our confidence & security in his mercy only. This manner of way Paul teacheth us; Rom. 5, 1. Being justified (saith he) by faith, we have peace with God. This medicine hath virtue against all diseases. Also carefulness, which seemeth to be contrary unto security, Carefulness is not always to be praised. is not always to be praised; because therein are two vices to be taken heed of. The first is, that being moved with it, we seek not by unjust means to remedy an evil that cometh unlooked for: as the jews did, when they said; joh. 11, 48. If we suffer this man to live, the Romans will come and othrowe our place and nation: wherefore they decreed, to destroy him. Furthermore, we must beware, that we be not so moved for temporal things, as we should cast away our hope and confidence of the goodness and providence of God. Wherefore the true security is that, Which is a true and laudable security. Rom. 8. 31. which is received by faith, and consisteth of the promises of God. Paul did put us in mind hereof, when he wrote to the Romans; If God have given his son unto us, how shall he not also give us all things with him? Who shall lay any faults against the elect of God? It is God which justifieth, who shall then condemn? It is Christ which died, yea and which rose again, who also sitteth at the right hand of God and maketh intercession for us. Who shall separate us from the love of God? Shall affliction? Shall trouble? Shall persecution? Shall hunger? Shall nakedness? Shall danger? Shall the sword? I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ jesus our Lord. Now it sufficiently appeareth (as I think) what manner of security is allowed, and which is condemned. Whether true Faith may be severed from Charity. 18 But now let us propound three things to be inquired; the first, In 1. Co. 13 verse. 3. whether true faith may be severed from charity, as our adversaries persuade themselves that it may; another is, whether charity be the form of faith, according as the Schoolmen teach; lastly, Wherein charity and faith excel one another let us see wherein charity is more excellent than faith, and likewise how faith doth excel charity. Concerning the first, it shall be convenient before all things, that we by some certain definition set forth the nature of faith: for than we may easily discern how much it is joined with charity. Let us rip up the matter throughly; & first let us make a difference between supposing and believing. The difference between supposing and believing. When any man doth given his assent unto one side of a controversy, he is said to suppose or have opinion: which thing is not without suspicion, and a doubtful mind; lest peradventure the matter should be otherwise. But we are not said to believe, unless we do already give a firm and assured consent unto the one side, so that we suspect nothing at all of the truth of the other side. Wherefore to believe, according as serveth to our purpose, What is, to believe. is by the inspiration of the holy Ghost, to give a firm assent unto the word of God, and that by the authority of God himself. We say, that the inspiration of God is required, because human reasons in those things do fail, and The natural man perceiveth not those things which be of God; for he thinketh them to be but foolishness, and he cannot give credit unto them. And that a firm assent is required in a true faith, Augustine. Augustine declareth in his 109. treatise upon john; when he saith, We must believe immooveablie, firmly, steadfastly, and courageously, lest a man wander about his own affairs, The word of God of two sorts. and abandon Christ. And we must give our assent unto the word of God, which is of two sorts; written, and not written. For those things, which God spoke unto the prophets, the prophets believed: & yet were not those things written by others before them. Gen. 15, 6. Abraham believed that he should be blessed, so as all nations should obtain blessing in his seed: also he believed that God was to be obeyed, Gen. 22, 3. when his son was demanded for sacrifice; and yet had he not read any thing written thereof. Wherefore that which we have spoken of faith, maketh nothing against them which say, that faith is an assent given to the Gospel of Christ; or to the mercy of God given us through Christ; or else offered unto us by him, for the remission of sins. Forsomuch as these be the most high and principal things in the word of God, unto the which, the law, the prophets, the threatenings, promises, and histories, how many soever be found in the holy scriptures, be directed. Wherefore I agree with them, and what they embraced in the Gospel; but as touching remission of sins through Christ, I also do affirm to be contained in the word of God. Heb. 11, 1. The definition of faith which is in the epistle to the hebrews. 19 The epistle to the hebrews the eleventh chapter, hath a most plain definition of faith, where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The ground or being of things, which are hoped for; in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And surely in this respect, faith comprehendeth the Gospel, eternal life, the fellowship of Christ, and thereby the remission of sins: for these be the things which we hope for. But seeing those things cannot appear by natural evidence, neither yet stick fast in our minds, or can firmly abide by the industry of our own reason, or by the help of human knowledge, they have need of faith, as a prop or groundwork, unto the which surely they may lean. Afterward is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, An evident token or argument of those things which appear not. For those things, which be taught us in the scriptures, unless they be admitted by faith, will not seem of themselves very likely to be true unto our reason. And whereas there is mention made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [that is, A being, or evident token] that firm assent is declared, the which we say we have need of in believing. Whereunto there is no let, that we being compassed on every side with the flesh, are oftentimes put to trouble by wavering and infirmity; If at any time we waver in faith, that is not faiths fault but ours. seeing this cometh not to pass by any error of faith, but by our own fault. Wherefore, we define faith by itself, according to the property thereof, and not as it is weakened in us. Whereupon the doubting and infirmity of such an assent, is the cause of notable falls, The weakness of our assent is the cause of sins. which have happened unto godly men, and which we see do every day happen. For whatsoever naughtiness men do commit, they do sin through the want and imperfection of faith; because either they believe not, that God ordained laws against the sins, which they commit; or else those laws, which are made, they consider not as they ought to do; or sometimes they give but weak assent unto those things that be read and delivered unto them. 20 Aristotle in his Ethics maketh diligent inquiry, how it can be, Aristotle. that when as yet there is a knowledge of divine things, any thing can be committed against the same: and he saith; It may be, that there is retained only a general knowledge; but seeing that particular things do urge specially, the force of a particular thing laid before us, easily overcometh the general knowledge, and maketh the same more feeble. If any man have assured himself, that all theft is an unjust and infamous thing; and on the other part conceiveth, that it were fit for him to follow all his own commodity; it may soon come to pass, that he will not bring in the particular thing of the first sentence, whereby he should earnestly reckon with himself on this wise: That which thou now attemptest is theft, a thing unjust and infamous. For if he did thoroughly cast in his mind these things, and fix his eyes upon them, he would not steal: but these things being very off times abandoned, and not considered of, he only respecteth the particular thing of the other proposition; namely, that this money, this garment, this stuff will both be commodious to him, and serve him to great use. About which things, his mind being bend and occupied, he is soon snarled; because that true knowledge, while it is but smallly regarded by him, is unperfect, and in a manner extinguished. So David, as concerning faith, An example in David. knew very well, that all adultery both is sin, and displeaseth God exceedingly: 2. Sam. 11, 4 but when he committed the same, he had even then but only a general knowledge thereof, the which was weak and of very small efficacy; and he converted in a manner all his cogitations unto special and present allurements, so evidently was the beauty of the woman which he beheld fixed in his mind. Unto which delights he gave more of his consent, than unto the general sentence drawn out of the word of God, and perceived by faith: wherefore thou seest, that through the weakness of faith he came to his fall. An example in Peter Also Peter knew with a general knowledge, that the liberty of the Gospel should be kept, & that corrupt opinions should not be brought in through his example: on the other part he saw, that offence, should be taken away from the weak brethren. Gal. 2, 12. Wherefore when the jews had come unto him, he began to withdraw himself from the Ethniks, neither did he eat with them; because he did not remember himself so much as he ought to have done, that by this act evil opinions would creep in, and by that means the liberty of the Gospel be overthrown: but he chiefly had in his mind his weak brethren the jews, toward whom he was more affected than it was meet he should. And therefore he fell, because he thought that they ought by no means to be offended. So that he was upon just cause blamed by Paul, that he walked not uprightly. By these things it appeareth, of how great importance is the strength & steadfastness of the assent of faith; which I repeated before. 21 I confess, that while we live here, the same cannot perfectly be had; because we now know in part only, There is no whole firm assent in this life. 1. Cor. 13, 6. whereas unto a strong assent is required a full knowledge. But because that desire may not suddenly turn us from the right, nor yet affection disturb the judgement of faith, this notable remedy we have; A remedy against the weakness of faith. namely, that with a fixed and attentive mind we be continually occupied in the word of God; and that we examine our actions by the same: therein let us exercise ourselves, therein let us employ our business, and therein let us earnestly spend our whole time and travel. We must not behold with our eyes, nor fasten our mind upon those things that are against the commandments of God, & which cause God's word not to be believed. Abraham being now a hundred years old, heard that he should beget a son; Gen. 17, 1. An example in Abraham. Rom. 4, 19 he respected not (as the apostle saith) his own dead body, he gave the glory to God, remembering with himself, that he which was able to do all things, and which failed not, nor might not fail, promised this unto him. Hereby it came to pass, that neither he doubted, nor yet mistrusted. These things have we said touching the stableness and strength of the assent of faith. And of what efficacy this strength of of faith is in the believers, Augustine declared upon the ninth treatise of john, when he said; Augustine. To believe in Christ, is, in believing to love; in believing to go unto him, & to be made a member of him. Now do we gather, A definition of faith. that faith is a gift or power inspired into us by the spirit of God; by which faith we give a firm and steadfast assent unto the word of God, through the authority thereof. This definition I doubt not but is made plain, by those things which I have already spoken. 22 I am not ignorant, that the apostle james mentioned, that It is a dead faith which is destitute of good works; howbeit, that is no faith, jame 1, 20 A dead faith is no faith. when it is pronounced to be dead: even as a man, when he is dead, cannot be called a man, unless we use a figurative speech. And when they say that a man is buried, they understand the same of the dead carcase: A dead faith is the dead carcase of faith even so this is not to be accounted faith, but rather a dead carcase of faith; neither doth it in nature agree with true faith, but in name only. The apostle Paul also writing unto Timothy, called the same feigned, saying on this wise; 1. Tim. 1, ● Paul called it a ●eigned faith. Matt. 13, 21. Temporary believers. Let charity proceed from a pure hart, a good conscience, & a faith not feigned. And Christ in the Gospel described certain believers, but those temporary, or which believed but for a time. Wherefore, when as in the holy scriptures it is entreated concerning justification by faith, & other things of that sort; those are not to be ascribed unto a dead faith, but unto a lively faith: after which manner I at this present may order my speech. Amongst the school-divines there is boast made of faith form, and faith without form; for such terms they have: but the same we will examine a little after. Only I will now declare this; to wit, that Thomas Aquinas held, Thomas Aquinas saith that faith form and unformed have both one habit. that faith form and faith unformed be of one habit or quality: because (as he thinketh) it belongeth little or nothing unto faith, whether charity be present or not present; for this they think is done by chance, or (as they say) by accidens. certainly it is to be wondered, that so notable a man should be so much deceived, as he would not have these two to be distinguished in their own nature, seeing the one is a dead faith, and the other a lively faith: the one maketh unto eternal life, and the other unto condemnation. For a dead faith putteth a certain goodly show in the mind, but such, Faith unformed is faulty, because it only taketh away excuse. as seeing it doth not justify or regenerate, it only taketh away the excuse of ignorance: as Paul teacheth unto the Romans, and Christ in the Gospel of john; If I had not come (saith he) and had not talked with them, they should have had no sin. 23 Faith, hope, Rom. 1, 20. joh. 15, 22. and charity we appoint to be three several things: neither do we mingle them together, or confound them one in another, as our adversaries lay to our charge; but we say, that they be inseparable companions, in such sort, A similitude. as where true faith is, there also will hope and charity be present: their natures nevertheless being safe and unmixed. Neither would we ever grant charity to be an accident unto faith, saving that peradventure our adversaries, under the name of an accident, have understood a thing proper. For charity doth no less follow faith, A similitude. than light followeth the sun; which thing shall be showed by authorities out of the scripture, and also by diverse reasons. Paul unto the hebrews, Heb. 11, 1. in the definition of faith (as we declared before) The first reason. appointed Faith to be a ground or argument of those things which are hoped for. Here now thou seest, that hope and faith are joined together: for so soon as ever we have assented unto the promises of the mercy of God, and the remission of sins, we do hope for them; for we have confidence, that we shall obtain those things which God hath promised. And it cannot be, but we should also love those things, which we already know and hope to be singular good. The second reason. Moreover, faith is the power, whereby we apprehend Christ, who is by God made unto us wisdom, righteousness, sanctification, and redemption. But what righteousness or sanctification can there be unto us, if charity be absent? The third reason. Further, faith causeth us to apprehend God, not only in respect that he is good, but also as he is our sovereign good. Which thing, so soon as ever it is perceived, it followeth necessarily, that we should prosecute the same with love and charity. I verily would never assent unto those crabbed Sophisters, which say, that it may be, that the blessed may understand the chiefest good thing, and yet nevertheless may withhold their will from the love and embracing of the same. Augustine. 24 Now let us come to the fathers. Augustine De fide & operibus, the 16. chap. writeth, that Faith which is without charity, is the faith of devils, and not of christians. And he judgeth that to believe in Christ, pertaineth only unto the true faith, of the which we now presently speak; and he declareth it to be the same, which worketh by love. And in the next chapter he most plainly writeth, that those adulterous persons, which will still persist in their uncleanness begun, must not be admitted unto baptism; because he denieth that they believe in Christ: for either (saith he) they judge that God hath made no law against such wickedness, or else they think that they may be the members of Christ together with the members of an harlot. And thus he manifestly proveth after a sort, that they believe not in some place the word of God. But it is necessary, that true faith give equal assent unto the whole word of God. Chrysostom in his sermon, Chrysost. which is entitled De fide, & lege naturae, & spiritu sancto, writeth; So soon as thou believest, thou shalt be garnished with good works: & he addeth, jerom. that faith by itself is full of good works. jerom against the Luciferians doth say, that Faith is a firm and undoubted thing. I stand ready in prayer, but I should not pray unless I believed: and if so be I did believe, I would cleanse that hart, whereby God is discerned; my cheeks would be watered with tears, I would knock my breast, my body would tremble, my face would be wan, and I would lie at the feet of Christ crucified, etc. In these words thou seest, that many good works are joined with faith. In the book named The calling of the Gentiles, being ascribed unto Ambrose, it is written, Ambrose. that Faith is the begetter of a good will, and of a just action. Gregory. Gregory in his 22. homily upon Ezechiel saith; Look how much we believe, so much we do love. But this thing is more certainly proved by the testimony of the holy scriptures. When the apostles were demanded by Christ, The fourth reason. whether they also would departed? Peter answered; Lord, to whom shall we go? john. 6, 67. Thou hast the words of eternal life: for we know and believe, that thou art Christ the son of the living God. Here it appeareth, that unto knowledge, and unto a lively faith was joined charity, whereby the apostles would not forsake Christ. Christ said; The fift reason. john. 6, 40. john. 3, 36. Every man that believeth in me hath life eternal. john Baptist pronounced the same, when he said; He that believeth in the son, hath everlasting life. True it is indeed, that while we live here, we have no absolute or perfect faith; but have only an entrance of the the same: but howsoever it be, The sixth reason. Abac. 2, 4. The seventh reason. Gal. 3, 26. john. 6, 45. The eight reason. john 17, 3. The ninth reason. without charity it cannot consist. The prophet Abacuk saith; The just man doth live by faith. Paul unto the Galathians saith; Ye be all the children of God by faith. And in the Gospel of john; Every man that hath heard of my father, and hath learned and believed, cometh unto me. And again; This is the life eternal, that they know thee only the true God, and jesus Christ whom thou hast sent. All these things, which we have recited; seeing they be had by saith, and without charity they take no place, do show, that of necessity true faith is joined with charity. 25 In the first epistle of john, the fift chapter; verse. 1. Whosoever believeth, that jesus is that Christ, The truth reason. is borne of God. Some there be which s●…e, that those which have faith, are not presently the children of God; but that they may easily become [the children of God,] because they have already attained to some preparation unto the same. And Pighius, who amongst other defends this opinion, bringeth in the Gospel of john; john. 1, 12. And how many soever have received him, to them hath he given power to be made the children of God. Behold (saith he) the evangelist hath given to them, which alonely believe, the power to obtain the adoption of the children. Howbeit, this man should prudently have weighed those words which follow: The place of john is assoiled. for the evangelist addeth; that this power is given unto them which believed in his name, Which are borne, not of blood, nor of the flesh, nor of the will of man, but of God. Wherefore they which have received him, and believed in his name, are said to be borne of God and therefore are regenerated and justified: the which things without charity cannot be had. And whereas they are said to have received power, it is all one, as if it should be said, that they received the gift and grace to be the children of God. How the believers may have power to be made the sons of God. Power here in this place is not understood to be that which is dissevered from the thing itself, and from the effect. Wherefore Hilary in his first book De trinitate, saith; They which have received, are augmented to be the sons of God, not by growing of the flesh, but by the springing of faith. Further, if we would grant, that power in that place doth make show of some thing as yet to be looked for, & which had no effect; they have not yet gotten that which they would, namely, that they should interpret charity or justification to be looked for after faith, as though these things for a certain space of time were differed from faith begun; but it should rather be referred to perfect adoption. Adoption of two sorts Rom. 8. 15. For adoption (as Paul speaketh) is of two sorts, one we have now presently, which is spoken of unto the Romans; Ye have not received the spirit of bondage to fear any more, but the spirit of adoption of the children, wherein we cry; Abba, Father. And this adoption have they already obtained, who have received Christ by faith: and as the evangelist saith; They be borne of God, and the selfsame men be endued with charity. But there is another adoption which is perfect, this shall be given in the resurrection, when we shall be free from all grief & corruption. Of this there is plain mention made in the said chapter to the Romans, when it is said; Ibidem. 19 Every creature groaneth, and waiteth for the revelation of the children of God: yea & we ourselves having the first fruits of the spirit, do groan amongst ourselves, waiting for the adoption and redemption of our bodies. Wherefore we will say, that the believers, and those that be justified and borne of God, have a power; I mean a right unto that perfect adoption, the which we expect to obtain at the time appointed. Wherefore, howsoever they have understood that word Power, they prove nothing against us. What is to be siad of them which live unpurely and yet confess that the articles of the faith be true. 26 But they be wont to cast us in the teeth with them, which live an unclean life, & which acquaint themselves with heinous crimes; who nevertheless agree to all the articles of saith that we do, and yet for all that it is certain, that they behaving themselves so dishonestly, be destitute of charity: wherefore (say they) it cannot be denied, but that in them, at the least wise, faith is separated from charity. I answer, that the faith of these men may indeed be called a true faith, as touching those things which they confess; but concerning the faith itself, if we throughly consider the nature thereof, it is no very true and lawful faith. To make this thing manifest, I will use examples; A similitude. If a man conclude that an eclipse shall be, which is to come, but proveth it by a false kind of argument, & showeth not the same by any just demonstration; his knowledge, as touching the conclusion which he brought in, may be called true; yet, because he useth a naughty reason, the sense thereof shall never be called a true knowledge, but a false & sophistical. Also very many Turks do confess many things that we believe; as the creation of the world, What the Turks believe together with us. the resurrection of the dead, and that Christ was borne of the virgin Marie: whom nevertheless we will never account to be endued with the true faith. Again, they object that which is in john; that There were certain princes, joh. 12, 42. which believed in Christ, which notwithstanding durst not confess his name. And again, john. 2, 24. That there were some which believed, unto whom nevertheless Christ committed not himself. Now these things (say they) declare, that these men had faith without charity. Howbeit, we yield not as they would have us, that these princes were endued with the true faith: and Christ taught, that they did not believe truly; How (saith he) can you believe, which seek glory of yourselves? And certain indeed it is, john. 5, 44. Note a testimony of Christ. that the princes which judged not evil of Christ; would not therefore confess him: because they feared to be cast out of the synagogue; and while they desired too much the preservation of their honour & dignity, they were turned away from the confession of Christ; wherefore Christ pronounced them not to believe. These men say moreover; They which believe truly, when they fall into grievous sins, and yet nevertheless do believe the same things which they did before, cannot be counted without faith; when as yet they be despoiled of charity. But we admit not, that while they be conversant in their sins, they have faith. Titus. 1, 16. The de●…eng of God standeth not with the faith of Christ. They have an image of faith, but not faith. Against them the apostle beareth record, that They confess themselves to know God, but in their deeds they deny him. But with a sound & true faith, the denying of God cannot stand; wherefore these men shall be rather said to retain an image and show of faith, than the true faith of which we now entreat. And these things shall suffice at this time for the first question. Whether charity may be called the form of faith. 27 As touching the second question, we are to examine, whether charity be (as the Schoolmen term it) The first reason. the form of faith. And first I say, that they so speak, not properly, but rather fondly: for it is not beseeming, that one quality of one and the same kind should be the form of another. For we grant not, that one accident cleaveth like a form unto another accident; and that chiefly among qualities. It is said of figures or shapes, that they happen unto quantity, when as yet they be qualities. But whether figures do truly or properly pertain unto the predicament of quality, I will not stand at this present to prove: it sufficeth as concerning our purpose, that one quality cannot be called the form of another. A feigned devise of the Schoolmen. But the Schoolmen by that their manner of speech meant no other thing, but that faith is made perfect by charity; even as matter is wont to be made perfect by the form of the same: which feigned devise of theirs must not be allowed. For if faith be compared unto hope and charity, it is even so towards them, A similitude. as wisdom is to those virtues, which they call virtues of intelligence; and as prudence is towards those, which they call moral virtues. For even as moral virtues are knit together in prudence; so those things also, which belong unto intelligence, are joined together in wisdom. But no man will say, that othervertues of the mind be the forms of wisdom, neither that moral virtues are the forms of prudence: wherefore, neither hope nor charity may be called the form of faith. The comparison, which I took upon me to make of faith unto prudence, is to be read in Chrysostom upon the epistle unto Titus, Chrysost. the third homily, where he saith; that faith is of no less power to the governing of life, than wisdom is. The third reason. Furthermore, that our wisdom consisteth in faith, no man I think doubteth: and that hope and charity are knit together in faith, it is hereby declared; insomuch as where faith is, these also are present with the same. Moreover, to speak of the form, according to the nature thereof, we make the same to be the beginning of the action: but faith, by a natural property and virtue thereof, maketh us to hold fast the word of God. Neither doth charity tend unto that end, the which rather compelleth us to love him, whom we have already known by faith; therefore charity in respect of faith shall not be accounted a form, seeing it is no beginning of the action thereof, the which chiefly consisteth in believing. Furthermore, matter is governed of the form, The fourth reason. and thereby it is both contrived and contained; and not the form by the matter. But charity is obedient unto faith; faith governeth the same: for whatsoever we love uprightly, it must be known by faith, that we ought to love the same. For this in nature we see, that love followeth the judgement of the party that knoweth. Besides this, the thing which begetteth, is more perfect, than that which is procreated. And we make no doubt, but that hope and charity is engendered by faith: wherefore, neither hope nor charity can be the forms of faith. That good works are engendered by faith, David showeth, when he said; I believed, Psa. 116, 10. and therefore have I spoken: whereby appeareth, that confession proceedeth of faith. He saith also; Ps. 119. 101. I have not declined from thy judgements, because thou hast taught me. By these things it is manifest, that the uprightness of life proceedeth from the assent of faith. 28 But let us see after what sort hope and charity are engendered of faith. How hope and charity are engendered of faith. Rom. 5, 1. In the epistle to the Romans we read; We being justified by faith, have peace towards GOD through Christ, by whom also we have access through faith unto the grace wherein we now stand, and rejoice under the hope of the glory of God. Behold, the apostle expressly showeth, that we have peace and access unto God, and hope of the glory through faith. The same doth he more plainly teach in his epistle to the Ephesians, the third chapter, where he writeth; verse. 12. that We have access with confidence, which cometh by faith. Here again thou seest, that confidence (which is hope) doth spring of faith. And that charity is derived from thence, the same apostle testifieth unto Timothy, when he saith; Charity out of a pure hart, a good conscience, 1. Tim. 1, 5. and faith not feigned. And the reason which we touched before, persuadeth the same: for seeing that by faith we apprehend GOD, as the sovereign good; as he that is mighty, wise, and most loving toward us, Which gave his only son unto death for us, & hath given all things with him; how can it be, but that our love must break out towards him, and towards all things, which appertain unto him? But touching order, it is to be understood, that hope springeth out first. For when as by faith we have embraced the promise of eternal life, an hope is conceived of obtaining the same; and from hence in the third place springeth love: for we love not those things, which we are out of hope to obtain. 29 Now let us come to the arguments, A feigned devise of the Sophisters. Gal. 5. 6. which our adversaries do use, to prove charity to be the form of faith. They allege that sentence of Paul unto the Galathians; Faith which worketh by love. Seeing (say they) that faith doth work by charity, the same it shall have in stead of a form. Hereof groweth the error of these men, that they imagine something to themselves, that should be compounded of faith and charity, the which being all wholly compact of these, might have the first entrance of the working thereof from charity, as from the form. But this devise of theirs is vain; for seeing faith and charity be several virtues, and that one quality (as I have said before) is no form of an other, there shall be no one thing compact of these two faculties. Moreover, this manner of speech (to wit, Not always that by which an other thing is wrought is the form of it, it may be the instrument of it. 2. Cor. 5, 10. that every thing worketh by an other thing) doth not alway respect the form, but sometimes the instruments. The writer writeth by his pen, the soldier fighteth by his weapon, & the soul worketh by the body; but all these things they confess to be no forms, but instruments. And Paul siad, that We must all stand before the tribunal seat of Christ, that every man shall bear away according as he hath behaved himself in his body; be it good, or be it evil. We say also, that prudence worketh by moral virtues; which virtues notwithstanding are not counted the forms thereof. Also they object, that charity hath therefore the nature of a form; because it is the end of the precept: and whatsoever is done without that, cannot please God, but is condemned as sin. But if this argument be of force, we also will prove thereby, that faith is the form of other virtues; Rom. 14, 23. seeing Paul hath said; Whatsoever is not of faith, is sin. Out of the which sentence Augustine in his 4. book and 4. chap. against julian taught, that all the works of the infidels are sins. These men also bring the saying of james, james. 2, 22. that Faith is made perfect by works: the which maketh nothing against us; for it only teacheth, that faith is then perfect, when it worketh. Even as the Philosophers teach, that a form is not perfect, when it is taken as the first act (for so they speak) but when it is respected as a second act: for in working it putteth forth his strength, & declareth itself. Wherefore we grant, How faith is made perfect by works. that after this manner faith is made perfect by works; not that it is either increased, or made more earnest by the virtue of works: but through the more effectual operation of the holy Ghost, the which in working declareth itself; but in time of idleness lay hid. And this is not the property of charity alone, but is common unto all other virtues: for unto this end are virtues given unto the mind, that out of them actions might be drawn. 30 Moreover, they say that charity is therefore the form of faith; because by it is the first beginning, whereby the godly are known from the wicked. And this they prove by that place of the Gospel, where Christ is brought in to say at the day of judgement; I was hungry, Mat. 25, 35. and ye fed me: I thirsted, and ye gave me drink, etc. Unto these things we answer, that the discerning and knowledge of things is sometimes had by the causes, & by the beginnings of them, which they commonly call A priori, that is, The knowledge of things cometh partly by the beginnings, and partly by the effects. By that which went before; and an other is understood by the effects and properties, which they name A posteriori, to wit, By that which cometh after. Wherefore I willingly admit, that charity is that, whereby the godly are discerned from the wicked, by the latter knowledge, and by the effects: but this knowledge pertaineth to us. Christ otherwise, without the same, very well knoweth them that be his, and setteth them apart; namely, by election and predestination: the which be in a manner the beginnings & causes of our salvation. Wherefore, that knowledge is had by the effects, out of the form of things, which they take as granted, we must not grant. Neither is there any doubt, but in the last judgement the saints shall be discerned from the wicked, by the works and effects, according as the words which these men bring do declare. The sentence of the last judgement. Ibidem. 34. Howbeit, if they will have respect unto those words which the judge pronounced before time, when he said; (Come ye blessed of my father, take the kingdom prepared for you from the beginning of the world) they shall easily understand, that there is a more noble & excellent knowledge set forth of salvation to be given, than that knowledge which is afterward added through works. As for the form of faith (if any should be brought in, which properly is not lawful to be done) The spirit (if any thing be) should be the form of faith. the same should be the spirit. For we have faith according to the portion thereof; & the more there is of the spirit, the more ample faith is present; and the more scarcity there is of the spirit, the weaker is faith. How Faith excelleth Charity, and so likewise on the contrary. 31 Now lastly there remaineth to see, wherein faith is preferred before charity; and again, what is attributed unto charity, rather than unto faith. First unto faith, justification is agreeable, the which we affirm ought not to be granted unto charity: for while we live here, Why faith justifieth, and not charity. charity is always unperfect. Therefore we cannot, in respect of the judgement of God, cleave either unto charity, or unto the good works which proceed from the same, in respect of being justified and absolved by them. Further, in the epistles of Paul to the Romans, and to the Galathians, it is most plainly declared; that We be justified by faith, and not by works. The very which thing the nature as well of faith, as of charity, if it be well considered, doth show: for faith doth further the mind of godly men toward Christ, and toward the understanding and admitting of the promises made concerning him; which thing is manifest to be done by the assent of the mind: and while that we know or understand any thing, the very same we receive into ourselves. But on the contrary part, the office of charity is, that it may provoke and drive the will, to show forth in action, and express in sight of the world, that which the mind hath received. And this herein consisteth, that those things which we have, we impart and communicate them with others. And seeing, to justified, is to receive righteousness by imputation; it may sufficiently appear, that the same cometh rather by faith, than by charity. Hereunto must be added that if we should appoint charity to be that, whereby righteousness is comprehended; it ought to be granted, that we, when we return into favour with God, are not enemies, (as the epistle to the Romans teacheth.) For charity maketh the friends of God, Rom. 5, 10. whom soever it adorneth; and None doth love God, but he hath first been beloved of him. Wherefore, faith in this is to be preferred before charity, that we are by faith justified. We may add those things, Charity is engendered of faith, not faith of charity. Charity followeth the measure of faith. which we recited before; namely, that charity is engendered of faith: but on the other side, not faith of charity. Besides this, charity followeth the measure of faith, and is esteemed to be the measure thereof. As Gregory said; that So much as we love, so much we believe. 32. Those things which we have now recited are more agreeable unto faith, than unto charity: now let us see what things charity doth challenge unto it above faith. First, it endureth even in the life to come; at which time faith shall have no place. And that is it, that faith bringeth us no clear knowledge, 1. Co. 13, 12. but an obscure: for now we know darkly, and in part; but the knowledge which we shall have in the kingdom of heaven, shall be throughly perfect. Wherefore faith shall give place to a better state: but charity shall most of all appear in the world to come, as well towards God, as towards our neighbours. Thou wilt perhaps say; And shall not charity also be made perfect in the life to come? Which if it be granted, it shall continue no longer than faith. We answer, that here there is a difference; for seeing faith passeth into an open knowledge, When faith passeth into an open knowledge it changeth both his nature & kind. Charity shall not have in heaven all the works which it now hath. 1. joh. 3, 14. and into a revealed sight of the thing present; it changeth his kind and nature. Which thing happeneth not to charity; for although the same become great and more vehement, yet it shall retain still the same substance: albeit even the same shall not have all the works which it now exerciseth. There shall be none hungry, to be fed; non thirsty, to give drink unto; nor other like things in that eternal felicity. Moreover, it is attributed unto charity, that (as john writeth in his epistle) it giveth a testimony of our justification; We know (saith he) that if we love our brethren, we are translated from death unto life. 1. Pet, 1, 10. And Peter seemeth to give commandment, that We through good works should make our calling certain. 1. Co. 13, 13 How it is meant that charity is greater than faith. Acts. 20, 35. And we must not omit that which Paul hath; to wit, that Charity is greater than faith and hope. Which saying we expound two ways; first, because the Lord said, It is a more blessed thing to give than to receive. We shall now indeed evidently show, that faith doth exercise itself in receiving, & charity in giving and bestowing. It is further expounded, that we are said to have two sorts of righteousness; Two sorts of righteousness. the one (I say) being imputed unto us by God, by the which we are justified in very deed: and that (as it hath been said) we obtain not by works, but apprehend it by faith: and the other righteousness is that, which cleaveth unto us; and consisteth of faith, hope, and charity, and all good works; the which (as we have already said) do never attain unto the perfect obedience of the law, but do only make a entrance into the same: the which is nothing else, but to obey the commandments of God, with as earnest an endeavour as we can. Wherefore I willingly grant, that in this kind of righteousness, As touching righteousness cleaving and begun in us, charity excelleth faith. charity hath pre-eminence: because our exercising, notwithstanding it be begun by faith, yet it stayeth not there; but goeth forward unto hope, unto charity, and unto all other virtues and good works. Wherefore as in justification before God, faith is the chief and principal: so in this righteousness that is begun, charity is the better. 33 And if any will demand, The affirming of two sorts of righteousness is learned out of the holy scriptures. Rom. 5, 19 wherefore we appoint two sorts of righteousness, as hath been showed before: we will answer, that the same we have learned out of the holy scriptures. To the Rom. is said; As by the disobedience of one man, many are made sinners: so by the obedience of one, many are made righteous. And in the same epistle the apostle saith; But to him that worketh not, but believeth in him that justifieth the ungodly, faith is counted for righteousness. And Paul almost throughout that whole chapter, speaketh of this imputation of righteousness by faith. 1. Cor. 1, 30. And to the Corinthians he siad, that Christ is made unto us, wisdom, and righteousness, and sanctification, and redemption. But of the righteousness that cleaneth unto us, he showeth unto the Ephesians, Ephes. 4, 22. when he biddeth us To put on the new man, which is created according to God, in righteousness and holiness of the truth. Also to the hebrews, Heb. 11, 33. when he saith; that The saints wrought righteousness. And it would be an infinite thing, if we should recite all the testimonies, which we find for the proofs of either righteousness. But it is very good to be considered, when the apostle compareth them both together: for there it is easily understood, wherein the one doth excel the other. Unto the Philippians it is written; Phil. 3, 9 That I may be found in him, not having mme own righteousness, which is by the law; but that righteousness, which cometh by the faith of jesus Christ. He had reckoned up before those things, which had happened unto him in the jewish religion; Ibidem. 5. whereof he might have gloried, as concerning the flesh; the which he said now that he made no reckoning of: and he esteemed them to be loss and dung, and that for the excellency of the knowledge of jesus Christ, etc. In which place thou shalt also perceive, that the good works, which he now exercised, being converted unto Christ, are by him accounted nothing, in comparison of that righteousness, which is granted unto us by faith. The same comparison also is used in the epistle to the Romans, where it is read on this wise; Rom. 9, 30. The Gentiles, which followed not righteousness, attained unto the law of righteousness; because they sought it not by works, but by faith: but Israel, which followed righteousness, attained not to the law of righteousness, because they sought it by works, and not by faith. Also it is said in the same epistle, that They being ignorant of the righteousness of God, Rom. 10, 3. and would establish their own righteousness, submitted not themselves unto the righteousness of God. 34 But against this distinction some say; How can it be, How the righteousness which we have not shall be imputed unto us. Galat. 3, 27. Ephes. 1, 6. that the righteousness which we have not, should be imputed unto us? We answer; that we must not imagine, that Christ & his righteousness is strange from the saints; for We put on Christ himself through baptism: and (as it is written unto the Ephesians) God doth favour and accept us in his beloved. But these men say, that it behoveth the judgements of God to be true; but how can his judgement be true, when as the righteousness, which we have not, is imputed unto us; and that the sin which we have, is not imputed? And yet nevertheless both things are spoken by the scripture: for, as touching sin, David rehearseth (as Paul saith) that Blessed is the man, Psal. 32, 1. Rom. 4, 6. to whom the Lord hath not imputed sin. And touching righteousness, it is added; But unto him that worketh not, Ibidem. 5. but believeth in him that justifieth the ungodly, his faith is counted for righteousness. And these things, which the scripture declareth, are not without reason: for seeing righteousness is imputed unto us, we are not altogether destitute of the same; not that it cleaveth in us, but because we apprehend it by faith: therefore by faith we are truly said to have the same. For the apprehending by faith, The apprehending by faith taketh nothing away from the truth of things. doth not take away any whit from the truth of the thing. Wherefore, very many are far deceived, about the matter of the Eucharist: for when we affirm, that by faith we do eat the flesh of Christ, and drink his blood; they straightways conclude, that therefore we have not these things indeed: as though that by faith we apprehend a false flesh of Christ, or a feigned blood of him. Neither yet is that true, which was taken as granted; that we in any wise have sin, because it is not imputed unto us: for seeing they which be justified, do strive against sin, and suffer not the same to have dominion over them; therefore after a sort they are judged to have no sin. On the behalf of charity, that it doth justify, that is wont to be objected, which we read in john; God is charity, 1. john. 4, 8. and he that dwelleth in charity, dwelleth in God, and God in him. Howbeit, this place is not very proper for charity: for elsewhere it is written also; He that eateth my flesh, and drinketh my blood, john. 6, 54. dwelleth in me, and I in him. And again; He that dwelleth in me, and I in him, john. 15, 5. this man bringeth forth much fruit. And of them also, which keep his commandments, he saith; that He and the father will come and dwell with them. john. 14, 23 Wherefore thou seest, that this abiding, which they object against us, doth happen unto us through many instruments or means: and yet is there not any man that will affirm us to be justified by all these things. Not all these things by which God and Christ dwelleth in us do justify us. Wherefore we need not labour to know, by what means it cometh to pass, that Christ and the father dwell in us, and we in them: but we must rather consider, what is that, by the which he first and principally dwelleth in us. And certain it is, that such a conjunction springeth not of any other cause, than of election, Rom. 8, 28. predestination, and calling, according to his determinate purpose; as the apostle hath contrived together these things in the epistle to the Romans. And there is no doubt, By faith we first answer unto the calling of God. but that we first of all by faith answer unto the calling of God. Neither doth experience teach us otherwise. When any thing is promised unto us by some man, we than first of all cleave unto him, when we give credit unto his saiengs. Wherefore Paul in another place wrote, Ephe. 3, 17. that Christ dwelleth in our hearts by faith. What is the union of the godly with Christ. In Rom. 8, at the beginning. 35 Now must we see, what it is to be in Christ. First cometh in place, that which is common unto all mortal men: for the son of God, because he took upon him the nature of man, is joined with all men. For seeing they have fellowship with flesh and blood, as testifieth the epistle to the hebrews, Heb. 2, 14. What manner of conjunction we have with Christ. he also was made partaker of flesh and blood. But this conjunction is general, and weak, and only (as I may term it) according to the matter: for the nature of man far differeth from that nature which Christ took upon him. For the human nature in Christ, is both immortal, and exempted from sin, and adorned with all pureness: but our nature is unpure, corruptible, and miserably polluted with sin: but if the same be endued with the spirit of Christ, it is so repaired, as it differeth not much from the nature of Christ. Yea so great is that affinity (as Paul in his epistle to the Ephesians saith) Ephe. 5, 30. that We are flesh of his flesh, and bones of his bones. Which form of speaking seems to be drawn out of the writings of the old testament: for truly thus do brethren and kinsfolk there speak one of an other; He is my bone, Our bone and our flesh is the Hebrew phrase. and my flesh. For they being come of one and the selfsame seed of the father, and womb of the mother, seem to acknowledge unto themselves one matter common to them all: whereunto this furthereth also, that children draw of their parents, not only a carnal and corpulent substance; but also wit, affection, and disposition. The very which thing cometh to pass in us, when we are endued with the spirit of Christ: for besides our nature, which we have common with him, we have (as Paul doth advertise us in the first to the Corinthians) 1. Cor. 2, 16. Phil. 2, 5. his mind and (according as Paul requireth the Philippians) the selfsame sense; Let the selfsame sense (saith he) be in you, which was also in Christ jesus. This knitting of us together with Christ, Paul expressed by the similitude of engraffing, A similitude. wherein are very well perceived those two things which we have now rehearsed: for the young slip that is graffed, and the stock whereinto it is graffed, are made one thing. Neither only are the matters which were divers, joined together; but they are also nourished together with one and the selfsame juice, spirit, and life. The selfsame thing the apostle testifieth to be done in us, when he saith that we are graffed into Christ. Rom. 6, 15. The same also doth our Saviour teach in the Gospel of john, when he calleth Himself the vine, john. 15, 5. and us the branches: for the branches have the selfsame life common with the vine tree; for they all spring out by one spirit, and bring forth one and the selfsame fruit. Paul also, in his epistle to the Ephesians, Eph. 5. 23. compareth with matrimony that conjunction which we have with Christ▪ for he saith, that the same is a great sign between Christ and his church. For even as in matrimony, Our conjunction with Christ, is compared with matrimony. not only the bodies be made common [between man and wife] but also their affections & wills are joined together: so cometh it to pass by a sure and firm ground between Christ and his church. Wherefore the Apostle pronounceth them free from sin, which do abide in Christ, and are in him after such a sort, as I have now declared; to the end they may live his life, be of the same mind that he is, and bring forth such fruit of works as differ not from his fruits. And they which are such cannot fear condemnation or judgement: for the Lord jesus is salvation itself, as his own name declareth; wherefore they which are in him, stand in no peril to be condemned. Hereunto we add, that they also are in Christ, Who are in Christ. which in all their affairs depend upon him; and who are moved by his spirit, whatsoever they take in hand or do: for, to depend upon him, is nothing else, than in all things that we go about, to have a regard unto him, and only to seek his glory. And they that are led by his spirit, follow not the affections and provocations of lusts. Hereby it is manifest, in what sort faithful and godly men are in Christ; It is proved that the faithful are in Christ by all kinds of causes. and that by all the kinds of causes. For Christ and we have all one matter, also we have the selfsame first entrances of form: for we be endued with the selfsame notes, properties, and conditions which he had. The efficient cause, whereby we are moved to work, is the same spirit whereby he was moved. lastly, the end is all one; namely, that the glory of God may be advanced. 36 Furthermore, In 1. Cor. 12, 12. every assembly and congregation of men, which tendeth to a definite and certain end, and is governed by prescript laws, may be called a body. What societies are said to be one body. Wherefore a city, a commonweal, & a kingdom, are called certain bodies; because they have a certain end, to wit, that men may both be in good state as touching the body, and may live according to virtue. But the body of Christ, A declaration what the body of Christ hath respect unto. which is the church, hath not only respect unto this, but unto eternal life also: and it hath all these things in common; namely, God, Christ, the holy Ghost, the word of God, grace, the sacraments: and it hath respect unto the things of this world, which pertain to mutual helping one of an other. And this body is governed by the ordinances and saiengs of the holy scriptures; and it liveth by the spirit of Christ. Of this body we have an article of the faith. Two manners of conjunction of the members of this body. And of this thing we have an excellent article of our faith, wherein we confess the catholic church, to be the communion of Saints. But in the members of this body there is observed two sorts of conjunction; one is that, which they ought to retain among themselves; and the other, that which they ought to have with Christ. Touching this thing we are very well instructed in the fourth chapter to the Ephesians, verse. 16. where it is written, that By the head Christ, is ministered life and spirit, by the joints and knitting together of the members into the whole body, that according to the measure of every part, there may be an increase in the body. The same is also showed in the second chapter to the Colossians. verse. 19 The wicked are not verily of the body of Christ, which is the church. By which words it appeareth, that wicked men are not verily of the church, seeing the spirit is not instilled into them by Christ the head. Indeed they may be conversant in the church, but they cannot be of the church. It is a mere imagination brought by our adversaries, that there can be withered and dead members in the body of Christ, the which may be revived again. A dead part of a body is no more called a member of the body. 1. Cor. 6, 15. A member that is dead, is a member no more, neither yet ought to be called a member; unless thou wilt have it all one, that to be a man which is but the sign of a man. And Paul said in the epistle unto the Corinthians; Shall I take the member of Christ, and make of it the member of an harlot? As if he had said; These things are repugnant one with another, that we should be the members of each of them. A most near conjunction between Christ & us. Wherefore this similitude declareth, what manner of conjunction ought to be amongst us, and with Christ. And certainly, even as we have said, we be so joined with Christ, as we be called flesh of his flesh, and bone of his bones; because through his incarnation we are made of the same nature and kind that he is of: and afterward, his grace and spirit coming to us, we are made partakers of his spiritual conditions and properties, cyril. as it hath been above declared. Wherefore cyril writing unto Reginas of the right faith, said that Our flesh is together in one substance with the flesh of Christ; and those that otherwise would judge, he held them accursed. 37 And for the proving of so great a conjunction between us & Christ, there is no need of the corporal and substantial presence of the body of Christ; as many endeavour to prove in the Eucharist. For we should have never a whit the more profit or commodity by the same, than if we confess Christ to be in heaven as touching his body. A similitude. For we see that christians may be members one of another, and that most merely knit together, although some of them live in England, some in France, and some in Spain. But if so be this be granted as touching the members themselves, why shall it be an absurd thing to grant the same touching the head; that by this spiritual conjunction it may both be in heaven, and also be joined spiritually with us? A similitude. The very which thing we see come to pass in matrimony, wherein the holy scripture declareth, Matt. 19 6. that Man and wife are one flesh: which thing our adversaries are constrained to grant no less to be true, when man and wife are sometimes in sundry places distant one from another, than when they dwell in one house together. If so be than it be so in them, To this conjunction between Christ and us, there is no need of his corporal presence. why should we deny, that the body of Christ may be joined unto us in such sort, as we may be one with him; although by substantial and corporal presence in the Eucharist he be absent from us? They are ever flying unto that sentence of the Lord; This is my body, as though it may not otherwise be understood, but that there must be affirmed a natural presence; when nevertheless we will confess it to be the body of Christ, into the which we neither be transubstantiated, neither is it required that any of us in corporal presence should be joined with other, as concerning place. But of these things we will speak very largely elsewhere. Touching the adoption of the children of God; out of the eight chapter to the Romans, verse 15. 38 This place seemeth to require, that we speak somewhat also of the adoption of the children of God. The lawyers (as it is in the institutions) define adoption to be a lawful act which doth imitate nature, A definition of adoption. How arrogation differeth from adoption. found out for the comfort of them which have no children. Further, they make a distinction between adoption and arrogation: for they say, that it is arrogation, when he that is his own man and at liberty, is received into the stead of a son; but adoption is, when he that is received, is under another man's power. Howbeit the laws forbidden, that the elder should be adopted of the younger: for it seemed to be a monstrous thing, that the son should exceed the father in years; & therefore Cicero doth oftentimes inveth earnestly against that adoption of Clodius. Now doth God adopt unto himself his elect; not for that he had not another son, for he had Christ his only begotten son, in whom he was well pleased; but because in all the nature of man he had as yet no children. For through Adam we were all made strangers from him; God sent his son into the world, by him to adopt us to be his children. wherefore for this cause God sent his own natural & legitimate son into the world, that by him he might adopt unto himself many other children of our kind. And this is not wont commonly to be done: for they which have one only son, seek not to themselves other sons; nay rather, they are glad that the same their son shall not be compelled to part the inheritance with his brethren. But so great was the love of God and of Christ towards us, as he would join us unto so great a dignity, although we be unworthy. Neither is that heavenly inheritance of that nature, that the same being communicated unto many, is therefore diminished. Now let us see how this adoption cometh unto us. Rom. 8, 14, and 15. Paul seemeth to say, that it is communicated unto us by the spirit of Christ: for of it we have faith, By the spirit and by faith we are adopted to be sons. whereby we embrace both Christ which died for us, and also the promises of God: and by that means we are adopted by God unto children. This thing did john very well show unto us, in the beginning of his Gospel, john. 1, 12. where he writeth; And as many as received him, to them gave he power to be the sons of God. By these words we understand, that we be made the sons of God, when we receive Christ. And this is not done either by circumcision, or by other ceremonies of the law, or by good moral works, but by faith only: and therefore john added; Ibidem. Unto those which have believed in his name. And when it is said, that Power is given unto them to be made the sons of God, we must not think (as many Sophisters would have us) Against the Sophisters. that we first believe, and then afterward receive power to be counted to be in the number of the sons of God: for power in that place is nothing else but a right and a prerogative. As if it should be said, that they which have received the Lord, and believed in his name, have a right and prerogative to come into the adoption of the sons of God. verse. 13. But john addeth; Which are borne, not of blood, nor of the will of the flesh, nor of the will of man, A place of john declared. but of God. First, when he saith; Not of blood, he signifieth that this adoption cometh not by the order of nature, as in this generation are mixed together the seed of manned and woman. Which sentence, he more plainly expresseth in the next words following, when he saith; Not of the will of the flesh, nor of the will of man. By this word flesh is sometime signified the woman. Gen, 2, 23. Eph. 5, 28. And that by the flesh he meaneth the woman, may by two places be proved: for Adam said of his wife, which was delivered unto him by God; This is now bone of my bones, and flesh of my flesh. And Paul unto the Ephesians saith; He which loveth his wife, loveth himself: no man at any time hath hated his own flesh. And this interpretation Augustine followeth, albeit I see that this place may otherwise be expounded; as when it is said, Not of blood, we understand that we come not to this adoption by force of any stock or kindred. For the hebrews persuaded themselves that they did: for they always boasted importunately, that they were the seed of Abraham. Neither attain we to this adoption By the will of the flesh: for to the atteinment thereof, we are not helped by those good things, which the flesh useth to covet: I mean, by riches, power, strength of the body, beauty, and such other like things: Neither by the will of man; namely, by those good things, which are counted more excellent, and that are thought most chiefly to become men; such are wisdom, prudence, and the workds of moral virtues: for all these things cannot make us to be the children of God. But we are borne (saith he) of God. All this have we only of the goodness of God, and of his mere mercy. Therefore Paul unto the Ephesians saith; Ephes. 1, 5. Who hath predestinated us unto the adoption of the sons of God. Wherefore, the whole consideration of our adoption dependeth of his election and predestination. 39 But of his divine will there can be no reason either understood or given by us: Our adoption dependeth of predestination. john, 3, 5. 27, and 31. and thereof it cometh, that Christ saith in john; that We ought to be borne divinely, and from above. And Christ compareth this generation with the wind; Thou hearest (saith he) the wind, Ibidem 8. and yet thou knowest not from whence it cometh, or whither it goeth. Wherefore GOD, By what degrees we attain unto the adoption of sons. through Christ, giveth his spirit largely unto us: and he useth the word as an instrument; and this is called the seed, whereby we be regenerate. For he giveth faith, whereby we receive the promise of the word set forth unto us: and by that means we are justified, The adoption which we have in this life is not perfect. Rom. 8, 22. and do obtain the adoption of the sons of God, which yet so long as we live here cannot be perfect. Wherefore Paul saith; that We wait for the adoption of sons, and the redemption of the body: which we shall not attain unto, unless it be in that blessed resurrection. The selfsame things Paul writeth to the Galathians; When the fullness of time (saith he) came, Galat. 4, 4. God sent his own son made of a woman, and made under the law, to deliver those which be under the law, that we might receive the adoption of sons. And because we are sons, God sent the spirit of his son into our hearts, in whom we cry; Abba, Father. These words declare that there was, before the fullness of time, a certain bondage under the law: afterward was given the son, by whom we which are appointed and prepared to be made the sons of God, might more fully receive both the spirit and adoption. This adoption, Christ seemeth as it were by a certain sacrament to have confirmed in his genealogy: Matth. 3. Luke. 3. In the old testament adoption was much used. for when as in Luke and in Matthew, the names of his progenitors are varied, there is mingled adoption: so that one and the selfsame man had one father by nature, and another by adoption. Also in the old testament adoption was much used: for both jacob adopted unto him his nephews Ephraim and Manasses, to be unto him in stead of other sons. Gen. 48, 5. Children adopted unto dead men. Deut. 25, 5. And that trade was of such force at that time, as even unto dead men children were adopted: for when one brother was dead, the brother that remained on live, begat children of his wife, and raised seed in Israel. These things, as it were a certain shadow, figured this our adoption unto the sons of God. The common translation hath; The adoption of the sons of God, whereas in the Greek this word, of God, is not read: for there is only this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Adoption. In this adoption we are to see whence and whither we be transferred. 40 But it must be diligently considered, both from whence we are by this adoption brought, & whither we are transferred. We were before, the children of the devil, of wrath, of incredulity, of mistrust, of this world, of perdition, of night, & of darkness. And here unto be we transferred, that both we are called, and are in very deed the sons of God, partakers of the divine nature, brethren of Christ, and children of light, and that we sin not, 1. john. 3, 9 (For he which is borne of God sinneth not) and that we love our neighbours, and our enemies, Mat. 5, 4. to the intent we should resemble our heavenly Father, who suffereth his sun to shine upon the good and evil, and raineth upon the just and unjust; Ibidem. 9 and finally, that we be peacemakers: for they shall be called the sons of God. We are not the sons of God as procreated of his substance. But our adoption is not such, as we should think that we are borne of the substance of God: for that is proper unto jesus Christ only; for the word of God is by nature borne of the father, which thing nevertheless the Arrians denied. For seeing they affirmed the son of God to be a creature, they must needs say that he was not the son of God by nature but by adoption. Doubtless great is our dignity: for we are so highly exalted, that we not only are called, Christ called the Apostles brethren. Mat. 28, 10. and be the sons of God; but also have Christ to be our brother. Wherefore Christ, when he was risen again, said unto the woman; Go ye and tell my brethren. And although the fathers of the old law were not quite void of this dignity, yet they had it not so publicly declared. But this was no let at all, that some of them were weak; for we also in the Gospel have many that be weak. 1. Cor. 3, 1. For Paul saith unto the Corinthians, that he could not speak unto them as unto spiritual; and therefore he was same to feed them with milk. The very which thing is written unto the hebrews. Heb. 5, 12. And on the other side, they had men which were renowned in faith, whom we doubt not but were singular in this adoption. And that thus also it was in those days, the Apostle testifieth in the epistle to the Romans, Rom. 9, 4. The fathers in old time attained to the adoption of children. the 9 chapter: for he saith; Unto whom pertaineth the adoption, and the glory, and the testament, and the giving of the law, and the worshipping, and the promises, and to whom pertain the fathers. Here we see, that adoption pertained unto them also. Ambrose upon this place teacheth, that of this adoption springeth unto godly men great security: and undoubtedly, for so much as this cometh unto us through the spirit, We are more certain of this adoption, than we are of our natural fathers. whereby we are inwardly moved, we ought to be far more certain, that we are the sons of God; than the sons of this world are certain that they are the sons of them, whom they call fathers. For oftentimes the mothers deceive both their husbands and their children: but the spirit of God deceiveth no man. In old time, flatterers went about to persuade Alexander, Alexander the great. that he was not the son of king Philip, but of jupiter: afterward, when he saw there came blood out of a wound that was given him, he smiled, saying, that it seemed to him to be common blood, and not the blood of gods. But we, though we suffer many things, yea and lose our life for Christ his sake; yet notwithstanding we ought to be fully persuaded, that we are the sons of God. For to the end we should not any thing doubt of that matter, we have not only the witness of the spirit; Christ hath taught us to call God father. Mat. 6, 8. but the very son of God hath taught us to call God, Father, and to invocate or call him by that name. And this form of prayer ought to call us back from all kind of wickedness, and from all kind of dishonest works; and also to put us in mind, not to degenerate from the nobility of so honourable a father, and that we in no case dishonour him: for it is accounted a great reproach unto fathers, to have wicked children. And seeing we cannot (as we have said) attain unto this adoption, but by Christ and his spirit; therefore neither Turks, jews, nor men that be strangers from Christ, can call upon God as upon their father. 41 Furthermore, by these words (And if we be children, we be also heirs, even the heirs of God, and fellowe-heires of Christ) the Apostle showeth what we obtain by this adoption; namely this, To be the heirs of God. The which undoubtedly can appear to be a benefit of no small estimation: for not all those that be the children of any man, be forthwith his heirs also. Not all the children of any man be his heirs. For only the first begotten have that pre-eminence; even as we see the case standeth at this day in many realms. And in the holy Scriptures it is manifest, that Esau and Ishmael were not heirs. Wherefore we be heirs, Rom. 9, 8. and that of no poor man, or of small matters: for we have obtained the inheritance of God, and we be made heirs together with Christ: we have the inheritance of the father common with Christ, and we be so wholly grafted into him, and altogether knit with him, that by his spirit we live. But we shall then come unto this inheritance, when it shall be said unto us; Mat. 25, 34. Come ye blessed of my father, possess the kingdom prepared for you from the beginning of the world. We be fellowheires, because (as john saith) when he shall appear, 1. john. 3, 2. we shall be like unto him. And Paul saith unto the Colossians; Col. 3, 3. Ye be dead, and your life is hidden with Christ in God: and when as Christ your life shall appear, then shall ye also appear with him in glory. Inheritance defined. Inheritance (as it is defined by the Lawyers) is a succession into the whole right of the man that is dead. And may this appear to be but a small matter, to be made partakers of the whole right of God? 2. Pet. 1, 4. Certainly Peter saith, that We be made partakers of the divine nature. Here Ambrose noted, that it is not in this matter, as we commonly see it come to pass in the world: for it behoveth that the testator die, before the successor can come to the inheritance. God dieth not, and yet may we enter into his inheritance. But God dieth not, nay rather we that be appointed to be his heirs do die first, before possession can be delivered unto us. Christ also first died, before he came unto the glory which was appointed for him. An heir is counted one person with him that ordaineth him. john. 17, 21. Moreover, as touching civil laws, the heir is counted one and the selfsame person with him that maketh him heir. Even so we, through Christ, are straightly knit together with God, so as we are now one together with him, according as Christ prayed; That they may be one, as thou and I are one: for all things are ours, We obtain this inheritance freely. and we are Christ's, & Christ is Gods. This inheritance obtain we freely, by the spirit of Christ. Wherefore the bishops of Rome, and their champions the Cardinals, and false bishops, do wickedly, which have shut up this inheritance of remission of sins, and access unto the kingdom of God under their counterfeit keys; that they at their own pleasure might sell the same, and either thrust down to hell, or send up to heaven whom they list themselves. The description of Christian Hope, in the 5. chapter to the Romans, verse 5. Look In Rom. 8, 25. and 1. Cor. 13, at the end. A chain. Hope and faith have one and the same property, not to make ashamed. 42 As concerning hope, this is a notable chain, and an excellent connexion of christian degrees. Of this chain, the first link is fastened to the post of afflictions in this life; from thence the godly ascend to patience, from patience to experience, and from experience to hope: which hope, forsomuch as it maketh not ashamed, but without doubting attaineth unto God, which is our principal felicity, is fastened unto him, as unto the highest link of the chain. This very property of not confounding, belongeth also unto faith; for None that believe in him shall be confounded: and that for good cause; for what can be of more near a kin unto faith, than hope? The Latin interpreter turneth it; Non confundit, that is, Confoundeth not. Howbeit it might be properly turned; Non pudefacit; that is, Maketh not ashamed. A figurative speech. And it is a figurative kind of speech: for Paul's mind was to signify, that the godly cannot be frustrated of their hope; for they which are frustrated; namely, when things fall out far otherwise than they hoped for, are commonly ashamed. Wherefore Paul by shame understandeth frustration; because shame always followeth it. But the Latin interpreter had respect to that perturbation of the mind, which followeth shame: for, To confound, is nothing else, but To perturb or trouble. Now, if this sentence be true, as in deed it is most true, namely, Hope dependeth not of our works. that this Hope confoundeth not; it followeth, that the same dependeth not of our works: for otherwise, it would oftentimes fail. But that it is true & certain, Paul declareth, not by one word only, but by three, and those of great efficacy. For first he useth this word Knowing, Hope is most assured. which betokeneth an assured knowledge of a thing. He maketh mention also of rejoicing, which cannot have place among godly and wise men, but in those things which they assuredly and firmly possess. Last of all he addeth, that Hope maketh not ashamed. And it is not without cause, that he oftentimes induceth persuasions of this certainty; because from thence chiefly is consolation to be sought for in afflictions. When Christ did hang upon the cross, the wicked railed against him, saying; He hoped in God, let him save him, Mat. 27, 43. if he will have him; let him come down from the cross, etc. The selfsame things are laid against us, not only by outward enemies; but also by our flesh, our outward senses, and by human wisdom. How can we resist these, but by this doctrine of the apostle; Hope confoundeth not? A remedy against railing speeches. The hope which we have put in the Lord, will not make ashamed. 43 The Sophisters labour to prove, that hope springeth of merits; because Paul saith it springeth of patience: as though we should think, that hope were given to us by the merit of patience. Hope dependeth not of merits. But in the mean time they mark not, that those things which Paul here by a certain order disposeth, are not so compared the one to the other, as causes & effects. For who will say that afflictions are the causes of patience? And if they be not so, why should they more affirm, that patience is the cause of hope? The scripture most expressly teacheth, jerem, 17, 5. that He which putteth confidence in man, or in any creature, is accursed: for a man, of whose promise we depend, and assure ourselves, may either die, or alter his mind, or else be let that he cannot faithfully perform that which he promised: and to have confidence [in him] either for merit sake, or by reason of good works, is to settle our hope in man; wherefore, such hope worthily maketh ashamed. But the hope, which is fixed upon God is certain; neither can it be deceived. The Sophisters craftily go about to avoid this sentence, by two places of Paul; Rom. 8, 37. 2. Tim. 1, 12. the one to the Romans, and the other to Timothy. The place to Timothy is thus; I know whom I have believed, and am certain. And the other to the Romans is thus; I am assured that neither death, nor life, nor angels, etc. By these places they think to overthrow the proof which we have made, because they think that these words are to be understood, not universally of all believers; but only of Paul, and such other like, who had it peculiarly revealed unto them, that they should attain unto salvation. Here is entreated of the nature of hope generally. But these their enterprises are in vain; for here is now entreated of the nature and property of hope, whereby is manifestly proved, that all they which are endued with it, are sure of their salvation: so that they must needs confess, that they which doubt of their salvation, either have not the hope which belongeth to a christian; He that doubteth of salvation hath not the hope belonging to a christian. or else if they have that hope, they must needs be assured of their salvation. But if a man will say; What if I shall be unworthy, and therefore God will not bestow upon me the chief reward? I answer, that this is a wrestling of the conscience, and must be overcome by hope; for the obteinement whereof let us cleave fast unto the word of God: such as is this; God is faithful, 1. Co. 10, 13 which will not suffer you to be tempted above your power, but together with the temptation will make a way out: and such like places of the holy scripture, wherein God promiseth, that he will give perseverance unto his, even unto the end. And to speak briefly, the hope of the godly leaneth only unto the goodness, power, and mercy of the only God. This thing Basilius very well understood in his exposition upon the 33. psalm, when de interpreteth these words; Psal. 33, 18. Hoping in his mercy: He which putteth not (saith he) confidence in his own proper deeds, neither hopeth to be justified by works, hath his hope of salvation only in the mercy of God; for when he shall consider these things with himself, Behold God and his reward, etc. 44 But the Schoolmen have taught far otherwise; for the Master of the sentences, in his third book, The school-mens definition of hope. thus defineth hope; Hope is an assured expectation of the blessedness to come, coming of the grace of God, and of merits going before. Which definition, how absurd it is, especially touching the latter part; it is manifest in those, which are newly from most heinous and horrible sins converted to Christ: for they undoubtedly can have no good merits, seeing before they were void of charity, from which all our works proceed. Yet can there be nothing more certain, than that they, They that be converted unto Christ cannot be without hope, though they have no merits and works. They that be most wicked ought not to cast away all hope. which be converted unto Christ, cannot be without hope. Yea, Augustine upon the psalm; From the depth have I called upon thee, o Lord, exhorteth them that fall, and those which live in the depth of evils, not to cast away hope; and that by the example of the thief, and of many others. It may now be demanded of them, by what merits hope is confirmed in these men? They commonly answer, that merits do not always go before hope; but always go before the thing hoped for. And they declare their opinion touching this matter, in such sort, as they teach that merits go before hope, either in very deed, or else doubtless in thought. For men newly converted, commonly while they conceive hope of salvation, determine both in their mind, and in their cogitation, to do good works; whereby they think to merit the last reward. But what certain hope can these good works imagined in the mind produce which are not yet wrought? For of a cause, which yet is not, cannot be produced an effect which already is. We should rather affirm the contrary; to wit, that this godly will springeth of faith and of hope, than that faith or hope should proceed of it, as from the cause. But it is a world to see, how these men turn themselves, when on the one side they say that hope is an assured expectation; and yet on the other side they will have this to be a most firm doctrine, that no man can be assured of his salvation, unless it be specially revealed unto him by God. Here they perceive themselves to be fast tied; and they confess, that it is a hard matter to understand, what manner of certainty the certainty of hope is. Here these miserable men sweat, and go to work, and feign, and imagine many things. First they teach, The certainty of hope come of the certainty of faith. that all certainty of hope cometh of the certainty of faith; and this indeed is not amiss: for therefore we certainly hope, because by faith we embrace the most certain promise of God. But they go on further, and say, that by faith we generally and absolutely believe, that all the elect and predestinated shall be saved; but that hope maketh us to have a confidence, that we are of the number of the elect: as though hope had a particular knowledge under faith; that that which was generally apprehended by faith, is by hope applied unto every one of us apart. Wherefore they affirm, that this certainty of hope is by supposition; if we be of the number of the elect, and do persist even unto the end. And this kind of certainty they will have to consist of very likely conjectures. And at length they conclude, that the certainty of hope is less than the certainty of faith. 45 But contrariwise, we make the certainty of either of them to be alike: The certainty of faith and hope is alike. for look how much faith we have, so much hope also we have; for faith retaineth not with itself any part of certainty, which it delivereth not over unto hope. That is a fond devise, which they bring touching application, Faith apply those things which it believeth unto him in whom it is. in that by hope, they apply unto us, those things, which we have by faith, generally and absolutely believed. For we do not only believe, that God is good, or the father and author of man's felicity; but also every godly man by faith assureth himself, that God both is, and will be unto him good, is and will be unto him a father, is and will be unto him the author of felicity. Hereof cometh that certainty of hope. And for this cause it is, that Paul writeth, that It cannot confound. And seeing faith hath a respect unto God, as to one that speaketh the truth; and hope hath respect unto him, as unto one that is faithful, and most ready to perform his promises: and God himself is no less faithful in performing, than true in promising; we may manifestly conclude, that hope hath as much certainty as hath faith. Certainty as touching the object and subject. Neither can that any thing more help them, which they cavil at the length; namely, that hope hath certainty as touching the object, but not as touching the subject: for when (say they) it hath a respect unto the clemency, goodness, grace, and power of God, there is no let in those things, but that every one may be saved: and therefore on that behalf they appoint a grounded certainty; but if a man consider the subject, the mind I mean, and will of him that hopeth; forsomuch as it is pliable and wavereth, and may be changed, it can never be certain or sure of salvation. But these men seem unto me to deal even as they do, A similitude. which in a siege, defending their city, diligently shut and defend all other gates saving one, which they leave open; through which when the enemies enter in & destroy allthings, they perceive that they lost all their labour. So these men take exceeding great pains, because there may seem to be no uncertainty, as touching the goodness, power, and clemency of God, or merit of Christ. Howbeit, in the mean time they appoint our will to be so subject unto changing, as it neither can nor aught to promise unto itself perseverance, no not out of the word of God; and by this means they quite take away all certainty: so that this saying of Paul, Hope confoundeth not, can have no place; neither doth the certainty, which they go about to establish, any thing profit. Verily if we peruse the holy scriptures, we shall not only understand, that God is generally good and mighty; but also that he is evermore unto us good and merciful: and that therefore he will confirm our will, that it shall never fall away from him. For as we have a little before mentioned; He will not suffer us to be tempted above that which we are able to bear, 1. Co. 10, 13 but together with the temptation will make a way forth. verse. 8. And in the first chapter of the first to the Corinthians; Ibidem. 9 He shall confirm you blameless even to the end, against the day of the Lord jesus Christ: for God is faithful, by whom we are called. There are beside, Testimonies of the scriptures promising perseverance unto us. What the certainty of hope is. a great many other testimonies in the holy scriptures, which promise unto us both perseverance and confirmation of our will by Christ. Wherefore we say, that this certainty of hope is a firm cleaving unto the promises offered unto us, and received by faith; because we know that we shall not give over, but continue even unto the last end. 46 And of so great force is this hope, that as Augustine writeth unto Dardanus, Hope calleth those things which are to come as already done. Ephes. 2, 5. and in many other places, it calleth things that are to come, already done: as the same Augustine very well declareth out of many places of saint Paul, and especially unto the Romans, unto the Ephesians, & unto the Colossians. For unto the Ephesians we are said, to be already raised from the dead, and to be already set at the right hand of God, together with Christ in the heavenly places. Unto the Colossians; Col. 3, 1. If ye have risen together with Christ, etc. And in another place; Titus. 3, 5 Rom. 8, 23. He hath saved us by the fountain of regeneration. And unto the Romans; By hope we are made safe. Whereof the certainty of hope springeth. This certainty springeth chiefly of a worthy estimation, which by faith we conceive, touching the constancy of God: the which no unworthiness of ours is able to cast down. Unto which unworthiness of ours, drawing us from this confidence, if we have respect, we must needs against hope believe in hope; and have a full confidence that we shall be saved by Christ, although the same unworthiness repugn never so much against it; setting before the view of our eyes our father Abraham, whose steps we ought by faith to cleave unto. He, as touching the promise that he should have issue; weihed not his own age, or the age of his wife, which was past child bearing; but had a respect unto him only which made the promise, and considered his might: and therefore he determined most assuredly with himself, that that should come to pass which God had promised. Even so, although we be unworthy, and that our foulness and sin is a let unto us; yet let us have no mistrust, but that by Christ we shall be made safe: unless we will suffer ourselves to be infected with infidelity, the which Abraham did most of all abhor: Rom. 4, 20. for he staggered not through unbelief, as the apostle saith. Wherefore this uncertainty of our adversaries, is utterly taken away from the minds of the godly: for, for this cause (as the apostle testifieth) would God have us to be justified by faith, Rom. 4, 16. and not by works, that the promise should abide certain and unshaken. And this is indeed to give the glory unto God, What is to give glory unto God. which thing Abraham did: for he, notwithstanding those wonderful great impediments, hoped undoubtedly, that the same, which God had promised, should come to pass. job also made so small account of these impediments, that he said; Although he kill me, yet will I hope in him: by which words he showeth, The godly in affliction will not cast away hope. that it is the property of the godly, that albeit they be very severely afflicted by God, and may appear to be hated of him, yet do not cast away their hope. Wherefore, let us imitate him, and if so be that our falling and unworthiness shall set themselves before our eyes; yet let us not distrust. Let us in the mean time detest our vices, and as much as lieth in us, amend them; but yet through them let us by no means be cast down from the hope of salvation. For if, when the promises of God be offered, we should behold our own worthiness; we should rather be moved to desperation than to any hope: for there is no man, whose mind is not laden with many and grievous sins. Besides this, Rom. 5, 1. Paul teacheth us, that Peace towards God is had by Christ, and by the faith which is towards him: There should be no peace if we stood in doubt of salvation. which peace undoubtedly should either be none at all, or else very troublesome, if we should continually doubt of his good will towards us. Do we not always in our prayers call upon him as our father? But no son, which followeth natural affection, doubteth of his father's good will towards him. How then do we call him father, whom we suspect to be our enemy? The fathers taught the certainty of salvation. 47 There might be a great many of such other reasons brought for the certainty of hope. But now I will in few words declare, that the fathers also in their writings taught the selfsame certainty. Chrysostom upon that place unto the Romans, thus writeth; Do not (saith he) yea though thou be of small worthiness, discourage thyself, seeing thou hast so great a defence; namely, the love or favour of the judge. And a little afterward he saith; For that cause the apostle himself (when he saith; Hope confoundeth not) ascribeth all the things, which we have received, not unto our good deeds, but unto the love of God. Ambrose also saith, that Forsomuch as it is impossible, that they which are dear unto him, should be deceived; he would make us assured of the promise: because both it is God which hath promised, and hath promised unto those, whom he will have dear unto him. Augustine in his sermon, which he made upon monday in Rogation week; Why (saith he) doth your hand tremble, when ye knock? And why is your conscience so near asleep, when ye beg? I am the door of life; I abhor not him that knocketh, though he be unclean. And upon the 41. psalm he saith; Put not hope in thyself, but in thy God: for if thou do put hope in thine own self, thou shalt fill thy soul with trouble; for as yet it hath not found whereof to assure itself of thee. By these words he declareth, that the security which we have, cometh not of ourselves, but of God. The same father upon the 27. psalm, when he expoundeth these words of Paul, out of the second chapter to the Ephesians; We also by nature were the children of wrath, as others be: Why doth he say; We were? Because (saith he) by hope we now are not; for in deed, we still be: but we speak that which is better; namely, that which we in hope are; because we be certain of our hope: for our hope is not uncertain, that we should doubt of it. And Chrysostom upon the fift chapter to the Romans saith; that We ought no less to be persuaded of those things, which we shall receive, than we are of those things, which we have already received. Cyprian also in his sermon De pestilentia, when he saw the godly sort fearful to die, confirmed them many ways to be assured of their salvation: and amongst all other things saith; that They do fear and abhor death, which are void either of faith, or hope. And Barnard wonderfully rejoiceth touching the death of Christ, touching his wounds and cross; upon that rock he saith that he doth stand, and will not fall for any violence done against him. He maketh mention also of many excellent things, touching this firm and constant certainty. Wherefore, those good things, which we have avouched of the constancy and security of hope, do not only agree with the holy scriptures, and with most sure reasons; but also with the sentences of the fathers. 48 Now it shall be good to define hope, that the certainty thereof may the more plainly be known. Wherefore, A definition of hope. Hope is a faculty or power, breathed into us by the holy Ghost, whereby we, with an assured and patiented mind, do wait that the salvation begun by Christ, & received of us by faith, may once be performed in us; not for our own merits sake, but through the mercy of God. First it is said to be instilled by the holy Ghost, because it springeth not through nature, or continual actions. Hope is after faith. Indeed it is after faith, although not in respect of time, yet in nature; which thing may be learned out of the epistle to the hebrews, where it is written; that Faith is the foundation of things to be hoped for. For, insomuch as things, which we hope for, Heb. 11, 1. are not evident & manifest, but are removed a great way from us; they ought to lean unto saith, Hope containeth expectation or waiting for. Rom. 8, 23. by which as by a prop or pillar, they may be stayed up. And that hope doth contain expectation, or attending for, the epistle to the Romans the 8. chapter doth plainly declare; where Paul saith, that that Hope which is seen is no hope; for how doth a man hope for that which he seethe? But if we hope for that which we see not, we do by patience wait for it. Neither must this be passed over, that that good thing, Hope hath respect unto things of great difficulty. which hope hath a respect unto, is difficult and hard to come by. For naturally in living creatures, the affection of hope consisteth in the grosser part of the mind, which they call the angry part; whereby the living creature is encouraged to pursue after that good thing, which is set before it, although there seem some thing to let it: for by such an affection it is stirred up, to overcome whatsoever standeth in the way. The wolf being hungry meeteth with a bull, A similitude. and through the power of appetite desireth the same for a prey: but when he seeth the great difficulty that he must have, of joining and fight with the bull, he is through the angry power of the mind stirred up by hope, and is bold to put himself into danger and fight; and so at the length having put away all lets, he obtaineth his prey. Hope is placed in the nobler part of the mind. So hath God in the nobler part of our mind, placed hope, whereby is brought to pass, that when the chief felicity (which is a thing both difficult, and far from us) is set before us, we should not be feared away, but by faith have boldness and access unto God: as Paul saith in the 3. verse. 12. chapter to the Ephesians. And forsomuch as this felicity is very far distant from the godly, it cannot be otherwise, but that in hoping they have some grief; & that they sorrow in themselves, because their present state is by God so far removed from felicity. But on the other side, when they are certain and assured, that they shall attain unto that end; they cannot choose but be endued with incredible joy. In hope is sorrow joined together with joy. And so this power of hope is sprinkled with the affects of joy and sorrow. And the apostle hath signified unto us some part of the sorrow thereof, in that place to the Romans, which we have already cited, when he writeth; Every creature groaneth, and traveleth in pain together with us, Rom. 8, 21. even unto this present: and not only the creature; but we also, which have received the first fruits of the spirit; even we do sigh in ourselves, waiting for the adoption, even the redemption of our body. And that joy is joined with the selfsame hope, he declareth in the 12. Rom. 12, 12. chapter of the same epistle; rejoicing (saith he) in hope. 49 And although that valiant courage, and patiented enduring, Other virtues have their expectation from hope. seem to bring to our minds an expectation; yet those virtues have not the same otherwise than from the hope which we have described. Neither is it to be marveled at, that one virtue should receive any thing of an other virtue: for they which are but meanly conversant in the Ethics do know, that liberality, temperance, & such other virtues, have much help at the hand of prudence: for by the help thereof, they have a mediocrity appointed them to follow. This is the difference that chiefly distinguisheth hope from faith; namely, The difference between hope and faith. that by faith we admit and embrace the promises offered unto us by God: but by the help of hope, we do patiently wait to have those promises at the length to be performed unto us. Neither was hope for any other cause given by God, Why hope was given us. but because we should not cease from following after that good thing, which we perceive cannot be obtained by our own deeds: for they are not by any means to be compared with it. For as the apostle saith; Rom. 8, 18. The tribulations of this time are not worthy of the glory to come, the which shall be revealed in us. For they verily that be endued with hope, assure themselves, that whatsoever they do want in the strength of nature, and in works, shall be supplied by the mercy of God, and the obedience of Christ. And if a man demand, whether a pure life, and holy works can avail any thing to the certainty of hope? Whether good works avail to the certainty of hope. We will easily grant that it may, so that we seclude the buying and selling of merits: for our works of themselves have nothing at all, whereby they can bring forth hope. Howbeit, the persuasion of faith may of them take an argument to confirm hope, and to reason in this sort; God hath now of his mere liberality given me grace to do this or that good work, to put away this or that vice out of my mind; wherefore he will yet give greater things, and will not deny me those things which are remaining to salvation. If the Sophisters had said thus, they might have been borne withal. Neither in very deed is it contrary unto the apostles meaning: for, as we shall a little afterward see, he would have us, by reason of those things which God hath already granted unto us, to be certainly persuaded of his perpetual love towards us. But these men have both written and taught, that hope itself dependeth of merits, and so dependeth, as to hope without them, they say is presumption and rashness. 50 But it seems, that somewhat may be objected out of the holy scriptures, to make against this sentence of Paul, wherein he saith; that Hope confoundeth not. 2. Tim. 4, 16. For to Timothy it is written; In my first defence, no man was on my side; and I was delivered out of the mouth of the lion, Whether Paul were frustrate of his hope. and the Lord shall deliver me from every evil work. Here Paul hoped to escape the persecution of Nero, but he was deceived; for under him he was slain. The same apostle unto the Philippians, when he had said, that He was distressed on both sides, because on the one part he desired to be loosed, and to be with Christ: and for that, on the other part he saw it was necessary unto him for their sakes to remain in the flesh, Phil. 1, 23. he addeth this; And this I am sure of, that I shall abide, and with you all continue for your furtherance, and joy of your faith. Here also again it appeareth, that the apostle hoped, that he should be delivered from that captivity, the which nevertheless he did not escape. Wherefore it might seem, that the same hope confounded him. To answer to these things, we will repeat that which we said before; namely, that hope receiveth his certainty of faith, and faith hath his certainty of the word of God. Wherefore it followeth, that either of them is as certain, as are the promises which be offered. And God hath absolutely, God promised remission of sins and eternal life, absolutely and without condition. We have no absolute promise touching the dangers of this life. and without condition promised unto us remission of sins, and eternal life; and hath commanded, that we should without all doubting, both believe and hope for them: wherefore in these things, neither faith nor hope can deceive us. But touching the dangers and adversities of this life, we have no plain and absolute promise; but, as they term it, under disjunction: for God hath promised, that he will either deliver us, or else comfort us in the dangers; so that we shall not fall away, but constantly confess his name: or if we chance to fall, he hath promised to restore us again, that we may attain to everlasting life. Wherefore it is not meet, that the certainty of hope should be fixed in one of these parts only: which thing if any good men at any time do, the same springeth of earthly affection, and not of christian hope; and therefore it is no marvel, if they be sometimes deceived. But to return unto Paul, he of a certain great love hoped to abide longer among the Philippians, and to edify them; of the which thing seeing he was not instructed by the word of God, Why Paul was sometime deceived of his hope. it came easily to pass, that he was deceived. But the sum of that godliness, which belongeth to the Gospel, is to determine certainly; that God doth love us, and that he will at the length make us blessed. And if sometime the minds of godly men be disturbed, Same doubts of salvation arise even in the godly. as though they doubted of the promises of God, or of their salvation; this happeneth not through the default either of faith, or of hope; but by reason that while we live here, we be not endued with perfection: wherefore this doubting proceedeth from the flesh, and from our human wisdom. Indeed we agree with our adversaries in this point, that sometimes certain doubts of salvation do arise even among the godly. But herein we disagree from them; namely, that they attribute this unto hope: but we say, that it cometh only of man's infirmity, and that it must be daily corrected. Let a man therefore think, that he hath so much profited in faith and hope, as he feeleth himself more constant and firm. And in what sort these evils spring not of faith, or of hope, but of our own corruption; we have before declared by an apt similitude, and will now repeat the same again. No man can deny; but that the mathematical sciences are most certain; wherefore he which hath learned them exactly, pronounceth boldly, & nothing doubteth of their conclusions: but he that is but meanly instructed in this faculty, oftentimes doubteth, and standeth in a perplexity; because he hath not as yet attained perfectly unto those sciences. Even so are we tossed with doubts, not through faith or hope; but because we do not hope nor believe so much as is needful. 51 But some man will say, that we are perraduenture deceived hereby; for that in stead of the true faith or hope, we have only the shadows of them: for we cannot easily discern the true faith & hope, from the feigned and counterfeit faith and hope. I answer, that by this instance cannot be taken away the properties of faith or of hope: for although one or two cannot discern them, yet they remain still firm in their own nature. As we see it is in liberality and prodigality: for there be many that cannot distinguish the one from the other, and yet are not therefore their properties & conditions taken away. Paul entreateth of the nature & property of hope. But if thou wilt afterward, How true faith and hope are discerned from the counterfeit. The holy Ghost is not known by any other thing than by itself. Rom. 8, 16. For the trial of our faith & hope there is also required an examination of ourselves. 2. Cor. 13, 5. demand, how these faculties or powers are discerned from the counterfeit? We answer, that they are declared by the force and power of the holy Ghost; which spirit hath in all spiritual things no other light more clear than itself, whereby it should be illustrated. Which thing also we see to be true in the sun: for the sun is not declared to be the sun, but by his own light. Wherefore Paul unto the Romans very aptly said; It is the spirit that beareth record with our spirit, that we be the children of God. But besides this light of the holy Ghost, is required also an examination of ourselves: wherefore Paul thus speaketh in the latter epistle to the Corinthians; Try yourselves, whether ye be in faith. In which trial hope must be distinguished: for there is one hope that hath always repentance, and a desire of amendment of life joined with it; of which kind of hope the apostle speaketh, when he saith that It confoundeth not: Our certainty openeth not a way unto sins. for it hath always these companions joined with it; namely, faith and charity. Wherefore, when we teach a certainty thereof, we open not a window unto vices, as our adversaries slander us; neither do we stir up men to lose life: for this true hope moveth us not to these things, but rather driveth us to live according to that hope. There is another hope, which we may rather call a security of the flesh, Our certainty is no security of the flesh. whereof Augustine thus rightly speaketh; Such as cleave unto it, by hoping perish. And these be they, which say; God is good, and loveth us; Christ died for our salvation; Howsoever we lead our life, we shall obtain salvation. Of this hope we must diligently beware; for it is far distant from repentance, and from a desire to live well: and being of that nature, it utterly driveth away from it both faith and charity; this hope miserably deceiveth men: wherefore of this, Paul doth not here speak. 52 Now remaineth to see, whether the blessed spirits or souls may in heaven have this true hope, wherewith the godly are now adorned. For on the one side we know, that they wait for the resurrection of bodies, Whether Christ and the saints may have hope as yet. 1. Cor. 13, vers. 8, 13. and the last judgement, which shall unto them be very welcome: wherefore in that behalf they seem not to be utterly void of hope. But on the other side, the apostle unto the Corinthians doth describe faith, hope, and charity: but of these three he saith, that only charity falleth not away. By which words he manifestly teacheth, that true hope can have no place, when we be in heaven. And that which we have spoken of the godly, may also be called into question touching Christ: for he also seemeth to have hoped, that he should rise again, and that he should carry up his human nature into heaven. Unto these things we answer, that it ought not to be doubted, but that both Christ hoped, and also the souls of the blessed do yet after a sort hope. But we deny that it is such a hope as ours is, which we have in this life; because (as we have before declared out of the words of the apostle) our hope hath (as companions) sighing and sorrowing joined therewith: which things doubtless in the eternal felicity, which the blessed do enjoy in heaven, can have no place. Further, our hope cleaveth fast unto faith, the which breedeth an unperfect and an obscure knowledge: for as Paul saith unto the Corinthians; Ibidem. 12. We see now by a glass, in a riddle, and we know but in part: but the saints in heaven know most perfectly and most clérelie. Moreover, forsomuch as faith hath chiefly a respect unto the last and chief good thing; there ought no such hope as ours is to be ascribed to the blessed, which now hold and possess that good thing. Hope is given us as an anchor in this life. For true and proper hope can have no place in the eternal felicity; it is only given us as an anchor, so long as we abide here: for so the epistle, which is written unto the hebrews calleth it. Heb. 6, 19 For while we be tossed with the waves and tempests of this world (unless our mind be confirmed and established by the anchor of hope) our ship will soon dash against the sands and rocks. 53 Chrysostom calleth it a golden chain let down from heaven, Hope is as a chain. which chain if we take hold of, we shall be drawn up into heaven. Wherefore, we must diligently provide, that this hope be daily more and more confirmed in us; which thing will then chiefly come to pass, Hope is made strong by the consideration of God's benefits. if we weigh the singular benefits of God; which benefits, forsomuch as they are manfestlie contained in the holy scriptures, our hope by the reading of them shall greatly be confirmed. And this hath Paul in the epistle to the Romans most plainly taught, when he said; Whatsoever things are written, Rom. 15, 4. are written for our learning, that through patience and consolation of the scriptures we should have hope. The very which thing David also saith; Psal. 9, 11. They which know thy name, put their trust in thee. Wherefore, seeing the nature and name of God is no where better known, than in the holy scriptures; it followeth, that by them we ought to confirm our hope. And this if we will diligently observe, our mind shall not be discouraged, God seemeth sometime to forsake his elect. when God (as oftentimes his manner is) suffereth our doings to come even to shame. And the same we see happened even to Christ our saviour; for he was so utterly forsaken of God, that he was nailed unto the cross, Mat. 27, 38. and died a most ignominious death, between two thieves. David also was brought to that point, 1. Sam. 22, & 24. chapters that he not only being expelled from the kingdom of Israel, was feign to wander in desolate places; but also was now in a manner shut up in the power of Saul. The selfsame thing we see hath oftentimes happened unto other of the godly sort, so as they were in a manner judged to be quite wrong, and to be fallen from their hope. But the spirit of Christ giveth strength, that men are able in the midst of their calamities, to rejoice, and say; Matt. 19, 11 These things should have no power of us, if they were not appointed from above. Which sentence Christ laid against Pilate, when he boasted of his power. The 42. psalm also hath excellently well taught us, how we ought to comfort ourselves, and with a good hope to erect our minds: for thus it is written; Why art thou so heavy, o my soul? Psal. 42, 12. Why art thou so discouraged? Hope in God; for I will yet make my confession unto him: my safety is in his countenance. Why God disappointeth us of the outward aid. Neither doth God commonly for any other cause disappoint his people of the outward aids and helps of this world, but to gather their scattered hope, and not to suffer it to lean unto too many aids: and these sundry and manifold aids he changeth for one principal aid, and the same most firm; to the end we should depend upon him. By this difference of a firm hope, the christians do much differ from the Epicures and Ethniks: A great difference between the hope of the Christians and of the Ethniks. for the Ethniks, if there come any great calamity to them, straightway they exclaim and cry out; If there be a God that hath a care of these things; if there be a God that seeth these things. So they call not upon God, but being in despair, utterly discourage themselves. But contrariwise, godly men most constantly cry unto God; neither doubt they, but that their prayers reach up even unto heaven; and that God hath a care both over them, and also over all that they have. The fourth Chapter. Of justification; Upon the epistle to the Romans, at the end of the 11. chapter. This place is also treated of, upon the 1. to the Cor. 1. about the end; and upon Genesis, 15. verse 6. IT shall now be a profitable thing to entreat of justification, which is the scope and end of all that Paul teacheth in the epistle to the Romans. Let this question be put forth after this sort; namely, whether men be justified by works or by faith? The question is put faith. But first of all, it shall be good to discuss the words of the question proposed; and we will begin with this word justification. This verb Tsadac, The signification ●f this word To justify. with the hebrews in the first conjugation signifieth, To be just: but if it be transferred unto the third conjugation, it signifieth To transfer righteousness into an other, and to make just. For this is the efficacy of the form of those verbs, which they call Hiphil. Even as Amad signifieth, To stand; so Heemid signifieth, To appoint: that is, To make an other thing to stand. Wherefore Hitsdic in the Hebrew signifieth, To justify, that is, To make one just: which thing, when it is done of God, Two manner of ways God is said to justify. it is done of him two manner of ways. For sometimes he doth assuredly bring forth righteousness in men. First, when God with his holy spirit frameth them again, & wholly reneweth them in restoring the strength of their minds, & delivering the powers of man from a great part of his natural corruption; and this is the first righteousness, which sticketh & cleaveth to our minds, by the benefit of God, through Christ. secondly, when he hath so restored and made them new again, he giveth just and holy works; by the use and continuance of which works, a quality, or (as they call it) an habit is engendered in our minds, whereby we are made pliant to live honestly and godly: and we deny not, but this kind of righteousness is in the hearts of the regenerate. But sometimes God justifieth, in absolving us from sins, and ascribing and imputing righteousness: and then this word Hitsdic, is a word taken of the law, which pertaineth to judgement, as also this word H●…schiah, which signifieth, To declare one to be an offender & a wicked person. And to justify in judgement, is by words, testimonies, and affirmation, to count one for just. And forsomuch as these are the two significations of this word, To justify; namely, either in deed, or in account and estimation; and God is the author of either of them: whether of these two shall we follow in the disputation proposed? Forsooth the latter; We now entreat of the latter fo●me of justifying. and that for because the renovation inspired by the spirit of God, and our righteousness, as touching the habit gotten by good works, are whilst we live here so unperfect and maimed, that if judgement should be given by them, we might not be able to stand before the judgement seat of God. Besides that; Paul disputing of this matter, Rom. 4, 3. after he had brought forth the authority of David, and a testimony of the history of Abraham in Genesis; useth this word of imputing: and by the proper signification thereof, he reasoneth touching this present cause or question. And this I suppose to be sufficient as touching the declaration of the first word; namely, justification. 2 Now let us entreat of Faith. Aman among the hebrews in the first conjugation signifieth, What this word Faith signifieth. To be firm: the very which verb in the third conjugation; being called (as I have said) Hiphil, signifieth, To give constancy and assuredness to any promise or thing. Wherefore the Latins say; Fidem homini aut verbis tribu●re; which is in English, To give faith or credit unto a man, or unto words: and it signifieth even as much as if a man should say, To believe. Wherefore this Hebrew verb Heemin, signifieth none other thing, than To suppose, or think a thing to be firm, constant, and true. And as touching God, he which believeth not him, maketh him a liar: for john saith in his first epistle, the 5. chapter; He which believeth not God, verse. 10 maketh him a liar. Which thing how grievous a sin it is, let every man consider with himself. Contrariwise, he which believeth God, adorneth him with glory & honour: Rom. 4, 20. for in the epistle to the Romans it is written of Abraham, that he staggered not through doubting, through the consideration of his own body, or of the womb of Sara being in a manner past child bearing; but gave the glory unto God, being strong in faith, An analogy between the two words To believe and to justify. and fully persuaded that he was able to perform whatsoever he would. Wherefore there seemeth to be a certain analogy or proportion between this word, To believe, and that To justify; as we in this place take it: for as, To justify, is by way of judging & accounting, to ascribe righteousness to a man; and not to make him to be in very deed just: so, To believe, is not (in very deed) to make the words and promises of any man sure, and firm; but to think and determine with ourselves, that so they are. But this act of believing, whereof we now entreat, hath two manner of firmness and certainty. First of the things; namely, of the words and promises of God, which abide much more firmly than heaven and earth. A double certainty of faith. secondly, as touching the persuasion itself; which seeing it is wrought by the power of God, it is also most firm, most certain, and of assured persuasion; that is, that it is never naked, but always draweth with it many and sundry motions of the mind. An assured persuasion is not naked, but draweth with it other motions of the mind. For experience & daily use teacheth, that in things civil, a man being well and fully persuaded of pleasant promises, is filled with confidence, rejoiceth, showeth a merry countenance, is glad, and pleasant, and cleaveth unto him that made the promise, that he may by all means allow him: but contrariwise, when he believeth not the persuasion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the brow. Wherefore it can never be, that he which believeth in very deed, can want such affections, which are accustomed to follow a full and strong persuasion. And therefore, those that are the pure professors of the Gospel, do justly affirm, that, To believe, hath a very great conjunction with the action, Unto faith is joined an assured confidence. or with the motion of confidence, hope, and such like affections: but most of all, with the sincere and firm affiance, which the same always draweth with it. Whereby it cometh to pass, that in the holy scriptures, promises are made both to faith, and to trust. Hab 2, 4. Psal. 22, 5. Promises are in the scriptures given both unto faith and unto confidence. Rom. 8, 37. isaiah. 28, 16. john 3, 36. Rom. 3, 28. Psal. 2, 12. isaiah. 26, 3. Rom. 5, 5. Titus. 3, 7. For even as it is said; The just man liveth by faith: also; He which believeth in him, shall not be confounded: and in the new testament; He which believeth in the son, hath eternal life: again; We think that a man is justified by faith: Even so is it written in the Psalm; Blessed are all they which put their trust in him: and in isaiah, the. 26. chapter; He shall keep peace, because they trusted in him: and in the new testament; Hope confoundeth not: to Titus also, the .3. chapter; That we may be heirs, according to the hope of eternal life. Although in the old testament we do find the promises are oftener made unto hope, than unto faith; yet in the new testament it is contrariwise: Why in the old testament is often expressed hope and trust, and in the new testament, faith. the reason whereof may be this, because in the old time, the hebrews erred not, in believing that there was but one God; nay rather, they professed the worshipping of him only. But this was not well amongst them, that they had not a lively faith, which draweth with it a trust; otherwise they had by education conceived either a certain opinion, or else a certain knowledge; and therefore unto this the scripture exhorteth them, to believe truly and effectually, which was expressed by the effect, under the name of trust. But in the new testament they erred in the meaning, both the Gentiles which were worshippers of idols, and of many gods; and also the jews, as touching the conditions of Messiah: for they looked that he should come in glorious pomp, like a king, and magnifical in worldly empire. Wherefore faith was oftentimes beaten into them, whereby they might obtain the promises of God: for it was very necessary, that they should rightly be instructed of the chief point of the thing that they should believe. 3 And of this Hebrew verb Aman, is derived this noun Emunah, which signifieth Faith: Faith sometimes signifieth a constancy in words and promises. 1. Cor. 1, 9 10, 13. & 1. Cor. 1, 18. 1. Thes. 5, 24 Psa. 111, 7. Rom. 3, 3. and it sometimes signifieth, Certainty, and constancy of words and promises. Wherefore God is oftentimes in the holy scriptures, called faithful; and his works are called faithful; because they be firm, and do constantly continue: and we read in the epistle to the Romans; What if some of them have not believed? Hath their incredulity made vain the faith of God? Yea, and this Latin word Fides, that is, Faith, if we may believe Cicero, is derived of Fio; because that thing is done in deed, which was spoken. And sometimes it signifieth the assent of our mind, whereby we receive words which are set forth unto us: as it is said of Abraham; He believed God, Gen. 15, 6. and it was imputed unto him for righteousness. And for so much as in this discourse, How faith is taken in this discourse. The definition of faith we take faith now after this manner, it shall not be from the purpose, to define what faith is. Wherefore, Faith is a firm and an assured assent of the mind, unto the words of God; which assent is inspired by the holy ghost, unto the salvation of the believers. And therefore it consisteth in the mind, and is occupied about the words of God, from whence we have the matter thereof. Of the form also we need not to doubt, (because it is defined to be an assent.) The efficient cause is set down to be the inspiration of the holy ghost. And the end is declared in the last place, when as we say, that this assent is inspired of the holy ghost, to the salvation of the believers. Not much unlike unto this definition, are those things, which be written concerning faith, in the epistle unto the hebrews the .11, chapter; Hebr. 11, 1. The definition of faith in the .11, to the hebrews is declared. namely, that Faith is a substance of things to be hoped for, and an argument of things that appear not. Where, that which the Latin interpreters have turned Substantia, that is, Substance; in Greek is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which word Budaeus most learnedly turneth in his commentaries, Boldness, strength, or valiantness of mind: What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. and it is derived of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to Sustain, to receive, not to give place unto one that rusheth upon a man. Hereof a soldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, Trusty, and turneth not his back unto his enemies; but goeth against them, and resisteth them. In believing we have need of strength. And undoubtedly in believing, we have need of this strength, & patience; by reason of the great fight, of which we have there experience. For we must resist the flesh, we must overcome reason, which very much striveth against faith; we must also resist the condemnation of our own conscience, sin, and the wrath of God: and there are many things beside, by which a faithful assent is both letted and assaulted. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or substance, and those things that are hoped for, are very well compared together between themselves. For God promiseth resurrection, but yet unto the dead; he promiseth eternal life, but yet unto them that are rotten; he calleth them blessed, but yet those which abundantly thirst and hunger, and are on every side oppressed; he pronounceth men to be justified, but yet such as are covered with sins and filthiness. Wherefore seeing these things seem to be so far off from us, it is needful that we have boldness, strength, and the assurance of a most firm assent; which may make these things to abide, and to stand with us as things most assured. With such a most strong shield of defence ought we to be armed, Ephe. 6, 16. whereby we may quench all the fiery darts of the devil, when they are cast against us, that we may also overcome even the world: for as john testifieth; This is the victory, 1. john, 5, 4. which overcometh the world, even our faith. Further, we must note, that this word Argumentum, that is, Argument, which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is turned of some Demonstratio, that is, a Declaration; because, by faith are showed & declared those things which appear not. But me thinketh Augustine, although perhaps not so Latine-like, yet very faithfully turned it Conuictio, that is, An overcoming; for by faith our mind is overcome, to grant that those things are true, which God either speaketh or promiseth. 4 But Hostiensis entreating of the holy Trinity, and the catholic faith, laboureth by two reasons to show, that faith by these words of the apostle is not defined; because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or substance agreeth also with hope. For as much therefore as it is not proper to faith, he saith, it cannot be applied to the definition thereof. Further, because faith hath not a regard only to things to come, and those things which are hoped for; but also is referred unto things past: for we believe that God created heaven & earth, that Christ was borne of a virgin, that he suffered for us, and was raised from the dead; but all these things are past, neither are they hoped for to come again. These two reasons of Hos●iensis are very weak, neither do they prove, that these words unto the hebrews cannot be applied unto the definition of faith. I grant indeed, that the intent of the apostle in that place was not to define faith, because he spoke of patience chiefly, Whether in that place to the hebrews faith is defined. and would show that it is most merely knit to faith; because faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A substance, etc. But by this reason are touched all things that express the nature of faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be applied unto faith. And to the first objection we say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or substance must indeed be applied unto hope; but yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which it draweth from faith, not that which it hath of itself. Neither ought it to seem any new matter, if these things, which are of a diverse nature, Things differing in nature have some things common in their definitions. have some thing common in their definitions: for a lion, a dog, and a man, although they differ much in nature, yet herein they agree, that they be living creatures. And therefore in their definitions is something put, which is common unto them all; seeing both they are bodies, and are also things having life, and endued with senses. Wherefore, it ought not to seem marvelous, if faith and hope agree in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; forsomuch as they are distinguished by other differences. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to, in faith & in hope. For in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred unto the assent, but in hope to the expectation, whereby we patiently abide, until the promises and such things as we have received by faith be rendered unto us. To the other reason we answer, that Paul made mention of things past, which are made sure and plain unto us by faith: for he saith not only, that it is a substance of things to be hoped for; but addeth, that it is an argument or conviction of things that appear not. Now these things, which are past, appear not: for by that word, Faith hath respect unto things past, present, and to come: so they be hidden. Paul comprehendeth whatsoever is believed, and is not evident; whether it be past, or whether it be to come, or whether it be now present. But peradventure thou wilt demand, why in the first place he maketh mention of those things which are hoped for? We answer, that it is rightly done; because these things are for good cause put first, which are more hard to believe: for peradventure there be some, which will easily enough grant, that God created all things, that Christ the son of GOD came into the world, and was borne of the virgin, and such like; but yet they will much doubt of the remission of their sins, of the resurrection of the flesh to come, and of the eternal glory which shall be given to the just. Wherefore, aptly and orderly are those things placed, which are read in the epistle to the hebrews. 5 But what the nature of faith is, isaiah the prophet hath aptly expressed in the 26. chapter, in which place is described the church as a city built of God. Esaie. 26, 2. The prophet crieth; Open your gates, and a just nation shall enter therein: and he addeth the cause of that righteousness; Schomer emunim, that is, Preserving or keeping faith: where thou seest, that by faith the believers are justified. Then he addeth the thing, wherein consisteth that faith, whereby the people of God is just; namely, because jetser samuchthitt schalom; that is, With a constant affection thou shalt keep peace. This is the true faith, whereby we are justified; namely, that we believe, that God will be unto us the author of peace and felicity, and a faithful keeper of his promise. And Augustine in his fortieth treatise upon john saith; What is faith, but to believe that which thou seest not? Which selfsame thing he writeth upon the words of the apostle in his 27. sermon: but in his book De spiritu & litera, the 31. chapter, he writeth; that To believe, is nothing else but to consent, that that is true, which is spoken. The Master of the sentences, in the third book, the 23. distinction saith, that Faith sometimes is that which we believe. The Creed of Athanasius. For in the creed of Athanasius it is said; And this is the catholic faith, that we should believe, etc. Sometimes it is that, whereby we believe; and in this latter signification do we understand faith in this discourse. A distinction of faith into a lively faith and a dead faith He separateth also a lively faith from a dead faith, which distinction is to be liked, because james maketh mention of a dead faith. jam. 2, 20. But we must know, that a dead faith is only a faith in name; neither is it any more a faith, than a dead man is a man. For even as a dead man is called a man, A dead faith is no faith. although he be none: so a dead faith, although it be called a faith, yet hath it not the nature of faith. There is also another kind of faith, which serveth to work miracles, A faith of miracles. and much differeth from the justifying faith, and is common both to the godly, and also to the ungodly: of this, Paul maketh mention in the first to the Corinthians, when he saith; 1. Cor. 12, vers. 8, etc. Unto one is given the word of wisdom, to another the word of knowledge, to another (he saith) is given faith. And it is not likely, that in that rehearsal of gifts and graces should be meant any other faith, than that which is the root of miracles; especially when as straightway are added gifts of healing, and of virtues, or powers. And of this kind of faith both Chrysostom, & also Theophilactus have made mention upon the same first epistle to the Corinthians; where, in the 13. chapter it is said; If I have all faith, 1. Cor. 13, 2. so that I can remove mountains, etc. And, that unto the wicked also this kind of faith is granted, it is hereby testified, in that it is most certain, that both they do prophesy, and work miracles: wherefore Christ shall say unto them; I know you not: although they boast with open mouth; Matt 7, 23. Have we not in thy name prophesied? Have we not cast out devils? We must sever also from this faith, that faith, Faith enduring but for a time. which endureth but for a time; whereof the Lord made mention in the parable of the seed, which is sown in the field: for all falleth not upon good ground, but some upon stony ground; & when it is sprung up with very good success, it very plainly expresseth them, which with a glad and joyful mind receive the word of God, 〈…〉. but when the burning and ferventness of persecution shall wax hot, they fall away from it, and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Men having faith for a season. Wherefore, leaving all these significations, we in this discourse understand faith to be that firm assent, which is of so great force and efficacy, as it draweth with it the affection of confidence, hope, and charity: lastly, all good works, as much as the infirmity of this present life will suffer. 6 Therefore Smith, Smith an english man an impudent ●…ophisier. which wrote against me a book of justification, although he set it out before against Luther, & against Melancthon, and speaketh much against others, and seldom maketh mention of me, is herein exceedingly deceived; in that he judgeth, that those are sharply to be reproved which say, that faith is a trust. And he bringeth a place out of the epistle to the Ephesians, the third chapter, where it is written; By whom, namely, by Christ jesus, Eph. 3, 1●. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, boldness to speak, A place to the Ephesians declared. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an access; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in trust, which cometh by faith. Therefore (saith he) seeing trust is by faith, it is not faith. Oh fine man, and witty Divine, which alone saw that these two things, namely, faith and trust, are two things, which are diverse and distinct each from other! What other thing in a manner doth Philip Melancthon, and others our faithful teachers mean, when they call that faith, whereby we are justified, Trust, but that the same is not dead, that it is not slothful, that it is not an human persuasion, but of so vehement an assent, that it hath even trust itself most inwardly and nighlie joined unto it? But I mind not much to contend with this man; all that he babbleth, he scrapeth only out of the works of Ecchius, Pighius, and other ●able of the Roman Antichrist, and setteth them abroad, as though they were his own. That faith, which draweth not trust, A dead faith justifieth not, but driveth into desperation. and other holy motions of the mind, driveth men into desperation; so far is it off that it can justify: which thing the miserable ends of Cain and judas do plainly testify. But that which is a firm faith, continually trusteth; yea it sealeth our faith in the church by this common word Amen, This word Amen, sealeth prayers. used among the faithful. Which word is derived of this Hebrew word, Aman, which I before spoke of; and signifieth (as David Kimhi testifieth) It shall be ratified and firm; So shall the Lord bring to pass. They which pray without faith, do lose their labour. A similitude. They which pray without such a faith, do lose their labour. In this faith undoubtedly men do quiet themselves by tranquility, and unspeakable peace; and are like unto him, which found a most ample treasure and precious pearl, wherein he so contented himself, that he sold all that he had, to buy it. Hereof came it, verse. 4. that in the 7, chapter of isaiah, the prophet said unto the wicked king Achaz, exhorting him to the true faith, Hisschameer vehaschket, that is, Take heed and be quiet: for the prophet would, that the king should beware of incredulity, & stay himself on the word of God, which is the property and nature of faith; as contrariwise the nature of infidelity is to waver and be unconstant. What is the property and nature of faith. For, They who believe not, are shaken with every blast of doctrine and opinions, and always waver and doubt. Wherefore in josua the 7. chapter, verse. 5. the people is reproved; because their hearts melted away as water: and that undoubtedly happened only by their incredulity. 7 Forsomuch therefore as hereby it now appeareth, what we understand by faith; & among many significations of this word, which of them we do follow in this question: we must now speak somewhat of works. A distinction of works. There is one kind of work, which after the action and motion, remaineth outwardly, and appeareth after it is finished; as the image which Phidias made, is called a work; and the temple of jerusalem was called the work of Solomon. But otherwise the actions of men, and their voluntary and reasonable motions, are called works: and after this manner we now take works, which are nevertheless sundry ways distinct the one from the other. For there are some, which are inward; as, To believe, Works inward, and works outward. To love, To favour, To fear, and To pity: other some are outward; as To travel abroad, To give alms, To preach, To teach, and such like: and of both these kind of works is our question meant. Works moral, and works ceremonial. They also divide works into them which pertain unto ceremonies, and them which they call moral; and we in like manner do embrace both kinds. Further, the time wherein good works are wrought, must be distinguished; for some be done before we are justified, and have obtained the benefit of regeneration; Works either go before, or else follow justification. and other some follow, and are counted the fruits of a new life, and of righteousness begun. And forsomuch as we cannot entreat of these latter works being such as follow justification, we will speak only of the former: for this only is called into controversy; Whether works justify us. For those which follow justification, cannot bring forth justification; because it is already had. 8 These points being first so handled and ordered, we will dissolve this whole question by three propositions, which be these; justification is not of works; justification is had by faith; This question comprehended in three propositions. justification is given by faith only. These three things if we shall confirm by reasons taken out of the holy scriptures, and defend them from the objections and cavillations of our adversaries; we suppose that then we shall have sufficiently answered the question. God grant and work with us to bring this to such effect as we desire! As touching the first proposition, when we say that men are not justified by works; If good works justify not, that happeneth not through their fault. it is not to be thought, that the same happeneth through the default of good works: for if they could so be performed of us, as the law commandeth them, than should we be justified by them. For God, because he is just, as he acquitteth not the wicked; so would he by his sentence justify such as satisfy the law. But there is no man, which can throughly accomplish such works as the law commandeth. And as, A similitude. if a man should owe a thousand crowns of gold, and had toward the payment thereof but only a thousand pieces of lead or brass money, undoubtedly he should not be discharged of the debt, neither might he be pronounced clear or quit; which thing should not happen through the default of the crowns of gold, but through the default of his naughty money, and for that he wanteth money of gold: even so say we, that the law is in deed spiritual, holy, just; and he which could do all the things that it commandeth, should live by them: for it is set forth unto us as life. But forsomuch as none of us either doth or can do it, as it is given of God; therefore are we not justified by works. Moreover also, Faith as it is a work, justifieth not. if faith itself should be considered as it is our work, we cannot be justified by it; forsomuch as it is a work maimed and unperfect, and far underneath that that the law requireth. But therefore we are said to be justified by it; for that by it we take hold of the promises of God, and of the righteousness and merits of Christ, and apply them unto us. A similitude. Suppose there were a beggar which hath a very loathsome & leprous hand, wherewith he receiveth the alms of him that offereth it unto him; undoubtedly that beggar is nothing at all helped by the loathsomeness or leprosy of his hand; but by the alms which he received with his hand, what manner of hand so ever he have. There is none endued with true piety, but must needs grievously lament and be sorry when he seeth many (which are called christians) to be ignorant whether works justify or no: seeing this doctrine is the head, fountain, The doctrine of justification, is the principal point of godliness. and stay of all religion, and therefore of it above all things we ought to be most sure and certain. But now a days it is not only called into controversy, but many disagree one from another, and perniciously err from the true doctrine. But if by complaining I might any thing prevail, I would at large complain of this unhappiness: but forsomuch as that which is so, we can by no means bring to pass, but that it be so: only this will I prevent what I can; namely, that we fall not into those opinions, which diminish the glory of God, and are repugnant unto the holy scriptures, and also are hurtful unto our consciences. Peradventure some will look that I should chiefly make answer to the cursed speakings, slanders, and reproaches, wherewith the adversaries do as touching this matter, most importunately and tragicallie infame us: but I am not so mad, to think that these things are to be preferred before the setting forth and defence of the truth. Wherefore first of all I will descend to the matter, and then when I have confirmed our own opinion, I will pick out such wicked objections as are laid against us, and according to the strength that God hath given me I will overthrow them. And to the end it may manifestly appear, that men are not justified by works, (which thing was our first proposition;) I will rehearse in due form the order of the reasons which Paul hath in the epistle to the Romans; whereby it may the easier be perceived, that I in all points agree with him, neither do I one hears breadth departed from his doctrine. 9 In the first chapter he began to reprove the Gentiles, Rom. 2. 18. The first reason for the first proposition. because before they came to the knowledge of Christ, although by their philosophy they knew the true God; yet they worshipped him not as they should have done; neither gave they thanks unto him, as to the author of all good things; but being made foolish they became vain in their reasons & cogitations; and changing the glory of God, did transfer it from him, and gave it not only to the images of men, but unto birds, four footed beasts, and serpents; wherefore God delivered them over to the affections and desires of their own hearts, by means whereof they lived most shamefully, and became, as it is there written, full of all iniquity, maliciousness, fornication, avarice, and those vices, which do there follow. And if so be they were such, and lived after that manner; undoubtedly they could not be justified by their works: neither should Paul's reason against the Gentiles have been of any force, to prove to them, that the religion of Christ had been necessary to the justifying of them, unless he had taught, that they were universally such as in that first chapter he described them to be. For who would think it to be an effectual reason, which appeareth to be true only of some, and not of all? And in the second chapter he writeth in a manner the same things of the jews; verse. 17. Behold (saith he) thou art called a jew, The second reason. & doest trust in the law, and makest thy boast of God, and knowest his will, and allowest the things that are profitable being instructed by the law: thou boastest that thou art a leader of the blind, a light of them which are in darkness, an informer of them which lack discretion, a teacher of the unlearned, as one that hath the form of the doctrine that is by the law. Thou therefore which teacheth another, teachest thou not thyself? Thou which preachest, a man should not steal, doest thou steal? Thou which sayest a man should not commit adultery, committest thou adultery? Thou that abhorrest images, doest thou commit sacrilege? And thou which makest thy boast of the law, doest thou by transgressing of the law dishonour God? For the name of God, as it is written, is evil spoken of among the Gentiles through you. Such therefore were the jews without Christ; wherefore they could by no means be justified by their works: or else they might have answered Paul, that they were so grievously accused without cause. 10 But in what case men were before they received the faith of Christ, The third reason. is more manifestly showed in the third chapter: for there we read; Rom. 3, 10. There is none righteous, there is none that understandeth or seeketh after God: all have gone out of the way, and are become unprofitable, there is none that doth good, no not one: their throat is an open sepulchre, with their tongues they have deceived, the poison of asps is under their lips, whose mouth is full of cursing and bitterness: their feet are swift to shed blood, destruction and wretchedness are in their ways, they have not known the way of peace, the fear of God is not before their eyes, etc. These testimonies Paul gathered together out of sundry places of the holy scripture; by which the nature of man, being destitute of the grace of God, is set forth in his colours. And that no man should say, that only the idolatrous and wicked Gentiles are by these words signified; the apostle (as it manifestly appeareth) showeth, that these things are also extended unto the jews, who above all other thought themselves most holy: and he addeth; But we know, that whatsoever the law speaketh, Ibidem. 19 it speaketh unto them which are under the law. And to the end we should not doubt, but that his intent was to bring a general reason, he addeth; verse. 20. What signifieth the flesh. Because by the works of the law no flesh shall be justified. And by the flesh he understandeth a man not yet regenerate. I know there have been some, which by the flesh have understood the inferior parts of the mind, which are gross, and entangled with shameful lusts. The fourth reason. But this sense Paul excludeth when he saith; By the works of the law, that is, verse. 19 by the works commanded by God in the law, which must needs come of reason, & not of the strength of the inferior parts of the mind. Further, The fift reason. the scripture, after the Hebrew phrase, by the flesh understandeth the whole man; which thing we have in another place more aboundanltie expressed. verse. 21. Afterward, to the end he might the better confirm this sentence, he saith That every mouth might be stopped, and that the whole world might be guilty before God. Undoubtedly, if men should be justified by works, their mouths should not be stopped, neither should they be guilty before God. For they should always have somewhat to say; namely, that they are quit from sins, because they have deserved it by works: but now, when men perceive the contrary, they dare not once open their lips. Further, he saith; But now without the law, is the righteousness of God made manifest, which hath the testimony both of the law and of the prophets. What man would appoint that thing to be the cause of our righteousness, without which, righteousness may be obtained? Undoubtedly no wise man would so do, seeing that such is the nature of causes, that without them the effects cannot be wrought. To the same purpose also serveth that which followeth; The sixth reason. Where is then thy boasting? It is excluded? By what law? By the law of works? No, verse. 27. but by the law of faith. He would have us know, that all just cause of glory is excluded and taken away from us: for the whole glory of our righteousness ought to be given and yielded to God. But if we should be justified by works, than would it not be so: for the glory should be ours, and every man would count himself to be therefore justified, because he hath lived virtuously and justly. And how certain and assured this was unto the apostle, those things which follow do declare; We think therefore that a man is justified by faith, verse. 8. without the works of the law. The seventh reason. Why then shall we deny that, which the apostle with so great vehemency affirmeth? Undoubtedly it were a thing most impudent so to do. Wherefore let us assent unto him, and not resist so great a testimony of his. But besides these things, let us weigh and consider the pith of Paul's meaning; The eight reason. If we should be justified by works (saith he) we should not only have matter to boast of; Rom. 4, 2. but the occasion of our boasting & rejoicing in God, & of praising & commending his favour towards us, should be taken away. For without doubt it is unto us a thing most praiseworthy, and glorious, to acknowledge, that the benevolence and ready favour of God towards us, through Christ, is so great, that he delivereth us miserable men from our sins, and receiveth us into favour, although we be covered over with never so great loathsomeness and dregs of sins. If we should (I say) be justified by works, then doubtless we might not truly boast, brag, or glory hereof. 11 But it is better for us to hear what the apostle himself saith in the beginning of the fourth chapter; The ninth reason. What shall we say then, Rom. 4, 1. that our father Abraham found according to the flesh? For if Abraham were justified by works, he hath whereof to boast, but not before God. For what saith the scriptures? Abraham believed God, and it was imputed unto him for righteousness. But unto him which worketh, a reward is not imputed according to grace, but according to debt. Wherefore to the end that so sweet a consolation of the love and benevolence of God towards us, should not be taken away from us; let us constantly affirm with the apostle, that we are not justified by works. And that he might the better persuade us hereof, he urgeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we say, is To impute, to ascribe unto a man righteousness, vers. 3, & 4. or to count a man to be just; and he setteth it as an Antithes●is or contrary position unto merit or debt: so that he, to whom any thing is imputed, deserveth not the same, neither receiveth it as a debt. But he which obtaineth any thing as a debt, accounteth not the same as imputed or ascribed unto him. Neither did Paul think it sufficient, that he brought the scripture, concerning Abraham; but he also citeth David; vers. 7. Psal. 32, 2. Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man, unto whom the Lord hath not imputed sin. By the which words we do not only gather, that the righteousness, by which we are said to be justified, sticketh not in our minds, but is imputed of God; & that it is such an imputation, as consisteth not of works, but of the mere clemency of God. Further, the apostle doth by another property of good works confirm his opinion; namely, The tenth reason. because works are signs or seals of the righteousness already obtained: where he saith of Abraham; And he received the sign of circumcision, being a seal of the righteousness of faith, which was in uncircumcision, etc. vers. 11. Seeing therefore that good works are signs and also seals, which bear witness of the righteousness already received, they cannot be the causes thereof. Neither have ceremonies only that property, but also even those works, which are called moral, Even very moral works are seals of righteousness imputed. when they are pleasant and acceptable before God: for they also are signs & tokens of our righteousness. Wherefore Peter exhorteth us to endeavour ourselves to make our vocation sure; namely, by living uprightly, & by good works: yea, and the form of the promise which God made with Abraham, 2. Pet. 1, 10. is diligently to be weighed: for thereunto is not added a condition of the law, The eleventh reason. or of works. And seeing God added none, what boldness were it in us to presume to do it? and Paul saith; For not through the law was the promise made unto Abraham, or to his seed, Rom. 4, 13. that he should be the heir of the world; but through the righteousness of faith. For if those, which pertain unto the law, be heirs; then is faith made frustrate, and the promise is of no force; namely, because the law worketh anger. Wherefore if we fulfil not the law, the promise shall take no place. And to believe that promise, which shall never be fulfilled, would be a vain thing; which undoubtedly must needs utterly be so, if it be given upon this condition, that we should perform the law, when as no man can perfectly accomplish the law. Vers. 16. The twelfth reason. But the apostle proceedeth further, and by the judgement of the most merciful counsel of God decreeth after this manner; Therefore is the inheritance given by faith, and according to grace, to the end the promise should be firm. As if he should say; If the promise should depend upon works, our mind would continually waver; none might appoint any certainty of his own salvation: for his conscience would evermore accuse him, that he had not performed those works, for the which the promise was made. To the end therefore we should not waver, Why God would that our justification should come by faith. vers. 18. The .13. reason. God would that our justification should consist of faith and grace, that the promise might be firm. The same thing also is gathered by that which is declared of Abraham, how that, Contrary to hope, he believed in hope. He is said to believe in hope, contrary to hope, which either in himself, or in nature seeth or feeleth no manner of thing, which might persuade him to hope. Even as Abraham was an hundred years of age, his body was in a manner dead: his wife an old woman, and barren; all which things naturally put him from hoping: and yet prevailing against them all, he hoped. But we, if we had merits or good works, whereby we might obtain righteousness; then should we not hope contrary to hope, but in hope, and according to hope. Wherefore our justification is to be appointed no otherwise, than we read it was in Abraham; for he is the father of us all: as it was imputed unto him, even so shall it be imputed unto us. The .14. reason. 12 But now let us come to the .5. chapter. There again Paul plainly expresseth, in what case men are before they be regenerate: for he saith; For Christ; when we were yet weak, according as the time required, Rom. 5, 6. died for the ungodly. And strait way; But God setteth out his love towards us, in that when we were yet sinners, Christ died for us. And he addeth; vers. 8. For if when we were enemies, we were reconciled to God, by the death of his son, vers. 10. much more being now reconciled, shall we be saved by his life. Hereby we gather, that before regeneration men are weak, sinners, ungodly, and the enemies of God. Who then can ascribe unto such men, power to obtain righteousness at their pleasure, when they list to do good works? Others may believe it, but the godly will never be so persuaded. This moreover is another proof, in that he setteth forth the cause of so great an evil, when he saith; Therefore, vers. 12. even as by one man sin entered into the world, and by sin, death: The .15. reason. even so death went over all men, forsomuch as all men have sinned. As if he should have said; We have been even from the beginning, by the first man, lost and condemned. And lest thou shouldest think, that infants are to be excepted, he saith; vers. 14. Yea death hath reigned from Adam even to Moses, over them also, which have not sinned, after the similitude of the transgression of Adam. The mass or lump of perdition, comprehendeth all those that are borne; from which corruption the holy scriptures teach that it is not possible for men to escape by their works, and to challenge justification unto themselves. Afterward in the .6. chapter, thus speaketh our apostle; vers. 21. What fruit had ye then in those things, whereof ye are now ashamed? For the end of them is death, The .16. reason. but now being delivered from sin, and made the servants of God, ye have your fruit to sanctification, and the end everlasting life. What other thing mean these words, than that all things, which men do, before they believe in Christ, deserve nothing else but ignominy & shame? And there is no fruit there, of sanctification, but it followeth regeneration itself. And who will say, that we are justified by those things, which are full of ignominy and shame? The .17. reason. But now let us hear what is said in the beginning of the .7. cap. Know ye not brethren (for I speak to them that know the law) how that the law hath power over man, as long as he liveth? Rom. 7, 1. For the woman, which is in subjection to a man, is bound by the law to the man, as long as he liveth: but if the man be dead, she is loosed from the law of the man. Wherefore, if whilst the man liveth, she couple herself with another man, she shallbe counted a wedlocke-breaker: but if the man be dead, she is free from the law of the husband, so that she is no wedlock-breaker, though she couple herself with another man. Even so ye also, my brethren, are dead unto the law, by the body of Christ, that ye should be coupled to another; namely to him, which is risen again from the dead, that we should bring forth fruit unto God. Paul would by this reason declare, that before our faith in Christ, we as it were to husbands, were coupled to the law, and to the flesh; of which copulation could come no fruits, but such as are pernicious and deadly: but now being delivered by the grace of God, we are coupled unto Christ by the spirit, unto Christ (I say) being raised from the dead: by which copulation, we shall now bring forth fruit unto God, and not any more to death and damnation. And the selfsame thing he affirmeth, or rather expoundeth, verse. 5. when he addeth; For when we were in the flesh, the lusts of sins, which are by the law, took effect in our members, to bring forth fruit unto death. Here let us note, that so long as we were in the flesh, we were subject unto wicked affections, which by the law were of force in our members; how then could we be justified by our works? Further, in the same chapter it is written; For that which I do, I allow not: The 18. reason. for what I would, that I do not; but what I hate, that do I. If now I do that, which I would not, verse. 15. than it is not I that do it, but sin that dwelleth in me. For I know that in me (that is in my flesh) dwelleth no good thing. Here (as it manfestlie appeareth) he doth entreat of the works of men. And although that in interpreting of these words, I have effectually proved, that they are to be understood of those works, which are done of the godly, which have already obtained justification: yet now I leave it free unto the adversaries, to take whether part they will. And if they grant, that these things ought to be understood of works done before justification; then, forsomuch as they are neither allowed, nor good, how shall they deserve righteousness? For they are called evil, and no man is justified by an evil action. But if we understand works, which are here described, to be the works of those that are justified; then will I make my argument A maiori, that is, From the greater. If those works, which might seem most acceptable & just, and holy to God, are called evil, & by the judgement of reason now renewed are not allowed; how can we affirm then, that those works, which are of sinners, are such, as they be able to justify? 13 And lest any man should say, that we take our argument only of that, which happeneth through the slothfulness of men; when as the disputation is of that which may be done, if men would put to their good will (for many are not justified by their good works, when as they might be justified by them if they would.) Hereunto we answer with the apostle in the eight chapter, The 19 reason. who saith; For that which the law could not perform, insomuch as it was weak, because of the flesh, Rom. 8, 3. that performed God by his own son, being sent under the similitude of flesh subject unto sin, and for sin condemned sin through the flesh. This place admonisheth us, that the righteousness, which God commanded in the commandments, could not be performed by the help of the law; by reason of the corruption and infirmity of the flesh: and for that cause was Christ sent by the father, to perform that which could not be accomplished of us. The same thing also teacheth he a little after: for when he had said, The 20. reason. that The lust of the flesh is death; he addeth moreover, that It is enmity against God: Ibidem. 6. for it is not subject to the law of God, neither indeed can be. Wherefore, whatsoever we do of our own natural strength and power (which is called flesh) the same resisteth God: for our corrupted nature cannot be subdued under the law of God. And forsomuch as it is so, The 21. reason. then can we not be justified by the deeds thereof. In the same chapter also we read; Unto those that love God, verse. 27. all things work to good, unto those, I say, which are called of his purpose. In which words the apostle touched the beginning and chief point of all our goodness, namely, the purpose of God; which is so the cause of our salvation, that all our goodness dependeth thereof, but it is not moved by any of our goodness. But the very causes of man's felicity are afterward orderly and distinctly described; among which there is no mention at all of our good works. Those which he knew before, verse. 28. he also predestinated; and whom he hath predestinated, those hath he also called; and whom he hath called, them also hath he justified; and whom he hath justified, them also will he glorify. This chain is linked together with all the means and helps, whereby God bringeth us unto salvation. But seeing there is no mention made of the works of the law, and of merits; it sufficiently appeareth, that by them we are not justified. Further, when it is said; The 22. reason. Who shall accuse the elect of God? It is God which justifieth, who shall condemn? verse. 33, and 34. It is Christ which died, yea which also is risen again, which also sitteth at the right hand of God, which also maketh intercession for us. If by the judgement of God we should be justified by works, it had been sufficient to have said; The elect shall be accused in vain, forsomuch as they have good merits; and seeing by their virtuous and holy works they shall obtain absolution. He saith not so; But (saith he) it is God which justifieth. And it might have been answered; No man shall condemn the elect, seeing that their works be such, as they deserve both absolution, and a reward. But he maketh no such answer, but saith; It is Christ that died, etc. Why then should we take upon us to mingle our works therewithal, seeing the scripture willeth us in no case so to do? 14 Now come we to the ninth chapter, wherein is entreated of the providence of God, which directeth and ordereth all things; not for any other cause undoubtedly, but that we should think, that the nature of it, and of justification is all one: for either of them is given freely, and not of works. The 23. reason. For the apostle writeth, that Of two brethren, which were not yet borne, and when they had done neither good nor evil, Rom. 9, 11. (to the end the election of God should abide according to his purpose, not of works, but of him that calleth) it is said; The elder shall serve the younger, as it is written; jacob have I loved, and Esau have I hated. Here, as we see, are works most manifestly excluded. The 24. reason. Also unto Moses it was answered; I will show mercy to whom soever I show mercy, Exod. 33, 19 and will have compassion on whom soever I have compassion. These words also declare, that the forgiveness of sins, and the means whereby men are received into favour, depend not of their works, but of the mere and merciful benevolence of God. The 25. reason. And no less also do the words following declare; It is not of him that willeth, verse. 16. nor of him that runneth, but of God that hath mercy. verse. 18. Again; He hath mercy on whom he will, and whom he will he hardeneth. But if justification might be gotten by our will, or by works; then should it be both of him that willeth, and of him that runneth. Neither should they be converted, on whom God hath compassion; but they, which should have most compassion upon themselves: neither also should God harden any man, seeing all men might promptly, easily, and at their pleasure by good works be reconciled unto God, and also be justified. But it is far otherwise; for they which put their confidence in works, do too far●e err from the true righteousness, whereof we now speak. The 26. reason. Toward the end of the ninth chapter, the apostle saith; Israel which followed the law of righteousness, verse. 31. attained not to the law of righteousness. And why? Even because they sought it not by faith, but as it were by the works of the law. And if the works of the law were a let unto the jews, for the obtaining of justification; what should we then hope to have thereby? The 27. reason. The very same thing the apostle, although in other words, declareth in the tenth chapter; They being ignorant of the righteousness of God, verse 3. and going about to establish their own righteousness, did not submit themselves unto the righteousness of God. These words signify nothing else, but that they fall from the righteousness of God, which attribute much unto their own righteousness; namely, to works. And there is so great a contrariety and repugnancy between grace and works, that the effect, which proceedeth from the one, cannot proceed from the other. For Paul saith; There is a remnant left, according to the election of grace. The 28. reason. If it be of grace, than it is not now of works; for else should grace be no more grace: Rom. 11, 5. & if it be of works, than it is not of grace. For this is the property of grace, to be given freely, & of mere liberality: but the property of work is, that the reward should be given of duty, & even of very right. lastly, what shall we say, The 29. reason. seeing the apostle crieth out; Oh the depth of the riches of the wisdom of God verse. 33. Undoubtedly Paul by this affection declareth, that it is a thing most hard to be known; whether God deal justly, which predestinateth whom he will, & justifieth whom he will, having no respect to condition & merits? There human reason is very much offended, there our flesh ceaseth not to cry against: but if either of them; namely, justification and election, should happen by works and merits, there should be no trouble, no offence, no stumbling block laid against us. But forsomuch as it is far otherwise, and that by us cannot be rendered a reason of the will of GOD; therefore Paul justly and worthily crieth out: and to his opinion must all men that be wise agree. In the 14. chapter it is written; Rom. 14. 22. Blessed is he which judgeth not himself, The 30. reason. in that thing which he alloweth. But he which judgeth, is condemned if he eat, because he eateth not of faith. For whatsoever is not of faith, is sin. Hereby are we taught, that they which want a true faith, can do or perform nothing which is not sin. I know indeed, that the adversaries interpret these words of the conscience; but they are never able to prove, that faith signifieth conscience. And although peradventure Paul teacheth this at the beginning; namely, that we ought not to do any thing against our conscience: yet in a manner afterward he bringeth in a general sentence, when he writeth, that Whatsoever is not of faith, is sin. As though he should have said; This is a general rule, when men go about to do any thing, they ought to be persuaded by the spirit and word of God, that that which they have in hand to do, is acceptable unto God, and pleaseth him: which persuasion if they have not, then undoubtedly they sin in doing that which they do. And if I should grant, that in this place, faith signifieth the conscience; I would think it should be added also, that the conscience ought not to be believed, unless it be instructed by the word of God: forsomuch as there be many endued with so superstitious a conscience, that whether they obey it, or not obey it, they sin most grievously. But I will not stand long at this time about the expounding of this place, & therefore let us hear what is said in the .4. chapter of the first epistle to the Corinthians, where it is thus written; I know nothing by myself, vers. 4. yet am I not thereby justified. These words Paul spoke of his ministery, being now converted unto Christ, The .31. reason. being now an apostle, and whom, as touching his function, no man was able to accuse. And if so great a friend of God, pronounceth this of himself, and of his works; what mean we to attribute justification to the works of them that are not yet regenerate? The works of the godly, and of the chief apostle of Christ, could not deserve it; how then can it be granted unto those, which are yet strangers from Christ? vers. 16. 15 To the Galathians, the second chapter, Paul repeateth that sentence, which he had written in the .3. chapter to the Romans; namely, that, No flesh shallbe justified by the works of the law. Which sentence forsomuch as it is plain enough, and hath been already before recited, needeth now no further declaration. But in the same chapter it is written; Gala. 2, 21. If righteousness come by the law, than Christ died gratis. The .32. reason. In which place, gratis, signifieth nothing else, but in vain, and to no purpose: which then undoubtedly should be most true. For if true righteousness before God, could by any other means have been attained unto by men, why then died he? And why was he crucified? And again; This one thing I desire to learn of you; The .33. reason. Gala 3, 2. Received ye the spirit by the works of the law, or by the preaching of faith? And strait way; He therefore that ministereth unto you the spirit, vers. 5. and worketh miracles amongst you, doth he that through the deeds of the law, or by the preaching of faith? They which are justified, receive the holy Ghost; for without it, it is utterly impossible to be justified: and if it be not given through works, neither can justification then come through works. The .34. reason. Further, there is no doubt, but that justification cometh of the good will and favour of God; seeing by it men are received into grace, adopted to be his children, and made heirs of eternal life. But such as before justification, are occupied in the works of the law, are bound under the curse; so far is it off, that they should have the fruition of the favour of God. For the apostle addeth; As many as are under the law, vers. 10. are under the curse. But to the end we should not think this to be his own invention, he saith; As it is written, Cursed be he, which abideth not in all the things that are written in the book of the law. After this he argueth from the time; I speak after the manner of men: The .35. reason. though it be but a man's testament, yet if it be allowed, vers. 15. no man rejecteth it, or addeth any thing thereto. Moreover, unto Abraham were the promises made, and unto his seed: he saith not, to his seeds, as speaking of many; but to thy seed, as of one, which is Christ. This I do say, that the law, which began afterward, beyond .430. years, doth not disannul the testament, that was before confirmed of God unto Christ-ward, to make the promises of none effect. First, saith he; The testament of God, and the first promise, offereth justification without works: wherefore the testament confirmed, received, and allowed, is not restrained by the law, which was so long time afterward given. If there had been a law given, The .36. reason. vers. 21. which could have given life, then should righteousness have been of the law. This reason of the apostle is not full: for there must be added the deman of the antecedent; namely, That the law can not give life. For as it is declared unto the Romans; It was weakened through the flesh, although as touching itself, it contained commandements, which pertained unto life. Wherefore seeing it is for certain, that the law can not give life; no more can it likewise justify. But before that faith came, we were kept under the law, The .37. reason. vers. 23. and were shut up unto that faith, which afterward should be revealed. Wherefore the law was our schoolmaster unto Christ, that we should be justified by faith. If the law be as it were a schoolmaster, then should we do great injury unto God, and to Christ, which are unto us in steed of parents, if we should ascribe unto the schoolmaster, that which is proper unto them. It is not the schoolmaster, which maketh us heirs, which adopteth us, which giveth us all things; but it is the father; wherefore let us ascribe our justification unto God, and unto Christ; and not unto the law, nor unto works, nor to our merits. Tell me, The .38. reason. Gala. 4, 21. ye that would so feign be under the law; do ye not hear what the law saith? For it is written, that Abraham had two sons, one of an handmaiden, an other of a free-woman; and he which came of the handmaiden, was borne according to the flesh; but he which came of the free-woman, was borne according to promise; which things are spoken by an allegory. For these are two testaments, the one from the mount Sina, which engendereth unto bondage, the which is Agar: for Agar is mount Sina in Arabia, and is joined unto the city, which is now called jerusalem, and it is in bondage with her children: but jerusalem, which is above, is free, which is the mother of us all. In these words, this thing is chiefly to be noted; that the law engendereth not, but unto bondage, as Agar did. But if by the works thereof it could justify, it should engender to liberty; for what thing else is justification than a certain liberty from sin? But forsomuch as it is both called a servant, and gendereth to bondage; we ought not then by it to look for justification. In the fift chapter it is written; verse. 2. The 39 reason. verse. 3. If ye be circumcised, Christ shall nothing profit you. And he brings a reason of the said sentence; For that man (saith he) which is circumcised, is debtor to keep the whole law. So much doth Paul take justification from circumcision and works, as he saith, that Christ nothing profiteth them in case they will be circumcised, after they believe. And still he more strongly confirmeth that which was said; The 40. reason. Christ is come in vain unto you: for if ye have justification, as the fruit of your works, than the coming, death, and bloodshedding of Christ should not have been necessary. verse. 11. And I, if I yet preach circumcision, why do I suffer persecution? Then is the offence of the cross abolished. The offence and slander of the cross is, that men being wicked, and otherwise sinners, are by God counted just, through Christ crucified, and by faith in him. Here the flesh is offended, here doth reason utterly resist; which thing happeneth not, when justification is preached to come of works, whether they be ceremonial or moral. But God would have this offence to remain, because it pleaseth him, 1. Cor. 1, 21. by the foolishness of preaching, to save them that believe. verse. 1. The 41. reason. 16 Unto the Ephesians the 2. chapter it is written; And ye, when ye were dead in trespasses and sins, in which in time past ye walked according to the course of this world, even after the governor that ruleth in the air, and the spirit that now worketh in the children of unbelief, among whom we also had our conversation in time past, in the lust of the flesh, and fulfilled the will of the flesh, and of the mind, and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of our thoughts, & were by nature the children of wrath, even as others are. Let us note in these words, that men at the beginning, before they come to Christ, are dead in sin; and therefore are not able to help themselves to live, and to be justified. Who ever saw that a dead man could help himself? Further, by those words is showed, that they were in the power of the prince of darkness, which worketh and is puissant in the children of unbelief. Seeing therefore they were governed by him, how could they by their works tend to justification? And because we should not think that he spoke only of some other certain ungodly persons, he addeth; All we (comprehending also the apostles in the number) Among them (saith he) we were. And what did we then? We were conversant in the lusts of our flesh. And to the end we might understand, that these lusts were not only the wicked affections of the grosser part of the soul, it followeth; We doing the will of the flesh and of the mind, or of reason, did follow also the thoughts or inventions of human reason. If we were all such, from whence then cometh salvation, and justification? But God, which is rich in mercy, for his exceeding love sake, wherewith he loved us, yea even when we were dead in sins, hath quickened us together with Christ. But what instrument used he to give unto us our salvation? For, The 42. reason. vers. 8. By grace (saith he) were ye saved through faith, and that not of yourselves; for it is the gift of God: not of works, lest any man should boast. Can works be more manifestly excluded? In what place then shall we put them? certainly they follow justification. For the apostle addeth; For we are his workmanship, Ephe. 2, 10. created in Christ jesus unto good works, which God hath prepared, that we should walk in them. But they could not be in us before, which thing is very well thus described; The 43. reason. verse. 12. Ye were at that time without Christ, being alienated from the common wealth of Israel, strangers from the testaments of promise, having no hope, and being without God in this world. Bein in this state, who can feign unto himself good works, whereby men may merit justification? And to the Philippians the 3. chapter; Phil. 3, 4. The 44. reason. If any other man may seem that he hath whereof he might trust in the flesh, I have more, being circumcised the eight day, of the kindred of Israel, of the tribe of Benjamin, an Hebrew, borne of the hebrews; as concerning the law, a Pharisie; as touching ferventness, I persecuted the church of God; as touching the righteousness which is of the law, I was unrebukable. Seeing that Paul had so many, and so great things before his conversion, and that he had whereof to trust and boast in the flesh, let us hear what he at the length pronounceth of all these things; These things (saith he) if they be compared unto the true righteousness, which is through the faith of Christ, I count loss, vile, and dung. If we should thereby obtain righteousness, should so profitable things be counted for losses; so precious & holy things, for vile; and things acceptable and pleasant unto God, for dung? Let Paul take heed what he saith here; nay rather let the readers take heed that they believe not Sophisters more than Paul. Now to the Colossians, the first chapter; verse. 21. The 45. reason. And you which were sometimes far off, and through evil works, enemies in your hearts; yet hath he now reconciled in the body of his flesh, through death. Here ought every word diligently to be noted, so as we may perceive, that in them which be alienated from God, we are not to look for such things, whereby they may return into grace & favour; & that they which be enemies in mind, cannot obtain that peace which is joined with justification: that it is unpossible that good works should be done of them, before they be changed, which are said to stick in evil works. But what manner of works those were, it appeareth in the 2. The 46. reason. chapter, seeing it is there written; And ye, verse. 13. when ye were dead through sins, and through the uncircumcision of your flesh, hath he quickened together with him, forgiving all our sins, & hath put out the handwriting that was against us. In the 2. to Timothy, the 1. chapter; The 47. reason. Who hath called us with an holy calling, not according to our works, verse. 9 but according to his purpose and grace, which is given us through Christ jesus. Here he speaketh of the effectual calling, whereby we are justified; and not of the common calling, which is by the preaching of the word of God, that is laid open to all men. And forsomuch as this consisteth not (as Paul saith) of merits or works; neither can justification also come of them. The 48. reason. Unto Titus it is written; The goodness and love of God our saviour towards us, Titus. 3, 4. hath appeared: not by the works of righteousness, which we had done, but according to his mercy hath he saved us. Also unto the hebrews, there is but one only sacrifice, The 49. reason. and one oblation affirmed to be; namely, the death of Christ, by which sins are wiped away, Heb. 9 & 10. and satisfaction made for men. Wherefore justification is not to be looked for of works: and it ought to suffice us, that the good works which we do after justification, are sacrifices of thanksgiving: but let us not make them sacrifices propitiatory; for than we should do great injury unto Christ. 17 But setting aside the epistles of Paul; let us seek testimonies also out of other places of the holy scriptures. Christ in the seventh of Matthew saith; The 50. reason. Every good tree bringeth forth good fruits, verse. 17. but an ill tree bringeth forth evil fruits. And to the end the nature of those which are not regenerate, might be the better declared, verse. ●8. he addeth; A good tree cannot bring forth evil fruits, neither can an evil tree bring forth good fruits. Wherefore seeing Christ saith, that this cannot so be, how dare these men affirm that it may be; and say, that by works men may be justified? The 51. reason. Christ useth the selfsame matter in the twelve chapter of Matthew; Either make the tree good, verse. 33. and his fruit good; or make the tree evil, and his fruit evil: for by the fruit the tree is known. O ye generation of vipers! How can ye speak good things, when as ye yourselves are evil? For of the abundance of the hart the mouth speaketh. verse. 35. A good man out of the good treasure of the hart bringeth forth good things; and an evil man out of an evil treasure bringeth forth evil things. These words of Christ do declare, that men, which are not yet regenerate, are evil trees, which neither do nor can bring forth good fruit: and they testify, that the wicked cannot speak good things, much less than can they work good things; and that out of an evil treasure of the hart, are evil things to be looked for. And seeing the matter is so, consider I pray. you, whether they, which are alienated from Christ, aught to be called evil, or no. Undoubtedly unless they be evil, none of us which cleave unto Christ can be good. Also in Luke the 17. chapter; The 53. reason. But which of you that hath a servant that goeth to plough, or feedeth your cattle, verse. 7. will strait way say unto him, when he cometh from the field; Go thy way and sit down? And saith not rather unto him; Prepare that I may sup, gird up thyself, and serve me, till I have eaten and drunken, and afterward eat thou, and drink thou? Doth he thank this servant, because he hath done those things which he hath commanded him? I trow not. So likewise ye, when ye have done all those things that are commanded you, say, We are unprofitable servants, we have done that which we ought to have done. These words spoke Christ to his disciples, to his apostles I mean, & to them which were now converted to salvation; who if they work unprofitable works, what shall we then judge of those, which have not yet received the faith of Christ? But the Sophisters have made the world such fools, that they say, that works before justification do after a sort deserve it; and those works which follow, they call most profitable of all. Wherefore now men would in a manner make account with God, and with beads number how many prayers they have said: for what other thing meant they by them, than that they should by a certain number recite so many Pater nosters, or so many ave Maries; thinking by that recital to have GOD most assuredly bound to them? In the 15. of john, verse. 1. Christ is compared unto a vinetrée, and we unto the branches thereof: wherefore he saith; Even as the branch cannot bring forth fruit, of itself, unless it abide in the vine; no more also can ye, unless ye abide in me. I am the vine, and ye be the branches; he that abideth in me, and I in him, the same bringeth forth much fruit. And whosoever shall not abide in me, they are cast out of the doors, even as the branches or cuttings off from the vine, and they shall gather them, and cast them into the fire. Now that we have recited these words of the Lord, how agreeth it, that men being strangers from Christ, and yet not regenerate, can work good works, whereby they may be justified; seeing they are called dry branches which shall be cast into the fire? And it is said, that they only can bring forth fruit, which cleave unto Christ, as branches cleave to the vine. And that we should the better understand the will of Christ, verse. 5. there is added; Without me ye can do nothing. The 54. reason. Which sentence some go about to make obscure; and say, that Nothing can be done without Christ, in respect the he is God, forsomuch as he is the first cause of all things: as though the Lord disputed then of the general conservation of natural things, and of that power, whereby God bringeth forth all things universally. Christ came not into the world to teach this philosophy, he undoubtedly entreated of the fruit of salvation, and of eternal life; and spoke of those, which should cleave unto his doctrine, or else should be strangers from it. The 55. reason. 18 Moreover, the son of God commanded, that the faithful should in their prayers say; Forgive us our trespasses: Matt. 6, 12. signifying thereby, that the faithful also have need of forgiveness, in those things which they do; for our works are unperfect, neither are they able to satisfy. Wherefore, if our works, which we do after our regeneration, need purging by the merit of Christ; and we pray, they may so be: how can they be propitiatory? A great deal less can we think of those works, which are done before regeneration, that they should be acceptable and pleasant unto God. And further, no man can justly say, that he is not one of this number, seeing God hath commanded all men to pray in that manner: and his will is not, that any man should make a lie in his prayer. The 56. reason. Yea and john also writeth; If we shall say, that we have no sin, john. 1, 10. we deceive ourselves, & there is no truth in us. And I suppose there is none, that will judge it a thing meet, that there should be many mediators brought in, when as There is but only one mediator between God and man; namely, the man Christ jesus. But if besides him, and his merits, our works should also justify us; then should they be set between God and us: neither should Christ be the only mediator. The 57 reason. Mal. 3, 3. Psal. 51, 4. Over this, the prophets do everywhere pray, and David also; that God would wash, cleanse, purify, and purge their sins; namely, in forgiving and remitting them: but if they could have attained unto that thing by their works, than needed they not to have requested it by prayer, or at the leastwaie not with so great fervency. The 53. reason. verse. 15. verse. 18. And in job the 15. chapter, it is written that The very heavens are not pure before God: and in the fourth chapter, he pronounceth the angels not to be pure. In what case then shall men be, The 59 reason. Psa. 130, 3. The 60. reason. isaiah. 55, 1. before they obtain justification? David also in his Psalms crieth; If thou Lord look straightly upon our iniquities, Lord, who shall be able to abide it? isaiah calleth the thirsty unto the waters, and bidden them buy without silver. But our men (forsooth) will merit, and be justified, both by merits, and by works, and also by silver. Moreover, verse. 6. in the forty chapter the same prophet (when he heard a voice, The 61. reason. wherein it was said, Cry out) answered, What shall I cry? And it was said unto him that he should cry; All flesh is grass; and Chasdo, that is, his piety, or religion, or mercy, wherewith he succoureth his neighbour, is as the flower of the field; that is, a thing vanishing, which straightway vadeth away, neither can it continue. The same thing also affirmeth he in the 64. chapter, verse. 6. where he saith; that All our righteousness is as filthy rags. The 62. reason. Which sentence, whether a man apply it unto works done after regeneration, or before; I pass not much: for either way will make on our side. And in the selfsame chapter he addeth; O our God, we are clay, and thou art our creator, and we are the work of thy hands. And the same similitude of the clay and potter useth Paul to the Romans, in the ninth chapter; wherein is notably declared, Ibidem. 8, and 20. The 63. reason. that so much are we able to do towards our justification, as can the clay towards the potter, to cause him to make it after this manner, or that manner. We might also recite testimonies, Rom. 9 20. which are written of the maliciousness of our hearts, both in Genesis, and in jeremy: Gen. 6, 5. and 8, 21. jer. 17, 9 but I suppose I have already brought testimonies enough for the confirmation of our proposition. And this now only will I say, that there have been men so rash, that they have not only attributed some merit of justification unto honest works, and which are (as they term them) morally good; but also unto superstitious works, which they themselves have imagined and invented. For who is ignorant of the rhymes commonly set abroad of holy water? Aqua benedicta, deleantur tua delicta, sit tibi laus & vita; that is, To holy water, and other trifles, the adversaries ascribe forgiveness of sins. By holy water let thy sins be blotted out, and let it be unto thee praise and life. They ascribe also forgiveness of sins unto Monks cowls, to candles, and the ashes of the boughs of the olive tree, and the palm tree, and unto pilgrimages. Wherefore they proceeded unto such fond and ungodly trifles, by means of those things which they so perversely interpreted in the holy scriptures concerning merits. Undoubtedly, none understand, but they which have experience, how hard a thing it is; that a hart bruised, overthrown, and laden with the burden of sins, should, when it is grieved and oppressed, quiet itself in the free promises of God through Christ: It is a very difficult thing to rest in the promises of God. for such a hart earnestly laboureth, that once at the length it may with a firm faith be established. If we should, with the Sophisters, will a man to have a respect unto his works; then should he never be in quiet, but should always be vexed, and always doubt of his salvation, and at the last be swallowed up with desperation. I would not that any man should think, that when we reason of this matter, we take in hand a vain thing, or a strife about words. The fruit and end of this disputation. It is a thing, whereby is defended the honour of Christ, and that which is proper unto himself only; namely, to justify and to forgive sins. We seek, that the same should in no case be attributed unto works, or to any other thing else of ours. We seek that the promise should be firm, and that afflicted consciences should receive consolation in the words and promises of God. lastly, we seek that the Gospel should be distinguished from the law, and the law from the Gospel; but this cannot they do, which ascribe justification to works, and confound, and perniciously mingle them together. And for the confirmation of this proposition, although I could bring a great many more reasons, & in a manner infinite; yet these which I have already brought, shall suffice: and I will omit the rest, for they which are not moved with these reasons, neither will they be touched with any other. 19 Howbeit I think it not good to pass over with silence, the trifling shifts and wily deceits, whereby the Sophisters use to avoid and obscure this doctrine, which we have now put forth. Whether justification he denied to be only as touching the ceremonies. First they say, that the holy scriptures, as often as they take away the power of justifying from works, do that only as touching the ceremonies of the old law, and not as touching just and upright works, which commonly they do call moral works. In which thing how much men are deceived, even the testimonies of the scriptures, and especially of Paul, (whom they affirm to be most of all on their side, as touching that matter) will most plainly declare. For although this apostle speaketh of many things, which seem to pertain both to the rites, and also to the ceremonies of the law; yet in his declaration he writeth a great many more other things: Testimonies of Paul, whereby is proved that moral works are excluded from the power of justifying. Ro. 1, 23. etc. whereby he declareth, that he speaketh not only of ceremonies, but also even of the other laws of righteousness and goodness: yea rather altogether of those, which pertain to manners, and even unto the table of the ten commandments. And in the .1. chapter, when he reproveth the Gentiles, that without the faith of Christ, they could not be justified, he setteth before their eyes, their works; namely, idolatry and shameful lusts. And toward the end of the chapter, he rehearseth a very long catalogue of vices, wherewith they were infected; neither speaketh he any thing of the ceremonies of Moses. Wherefore, forsomuch as those vices, which he there mentioneth, are against the ten commandments, and the moral law, we can not think, but of that also he understandeth those things, which he writeth. And in the second chapter he reproveth the jews for the like kind of sins: vers. 21, for he saith; Thou which teachest an other, dost thou not teach thyself? Thou which teachest that a man should not steal, dost thou steal? That a man should not commit adultery, aft a fornicator? Yea, and thou which detestest idols, dost rob God of his honour? Who seeth not, that these things are contained in the law of the ten commandments? And in the third chapter, he yet more manifestly entreateth of the same, when he writeth; vers. 11, etc. There is none just, there is none that understandeth, or inquireth after God. All have declined, and are together made unprofitable, there is none that doth good, no not one. These things we see are of the same kind, and pertain unto manners. If the apostle would have spoken only of ceremonial laws; he would never have made mention of these things. And this is also more evidently gathered, that when he had said; Rom. 3, 20, No flesh is justified by the works of the law: he addeth; For by the law cometh the knowledge of sin. Wherefore that law, whereby we know sin, justifieth not. According to which meaning, he said also in the fourth chapter; The law worketh wrath: so far is it off, that it should justify. Rom. 4, 15. But it is very manifest unto all men, that sins are better perceived, and the wrath of God against transgressors more provoked, by reason of the ten commandments, than through the precepts of ceremonies. I will not speak also of that general sentence, wherein it is said in the fourth chapter; that, Unto him which worketh, vers. 4. a reward is not imputed according unto grace, but according to debt: and also; That God would have the inheritance to consist of grace, that the promise should abide firm, and not be changed, that our glorying might be excluded; which glorying cometh no less of good works moral, than of ceremonies. It is written also in the fift chapter, that, The law entered in, Rom. 5, 20. that sin might abound; and where sin hath abounded, there also hath grace more abounded▪ These things also can not be drawn unto ceremonies only. Moreover, in the sixth chapter, Rom. 6, 1. when it was objected unto him, that by so depressing the work and the law, he did seem to open a gate unto lose life, and unto slothfulness, and unto sins; as now daily they object unto us, he answered; that, We ought not to abide in sin, forsomuch as we are now dead unto it. By baptism (saith he) we are buried with Christ, that even as he died, and rose again; so likewise should we walk in newness of life. And he admonisheth us, that even as Christ died once, and dieth no more; so also we should esteem ourselves dead to sin, but living unto God. And he addeth, that we must have a diligent care, that sin reign not in our mortal bodies, and that we give not our members the weapons of iniquity unto sin, but give over ourselves unto God, as of dead folks, now living, and our members the weapons of righteousness to sanctification. 20 These things, which we have rehearsed, and the rest which followeth, even in a manner to the end of the chapter, seem they to pertain unto the ceremonies of Moses; or rather to a just, sincere, and moral life? The matter is so plain, as there needeth no question therein; yet those things, which are written in the seventh chapter, Rom. 6, 5. be yet much more manifest. The affections (saith he) which are in the members, had force by the law, to bring forth fruit unto death. But what other thing are these affections, than lusts, filthy desires, anger, hatred and envy; which affections are rehearsed to the Galathians, Gal. 5, 19 in the catalogue, where the works of the flesh are separated from the works of the spirit? And there is no doubt, but that all these things pertain unto the ten commandments. Which thing the better to understand, Rom. 7, 7. Paul addeth; What shall we say then? Is the law sin? God forbidden. But I had not known sin, but by the law: for I knew not what lust meant, unless the law had said; Thou shalt not lust. Also; The law in deed is holy, the commandment is holy, verse. 12. just, and good. Again; The law indeed is spiritual, but I am carnal, & sold under sin; for that which I do: I allow not, for the good which I would, I do not; but the evil which I would not, that I do: wherefore it is not I now that work it, but sin which dwelleth in me: for there dwelleth no good in me, that is, in my flesh. I have a delight in the law of God, as touching the inward man: but I feel another law in my members, resisting the law of the mind. Oh unhappy man that I am! Who shall deliver me from the law of sin and of death? Wherefore in mind I serve the law of God, but in flesh the law of sin. Whosoever shall diligently weigh all these testimonies, shall easily see, that the apostle wholly speaketh of the ten commandments; whereof also he plainly maketh mention in these words. Rom. 8, 3. But the words, which afterward follow in the eight chapter; namely, That which was impossible unto the law, insomuch as it was weak, by means of the flesh, God sending his own son in the similitude of flesh subject unto sin, for sin, condemned sin in the flesh. These words I say, cannot be expounded of the law of ceremonies: and much less that which followeth in the same chapter; verse. 12. We are debtor, not unto the flesh, that we should live according to the flesh: for if ye live according to the flesh, ye shall die; but if by the spirit ye do mortify the deeds of the flesh, ye shall live. Neither can this be referred unto ceremonies, no more than that can be, Gal. 3, 19 which is written to the Galathians; The law was given, because of transgression: for where there is no law, there is also no transgression. And it is certain, that neither boasting can be excluded, neither can the promise be firm, if our justification should depend of the observation of the ten commandments, and of the moral precepts; howsoever thou take away the rites and ceremonies of Moses. But much more firm is that place out of the eleventh chapter of the epistle to the Romans; And if it be of works, Rom. 11, 6. than it is not of grace; if of grace, then is it not of works. This Antithesis is universal, neither can it by any means be applied unto ceremonies. Phil. 3, 6. I will not speak of that also, which Paul writeth unto the Philippians; how that he, besides those precepts of Moses, lived also without blame as touching the righteousness which is of the law. Ephesi. 2, 9 For that which he writeth unto the Ephesians, the second chapter; Not of works, lest any man should boast; he writeth unto the Gentiles. Wherefore those works, which he excludeth from justification, cannot be understood of ceremonies: for the Gentiles observed them not. 2. Tim. 1, 9 But what will they say of the epistle to Timothy; where, in the first chapter, we are plainly & absolutely said to be called; not for our works, Titus. 3, 1. but according to purpose and grace? Also to Titus; He hath saved us (saith he) not by the works of righteousness, which we have done, but according to his mercy. 21 All these things are so plain and manifest, that they need not any interpretation. For there is no man so dull, but that as soon as he once heareth these things, he easily perceiveth, how that they can not, without great injury, be wrested to the ceremonies & rites of Moses. But I would feign know of these men, why they take away the power of justifying from the works of ceremonies, and do so easily attribute it unto our moral works. Is it not a point of good and laudable manners, to worship God with certain appointed rites, which God hath commanded? Were not the rites & holy services, which were at that time prescribed unto the people of the jews, commanded in the ten commandments? Undoubtedly, where the sabbath is commanded to be observed, there are these things contained. And even these selfsame Sophisters, do they not at this day attribute the forgiveness of sins, and bestowing of grace, unto their sacraments; The constancy of the Sophisters. as in the old testament they were attributed unto circumcision? What manner of new constancy is this; one while to say, that the rites of Moses had no power to justify; and an other while to grant that the same were sacraments of the old fathers; and that in circumcision, original sin was forgiven unto infants? But this affirm not we; nay rather we utterly deny, that any sacraments bestow grace: Sacraments give not any grace. they do in deed offer grace, but yet by signification. For in the sacraments, and in the words, and visible signs is set forth unto us the promise of God, made through Christ: which promise if we take hold of by faith, we both obtain a greater grace, than that was, which before we had; and also with the seal of the sacraments, we seal the gift of God, which by faith we embraced. But I cannot enough marvel at these men, which both affirm, and also deny one and the selfsame thing. another cavillation. They answer in deed, but not with any great advisedness, as their accustomed manner is; that they utterly take not away from the sacraments of the elder fathers, and chiefly from circumcision, the strength of justifying; but only from the time that the gospel was published abroad: of which only time (as they say) the disputation which Paul had, to prove that the rites of Moses should be no more retained, did arise. But here also, according to their accustomed manner, they are both deceived themselves, and also they deceive others. Rom. 4, 10. For seeing the apostle teacheth, that Abraham was not justified by circumcision; but received it afterward, being now justified by faith; undoubtedly he taketh away the power of justifying from that ceremony, even also in the time of Abraham, wherein it was first instituted. Psal 32, 1. David also, when he affirmeth, that blessedness herein consisteth, that sins should not be imputed; (which thing, as we now reason, is nothing else than to be justified) speaketh he of his own time, or of an other time? Abac. 2. 4. Rom. 1, 17. And Abacuk when he saith, that The just man liveth by faith, and excludeth works from justifying, (as Paul manifestly expoundeth him) spoke he only of his own time think you? Undoubtedly he spoke both of our time, and also of his own time. lastly, when Paul expressedly writeth unto the Galathians, in the 3. chapter; vers. 10. As many as are of the law, are under the curse: and goeth on proving that sentence; from whence (I beseech you) seeketh he his testimony? Undoubtedly, out of the law. He saith; Cursed be he, which abideth not in all the things, that are written in the book of the law. Seeing therefore the law so speaketh, and that (as Paul saith) it wrappeth in a curse all those that transgress the commandments thereof; than it followeth of necessity, that by those works which pertain unto it, no man can be justified. another cavillation. 22 But these men fly to an other shift. For they say, that all those which are to be justified, are not of one and the selfsame condition: for they say, that some of the hebrews, & some of the Gentiles, are converted to the faith of Christ, and become christians: again, that some, They put a difference between them which were first converted unto Christ, and those which having fallen are restored. after they have once received Christ, do fall into grievous and wicked crimes, and have need again of instauration. Now (say they) the state and consideration of both parts is not alike: for they, which have once professed the name of christians, when they are fallen, cannot recover righteousness, but by good works; as by almsdeeds, by tears, fasting, confessions, and such other: which preparations & merits are not required of them, that from infidelity be first converted unto Christ. But I would first hear of these good wise men, out of what place of the holy scripture they found this distinction. And seeing the manner of justification is utterly one and the selfsame, and pertaineth as well to the one as to the other; why should the one come unto it one way, and the other an other way? Further, why do they attribute unto them that are fallen in christianity, They which are fallen from christianity, are in worse state than the Infidels. Heb. 6, 4. that they by their good works do merit unto themselves justification; but unto those which come from infidelity, they attribute not the same? Are they, which have not kept faith when they were in the church, better than the 〈◊〉? certainly I think not; For they which have once tasted of the sweet word of God, and do afterward fall from it, are in worse state than the other. And; The servant, Luke. 12, 47. which knoweth the will of his master, and doth it not, is more grievously punished. Also; 1. Tim. 5, 8. He which hath not a care over his, and especially over his own household, the same man hath denied the faith, and is worse than an Infidel. But they say, they deny not, but that they which are converted from Infidels, may do some good works; yea and that if they do them, they may after some sort deserve justification, at the least way [as they term it] of congruity: but that these works are alike required, as well of these, as of the other, they deny. But forsomuch as all their works (as I have elsewhere taught) are sins; how can they do good works before God? Moreover, how are not good works required of them, before they come unto Christ, and are baptized; seeing none of them, which are regenerate by Christ, can believe truly, unless he earnestly repent him of the life which he hath lead? For he doth greatly lament the sins and offences of his former life, & confesseth, that he hath grievously erred; which thing if he do not, undoubtedly he believeth not faithfully and truly. This doth Augustine write of himself, in his book of confessions. And in the Acts of the apostles, Acts. 19, 19 the Ephesians, when they had given themselves unto Christ, did not only confess their sins; but also burned those books, which before they had used unto superstition. But I will declare what hath deceived these men. They read peradventure in the Fathers, that they attributed much unto tears, fastings, alms, and other godly works of the penitent. In what sense the fathers have attributed so much unto prayer, fastings, and tears. But these men understand not what the Fathers meant in those places: for they entreated of ecclesiastical satisfactions, and not of our works, whereby God should be pacified, or the forgiveness of sins deserved. For the church, forsomuch as it seeth not the inward faith of them that fall, (for there are many, which not abiding the shame of excommunication, do sometimes counterfeit some show of convension and repentance, thereby the rather to be reconciled, and received unto the communion of the other brethren;) the church (I say) to the end that this should not happen, would have a proof of their faith, and conversion to God: neither would it admit unto the fellowship of the faithful such as were fallen; before they had showed fastings, confessions, and alms, as witnesses of a true and perfect changing. And because these men mark not this, they confound all things, and build thereupon most detestable hypocrisy. another shift. 23 But they have yet another shift: for they say, that the works of Infidels, are not sins, although they be done without the faith of Christ. Whether the works of infidels be sins. For they imagine, that there is a certain general confused faith towards God, which faith, they which have, although they believe not in Christ; yet that they may work many excellent works, which even for that self same faith's sake, may please God, and after a sort deserve justification. They give (say they) large alms, they honour their parents, they bear exceeding love to their country; if they have committed any thing that is evil, they are sorry for it; they live moderately, and do a great many other such like things, & that not unadvisedly. But because they believe that there is a God, which delighteth in such duties, therefore they bend their endeavour to those things, to make themselves acceptable unto him. Further, they paint out & colour their fond devise, with a trim similitude. A similitude. A stake (say they) or a post, being put into the earth, although oftentimes it take not root, or life; yet draweth it some juice out of the earth, and so bringeth forth some leaves, and buddeth, as if it lived in very deed: likewise, men (say they) that are strange from Christ, although they live not by the celestial spirit; We can please God with no faith, except that which is in Christ jesus. Acts. 4, 12. yet by some inspiration of the spirit, they work those excellent works, which we have described. But we that are instructed by the holy scriptures, do acknowledge no other faith, whereby we can please God; but only that which is in Christ jesus. For, There is none other name under heaven given unto men, whereby we can be saved, Rom. 2, 22. & 4, 24. Gala. 2, 20. Ephe. 1, 13. &. 15. but only the name of Christ our saviour. And Paul, as often as he maketh mention of faith which justifieth, always declareth it to be that faith, whereby we are godly affected towards Christ, and his Gospel. But least that Paul of himself, and alone should seem to teach this; I will a little more deeply repeated the whole matter. Goe ne. 15, 6. Abraham believed God, and it was counted unto him for righteousness. But what believed he? Abraham was justified by faith in Christ. Galat. 3, 16. Forsooth this; that he should have seed given him, namely, that only seed (as Paul interpreteth it) wherein all nations should be blessed, which is Christ jesus. This testament was confirmed of God unto him in Christ; yea, the Lord himself, when he spoke of him, said john. 8, 56. He saw my day, and rejoiced. job also in the .19. chapter; job. 19, 25. I know (saith he) that my redeemer liveth, which shall also rise in the last day, over them which do lie in the dust. And after the worms have destroyed this body, I shall see the Lord in my flesh; whom I myself shall see, and mine own eyes shall behold, and none other for me. This faith, expressed in those words, is in no wise general or confused: for in it are plainly described the principal points, which pertain unto Christ. For first he is called a redeemer, wherein is published the forgiveness of sins. Further, his coming to judgement is set forth, and also the resurrection of the dead; wherein, not other bodies, but even the self same, which they had before, shallbe restored unto men. There is also added the human nature of Christ, which may be seen with corporal eyes. Further, what manner of faith (I beseech you) is that, which these men affirm Infidels to have? For a true and firm persuasion, A true faith draweth with it all good motions of the mind. and a constant and an assured assent unto the promises of God, draweth with it (as I said at the beginning) all good motions of the mind. How then can they say, that these men have faith, which lie still weltering in idolatry, and in most shameful and gross sins? They may indeed have a certain credulity, The Ethniks male have a credulity, but not a true faith. either by education, or by human persuasion, or by an opinion after a sort rooted in them: but to have a true faith, so long as they lead such a kind of life, it is not by any means possible; unless they will grant, that the Turks have also faith: for they assent unto many things, The Turks have no true faith, though they believe many things with us. 1. Cor. 13, 2. which we profess and believe. But that place of Paul in the first epistle to the Corinthians, wherein it is said; If I have all faith, so that I can remove mountains, and have not charity, I am nothing: they will have it to be understood, not only of the true faith; but they also say, that the same faith may be separated from charity. Howbeit they grant, that if it so come to pass, the same faith will not profit any thing at all. Seeing therefore they expound that place after this manner, how agree they with Paul, seeing they say that a general and confused faith, wherewith men be endued that are yet strange from Christ, can bring forth good works, which of congruity may merit justification, & please God; when as Paul saith, that even The true faith also (as they interpret it) doth nothing profit without charity? But that similitude, which they bring of a stake or a post fastened into the earth, utterly overthroweth their own opinion. For although being dead it seemeth to live; yet in very deed it liveth not: and a wise husbandman seeth that the budding forth is unprofitable; and therefore such leaves he casteth away and destroyeth, as vain and nothing worth. And of the same estimation with God are those works, which these men so colour and set forth to the show. They affirm that the infidels works are not done without grace. 24 They invent also another fond colour, not much unlike unto the former: [for they say] that those works of the infidels are not done without grace. For there is (say they) a certain general grace laid forth unto all men, and common even unto men not regenerate; wherewith they being after a sort helped, may merit justification, and do works which please God. But in so saying, The adversaries fall into the Pelagian heresy. they fall into the heresy of Pelagius: for he also taught, that men without the grace of Christ, might even by the virtue and strength of nature, and by the doctrine of the law work good works, whereby they might be justified. Neither doth this any thing help their cause, in that they said, that they refer not these things unto nature, but unto grace; which the Pelagians utterly denied. For in words they will seem to disagree from them, when as in very deed they very much agree with them: for in that they assign a grace, whereby they can attain unto righteousness without Christ, they are both against Christ, and the Milevitane Council, and the holy scriptures. Further, in that they make grace common unto all men, they turn it into nature; and they say that some will use it, A preventing grace, and an after following grace. some will not use it. And this grace they call a preventing grace; but that other, which is more absolute, they call an after following grace. Which division we deny not, so that it be rightly understood: for we grant there is one grace which preventeth, and another which followeth after; howbeit, the favour of God through Christ, wherewith we are both prevented to will well, and wherewith we afterward being regenerate, are helped and stirred up to live well, is one and the same. For who ever doubted, but that we are prevented of God, to the intent we may be changed and renewed in Christ? He were worse than mad, which would say, that we in our conversion and turning unto God, do prevent the aid and help of God. He first loveth us, before we can begin to love him; he first stirreth us up by his favour and spirit, before that we can either will, or think any thing that is good. But herein is an error, if we think that men are endued with the grace of Christ, when they are not yet regenerate, nor renewed in Christ. Certain illuminations given unto the Infidels. Indeed there be illuminations sometimes given unto them; but if those be not so vehement, and so effectual as they change their minds, then serve they unto their judgement and condemnation, and not unto their salvation: which thing we must think, that even the sins of them which are so illuminated do deserve. And lest that any man should be ignorant, what these men's meaning is; it must be understood, that they affirm that Paul excluded from justification such works only, as are done of them by free will alone, and by the help of the law. But I would feign know of these men, what manner of works those be, which are so done of men. In very deed they are not gross and shameful sins, such as are murders, fornications, adulteries, thefts, and such other like: for these are not done by the help of the law, but rather by the impulsion of the flesh, and of the devil. Neither are they natural works; as to play or pastime, to plough, to reap, and to sail: for as touching those things, there is nothing commanded in the law. Then there remaineth only honest, civil, or moral works; as, to honour the parents, to help the poor, to be sorry for wicked acts committed: for these things are both commanded in the law, and may (as these men think) be performed by free will: from all these (say they) Paul taketh away the power of justifying. But what other good works than are there remaining? Undoubtedly I see none, unless peradventure they understand those, which are done of men already justified: for before justification, other works have we none, besides those which we have now rehearsed. Seeing therefore these men exclude both sins, and also works natural, and these moral works, which the law commandeth; undoubtedly they exclude all works. Let them show then by what works they would have men to be justified. If they had any consideration, they would have this saying always before their eyes; If of grace, Rom. 11. 6. than not of works; if of works, than not of grace. Neither would they fly to this fond, false, & vain cavillation; to say, that Paul must be understood as touching those works only, which are destitute of any faith or grace, whatsoever they be. How dare these men speak this, seeing they cannot abide, that any man should say, that men are justified by faith only? Ye add (say they) that same word [Only] of your own head; it is not found in the holy scriptures. If they lay this justly & rightly against us, why do they themselves commit the same fault? Why will they allow that in themselves, which they will not admit in others? Seeing therefore Paul taketh away the power of justifying from works, not adding thereto this word, Only; by what authority might they then add that word unto them? Why we are said to be justified by faith only. But for the adding of the word (Only) unto Faith, we have most firm arguments out of the holy scriptures: and we use that kind of speech, which (as we shall declare) is received and used of all the fathers. But let us hear what they babble as touching this matter; Paul (say they) had most ado with the jews, which thought they might so be justified by works, (and especially by the works of the law) that they had no need of Christ: wherefore the apostle bendeth himself to that only. But I am of that mind, that whatsoever things he wrote, he wrote them unto the church, which did consist both of the jews, and also of the Gentiles; which with one assent confessed Christ. Do they think, that there were any among all these, which promised unto themselves salvation without Christ? Undoubtedly, if there had been any such, the church would not have suffered them. But yet there were some, which together with Christ, would have retained ceremonies, unto which they attributed over much: but that there were any which excluded Christ, it is not to be thought. Further, Paul wrote of justification to the whole church, which consisted both of jews and of Gentiles. Eph. 2. 8, and 9 Paul, when he teacheth these things, instructed not only the jews, but also the Gentiles: as it most manifestly appeareth by the epistle unto the Ephesians, where he saith; that A man is justified by faith, and that (saith he) not of yourselves, lest any man should boast. And in that place he calleth those Gentiles by name, unto whom he writeth, and especially in the second chapter. Wherefore this fond invention of theirs is vain and ridiculous. Look In Rom. 2, 6. Meritum congrui, & meritum condigni. 25 But now let us come to their sacred and strong anchorhold. There are two kinds of merits (say they,) one of congruity, the other of worthiness. And they confess, that the works which go before justification, merit not justification of worthiness, but only of congruity. If thou demand of them, what they mean, when they say merit of congruity; they will answer, that they ascribe it unto those works, which in very deed of their own nature deserve not salvation; but so far forth, as promise is made to them through a certain goodness of God: and such (say they) are those moral acts, which are done by many before justification. But the merit of worthiness, they call that, for whose sake altogether the reward is due. And this do they ascribe unto those works, which are done of the godly after regeneration. And by this distinction they think, that they have gotten the victory. But forsomuch as they have it not out of the holy scriptures, there is no cause why they should so much delight themselves therein. What if we on the contrary side teach, that the same distinction is manifest and directly repugnant unto the word of God? Will they not grant, that this their so notorious invention was by them found out, and devised only to shift away our arguments? Paul, when he spoke of men justified, yea even of the martyrs of Christ, which at that time suffered persecutions, and most grievous calamities, for their consolation wrote these words; Rom. 8, 18. The sufferings of this time are not worthy of the glory to come, which shall be revealed in us. These men say, that such sufferings are worthy: but Paul denieth them to be worthy. How agree these things together? Or rather how manifestly are they repugnant one to an other? And because they say, that in the merit of congruity are regarded only the promises of God, and not the dignity or nature of the action; let them show what ever God promised unto those works, which are done without faith and the religion of Christ. Further, who seeth not how foolish this kind of speech is? Undoubtedly, they which are worthy of any thing, the same is of congruency due unto them: and such, unto whom by an upright and sound judgement any thing is of congruency due, aught to be judged worthy of it. Wherefore it manifestly appeareth, that this distinction was both ill framed, and also maliciously devised to avoid our reasons. 26 And yet these men accuse us, as though we neglect, or rather utterly deny those works, Works preparatory are not utterly to be denied. which they call works of preparation. Which thing undoubtedly, we do not; for although we admit not the preparations of these men, yet some preparations we both grant, and also allow. For God, the author of our salvation, through Christ, useth many and sundry means, and degrees, and ways, whereby he may lead us to salvation: which, by reason of his providence, and wonderful power, and incredible love toward us, may be called preparations. Although, if a man weigh the nature of things themselves and consider also our mind and will in doing of them, they have in them nothing, why our salvation ought to be ascribed to them: nay rather they are repugnant unto our salvation. For those goodly actions, which they call moral, do minister matter unto the wicked, to puff up themselves, and are occasions to make them delight in themselves; and not to seek any salvation either of Christ, or of sincere godliness. But contrary we see it happen oftentimes, that they which have fallen into gross and heinous sins, are sooner touched with an healthful repentance, and do more readily come to Christ. Wherefore Christ said unto the Scribes & Pharises; Mat. 21, 31. Harlots and Publicans shall go before you in the kingdom of God. Neither also will any good man say, that men are either restrained from justification by the fault of wicked acts; or else helped thereunto by the strength of civil virtues. But herein consisteth all, that these means sometimes are destitute of the grace of God; The means by which we be brought unto slavation, are made effectual by the grace of Christ. and sometimes they are by him converted unto our salvation: so that, although, as touching us, they are sins, and of their own nature do help nothing; yet by the government of God, they are always brought unto a good end. A man shall see sometimes some men live uprightly and honestly, as touching the judgement of men; which yet forsomuch as inwardly they swell in pride and disdainefulnes, are forsaken of God, so that they run headlong into most shameful falls, and most heinous sins; and yet by that means it cometh to pass, that they more easily acknowledge themselves, and are amended, & do return again unto the sheepfold of Christ. This is plainly set forth unto us in the gospel. Luke. 15, 11 The prodigal son leaving his father, and having spent and wasted his patrimony, An example of the prodigal son. was at the last driven to this point, that he became a bondman, and also a swineherd; which thing undoubtedly he could not do without great shame. For being borne of so noble a blood, he should never have embaced himself unto such vile things: but he being in this state, began to think with himself that he should be happy, if that he might but eat cods with the swine: of which cods, yet he had not his belly full. All these things undoubtedly were to be counted a reproach unto him; and yet thereby it came to pass, that he began to think and say with himself; Ah! how many hired servants are in my father's house, which have plenty of bread & good meat, but I perish here for hunger? And by this means there was stirred up in him a just repentance: wherefore he wisely and godly went again to his father, from whom he had rashly departed. For who knoweth the secret counsels of God, and the most deep bottomless pit of his providence? He oftentimes prepareth men unto salvation by those things, which of their own nature would be hurtful and deadly; but that he of his goodness turneth them to an other end. This will I declare by a similitude so plain and manifest, that there is no man but may understand the same. A similitude. A physician sometimes cometh to a man that hath a putrefied leg, which can by no means be cured, unless it be cut and lanced. He cutteth it, afterward he apply plasters and medicines thereunto, and at the length healeth the man. Here I demand, whether that cutting may seem to be a preparation to recover health or no? Thou wilt say that it may: but whether hath it that of his own nature, or else by some violence and condition of the sick person? It hath not that undoubtedly of his own nature; for if the sick person being so cut, had been given over and left of the physician, without doubt he had perished: for he in very deed that were left in that pain and anguish, should never be able by his own wit, or by his own strength to recover health; nay rather for very pain and anguish he would die. Wherefore in that the cutting and lancing was a preparation to health, the same is to be ascribed to the physician, and to his art. Even so, if God should leave a man in those ways and degrees, by which some are brought unto salvation, he should miserably perish in them: but forsomuch as God by his most healthful art and wisdom useth them, they are made preparations unto justification, Means and preparations of their own nature, do nothing help, unless the grace of God be annexed unto them. The difference between God and physicians. An example of judas. Mat. 27, 4. although of their own nature they nothing help us; but through our naughtiness and corrupt nature, do exceedingly hurt us, unless the grace of God be joined unto them. But this similitude in this part faileth, for that the physician cannot peradventure heal the sick person without that cutting; but God can by infinite other ways and means bring us to salvation: which thing I will now by examples declare. judas, when he had betrayed Christ, acknowledged his sin, and confessed it openly: for he said openly, that He had sinned, and betrayed the just blood. This acknowledging and confessing should undoubtedly have been preparatives unto justification, if God would have used them: but forsomuch as God used them not, what other thing shall we think judas therein deserved, but only damnation? For certain it is, that afterward he hung himself, and perished for ever. This selfsame thing we see happened in Cain; Gen. 4, 14. for he also confessed his sin, and yet was he swallowed up with desperation. This is the strength and nature of these things, if they be not governed and ordered by God. 27 Further, our adversaries accuse us, The law is not unprofitable, though it cannot be fulfilled. Rom. 3, 20. that we heinously slander the law of God, & make it unprofitable; when we affirm, that it cannot be observed of men by natural strength and ableness. But these men do right well declare, that they never exactly considered in the scriptures, what are the offices of the law: for if they had pondered them, they would never judge it unprofitable, although it cannot fully be observed of us. The first part or office thereof (as Paul teacheth) is to show sin: for, By the law is the knowledge of sin. Again, it provoketh the wrath of God: Ibid. 4, 13. for, The law worketh wrath. Moreover, it augmenteth the heinousness of sin: Ibid. 5, 20. for, The law entered in, that sin should abound. It bringeth also a curse: for, Gala. 3, 10. As many as are under the law, are under the curse. But to what end are these things? That it might be as it were our schoolmaster unto Christ. Ibidem. 24. For they which acknowledge their sins, do see that the wrath of God hangeth over them; and feel that their sins do daily increase, and that they continually more and more are under the curse: at the length, when the spirit of God shall breathe upon them, they begin to long for Christ, that they might by him be delivered from so great evils. And this is the schoolemaistership of the law unto Christ. Now, seeing it is so; how can the law seem unto any man unprofitable? Further, who will say, that Aristotle laboured unprofitably, An example of Aristotle. when with so great cunning he did set forth in his books, called Analytica posteriora, the nature of a Syllogism demonstrative: when as yet notwithstanding, there are scantly found any reasons framed with so great cunning, in any faculty or sciences of wise men? For, seeing we are ignorant of the last & perfectest differences of things, we cannot either perfectly define, or make a perfect demonstration. But yet notwithstanding Aristotle bestowed good and diligent labour: for by those his most excellent rules, he showeth whereunto at the least we should level, if any man will surely and firmly prove any thing. Cicero also, when he described unto us such an Orator, as there never hath been, or shallbe; yet looseth not he his labour: for this at the least way he showeth, what pattern he ought to set before him, which desireth to excel in that art. So hath God set forth his laws, that men should always have an example before their eyes, whereunto they should frame their life. Besides this, unto men that are regenerate in Christ, the laws of God are not utterly impossible to be observed: The law of God is after a sort observed of the godly. for seeing that they by the spirit of God have their strength after a sort renewed, and the rage of the flesh somewhat repressed, they may accomplish many things which are grateful and acceptable unto GOD. Further also, men not yet regenerate may nevertheless, as touching outward discipline, after a sort apply themselves unto the laws of GOD. Which thing where it is exercised, public wealths flourish, and the wrath of God is not so much kindled against men; By civil discipline, the scourges of the wrath of God are avoided. and the punishments, which God useth sometimes, to power upon open sinners, are for a time avoided. 28 And these are no small or vulgar utilities of the law, which they seem to be ignorant of, which make those objections unto us. But they, not being content with these, say further; that the law may be kept, even of men not yet regenerate. And if a man object the excellency and difficulty thereof; they answer, that our righteousness, if it be compared with the righteousness of God, which is on every side absolute and perfect; or if it be applied unto the law, as the law by itself is considered; it is no righteousness. But if our righteousness be so compared with the law, as God of his goodness condescendeth unto our infirmity; after that manner we may observe it, and be justified by good works. It lieth in no mortal man to moderate the law of God. But this you must know is a sophistical distinction of Pighius, whereby he took upon him the authority to moderate the law of God; which authority doubtless can pertain unto no mortal men. And this may we prove both by the law of man, and also by the law of GOD: for it is written in the Digests, De legibus & senatus consultis; As touching those things, which are first in a common wealth, An argument taken of the Roman law. decrees ought to be made certain, either by interpretation, or by the constitution of a good Prince: namely, that it be not in the hand of any man, or judge, to mitigate the laws at his pleasure, or to transgress them under the name of any equity. For so in deed laws should be made, Lesbiaregula; that is, A rule of lead; and all things would be confounded at every man's pleasure. But rather this rule is therefore given, that if the extremity of the law be set forth in any decree, and the equity and moderation of that extreme law be no where expressed; the judge ought to follow the extreme law, and ought not to use equity; which equity yet he may then follow, if it be expressed in any law. As for example; All laws agree, that if a debtor pay not his money at his day, and the creditor by that means sustaineth loss, the debtor is bound to bear the loss. And this they call to pay the interest, or (as other speak) to pay the damage. But because we find in the Digests, De regulis juris; In all causes, that thing is taken for a fact, wherein it cometh to pass, that by another man's means, there is a stay why it is not done: therefore, if the debtor can prove, that the fault was not in him, why the money was not paid, for that he had the money, and offered the same, and that the creditor was in fault of non payment; although the creditor sustain never so much loss by forbearing his money, yet is not the debtor bound in equity to make recompense. For by written equity it is counted for a deed, when the let came by reason of another. Wherefore it manifestly appeareth, that it is not in the power of a judge, or of any other man, to moderate laws as he list himself. And if the case be so in the Roman laws, invented & set forth by men, what shall we think of the law of God? The law of God is infinitely more firm than the law of man. Gene. 9, 6. For it ought infinitely to be more firm than the law of man: neither is it lawful for us, to feign any equity therein, unless when we see expressly written. As for example; The law is; He which shall shed man's blood, his blood also shallbe shed. Here have we the extremity of the law, which undoubtedly we ought always to follow; unless in some other place equity had taught, that the same extremity ought to be mitigated. But in another place it is thus written; Deut. 19, 5. If two go forth together into the wood to cut down wood, and the axe by chance falleth out of the hand of the one, and killeth him that standeth by him; let there be some cities of refuge, whereunto this manqueller may fly, and in which he may live safely, till such time as the matter be tried: so that, if he can prove his innocency, then let him be let go free at the death of the high priest. This equity might the judges use, because it was written in the laws of God; yea, and it was their part also to use it, so often as they saw that the matter, which they had in hand, did so require. But that it was lawful for them, by their authority, to bend the laws of God; or to mitigate them; it cannot be proved by any testimony of the holy scriptures: nay, on the contrary part, they were commanded, that They should not decline either to the left hand, Deut. 4, 2. There may nothing be added to the law of God nor yet taken from it. or to the right hand; and that they should neither add any thing unto the law of God, nor yet take away any thing from it. And we need no long discourse to teach, that the law is unpossible to be observed, as touching our ableness and strength; and especially before we are regenerate: for this the scripture plainly testifieth. For Paul writeth thus in the. 8. chapter unto the Romans; That which was impossible unto the law, Rom. 8, 3. in as much as it was weakened by the flesh, Rom. 8, 7. etc. Also in the same chapter; The wisdom of the flesh is enmity against God; for it is not subject unto the law of God, nay truly, nor yet can it be. And in the .1. to the Corinthians; 1. Cor. 2, 14. The carnal man understandeth not the things, which are of the spirit of God, neither yet can he: for unto him they are foolishness. Christ also; Matt. 7, 18. An evil tree (saith he) cannot bring forth good fruits. Also; How can ye speak good things, Matt. 12, 34. The law of God is unpossible to be observed by human strength. when ye yourselves are evil? All these things do manifestly teach, that it is unpossible that the law of God should be observed by human strength, being so defiled and corrupted as it is. But as touching these cavillations, and subtle shifts of the papists, let these saiengs suffice. 29 Now let us come to certain particular objections of theirs, whereby they labour both to trouble us, and also to establish their own fond lies. They say that Achab, 1. Kin. 21, 27 An instance as touching Achabs' repentance. the ungodly king, did rend his garments at the threatenings of Elias, that he put on sackecloath, and so lay on the ground and fasted, and went barefoot: and for that cause the Lord said unto the prophet; Ibid. 29. Hast thou not seen Achab humble himself before me? In his days I will not bring the evil, but in the days of his son. Behold (say they) the works of an ungodly king, and one not yet justified, do so please God, that they pacify GOD towards him. But we say on the contrary side, that Achab, by these facts was not justified: for if he had had that true faith, which doth justify men; he would not have abiden still in idolatry, and other most detestable sins. Indeed he was somewhat moved at the threatenings of the prophet; but yet that which he did, pertained only unto a certain outward & civil discipline, rather than to true repentance. But God saith, that he was humbled before him. I answer, that that word, How Achab is said to be humbled before God. Before me, may be referred either unto the words of God, which were spoken unto Achab, by the prophet; so that the meaning is: Before me, that is to say, At my words: or else, Before me, that is to say, In the church of the Israelits. And by that fact, Achab testified, that he repented of the wicked part, which he had done: and that was a good and profitable example before the multitude. But God, which behold the inward parts of his hart, saw that that repentance was feigned and unfruitful; and for that cause he promised that he would only defer the punishment, so that that punishment, which otherwise should have happened in his days, should happen in the days of his son. Neither is this strange, God forbeareth scourges for the observation of outward discipline. Gen. 15, 16. neither ought we to be ignorant thereof, that for the keeping of outward discipline, plagues are forborn, and most grievous punishments of this present life are avoided. For we teach not, that all sins are equal; God would also expect till the sins of the Amorrhites were full. And then at the length his wrath is wont to be powered out, when fowl lusts, and wicked acts, impudently and without any stay do range abroad: yea, where outward discipline is kept, God oftentimes giveth many good things; not indeed for the merit of the deeds, but for order sake, God will have an order to be kept in outward things. appointed by God in nature. For God, in respect of the conservation, and good order of things, will, that this by a certain connexion, should follow of the other. But I marvel what these men mean, when out of the books of the Chronicles, they say, 2. Par. 12, 14. How Roboam is said, not to have prepared his hart, that Roboam the son of Solomon did evil, in that he prepared not his hart to inquire of the Lord. They might easily have seen, that this serveth nothing to this present purpose, unless they be (if I may so term them) table-doctors, which have more skill in the tables, than in the books. For so oft as they find in the table of the holy books, this word, To prepare; or, Preparations, that straightway, whatsoever it be, they snatch; & think that it maketh for their purpose, and pertaineth unto their preparatory works. But the holy history, when it had declared, that the king behaved himself wickedly; addeth by exposition (as it oftentimes doth) that He had not an upright heart, and ready to seek the Lord. Neither doth this any whit more help their cause, which is written in the 16. chapter of the Proverbs; Prou. 16, 1. Why it is said that it belongeth to man to prepare the hart. It pertaineth to a man to prepare the hart, but the answer of the tongue is of the Lord. For we ought by those words to understand nothing else, than that men in deed are wont to purpose with themselves many things; howbeit the event & success is not in their power, but dependeth of God. Men do oftentimes appoint with themselves what they will say in the senate house, in the judgement place, before the king, unto the soldiers, and unto the people; but what shall come to pass, that lieth in the pleasure of God. They in deed prepare the hart, but God ordereth the answer of the tongue, according to his providence. Such another weighty reason they cite out of the 10. psalm; verse. 17. The preparation of the hart of the poor. The Lord hath heard the desire of the poor, thine ear hath heard the preparation of their hart. But in this place these good masters make two flat errors; for first they understand not that which they speak; secondly, they cite not the place according to the truth of the Hebrew. For the sense is, the God despiseth not the prayers of the poor, but according to his great goodness accomplisheth those things for them, which they had determined in their mind to desire of him: What is the preparation of the hart. and this is the preparation of the hart. For none that is godly desireth any thing of GOD, but first he deliberateth in his hart, that the same thing is to be desired; otherwise he should come rashly unto God, and should pray foolishly. But these men, wheresoever they find in the holy scriptures, this word, To prepare; straightway they snatch it up, even against the nature thereof, to establish works preparatory. But now let us see what the sentence is after the Hebrew verity; Thaavath anavimschamata jehova takin libbam tacschif ozneeca, that is; Thou Lord hast heard the desire of the poor, thou hast prepared, or shalt prepare their hart; thine ear shall hear. Here we see David doth affirm, that God heareth the desires of the saints, whom he calleth poor. And he addeth a cause; namely, because God prepareth their hearts, God prepareth the hearts of the saints. to require those things, which may serve for their salvation, and which please God. But by whom God worketh such a preparation in the hearts of the faithful, Paul teacheth in his epistle to the Romans, and thus he writeth; Rom. 8, 25. What we should ask, as we ought, we know not: but the spirit prayeth for us with unspeakable sighs. But God, who searcheth the hearts, seeth what the spirit will ask for the saints. We see therefore both by David, and also by Paul, that God heareth those prayers, which are by the impulsion of his spirit stirred up in them that pray unto him. We learn also of the Ethnic philosophers, God prepareth the hearts by the holy ghost. and that in more places than one; that those are reproved, which without consideration, and rashly, do require any thing of God. But they which profess Christ, even as they believe that he is the author of their prayers: so also do they close up their prayers in this sentence; Mat. 6, 10. Thy will be done. 30 But (say they) Ezechiel saith in his 18. chapter; Walk in my ways, verse. 13. and make ye a new hart. And jeremy; Be ye converted unto me saith the Lord. Wherefore a man (say they) may of himself prepare himself to the obtaining of righteousness. But these men should remember, that it is no upright dealing, A conciliation of the place of jeremy and Ezechiel. verse. 26. to cite some places of the holy scriptures, and to overhip and leave other some unspoken. Let them go therefore, and see what Ezechiel writeth in the 36. chapter; I (saith the Lord) will bring to pass, that ye shall walk in my ways; And, I will give unto you a fleshy hart, and will take away from you your stony hart. jeremy also in the 31. chapter; Convert me o Lord, verse. 18. and I shall be converted. Wherefore Augustine very well said; Give what thou commandest, & command what thou wilt. They abuse also an other place out of the prophet jonas, to confirm their error: jon. 3, 10. for there it is written, that God regarded the works of the Ninivites. Of the fact of the Ninivites. Behold (say they) the afflictions of the Ninivites, whereby they afflicted themselves with fastings, and cried unto the Lord: the Lord prepared their minds, and made them apt to obtain pardon. As though it behoved not the Ninivites first to believe the word of God, before they could either pray effectually, or else repent them. Seeing therefore they believed, before they did any works; they were justified by faith, and not by works, which followed afterwards. And God is said to have regarded their works, because they pleased him. Neither did we ever deny, that the works of men, being now justified, are acceptable unto God. So often as we find in the scriptures such places, which serve to attribute righteousness unto our works; we must (according to the doctrine of Augustine) have a consideration, A rule of Augustine. out of what foundation those works proceed. And when we perceive, that they spring out of faith; we ought to ascribe unto that root, that which afterward is added as touching righteousness. And how foully these men err in their reasoning, hereby we may perceive; for that they take upon them to transfer those things, which are proper to one kind of men, unto another. Which thing human laws will not suffer to be done: for, A similitude. as we find in the Code, as touching testaments or last wills; If rustical & unlearned men, which dwell out of cities, and have not store of wise and learned men, do make their last wills without a solemnity required thereunto, and without a sufficient number of witnesses prescribed, which yet otherwise should be necessary; such testaments ought to be allowed. Now if a man would transfer this prerogative unto citizens, who, for that they have their abiding in cities, have store of men of understanding; he should exceedingly err: for if their testaments be so made, they are refused; neither are they counted firm. So we say, that the works of men justified may please God: but this notwithstanding neither can nor aught to be granted unto them, which are without faith, and without Christ. 31 Further, let us mark the accustomed sophistical and deceitful kind of reasoning of the adversaries; which the Logicians do term, A non causa ut causa; to wit, From that which is not the cause, as though it were the cause. For they always appoint good works to be the causes of righteousness; when as in very deed, they are effects of righteousness, and not causes. For it is as though a man should say; A similitude. The fire is therefore hot, because it maketh hot: but it is clean contrary; for therefore it maketh hot, because it is hot. So also we, because we are justified, therefore we do just things: and not because we do just things, therefore we are justified. Sometimes also they object, 2. Cor. 5, 10. How is to be understood: God rendereth to every man according to his works. that God will render unto every man according to his works: wherefore works (say they) are the cause of our felicity. But here also, as their wonted manner is, they are very much deceived: for, unless they devise some new Grammar unto themselves; undoubtedly this word According, signifieth not the cause. But Christ (say they) in his last judgement, seemeth to express these to be as it were causes, for the which the kingdom of heaven is given unto them: for thus will he say; I was hungry, Mat. 25, 35. and ye fed me; I was thirsty, and ye gave me drink. But Christ doth not in very deed rehearse these things, as causes: but rather those things which went before; Why Christ in the last judgement will make mention of outward works. Come ye blessed of my father, possess the kingdom which was prepared for you from the beginning of the world. For the true cause of our felicity is, because we are elected and predestinate of God to the eternal inheritance: for they which are in this number, are in their time adorned with faith, whereby they being justified, have right unto eternal life. But because this faith is hidden, neither can it be seen; and that Christ will have all men to understand, that none but the just are received into the kingdom of heaven; therefore rehearseth he these outward works, that by them it might plainly be perceived, that righteousness is given unto men by faith. For there is no man which can be so ignorant, There be two many of principles of things. 1. Sam. 2, 3● but that he knoweth that there are two foundations and principles of things; the one whereby they are; the other whereby they are known. Again, they object out of the first of Samuel; Those that honour me, I honour; and those that love me, I love. Here (say they) the promise is made unto the work. But if they would make a distinction between the promise of the gospel, and the promises of the law; they should easily understand, that that place is nothing repugnant unto our saying. For if we could of ourselves satisfy the commandments of the law, then might it be the cause, why the promise should be given unto us: but forsomuch as no man is able to perform it, all men fly unto Christ, and are through faith in him justified. Then, by a certain obedience begun, we begin to work: which although it be not exactly done, according unto the rule of the commandment; yet it pleaseth God: and he of his mere liberality performeth the promise which was adjoined unto that work. And so those conditions, which are adjoined unto the precepts, are not unprofitable: for they that are justified attain unto them. Neither are these men ashamed to cite these words out of the 25. psalm; verse. 18. Look upon my humility & my labour, and forgive me all my sins: as though our labours and afflictions are the causes of the remission of sins. But in this place David, being in most grievous calamities, desireth of God to forgive him all his sins; that if he were angry for his sins, the cause of punishments might be taken away. For here is not entreated of labours, which a man taketh upon him of his own voluntary will; but of punishments laid upon men by God. A similitude. We see also, that children, whilst they are beaten of their masters, do desire forgiveness and pardon. If thou give an alms unto one that is leprous, the leprosy cannot properly be called the cause of thy compassion or mercy; for otherwise, all that passed by the leper, should do the same: but the true cause thereof, is the loving affection in thy mind. 32 But they say moreover, that in the holy scriptures, much is attributed unto repentance: which thing we deny not. But we, on the other side, would have them to understand, that repentance is the fruit of faith; and that no man can profitably repent him of his sins, unless he first believe. They also boast of many things touching confession. A distinction of confession. But thereof we make a distinction; for either it is separated from hope and faith, as it was in judas, which confessed that he had sinned, Matt. 27, 4. in béetraieng the just blood: and that confession is so far off from bringing any profit, that it is a preparative unto desperation, and also to destruction. Or else it is joined with faith and hope, as it was in David and Peter; and so it is not the cause, but the effect of justification: for it followeth faith, Auricular confession. and goeth not before it. The auricular confession also of the papists, is altogether superstitious; wherefore we utterly contemn it: for they obtrude it, as a thing necessary unto salvation, and a cause why sins should be forgiven; which they are never able to prove by any testimony of the holy scriptures. They violently wrest this also out of the Lords prayer; Matt. 6, 12. Forgive us our trespasses, as we forgive them that trespass against us. verse. 14. Again; Forgive, and it shallbe forgiven you: Ergo (say they) the forgiveness of injuries, is the cause why our sins are forgiven us. Forgive us our trespasses expounded. This their reason (as the common saying is) with the one hand stroketh the head, & with the other giveth a blow. For if the forgiveness of injuries, should (as these men would have it) deserve remission of sins, than that remission should be no remission; for after thou hast once paid the price, there is nothing can be forgiven thee: but then hath remission place, when the price is not paid. And as touching that place; we first desire that our sins should be forgiven us. And because that by benefits received, men are encouraged to hope, that they shall receive other greater benefits; therefore this is the meaning of that sentence: O Father, which hast of thy fatherly goodness, given us grace to forgive injuries unto our trespassers, forgive unto us also our sins. Now by these words is not signified a cause, but a similitude, although that similitude be not perfect & absolute. For none that is wise, would have his sins so forgiven him of God, as he hath forgiven his neighbour the injuries that he hath done unto him. For every one, by reason of the flesh, and that infirmity which it carrieth about, forgiveth much less unto his brother than he ought: for there sticketh always in his mind some offence, which although it burst not forth, yet his own conscience is a sufficient witness unto himself, that his mind is not very perfect, and entire towards him, by whom he hath been hurt. But the former exposition teacheth, that the similitude is to be referred, not unto remission; but unto the liberality of GOD: that even as he hath given the one, so also he will vouchsafe to give the other. But whereas it is said; Forgive, and it shallbe forgiven: that is a commandment, and therefore it pertaineth to the law. But thou wilt object, that this sentence was written in the Gospel, and not in the law. That maketh no matter; The law and the Gospel are not separated by volumes. for the law and the Gospel are not separated asunder, by volumes or books: for both in the old testament are contained the promises of the Gospel; and also in the Gospel the law is not only comprehended, but also most perfectly by Christ expounded. Wherefore by those words, we are commanded to forgive injuries done unto us. And forsomuch as we are bound to do that, After what manner we ought to forgive injuries. according to the prescript of the law, and that law dependeth of this great precept; Thou shalt love the Lord thy God, with all thy hart, with all thy soul, and with all thy strength: according to the form thereof, we ought to forgive our enemies. Which thing, because no man hath at any time performed, neither can perform; it followeth, that we ought to fly to Christ, by whom we may by faith be justified; afterward being justified, we may after a sort fulfil that which is commanded: which though we do not perfectly perform, yet it pleaseth God. And he freely giveth unto us the promise that is added, not because of our works, or of our merits; but only for Christ's sake. They go about also to blind our eyes with the words of Daniel, when he exhorteth the king, Dan. 4, 24. To redeem his sins with alms. But in that place, by sins, we may understand, Redeem the sins by alms, is expounded. the pains and punishments due unto sin: for the scripture useth oftentimes such phrases of speech, which thing we never denied. Yea rather we willingly grant, that in respect of the works, which proceed from faith, God is wont to forgive many things; especially, as touching the mitigation of plagues and punishments. 33 They object also this sentence out of the first chapter of john; verse. 12. God gave them power to be made the sons of God: wherefore (they say) that those, which have already received Christ, that is, have believed in him, are not yet justified, and regenerate, and made the children of God; but only have received power to be made the children of God (as they think) by works. And in this argument, Pighius, the great champion and Achilles of the papists, putteth great affiance, but yet in vain: for he thinketh, that he of necessity, to whom power is given to have any thing, as yet hath not the same. As though we should here deal philosophically, that power excludeth act: which yet even amongst the philosophers also is not universally true.— For when they define the soul; they say, that, It is an act of a body natural, having members or instruments, and also having life in power. By which definition appeareth, that our body hath life in power; when nevertheless it hath life in act, in very deed. But that word Power, here signifieth, that the body hath not life of itself, but of another; namely of the soul. Which thing we may here also at this present affirm; to wit, that those which have received the Lord, and have believed in him, are regenerate, and made the children of God: and yet not of themselves, but some other way; namely, of the spirit and grace of GOD. For so signifieth this word Power: although the evangelist in that place spoke not Peripateticallie; but simply, and most plainly: for a little before he said, john. 1, 11. that His received him not. By this word [His] he meant the jews, which peculiarly professed the knowledge of the true God: but when they had refused the truth offered unto them, GOD would not be without a people; but appointed them to be his peculiar people, which should believe and receive Christ. Wherefore he gave unto them Power, that is, a right and a prerogative; that when they had received the Lord by faith, they should he made, and be in deed the sons of GOD. And therefore Cyrillus expounding the place, The power is adoption and grace. saith; that This Power signifieth adoption and grace. Further, Pighius, although he think himself very sharp of wit; yet seeth not, that when he thus reasoneth, he speaketh things repugnant. For how is it possible, that any man should have life in himself, and not live? Assuredly, if they in believing have received Christ, it must needs be, that straightway they have righteousness: for as Paul writeth in the first epistle to the Corinthians; 1. Cor. 1, 30. He is made of God unto us, wisdom, righteousness, and redemption. But what need we so long a discourse? The evangelist himself declareth unto us, who those be, which have received such a power; namely, Which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God. And if they be borne of God, then followeth it of necessity, that they are justified and regenerated. They object also unto us a servile fear, which goeth before charity; as though by it we should be prepared unto justification, and the more easily to receive charity. Unto whom we answer; that such a fear without charity, is sin. They reply again, and say; that Christ commanded that fear. But God commandeth not sin. And he commanded such a fear (say they) when he said; Matt. 10, 28. I will show unto you, whom ye ought to fear: fear him, which when he hath killed the body, can also cast the soul into hellfire. And that this fear prepareth unto justification, they think may hereby be proved; for that Augustine expounding that, out of the first epistle of john; 1. john. 4, 18 Perfect charity casteth out fear; saith, This servile fear is not unprofitable: for even as a bristle being put in by the shoemaker, A similitude. draweth the thread after it: so this fear draweth with it charity. As touching the first, I answer, that their ground is false; namely, that God hath ever in any place commanded such a fear as wanteth charity and faith; which thing, I know right well, these men are never able to find. But as touching Augustine, we answer, that in that place of john; Herein is charity perfect in us, that in the day of judgement, we have confidence, that even as he is, so are we: A place of john expounded. in this world there is not fear in charity, but perfect charity casteth out fear: by charity is not to be understood, our love towards GOD, but the love of GOD towards us: for he speakth of perfect charity, such as we have not in this life. And the meaning of john is, that after we be persuaded of the perfect love of God, wherewith he embraceth us; we have confidence, that in the day of judgement we shallbe in safety. And this perfect charity of God, after we once know it, casteth out fear; because it suffereth us not to fear. Wherefore that interpretation of Augustine, touching our love towards God, maketh nothing to the purpose. But suppose that john spoke of our love towards God, as that place is commonly taken; in that sense also may the words of Augustine be true, but yet not universally, Charity doth not always follow a servile fear. that charity always followeth such a fear: for we know, that it otherwise happened in Cain and judas; but it so happeneth only in men that are to be justified. For GOD useth this mean; first, to pierce them with great fear of their sins, and then by it, to bring them unto faith and charity. In the mean time yet, we nothing doubt, How a servile fear may be called profitable. but that such a fear is sin; and yet nevertheless, that fear may be called profitable; not by his own merit, or of his own nature; but because of the order instituted by God, whose will is so to use it to our salvation. And this thing also we add, that that charity, the more it increaseth in us, so much the more and more doth it cast out fear; not only servile fear, but also the fear which men justified have. For whosoever is throughly persuaded of the love of God towards him, can never fear his own damnation: for that doubting, whereby we fear eternal punishments, is sin: And yet that doubt somewhat always sticketh in our minds; for we never in this life believe so much as we ought, nor so much as we should: and by reason of this weakness of charity, wherewith we should love our neighbours: and because of the feebleness of persuasion, whereby we ought to believe in God so long as we are in this life, we never put off all this corrupt fear. 34 They also take hold of this saying, and object the same against us; Ask, Matt. 7, 7. and ye shall receive; seek, How this is to be understood: Ask and ye shall have. and ye shall find; knock, and it shall be opened unto you. But they ought to remember, that prayers proceed from faith, and cleave unto it only; for otherwise they cannot be heard. But I marvel why they left this unspoken of; Whatsoever ye shall ask believing, it shall be given you. For by these words it appeareth, that whatsoever is given unto them that ask, is given unto faith. Hereunto also they add a sentence out of Luke; Luke. 11, 41. Give alms, and all things be clean unto you. But these words may be expounded three manner of ways, of which yet never a one serveth for their purpose. How this entence: Give alms, etc. is to be understood. The first way is, to say, that that kind of speech was a taunt: as if Christ would have said unto the pharisees; Ye give alms, and ye think straightway that all things are clean unto you, which is not so: for we ought first to make clean those things which are within. Another way is (which Augustine followeth in his Enchiridion to Laurentius) certain had persuaded themselves, that if they gave alms, they should be saved, though they ceased not from sinning: and their chiefest anchorhold was these words of Christ. Augustine answereth, that those words of Christ are to be understood of the true and approved alms, whereof it is written in Ecclesiasticus, Eccl. 30, 24. the thirty chap.; Have compassion of thy soul, and please God. Wherefore thou oughtest to begin true alms at thine own self, that having compassion of thyself, thou mayst be converted unto GOD, and cease off from sins; and afterward have thou compassion of others. The third way is this, which in my judgement more agreeth unto the purpose: Christ being at dinner with the pharisees, began to eat with unwashed hands; for which thing when they were offended, Christ began to reprove their ignorance, which would have their dishes, hands, and all outward things clean & beautiful; but as touching that which they had inwardly, that is, in their mind, they were nothing careful. Wherefore, he first exhorteth them to purify the hart, which is inwardly. Which thing is done by faith: for in the Acts it is written; By faith purifying their hearts. Acts. 15, 9 Afterward as touching outward things, he addeth; Give alms, and so all things shall be clean unto you. Further, Theodore Beza. as Theodorus Beza, a man of great learning and judgement, hath in his annotations very well considered, Christ spoke not of all manner of cleanness; but of that which perteins unto meat. Whereunto Christ apply a double commandment; one is, that they should eat nothing gotten by robbery or stealth; another is, that of those things, which are within, that is, which are contained in the dishes, somewhat should be taken out for the alms of the poor, whereby whatsoever is left might be cleansed and sanctified. But of this there is nothing, which may further our adversaries opinion. 35 There are others, which think to establish this their error by the ministery of the keys, whereby they think that men are absolved from their sins. But they are deceived; for they understand not what those keys are, that which Christ commended unto his church. The preaching of the word of God, What be the keys delivered to the church. touching the remission of sins, to be obtained by Christ, is the only key to open the kingdom of heaven. And if he which heareth his word, do also adjoin a true faith, and give full assent unto those words; then cometh also the other key. With these two keys is the kingdom of heaven opened, and the forgiveness of sins obtained. Wherefore Christ, sending forth his apostles, said; Go ye, and preach the Gospel: Matt. 28, 29. then he addeth; He which believeth, shallbe saved. By these few words he expresseth the keys, which he delivered unto the church. In the which words thou shalt find no work wrought, as they call it: for Christ spoke only of the faith of the hearers, and of the word of God, which is preached. But how shall we at length confute this sentence, which is never out of their mouth; Many sins are forgiven her, Luk. 7, 47. Many sins are forgiven her, because, etc. expounded. because she hath loved much; if the place be diligently pondered, it will be an easy matter to do. We ought to know, that some reasons are taken of the causes; & some of the effects. Christ in a few words afterward showeth the cause of salvation; when he saith unto the woman; Thy faith hath made thee safe. But because that faith was hidden in her mind, neither could it be seen of those which were present, therefore putting forth a parable, he showeth; that they love more, which receive greater gifts of any. And that this woman received a very great gift, (that is, justification) he showeth by the effects; namely, because she washed his feet with her tears, and wiped them with her hear; because she kissed them, & because she anointed them. Which things, forsomuch as that Pharisie did not, it may be a very great token or sign, that he had not received the like gift. Rom. 2, 13. Not the hearers, but the doers of the law, shallbe justified, expounded. They cite also out of the epistle unto the Romans; Not the hearers of the law shallbe justified, but the doers. But Paul in the place, when he reproved the jews, because when they had received the law, and boasted thereof, yet lived contrary to the law; meant thereby nothing else, but that if righteousness were to be sought for by the law, it is not sufficient either to have it, or to hear it: but it behoveth both in acts and deeds to perform it. And this we never denied, but that a man may be justified by the law, if he do perfectly and fully accomplish it: but forsomuch as the same is by no means possible, we say, that by it righteousness cannot be hoped for. That also which they object out of the epistle unto the Philippians; Phil. 2, 12. With fear and trembling, work your salvation, doth nothing help them. With fear and trembling work your salvation, expounded. Undoubtedly, they which know that they have all that they have from God, are of a moderate and humble mind; and are evermore afraid of themselves: for they see that in themselves, there is nothing that is good, but that help is to be looked for at the hands of God only; and therefore Paul biddeth a godly man always to fear and tremble. But they which think, that it lieth in their own power to justify and save themselves, (such be they, which in this matter contend against us) have nothing whereof they need to be afraid, or to tremble. For they boast, that their salvation consisteth in themselves: which salvation, though Paul do in this place name; yet he thereby understandeth not justification: for he writeth unto those which were already before justified. Wherefore this place maketh nothing for them. But Paul calleth salvation, a renewing, by which we always profit, and go forwards unto things better and better. lastly, as it were to make up their army, and assure themselves the victory, they object this out of the third chapter of the Apocalypse; vers. 20. A place in the Apocalypse: Behold I stand at the door and knock, expounded. Behold I stand at the door, and knock: and if any man open unto me, I will enter in, and sup with him. Now we do fully consent unto them, that by these words is signified; that God, at the beginning, calleth, stirreth up, and instigateth us to salvation; unto which no man by his own strength can be led, without the impulsion of God: but that we of our own accord, without the grace of God piercing and changing the mind, can open our hart unto God, we utterly deny; neither can these men prove it by the holy scriptures. 36 But because we have certain adversaries, which pass very little, or else nothing at all upon the holy scriptures; but measure all their religion by Fathers and Counsels, so that they may rather be called Humans, than Divines; & Father-speakers, than Scripture-teachers, & that (which is more intolerable) they gather certain pretty sentences out of the writings of the Fathers, & obtrude them unto the people; & the easier to obscure the truth, & to blind poor simple men, they add taunting speeches; & especially, forsomuch as certain of them think themselves cunning craftsmen in Rhetorical speech, and have in that kind of study spent the greatest part of their life time: for these causes (I say) I shall desire the indifferent reader, not to judge any thing rashly against the truth; but rather attentively to consider those things, which we also will allege out of the Fathers: for by that means he shall easily understand, that the Fathers make not so much on our adversaries side, as they do on ours. But lest we should cite any sentence out of the Fathers, A method in citing of the Fathers. confusedly and rashly, we will use a method or compendious way; which method, that it may be easily understood, it shallbe good, first to put forth a demonstration, or a certain proof out of those testimonies of the holy scriptures, which we have before cited: which shallbe in this manner. They which do work according to the prescript of the law, that is, as the very law requireth, are justified by works; But none, and especially before regeneration, do such works as the law requireth; Wherefore none are justified by works. The Mayor, or first proposition is so plain, that it needeth no exposition: for he which doth any thing, contrary unto that which the law prescribeth, undoubtedly committeth sin; so far off is it, that he can thereby be made just. But the Minor, or second proposition, although it be proved by testimonies of the scriptures, yet will we expound it out of the Fathers. Then, seeing the conclusion is, that justification is not of works, it must of necessity be of grace. Wherefore, we will secondly show out of the Fathers, that men are justified freely, and without all consideration of merits. And because we reject not good works, but say that in their degree, they ought to be had in estimation, as they which by a most streict bond follow justification already obtained; we will lastly teach this also, out of the saiengs of the Fathers; that good works follow justification, but go not before. And we will specially cite out of the Fathers those places, which are founded upon the holy scriptures. Matt. 7, 12. 37 And first cometh to mind Basilius, who in his first book De baptismo, bringeth these words out of the Gospel; Many shall say in that day, Lord, in thy name we have prophesied, we have cast out devils, They that do observe God's commandments to another end than they ought, they sin. 1. Cor. 10, 31 we have done many miracles. But these men (saith he) God will not only cast out of his kingdom, but also will call them workers of iniquity. Wherefore they which work miracles, and seem to observe the commandments of God, and his justifications; if they do it to any other end and purpose, than they ought to do, are said to sin: namely, because they follow not the precept of God published by the apostle Paul; Whether ye eat or drink, or whether ye do any thing else, do all things to the glory of God. And it is most certain, that this cannot be done without faith and charity; which faith and charity, forsomuch as men not yet regenerate do want; it necessarily followeth, by the words of Basilius, that their works are sins. Of the very which sentence he writeth in his second book De baptismo, Before regeneration there are no good works. Whether an Infidel can do a work pleasing unto God. john. 8, 34. Mat. 6, 24. the seventh question: and purposely he demandeth, Whether any man, so long as he abideth in sin, can do any thing that is acceptable before God? Which thing he affirmeth to be unpossible, and that by reasons, both many in number, and also taken out of the holy scriptures. First (saith he) the holy Ghost testifieth; that He which worketh sin, is the servant of sin. Further, Christ saith; Ye cannot serve God and mammon: for no man can serve two masters. Paul also saith, that Light hath no fellowship with darkness, 2. Cor. 6, 14 neither hath God any agreement with Belial. The very same also he proveth out of Genesis, although he follow the translation of the seventy interpreters. Thus (saith he) spoke God unto Cain; Gen. 4, 7. If thou offer well, and dividest ill, thou hast sinned: be content. The sense (saith he) is; If thou offer sacrifice, as touching the outward show, and thy mind be not right, neither regardest thou the end, which thou oughtest to do; then is thine oblation sin. With this saying agreeth that also, which isaiah writeth in the 66. chapter; verse. 3. He which killeth an ox, is as if he should kill a man: and he which sacrificeth a beast, is as though he should kill a dog. It is not enough to do a work, which is goodly and beautiful to the eye; but it behoveth also, that thou apply it unto the prescript of the law of God: which is, that whatsoever thou doest, let it be done in such manner, and in such condition, as the law requireth. And therefore (saith he) Paul said; 2. Tim. 2, 3. that None shall be crowned but he which hath wrestled lawfully. Now it is not sufficient to wrestle, unless thou wrestle lawfully. Mat. 24, 46. Christ also in the Gospel saith; Blessed is that servant, which when his Lord cometh, he shall find him thus doing. By which words it appeareth, that it is not sufficient to do, but it behoveth also to do even so as he hath commanded. Deut. 12, 5. Moreover, he showeth out of the old testament, that he had committed sin, which did sacrifice unto the true God out of the temple, or not in that place where the tabernacle was: for, although that were sacrified which was commanded in the law; yet was the condition as touching the place unperformed, which the law also required. And if any man had either in the temple, or in that place, where the tabernacle was, killed an offering which had any spot; the same man also had committed sin: because he neglected a necessary condition. He also citeth that saying in the gospel, which is taken out of the prophet; Mat. 15, 8. isaiah. 29, 13. This people honoureth me with their lips, but their hart is far from me. And he thinketh, that to the same end tendeth that which Paul writeth in the epistle to the Romans; Rom. 10, 2. They have in deed the zeal of God, but not according to knowledge. And that which he writeth of himself unto the Philippians; Phil. 2, 7. that he counted for off-scowrings, dung, and losses, all those his works which he did when he lived under the law; yea and that without blame. Seeing therefore the affection and scope is taken away from works, which ought to be in them; what let is there then, but that they are sins, and are displeasing unto God? And to this end he thinketh that doth serve, which Paul writeth unto the Corinthians; 1. Cor. 13, 3. If I deliver my body to be burnt, and if I distribute all my gods to the poor, yet if I have not charity, I am nothing. Wherefore unless these men will ascribe unto men not yet regenerate, faith and charity; they must of necessity grant, that they can do nothing, which is not sin; or is not displeasing unto God. And thus far out of Basilius. Gregorius Nazianzenus, Gregory Nazianzen. in that oration which he made after he returned out of the country, the things being ended which were done against Maximus, saith; that There is no works accepted or allowed before God, without faith; whether it be done through the desire of vainglory, or by the instinct of nature: in that respect that a man doth judge it to be honest. Here this is worthy to be noted, that the work which is done by the instinct of nature, that is, in that respect, because it seemeth to be honest, is dead, neither can it please God. The selfsame sentence hath he in his oration De sancto lavacro, toward the end: and in both places he addeth; Even as faith without works is dead, so a work without faith is dead also. And if it be dead, how can it (as these men would have it) merit justification? But by this we see, that these two Fathers, although otherwise they were great exacters of works, and patrons of freewill; yet as touching this thing, they were altogether of the same mind that we be of. 38 But Augustine most manifestly of all teacheth the same, Augustine. in his fourth book against julianus, the 3. chapter: in which place he entreateth upon these words of the Apostle; The Gentiles, Rom. 2, 14. which have not the law, do by nature those things which are of the law. These words (saith he) are to be understood, either of the church converted unto Christ, who now fulfilled the law, by the grace of the gospel. And so, that which he saith, By nature, is no otherwise to be understood, than that the law is excluded: but he meaneth such a nature, as is now corrected and amended by the spirit which regenerateth. Or else (saith he) if thou wilt have those words to be understood of the Gentiles being yet unbelievers, thou must say, that they by nature fulfilled the law, not in deed so much as it required, but after a sort: neither did that outward and civil righteousness any further profit them, but to be more tolerably punished than others; which utterly casting away all discipline, lived wickedly and beastly. For we judge, that Fabricius is less punished than Catiline; unless peradventure (saith he) the Pelagians have prepared for the Fabricij, Reguli, Fabii, Camili, and Scipios, some middle place, between the kingdom of heaven, and the hell of the damned: even such a place (saith he) as they have framed for young infants, which depart without Christ. In brief he concludeth, Heb. 11, 6. that forsomuch as Without faith it is impossible to please God; Infidels can by no means have true virtues. Which sentence the Pelagians so derided, that they said, If the chastity of Infidels be not true chastity, neither are their bodies true bodies; A similitude. neither is the corn which groweth in their fields true corn. Augustine confuteth them, and showeth; that this is no apt similitude: for the bodies of Infidels, forsomuch as they are made by God, are true bodies; their corn also (seeing it is his work) is very corn: but their chastity, forsomuch as it proceedeth out of their corrupt and defiled will, can by no means be counted true chastity. And he addeth that universal sentence, whereof we have much spoken before; Whatsoever is not of faith, Rom. 14, 23. is sin. The same Augustine, upon the 30. psalm, expounding these words; Deliver me in thy righteousness: Psal. 31, 2. Who (saith he) is saved freely? Even he, in whom our saviour findeth not any thing worthy to be crowned, but findeth much worthy to be condemned; in whom he findeth no merits of good things, but deserts of punishments. Hereby we see, what is the nature of human works before justification. The same father in his first book and 30. question to Simplicianus, saith; that We are commanded to live uprightly, and that by a reward set before us, that we may attain to live blessedly for ever. But who (saith he) can live uprightly and work well; unless he be justified by faith? Here we are taught, that in men there might be a merit and deserving of happy and eternal life, if they could accomplish that which is commanded: but forsomuch as that is impossible for us to do, therefore we fall away from merit. The same Augustine in his Enchiridion ad Laurentium, the 121. chapter; The end (saith he) of the commandments, 1. Tim. 1, 5. is charity, out of a pure heart, a good conscience, and a faith unfeigned. The end of every precept is charity, and hath relation unto charity: & whatsoever is done without such charity, is not done as it ought to be done. Wherefore if it be not done as it ought to be, it cannot be denied, but that it is sin. Chrysostom. Rom. 10, 4. 39 Chrysostom expounding these words of Paul; The end of the law is Christ: If the end of the law (saith he) be Christ, if followeth, that he which hath not Christ, though he seem to have the righteousness of the law, yet hath he it not in very deed. By these words we gather, that he which is without Christ, may doubtless have works seeming to be good, which yet in very deed cannot be just. And straightway he saith; Whosoever hath faith, the same also hath the end of the law; and whosoever is without faith, is far from either of them. Hereby we gather, that they which have not faith, are strangers, not only from Christ, but also from the righteousness of the law; which herein consisteth, even to do that which is commanded. And straightway; For what doth the law tend unto? To make a man just. But it cannot: for no man hath fulfilled it. But because a man might object; Although a man not regenerate, cannot fulfil the law; yet if he take pains therein, and endeavour, and travel, he may attain unto righteousness? This objection also Chrysostom excludeth. And a little before, when he expounded these words; Rom. 10, 3. Being ignorant of the righteousness of God, & willing to establish their own righteousness, they became not subject unto the righteousness of God. Thus (saith he) he calleth the righteousness of God; which is of faith: because it is altogether of the heavenly grace, wherein we are justified; not by our labours, but by the gift of God. This selfsame thing also writeth Ambrose. Ambrose. Psal. 32, 1. when he expoundeth these words of David; Blessed are they, whose iniquities are forgiven, and whose sins are covered. He calleth them blessed (saith he) of whom God hath decreed, that without labour, or any observation, shall be justified by faith only. And upon these words of Paul; Being justified freely by his grace: Rom. 3, 24. They are justified freely (saith he) because by the gift of God they are justified by faith only: they themselves working nothing, nor making any recompense. The same Ambrose also upon these words of Paul; Rom. 5, 14. Wherefore death hath reigned upon them which have not sinned, after the similitude of the transgression of Adam: He wrote this (saith he) because it is impossible for a man not to sin; which thing, seeing peradventure he spoke of men regenerate, what is it to be thought of men that are strangers from Christ? Cyprian also d A Quirinum; Cyprian. We ought (saith he) to boast in nothing, because we have nothing of our own. I suppose it sufficiently now appeareth, that the same which we affirm, is true; namely, that men before justification can not frame their works to the prescript of the law; & therefore are they sins, and cannot merit justification. But if our adversaries will say, that they affirm not, that those works, which they call preparatory, do merit justification; but only are certain preparations, whereby men are made apt to attain to justification: we may thus answer them; If they merit not, why do you falsely attribute to them that your merit of congruity? Further, why call ye them good, seeing (as we have taught) they neither please God, nor are done according to the prescript of the law? lastly, forsomuch as they want their end, and not only are, but also are of good right called sins; how teach ye, that men by them are prepared unto righteousness; when as they are much rather by them prepared, unto punishments? Wherefore let them once at the length cease to adorn them with these goodly titles. For though peradventure, God sometimes by these works, bringeth men to salvation, he doth it, because of his mercy towards them; which mercy is so great, that he will use sins and works also, which are evil, unto the benefit of them. 40 Now let us see, if justification be not attributed unto works, how the same is then given. It is given freely, & it wholly dependeth of the mere grace of God: for it no manner of way dependeth of merits. Which thing Origin saw; for he, Origin. upon the epistle to the Romans, expounding these words; Unto him which worketh, the reward is not imputed according to grace, Rom. 4, 4. but according to debt: But I (saith he) when I desire excellency of speech, whereas he saith, that unto him that worketh, is rendered a debt, can scarcely persuade myself, that there can be any work, which can of duty require a recompense of God: forsomuch as even this, that we can do or think, or speak any thing, we do it by his gift and liberality. What debt then shall he owe unto us, seeing his grace hath prevented us? A little afterward, he rendereth a reason of his saying; which reason Augustine oftentimes used: for he bringeth that place of Paul; Rom. 6, 23. The wages of sin is death, but the grace of God is eternal life. For here the apostle said not; But the stipend of righteousness is eternal life, which yet the nature of the Antithesis required. How eternal life may be called the stipend of righteousness. For Paul's meaning was to declare, that our wicked works do of duty deserve death, and that everlasting death; but eternal life is not given, but only by grace: wherefore in the second part, he left out the name of stipend and of righteousness, and in steed of them, put in the name of grace. Neither do I greatly pass, that Augustine in another place writeth, that Paul might have said; The stipend of righteousness is eternal life: but yet would not say so, lest he should have given occasion of erring. For undoubtedly, I see no cause why Augustine did think, that Paul might have said it; unless peradventure by righteousness he understood the works of men regenerated; forsomuch as with those works, the merits of Christ are joined: for so it might be true, that eternal life is the stipend of such a righteousness. Origin. Further, Origin goeth on, and showeth, that Men are so justified freely, that good works are not required to go before. For, expounding this sentence; Blessed are they, whose iniquities are forgiven: Psal. 32, 1. The soul (saith he) whose sins are forgiven, must needs now be in good state; for it is called blessed. Wherefore it hath the righteousness, which God imputeth unto it, although it have not yet done any works of righteousness: but only for that it hath believed in him which justifieth the ungodly. Out of these words we gather many things; first, that God, for works sake, is not made debtor unto any man; secondly, that not only justification, but also eternal life is given freely; lastly, that righteousness is imputed unto the minds of them that believe, although no good works went before in them. Basilius, Basil. verse. 7. upon these words of the .116. Psalm; Turn thou unto thy rest, o my soul, for the Lord hath rewarded thee: For (saith he) eternal rest is set forth unto them, which in this life have wrestled lawfully; which yet is not rendered according to the merits of works, but is given according to the grace of the most liberal God, unto them which have hoped in him. Seeing these things are spoken of the works of men already justified, as touching eternal felicity; then are they to be counted much more true, if they be referred unto the works of them which are yet strangers from Christ. Wherefore, even as those do not merit an eternal reward; no more can these merit justification: for both these things are given freely. 41 Augustine in his book De dogmatibus ecclesiasticis, the .48 chapter; Augustine. Gala. 2, 21. If by the law (saith he) cometh righteousness, than died Christ in vain: so also may we say; If by nature come righteousness, Christ died in vain. This spoke he against the Pelagians, who affirmed, that The liberty of man was so great, that by nature only it could do things acceptable unto God. And Augustine warely transferreth that unto nature, which Paul spoke of the law, Augustine transferreth unto nature that which Paul spoke of the law, concerning justification. and showeth, that the selfsame absurdity followeth both the one and other; namely, that the death of Christ is made in vain. For in very deed, there is no cause why the law bringeth not righteousness; but only because nature is corrupt and weak: wherefore, that which is spoken of the one, may rightly agree with the other. the same Augustine, upon the first chapter of john, expounding these words; john. 1, 16. Grace for grace: What is grace, saith he? He answereth; Even that which is freely given. What is grace freely given? That which is not rendered (saith he) as due: for if it were due unto thee, than it is a reward rendered; if it were due, thou wast good before. And also in his book De praedestinatione sanctorum, the seventh chapter: Let no man extol himself, as it is customably said; Therefore deserved he to believe, because he was a good man, and that before he believed: which thing seemeth to be written of Cornelius, sith that he had faith, when he did good works. These words are so plain, that they have no need of declaration. Chrysost. Chrysostom in his second homily, upon the first epistle unto the Corinthians; Where grace (saith he) is, there are no works; and where works are, there is no grace: wherefore if it be grace, why are ye proud? By what reason are ye puffed up? Chrysostom, according to the manner of Paul, doth so oppose grace against works, that the one excludeth the other: so far it is off, that he will have grace to be given for works. Jerome upon the epistle to Philemon; It is grace (saith he) whereby ye are saved, & that by no merits or works. The same Jerome upon the epistle unto the Ephesians, expounding these words; By grace ye are made safe, through faith, Ephe. 2, 8. and that not of yourselves; for it is the gift of God: Paul (saith he) therefore spoke this, lest that some secret thought should creep in unto us; if by our works we be not saved, yet undoubtedly by faith we are saved: so that in another kind, it is our own, as it were, & cometh of ourselves, that we are saved. All these testimonies sufficiently declare, that justification is given freely: neither can it be gotten by any merits or works going before. Now resteth to declare out of the Fathers, how good works are to be esteemed. Undoubtedly they follow justification, as the fruits thereof, which spring and bud forth out of a true faith. Wherefore Origin saith in the same place, which we before cited, expounding these words unto the Romans; Rom. 8, 4. But unto him that worketh, the reward is not imputed according to grace, but according to debt: Wherefore (saith he) the root of righteousness, cometh not out of works, but works grow out of the root of righteousness. Which selfsame thing Augustine affirmeth unto Honoratus, saying; From hence spring good works, because we are justified: and not because good works went before, therefore are we justified. And in his first book, and second question, Ad Simplicianum; Yea, and works (saith he) if there be any that be good, do follow that grace, as it is said, and go not before it. And therefore he addeth; If there be any good: because even the works of the regenerate, have in them much imperfection; and unless the righteousness of Christ, which is imputed unto the believers, were joined with those works, certainly they should not be good. The same father, in his .26. chapter, De spiritu & litera, at large handleth that place to the Romans; Not the hearers of the law shallbe justified, Rom. 2, 13. but the doers: and by many reasons he proveth, that good works follow justification, and go not before. To this also tendeth that, which Basilius writeth in his second book, De spiritu sancto; the .7. chapter, out of the words of the Lord; Matt, 7, 17. Luk. 6, 43. that First it behoveth that the tree be good, and then his fruits to be good: and that the pharisees were to be reproved, which in their dishes and cups, made clean that which was without; Matt. 23, 27. Make ye clean (saith he) that which is within, and that which is without will be clean: otherwise, ye shallbe compared unto painted sepulchers, which in deed without seem beautiful, but within are unclean, and full of dead men's bones. 42 Now let us come to the Counsels, What Councel● are to be hearkened unto. which nevertheless must be heard with choice & judgement. We ought to receive and reverence those counsels only, which have framed their doctrine to the rule of the holy scriptures. Demosthenes in an oration against Androtion saith; that Decrees of the senate ought not to be made, but according to the prescript of those things, which are already determined in the laws. So in ecclesiastical counsels there ought no new decrees to be made, as touching doctrine; but of those things only, which are either expressly named in the word of God, or else may assuredly and evidently be gathered out of it. First, we will begin with the African council, where, The African Council. in the 80. chapter, a curse is pronounced against the Pelagians, who said; that The grace of justification is therefore given, that by grace we may the easilier fulfil that which we were commanded. As if even without grace, (although with more difficulty) we might by our freewill fulfil the commandments of God: when as yet the Lord speaking of the fruits of the commandments, said not: john. 15, 5. Without me ye can hardly do any thing: but; Without me ye can utterly do nothing. By these words are reproved the Papists of our time, which are not ashamed to say; that A man, before justification, may do the works, which are commanded in the law, and which do please God; and do prepare to regeneration. For what thing else is this, than with the Pelagians to say; that A man may even before justification perform the law, although not so fully and easily as after he is justified? And that is nothing which they say; to wit, that they put a certain grace preventing; whereby men not yet regenerate, may do those works which they call preparatory. For in speaking after this manner, they differ in name only from the Pelagians: for they also taught no less than these men do; that a certain grace of the law, and of the knowledge of the will of God, and of illumination goeth before, whereby a man understandeth what he ought to do. But as for the rest, they do attribute it to freewill; which thing these men do also. And that the Pelagians were of that opinion, The Milevitane council. the Milevitane council declareth, wherein it is thus written in the 4. chapter; We curse all them, which say, that the grace of God, through jesus Christ our Lord, helpeth us only; for that by it is revealed and opened unto us the understanding of the commandments of God, that we may know what we ought to desire, & what to avoid: and that by it also is not given unto us to love, and to be able to do that which we know aught to be done. For whereas the Apostle saith; Knowledge puffeth up, but grace edifieth: it is a very wicked part to believe, that we should have the grace of Christ unto that which puffeth up, and not to that which edifieth: especially, seeing it is written in the 4. chapter of the 1. epistle of john; verse. 16. that Love is of God. The Arausicane council. 43 Moreover, in the second Arausicane council, the 4. chapter, it is thus written; that They resist the holy Ghost, which say, that the Lord waiteth for our will, Pro. 16, 1. seeing Solomon saith; The will is prepared of the Lord: and also in that Paul saith unto the Philippians; Phil. 2, 13. It is God that worketh in us both to will, and to perform, according to his good will. And in the 5. chapter are reproved those, which affirm, that by the grace of Christ is given an increase of faith, but not the entrance or beginning thereof. For the beginning also of faith cometh by the inspiration of the holy Ghost, which correcteth our infidelity, bringing it from infidelity to faith; and from ungodliness to godliness. And the proof hereof is brought out of sundry places of the scriptures: Phil. 1, 6. for Paul saith unto the Philippians; I trust that he, which hath begun a good work in you, shall accomplish it in the day of the Lord. And again, Ibidem. 29. in the same epistle; Unto you it is given, not only to believe in him, but to suffer for him. Ephe. 2, 8. And unto the Ephesians; By grace ye are saved through faith, and that not of yourselves; for it is the gift of God. Moreover, they were accursed, which said; that The mercy and grace of God is given unto the willing, to the believers, to them that desire it, to them that endeavour to have it, to them that labour, to them that watch, to them that study, to them that ask, to them that seek, to them that knock; but would not confess, that by the infusion and inspiration of the holy Ghost, and by the gift of God is given unto us to have a will to believe, to endeavour ourselves, and to labour. They cite these testimonies out of the holy scriptures; 1. Cor. 4, 7. What hast thou, that thou hast not received? And if thou hast received, why boastest thou, as though thou hast not received? And the Apostle writeth of himself; 1. Co. 15, 10 By the grace of God I am that I am. In the 7. chapter are condemned those, which deem, that by the strength & power of nature, we can think or attain unto any thing that serveth to salvation; or that we can, without the illumination of the holy Ghost, give credit unto the words of GOD preached. This may be confirmed by the scriptures: for Paul saith; 2. Cor. 3, 5. that We cannot think any thing of ourselves, as of ourselves; but our sufficiency is of God. Christ also saith; john. 15, 5. Mat. 16, 17. Without me ye can do nothing. Also; Blessed art thou Simon Bat-iona: for flesh and blood hath not revealed this unto thee. They also are cursed, which grant, the freewill is after some manner weakened and hurt; yet not so, but that men by it may be turned to salvation. Against these men the scriptures do openly reclaim: for the Lord doth say; john. 6, 44. No man cometh unto me, unless my father shall draw him. Paul also to the Corinthians; 1. Cor. 12, 3. No man can say, The Lord jesus, but in the spirit of God. This is an excellent sentence; God loveth us, being such as we shall be by his gift; and not such as we are by our own merit. And in the 13. chap. it is thus written; freewill being lost in the first man, cannot be repaired; and because it is lost, it cannot be restored, but by him, by whom it was given at the beginning. Wherefore the truth itself saith; john. 8, 36. If the son shall make you free, then shall ye be free in deed. Further, in the 17. chapter is decreed, that The strength of the Ethniks cometh of worldly lust: which words declare, that their virtues (as we have before showed out of Augustine, and other fathers) were not true virtues; chiefly, forsomuch as they sprang out of an evil ground. But human lust comprehendeth whatsoever is possible to be found in men not regenerate. It followeth in the same chapter, that The love of God maketh the force and strength of Christians; which love is powered in our hearts, not by freewill, but by the holy Ghost, which is given to us, whereas no merits go before that grace. And in the 25. chapter; We ought to preach, & to believe, that by the sin of the first man, freewill is so decayed and diminished; that no man afterward can either love God as he ought to do; or believe in God, or for God's sake work that which is good; unless the grace & mercy of God prevent him. Wherefore, just Abel, Noah, Heb. 11. Abraham, Isaac, jacob, and all the saints in the old time, are in the epistle unto the hebrews, said to have done those things, which in the holy scriptures are mentioned to have been done by them: which faith we have before taught to come of God. And Paul writeth of himself; 1. Cor. 7, 25. I have obtained mercy, that I may be faithful. But he saith not; I have obtained mercy, because I was before faithful: but contrariwise. And in the selfsame chapter; This also we profitable confess, and believe, that in every good work, it is not that we ourselves do first begin, & afterward are helped with the mercy of God: but that he first inspireth into us, both faith, and the love of him, and that without any of our merits going before. Wherefore we must without all doubt believe, that both Zacheus, and the thief, and also Cornelius, attained not to believe through nature, but by the gift of the bountifulness of GOD. 44 These things have I alleged out of the Arausican Council, peradventure more largely, than may seem to be convenient for this place. But for this cause have I the willinglier done it, for that I saw, that all those things, which are there affirmed, are confirmed by the holy scriptures, and do very much serve for our purpose. Such Councils (gentle reader) must be hearkened unto, What Counsels must be hearkened unto. which cleave unto the word of God: for whatsoever commodity, or discommodity the church hath, the same ought wholly to be ascribed unto the observation, or contempt of the word of God. For in the old and ancient Councils, how were Arrius, Eunomius, Nestorius, Eutyches, and other pestiferous heretics overcome, otherwise than by the word of God? For without doubt, they could never, by any other engines, be overcome and vanquished. And contrariwise, when began the church to give place unto abuses, and to superstitions; but when the word was contemned? And now in our times, unless the word of God had been sought for, and called again in a manner out of exile, how could we ever have been delivered from the tyranny of the Pope? Let these few things be a warning unto us, not rashly to believe every Council: but let us receive those Councils alone, which have soundly confirmed the decrees of their doctrine by the scriptures. But that the thing, which I affirm, The Council of Trent. may be more manifest; let us bring forth the Council of Trent: that by the contrary, the truth may the better be understood. In that Council, the fift Session, from the fift chapter unto the eleventh chapter, is entreated of justification. There these good holy Fathers, the hirelings of the Pope, do thus decree; that The beginning of justification is of grace. But what they there understand, they straightway make it plain. For thus they say; It calleth, and it stirreth up: they which are to be justified, are so helped by it, that being called and stirred up, they give assent unto this grace; and work therewith, and are made apt to regeneration. But this assent and working together with it, they do attribute to free will, as the words do show. What else would Pelagius say, if he were now alive? For even he doubtless denied not grace, if thou take it for an admonition, calling, and stirring up. He also attributed this unto free will, that it had power to assent, and to obey the commandments of God. But the grace, which the holy scriptures set forth unto us, reneweth our understanding and will; and in steed of a stony hart, giveth us a fleshy hart: for it doth not only counsel our reason, but also fully persuadeth it, and bendeth and changeth the will. Our men of Trent do grant indeed, that God toucheth the hart of man, by the illumination of the holy Ghost: but least a man himself should do nothing, they add; that man admitteth the inspiration, as he which may also refuse it. Wherefore, they fully conclude, that it pertaineth to man, to admit or receive; although they confess, that he can not do that, unless he be called and stirred up by grace. But how can the hart of man, unless it be renewed by the spirit and grace of God, receive those things, whereunto it is enemy, by reason of his nature, being yet corrupt and defiled? Assuredly, though it be never so much stirred up, taught, and moved; yet, unless it be utterly changed, it will continually refuse it, and resist. Wherefore Augustine, Ad Simplicianum, It is not in our power that those things, which be set forth unto us, should please us. writeth very well; that, It is not in our power, to bring to pass, that those things, which are set forth unto us, should be acceptable and pleasant unto us. But that thing, which is neither acceptable nor pleasant, we choose not; though we be urged by admonishers. As if there should be offered unto a sick man, good healthful meats, A similitude. and very pleasantly dressed; yet, because they are neither pleasant, nor acceptable unto him, he refuseth them: though there stand many by, which say unto him, that those meats are wholesome, and very well dressed. The selfsame thing undoubtedly happeneth unto a mind not regenerate; except that, as touching the receiving of the grace of God, there can no violence be done unto the mind: but the sick person may be compelled to take meats, that are to him unpleasant. Wherefore, so long as our will and understanding is not changed by the spirit of God, it will not admit any healthful admonitions. And even as a sick person, A similitude. before he be restored to health, neither abideth, nor gladly receiveth any meats, when they are offered him: even so the mind of man, unless it be changed from infidelity to faith, from impiety to godliness, (as saith the Arausican Council) it neither obeyeth, nor giveth place unto grace, which calleth, & stirreth it up: which thing nevertheless, the good Fathers of Trent do affirm. 45 But lest they should seem to speak without scriptures, they bring forth two testimonies: the one out of the first chapter of Zacharie; Be ye converted unto me, Zach. 1, 3, and I will be converted unto you. This (say they) hath a respect unto the man, who is commanded; that even as touching justification he should do somewhat. jere. 31, 18. And jeremy saith; Convert us, o Lord, and we shall be converted: by which words is declared, that unto this conversion is also required the help of God. And by this means they divide the whole matter between GOD and man. But Augustine, and many other of the fathers, ascribe the whole act of our iustificaon unto GOD only. But as touching this place of Zacharie, it may be expounded two manner of ways; first, that those are the words of the law commanding, and yet by them cannot be proved, An exposition of a place in Zacharie. that a man may be converted, unless God convert him. For of it Augustine thus writeth; Lord give that which thou commandest, and command what thou wilt. Another exposition is this; In justification are two inward motions, whereof the one pertaineth unto reason, which (as we have said) hath need not only to be taught, What are the inward motions of justification. but also to be persuaded, and to be forced to yield to the intent of the holy Ghost: the other motion pertaineth unto the will, that the same may be bowed to receive all those things which the holy Ghost promiseth and offereth. And this is the faith, by which we are justified, and whereby our sins are forgiven us. But forsomuch as these things were done secretly in the inward parts of the mind, the prophet speaketh not of them, but rather spoke of those that follow: for man, after he is once justified, beginneth to be converted unto good works. Wherefore he which before lived dissolutely and wickedly, now behaveth himself well and orderly: and being renewed with grace and the spirit, worketh together with the power of God. Of this conversion the prophet speaketh, when he saith; Be converted unto me. And God promiseth to heap up great benefits upon them: which is signified by this; And I will be converted unto you. For before, when he withdrew from them his benefits, and afflicted them with captivities, and other miseries, he seemed to be turned away from them. Wherefore the prophet spoke not of the inward justification, but of the outward conversion unto good works. But jeremy, when he said; Convert us Lord, and we shall be converted, had a respect to this inward motions of the mind, which we have now described. But our men of Trent, when they thus say, although they feign that they differ from the Pelagians, yet in very deed they can never prove it. They say, that they deny not grace, but in very deed they mean such a grace as the Pelagians would never have denied. Degrees of justification appointed by the Syned of Trent. 46 But let us see what degrees and what preparations these men appoint to justification. First (say they) a man which is to be justified, called, and stirred up by the grace of God, beginneth to believe those things, which are written in the holy scripture; then is he both smitten with the fear of sins, which he hath committed; afterward looking upon the mercy of God, he beginneth to hope well; this hope being conceived he loveth God, which love breedeth in him a certain detestation of sins, and a purpose to live well; lastly he receiveth baptism, or the sacrament of penance: and herein say they consisteth justification. For other things, which went before, were only preparations. But these men see not, that we ought far otherwise to judge of baptism. For the holy scriptures do teach, Rom. 4, 10. that Abraham was first justified by faith in uncircumcision; and then he received circumcision, as a seal of righteousness already received. This selfsame consideration, according to the analogy, must be kept in baptism: for our baptism answereth unto the circumcision of the fathers of the old testament. A confutation of these degrees. When these men say, that faith, the fear of God, hope, charity, detestation of sin, a new purpose of honest life, are only certain preparations unto justification; they decree that a man may be perfect, before he be justified. Then they add the causes of our justification, and begin at the final cause; What causes of justification they of Trent assign. and that (say they) is the glory of God, and our salvation. The efficient cause, they say, is God himself of his mere mercy. The meritorious cause (as they call it) they add to be Christ jesus, by his death upon the cross, and the shedding of his blood: and hitherto indeed not amiss. The formal cause, they say, is the justice of God; not that justice, whereby he himself is just; but that which he communicateth unto us, whereby we truly both are counted just, and also are so indeed. By which words they understand the renewing of a man now regenerate, & his new forming by grace and the holy Ghost. The which things, that they are done in a man already justified, we deny not: but that justification consisteth therein, we cannot grant. Rom. 3, 4, and .6. For Paul hath affirmed it to stand in this point, that Our sins are forgiven us, and that they are no more imputed unto us. And to confirm this, Psal. 32, 1. In whom properly justification consisteth. Gen. 15, 6. he citeth a testimony out of David; Blessed are they whose iniquities are forgiven. And also that saying in Genesis; Abraham believed God, and it was counted unto him for righteousness. And to the end he might express the thing more plainly, he oftentimes in the selfsame place useth this word [Imputation.] And therefore we say, that in that righteousness & instauration, (whereby we are fashioned anew by God) cannot consist justification, because the same through our corruption is unperfect, so that we cannot stand therewith before the judgement seat of Christ. Further, they say, that this righteousness, whereby they will have us to be justified, is distributed unto every man by the holy Ghost, as it pleaseth him. This indeed may be; for the holy Ghost is the disposer & as it were th'administrator in the distribution of the gifts of God. justification consisteth not in that righteousness which cleaneth in us. But they go on further, and say; According to the measure of the preparation: but this can by no means be borne withal. For we have before showed out of the fathers, and chiefly out of the holy scriptures, that all those things, which are done before justification, are sins; so far is it off, that they can merit, and prepare unto justification. Further, these men do teach, that if justification be received, men can never be sure and certain of the same; but must needs be evermore doubting and full of care. And when we object, that this is to derogate from the truth of the promises of God, & the dignity of grace, they deny that to be true. For they say, that they doubt not of the promises of God; but when they look upon their own indispositions (as they call them) then at the length they begin of necessity to doubt. certainly, this is not to be marveled at: for if a man have a regard to his own unworthiness, he shall not only doubt of the promises of God, but also shall be most assured that he cannot be justified. But the holy scriptures teach far otherwise: for they set forth unto us the example of Abraham, Rom. 4, 18. A man being justified doubteth not of his justification. how that He, contrary to hope, believed in hope; and that he, when now he was well-néere an hundred years of age, had no regard, either to the barrenness of his own body, or else unto the womb of Sara being past childbearing: & that he stood not in a mammering through distrust, but was by faith confirmed, and most certainly persuaded, that God was able to perform whatsoever he had promised. This example teacheth us, that we ought not to have regard unto those things, which either may or seem to hinder our justification; but out faith ought utterly to be fixed in the words and promises of GOD. But contrariwise, these men will call us back to our own indispositions (as they call them,) and will have us therefore always to be in doubt of our justification. Indeed we ought not to dissemble, whatsoever imperfection or fault is in us; and that because it may be daily corrected & amended: yet ought we not therefore to be in doubt and wavering touching our justification, and the grace of God. 47 Now have we to prove the second proposition; A confirmation that we are justified by faith. namely, that a man is justified by faith: which we intent first to prove by testimonies of the holy scriptures. Paul in the 1. chapter of the epistle to the Romans defineth the Gospel; that It is the power of GOD to salvation, to every one that believeth. Rom 1, 16. In these words is touched the efficient cause of our justification; namely, The power of God; and the end, which is, Our salvation; and also the instrument, whereby it is received, namely, Faith: for he addeth; Unto every one that believeth. And this he confirmeth by a testimony of Abacuk the prophet; Abac. 2, 4. in which sentence he was so much delighted, that he useth it both to the Galathians, Gala. 3, 11. Heb. 10, 38. and also to the hebrews, in the selfsame sense. He addeth moreover; The wrath of God was revealed from heaven, Rom. 1, 18. by reason of the knowledge of the philosophers, which did withhold the truth of God in unrighteousness, and who, at such time as they knew God, glorified him not as God, but fell to the worshipping of idols. But contrariwise, Ibid. 17. in the Gospel is revealed the righteousness of God; namely, that righteousness, whereby men are justified from faith to faith: which phrase of speech, we have in his due place sufficiently expounded. Upon the third chapter; Now is the righteousness of God (saith he) made manifest without the law, Rom. 3, 21. the righteousness (I say) of God, by the faith of jesus Christ, in all, and upon all them which believe in him. And a little afterward; Wherefore, being justified freely by his grace, Ibid. 24. by the redemption that is in Christ jesus, whom God hath set forth to be a reconciliation, through faith in his blood. Here also is not only showed the grace, by which God freely justifieth us; but also Christ and his death is set forth, that it may manifestly appear, that he is the reconciliator and the mediator. Whereunto is added faith, whereby we receive the fruit of his redemption, for the setting forth also of his righteousness in this time, that he himself might be just, justifying him which is of the faith of jesus Christ. If men could by their works get unto themselves righteousness, the righteousness of God should not then in such sort be declared: but seeing we perceive it is communicated to us by faith, without any preparation of works: it must needs seem unto us very great. And amongst other things, which God requireth of men, this is the chiefest; that they should not any thing glory of themselves. But if justification consist of works, men might boast of their own travel & endeavour: but seeing we are freely justified by faith, there is no place left for boasting. Wherefore Paul saith; Thy boasting is excluded. By what law? Rom. 3, 27. By the law of works? No, but by the law of faith. Wherefore he concludeth after this manner; verse. 28. We judge that a man is justified by faith without works. And that we should not think that proposition to be particular, he declareth that it is universal; verse. 29. God (saith he) is he the God of the jews only? Is he not also the God of the Gentiles? Yes of the Gentiles also: for it is one God, which justifieth uncircumcision through faith, and circumcision by faith. Wherefore, even as there is but one God over all men; so justifieth he all men by one and the selfsame way. Rom. 4. 48 And in the fourth chapter he saith; But unto him that worketh not, but believeth in him which justifieth the wicked, faith is imputed unto him unto righteousness. By this sentence both works are excluded, and also faith is set forth; by which is imputed righteousness unto men. And straightway he addeth of Abraham, that He is the father of all them that believe, Ibid. 11. being uncircumcised; that it might also be imputed unto them, and that he is the father of circumcision, not only unto them which are of circumcision, but also unto them which walk in the steps of faith, which was in the uncircumcision of Abraham our father. Afterward by the nature of the promise he showeth, that justification is by faith: Ibid. 13. for he saith; By the law was not the promise made unto Abraham and unto his seed, to be the heir of the world, but by the righteousness of faith: for if those, which are of the law, should be heirs, than should faith be abolished, and the promise made void. In these words are two excellent things to be noted. The first is, that the promise is free, neither it is joined with the condition of works: and therefore, seeing faith, as a correlative, is referred unto the promise; it must needs follow, that it is such as the promise is: and therefore it hath a respect unto the promise by itself, and not to the condition of our untowardness, or indisposition, as the holy Fathers of Trent do teach. The second is, that if the inheritance and righteousness should depend of that condition of works, than had there been no need of the promise: for men might have said; Why is that freely promised unto us, which we may claim unto ourselves by our own endeavour and labour? Or why is it so necessary, that we should believe, seeing by our own works we can attain unto righteousness? Afterward Paul addeth the final cause, why justification cometh by faith; By grace (saith he) that the promise might be firm: verse. 17. for if by our own works and preparations, we could be justified, the promise should always be unsteadfast, neither could we appoint any certainty of it. Afterward he putteth the example of Abraham, verse. 18. (who as it is before said) Contrary to hope, believed in hope: neither had he a regard unto those things, which as touching his own part, might have been a let unto the promise of God; namely, His own body (being now as it were dead, & an hundred years old) and the age of Sara his wife. These things sufficiently declare, what manner of faith that was, by which unto Abraham was imputed righteousness: so that thereby we may also understand the power and nature of faith, which justifieth. Paul also addeth, that by such a faith, is much advanced the glory of God. For when as nothing is attributed unto our works and merits, it must needs be, that the whole glory redoundeth unto God. Therefore Paul saith of Abraham; Ibid. 20. He gave the glory unto God. knowing this most fully, that whatsoever he had promised, he was able also to perform. And the more to express the certainty of faith, he useth this participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereby he signifieth, that Abraham, with a certain most full assent, embraced the promise of God. And lest any man should think, that this was a proper and peculiar prerogative given unto Abraham; the apostle addeth an universal rule, and saith; that, verse. 23. It was not written for him only, that it was imputed unto him for righteousness: but also for us, unto whom it shallbe imputed, so that we believe in him, which raised up jesus Christ from the dead, which was delivered for our sins, and rose again for our justification. Further, out of the fift chapter, we have also an other testimony; Rom. 5. 1. Wherefore (saith he we being justified by faith, have peace towards God, through jesus Christ, by whom we have access through faith, into this grace wherein we stand. Here are two things to be noted; the one is, that we are justified by faith, and that by grace; the second is, that unto this grace is not an entrance made open by preparations, or works which dispose us; but only by faith. In the eight chapter are set forth, as it were certain steps and degrees, by which we must come to eternal salvation; Rom. 8, 28, Whom he hath foreknown (saith he) those also hath he predestinated, that they should be like fashioned unto the image of the son of God, that he might be the first begotten amongst many brethren. And whom he hath predestinated, those also hath he called; and whom he hath called, those hath he justified; and whom he hath justified, those will he also glorify. Here are reckoned up five degrees; foreknowledge, predestination, vocation, justification, and glorification: in which, as touching our purpose, let us consider what cometh between vocation, and justification. And that is nothing else but faith: for as much as vocation is wrought by the promise of justification, and of salvation, the same is received by faith, giving assent thereunto. 49 Towards the end of the 9 chapter, there is set forth, Rom. 9, 30. the difference between the jews and the Gentiles; and a reason is given, why the Gentiles obtained righteousness, and not the jews. For thus Paul saith; What shall we say then? That the Gentiles, which followed not righteousness have taken hold of righteousness, which is by faith? But Israel, which followed righteousness, attained not unto the law of righteousness, because they sought it not by faith, but as it were by works. What can there be more manifest than these words? For they declare, that they, which will be justified by faith, do obtain righteousness; but those, which do aspire unto it by works, do labour in vain. This self thing he proveth, even from the beginning of the tenth chapter, Rom. 10, 3. where he describeth two kinds of righteousness; the one, which he calleth ours, which consisteth of works; the other, which he calleth the righteousness of God, which is taken hold of by faith. And thus he writeth; They being ignorant of the righteousness of GOD, and going about to establish their own, did not submit themselves to the righteousness of God. Hereby it is manifest that they which will establish their own righteousness; that is, the righteousness of works, do fall away from the righteousness of God. Paul goeth on, and more plainly openeth the nature of these two kinds of righteousness; levit. 18, 5. Moses (saith he) thus writeth of the righteousness, which cometh of the law: Ibidem. 5. The man, which doth these things, shall live by them. By these words he showeth, that the righteousness of the law consisteth in works. But of the righteousness, coming of faith, he thus speaketh; Say not thou in thy hart, Who shall ascend up into heaven, to fetch Christ from thence? Or who shall descend into the deep, to fetch up Christ again from the dead? But what saith he? The word is nigh thee, even in thy mouth, and in thy hart? The same is the word of faith, which we preach, which word he that believeth in his hart, and with his mouth confesseth the Lord jesus Christ, shall be saved. Hereby we see, that not the righteousness of the law, which is had by works; but the righteousness of faith is it which bringeth salvation. And this is by the latter words more manifestly confirmed: verse. 10. for in that there is added; With the hart we believe unto righteousness, and with the mouth is confession made unto salvation. The latter clause touching confession, which seemeth to be an outward work, is therefore added; lest we should think, that the faith, whereby we are justified, should be idle: for it is not a vain and barren faith, such a one as our adversaries dream that we obtrude. It hath most plentiful and most abundant fruits, amongst which the profession of godliness obtaineth the first place, and is most necessary. Hereunto Paul addeth a testimony out of the prophet; verse. 11. isaiah. 28, 16. He which believeth in him, shall not be made ashamed. They are commonly ashamed, which, contrary to their expectation, are frustrated of that, which they hoped to have obtained. Wherefore the meaning is; He which believeth in Christ, and by this faith waiteth for salvation, shall not be put to shame: because he shall not be frustrated of his hope. He addeth also an other testimony, taken out of the prophet joel; verse. 13. joel. 2, 32, Whosoever doth call upon the name of the Lord, shall be saved: in which words the promise of salvation seemeth to be ascribed unto invocation. But Paul profitably teacheth (as I have before oftentimes said) when promises seem to be adjoined unto works, we must always run from them, unto the root & foundation, namely unto faith. So Paul in this place, when he had said; Rom. 10, 14 Whosoever calleth upon the name of the Lord, shall be saved, straightway addeth; How shall they call upon him, in whom they have not believed? So he resolveth the whole matter from invocation, into faith. Note that the scriptures teach a resolution from works unto faith. Again from faith unto his object. And that we should not think, that faith by his own power hath any thing, whereby it can justify; he again passeth from it unto the object, saying; How shall they believe without a preacher? And how shall they preach, except they be sent? Also; Faith cometh by hearing, and hearing by the word of God. Wherefore the uttermost point of the resolution, is the word of God, & the promise touching Christ; from whence, as from the fountain, is derived our salvation and justification. In the 11. chapter is set forth the Antithesis or contrary position between incredulity and faith; verse. 19, which seemeth very much to confirm that which we now teach. The branches were broken off, that I might be graffed in: this was an objection of the Gentiles against the jews. Paul answereth; Thou sayest well, because of unbelief they were broken off: but thou standest by faith. Here is given the reason of the fall and destruction of men; and on the other side, of salvation and constancy: namely, unbelief, and faith. And of the jews, which should one day be restored, he addeth; And if they abide not still in their unbelief, they shall be again graffed in; The restoring of them that be fallen is proved to be, and to be done by faith. for God is of might to graft them in. Here we see that by departing from unbelief, which consisteth in believing; men that have fallen are restored. This maketh very much against the error of those, which although they after a sort confess, that the first justification is given freely, without any works going before; yet unto men that have fallen, they grant not restitution unto justification, but by satisfaction and many works preparatory. 50 These things out of the epistle unto the Romans. In the first epistle to the Corinthians, the first chapter it is thus written; verse. 21. Because the world, in the wisdom of God, knew not God by wisdom, it pleased God by the foolishness of preaching to save them that believe. Because the wise men of this world (saith the apostle) by their natural searching out, could not take hold of the wisdom of God, whereby they might be saved; God of his goodness hath instituted a contrary way: namely, the preaching of the Gospel, which unto the flesh seemeth foolishness, that by it salvation should be given unto men; but yet not to all sorts of men, but to those only that believe. Wherefore in the second to the Corinthians, verse. 24. the 1. chapter, it is thus written; By faith ye stand: by which words we understand, that the foundation, whereby we are confirmed and established in the way of salvation, verse. 14. is faith. Further, Paul to the Galathians, the 2. chapter, where he reproveth Peter for his simulation, whereby he seemed to lead the Gentiles to observe the ceremonies of the jews, thus speaketh; If thou being a jew, livest after the manner of the Gentiles, and not as do the jews; why compelest thou the Gentiles to live as do the jews? For we, which are jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, even we believe in Christ, that we might be justified by the faith of Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. Here we see, that the apostles therefore followed Christ, that they might be justified by faith; which they could not obtain by works. Gal. 2, 20. And afterward; In that that I now live in the flesh, I live by the faith in the son of God: which is all all one, as if he should have said; As yet in deed sin sticketh in my flesh, and in it I carry death about: but yet notwithstanding I have life, not through mine own merit, but by the faith of the son of God. Gal. 3, 2. In the 3. chapter he thus writeth; I would know this of you, Received ye the spirit by the works of the law, or by the hearing of faith? And straightway he addeth; He which ministereth unto you the spirit, and in you worketh miracles, doth he the same by the works of the law, or by the hearing of faith? By these words we see, that it is faith, and not works, whereby we take hold of the gifts of God. verse. 7. And he addeth; Ye know that they which are of faith, the same are the children of Abraham: and that undoubtedly, for no other cause, but for that in believing they do follow and resemble him. verse. 8. Wherefore (saith he) The scripture foreseeing that God would justify the Gentiles by faith, showed before hand glad tidings unto Abraham, saying; In thee shall all nations be blessed. This blessing spread not abroad unto them, because they had their beginning of the flesh of Abraham; but because they followed the steps of his faith. Otherwise of Abraham, as touching the flesh, came not (as far as we can read) any other nation than the Ismaelites, Edomites, and Israelites. Then followeth the conclusion; verse. 9 Therefore they which are of faith shall be blessed with faithful Abraham. But To be blessed, in the Hebrew phrase is nothing else, than To receive the gifts of God; amongst which, justification is the most principal. Wherefore it followeth, that Unto the Gentiles, through Christ, verse. 14. might come the promise made unto Abraham, that we might receive the promise of the holy Ghost through faith. So then we see, that the promise of the holy Ghost is not taken hold of by works, as many feign it is. Which thing even reason sufficiently declareth: for, seeing the Lord (as it shall a little afterward be declared) had by promise given this blessing unto Abraham; we must see what is referred unto the promise as a correlative; which (as we have said) can be nothing else, but faith: for faith setteth forth unto itself the promises of God as an object. 51 Paul furthermore addeth, Ibidem 22, that The scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. This is the cause why the holy scriptures so diligently show unto men, how they be guilty of sins; namely, that they should the more be stirred up to embrace the promises of God by faith: at the least, when they have not good works, whereby they might take hold of them. And this understand we by that, which is afterward written; verse. 24. The law is our schoolmaster unto Christ, that we should be justified by faith. These words signify nothing else, but that the law therefore showeth sins, and setteth forth unto men their infirmities, and stirreth up their lusts, whereby sins are more and more increased; that they being thus admonished, should return unto Christ; and might from him, through faith receive righteousness. Which thing they undoubtedly did, of whom it was said; verse. 26. Ye are all the children of God by the faith of jesus Christ. For what is it to be the sons of God, but because we have already obtained adoption; which we obtain only by regeneration or justification? And in the fourth chapter; Rom. 4, 28. Brethren (saith he) we are, after the manner of Isaac, children of the promise. But to be children of the promise, is nothing else, but to believe those things which God promiseth; whereby we are made his children, according as he hath promised we should be. For so was Isaac borne unto Abraham, not by the strength of nature, but by the benefit of the promise of God. In the fift chapter he writeth; Rom. 5, 5. We in the spirit look for the hope of righteousness by faith. In this place are two things touched; the spirit of God, whereby we are new fashioned and renewed unto salvation; and faith, whereby we apprehend righteousness. Wherefore in this matter of our justification, although there be in our minds many other works of the holy Ghost; yet none of them, except faith, help to justification. Whereupon the apostle concludeth; Circumcision is nothing, Ibidem. 6. and uncircumcision is nothing, but only faith, which worketh through love. Hereof only dependeth justification, of this faith (I say) not being dead, but living, and of force. And for that cause Paul addeth; Which worketh by love. Which yet ought not so to be understood, as though faith should depend of love; or hath of it (as they use to speak) her form: but for that, when it bursteth forth into act, and will show forth itself, it must of necessity do this by love. So the knowledge of any man dependeth not hereon, for that he teacheth other men; but by that means it is most of all declared. But if any perfection of these actions of loving and teaching redound unto faith and knowledge, that cometh of another cause; and not for that they depend of it, or thereof have their form, as many Sophisters have dreamt. Ephes. 2, 8. 52 In the epistle to the Ephesians the 2. chapter, it is thus written; By grace ye are made safe through faith, and that not of yourselves, for it is the gift of God. And after that, in the third chapter; Eph. 3, 16. That according to the riches of his glory, he would grant you, that ye may be strengthened with might in the inward man by the spirit, that Christ may dwell in your hart by faith. He that hath Christ in him, the same hath without all doubt righteousness: for of him Paul thus writeth unto the Corinthians, in the former epistle, 1. Cor. 1, 30. and the first chapter; Who is made unto us wisdom, righteousness, holiness, and redemption. Here therefore it is showed, by what means Christ dwelleth in our hearts; namely, by faith. Again, Paul in the third chapter to the Philippians; Phil. 3, 9 That I might be found (saith he) in him, not having mine own righteousness, which is of the law, but that which is of the faith of jesus Christ. Here that righteousness, which is of works, and of the law, he calleth His: but that which is of faith, and which he most of all desireth, he calleth The righteousness of jesus Christ. Heb. 11, 33. Unto the hebrews also it is written in the eleventh chapter; The saints by faith have overcome kingdoms, have wrought righteousness, and have obtained the promises. These words declare how much is to be attributed unto faith: for by it the saints are said, not only to have possessed outward kingdoms; but also to have exercised the works of righteousness; namely, to have lived holily and without blame, and to have obtained the promises of God. verse. 5. And Peter, in his first epistle, and first chapter; By the power of God (saith he) are ye kept unto salvation through faith. In these words are signified two principal grounds of our salvation; the one is, the might and power of God, which is wholly necessary for us to obtain salvation; the other is faith, whereby, as by an instrument, salvation is applied unto us. john, in his first epistle, and fift chapter; verse. 1. Every one (saith he) which believeth that jesus is Christ, is borne of God: but, To be borne of God, is nothing else, than to be justified, or to be borne again in Christ. If followeth in the same chapter; Ibidem. ●. This is the victory which overcometh the world, even our faith. By which testimony is declared, that the tyranny of the devil, of sin, of death, and of hell; is by no other thing driven away from us, but by faith only. And toward the end of the selfsame chapter, it is said; And these things have I written unto you, verse. 3. which believe in the name of the son of God, that ye might know, that ye have eternal life, and that ye should believe in the name of the son of God. 53 Now let us gather out of the evangelists, as much as shall serve for this present question. Matthew, in his eight chapter, saith; Mat. 8, 19, That Christ exceedingly wondered at the faith of the Centurion, and confessed, that he had not found such faith in Israel: and turning unto him, said; Even as thou hast believed, so be it unto thee. Here some reply, that, This history, and such other like, entreat not of justification; but only of the outward benefits of the body, given by GOD. Howbeit, these men ought to consider, that sins, which are in us, are the causes of the griefs and the afflictions of the body. For, only Christ excepted, who utterly died an innocent; all other, forsomuch as they are subject unto sin, do suffer no adversity without just desert. And although God, in laying of his calamities upon us, hath not always a respect hereunto, (for oftentimes he sendeth adversities, to show forth his glory, and to the trial of all those that are his:) yet none, whilst he is so vexed, can complain that he is unjustly dealt withal: for there is none so holy, but that in himself he hath sins, which are worthy of such like, or else of greater punishments. And where the cause is not taken away, neither is nor can the effect be removed. Wherefore Christ, forsomuch as he delivereth man from diseases of the body, manifestly declareth, that it was he which should justify men from sins. And that this is true, the selfsame evangelist teacheth us in the .9. chapter: verse. 2, for when he that was sick of the palsy, was brought unto Christ to be healed, he saith that Christ answered; Be of good cheer my son, thy sins are forgiven thee. At which saying, when as the Scribes and pharisees were offended, to the end they should understand, that the cause of evils being taken away, even the evils themselves are taken away: He commanded him that was sick of the palsy to arise, and take up his bed and to walk. Wherefore it manifestly appeareth, that Christ, by the healings of the bodies, declared himself to be even he that should forgive sins: and that even as those healings were received by faith, so also by the same faith are men justified, and receive the forgiveness of sins. Mat. 9, 28. And in the same .9. chapter it is declared, that Christ answered unto the two blind men, which were very importunate, and most earnestly desired to be healed; Do ye believe that I can do this for you? And when they had made answer that they believed, he said; Even as you have believed, so be it unto you. And when our saviour was going to the house of the ruler of the synagogue, to raise up his daughter from death, there followed him a woman, which had an issue of blood; which woman was endued with so great faith, that she thought thus with herself; that If she might but touch the hem of his garment, she should straightway be made whole. Wherefore Christ answered her; Be of good confidence daughter, Ibidem. 22. thy faith hath made thee whole. But why Christ adjoined confidence to faith, we have before declared in the beginning of this question, when we declared the nature of faith: for we taught, that that assent, wherewith we take hold of the promises of God, is so strong and so vehement; that the rest of the motions of the mind, which are agreeable unto it, do of necessity follow. In Luke also is set forth the history of that sinful woman unto whom the Lord thus answered; Luk. 7, 50. Thy faith hath made thee safe: signifying that he, for her faith sake, had forgiven her her sins. And that the faith of this woman was very fervent, she declared by the effects; In that she loved much, in that she kissed his feet, in that she washed them with her tears, and wiped them with her hear. 54 In the Gospel of john, the third chapter, Christ said unto Nichodemus; john. 3, 16. So God loved the world, that he gave his only begotten son, that he which believed in him, should not perish, but have eternal life. And in the selfsame chapter, john Baptist thus speaketh of Christ He which believeth in the son; hath eternal life; but he which believeth not, hath not life, but the wrath of God abideth on him. Out of which place we gather, not only that we presently entreat of; It is proved that strangers from Christ can do no good thing that may please God. but also this: that they, who are strangers from Christ, and believe not, can do nothing that may please God: and therefore they cannot merit of congruity (as they call it, and as our adversaries affirm the grace of God.) And in the sixth chapter, Christ saith; This is the will of him that sent me, john. 6, 40. that he which seethe the son, and believeth in him, hath eternal life: and I (saith he) will raise him up at the last day. And when he had before said; verse 44. No man cometh unto me, unless my father draw him: also; He that hath heard of my father, verse. 45. and hath learned, cometh unto me: afterward he addeth; And he which believeth in me, verse. 47. hath eternal life. In the eleventh chapter, when Christ should raise up Lazarus, he saith unto Martha; joh. 11, 25. He which believeth in me, though he were dead, yet shall he live: and he which liveth, and believeth in me, shall not die for ever. And in the 17. chapter; This is eternal life, john. 17, 3. that they acknowledge thee the only true GOD, and whom thou hast sent jesus Christ. But this is to be noted, that here he speaketh not of a cold knowledge, but of a mighty and strong faith: wherefore if it be eternal life, then shall it also be justification. For justification and life are so joined together, that the one is oftentimes taken for the other. And in very deed, justification is nothing else than eternal life now already begun in us. And in the 20. chapter; joh. 20, 31. These things (saith he) are written, that ye should believe, that jesus is the Christ; and that in believing ye should have eternal life. Acts. 15, 9 In the Acts of the apostles, the 15. chap. it is thus written; By faith purifying their hearts. In which place Peter speaketh of the Gentiles, that they should not be compelled unto the works of the law of Moses, forsomuch as Christ had without them given unto them the holy Ghost, and had by faith made clean their hearts from sins. Paul also in his oration to king Agrippa said, verse, 18. that He was called of Christ to be sent unto the Gentiles which should by his ministery be illuminated, and by faith receive remission of sins, and lot amongst the saints. And these testimonies hitherto we have gathered out of the new testament. But if I should out of the old testament rehearse all that which maketh to this purpose; I should then be over tedious. And if there be any of so obstinate a hart, that those things, which we have already spoken, cannot force them to confess the truth; neither should it any thing profit such men, if we should bring many more testimonies: wherefore a few shall suffice. And besides those testimonies, which Paul cited out of the 15. chapter of Genesis; Gen. 15, ●. Abraham believed God, and it was counted unto him for righteousness: out of Abacuk; The just man shall live by his faith: out of David; Abac. 2, 4. Psal. 3●, 1. isaiah. 28, 26. Blessed are they whose iniquities are forgiven: out of isaiah; Every one that believeth in him, shall not be confounded: and a few other such like. Besides these testimonies (I say) I will cite the 53. chapter of isaiah, wherein Christ by most express words is painted forth. For there He is said, verse. 4. to have taken upon him our sorrows, & to have borne our infirmities, to have given his soul a sacrifice for sins; and many such other things: which are so plain, that they can be applied unto none other, but only unto Christ jesus our saviour. And it is said moreover; And by the knowledge of him, shall my righteous servant justify many, and he shall bear their iniquities. These words do teach, that Christ justifieth many; namely, the elect by the knowledge and perfect understanding of him: which knowledge undoubtedly is nothing else, but a true faith; and that he also in such sort justifieth them, that he taketh upon himself, and beareth their iniquities. And jeremy in the fift chapter writeth; verse. 3, O God, have not thine eyes a regard unto faith? As if he should have said; Although thou seest all things, and there is nothing pertaining unto man hidden from thee, yet hast thou chiefly regard unto faith, as unto the root and foundation of all good actions. And as touching the oracles of the scripture, this shall suffice. 55 Now will I answer such objections, as are commonly brought against this second proposition. And we will begin first with Pighius, because our adversaries count him for their Achilles, or chief champion; and think, that he only, by his subtle sharp wit, hath pierced even into the secretest mysteries of the truth. And this man useth this cavillation: A Cavillaton. Ye are not justified by that, from which this justification may be separated; for it is not possible, that the causes should be pulled away, or separated from their effects: But faith is separated from justification; Whether justification may be separated from faith. for many that believe, do notwithstanding live most shamefully; so far is it off, that they seem to be justified. But because he thinketh that this may be denied; he bringeth a reason to prove, that it is not against the nature and definition of faith, but that justification may be separated from it. And he maketh an objection, out of the 13. chapter of the first epistle to the Corinthians; verse. 3. If I have all faith, so that I can remove mountains, and have not charity, I am nothing. By these words he concludeth, that faith may be separated from charity; and therefore from all good works. He citeth this also out of Matthew; Matt. 7, 22. Many shall come in that day, and shall say, Lord in thy name we have prophesied, and have cast out devils, and have wrought signs. But unto them shall answer be made; I know you not. These signs (saith Pighius) can not be done without faith. Wherefore, seeing that they are shut forth from the kingdom of heaven, which do yet these things; it is clear, that they were not justified: wherefore in them faith was separated from righteousness. But this he thinketh, is much more plainly confirmed by john: for he saith; That many rulers of the priests believed in Christ, john. 12, 4●. which yet durst not openly profess him. But they, which fly from the confession of the name of Christ, are far from salvation: for Christ himself saith; Mark. 8, 28. He that is ashamed of me before men, of him will I be ashamed before my father. These arguments, although at the first sight, they seem to have some show; yet if a man more narrowly examine them, he shall see, that that well agreeth with them, The judgement of Epictetus touching his own books. which Epictetus pronounceth of his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, These are but sights, or ghosts of the dreams of hell. Wherefore we must diligently ponder these reasons, and not judge of them by the first sight. And even as in coins of money, we use not so much to have a regard unto the inscriptions, A similitude. or images; as to the goodness and weight of the matter: so also in arguments ought we to weigh and regard, not so much the show and colour of them; as the thing itself, and the strength of them. We first deny, that faith can be separated from justification. And whereas Pighius saith, That that is not repugnant unto the nature and definition of faith; we in no wise admit it: for against that opinion are all the holy scriptures, and the true sense of the definition of faith, and also the Fathers. For as touching the scriptures, john saith; He that believeth that jesus is Christ, 1. john 5, 1. the son of God, is borne of God: and he which is borne of God, sinneth not. For so long as faith beareth sway in our hearts, we commit not those sins, which destroy the conscience, and alienate us from GOD. How then saith Pighius, that it is not against the nature of faith, to be separated from justification, and from good works; especially, seeing john saith; john. 3, 6. He which sinneth, knoweth not God? This thing also saw the Fathers: for Cyprian, Cyprian. De simplicitate praelatorum, (where he complaineth of the ungraciousness of his time, for that charity, fear, good works, and such like were waxen very cold) thus writeth; No man thinketh upon the fear of things to come, no man considereth the day of the Lord, and the wrath of God, and that upon the unbelievers shall come punishments, and that everlasting torments are appointed for the unfaithful: of which things our conscience would be afraid, if it believed; but because it believeth not, therefore is it utterly without fear; and if it believed, then also would it beware; and if it did beware, than also should it escape. These words declare, that with true faith is joined the fear of God, and the eschewing of eternal punishments, and avoiding of sins. Now let Pighius go and say, that true faith can be separated from holy motions of the mind, and from good works. This selfsame thing doth Jerome together with Cyprian affirm against the Luciferians; Jerome. And if (saith he) I believed truly, I would cleanse that hart, wherewith GOD is seen; I would with my hands knock my breast, I would with tears water my cheeks, I would have in my body a horror, I would be pale in mouth, I would lie at the feet of my Lord, and would wash them with weeping, and wipe them with my hairs: I would undoubtedly cleave fast unto the stock of the cross; neither would I let go my hold thereof, before I had obtained mercy. Hereby also it is manifest, that with true faith are joined good works and repentance. The definition of faith declareth that it can not be separated from justification. A similitude. 56 But as touching the definition and nature of faith, it may easily be proved, that it can not be separated from justification, and from good works; that is, from his effects. For faith is no common, but a firm and vehement assent, and that proceeding from the holy Ghost. And if a poor caitiff being condemned to die, should receive a promise only at the hand of a man, that he should be delivered, and should give credit unto those words; straightway his mind would wholly be changed to mirth, and would begin inwardly to love the man that promised him such things, and would pleasure him in what thing so ever lay in his power. How much more is to be attributed to the true faith, which is given to the word of God, and is inspired by the spirit of God? Wherefore if that human faith do draw with it wonderful motions of the mind; how can we say, that the true and christian faith is naked without good works, and destitute and alone? Wherefore we now plainly see, both by the holy scriptures, and by the fathers, and by the definition and nature of faith; that it cannot be separated from righteousness, & from godly works. Now let us come to Paul: he saith; 1. Cor. 13, 3. If I have all faith, etc. But how knoweth Pighius, that Paul there speaketh of that general faith, which cleaveth unto the promise of God, and justifieth: and not rather of a particular faith, whereby are wrought miracles, and which is a free or gracious gift of the holy Ghost? This faith is not applied to all things which are found in the holy scriptures; but only is a certain vehement confidence, whereby we certainly believe, that God will do this miracle, or that miracle. Chrysost. Of this faith Chrysostom interpreteth Paul in this place. And to th'end that of this distinction either part might have a peculiar name; the one they call The faith of doctrine; The faith of doctrine, and faith of miracles. the other, The faith of signs and miracles. And unto this latter faith, Chrysostom apply these words; If ye have faith as a grain of mustard seed, Matt. 17, 19 ye shall say unto this mountain; Get thee hence, and hurl thyself into the sea: and it shall be done. Neither undoubtedly can it be denied, but that there is such a kind of faith: for Paul, in the 22. chapter of the first epistle to the Corinthians, verse. 8. when he rehearseth up the free gifts which the holy Ghost distributeth unto every man, as pleaseth him, thus writeth; Unto one is by the spirit given the word of wisdom, and to another the word of knowledge by the same spirit, and to an other is given faith by the same spirit, and to an other the gifts of healing by the same spirit. Here we see, that amongst the free gifts of the holy Ghost is reckoned faith, and that in the third place: the which Paul would not have spoken of the general faith, whereby we are justified. And if we diligently peise these things, we shall see that Paul keepeth the selfsame order in the 13. verse. 2. chapter of the 1. to the Corinthians. For as here in the first place he putteth the word of wisdom, so there he putteth prophesying: and as here in this second place he putteth knowledge, so there also in the selfsame place he putteth knowledge: and as here, so also there he putteth faith in the third place: and as here the gift of healings and of miracles followeth faith, so doth it there the removing of mountains. And therefore those things, which Paul hath spoken of a particular faith, ought not to be wrested to the universal and justifying faith: for that is to make a false argument, which they call A secundum quid, ad simpliciter; to wit, A paralogism. From that which is in some respect, unto that which is absolutely. As if a man should say, This faith may be separated from justification, which is called faith Secundum quid; to wit, in some respect: Ergo, the true faith, and the justifying faith, which is called faith Simpliciter, that is, absolutely, may be separated from justification. If a man should so compare two several kinds, that he will ascribe one, and the selfsame property unto either of them, he shall soon be deceived. 57 But Pighius saw, that by this easy and plain exposition, all his reasoning might be overthrown; and therefore he went about to wrest it out of our hands, forgetting in the mean time, that the author and patron thereof is Chrysostom. And to infringe it, he useth this argument; Paul manifestly saith, All faith; Ibidem. wherefore we may not understand it of any singular faith. For the Apostle maketh an universal proposition. But this man ought to know, Universal propositions, must be straightened unto that matter, at that time entreated of that universal propositions are to be streictned & abridged unto that matter, whereof the words are meant and spoken. And although this might be declared by many examples, yet at this present only one shall suffice us. Paul in that selfsame epistle unto the Corinthians, the 1. chapter, saith; that He giveth thanks unto God for them, that they were enriched in all kind of speech, and in all knowledge. And it is not very likely, that they were by the spirit of Christ endued with natural philosophy, with metaphysical and mathematical knowledge, with knowledge of the law, and with other liberal sciences; but only with all knowledge which should pertain unto piety, and unto the gospel. Neither is it likely, that they by the power of the holy Ghost were adorned with all kind of Rhetorical, Logical, Poetical, and Historical speeches; but only with those which should pertain unto the edification of the church, with sound doctrine & godly admonitions. Wherefore propositions, although they be universal, yet are they not always to be understood simply; but aught sometimes to be abridged unto the matter, which at that time is entreated of. So likewsie that, which Paul saith; If I have all faith, we understand of all that faith, which serveth unto the working of miracles. And that in this sort they must be taken of necessity; the words following do declare: for Paul straightway addeth; So that I can remove mountains. Chrysostom also saith; Chrysost. that He in that universality saw, that this particular sentence is of necessity to be understood: for he saith; that It may be doubted, how Christ saith; that to remove mountains, a little faith is sufficient, which is in smallness of quantity resembled to a grain of mustard seed, when as Paul saith; If I have all faith, so that I can remove mountains: as though to bring that to pass is required a wonderful great faith. He thus expoundeth the question, and saith; that Christ spoke of the truth and nature of the thing: for the gift of faith, although it be never so small, sufficeth to work miracles, be they never so great. But Paul had a respect unto the common opinion and judgement of men: for they, when they look upon the greatness and hugeness of a mountain, think that it cannot be removed without a certain incredible efficacy and greatness of faith. Neither helpeth it much Pighius his cause, that Erasmus making answer unto the sorbonical doctors, Erasmus. rejecteth this our interpretation. For first his reason is very weak, and secondly false: for he saith, that The purpose of the apostle was to praise charity by comparison. But what praise should that be (saith he) if it should be compared with faith, which is one of the free gifts of the holy Ghost; and may light as well upon the wicked, as upon the godly? For he should but coldly praise a man, which would say, that he is better than a dog or a bear. First, this is false, that Paul compareth not charity with free gifts of God: for he maketh mention of prophesying, of knowledge, and of the gift of tongues; and preferreth charity before them. secondly, it is weak that he saith; that if our interpretations be received, the apostle should compare charity only with free gifts: for we confess, that toward the end, he compareth it with the true faith. For Paul saith, There are three things; faith, hope, and charity: but the chiefest is charity. And he bringeth a reason why; For it abideth, and the other shall cease. Further, it is a full comparison, if (as we have said) we begin at the free gifts, and so afterward come in order to the virtues Theological; yea rather by that, that Paul, toward the end of the chapter, compareth charity with true faith, it is most likely that he did not so before. But if we should fully grant this unto Pighius, that that faith, whereof Paul speaketh, is the general faith, whereby men are justified; yet neither so undoubtedly should he obtain his purpose. For the apostle going about by all manner of means, to set forth charity, thought to amplify that same by a fiction or feigning; which is a figure of Rhetoric, known even unto children. Figura fictionis. And yet doth not Paul therefore bring a false proposition: for he useth a conditional proposition, which may not resolve into a categorical proposition; and yet notwithstanding is the truth in the mean time kept. As if I should say unto any man; A similitude. If thou hadst the life or use of the reasonable soul, without the life or use of the sensible soul; thou shouldest not be troubled with perturbations of the mind. No man could reprove this kind of speech as false: and yet it is not possible, that in a man the life and use of the reasonable soul should be severed from the sensible. Such kind of speeches also are found in the holy scriptures: as for example; Psal. 139, ver. 7, 8, etc. If I shall ascend up into heaven, thou art there; if I descend down into hell, thou art present; and if I take the feathers of the morning, and dwell in the uttermost ends of the sea, thither shall thy right hand lead me. These sentences are true: & yet it is not possible, that a man should take unto him the feathers of the morning. After the same manner we say; If a man should separate faith from charity, he should make it unprofitable: though in very deed it cannot be separated from charity. And that Paul in that place used such an excess of speech or fiction, that evidently declareth, which he a little before spoke; 1. Cor. 13, ● Though I should speak with the tongues of men and of angels, & have not charity, I am like to sounding brass, or a tingling cymbal. But we know, that angels have neither bodies nor tongues; and yet notwithstanding Paul speaketh truth, that If they had tongues, and I should speak with them, yet that should nothing profit me without charity. And this exposition Basilius confirmeth in an epistle Ad Neocaesarienses: for he saith, that The apostle minded in this place, to commend charity; and he saith, that he useth those reasons, not that all those things, which he here maketh mention of, can be separated from charity. Wherefore, of the former interpretation, we have Chrysostom for an author: and the later interpretation Basilius confirmeth. Let Pighius go now, and of this saying of the apostle conclude, if he can, that which he contendeth so much about. 58 But as touching those words of Matthew; Lord, have we not in thy name prophesied, and in thy name cast out devils, etc. Matt. 7, 22. Which things Pighius denieth, can be done without faith; and yet they which have done them, are not justified; seeing they are excluded from the kingdom of heaven. We may answer with the selfsame solution, which we have now brought; namely, that they, whom Matthew maketh mention of, had the faith of signs, or a dead faith, but not a true and justifying faith. Moreover, I see not how true this is, that miracles cannot be done without faith: Miracles are not always done for faith's sake. for God sometimes worketh miracles, not for his faith's sake, by whom they are done; but either to advance his glory, or to give testimony unto true doctrine. Undoubtedly, Moses and Aaron, when they struck water out of the rock of strife, Num. 10, 12 Psa. 106, 32. wavered in faith; and yet God, that he might stand to his promise, with a great miracle, gave water unto the people, and reproved Moses and Aaron of infidelity. And Naaman the Syrian doubted of recovering his health, in the waters of jordan; yea also, he would have gone his way, for that he said, that the rivers of his country were much better than jordan: and yet notwithstanding, GOD left not his miracle undone. And when the dead body was cast into the sepulchre of Elizaeus, 2. Kin. 13, 21 by a great miracle it came to pass, that at the touching of the dead bones of the prophet, life was restored unto it. But there was no faith there, neither in the dead corpse, nor in the bones of the prophet, nor in them which brought the dead man thither. And yet not always is it granted unto them that desire to do miracles, that they should do them, when faith is absent: for in the Acts we read, that when the Exorcists, which were the sons of Scaeva the high priest, would have cast out devils in the name of Christ, whom Paul preached, Acts. 19, 15. the devil answered; jesus I know, & Paul I know, but who are ye? And straightway he ran upon them. Here we see, that God would not give a miracle, when it was asked; as it is most likely, by wicked and unbelieving men. Howbeit, contrariwise in Mark the 9 chapter, that a certain man did cast out devils, verse. 38. in the name of Christ, who yet followed not Christ: and when john would have reproved him, Christ suffered not john so to do. By this Pighius might have seen, that to the working of miracles, is not always required faith. And yet, if I should grant him, that faith is of necessity required; thereunto were sufficient, either the faith of signs, or else a dead faith. Wherefore Pighius, in his second confirmation, proveth nothing: for it hath nothing in it that is found. 59 Now let us examine his third proof. john saith; Many of the princes believed in him, but they confessed him not, john. 12, 42. for fear they should be cast out of the synagogue: and therefore they were not justified by faith. This reason is but a waterish reason, and not so strong, as he thinketh it to be: for we deny, that they believed truly. For that assent of theirs was nothing, but an human assent: for when they saw, that by Christ were wrought wonderful works, and that his doctrine was confirmed by most evident signs; they began by a certain human persuasion to give credit unto him. The devil also, for that he certainly knoweth many things done by God, assenteth unto the truth, There is a certain human faith, not inspired by God. and believeth it: and yet it is not to be thought, that he is by a true faith induced to believe. And that these rulers had not the true and lively faith, hereby it is manifest, that Christ said unto them; How can ye believe, when ye seek for glory at man's hand? john. 5, 44. By which words we understand, that they, which more esteem human glory, than godliness, cannot believe truly in God. And those princes were to be numbered amongst them: for they so much did set by their estimations, and the judgements of men; that rather than they would be cast out of the synagogue, or yet be noted of any infamy with the people, they would forsake the confession of the name of Christ. Wherefore, when as the Lord saith; that Such cannot believe; and john affirmeth, that They did believe: it is manifest, that they spoke of a diverse and sundry faith; unless we will say, that two contradictories, may both at one and the selfsame time be true. Wherefore john spoke of an human faith, but Christ of the sincere and true faith: Two places reconcilled, which at the first sight seem repugnant. Rom. 10, 10. which true faith ought to be joined with confession, as Paul declareth, saying; With the hart we believe unto righteousness, and with the mouth, man confesseth to salvation. He which seeth the connexion between righteousness and salvation; must needs also see the conjunction, which ought to be between faith & profession. Wherefore we say, that their faith was a dead faith; but a dead faith is not a faith, A dead faith is no faith. no more than a dead man, is a man. 60 Although Smith, in a certain little book of justification, which he wrote against me, Smith. contendeth that a dead faith is a faith: which he proveth, chiefly by this argument; for that he by body of a dead man, although it be dead, is notwithstanding a body. And this good wise man wonderfully delighteth in this his similitude: in which yet he hath uttered a sophistical argument, not disagreeing from his study and skill. For let us a little examine this notable similitude. Whether a carcase be the body of a man. I would have him to answer me, whether a carcase be the body of a dead man, or simply the body of a man? I think he will not answer, that it is the body of a man: for the body of a man, and a dead carcase, do differ much the one from the other; and that in very deed, more than two particular kinds, which are of one, and the selfsame general: for that they are contained under diverse general kinds, from which they come next, and as it were lineally descend. I grant, that the carcase of a dead man is a body, in the general nature of substance, as are stones, stocks, & such other like; but that it is in very deed the body of a man, I utterly deny. For death taketh away from the body of a man the proper form & nature, which he had before; but it leaveth the general nature only, so that it may be called a body. Even so, true and justifying faith, when it is lost, or ceaseth to be a true and proper faith, it may indeed, as touching the general word, which doth betoken all kind and nature of faith, be called a certain cold assent, sprung of human persuasion; and not such as cometh of the holy Ghost, and which hath the selfsame strength & efficacy that it had before. Wherefore, if on either side be kept the selfsame proportion of the similitude, this wonderful subtle shift shall make nothing against us: for as we confess, that a dead body is a body; so we grant, a dead faith is a faith: so that by faith we understand the general kind, which comprehendeth all sorts of faith; and not that lively & true faith, whereby we are justified. Parlogismus aequivocationis. This reason is, as they call it, Paralogismus aequivocationis, that is, a false argument coming of a word of diverse significations. He addeth moreover, that faith cannot justify; because of his own nature it is a thing dead, & receiveth life of another thing; namely, of charity, and of good works. True faith is no dead thing. These objections are vain and trifling: for none that is in his right wits will grant, that true faith is a dead thing; for, The just man is said to live by his faith. Abac. 2, 4. And if out of faith we draw life, how can it then unto any man seem dead? But that it taketh life of an other thing, From whence the life of faith cometh. we deny not: for it hath it partly of those things, which it believeth; namely, of Christ, and of the promises of God; and partly of the holy Ghost, by whose breathing it is inspired. In this sort we will grant, that it hath life of another thing, but not in that sort that this man will; namely, that it hath it either of charity, or of good works. For what man, that is well in his wits, will ever say, that either the stock of a tree, or the branches, or the fruits, or the flowers, do give life unto the roots? A similitude. And faith is before either hope or charity; therefore of them it receiveth not life: for in very deed, faith cannot be the matter of these virtues. And even as that faculty or power of the soul, whereby we live, and are quickened, which they call Vegetative, giveth life to the body, and receiveth not life of the faculty or power sensitive, whereby we feel; or rational, whereby we understand; the which doth follow: even so faith giveth life unto the soul, but taketh not that life either of charity, or of good works. How faith is increased by good works. Howbeit, I grant, that that life of faith is made so much the greater and ampler, as it hath more and better works, & more fervent charity breaking forth of it: not that it is increased by doing of many actions, as they say of virtues, which they call moral; but because God, of his grace & mercy, multiplieth the talon, for that it was not idle: and because God by his power bringeth to pass, that faith, when it worketh through love, is stronger than itself, when it doth not so. 61 But omitting these things, let us return again to Pighius. He, as much as lieth in him, laboureth to prove, that a man cannot be justified by that faith, which is in Christ, and in the remission of sins: for that faith (saith he) whereby Abraham was justified, was not applied unto these things. For God promised unto him only a plentiful seed, and possession of a country: and straightway is added, that Abraham believed God, Gene. 15, 6. and it was imputed unto him for righteousness. In this argument, Pighius doth scorn and triumph in words, against the truth, and utterly derideth this our opinion and judgement: but this is nothing else, than to deride Paul himself. For he, by most express words, affirmeth; Rom. 4, 3. that We are justified by faith in Christ, and by the remission of sins. Neither is there any thing else in Pighius, than a mere madness, and a wicked desire to contend. But let Paul come forth, and answer for himself, what he thought to be understood by the seed promised unto Abraham. Undoubtedly, in his epistle unto the Galathians, the third chapter, he calleth that seed, Christ; verse. 16. Unto Abraham, (saith he) were the promises made, and unto his seed. He saith not, And unto the seeds, as speaking of many; but, as it were of one, and in thy seed, which is Christ. And this testament, I say, was confirmed by GOD towards Christ. Let Pighius now yet believe Paul, that in that seed, which was promised unto Abraham, was Christ comprehended and meant: neither let him from henceforth with such malapertness, and desire of victory, take upon him to say, that the faith, whereby Abraham was justified, was not faith in Christ. But as touching the remission of sins, forsomuch as unto us is promised the blessing; we ought to remember, that the chief and principal point thereof, consisteth in this; that we should be received of God into favour, and that our sins should be forgiven us. But Pighius goeth on manifestly to oppugn the doctrine of the apostle touching the justification of Abraham: for he saith, that Before Abraham was circumcised, & had a testimony of the scripture, that his faith was imputed unto him unto righteousness. He believed God, verse. 4. as it is manifest in the 12. chapter of Genesis: wherefore (saith he) according to this opinion of yours; he was then justified: neither was his righteousness differred, until that history which is written in the 15. chapter. It is wonderful to see, how much he attributeth unto these his arguments; as though by them were taken away from us all possibility to answer. What time Abraham was justified. What I beseech you letted, but that Abraham might be justified at that first time, when God spoke unto him first; to go out of his country, and from his kindred? For even in the selfsame place at the beginning of the 12. chapter, we read the selfsame promises, which are in the 15. chapter. For thus God promised him; I will make of thee a great nation, and will bless thee, and will make thy name great, and thou shalt be a blessing: I will also bless those that bless thee, and will curse those that curse thee; and in thee shall all the families of the earth be blessed. Undoubtedly in these words is contained the promise of Christ, and the remission of sins. And therefore there shall be no absurdity, if we say that Abraham, by believing of those words, was also justified. But because the scripture in that chapter did not plainly set forth this; therefore Paul with great wisdom hath cited those words which are spoken in the 15. chap. where it is expressly written; that Faith was imputed to him for righteousness: which saying was most necessary to confirm the sentence of the apostle▪ namely, Why God would renew the selfsame promises. that A man is justified by faith. But why God would renew the selfsame promises, it is not hard to see; so weak is our mind, that except the words of God be repeated, and again and again driven into us, it easily starteth back from faith. Neither doubtless is justification once only taken hold of, but is so often apprehended, as we truly & mightily assent unto the promises of God: for seeing we continually slide, and fall into sins; we have need evermore that our justification should be renewed. 62 Afterward he cavilleth, that in the epistle unto the hebrews, Heb. 11. are many things found touching faith; and many wonderful acts spoken of, which have been obtained by it: but yet not one word spoken, that justification is to be ascribed thereto. But this man with an unjust pair of balance weieth the words of the holy scripture; neither sufficiently considereth what those words mean; Ibidem. 33. The just have by faith overcome kingdoms, have wrought righteousness, have obtained the promises: for these are so to be resolved, that from the last effect, we must return unto the first. The last is, To overcome kingdoms; the next, To work righteousness; the first, To obtain the promises: among which promises, are reckoned blessing, life, remission of sins, and such other like, which serve to justification. Wherefore that which is first made mention of, faith apprehendeth, & by it we are justified: afterward follow good works, In the 11. chap. to the hebrews, faith is said to justify. and therefore it is said; And they wrought righteousness: lastly, by the selfsame faith we obtain temporal good things, & for that cause it is said; They have overcome kingdoms. So then Pighius falsely affirmeth, that in the epistle unto the hebrews, among the effects of faith, is no mention made of justification: for, although that word be not there read; yet it is of necessity and manifestly gathered of those things that are there written. For we verily are not Arrians (as some wickedly béelie us) that we will grant nothing but that which is by plain and express words read in the holy scriptures: for we grant those things also, which are by evident and plain arguments gathered out of them. But Pighius afterward demandeth, Why we take away from works, the power of justifying? Unto this we could make answer in one word, that we do it, because the holy Ghost in the scriptures so teacheth us; namely, that Men are justified by faith without works. But to the end we should not so briefly dispatch it, he hath laid a block in our way: for he answereth unto himself, that the cause thereof, is, for that our works are unperfect; neither satisfy they the law of God, neither also can they stand sure before the judgement seat of God. But by this means also (saith he) we may affirm, that justification is not of faith: for it also is unperfect; for there is no man believeth so much as he should do. But unto this we answer as we have in other places oftentimes answered; that faith, as it is a work, justifieth not: Faith as it is a work, justifieth not. for it hath that effect and fruit, not by any power of his own, but by his object, that is, by that which it doth regard, and layeth hold upon: for from the death of Christ, & the promises of God, is righteousness derived unto us. So a beggar receiveth alms with a leprous, weak, and sore hand; A similitude. and yet not in that respect that his hand is in such sort weak and leprous. But thou wilt say; Why do not other good works also by their object (namely, by God, for whose sake they are done) apprehend righteousness, as well as faith? I answer, Why rather faith than other works, justifieth. that faith was to this use made and instituted by God: for even so in the body of a man, although it have divers and sundry members; yet the hand only taketh hold and receiveth. And so is easily dissolved that common, lewd, & false reason; We are justified by faith; Faith is a work; Ergo, we are justified for works sake. Here, in the conclusion, is stuffed in this word For, which was not in the former propositions; and therefore the collection is not good. Further, the form of the reason is, as they call it, Ab accidenti, so that it is faltie: for it is an accident, A fallacy. or happeneth to faith, to be out work, in that it justifieth us. Wherefore it is a fallacy or deceitful reason (as the Logicians term it) of the accident. Besides, Pighius objecteth, that charity justifieth rather than faith; for that it is the nobler and more excellent virtue. But this reason we have before confuted as ridiculous; Charity is more nobler than faith, Therefore it justifieth rather than faith. For nobility or dignity serveth nothing to justification. The dignity of the virtue, serveth nothing to the power of justifying. For it is all one, as if a man would thus reason; The eyes are more excellent than the mouth, and the hands; Ergo, meats are to be received with the eyes, and not with the mouth or the hands. Which also we see happeneth in natural things, that things which follow, are of more perfection, although they give not life. A similitude. In the child conceived, nature ascendeth, as it were by degrees, from the power of quickening, to the power of feeling; and from the power of feeling, to the power of understanding: and yet doth it not thereof follow, that the powers of understanding or of feeling, for that they are more noble than the power of quickening, do therefore give life unto the child. And that to justify, It is showed by reason that faith, not charity justifieth. rather pertaineth unto faith, than unto charity (besides that the holy scriptures do teach the same) it may also be showed by good probable reasons: for the power of knowledge, which pertaineth unto understanding, consisteth in perceiving. And therefore they, which are taught any thing, after they once understand it, are accustomed to say; Accipio, or Teneo; that is, I take it, or, I hold it. For in very deed, by knowledge a thing is after a sort received into the mind; wherefore it ought not to seem strange, that by faith we are said to take hold of the promises of God, and the merits of Christ. But charity consisteth in pouring out, bestowing, and communicating our goods unto others; which thing ought to follow justification, and not to go before: for, before that we are regenerate, we are evil; neither can we uprightly, or in such sort as God will allow of it, communicate any good thing unto others. 63 Hereunto Pighius addeth, that If so be faith, which justifieth, suffereth not with itself heinous sins, which may spoil the conscience, & alienate a man from God; it must needs follow, that if a man which believeth, do chance to fall into any grievous & wicked crime, he is straightway destitute of faith, and ceaseth to believe that there is a God: when as yet notwithstanding we see, that wicked men do not only believe that there is a God, but also do confess all the articles of the faith. This argument at the first sight seemeth to be very terrible: Whether true faith abideth with sins that be grievous and waste the conscience. but suffer not thyself gentle reader to be deceived with a vain show; examine it well, and try it diligently, and thou shalt find it is a weak and ridiculous argument. We grant, that a man that is by sins and wicked facts alienated from God, may assent unto the articles of the faith, & believe that there is a God. But this good man should have taught further, that the same is done by the motion and impulsion of true faith. There may in deed be left to a wicked man, a certain human persuasion, either by education, or by opinion; because he thinketh it to be most likely. But least any man should think, that this that I say, is of mine own inventing; namely, that a man which grievously sinneth, is destitute of the true and justifying faith; let him rather consider what Paul saith. For he unto Timothy saith; 1. Tim. 5, 8. He which hath not a care over his own, and especially over his household, hath renounced faith, and is worse than an infidel. Doubtless, he which renounceth faith, hath not faith. And unto Titus he saith; Tit. 1, 16. They confess they know God, but in deeds they deny him. To confess, and to deny, are things contrary: wherefore it must needs be, that forsomuch as both are spoken of the same men, they are to be taken in divers senses. Wherefore they may have faith, that is, a certain human opinion, such as it is: but yet not that firm & forcible assent, inspired by the holy Ghost, whereof we now entreat. john saith in his first epistle, and second chapter; He which saith that he knoweth God, verse. 4. and keepeth not his commandments, is a liar, and the truth is not in him. So then the true faith, whereby we believe truly in God; is not without good works. Neither ought it to seem unto any man absurd, that one and the selfsame thing may be known divers ways: The devil is not endued with a true faith. for the devil also, as well as we, both knoweth and confesseth many things touching Christ: whom yet Pighius doubtless (as I suppose) will not grant to be endued with the true faith, whereby we are persuaded to believe those things, which we confess of Christ. It is possible also, A similitude. that one skilful in the mathematics, may assent to some one conclusion confirmed & proved by demonstration; which demonstration if he chance afterward as oftentimes it happeneth) by reason of age, or some disease to forget, he will not yet for all that cease to affirm that proposition, which he before knew: but this he will do by opinion, or some probable argument; and not (as he before did) by demonstration. Therefore the knowledge of one, and the selfsame thing, doth not of necessity infer the selfsame ground and principle of knowledge. And let these things be spoken only as it were by supposition, as though we granted that opinion, which held, that after a man hath committed any great, heinous, and wicked fact, true faith is lost; which yet in the elect is afterward, by the benefit of God, again recovered: otherwise it may be said, that in men justified, and also appointed of God unto salvation, faith cannot, through the committing of any heinous crime, be utterly extinguished, but as it were cast into a sleep, and lie hidden; neither break out to show his life by good actions, unless it be again stirred up by the holy Ghost: for in such men as have so fallen, the seed of God still abideth, although for a time it bringeth not forth fruit. But Pighius goeth on, and saith; Faith is the foundation; Therefore it is far from the perfection of the building; so than it justifieth not: for unto justification many other preparations are required. If by this perfection of the building, Faith is very far from the last perfection. he understand the blessed resurrection, and chief felicity, wherein we shall see God face to face; we grant that faith is very far from it: for we must, by many tribulations, adversities, and grievous labours, come to the kingdom of heaven. But after the selfsame manner we may say, that justification also is only the foundation of that eternal salvation; and that it is also far from the blessedness which we look for. For the first degree unto salvation, is to be received of GOD into favour, and to be regenerated through Christ: and afterward do follow other degrees, whereby we come unto that chief and sovereign blessedness, which we look for. But where this man found, that faith is only the foundation; he cannot teach out of the holy scriptures: except peradventure he will bring the same out of the epistle unto the hebrews; Hebr. 11, 1. Faith is the substance of things that are hoped for. But by those words is nothing else meant, but that those things, which we hope for, are by faith upholden and confirmed in our minds; which would otherwise waver, neither should they by any means stand fast. But this maketh nothing at all to this purpose. Ibidem. 6. And if in case he will cite this also; that, He which will come unto God, aught to believe; we have already before answered thereunto: and peradventure we will afterward in due place speak somewhat more as touching the same. 64 Well, now when he by so many means hath gone about to overthrow our doctrine; let us hear at the length what he himself affirmeth, Pighius opinion as touching justification. and unto what things he attributeth the power of justifying. There are (saith he) many preparations, and dispositions required in us that we may be justified. First (saith he) we believe the words of God; afterward we are afraid of his wrath; after we hope for mercy; then we detest sins. To be brief, he reckoneth up all those things, which we before declared, under the name of the Council of Trent. But lastly he saith, that there succeedeth a sincere & pure love of God, which altogether beareth dominion in our hearts: and unto this he saith, is ascribed justification. I cannot enough marvel at the devise of this man: for he affirmeth, that a man is in a manner perfect, before he can be justified: for he which believeth, feareth, hopeth, repenteth, and sincerely loveth God; what wanteth he to perfection? But this man affirmeth, that a man being without Christ, being a stranger from God, & not yet justified; is able to accomplish those things. Which undoubtedly in no wise agreeth with the holy scriptures, for they teach, that a man, before he is justified, is occupied in evil works, and wandereth in the hatred of God: as it is manifest in the epistle to the Colossians, the first chapter: and to the Ephesians, the second chapter. Col. ●, 21. Eph. 2, 1, etc. But how can they, by whom are wrought so excellent works, as this man maketh mention of, be the children of wrath? How can they be sinners? Rom. 5, 10. How can they, as it is written to the Romans, be the enemies of God? But omitting these things, let us see what are the grounds of this opinion. john. 3, 14. First he citeth out of john; He which loveth not, abideth in death: and thereby he concludeth, that of love is had justification and life. This is all one, A similitude. as if a man should say; He which cannot laugh, is not a man: therefore, by the power of laughing, a man obtaineth to be a man. But how absurd this is, every man may perceive: for, to be men, we have it of the soul endued with reason; unto which soul, forsomuch as the power of laughing is of necessity joined, this proposition which we have brought, is ever true: He cannot laugh, is not a man. So is that most certain, which john saith; that He which loveth not, abideth in death: although he have not life, of love, but of faith, wherewith love is of necessity joined. john. 8, 42. He citeth also those words of Christ; If ye had God to your father, doubtless ye would love me: Therefore (saith he) of love we have the adoption, whereby we are made the children of God. But here also he useth the selfsame form of reasoning: for they, which love not Christ, are not the children of God: & yet are we not the children of God, in respect of that love; but for faith's sake, from whence love springeth. After the selfsame manner, a man might say; If thou wert liberal, thou shouldest also be prudent; and this indeed is a true proposition: and yet it followeth not, that a man is by liberality made prudent: yea much rather, of prudence springeth liberality. To be brief, these arguments, and such other like, do conclude nothing else, than that justification cannot consist without love, and other christian virtues. And, yet it cannot thereof be rightly gathered, that a man is justified for these virtues sake. Pighius addeth moreover this sentence of Christ; If any man love me, he will keep my commandments, john. 14, 23. & I and my father will come unto him, and make our abiding with him. By these words it appeareth (saith he) that justification followeth of love, and the observing of the commandments of God: for those being observed, Christ promiseth, that he will come with his father, and abide with us. For he meaneth, that, To receive and to retain Christ, is nothing else, When and how God cometh unto us. than To be justified. And we grant, that when christians being now regenerate and justified, do live uprightly, and by good works show forth their faith; God cometh unto them and plentifully poureth in them greater gifts, and more ample grace. For God, although otherwise he be every where; yet it is expressedly said, that he cometh unto them, in whom he beginneth to work new works. And sithence he daily increaseth and adorneth his, which behave themselves uprightly and godly, Mat. 25, 14. and faithfully exercise the talents committed to them; it is very well said, that he daily cometh unto them, by reason of new gifts. And this is that kind of visiting, whereof Christ speaketh in the Gospel of john. But if we will know the first access of God, and the coming of Christ into our hearts to dwell in them, Paul teacheth it us unto the Ephesians: Eph. 3, 17. for thus he writeth; That Christ may through faith dwell in our hearts. Wherefore this sentence of Christ teacheth not, that justification cometh of love: for justification goeth before it, although not in time, yet in order. Pighius distinction of testaments. 65 Pighius goeth on, and maketh such a distinction of testaments; that some he saith are absolute and free, whereby the heir may straightway enter upon the inheritance; other some are conditional, which make no heir, but upon certain conditions: and to this latter kind he referreth the testament of God. And therefore he earnestly affirmeth, that except those conditions be performed, none can be justified. Here we deny that which he affirmeth; namely, that the testament, touching the remission of sins in Christ, The promise concerning justification hath no condition joined with it. Galat 3, 15. hath any condition joined with it. Which thing Paul testifieth in his third chapter to the Galathians, when he thus writeth; Brethren, I speak according to the manner of men: though it be but a man's testament, yet, when it is confirmed, no man doth abrogate it, or add any thing thereunto. Now to Abraham were the promises, and to his seed: he said not To the seeds, as speaking of many; but as of one, and in thy seed, which is Christ. And this I say, that the law, which began four hundred and thirty years after, cannot disannul the testament, before approved of GOD, towards Christ, that it should make the promises of none effect. These words most plainly declare, that the testament, which God made with Abraham, was pure and absolute, and without any condition of the law. And this do the very words of Genesis declare: For God once promised unto Abraham the blessing. Afterward was given the law, which unto those promises should add conditions of precepts; so that if men would be justified, and obtain them, they should know that they ought to perform and accomplish all the commandments of God. But this latter way of justification, although it can by no means be accomplished, cannot let, or make void the first way. But that first way was nothing else, but the Gospel through Christ; and that men should the more willingly come unto it, there was set forth also the latter way of justification by works, that men, when they understood that they were not able to perform them, should fly unto Christ, of whom, when they being justified endeavoured themselves to live uprightly, they might freely receive the promises set forth in the law. Now let us see what those conditions be, which this man doth add unto the testament of God. In the 103. psalm it is written; verse. 17. The mercy of the Lord is from generation to generation upon them that fear him; & his righteousness upon children's children upon those that keep his testament, and are mindful of his commandments to do them. Of these words Pighius gathereth, that the fear of God, the mindfulness of the testament of God, and the endeavour to perform his commandments, are the conditions of the promises of God. But here I do not a little marvel, that Pighius would affirm, that a man is justified by love; when as he confesseth, that the holy scriptures do attribute the same unto fear. But we will not let Pighius to be against himself. Howbeit if we will hearken to the scriptures in the 32. psalm, mercy is promised unto them that hope: for thus it is written; And him that hopeth in God, verse. 10. mercy shall compass about. Also in another place it is written; He which believeth, isaiah. 28, 16▪ joel. 2, 32. shall not be confounded; and he which calleth upon the name of the Lord, shall be made safe. But who seeth not, that all these virtues are in a man already justified; and that God hath mercy upon him? But here lay all the controversy, unto which of these virtues chiefly justification is to be ascribed. Undoubtedly by the testimony of the scriptures the same must be attributed unto faith. Pighius saith moreover, that in that condition which David named, is said that they should be mindful of the commandments of God, to do them. There (saith he) is not added; To do all the commandments: God receiveth a man which endeavoureth himself to do them, and of his mercy he forgiveth many things. But this that is written; To do them, must of necessity be understood of all: for doubtless in the law, which this man calleth the testament, are written all. Unto those which are not justified, nothing is remitted of the rigour of the law. And if God forgive or remit any thing, he doth it unto men already regenerate; and not unto them that are strangers from him, and children of wrath: such as they must needs be, which are not as yet justified, but do still prepare themselves, & are bend to perform the conditions; unto these (I say) nothing is remitted: wherefore they are bound unto all. And therefore Moses said, Deut. 21, 23 Gal. 3, 13. as Paul testifieth; Cursed be he which abideth not in all things which are written in the book of the law. 66 Further, he maketh a contention also about the springing as it were, and bringing forth of faith: and demandeth from whence it hath his beginning in us. We in one word easily answer, that it hath his beginning of the holy Ghost. But he feigneth himself to wonder, From whence faith hath his beginning. how we grant the holy Ghost unto a man before he doth believe: for he thinketh that to be absurd. First, I cannot devise, how this man should so much wonder at this: but afterward I perceive, that he manifestly teacheth and maketh with the Pelagians, that faith is of ourselves, and that it is gotten by human power and strength: for otherwise, if he believe that it is of God, and of the holy Ghost, he should not separate the cause from his effects. But that he may not think that we, without good reason, do attribute unto the holy Ghost the beginning of faith; let him hearken unto the most manifest testimonies of the scriptures. Paul saith in the first epistle unto the Corinthians; Not in the words, which man's wisdom teacheth, 1. Cor. 2, 4. but which the holy Ghost teacheth; that your faith should not be of the wisdom of men, but of God. And in the same place; The carnal man understandeth not the things that are of God, Ibidem. 14. neither can he: for unto him they are foolishness; for they are spiritually discerned. But how can they be spiritually discerned, except the spirit of God be present? Children also know, that from Coniugata, Coniugata, be those words, which being of one kind, be derived of an other, as of justice, a just thing, etc. Gal. 4, 6. Rom. 8, 16. Ephe. 3, 16. words that are coupled as it were in one yoke, are derived firm arguments. And to the Galathians; God (saith he) hath sent his spirit into our hearts, whereby we cry; Abba, Father: for by the spirit we believe, & in believing we call upon God; yea and The spirit himself (as it is written to the Romans) beareth testimony unto our spirit, that we are the children of God. And unto the Ephesians; Be ye strengthened by the spirit, in the inward man, that Christ may by faith dwell in your hearts. Here we see, that that faith, whereby we embrace Christ, cometh of the spirit of God; whereby our inward man is made strong. The apostles, when they said; Lord increase our faith, Luke. 17, 5. manifestly declared, that it sprang not out of their own ableness and strength; but by the inspiration of almighty God. And Paul in the 1. to the Corinthians, verse. 8. the 12. chapter; Unto one (saith he) is given the word of wisdom, unto another the word of knowledge, unto another faith, and unto another the grace of healing. And then he addeth, that It is one & the selfsame spirit, which worketh all these things, dividing unto every man as pleaseth him. And if thou wilt say, that this place, and the foresaid petition of the apostles pertaineth unto the particular faith, by which are wrought miracles; doubtless I will not be much against it. And yet, if thou wilt needs have it so, I will reason A minori, that is, From the less: for if these free gifts are not had, but from the spirit of God; much less can that universal & effectual faith, whereby we are justified, be had from else where. Further, Paul unto the Romans; Rom. 12, 3. Unto every one (saith he) as God hath divided the measure of faith. And in the last to the Corinthians; 2. Cor. 4, 13. Having (saith he) the selfsame spirit of faith, even as it is written; I have believed, for which cause also I speak. We also believe and speak, that God, which raised up jesus from the dead, shall through jesus raise up our bodies also. Unto the Galathians are reckoned up the fruits of the spirit; Charity, joy, peace, patience, lowliness, Gal. 5, 22. gentleness, faith, meekness, and temperance. Faith here is numbered among the fruits of the spirit; wherefore it proceedeth of the spirit. But unto the Ephesians he saith more manifestly; Eph. 2, 8. By grace ye are saved, through faith, & that not of yourselves, for it is the gift of God. And in the Acts of the apostles it is thus written; Acts. 16, 14. The Lord opened the hart of the woman that sold silks, to give heed unto those things which Paul spoke. And in the 13. chapter; They believed, Acts. 13, 48. as many as were predestinate unto eternal life. Wherefore it is not to be doubted, How the holy Ghost is in men not regenerate. but that faith is engendered in our hearts by the holy Ghost: who in deed may for all that be had of them, which believe not; but yet as persuading only, and not as sanctifying them. And although into the elect he suddenly poureth in faith; yet forsomuch as he is the cause of faith, he is therefore before it both in dignity and in order. 67 Now let us see what absurdities Pighius gathereth out of this our sentence & judgement. If the spirit (saith he) be the author of our faith, and useth the instrument of the word of God, and may be also in them that believe not; how cometh this to pass, How it cometh that at one very sermon, part of the hearers believe, and part not. that when as there are many at one and the selfsame sermon, where as both the spirit is present, and the word preached, yet part do believe, and part believe not? We answer in one word; that that cometh, because the spirit is not of like efficacy in all men; neither doth after one and the selfsame manner teach all men inwardly, & in the mind. But of his will we cannot render any cause; although we nothing doubt, but that it is most just. If the matter be so (saith he) the hearers will easily content themselves; neither will they put to their endeavour or study: for they know, that that is in vain, when as it wholly dependeth of the spirit of God. This is not only a very common, but also an envious objection. But we answer, that all men are bound to believe the word of God; and therefore their bounden duty is diligently and attentively to hearken thereunto, & with all their strength to assent unto it: and if they so do not, they shall then incur the punishments of the law. Neither are they to be harkened unto, if they shall say, that they could not obey it; or if they would have gone about to have proved what their strength could have done; their endeavour, for that they were not as yet justified, should have been in vain and sin. A similitude. As if a master should bid his servant, which is lame, to walk; and he would excuse himself, and say, that he were lame, and could not go without great deformity: it is not to be thought, All sins are not alike. that therefore he is excused. We are not of that mind, to think, that all sins are alike: nay rather, we teach that they, which omit or neglect those outward works, which they might perform, and put not to their endeavour and study to do well; do much more grievously sin than they, which according to their strength and power, observe some outward discipline. And as Augustine saith; Cato and Scipio shall be much more tolerably dealt with, than Catiline or Caligula. But I would have Pighius himself, whom our opinion so much misliketh, to declare, when he thinketh that the holy Ghost is given unto men. He will answer; when as now these preparations have gone before, when a man hath believed, feared, hoped, repent, and sincerely loved. What thing else would Pelagius say? As though to believe, to love, and such other like, do spring of man's strength. He allegeth this also, & thinketh it to make for his purpose; Mat. 11, 28. Come unto me all ye which labour, and are laden, and I will refresh you. For he thinketh, that labours, burdens, contrition, confession, and (as they call it) satisfaction, fastings, tears, and such other like, do make to the obteinement of justification. But this place is to be understood far otherwise: for Christ calleth them labouring and laden, which were oppressed with the law, and felt their own infirmity, and the burden of their sins; and which had now long time laboured under human traditions. These men being now weary, and in a manner without all hope, the Lord calleth unto him: for they are more apt and fit for the kingdom of heaven, than are other blessed and quiet men, which by their own works and good deeds, do think themselves very just. God (saith Pighius) requireth works preparatory; and then he promiseth not to fail them of his grace. This was wholly the opinion of the Pelagians. Against which the holy scriptures are utterly repugnant: for they teach, that It is God which giveth both to will, Phil. 2, 13. & to perform, according to his good will; that it is God which beginneth in us the good work, and accomplisheth it even unto his own day; Phil. 1, 6. that it is God from whom only we have sufficiency: when as otherwise we are not able to think any thing of ourselves, as of ourselves. Wherefore it is manifest, that Pighius confoundeth the laws of God, & describeth those things which are well set forth in the holy scriptures. 68 Further, when as we say, that unto justification, it is not sufficient to have an historical faith; he feigneth himself to marvel what manner of historical faith we understand. For if (saith he) they call all those things, which are written in the holy scriptures, an history; The difference between an historical faith, and a faith of efficacy. will they bring to us another faith, whereby we may believe those things which are not written in the holy scriptures? But we reject not an historical faith, as though we would have some new objects of faith, besides those which are set forth in the holy scriptures, or are not out of them firmly concluded. But we require not a vulgar or cold assent, (such as they have, which are accustomed to allow those things which they read in the holy scriptures, being thereto led by human persuasion, and some probable credulity; as at this day the jews and Turks do confess and believe many things, which we do) but an assured, firm, and strong assent; and such as cometh from the moving and inspiration of the holy Ghost, which changeth and maketh new the hart and the mind, and draweth with it good motions and holy works. In this manner we say, that that faith, which is of efficacy, differeth very much from an historical assent. And that we are by that faith, How it appeareth that we are justified by a faith of efficacy. Rom. 8, 16. which we have now described, justified; we have three manner of testimonies: the first is of the holy Ghost; Which beareth witness unto our spirit, that we are the children of God: the second is of the scriptures: the third is of works. But contrariwise, they which hold and cry, that a man is justified by works, have no sufficient testimony: for the holy Ghost testifieth it not, the holy scriptures deny it: only works are brought forth, & those without godliness and faith; such as were in times past the works of the old Ethniks, & are at this day the works of many, which believe not in Christ, and be strangers from God. But it is worthy to be laughed at, that he hath cited also a place out of the 66. chapter of isaiah, verse. 2. by which only, though there were no more places than it, his cause is most of all overthrown; Unto whom (saith God) shall I look, but unto the poor man, unto the contrite hart, and unto him that trembleth at my words? By these words Pighius thinketh are signified those works, whereby God is drawn to justify us. But the matter is far otherwise: for the scope of the prophet was, to detest the superstition of the jews; for they neglecting th'inward godliness of the mind, trusted only to outward ceremonies. Wherefore this did God by the voice of the prophet condemn, and declared how odious it was unto him; Heaven (saith he) is my seat, and the earth is my footstool. Ibidem. 1. As if he should have said; I nothing pass upon your temple, which ye so much boast of: for Heaven is my seat, such a seat as you cannot frame to make; And the earth adorned with all kind & variety of plants, living creatures, herbs and flowers, is my footstool. Where then shall be that house, which ye will build for me? And where shall be my resting place? And straightway, to declare that it is not the temple built with hands; All these things (saith he) hath mine hand made, and all these things are made, saith the Lord. By which words we learn, that God delighteth not in these things, and in outward ornaments, & sumptuous buildings for their own sakes: but chiefly requireth faith & inward godliness of the minds, that he may dwell in them. And who be indeed faithful and godly, is declared by their certain and proper notes. Whosoever is poor, and seeth himself to want righteousness; and whosoever is contrite of hart, that is to say, afflicted in this world; whosoever is of a mild and humble spirit, and not of an arrogant and proud spirit; whosoever with great reverence and fear receiveth the words of GOD, he most justly may be numbered amongst them. These are sure tokens, and as it were the proper colours of faith and true godliness. Afterward the prophet declareth, how much God esteemeth the works of men that believe not; and are not as yet regenerate, though these works be never so goodly to the show. He which killeth an ox (saith he) it is all one, as if he should kill a man; and he which sacrificeth a sheep, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's flesh; and he that maketh mention of incense, as if he blessed iniquity. All these kinds of oblations and sacrifices were commanded, and appointed in the law of God; which yet being done of an unclean hart, and one that is estranged from God, were counted for most grievous sins. Wherefore Pighius hath nothing out of this place, whereby to defend his error: but we by the selfsame place do most aptly and most truly confirm our own sentence. Now this is a notable and sharp disputer, which bringeth for himself those things which make so plainly and manifestly against himself. 69 But he snatcheth at this also out of the epistle unto the hebrews; Heb. 11, ●. that He which cometh unto God, aught to believe, that there is a God, & that he rewardeth them which seek unto him. By these words it seemeth, that he would conclude, that justification is given unto them who seek God; by good works. Two sorts of them that seek God. But he ought to have made a distinction of them that seek God, which thing Paul also did; to wit, that some seek him by works, & other some by faith. This distinction Paul showeth; neither leaveth he unspoken what followeth of it: for thus he writeth unto the Romans; Israel, Rom. 9, 30. and 10, 3. which followeth after righteousness, attained not unto the law of righteousness; because they sought it of works, and not of faith. Wherefore they which seek God, to be justified of him by faith, as the apostle teacheth, do attain unto that which they desire: but they which will be justified by works, do fall away from justification. And that God rewardeth works, which are done of men regenerate, and by which they hast forward to the crown of eternal salvation; we deny not. But that pertaineth not to this question: for at this present the contention is not about this kind of works; but only about those things, which are done before regeneration. Those Pighius laboureth to prove, that they have their reward, and to be merits (after a sort) of justification. Neither, doth this any thing help his cause, when he affirmeth, that this kind of merit redoundeth not unto God; or maketh him debtor unto us, or is equal unto that which is rewarded: for these things, although unto him they seem to serve only to extenuate the dignity of merits; yet do they utterly take away all the nature of merit. For whatsoever good thing men do, yea even after justification, the same is not properly theirs, for God worketh it in them. Moreover also, all that, whatsoever it be, was already before wholly due unto God: neither can we do any thing that is good, or give any thing unto him which is not his. Wherefore we must take away all merit, not only in them which are not as yet justified; All merit is taken both from the justified and not justified. but also in them that are justified. But Pighius, the easilier to persuade, putteth forth a similitude of a certain master, which hath many servants; unto whom, to the end they should the more diligently and speedily accomplish some work, which he setteth them to do, A similitude. he appointeth a reward. Who (saith he) will deny, but that those servants, which speedily and diligently have finished their work, have deserved the reward that was promised? We will briefly examine what may be concluded by this similitude. If by servants we understand men regenerate in Christ, we will grant, that God setteth forth prices & rewards, whereby we are stirred up to live holily. Neither will we deny, but that such may be said to receive a reward: but yet we will not grant, that they truly and properly merit the crown of eternal felicity. And certain of our writers, to declare, that this thing pertaineth unto the justified, do use a similitude, A similitude. not of a master and his servants, but of a father & his children. For fathers are wont oftentimes, with some certain condition to promise a gown, a cap, or money unto their children; which although otherwise they would freely give unto them, yet with some condition they do it, to quicken their endeavour: as for example; that they shall have this or that thing, after they have once throughly learned this or that book. Here no man, that will speak as he should do, and properly, will say, that these children, when they have finished their work, have deserved the gifts which were promised unto them: for the father freely and of his free liberality giveth & bestoweth the same upon them. But Pighius entreateth of servants, that is, of men not as yet regenerate. But that unto such are by God set forth any rewards of good things, I marvel out of what place he can declare it; or whereby will he prove, that the works of such men, seeing they are yet, as we have taught, sins, can please God? And seeing the matter is so, unto them is set forth, not a reward, but a punishment. Howbeit, to make the thing more plain, let us compare children and servants together. Children, though they do nothing, A comparison between children and servants. yet they enter upon their father's inheritance; only if that they will receive it: but servants, though they labour never so much, yet they have no inheritance with the children. This is so plain, that it needeth no further declaration. 70 But to wrest from us that which we do affirm; namely, that if works be required unto justification, the honour of Christ should be diminished, as though his merit alone could not be sufficient to reconcile us unto God; I (saith he) do take away nothing from Christ, but do leave unto him his honour whole and safe. But I beseech thee, how dost thou take away nothing, when as thou requirest works unto our justification; and so requirest them, as thou sayest, that GOD more regardeth them, than faith? But he thus expoundeth his own subtle riddle, that Christ, in that order of his, is a sufficient cause: as if he should have said; If we speak of the reconciliator, and of that sacrifice, whereby we are reconciled unto God, Christ only is sufficient. But we cannot be prepared, and be made apt unto that benefit, but by many works. I cannot doubtless but marvel, where is become the wit of this so great a Sophister. As though they forsooth, against whom the apostle disputeth, ever said, that works are required unto justification, as outward principles or grounds. Undoubtedly they also went about the same which Pighius doth; that works are certain purgings, and preparations of the minds. Further, who seeth not, that a general proposition being true, it is lawful to apply unto all the particular propositions thereof, that which is either affirmed or denied in it? Wherefore, seeing Paul denieth, that a man is justified by works, he excludeth all kinds of works, in what order soever they be put. But Pighius saith further, that God requireth these works, that he may freely impute unto us justification. Whosoever is but even slenderly exercised in the holy scriptures, shall easily see, that this man is even directly repugnant unto Paul: for he in the epistle to the Romans saith; Rom. 4, 4. Unto him which worketh not, a reward is imputed according to grace. But Pighius saith; Unto him which worketh, God imputeth righteousness freely. But to impute freely, and not to impute freely, every child may see, that they are contradictory. But weigh (gentle reader) this reason of two contrary branches. These works, which he speaketh of, either profit to justification, or else profit not: if they profit not, why calleth he them preparations? For amongst causes are reckoned also causes preparatory. But if he will say, that they profit, and are in very deed causes preparatory; with what face can he affirm, that he plucketh away nothing from the honour of Christ; but appointeth him to be the whole and absolute cause of our justification? But peradventure this two-membred argument, a man will turn upon us, touching those works which follow justification. For (he will say) either they are profitable to obtain salvation, or they are not profitable: if they be not profitable, why are they required, Whereunto good works profit after justification. and why are promises made unto them? But if they be, why do we not allow merit to be in them? I answer, that such works are profitable unto men regenerate; for that they living uprightly & orderly, be renewed and made more perfect. But that is nothing else, but a certain inchoation, and as it were a participation of eternal life. Further, it hath seemed good unto God, by such means, or rather by such spaces, to bring men to eternal felicity. But we cannot call these works, merits: for Paul expressedly teacheth; that The reward of sin is death, Rom. 6, 23. but eternal life is grace. But that which is given freely, That which is freely given, excludeth merit. utterly excludeth merit. And in the mean time we ought to remember, that there is a great difference (as we have oftentimes taught) between their works, which are as yet strangers from Christ and from God; and their works, which are now by grace graffed in Christ, and made his members. 71 Afterward also he goeth about to confute that which we say; that a man is justified by that faith, which hath a respect unto the promises of Christ, and of the remission of sins: as though we hold, that faith is the proper correlative of such promises. For he saith, that faith hath equally a respect unto all the things, which are set forth in the holy scriptures: yea (saith he) he doth unto God a thing no less acceptable, which believeth that he created the world, or believeth the three persons of the divinity, or the resurrection to come; than he, which believeth that Christ was given to be our mediator, and that by him is to be obtained the remission of sins: for that faith is of no less worthiness than the other. And if we be justified by faith, he affirmeth, that that faith no less pertaineth unto the other articles, than to the remission of sins, by Christ. And this he thinketh may be proved by that, which Paul writeth in the fourth chapter unto the Romans; verse. 23. And not for him only were those things written, but also for us, unto whom it shallbe imputed; so that we believe in him which hath raised up Christ from the dead. Behold (saith he) that faith is imputed unto us unto righteousness, whereby we believe that GOD raised up Christ from the dead; and not that faith, whereby we believe that sins are forgiven us by Christ. First, here we confess, that our faith assenteth unto all the things, which are contained in the holy scriptures. But forsomuch as amongst them, there is but only one principal and excellent truth, unto which all the other truths are directed; namely, that Christ the son of GOD suffered for us, that by him we might receive forgiveness of sins; what marvel is it, if our faith have respect unto this one thing chiefly? For this that we say, Rom. 10, 4. Paul proveth: for he saith; Christ is the principal object of our faith. that Christ is the end of the law. Wherefore, seeing he is the end of all the scriptures; he is also the sum and principal object of our faith: although otherwise, by our faith, we also embrace all other things, which are contained in the holy scriptures. And whereas he addeth, that the faith, which is of the other articles, is no less acceptable unto God, than this faith which concerneth Christ, and the remission of sins; we may first say, that is not true, if a man rightly weigh the dignity of the action of faith: for the dignity of faith, as also the dignity of other like kinds of powers and qualities, is measured by the objects. For as those objects differ one from another, in excellency and dignity; The dignity of faith is measured by the object. so the consents which faith doth yield unto them, ought, according to the same, to be counted inferior, or of more excellency. Seeing therefore God would in such sort have his son to die, and men by him to be reconciled; that for this he hath instituted all the other things to be believed, which are set forth in the holy scriptures: we cannot put any doubt, but that this pleaseth him much more than the other; for that the other are directed unto this, as unto their end. And this is a common rule amongst the Logicians: That thing itself is much rather of such condition and quality, by means whereof another thing hath such condition and quality. Wherefore this action of faith, whereby we assent unto this most noble truth, aught to excel all other actions of faith, whatsoever they be. And so it is not by any thing like acceptable unto God, whether a man believe this or that. If we should use this answer, I know Pighius were never able to confute it. But we say moreover, that he in vain contendeth about the greater, or less dignity of faith; as touching this or that article: We are not justified by the dignity of faith. for we are not justified by the dignity of faith; for it is in every man, weak and feeble. But we therefore say, that we are justified by faith; because by it, as by an instrument unto this end given unto us, and by God appointed, we apply Christ unto us, and take hold of the forgiveness of sins. Wherefore the worthiness or unworthiness thereof, is to no purpose considered. But that which he bringeth out of the 4. chapter to the Romans, he bringeth cut and maimed: for if a man read the full and perfect sentence, he shall easily see, that plain mention is there made of the death of Christ, and of the remission of sins, which by it we have obtained. For Paul saith; that Unto us it shall be imputed, Rom. 4, 24. as it was unto Abraham; if we believe that God raised up our Lord jesus Christ from the dead, which was delivered for our sins, and rose up again for our justification. Is it not here most manifestly said, that we ought to believe, that that jesus Christ, whom God raised up, was dead, and rose again, that we should be justified, and have all our sins forgiven us? Doubtless it is a thing most uncomely for a man, that professeth divinity, so wilfully not to see things that are most manifest. That by faith every man is sure of his salvation. 72 Afterward he maketh a cavilling about the particular faith, whereby we say, that every one that believeth truly in Christ, aught to be most assured with himself, that his sins are forgiven him. He denieth, that there is any such faith found in the holy scriptures; and that therefore this is only our devise and invention. Here undoubtedly I cannot hold myself, but I must needs say, that Pighius lewdlie lieth: for I would have him to tell me, what did Abraham believe, when he was justified, but that unto him should one day be rendered those promises of God? For whom is it likely that he believed they should be rendered unto, but unto himself? The selfsame thing may be said of Moses, of David, and of many other; of whom it is most certain, that they believed, that the promises, which God made unto them, should particularly be rendered unto them. And what (I beseech you) meant Christ; when he said unto the man that was sick of the palsy; Matth. 9, 2. Son, thy sins are forgiven thee: and when he said unto the woman; Ibidem. 22. Thy faith hath made thee safe? And doth not Paul to the Galathians thus speak of Christ; Gal. 2, 20. Who hath loved me, and delivered up himself for me? What can be more manifest than these words? Let Pighius go now, and make his vaunts, that we were the first finders out of this proper and singular faith: and let him cry, that every christian man ought to believe, that the promises are made only indefinitely; and that it is not meet, that every one of us should apply them severally unto himself. For we ought to believe of ourselves, and not of others; for we may as concerning others, be deceived, whether they believe or no: but touching ourselves, we may be assured and certain of it. Let every man believe the promises of God indefinitely, as touching others: for we know not who is predestinate, and who is reprobate. But none which is faithful, ought in any wise to doubt of himself, but to believe, that the promise is particular as touching himself; when he perceiveth himself to believe truly. Further, when promises are set forth in a general proposition, we may most assuredly of them gather their particular proposition. And Christ saith in john; john. 6, 40. This is the will of my father, that every one that seethe the son, and believeth in him, should have eternal life. Wherefore we thus infer; But I believe in the son of God; Therefore I have now, and shall have that which he hath promised. 73 Pighius still goeth on, and (to prove that the faith of every other article, and not that only, which is referred unto Christ, touching remission of sins, justifieth) he useth the example of No: for he saith, Heb. 11, 7. that He believed only those things, which pertained to the safeguard of his family, and to the destruction of the world; and by that faith he saith he was justified. Here (saith he) is no mention made of Christ, or of the remission of sins. But it seemeth unto me, that this man hath not very diligently read that, which Peter writeth in his first epistle, and third chapter: for Peter saith; verse. 20. When once the long suffering of God expected in the days of Noah, while the ark was preparing, wherein few, that is, eight souls were saved, through the water (unto the figure whereof baptism now agreeing, maketh us also safe:) whereby not the filth of the flesh is put away, but thereby is brought to pass, that a good conscience is well answering unto God. That which Peter saw was signified by the ark, and by those things, which Noah did; can we think, Noah was justified by faith in Christ. that the patriarch himself saw not? This undoubtedly were too much derogation unto him: and if he saw those things, which Peter maketh mention of; he believed not only those things, which were then done; but also those, which were looked for to be accomplished by Christ. And therefore of good right it is written unto the hebrews, that He was by such a faith made the heir of righteousness. Heb. 11, 7. But Pighius nothing passeth upon this; who (so that he may be against us) is nothing afraid to fight even against the apostles themselves: for he is not afraid to affirm, that our first father Adam was justified; but yet not with that faith, which we speak of, which concerneth the remission of sins through Christ: for he saith, that thereof he had no promise, as touching that, so far as may be gathered out of the scriptures. But doubtless this man is both far deceived, Adam was justified by faith, whereby he believed the remission of sins through Christ. Gen. 3, 15. and also hath forgotten his fathers, whom he would seem to make so much of. Was not the selfsame thing said unto Adam, which was by God promised unto Eve his wife; namely, that his seed should bruise the head of the serpent? Christ was that seed, and he hath so broken the head and strength of the devil; that now neither sin, nor death, nor hell can any thing hurt his members. This place all the fathers in a manner thus interpret. But Pighius, which yet is less to be borne withal, is not afraid to say, that justification is not given unto us by the promise. In which thing doubtless he is manifestly against Paul: for he unto the Galathians thus writeth; God gave unto Abraham by the promise. Gen. 3, 18. And there is no doubt, but that unto us it is given, after the selfsame manner that it was unto Abraham. But this is to be known, that this word Promise, Promise, understood two manner of ways. is taken two manner of ways: either for the thing promised; and so it is not to be doubted, but that we are justified by the promise, that is, by Christ, and by the forgiveness of sins, which is promised unto them that believe: or else it is taken for the very words of God, in which he through Christ promiseth unto us remission of sins. And in this manner also we may be said, to be justified by the promise: for although the cause of our justification be the mere will and mercy of God, yet is not the same offered or signified unto us, but by the words of the promises, and by the sacraments; for these have we as sure testimonies of the will of GOD towards us. And so, unless faith be wanting, whereby we apprehend the things that are offered, we are justified by the promises. A place in the 5. of Genesis expounded. 74 Afterward Pighius, to prove that God attributeth more unto works, than unto faith, citeth a place out of the 22. chapter of Genesis. There is described that excellent work of Abraham, that he refused not to slay his only son, & to offer him unto God: and therefore God said unto him from heaven; Because thou hast done this thing, verse. 19 I have sworn by myself, that in blessing, I will bless thee; and in multiplying, I will multiply thy seed, that it shall be as the stars of heaven, and as the sand of the sea. It shall possess the gates of his enemies, and in thee shall all nations be blessed. Behold here (saith he) are promises given for works sake, and thereunto is added a most faithful oath; but there is no mention at all made of faith: wherefore (saith he) God hath more regard unto works, than unto faith. This speaketh he with a wide mouth: but (according to that proverb;) The mountains will be brought a bed, and out will spring a silly mouse. For if you ask what I think as touching this matter, I will answer, that it is a notable and most excellent history; whereout that cannot yet be gathered, which this man exclaimeth. First, here is no mention made of justification: what serveth it then to that matter whereof we now entreat? So often as any thing is called in controversy, we must run to such certain and assured places, in which the selfsame thing is entreated of: and not unto those places, wherein it may be answered, that they entreat of another matter. Of this nature is that place which Paul citeth, Gene. 15, 6. Rom. 4, 3. as touching this thing; Abraham believed in God, and it was imputed unto him unto righteousness. But as concerning this history, I willingly grant, that Abraham by that work obtained a certain more ample benefit, than he before had by faith: howbeit not in substance, or number, or quantity of the promises; but in a sound and firm certainty. For although he doubted not, but that whatsoever things he believed, God would faithfully render unto him; yet afterward, when he had done those excellent deeds, he was more fully persuaded of the verity of his faith, and constancy of the promise, and strength of the righteousness imputed unto him. I deny not, but that, by that excellent work, Abraham obtained these things. What is then here, that Pighius should boast of? What new thing is here promised? What covenant not heard of before, or new oath is here set forth: Nothing is here rehearsed, which was not before made mention of. For the covenant, which is here made, was before ordained; partly when circumcision was appointed; and partly in that sacrifice, wherein it was commanded, that the beasts should be divided, partly on the right hand, and partly on the left: as though they which should swear, and make the covenant, should pass through the midst. For that manner (to touch it by the way) was also used among the men of Athens, A custom of the athenians. as Demosthenes declareth in his oration against Aristocrates. Further, we can not deny, but that Abraham was justified before: for even before it was said; Abraham believed God, and it was imputed unto him unto righteousness. And seeing the matter is so, although afterward were added some promise; yet will that make nothing against us: for we deny not, but that those works which follow justification, are both good, and also do please God; and are of him, although freely, yet with great and ample gifts recompensed. Now resteth only to declare another way, how to understand this cause; Because thou hast done these things, etc. And this pertaineth unto the certainty, whereof we before made mention; which (as we have said) is from the effects, and (as they use to speak) A posteriori, that is, From the later. The which that you shall not think to be of mine own invention, go & read Augustine in his questions upon Genesis: for he diligently peiseth these words; Now I know thou fearest God. Gen. 22, 12. Was God (saith he) ignorant of this before? Had he any need of this trial, when as he is the searcher of the reins, and of the hart? Nothing less (saith he:) for here this word [I know] is nothing else, but, I have made thee to know, or, I have made plain and manifest. Wherefore here is not rendered a reason of the promises by the cause; but after the selfsame manner undoubtedly, by which it was said of the sinful woman; Many sins are forgiven her, Luk. 7, 48. because she hath loved much: of which place we have so largely before entreated, that now there is no need at all of any repetition. 75 Pighius hath scraped an other objection out of the 18. chapter of Ezechiel; If the wicked man (saith the prophet under the person of God) shall repent him of all his iniquities, and shall do all my commandments, I will no more remember all his iniquities. Here (saith Pighius) we see that iustication, which is the forgiveness of sins, is not promised unto faith; but unto perfect repentance, and unto the observation of the law of God. And here his bristles so arise, as though we must needs give place. An explication of a place in Ezechiel, 〈◊〉 18. chap But this argument, if it be more narrowly considered, is both vain and trifling: for we easily grant, that if a man perfectly repent him of all his iniquities, and do all the commandments of God; he shall have justification by works. None of us ever denied this. But here lieth all the matter, here were a hard work, to find such a one, who being not yet justified, hath performed this. And where I pray you master Pighius, is that your interpretation, wherein you said before, that God required not that we should perform all the commandments; but that he of his mercy remitteth many things? For here you have brought a most manifest testimony against yourself. But to return to the matter: forsomuch as man neither performeth, nor also can perform those things which are set forth, both of the prophet, and of the law: what resteth there then, but that he should come humbly unto Christ; and having through faith freely received justification of him, should by grace, and the spirit, now given unto him, perfectly repent, (so much as this life will suffer) and with an obedience (such as in this life we may begin) to obey the law of God. Entreating of this argument, there came to my remembrance the old Philosopher Antisthenes: Antisthenes. for when a certain glorious young man, which was one of his scholars, boasted that he had a ship laden with excellent merchandise; and when it were arrived, he would give unto him an excellent gift. This song was common evermore in his mouth, that he was troublesome to him who heard him; insomuch that Antisthenes brought him forth into the market place, and in a certain shop asked a few elles of cloth. Which cloth when Antisthenes had in his hand, not having paid the money, he made a proffer to go his way: the Merchant called him back again; Ho good fellow (saith he) before thou depart pay me my money. Then Antisthenes showing him the young man; This man (said he) will pay you so soon as his ship is arrived. Even so will I answer unto Pighius; When you shall show me one, which being not regenerate, by his own strength repenteth him of all his iniquities, and observeth all the commandments of God; we will say, that he is justified by his works. But when will this ship arrive? Wherefore, let him cease to boast of the words of the law: for those words, whatsoever they be, whether they pertain unto promises, or unto precepts; we will after this manner interpret. But he saith moreover, that Christ also said; Mat. 7, 21. He that doth the will of my father, shall enter into the kingdom of heaven: but the Lord said not (saith he) He which believeth. Yea, but I say that in another place he did, and maketh no mention of any work; john. 6, 40. for This (saith he) is the will of my father, that he which seethe the son, and believeth in him, hath eternal life. Let not Pighius then from henceforth deny, that the Lord ever spoke this. But least any man should think, that the scriptures speak things contrary; I answer, that these two sentences are not repugnant, but agree very well together. Pighius, by the will of the father, understandeth a great heap of good works: but Christ saith; This is the work of God, that ye believe. Ibidem. 29. And after this action of believing, do follow many other good works: wherefore the holy scriptures are not repugnant one to another. And Pighius his argument is left weak, and of no efficacy. But Pighius, for that he seeth himself urged with God's word, because so oftentimes is read in the holy scriptures, that Man is justified by faith; he therefore saith, that that is to be understood of a lively and strong faith, which hath other virtues joined with it: as though we ever spoke of any other faith. That we be justified by an effectual faith. If he spoke this from the hart, he believeth the selfsame thing that we believe: wherefore lay aside the contention; and the controversy being ended, let us all agree in one. But Pighius cannot abide, that this agreement should take place: for afterward, when he would expound how we are justified freely, he saith; that that is nothing else, but that God will freely impute unto us unto righteousness, the works of faith, hope, and charity. What have we here to do? Doubtless, it seemeth unto me, that this man doth not with a sound judgement read the scriptures; but doth with a corrupt affection wrest them at his pleasure. For where works are, Rom. 4, 4. there Paul denieth that there is a free imputation; for these two are repugnant one to an other: wherefore in that Pighius goeth about to join them together, doth he not seem most manifestly to be against the apostle? 76 Thus much of Pighius; unto whom our Smith, the eight wise man of Greece, Smith an English man. and the first wise man of England joined himself a companion, as Theseus did unto Hercules. But in very deed he bringeth nothing else, but that which he hath drawn out of the sinks of this man, and other such like. First he saith, that faith is not for the remission of sins; and that therefore we fondly feign that justification is had by it. For the faith (saith he) whereby christians are discerned from no christians, is in jesus Christ: which thing also (as though it made much to the purpose) he goeth about to prove by the holy scriptures, and by a testimony of jerom. But I would have this man to answer me, if ever he learned the Hebrew tongue, what is the signification of this name JESUS? Undoubtedly, amongst all the hebrews, this word jascha signifieth, To save: The signification of this word jesus. wherefore JESUS may in Latin rightly be turned SERVATOR, that is, A saviour. But if (which thing I think true) he be ignorant of the Hebrew tongue; yet he ought at the least, to have believed the angel, which so interpreted that name; Mat. 1, 21. That faith is touching the remission of sins. Thou shalt call his name (saith he) JESUS, for he shall save his people from their sins. How then can faith be in CHRIST JESUS, unless it be also touching the remission of sins, through Christ? Afterward he is not afraid to cite that also, out of the epistle of Peter; 1. Pet. 4, 8. Charity covereth the multitude of sins: Behold (saith he) forgiveness of sins is here ascribed, not unto faith, but unto charity. A rule. He that will have a fit axe to cut these knots asunder; let him attentively consider the holy scriptures, and diligently see, from whence those places, which are cited in the new testament, are taken out of the old. This sentence of Peter is had in a manner, out of the 10. chapter of the Proverbs: verse. 12. for there it is thus written; Hatred stirreth up reproachful speeches. For whom a man hateth, he discovereth, & publisheth abroad his faults, as much as in him lieth: but contrariwise, charity hideth and covereth the sins of his brother. For they which truly love one another, are wont to defend one another; and to cover one another's faults, so much as they see by conscience they may. And this is a most true sentence of Solomon. Wherefore Peter going about to exhort christians unto charity; wisely and aptly borrowed this sentence out of Solomon. But Smith not understanding or considering this, supposeth that Peter thought, that remission of sins is gotten by charity: howbeit he is most foully deceived, as oftentimes he is wont to be. Another rule. But passing over these men, let us remember, that if at any time the fathers seem to attribute righteousness unto works; the same is not to be understood of that righteousness, which God freely imputeth unto us through Christ: but of that inward righteousness, which is rooted in us, which we get and confirm by leading continually an upright life. Or if those things, which they speak, do manifestly pertain unto the righteousness imputed, that is, unto the remission of sins; we must always (as we have before taught) run unto the foundation of good works; namely, unto a lively faith in Christ: which rules, and such like, if our adversaries would consider, they would never so impudently and obstinately defend so many lies. Although, if I should speak any thing touching Pighius, forsomuch as I see, that he is neither of dull wit, nor unlearned; I cannot say that he in earnest, and from the hart wrote touching this matter: but when he had once taken the matter in hand, he took these things for pastime and pleasure. 77 Now to prosecute that order, which I have begun; let us come unto the Fathers, and see how much they make on our side. And undoubtedly, for this matter we shall not need any great number of testimonies. For even as to understand what taste the water of the sea is; A similitude. it is not needful that a man drink up the whole sea: even so, to understand what the Fathers think touching this, we shall not need to go through all their saiengs. Irenaeus, Irenaeus. a most ancient author, in his 4. book and 30. chapter against Valentine, writeth somewhat touching this matter, although briefly. And I suppose, that he for this cause wrote so briefly of it; because this truth was in those first times so confessed & certain, that it was not of any man called in rout. But yet by that little, which he hath, it may sufficiently be understood what his judgement was: as the saying is, that Protogenes knew Apelles, by the draft of one line only. Irenaeus therefore saith, that the old Fathers, even those also which were before the law, were justified by faith. For first, when he had spoken of Abraham, he ascended from him unto Lot, unto Noah, & unto Enoch. And afterward he addeth a reason, why in these men's times the law was not written: because (saith he) they were already just, unto whom the law was not given; for the just have the law written in their hearts. But peradventure you will scarcely admit this testimony; because Irenaeus in that place, when he speaketh there of Enoch, saith, that he was sent a legate unto the angels: which may seem to be apocryphal, so not to be counted of, as of sound authority. But I think the same is cited, not so much out of any apocryphal book, as out of some old tradition: for many things were as it were by hand delivered unto the ancient Fathers, that are not to be rejected; so that they be not repugnant to the holy scriptures. Otherwise, if for that cause we reject this testimony, why do we not also reject the epistle of Jude? For he also citeth a sentence of Enoch, jude. 1, 5. that God shall come with thousands to judgement. But whereas Irenaeus saith, The expounding of a place of Enoch. that Enoch was a legate unto the angels; I suppose that it may be thus understood; to say, that those Angels were men, such as were princes and great kings, or such as were borne of the family of Seth: Gen. 6, 2. for so in Genesis, The sons of God are said to have seen the daughters of men, that they were fair. Peradventure Enoch was sent unto them by God, to reprove them: and thus much of Irenaeus. Tertullian. Tertullian in his book of baptism saith, that Faith hath a perfect security of salvation. Wherefore it is not we alone that have brought in a particular faith of the remission of sins. Neither ought any thing to move us, that in that book he defendeth most manifest errors touching baptism; and exhorteth men to defer baptism, till they come to ripe age, and not to make haste unto it before they marry. For although we allow not these things; yet in the mean time, Errors touching baptism. whilst he entreateth hereof, he hath many things, which ought not to be contemned, which were at that time received in the church. So Cyprian, when he entreateth of rebaptising of heretics, when they returned unto the church, hath yet by the way many true and weighty testimonies which we cannot reject; although in the very state of the question we utterly disagree from him. And what father (I pray you) is there, amongst them all, which in some one place defendeth not some matter that is not to be allowed; and yet ought not all their works to be contemned? For there is no pomegranate so fair, A similitude. which hath not in it some rotten carnel. Origin. 78 Now let us come unto Origin. He, in his first book upon job, (if it be Origins work) thus writeth; All things, which men do, whether it be in virginity, or in abstinency, or in chastity of the body, or in burning of the flesh, or in distribution of their goods; all these things (I say) they do Gratis, that is, in vain; if they do them not of faith. Where Gratis signifieth In vain. In this place, whereas he saith Gratis; all men understand that he signify- In vain. Which thing doubtless Pighius, and his companions will not admit; for they will have these things to be certain preparations unto justification. But that Origin is by express words against them, those words which follow do more plainly declare: for thus he writeth; that All holiness & righteousness, which a man doth without faith, he doth it in vain, and to his own destruction. And he citeth this sentence of Paul; Rom. 14, 23. Whatsoever is not of faith, is sin. I am sure, that neither Pighius can deny, but that Origin in this place maketh on our side, and that he in that sense understood these words of Paul; Whatsoever is not of faith, is sin. Which words yet he crieth out that we are accustomed to abuse, although not only Origin, but also Augustine, Basilius, and other fathers (as we have before taught) expound those words after the selfsame manner. Wherefore he doth unjustly and impudently accuse us. But if he will say, that we must not so much regard, what interpretations the fathers give; but must see, whether the place in the text may be so taken: therein we will commend him; for we gladly admit appealing from the fathers unto the word of God. But he ought to have remembered, that it is not the point of a good man, to reprove that in others, which he doth himself. Wherefore he should suffer us also, on the other side, when the matter so requireth, to appeal from the fathers unto the scriptures. But as touching the very matter, we have elsewhere declared, that that sentence of Paul, as it is written in his epistle, is so to be expounded; that of it may be inferred, that the works of men not regenerate, are sins. Origin afterward addeth; Of whom shall he receive a reward? Of him think you, whom he sought not for? Whom he hath not acknowledged? In whom he hath not believed? He shall not (saith he) receive of him a reward, but judgement, wrath, and condemnation. If these things be rendered unto such works, who will deny, but that they are sins? Afterward he bringeth a similitude. A similitude. Even as (saith he) he buildeth without a foundation, looseth his labour, and hath only travel and sorrow: even so it is with him, which will build up good works without faith. Mark. 9, 23. And even as unto him which believeth, all things are possible, that he may find refreshing at his hand in whom he hath believed: so unto him that believeth not, nothing is possible. Like as the earth, without the sun, A similitude. bringeth not forth fruit; so, except the truth of God, through faith, doth shine forth in our hearts the fruit of good works springeth not up. For so (saith he) all that whole year, wherein Noah was saved from the flood, for that the sun shined not forth, the earth could bring forth no fruit. Thus much hath Origin in that place, which we have now cited; whereby we conclude, that faith formeth and maketh perfect all good works which follow: Faith formeth and perfecteth all good works that follow. and not that it (as these men I know not who have feigned) taketh and borroweth his form of them. The same Origin, upon the fourth chapter unto the Romans, thus reasoneth; If he which believeth, that jesus is Christ, be borne of God; and he which is borne of God, sinneth not: than it is certain, that he which believeth in Christ jesus, sinneth not. This kind of argument is called Sorites, & is allowed of the Logicians: for the Stoics were wont oftentimes to use it. The former propositions of this argument cannot be denied; for they are taken out of the holy scriptures. But he addeth afterward; And if he sin, than it is certain that he believeth not. This of necessity followeth of the former conclusion: for if every one which believeth, sinneth not; then doubtless whosoever sinneth, believeth not. Let Pighius now go laugh; for that we say, Through grievous sins faith is laid asleep. that by grievous sins true faith is lost, or is so laid a sleep, that it hath not his force in working and operation. And let him aggravate the matter as much as he can, that he which sinneth grievously; neither believeth that there is a God, nor also the rest of the articles of the faith. Origin both thinketh and writeth the selfsame thing that we do. And he saith moreover, that A token of true faith is there, where sin is not committed: as contrariwise, where sin is committed, it is a token of infidelity. Again, he addeth in the same chapter; If peradventure that, which is said of the apostle, To be justified by faith, seem to be repugnant to that, which is said, that We are justified freely, (for if faith be offered first of a man, he cannot seem to be justified freely) we must remember, that even faith itself is given of God: and this he proveth by many testimonies. But this thing our Pighius cannot abide: for he derideth us, as often as we say, that faith is had by the grace and inward working of the holy Ghost. For he saith, that it is wonderful, that the holy Ghost should have his abiding, and work in them, which do not as yet believe. The same Origin upon Leviticus, in his third book, and third chapter; The holy sickle (saith he) representeth our faith: for if thou shalt offer faith to Christ, as a price to the ram, without spot offered up for a sacrifice; thou shalt receive remission of sins. Here also we have expressedly, that remission of sins is obtained by faith; by that faith (I say) which is directed unto Christ, who was delivered unto death, and sacrificed for us. There can be nothing more manifest than these testimonies, which Origin hath brought for us. But these men are so obstinate, that they will not be led from the opinion, which they have once taken in hand to defend; although thou bring never so great light with thee, lest they should seem to any of theirs to have defended an ill cause. Cyprian. 79 Cyprian, beside those things, which we afore spoke, touching the conjunction of faith with a good life, writeth also in his third book to Quirinus; that Faith only profiteth, and that we are able so much to do as we do believe. The first part of this sentence pertaineth unto the third article of this question; but the latter serveth very much for that, which we are now in hand with. It is a wonderful saying doubtless, that So great is the force of faith, that by it we are able to do what we will. And yet did not Cyprian think it sufficient, absolutely to pronounce this; but he hath also confirmed it by many and sundry testimonies of the scriptures. As touching Basilius, and Gregorius Nazianzen, that shall suffice, which I have before cited. Chrysostom, Chrysost. in his sermon which he hath entitled De fide, lege naturae, & spiritu, saith; that Even faith is of itself able to save a man. And for example he bringeth forth the thief, Luk. 23, 42. who (saith he) only confessed and believed: but works (saith he) alone cannot save the workers, Faith can save without works, but not works without faith. without faith. After that he compareth works without faith, with the reliks of dead men: for dead carcases (saith he) although they be clothed with precious and excellent garments, yet they obtain not heat by them; so (saith he) they which want faith, although they be decked with glorious works, yet are they by them nothing helped. A similitude. And the same father, upon the epistle unto the Romans, upon these words of Paul; Rom. 10, 6. But the righteousness, which is of faith; Thou seest (saith he) that this is chiefly particular unto faith, that we all treading under foot the complaint of reason, should inquire after that which is above nature; and that the infirmity of our cogitations being by the virtue and power of God cast away, we should embrace all the promises of God. Here we see, that by faith we obtain the promises of God: and although by it we assent unto all that which is contained in the holy scriptures; yet it peculiarly hath a regard unto the promises of God. This is also to be considered, that he saith, that The infirmity of our cogitations, in believing, is by the virtue and power of GOD cast away: for this maketh against them, which contend, that this is done by human power and strength; as though we had faith of ourselves, and that it should go before justification. The same Chrysostom, upon the 29. chapter of Genesis, in his 54. homily; This (saith he) is the true faith, not to give heed unto those things, which are seen, although they seem to be against the promise: but only to consider the power of him that promiseth. Let them well consider this, which will have us to have a regard, not only to the power and promises of God; but even chiefly to our own preparations. And expounding these words in Genesis; Abraham believed God, Gen. 15, 6. and it was imputed unto him unto righteousness: Let us also (saith he) learn (I beseech you) of the patriarch of God to believe his saiengs, and to trust unto his promises, and not to search them out by our own cogitation; but to show a great gratitude: for this can both make us just, and also cause us to obtain the promises. Here also are two things to be noted; the one is, that we are made just by faith; the other, that by the same we obtain the promises: which two things our adversaries stoutly deny. The same father, upon these words of Paul unto Timothy; 1. Tim. 1, 20. Of whom are Hymenaeus and Alexander, which have made shipwreck as concerning faith: So (saith he) he which once falleth away from the faith, hath no place where he may stay himself, or whither to repair; for the head being corrupted and lost, what use can there be of the rest of the body? For if faith without works be dead, If faith be dead without works, much more works without faith. much more are works dead without faith. Here is to be noted, that this is an argument A minori, that is, From the lesser unto the greater: for he saith, that works are more dead without faith, than is faith without works. The same author, in his sermon De verbis apostoli, upon these words of the apostle; Having one and the selfsame spirit of faith: 2. Cor. 4, 13. for it is unpossible (saith he) yea doubtless it is unpossible, if thou live unpurely, not to waver in faith. By this we see, how great a conjunction Chrysostom thought that to be, between faith and good works. The same father, expounding these words of the apostle; Rom. 3, 31. Do we then destroy the law by faith? God forbidden, nay rather we confirm the law: So soon as (saith he) a man believeth, So soon as a man believeth he i● justified. straightway he is justified; wherefore faith hath confirmed the will of the law, whilst it hath brought to an end even that, for which the law did all things. How then doth Pighius say, that faith is only the foundation, and therefore is very far from the perfection of justification? Or unto what purpose is that, that after faith he putteth so many degrees and means, whereby we come unto justification? For Chrysostom speaketh far otherwise, that a man is justified straightway, so soon as ever he believeth. Further, he attributeth unto faith even this also; that it maketh men just, when as the law was not able to perform that, although by many ways it did endeavour it. Moreover, when he expoundeth these words; They being ignorant of the righteousness of God, Rom. 10, 3. Rom. 9, 33. & going about to establish their own righteousness, were not subject to the righteousness of God: This righteousness of God (saith he) he calleth the righteousness of faith, which is wholly given by grace from above, and not in respect of our labours. And upon these words; Behold, I put in Zion a stone of offence: Thou seest then (saith he) that faith hath with it confidence and security. Here he manifestly appointeth a particular faith, and a certainty touching the remission of sins: which thing our adversaries so greatly speak against. Further, when he expoundeth that saying in the .11. chapter; verse. 23. And if they abide not in their incredulity, they also shall again be graffed in: If faith (saith he) could graff thee, when thou wast a wild olive tree, into a good olive tree; it can restore them into their own good olive tree. Here also, the power to be graffed into Christ, by justification, and the power to restore them which are cut off, is attributed unto faith. I could now pass over to jerom, if there were not somewhat, The contradiction of Chrysostom. which calleth me back again unto Chrysostom: for the selfsame man writeth, that Faith only is not sufficient unto salvation. And such sentences are oftentimes read in the Fathers, which our adversaries continually wrest against us: although (to speak the truth) such an objection is not the whurlebat of Entellus, nor so greatly to be feared: for it may easily be answered in one word. For he saith not, that faith is not sufficient unto justification; but only unto salvation: for faith is of itself sufficient unto justification. But after we are once justified, it is not enough to the obteinement of salvation, to say; I believe: we must put to also an holy life, and good works; for by them, as it were by certain degrees, God bringeth us to felicity. How we may interpret all the sentences of the Fathers. And after this manner we may interpret all the sentences of the Fathers, which seem to tend this way. And if their words (as sometimes it happeneth) will not bear such an exposition; We must appeal from one place of the Fathers to an other place. then (as it is most right) we will appeal from them writing negligently, unto the self same Father's writing in another place more soundly, and more catholikelie: as did that woman in ancient time, which appealed from Philip being droonke, unto the selfsame Philip being sober. 80 jerom, jerom. upon the epistle unto the Galathians, upon these words; And we knowing that man is not justified by the works of the law, but by the faith of jesus Christ: he saith, All the forefathers were saved by the faith in Christ. that All the forefathers were justified by the self same faith in Christ, by which we are now at this day justified. And this sentence he confirmeth, by bringing in of many examples. First he reckoneth up Abraham: john. 8, 56. for of him he saith Christ thus spoke; He saw my day, he saw it, and rejoiced. After him, he maketh mention of Moses: for of him (he saith) it is thus written in the epistle unto the hebrews; Heb. 11, 26. that He counted the reproaches of Christ, greater riches than the treasure of Egypt, and that he refusing to be in the court of Pharaoh, did choose rather t'embrace the cross of Christ. And he addeth, verse. 3. that john the evangelist, in his 12. chapter most manifestly teacheth; that all those things, Esaie. 6, 9 which isaiah hath put in writing, touching the glory of God▪ when he saw the Lord sitting upon an high throne lifted up, are to be understood of the son of God. He addeth moreover, verse. 5. out of the epistle of Jude; that the Lord jesus Christ delivered the people of Israel out of Egypt, & after that smote the unbelievers. In which place I very much marvel, that jerom, a man otherwise excellent in the Greek tongue, turned it thus; The Lord jesus Christ: when as in our text, is had only this word Lord; unless we will suppose, that his copy was differing from that which we now use. Which I speak not, as though I doubted, whether those things, which at that time happened, were done by Christ the son of God, john. 1, 18. or no: for john saith; No man hath seen God at any time, but the son, which is in the bosom of the father, he hath declared him. Wherefore, whatsoever is uttered unto men, touching things divine, is uttered by the son of God, Whatsoever touching divine things h●…e been uttered, they were vtt●… by the son of God. verse. 4. verse. 9 who hath most truly given himself unto mankind, a faithful interpreter of God his father. And Paul in his first epistle unto the Corinthians, the tenth chapter saith; They droonke of the spiritual rock following them, and that rock was Christ. Again; Let us not tempt (saith he) Christ, as certain of them tempted him. The same jerom, upon the epistle to the Galath. where he reckoneth up the fruits of the spirit, when he cometh unto faith, thus he writeth; If charity be absent, faith also departeth away together with it. These words manifestly declare, True faith cannot be divided from charity. that his judgement was, that true faith cannot be divided from charity, which thing we also teach and defend. But Pighius, with his fellows, hisseth at it, and crieth out against it; howbeit let him grunt as much as he will, it sufficeth us, that this doctrine agreeth both with the scriptures, and with the fathers. Ambrose also expounding these words out of the epistle unto the Romans; Ambrose. Rom. 3, 30. For it is one God which justifieth circumcision by faith: Because (saith he) there is but one God, he hath justified all men after one & the selfsame manner; forsomuch as nothing causeth merit & dignity, but faith. And afterward, upon these words; Therefore by faith, Rom. 4, 16. according to grace, that the promise might be firm to all the seed: The promise (saith he) cannot be firm to all the seed, that is, unto all manner of men, of what nation so ever they be; except it be by faith. For the beginning of the promise is of faith, and not of the law: for they, which are under the law, are guilty; but the promise cannot be given unto them that are guilty, and therefore they ought first to be purified by faith, that they may be made worthy to be called the sons of God, and that the promise may be firm. And towards the beginning of the 5. chapter, Rom. 5, 1. upon these words; Being justified by faith, we have peace towards God: Faith (saith he) & not the law, causeth us to have peace with God; for it reconcileth us unto God, when our sins are taken away, which had before made us enemies unto God. And afterward upon these words; The law of the spirit of life: Rom. 8, 2. It is faith (saith he) which justifieth them that fly unto it, that it may forgive them, whom the law holdeth guilty, that they living under faith, may be free from sin. And in his 2. book upon the Gospel of Luke he saith, that Peter wept not, Luke. 22, 61. until the Lord had looked back upon him: and he addeth, that the Lord brought forth in him, both repentance, and the power to weep. 81 But Augustine, Augustine. when he entreateth of this matter, seemeth to be in his own field, so that to hunt in him for testimonies, touching this controversy, is (as the common saying is) to seek water in the sea. Howbeit, it shall not be from our purpose to pick somewhat out of him also. In the sermon of the Lord upon the mount, touching the words of the gospel in Matthew, in his 7. sermon towards the end; If thou presume of thine own work, a reward (saith he) is rendered unto thee, and not grace given thee. I demand now; believest thou O sinner? I believe. What? believest thou that thy sins may be by him freely forgiven thee? Then hast thou that which thou believest. In his preface upon the 31. psalm; Thou hast done no good, and yet remission of sins is given thee. Thy works are considered, and they are all found nought. If God should render unto those works that which is due, doubtless he should condemn thee. And in his book De spiritu & litera, the 12. chap. We gather, that a man is not justified by the rules of good life, but by the faith of jesus Christ. And in his book against the two epistles of the Pelagians, in his 3. book, & 5. chapter; Our faith (saith he) that is, the catholic faith, discerneth the just from the unjust, not by the law of works, but even by the law of faith. And Augustine, and Alipius, in the 106. epistle; Righteousness is of faith, whereby we believe that we are justified, that is, that we are made just by the grace of God, through jesus Christ our Lord. The same father against Pelagius, and Coelestinus, in his 1. book, Note diligently what grace we ought to confess. & 10. chapter; It is not enough (saith he) to confess what grace thou wilt, but that grace whereby we are persuaded, whereby we are drawn, and whereby that which is good itself is given us. This maketh plainly against them, which appoint I wots not what general grace; and will have it to lie in every man's power, either to admit, or to refuse the same. But this grace, whereby we are so persuaded, is nothing else but faith; which faith in deed is necessary to justify. But those works which are done before we be justified, do nothing avail: for the same Augustine, Works which seem good, are turned into sins. against the second epistle of the Pelagians, the 3. book, & 5. chapter; Even as works (saith he) which seem good, are unto the ungodly turned into sins, etc. And in his book De spiritu & litera, the 28. chapter: Even as (saith he) there are certain venial sins, without which the very just man cannot live, and yet they hinder us not from salvation; so are there certain good works, without which, even the most wicked men can very hardly live, which works yet nothing profit them unto salvation. And that we should not think, that this faith, whereby we are justified, is a thing common and straying at pleasure, he addeth afterward in the 3. chapter; An answer why one man is persuaded, and another is not. Rom. 11, 33 Rom. 9, 14. Why is this man so instructed, that he is utterly persuaded, and another not so? There are only two things, which I think good to answer; O the depth of the riches, & c! Also; What? Is there iniquity with God? He that is displeased with this answer, let him seek (saith he) men better learned, but let him beware of presumptuous persons. If we should give credit to our adversaries, this had been a very rude and blind doubt: for they would straightway have answered at one word; that the one was persuaded, because he would; and the other was not persuaded, because he would not. But Augustine considering the matter more deeply; namely, that It is God which worketh in us both to will, and to perform, Phil. 2, 13. according to his good will; and perceiving that Paul himself (being overcome with the admiration of this thing) made such exclamation, thought it most meet rather to refer the whole matter unto God, who distributeth unto every man that which seemeth to him good, and that (without doubt) justly: although we see not the reasons of his justice, yea neither is it meet for us to search them out; unless we will have that to happen unto us, which commonly happeneth unto a certain kind of flies, which being alured by the light of the candle, A similitude. and flying too nigh unto it, are oftentimes burnt with the flame thereof. The grace which the Pelagians feigned to be set forth to all the saints was no other but nature. The same Augustine De praedestinatione sanctorum, in his fift chapter, reproveth Pelagius, for that he had feigned that common grace unto all the saints; which he would have to be nothing else, but nature. The very which thing our adversaries also at this day do, when as they cry out, that that grace is set forth, as it were openly unto all men; and that it lieth in every man's power to receive it, if so be that he will. The same author Ad Vitalem, Grace is given unto some, and not given unto other some. in his 207. epistle; Unto them (saith he) whose cause is like to theirs unto whom grace is given, yet to them it is not given; that they, unto whom it is given, may understand how freely it was given to them. And in the selfsame place, he plainly declareth, that it is God, which of unwilling maketh us willing; and taketh away our stony hart, and giveth us a fleshy hart. This manfestlie declareth, that it is faith, whereby we are justified; and that God distributeth it according to his good will. The same father, De dogmatibus ecclesiasticis, in the fourth chapter, (for that book, whosoever was the author thereof, beareth the name of Augustine;) To be purged from sins (saith he) God tarrieth not for our will. And in the 44. chapter; The holy Ghost maketh us to choose, think, and consent unto every good thing pertaining unto salvation. And in his 13. book, and 17. chapter De trinitate; The word of the son of God (saith he) took upon him the nature of man, without any manner of merit: & after the selfsame manner also is the grace of God given unto us. This comparison is taken of the greater: for if that man, which was made the son of God, obtained it without any merit; much more are we without any merit, either of congruity, or of worthiness, received into adoption. The same Augustine to Simplicianus, in the first book, and second question; Who (saith he) can live uprightly, & work justly, except he be justified by faith? Who can believe, except he be touched by some calling, that is, by some testification of things? Who hath in his own power, It is not in our own will to be touched with that sight, whereby our will should be moved to faith. to have his mind touched with such a sight, whereby the will may be moved unto faith? And in his 61. sermon upon john; All sins (saith he) are comprehended under the name of infidelity. And he addeth; that Faith cannot be without hope and charity; which thing also he most plainly teacheth upon the 31. psalm. The same father, in his first book, and 19 chapter, against the two epistles of the Pelagians, at large entreateth after what manner we are drawn of God: and amongst other things, he saith, that the Pelagians would too much triumph over the christians, if they had not the word of drawing in the holy scriptures. But forsomuch as that word is expressed in the very Gospel, they have utterly no place to fly unto. john. 6, 44. There are infinite other places in Augustine, which do confirm this opinion; which now, for brevity sake, I think good to overpass. 82 Cyrillus against julianus, in his first book; cyril. and 14. page, saith; The faith of Abraham and our faith is utterly one and the same. And the same author upon john, in the third book, and 31. chapter, expounding this sentence; john. 6, 29. This is the work of God, that ye believe in him whom he hath sent. For faith (saith he) bringeth salvation, and grace justifieth; but the commandments of the law rather condemn: wherefore faith in Christ is the work of GOD. In these words we ought to note, that faith is it, whereby is brought salvation; and that we are justified by grace. And he declareth these things more plainly upon john, in his ninth book, and 32. chapter, upon these words; And whither I go, john. 14, 4. ye know, and ye know the way. For we are justified by faith, and are made partakers of the divine nature, by the participation of the holy Ghost. Leo. Leo, in his 13. sermon of the passion of the Lord; The fathers (saith he) believed together with us, that the blood of the son of God should be shed. The fathers were justified by the faith of the same promises which we believe. Wherefore, there is nothing (déerlie beloved) strange in christian religion from the things which were of old signified; neither was salvation hoped for at any time of the righteous men, who have lived before us, but by the Lord jesus Christ, for whom they did look. This, and many other like testimonies, do confute those chiefly, which dare say, that Abraham was indeed justified; yet not through faith in Christ, but by faith touching earthly promises. Albeit this author may seem to make against us, in that we say, that true faith is not found without charity: for in his sermon De collectione & eleemosyna, he thus writeth of sathan; He knowing that God is denied, not only in words, but also in deeds, hath taken away charity from many, from whom he could not take away faith; & possessing the field of their hart, with the roots of covetousness, he hath spoiled of the fruit of good works, those whom he hath not deprived of the confession of their lips. These words, if they be deeply considered, make nothing at all against us: for we speak of a true, sound, and lively faith. But Leo understandeth only a certain outward profession of faith: for when he would render a reason, whereby it might appear that faith was not taken from them; he mentioneth only an outward confession of the lips: which we also grant may consist without charity; and be oftentimes boasted of of many men, which nevertheless are most wicked. And after this manner I suppose are to be expounded such like testimonies; if any happen in the fathers. Gregory. Gregory Bishop of Rome, in his 19 homily upon Ezechiel; We come not (saith he) to faith by works, but by faith we attain unto virtues: for Cornelius the Centurion came not by works unto faith, but by faith he came unto works: Acts. 10, 4. for it is said; Thy prayers and alms. But how prayed he, if he believed not? But now because he knew not that the mediator was incarnate, by works he came unto a more full knowledge. Hereby I would have our adversaries to know, that faith necessarily goeth before all good works: for they affirm, that moral works, which ar●●oone of Ethniks, and of men not yet believing in Christ, are good; which thing is in this place of Gregory confuted. The same author, in his second book, and 25. chapter of his morals, (speaking of the same matter) thus writeth; Unless faith be first gotten in our hearts, all other things, whatsoever they be, cannot indeed be good, Beda. although they seem good. Beda upon the 2. chapter of james; He only believeth truly, which by working exerciseth that which he believeth: for faith and charity cannot be separated asunder. And this shall suffice as touching the fathers. But what the African, Milevitan, and Arausican council do teach, concerning justification, faith, grace, and works; we have before at large declared in the former article. This only I will now add, that our adversaries, when they say that GOD offereth his grace unto all men, and giveth his gifts unto men that desire them, and take hold of them, and forgiveth sins to them that do that which they ought to do; for so much as in the mean time they omit the inspiration of the holy Ghost and the power of God, which draweth us, and the inward persuasion of the mind, and also those things which are most chiefly required in this matter: they are most manifestly against those counsels, which we have now cited. Howbeit, I cannot leave unspoken, that in the council of Mentz, which was celebrated under Carolus Magnus, in the first chapter is cited Gregory, who thus writeth; He believeth truly, which by working exerciseth that which he believeth. 83 Forsomuch therefore, as we have now hitherto spoken as touching this article; namely, that men are justified by faith in Christ, and have confirmed the same by scriptures, and have overthrown the objections of our adversaries, and alleged testimonies of the Fathers, to confirm our saying: let us now come to the third article. Wherefore we say, The third article. that justification consisteth by faith only. Which saying all those places of scripture do prove, We are not justified by faith only. which teach, that we are justified freely; and those which affirm, that justification cometh without works; and those also, which put an Antithesis or contrariety between grace and works: all these places (I say) most truly conclude, that we are justified by faith only; although this word [Only] be not read in the holy scripture. But that is not so much to be weighed: for the signification of that word, is of necessity gathered out of them. Further, this also is to be noted, even as we have already before taught; that we affirm not, that that faith, whereby we are justified, is in our minds without good works: though we say, that the same only is it which taketh hold of justification, and remission of sins. A similitude. So the eye cannot be without a head, brains, hart, liver, and other parts of the body: and yet the eye only apprehendeth colour and the light. Wherefore they, which after this manner reason against us; Faith (as ye say) justifieth; But faith is not alone; Ergo faith alone justifieth not: they commit the fault of a false argument. As if a man should thus conclude; A false argument. A similitude. Only the will willeth; But the will is not alone in the mind; Ergo not the will alone willeth. Here even little children may see the fallace or deceit, which they call; Of composition and of division. And is it not a foul thing, that so great Divines should not see it? Smith. But here Smith (the light forsooth of divinity) setteth himself against us. He of late cried out, even till he was hoarse, that we falsely affirm; that those places of the scripture, which testify that we are justified Gratis (that is freely) should signify all one with this, to be justified by faith Only: for this word Gratis, is not all one with Solùm, Of the ad●erbe, Gratis, that is freely. that is, Only. O dull Grammatians that we are, which without this good master could not understand this adverb so much used! Howbeit, this Grammatical Aristarchus, lest that he should seem without some reason to play the fool: It is written (saith he) in Genesis, that Laban said unto jacob; Gen. 29, 15. Because thou art my kinsman, shalt thou therefore serve me Gratis? Here (saith he) put this word, Only, and thou shalt see, what an absurd kind of speech it will be. And in the book of Numbers; Num. 11, 5. The people said, that in Egypt they did eat fishes Gratis: and in the Psalm; They have hated me Gratis: Psal. 69, 4. Here (saith he) cannot be put this adverb, Only; Wherefore we rashly and very weakly conclude, that because in the scriptures a man is said to be justified Gratis, he is therefore straightway justified by faith Only. But this sharp witted man, and one so well exercised in the concordance of the Bible, should have remembered, that this word Gratis, signifieth without a cause, or without a reward and price: and therefore we rightly say, that justification consisteth of faith Only; because it is said to be given Gratis. For if works were required, there should be a cause, or a reward, or a price to the obteinement of righteousness. But forsomuch as Gratis excludeth all these things, of that word is rightly and truly inferred, Only faith. And those places, which this man hath alleged, are not hard to confute: for Laban saith, Shalt thou serve me Gratis? that is, without this covenant that I should give thee some thing: which is only to take, and nothing to repay. And the Israelits, when they said that they did eat fishes Gratis; meant, that they did eat them without any price paid. And that saying; They have hated me Gratis, is nothing else, than without a cause, or without any my desert. So that if this word Gratis take away price and merit, (forsomuch as Paul saith, that we are justified Gratis) we must needs understand, that it is done without any our price or merits: which doubtless might not be true, if works should be required, as causes and merits. And because we once brought a place out of the epistle to the Galathians; Gala. 2, 16. But seeing we know, that man is not justified by the works of the law, except it be by the faith of jesus Christ: and of this particle (Except) concluded, Of the adverb, Except. that justification consisteth of faith Only; this man therefore according to his wisdom, rageth, and saith, that this word, Except, is not all one with Only. For he saith, Gene. 43, 5. that joseph in Genesis said unto his brethren; Ye shall not see my face, except ye bring your youngest brother: and Christ (saith he) saith; john. 6, 53. Except ye eat the flesh of the son of man, ye shall not have life in you. Who (saith he) will say, that life is had only by eating of the sacraments? Wherefore (saith he) these things cannot be expounded, by this word Only▪ Yes doubtless, but they may: for in Genesis, what other thing meant joseph, than to admonish his brethren, that they should upon this condition only, come again into his sight; to wit, if they brought their youngest brother with them? And Christ in the sixth of john, entreated not of the eating of the sacrament: for he had not as yet instituted it; wherefore by this word, To eat, he signifieth, To believe. And he saith, that they which are of full age, herein only have life, if they eat his flesh, and drink his blood: that is, if they believe that the son of God was delivered for them, for the remission of their sins; and that this is the only way whereby they may be saved. 84 But Smith addeth, that from justification is not to be excluded, hope, charity, and other good works. I grant indeed, that those are not to be excluded from a man that is justified; howbeit I do not attribute unto them the power of justifying. For that which Paul saith; Rom. 3, 20. that A man is not justified by works, should not be true, if we should be justified by any kind of works: for if a man should say, A similitude. that an artificer worketh not with his fingers, and afterward should grant that he to that work which he doth, useth his fingers, he were worthy to be laughed at; although being convict, he would say, that he excepted only the little finger; and not the thumb, forefinger, or middlefinger: for he which useth three fingers, undoubtedly useth fingers. But why doth this man say, that hope and charity are not excluded? Because (saith he) even ye yourselves will have us to be justified by a lively faith, which certainly is not without these. We grant that these virtues are always joined with true faith; but yet in them we put no part of our justification before God. A fallace of the accident. In this argument is a fallace or deceit of the accident: for unto those things which are adjoined, is attributed that which is proper to the same, whereunto they are joined. As if a man should say; The sun is round and high; Ergo, the roundness and height of the sun do make us warm. What works then doth Smith exclude from justification, when as he includeth hope and charity? I suppose surely, that he excludeth outward works, fastings, alms, and such like. But with what face can he so say or teach, seeing he appointeth and defendeth works preparatory? But this sharp witted man thinketh, that he hath trimly escaped, for that he saith, that these things are not of necessity required to justification, and that only they are profitable to justification if they be present. But this is worthy to be laughed at: for we have before most plainly taught, that all works which are done before justification, are sins; so far is it off, that they can serve any thing unto justification. And if they should by any means profit unto justification, our glorying should not then be excluded: for we might glory, that we had done these things, by whose help and aid we were justified. But of this (saith he) we cannot boast, for that they were done by a certain grace of God preventing us. But this is the chiefest thing to be marked, that these men attribute a great part of such works unto free will; and therefore, in that behalf, at the least, we may glory. Neither also shall that be true which the apostle saith; What hast thou, that thou hast not received: and again, 1. Cor. 4, 7. Why doest thou boast, as though thou hadst not received? Here some of them answer, that we cannot glory of this liberty of will; for that we have it not of our own: for it is God, which hath endued us with this faculty, & gave us free will, when he created us. But this is not sufficient to take away glorying: first, for that this were to fly unto the common grace of creation, which thing the Pelagians did; The Pelagians fled unto the common grace of creation. and by that means there should at the least way be left unto us a good use of free will, whereof we might glory. For although we have the same of God by creation, yet the right use thereof is ours; namely, to assent unto God when he calleth us, & to apply ourselves to good works, which of God are set forth to us. And therefore utterly to take away all glorying, it is needful that we ever bear this in mind, which Augustine doth admonish us in his book De spiritu & litera, the 24. chap. that The will & election of well doing, is of God; not only because he hath by creation given choice and free will, but also for that by the persuasion of things he hath made us both to will, and to believe; and that not only by the outward preaching of the gospel, but also by inward persuasion. For he doth not only stir up the hart, but also persuadeth, draweth, and boweth it to believe. I grant in deed, that it is the office of the will, to will and to embrace that which God offereth; for we do not will by understanding, or by memory; but by will. And yet for all that, I doubt not, but that it is God which maketh us to will, and to follow good things. 85 Further, our adversaries think, that although works concur unto justification; Whether free justifying may concur with works. yet is that notwithstanding true, which the holy scriptures teach; that we be justified freely: because (say they) those works are given of God, and are done by grace. If this refuge might help, than had not Paul done well, when as he took away from ceremonial works, the power of justifying: for a jew might say; Our fathers, which in the old time were circumcised, and performed other observations of the law, did not the same by their own natural strength; but by the grace of God, both helping them and stirring them up thereunto. Wherefore, if other works which were commanded in the law, could profit unto justification, to merit it (as you speak) of congruity; why could not ceremonial works do the same? Neither will this any thing help, to say, that Paul taketh not away from them the power of justifying; but only after the coming of Christ. For he manifestly speaketh of Abraham, Rom. 4, ver. 1. & 6. which was justified by faith, and not by circumcision; and he useth a testimony of David, of whom it is well known that he lived under the law. But whereas this man saith, that charity and hope cannot be excluded; I would gladly know of him, whether the works of these virtues be just or no? I know he will grant that they are just. What will he then answer unto Paul, who unto Titus saith; Tit. 3, 5. Not by the works of righteousness, which we have done? But I know these men's fond devices; they answer that such works are excluded, if they be done by the law, and by free will, without grace. But what needeth to exclude that which cannot be; for who will either love God, or hope in him without grace? Further, in what manner so ever they be done, they cannot serve to justification: for we are justified by grace, as it plainly appeareth by the holy scriptures. But between grace & works is so great contrariety, that Paul saith; If of grace, Rom. 11. 6. than it is not now of works; and if of works, than it is not of grace. Neither ought these men to be so much displeased, for that we use this word Only: A strong reason to prove that only faith justifieth. Rom. 3, 28. for we necessarily conclude it, of that which Paul saith; first, that We are justified by faith; and afterward addeth; Without works. How aptly we thus conclude, I will declare by a similitude. In the sixth chapter of Deuteronomie (if we follow the truth of the Hebrew) it is thus written; Deut. 6, 13. Thou shalt fear the Lord thy God, and him thou shalt serve. Here (as you see) wanteth this particle Only; yet because it there followeth; Thou shalt not go after strange gods: the seventy interpreters have thus turned that place; Thou shalt fear the Lord thy God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and him only thou shalt serve. These men, of the first proposition being affirmative, that God is to be worshipped; and of the other being negative, that strange gods are not to be worshipped; concluded, that God only is to be served. Whose authority should not be of so great weight with me, but that Christ himself hath cited that place in that sort: for thus he rebuked the devil; Depart from me sathan, for it is written; Matt. 4, 10. Thou shalt worship the Lord thy God, and him Only shalt thou serve. Here we see, that to disprove the worshipping, which is given unto a creature; this particle Only is necessary: which although it be not had in the Hebrew, yet it is necessarily gathered out of it. Now, when as we also reason after this manner, why should these men be so much offended? The fathers used this word Only. Smith. 86 Let them consider also, that the best, and the most ancient fathers did not mislike that word. It is a thing ridiculous to see, with how cold toys, and poor shifts Smith goeth about to prevent and answer them. First he saith, that they meant nothing else, but to repress men, that they should not wax insolent. But let Smith in one word, according to his good wisdom, answer me; Whether the fathers spoke this truly or falsely. If they spoke it truly, then make they on our side. And why doth this man so much impugn it? But if falsely, this good end nothing helpeth them, to repress the insolency of men. Rom. 3, 8. For, even as Evil must not be committed, that good may ensue; so false doctrine must not be avouched, to supplant other false doctrine. But this man undoubtedly, is so far besides himself, as he saith, that this was lawful for the fathers to do. For in his book De votis, which not many years ago he set abroad, he saith; that Augustine De bono viduitatis, whereas he writeth, that Their matrimonies, which had vowed a vow of virginity, or of sole life, are true marriages, and not adulteries; wrote the same for no other end, but to persuade juliana the widow (unto whom he wrote the book) that marriages in general are not evil. And so a God's name he confesseth, that Augustine setteth forth one false doctrine, to overthrow another false doctrine. And with the like wisdom, in the same book he feigneth, that Clement Alexandrinus wrote, that Paul had a wife (which he thinketh to be most false;) only to prove that marriage is good and honourable. And if it be lawful so to mingle true things with false, and to confound all things; when then shall we believe the fathers? What thing can at any time be certain unto us, but that we may be deceived thereby? Further, he feigneth, that Paul excluded from justification only the works of the law. But this we have before abundantly confuted, and have taught, that the reasons of Paul are general. Yea, the fathers saw even this also: Augustine. for Augustine, in many places affirmeth, that Paul entreateth not only of ceremonial works, but also of moral works. But because the authority of Augustine is (I know not how) suspected unto our adversaries, let us see what jerom saith. He unto Ctesiphon against the Pelagians, upon these words; Rom 3, 20. By the works of the law no flesh shall be justified, thus writeth: jerom was of the opinion, that not alone the ceremonial works are to be excluded from justification. Rom. 7, 16. Because thou thinkest this to be spoken of the law of Moses only, and not of all the commandments, which are contained under this one name of the law, the selfsame apostle saith; I consent unto the law of God. There are others also of the fathers, which teach the same: but I now overpass them. Let it suffice to show, that this other feigned invention of Smith is vain and trifling. 87 thirdly he saith, that they meant to exclude works (as he calleth them) penal; those works (I suppose) which repentant men do. But to show how ridiculous this is also, shall need no long declaration. For first, such works were required of men; not that by them they should be justified before God, but only to approve themselves unto the church; that is, lest they by a feigned and dissembled repentance should seek to be reconciled. Further, it is not likely, that Paul spoke of any such works: for they were not at that time in use. Indeed Ambrose, when he excludeth works from justification, hath hereunto once or twice a respect. But we ought not so much to consider, what one or two of the fathers do say; but what agreeth with the holy scriptures. Smith addeth moreover, God requireth of men more than faith. Mark. 1, 15. that it is certain, that God requireth much more of us than faith: for in Mark, it is thus written; Repent, and believe. Here (saith he) unto faith is adjoined repentance. And in another place; He that believeth, and is baptized, Mar. 16, 14. shall be saved. He addeth also, that in the epistle to the Ephesians; Eph. 5, 25. The church is said to be sanctified by the washing of water in the word. And that Peter in his third chapter of his first epistle saith; that Baptism hath made us safe. Peter. 3, 21. And that jerom also thus writeth upon the first chapter of isaiah; The washing of regeneration doth only remit sins. Behold (saith he) justification, and remission of sins is ascribed, not only unto faith, but also unto the sacraments. As touching the first, we grant, that Christ requireth more of us than faith: for who doubteth, but that he will have men that are justified to live uprightly, and to exercise themselves in all kinds of virtues; otherwise, they shall no● come unto eternal salvation? Howbeit, these are fruits of faith, and effects of justification, and not causes. But as touching the sacraments, we have many times taught, how justification is to be attributed unto them: for they are in the same respect unto justification, as is the preaching of the Gospel, and the promise concerning Christ, which is offered unto us to salvation. And very oftentimes in the scriptures, that which belongeth unto the thing, is ascribed to the sacrament or sign. And because baptism promiseth remission of sins by Christ, and signifieth it, and sealeth it in them which are washed; therefore jerom, of all other sacraments, attributeth this unto it only. Wherefore the words of the Fathers ought nothing to move us, when as they writ thus; that Faith alone is not sufficient to salvation: for they understand this, A rule as touching the writings of the fathers. of that eternal salvation, unto which we come not, except some fruit follow our faith. But of their saiengs we ought not to gather, that a man is not justified by faith only. And though at any time, the very same fathers seem to refer their words unto justification; yet are they to be understood, that their meaning was to express the nature of the true and justifying faith: for it in very deed is never alone, but hath ever hope and charity, and other good works, The righteousness that sticketh in us consisteth not of faith only. as companions. Sometimes also by justification, they understand that righteousness, which sticketh in us; the which without all doubt, doth not consist or depend of faith only. 88 They think also, that this maketh against us: Rom. 8, 23. for that Paul writeth unto the Romans; By hope we are made safe. Neither do they see, that hope is there taken for the last regeneration, which we hope we shall one day obtain in the heavenly country: for the apostle a little before spoke of it. And undoubtedly, we possess that salvation only in hope, not as yet in very deed. If there be any peradventure, whom this most just and most true answer will not suffice; let him follow the interpretation of Origin: for he upon that place saith; that Hope is there put for faith: which is no rare thing in the holy scriptures. But they have found out yet another fond devise, whereby (as much as lieth in them) they do go about to qualify this word Only, which is so often used of the Fathers; namely, that faith only hath the beginning, and as it were, the first degree of justification: which afterward is made perfect and full, when other good works come unto it. But how vain this is, Rom. 3, 28. Paul himself sufficiently teacheth: for he doth not only say, that We are justified by faith only, but also he addeth, without works. Further this also maketh against these men, which is written in the book of Wisdom; To know God is full righteousness. Wisd. 15, 3. In which place it is a sport to see, how Smith wringeth himself. First he dares not deny the sentence, for he counteth that book for canonical: but as he is of a sharp wit, at the last this he deviseth; that God is not known by faith only, but also by love. But who ever would so say, but only this man? Undoubtedly, by love, we do not know, but we do love. But that which is spoken in the book of Wisdom (which yet with me is not of so great authority) Christ himself hath most manifestly testified in the Gospel, saying; john. 17, 3. This is eternal life, that they know thee, the only true God. Although of this saying also of our saviour; Gardiner the Bishop of Winchester, Gardiner. devised of late, I wots not what; namely, that to know God, is not properly eternal life, although it somewhat help forward thereunto. But forsomuch as neither the Fathers, nor Paul, nor Christ himself can satisfy these men; there is no hope that we shall any thing prevail with our reasons. They add moreover, that the Fathers say, that only faith justifieth; that is, it is the principallest thing whereby we are justified. I confess in deed, This word Only, sometime signifieth Principal. 1. Cor. 13, 13 that Only sometimes signifieth Principal. But this sense cannot agree with Paul's purpose: for if charity be compared with faith, charity (as Paul saith) is more excellent and better. Wherefore, if both of them justify (as these men will have it) then should charity have the chiefest part, and not faith. And this also is a great let unto these men, which I have oftentimes spoken of, that Paul so ascribeth justification unto faith, that he saith; Without works. Augustine. But Augustine (say they) unto Simplicianus writeth; that By faith we begin to be justified. Unto this we may answer two manner of ways; first, that that beginning is such, that in very deed it hath the very full and whole justification. So that Augustine's meaning is, that we are justified so soon as we have faith. Or if this please them not, we will say (as the truth is in deed) that Augustine meant of the righteousness which sticketh in us. They cite also Ambrose, upon the fift chapter unto the Galathians; In Christ, etc. For (saith he) we have need of faith only, in charity to justification. Behold (say they) unto justification we have no less need of charity, than of faith. But they are far deceived: for by those words Ambrose meant nothing else, but to make a distinction between true faith and vain opinion: therefore he saith; that we have need of faith only, namely, that which is joined with charity. But jerom upon the fift chapter unto the Galathians, saith; that It is charity only, Gala. 5, 6. which maketh clean the hart. What other thing else shall we here answer, but that this his saying (if it be sharply and sincerely urged) is false? For it is faith also which purifieth the hearts, as it written in the Acts of the apostles. And Paul unto Timothy saith; 1. Tim. 1, 5. Charity out of a pure hart, and a good conscience, etc. By which words it is plain, that the hart must of necessity first be pure, before charity can come. Wherefore we will interpret that sentence by the effect, and as touching our knowledge: for than it is most certain, that we are regenerate, and have a clean hart, when we be endued with charity. After this manner also have we before expounded this; Many sins are forgiven her, because she loved much. 89 And by the selfsame means also, may that saying of Augustine, in his book De natura & gratia, the 38. chapter, be answered unto; It is the charity of God (saith he) by which only, he is just, whosoever is just. But this seemeth also best unto me, to understand such saiengs of the fathers to concern that righteousness, which abideth and sticketh in us: for that consisteth not only of faith, but also of all virtues & good works. Why our righteousness is sometime attributed unto charity alone. Now, because amongst all virtues, charity is the principal; therefore the fathers sometimes attribute righteousness unto it only. And that which our adversaries have most unjustly usurped, to expound this word Only, for Principal or chief, may in this place most justly serve us: for here we entreat not of that justification, which is had by imputation; but of that which we attain to after regeneration. Wherefore, in this our proposition, we exclude not from a man that is justified, hope, charity, and other good works: but this only we say, that they have not the power, or cause, or merit of justifying. And when we say, that a man is justified by faith only; we say nothing else undoubtedly, but that a man is justified only by the mercy of God, and by the merit of Christ only: which cannot be apprehended by any other instrument, than by faith only. We must not desist from using this word Only. Neither must we give place unto our adversaries, not to use this word Only, though they cry out never so much, that of it springeth great offence; and men's minds are by this persuasion somewhat weakened in the exercise of virtues. For by sound doctrine we do easily remedy these discommodities: for we always teach, that it is not justification, or true faith, which wanteth the fruits of good life. But we see the subtle and crafty devise of these men: for if we should say, that a man is simply justified by faith, leaving out this word Only; straightway they would add of their own, that a man indeed is justified by faith: but yet he is no less justified by hope, and charity, and other good works. For this very cause the Catholics, in times past, would not permit unto the Arrians this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A like example. that is, Consubstantial, or Of like substance: because they would straightway have said, that The son indeed, by appellation or name, is God, like unto the father, and in a manner equal unto him; but yet not of one and the selfsame nature and substance. Wherefore they did with tooth and nail defend and keep still this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Consubstantial, or Of one and the selfsame substance, as a word most apt to express the truth of that controversy. Which they might also by good right do; and chiefly, for that they saw, that that word was of necessity concluded out of the holy scriptures: out of which also is most evidently concluded this our word Only; & is thought of us a word most meet to confute the errors of those, which would have justification to come of works. Moreover, Gardener bishop of Winchester, Gardiner. counted this our proposition to be absurd; and against it, amongst other arguments, he used this, the which to me doubtless is very strange, that it is so greatly esteemed of some of his parasites; The righteousness (saith he) that is given us of God, whereby we are justified, pertaineth to all the faculties and powers of the mind, or rather to the whole man; Therefore we are not justified by faith only: for that pertaineth only unto the higher part of the soul. Here (gentle reader) that thou be not deceived, lieth hidden a double fallacy or deceit. For first, grant, that that righteousness, which is given unto us, pertaineth unto the whole man, and unto all the powers and faculties of the mind: shall it therefore follow, that that righteousness, which is offered of God, is not apprehended by faith only? Undoubtedly, the meat which we eat, A similitude. is distributed into all the members, and into the whole body; and yet it is received with the mouth only, and not with the whole body. Further, the disputation is not about any righteousness, which is fastened and sticketh in us; which in very deed is dispersed in the whole man: but about justification, The righteousness whereby we are justified is in God, not in us. which is the forgiveness of sins. But this righteousness hath no place nor seat in our minds, but in GOD alone, by whose will only our sins are forgiven us. 90 But now, forsomuch as this article hath been sufficiently defended, against the cavillations of importunate men; we will omit this, and briefly declare, that the ancient fathers did not mislike of this word Only, the which our adversaries so greatly shun. Origin, Origin. upon the epistle unto the Romans, upon these words; Thy glorying is excluded. By what law? Rom, 3, 27. By the law of deeds? No, but by the law of faith. For we suppose, that a man is justified by faith without the works of the law. The justification (saith he) of faith only is sufficient, that a man only believing should be justified, although he have done no good work at all. And for example he bringeth forth that thief, Luke. 22, 43. which was crucified together with Christ; and that woman, unto whom Christ answered; Matth. 9, 22. Thy faith hath made thee say. Afterward he objecteth unto himself, that a man hearing these same things, might be made secure, & contemn good works. But he answereth, that he which after justification, liveth not uprightly, casteth away the grace of justification: for no man (saith he) receiveth forgiveness of sins, to use licence to sin; for pardon is given, not of faults to come, but of sins past. Than which sentence nothing can be said more conformable unto our doctrine. Cyprian to Quirinus, Cyprian. in his 42. chapter; Faith (saith he) only profiteth, and look how much we believe, so much are we able to do. Basilius. Basilius, in his sermon De humilitate, writeth; that A man is justified by faith only. Hilarius also upon Matthew, Hilary. Ambrose. the .8. chapter; Faith (saith he) only justifieth. Ambrose, upon the .5. chapter unto the Romans, upon these words; Being justified freely: Because (saith he) they working nothing, nor rendering turn for turn, are by faith only justified by the gift of GOD. The same author upon these words; According to the purpose of the grace of God; So Paul (saith he) saith; It was decreed of God, that the law ceasing, only faith should be required unto salvation. And straightway after; God hath ordained, that men should by faith only, without labour, and any observation, be justified before God. The same father, upon the first chapter of the second epistle unto the Corinthians; It is appointed (saith he) by God, that he which believeth in Christ, shall be saved without works, by faith only. And he hath the like sentences, in his book De vocatione gentium. Chrysost. Out of Chrysostom I could bring a great many places to confirm this sentence: but of them I will pick out only a few. Upon the third chapter unto the Romans, upon these words; Rom. 3, 27. Thy glory is excluded: In this (saith he) is set forth the might and power of God, in that he hath saved, justified, and wrought our rejoicing by faith only, without works. And at the beginning of the fourth chapter; That a man being destitute of works, should be justified by faith, peradventure it may appear to be well: but that a man, being adorned with virtues and good works, is not for all that justified by them, but by faith only; this assuredly is wonderful. Hereby our adversaries may understand, that although faith have (as companions) hope, charity, and other good works, (which cannot be doubted of, but that they were in Abraham;) yet they do serve nothing to the comprehending of righteousness. And on the 10. chapter, Rom. 10, 3. upon these words; They being ignorant of the righteousness of God, and going about to establish their own righteousness, were not subject to the righteousness of God: He calleth (saith he) the righteousness of God, that righteousness, which is of faith; because we without labour, are by faith only justified through the gift of GOD. Of Augustine I will speak nothing: for he is full of this matter against the Pelagians: and every man may easily by his writings confirm it. Hesychius upon Leviticus, Hesychius. in his first book and second chapter; Grace (saith he) is apprehended by faith only, not by works. The very which thing he in a manner hath in his 4. book, and 14. chapter. Theophilactus, Theophil. upon the third chapter unto the Galathians, expounding these words; Because by the law, Gala. 2, 16 no man is justified before God: Now (saith he) Paul plainly declareth, that faith even alone hath in it the power to justify. Phocius, Phocius upon the fift chapter unto the Romans; justification (saith he) consisteth of faith only. Acacius in Oecumenius, Acacius. upon the first chapter unto the Romans; He hath only (saith he) by faith raised up, and quickened us, being mortified by sins. Barnard, Barnard. in his 22. sermon upon the Canticles; By faith only (saith he) he that is justified, shall have peace. And in the selfsame sermon; That wanteth (saith he) of grace, whatsoever thou ascribest unto merits. Grace maketh me justified freely. Whom these things suffice not, let them read Gennadius, upon the fift chapter unto the Romans; Cyrillus, in his ninth book, & third chapter upon john; Theodoretus, upon the fift chapter to the Romans; Didymus, upon the second chapter of james; Eusebius, in his ecclesiastical history, the third book, and 27. chapter; Cyprian, or whatsoever he were in his exposition of the articles of our faith; Lyranus, upon the third to the Galathians; The ordinary Gloze, upon the epistle unto james; Haimo, upon the Gospel of crcumcision; Sedulius, upon the first and second chapters unto the Romans; Thomas, upon the third to the Galathians; Bruno, upon the fourth unto the Romans; Arnobius, upon the 106. Psalm. Now I think I have spoken enough, as touching this question. ¶ Osianders' feigned devise, as touching essential righteousness, is confuted in the epistle to the Lords of Polonia. The fift Chapter. Of peace and Christian liberty; where also is entreated of offence of the conscience, and especially of the choice of meats. In Rom. 18 verse. 15. The sum of the preaching of the Gospel is peace. 1. Cor. 5, 19 THe sum of the preaching of the Gospel is peace, especially with God: for they which do preach (as the apostle teacheth in the latter epistle to the Corinthians) bring with them the words of reconciliation. Neither exhort they any thing else, but that we should be reconciled unto God through Christ. God in times past, was angry with mankind, he punished and condemned them, he rejected their prayers and their works: and although they were notable, yet did he abhor them; because they were the works of his enemies. And on the other side, men were not only miserable, but also they hated even God himself; they wished that there might be no GOD, they detested his judgements, and fled from him as from a tyrant and cruel executioner; for that their own conscience on every side accused them. What is the peace of Christians. Luke. 2, 14. But the Gospel preacheth peace and reconciliation through Christ. This is it which the angels did sing at the birth of Christ; Glory on high, peace on earth, and good will towards men. The angels approved this work of God, which had decreed by his son to redeem mankind. And this their praise and commendation, is the glory of God. Moreover, forsomuch as we now through Christ be reconciled unto God, we obtain peace inwardly as touching our mind: for being renewed by grace and the spirit, we lead an upright life; neither do our wicked affections turmoil us any more, our conscience reproveth us not, neither are our hearts, by furious rages stirred up to perturbations. Further, we wish well, and do good unto our neighbours, as unto ourselves, and live in peace with them, and that most firmly. Neither is this any let, which Christ said; I came not to send peace upon the earth: Matt. 10, 34. What peace Christ came not to send. for that peace is to be understood as touching the peace of the flesh, and of the world. For with the peace of the Gospel, whereof we now entreat, are joined great perils and discommodities of the flesh; persecutions, and loss of goods do straightway assail us. What good, is. Goodness (as the philosophers say) is that, which allthings desire. And to declare the nature thereof more at large and plainly; all things are good, so far forth as in them there is a certain respect derived towards us, that they are either profitable, commodious, or pleasant to our uses. But through the power of the Gospel, we obtain this benefit, that all things are made to serve us; 1. Cor. 3, 22. All things (saith Paul) are yours, whether it be life, or death, or Paul, or Cephas; and we are Christ's, and Christ is Gods. Again; To them that love God, Rom. 8, 27. all things work to good. And that which isaiah taught is to be noted; to wit, isaiah. 61, 1. How we are by Christ delivered from evils. That by these messenger's deliverance must be preached. For although that death, misfortunes, poverty, diseases, and such other kind of evils, do still vex us; yet are we said to be delivered from them by Christ: because they have not any longer the nature of punishments. For all these discommodities of the flesh, God hath by his death and cross sanctified: so that they have no more in them the respect of punishment; but unto us are made instructions, fatherly chastisements, victories, triumphs, and notable acts. 2 But to omit nothing, What peace in the Hebrew signifieth. we ought not to be ignorant & that in the Hebrew tongue Schalom, that is, Peace, signifieth Happiness of things: so that, whereas the Greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superscription of their letters; the hebrews use to write Schalom, that is, Peace. And so, seeing the Evangelists do pronounce peace, they preach perfect and true happiness. And if thou demand wherein consisteth such a peace, goodness, and deliverance; we answer, This peace consisteth in the kingdom of God. Matt. 10, 7. isaiah. 52, 7. that (to speak briefly) it consisteth in the kingdom of God. Therefore Christ, when he sent his disciples to preach, willed them to preach, that The kingdom of heaven is at hand. The selfsame doth isaiah say, when he writeth; And they shall say unto Zion, Thy God reigneth. Hitherto hath sin reigned: wherefore Paul said; Rom. 6, 12. Let not sin reign in your mortal body. Rom. 5, 14. Death also hath reigned: for the same apostle saith; Death hath reigned from Adam even unto Moses. The devil also hath reigned, whom the Lord calleth The prince of this world: and Paul, john. 12, 31. Ephe. 6, 12. The governor of this world, and the god of this world. All these things have hitherto miserably exercised their tyranny over us: but now the Lord reigneth. For, as touching outward kingdoms, What manner of princes the hebrews had. the jews undoubtedly had many judges, and many kings, few good, some tolerable, but a great many most wicked tyrants. And they which were good, as David, Ezechias, josias, and such like, were notwithstanding weak; neither could they either defend the people from calamities, or make them good. Wherefore the jews were oftentimes oppressed of their enemies, led away into captivity, and from thence being delivered, were at rest for a while. But after Alexander Magnus came, the Macedonians grievously vexed jury. After them came Pompeius, Crassus, Herod, and at the last Vespasianus and Titus, who utterly overthrew all. Also the church of Christ had her external princes, partly wicked, and partly good, in respect of civil justice; Then it goeth well with us, when Christ reigneth in us. Dan. 2, 44. but yet very weak. Wherefore our estate can never be in good case, unless Christ reign in us. The kingdom of heaven (as Daniel in his 2. chap. saith) is that, which is never destroyed. Therein is peace, not for a moment of time, but for ever: for in the psalm it is said; In his days shall righteousness spring, Psal. 72, 7. and abundance of peace, so long as the moon endureth. And in isaiah; isaiah. 9, 7. And of his peace there shall be no end. Wherein the kingdom of God consisteth. And herein consisteth this kingdom, that we be directed by the word, and by the spirit of God: by these two ways Christ reigneth in us. The word showeth what is to be believed, and what is to be done; and the spirit moveth and driveth us to do those things. This is the everlasting kingdom of God, whereunto when he will adjoin any people, or any nation, he visiteth them by his ambassadors, which are the preachers of the gospel; and those will he have to be chéerfullie received. Mat. 10, 40. Yea he saith; He that receiveth you, receiveth me; & he that despiseth you, despiseth me. Thus have we the judgement of God touching ministers, whereby the believers ought to be very much comforted; although the world judge otherwise, and count them for mad men and outcasts, and esteem them as offscowring & dung: and so long as the world endureth, men shall have this opinion of them. But for so much as by his judgement the world is foolish, and understandeth not the things pertaining unto God, therefore we must not lean unto it; but rather hold fast the most strong and most acceptable judgement of God. ¶ Of christian peace, look the sermon upon the place of john, 20; My Peace be with you. Of Bondage and christian freedom. In Rom. 1. at the beginning. The property of a servant. 3 The property of a servant is this; namely, to be none of his own man, but to do the business of his master. Wherefore if we be the servants of Christ, this is required of us, that our whole life and breath, and whatsoever we think, be directed unto Christ. Seeing (I say) to be the servants of Christ, is a thing common unto us all; the metaphor whereby we are so called, should be diligently weighed; namely, because we ought so to obey God, as servants do their masters. But we are far off from performing this thing: for servants do spend the least part of the day about their own business, and all the rest of the time they be occupied about their masters affairs. Note wherein the greatest part of men differ from the service of God. But we do far otherwise; we are a very short space, or but one hour occupied about things pertaining unto God: and all the rest of our time we spend about worldly things, and pertaining to ourselves. A servant hath nothing of his own, and proper to himself; but we do privately possess many things, which we will neither bestow for God nor Christ's sake. servants when they are beaten and stricken, do humbly desire pardon and forgiveness of their masters: but we in adversities resist God, murmur against him, and blaspheme his name. Servants receive only meat, drink, and apparel, and therewith are content: but we never make any end or measure of riches and prodigality. Servants, when they hear the threatening of their masters, do tremble from top to toe: but we are nothing moved with the threatenings of the prophets, apostles, and holy scriptures. servants will neither have talk nor familiarity, nor yet show any sign of amity with their masters enemies: but we are in continual fellowship with the devil, the flesh, and the world. Wherefore we be far from that service, which we own unto GOD; We ought to serve God, more than servants ought to serve their masters. whom nevertheless we ought much more both to obey and serve, than our servants ought to obey and serve us. For God, besides that he both feedeth and nourisheth us, hath also brought us forth, and given us even our being. Moreover, whatsoever servants do towards us, all that is for our own commodity, and helpeth them nothing: but contrariwise, we, when we serve God, do bring unto him no profit or commodity at all. For though we live justly, he is made never a whit the better or more blessed than he was before. Also, we give little or nothing unto our servants: but God for us hath given out his only son, and together with him hath given us all things. We promise to our servants a very small reward; but God hath promised unto us the same felicity, whereof Christ himself hath the fruition. Whereby appeareth, how much more bound we are to serve him, than our servants are bound unto us. But in that we have said, that this vocation of being servants unto Christ is common unto all: it seemeth not very well to agree with that, which is written in the Gospel; john. 15, 15. Now I will not call you servants, but friends. Paul also seemeth to be against it, when he said; Rom. 8, 15. Ye have not received again the spirit of bondage to fear, but the spirit of children, whereby we cry; Abba, Father. And certainly we cannot deny, but we are the servants of God. Christ hath paid the price for us, wherefore being redeemed by him, we are his servants. God hath created us. And the rule of every artificers work is to be serviceable unto him that made it. Wherefore, there must be used a distinction; There are two manner of servitudes. namely, of the inward and outward man, of the spirit and of the flesh. As touching the outward man, and the works of the body; we are called servants, because we execute offices in serving of God, and our neighbours, as much as in us lieth. Further, as concerning adversities, and the cross, which we daily suffer; we are punished by God, no otherwise than servants are stricken and beaten: indeed not always for punishment sake, as they be; but very often for trial of our faith, and for that the flesh and the lusts thereof might be repressed, and that a repentance of our sins and offences (which continually break forth) might be stirred up. Also, the outward appearance, and lowly behaviour, which the faithful do use, hath the show of a certain servitude. After which manner Christ, in the epistle to the Philippians, Phil, 2, 7. is said to have taken upon him the shape of a servant. But our spirit, because it is not moved chiefly with the hope of reward, or with the fear of punishments; but only, and of his own accord executeth the commandments of God: Why and in what respect we are said to be free. therefore we are said to have the spirit of children. Also, for that we be inflamed through charity, and not compelled of necessity, we are friends; and are not dishonoured with a servile condition. Paul hath plainly said; 1. Cor. 9, 19 When I was free from all men, I was made the servant of all men. Of Offence. In 1. Cor. 8, verse 9 4 God would a consideration to be had of the weak, that there should be no offence offered them, whereby they might be drawn back from the Gospel, or be hindered from the course which they have once begun. What Scandalum or offence is Offence is a saying or doing, whereby is hindered the course of the Gospel; the propagation or spreading whereof aught to be the level of our whole life, & the very * Cynosura. loadstar, whereunto we ought always to look. It is of two sorts; Offence is of two sorts. Tertullian. of life, and doctrine. Touching the offences which proceed of ill manners, Tertullian, in his book De virginibus velandis saith; that Offence is an example, not of a good, but of an evil thing. As touching evil doctrines, which offend, Augustine. Augustine divideth them into two heads; so as some pertain to the very nature of God: as when the father is affirmed to be greater than the son, or else to be of another nature and substance than the son is of, and such other like. And there be certain offences, which belong unto the church: as if one say, that the church doth so stick in one place, that it can be no where else; as the Donatists in those days affirmed. These things be written of him in the hundred and twenty psalm. other divide it otherwise; that some offences are done of set purpose: as when laws be enacted, and ordinances made, which are contrary unto the Gospel; as it hath been done very oftentimes by the Pope, and by many bishops. Other offences also be given; although indeed not wilfully, or of set purpose to hinder the Gospel: but for that men apply themselves to fulfil their lusts, or to obtain their pleasures and delights, without consideration of godliness and religion. There is no reason for any man to object, that Christ did offend very many; because he himself confessed, when he said, Blessed is he that shall not be offended by me: Matth. 11, 6 and because in isaiah it is foreshowed, that He should be the stone of falling, Esaie. 8, 14. and the rock of offence. For herein Christ obeyed his father, and applied himself to the foretelling of the prophets, which prophesied, that he should come and live in such humble and abject manner: which if he had not done, he should have been a far greater offence. Also we must not take it grievously, if by living honestly we do offend the world; seeing that God, even in the government of the world doth not content all men: for there are quarrelings against him in every place. Let us avoid those offences, What offences must be avoided. which we ourselves give in seeking our own commodity; seeing therein we be far unlike unto Christ, who lest ninety and nine sheep, Luke. 19, 4. to go seek that which was gone astray; and for one groat which was lost would have the whole house to be ransacked. Wherefore it ought to be no marvel, if it be so severely decreed, touching them which take not heed of giving offence. And when Christ said in the Gospel; How it must be understood that offences be necessary. Matth. 18, 7 Exod. 7, 13. that Of necessity offences must come: that must be understood, both in respect of God's judgement, and also because of our frail and corrupt nature. For God, of his just judgement and severity, would that Pharaoh should by his sorcerers be offended, that he might not be obedient unto his commandment: for that did his incredulous and obstinate mind deserve. And by the very same means God wrought, that the wicked king Achab should take offence by his false prophets; lest he should give ear unto the truth, 1. Kin. 22, 22 declared by the prophet Micheas. Sometimes also he sendeth occasions of offence for their sakes that be godly, to the intent they may become more notable: for we learn, that heresies are necessary; 1. Co. 11, 19 because those which be tried may be manifestly known. Furthermore, we have cause of offences in our own selves: for as we are natural men, and neither do nor can understand things that be of God, because they be foolishness unto us; our flesh taketh an occasion of falling, and is offended at the word of God. 5 And forsomuch as the Lord hath died for such as are weak, they that sin against them, sin against Christ; 1. Cor. 8, 12. as Paul speaketh to the Corinthians, because they do not reverently esteem of his death and blood. The conscience of another man is wounded, How another man's conscience is wounded when it is ill edified, and is compelled to do those things, whereof it judgeth otherwise. Doubtless it is great cruelty to wound a brother; but more cruel to wound a weak brother, and to strike him on that part whereon he is already weakened, and which grieveth him much: that is, in the conscience the greatest cruelty that may be. Ambrose. Ambrose in that place setteth it down thus; that They do sin in Christ, because they sin in the profession of Christ: even as they are said to sin in the law, Rom. 2, 12. who having the law, yet nevertheless do sin. Otherwise (saith he) to sin against Christ, is to deny Christ. But the Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Against Christ: Chrysost. They that offend the weak, sin three manner of ways against Christ. Mat. 10, 40. Matt. 25, 40. Acts. 9, 4. which phrase Chrysostom followeth, and declareth, that by this kind of sin Christ is hurt three manner of ways. First, because he testifieth, that whatsoever shall be done unto his, the same is done unto himself; He that receiveth you, receiveth me; Whatsoever ye have done unto one of the least of them that be mine, ye have done it unto me; Saul Saul, why persecutest thou me? And many such other like places. secondly, because such as are weak, pertain unto the body of Christ, seeing they be his members: wherefore when they be either wounded or hurt, Christ also himself is hurt. And lastly, because that building which Christ established by his own blood, these men by their evil example overthrow; for We are God's building. 1. Cor. 3, 9 Neither ought this speech to drive us to that point, as though we ought always to stand in doubt, lest any should be offended at our doings, which otherwise be just and lawful: for these things at this present are spoken concerning open and manifest offences. There have been some, which have alleged that place to the Corinthians, to persuade, that we should bear also with most grievous abuses in the church; lest by attempting any thing against them, the weaker sort might thereby be offended. Abuses in the church for Paul's saying must not be borne withal. And by this selfsame reason they would defend themselves, that whereas otherwise, being persuaded in the truth, they might both be present at masses, and intermeddle with papistical idolatry. For if (say they) we should not do this, we should be a great offence unto the people. The which reason of theirs is most absurd, seeing Paul saith, Paul speaketh of mean and indifferent things. that he in mean and indifferent things (such as are the eating of flesh, and drinking of wine) would take heed of offending the weak. But to be partaker of abuses & papistical idolatry, is to commit gross and manifest sin; whereby, while as they feign that they would beware of giving offence unto certain wicked men, they offend the true church of Christ. And whereas they are of some estimation, they call many back, which otherwise would have come unto the truth; and by their ill example they nourish ungodliness. Neither do they in the mean time, while they thus dissemble, admonish the weak of their weakness; neither do they speak any word at all to testify their faith. Of Christian liberty. 6 The Corinthians did so abuse Christian liberty, as they continually boasted, In .1. Cor. 6, verse. 1. that all things were lawful unto them. This doth Paul deny, and he maketh two kinds of forbidden things. The one is of things indifferent, Two kinds of things forbidden. when by the use of them a brother is offended: another kind is that, which in the nature thereof is always evil, which we can never use well. First he entreateth of things indifferent, and useth the figure Antypophora [or an exception of that which was objected.] They boasted; Those things must be understood of things indifferent. All things are lawful form: Paul added; But all things are not expedient. That brag of theirs he repelleth by this first exception: for although many things be lawful, yet must we beware of them, when as they be not profitable. He denieth not, but that all things be lawful unto a christian; but then thou must restrain thy speech unto things indifferent. The proposition is general, but it must be more strictly taken, as is that saying; God will have all men to be saved: and; 1. Tim. 2, 4. john. 5, 9 He lighteneth every man that cometh into this world. As touching these things that be indifferent, we must affirm, that only (according to their own kind and nature) they have this indifferency. But when we come unto election, How somethings are said to be indifferent. there is nothing indifferent: for it is of necessity that the same be either good or evil. Whensoever any thing is taken in hand, we must always have a respect unto edifying. We are not borne to ourselves only, but unto Christ, unto the church, and to our neighbours: wherefore the rule of edifying is so necessary, as it ought always to be before our eyes. There is also an other exception in these things indifferent. I ought not only to consider what may further our neighbours, the church, The true Christian liberty must be kept. and the house of Christ: but I must also provide, least under the pretence of liberty, I lose the perfect and true Christian liberty. For it may be, that while I follow the liberty of the flesh, I may fall into hard bondage, whereby I make my self a most vile bondslave unto my belly, appetite, or lust, and to mine evil affections. Which danger being at hand, I will refrain from things indifferent, when they may bring an offence to the weaker sort. Christ (saith Paul to the Galathians) hath redeemed you, Galat. 5, 1. stand therefore in the liberty which is bestowed upon you. In the mean time we must take heed of our affections, lest we make ourselves subject unto them. How a man must behave himself towards the weak. We must also beware of offending them that be weak, unto whom thou oughtest so to apply thyself, that they may the easilier be led from their infirmity unto a better estate. But and if they will abuse thy servitude, for the defence of their weakness, be not thou brought under their power; but use thine own liberty. But if thou be conversant among them that be strong, where thou mayst freely use things indifferent, (for if they be strong, they will not be offended) and shalt feel thine own affections feeble, or else by the use of things indifferent, shalt perceive thyself to be made the more unapt unto prayers and godly readings: abstain from those things, bring not thyself into bondage, use thine own liberty. Of Conscience. In .1. Cor. cap. 8, ver. 7. We must attempt nothing but that which we know pleaseth God. Rom. 14. 7 Let us now consider, that in all our actions we ought to attempt nothing, whereof we be not certain that it is approved of God. And this thing is handled at large in the 14. chapter of the epistle to the Romans; that Whatsoever we do, it should stay upon faith. And undoubtedly, whatsoever is done otherwise, it maketh us worthy of hell-fier. There the apostle saith; Blessed is he that judgeth not himself, in that thing which he alloweth. verse. 22. Whereby it cometh to pass, that he which judgeth and condemneth any thing, and yet himself alloweth the same, is condemned; because he doth it not of faith. The conscience hath such a power, as if it be good, Note how the conscience may make a work good or evil. it maketh that work to be good, which in his own nature is different; and on the other side, being evil, it maketh it evil. But yet nevertheless it is unpossible, that any work, which is in nature evil, should by our conscience be made good. For of what conscience so ever thou be, Wherein the power of the conscience exerciseth h●r power. if thou forswear thyself, or commit fornication, thou sinnest grievously. Wherefore the power of the conscience exerciseth her force in those things that be mean or indifferent, and in those actions, which in their own nature should be good. It is showed out of the scriptures how necessary a good conscience is. Titus. 2, 15. Of this matter Paul wrote unto Titus; All things be clean to them which be clean: but to them which be unclean and unfaithful, nothing is clean; because their mind and conscience are corrupt. Also unto Timothy; Every creature of God, 1. Tim. 4. 4. Rom. 14, 14. which is received with thanksgiving, is good, for it is sanctified by the word of God and prayer. And unto the Romans; But I think and am persuaded, that nothing by jesus Christ is common, but that which a man doth judge to be common. These places do plentifully teach, how necessary it is to have a good conscience: and that he sinneth, which attempteth any thing against his conscience. Hereby it is manifest, that if thou shalt think, that God is offended at thy work; undoubtedly, if thou do not refrain, thou preferrest now thine own will before the will of God, and thou lovest thyself above God. Wherefore it behoveth, that the conscience be well persuaded about the doing of things; which good persuasion it cannot have otherwise than out of the word of GOD: wherein alone it is most certainly showed us, what we must seek for, and what we must shun. A similitude. And even as the philosophers determine; that We always go out of the right way, when in our dealing we follow not perfect reason: What is defined to be sin. even so among the Divines, it is defined to be sin, when we depart from the faith of a sound conscience. 8 But since that this place concerning conscience, cometh now to hand, it shall be requisite to expound the nature thereof. Wherefore it is to be considered, that the power of understanding is divided, according to the respect that it hath to divers things. And according to those things which we only behold, and have in contemplation, the understanding is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Contemplative but if towards those things which consist in doing, than it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Active. Wherein, seeing by the great goodness of God there is preserved for the doing of things, much natural knowledge; it is called Synteresis, Synteresis, of the Greek Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, To preserve. What conscience is. But conscience is a practising knowledge, by the which our actions are both defended & accused. First preservation. Whereupon it is not unwisely said, that in such accusations or defences as these be, the conscience doth give the Mayor proposition: for it saith; From whence are the Mayor and Minor propositions of accusations and defences. We must not commit fornication, but live chastely. But the conscience taketh the Minor proposition, and urgeth; That which thou now dost, or art about to do, is fornication, or contrary to chastity. Whereupon it concludeth an accusation, by the which it proveth, that That which thou dost, thou dost most unworthily. And that the conscience is the knowledge of this thing, These definitions are drawn out of the epistle to the Romans. Rom. 1, 14. Paul showeth in the 1. chapter to the Romans, When (saith he) the Gentiles, which have not the law, do by nature the things pertaining to the law, and show the work of the law written in their hart, their own conscience bearing them record, and their thoughts accusing one an other & excusing. Out of this place diligently examined, we have a description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Conscientia, Conscience. God, according to his goodness hath engraffed these knowledges in our mind, to instruct us in stead of a schoolmaster. And the conscience seems to be as it were a law; and it hath this property also, that it stirreth the mind forward, which the law doth not always. Very aptly therefore we shall call it a living law, which crieth, pricketh us forward, and driveth us to good things. And because the affects of fear and sorrow, of repentance and desperation, are naturally provoked in our minds, by reason of this accusation of our consciences; The Furies the Poet's feigned Furies, which did sometime drive men unto those extremities, that they made away themselves: even as the holy scriptures testify to have come to pass in judas and Achitophel. Mat. 27, 5. 2. Sa. 17, 23. Chrysost. 9 Chrysostom upon Genesis wrote, that The conscience is a sufficient schoolmaster unto us. Which saying is not in every point true: for it behoveth, It behoveth that the conscience to do her part aright, be framed to the word of God. that the conscience be framed by the holy scriptures, unto this end, that it teach, accuse, and defend rightly. For sin hath partly obscured, and partly corrupted our natural knowledge; so that some nations there have been, among whom even fornications were counted no sins. Further, we say not, that the conscience, which is well instructed by the word of God, is sufficient of itself unto salvation; unless grace and the holy ghost be present, whereby strength may be given us, to obey those things which are thereby prescribed. Howbeit, Chrysostom perhaps called the same a sufficient schoolmaster; An excusing of Chrysost. The conscience is a sufficient schoolmaster to condemn us. because it prompteth us in many things: and again, because it is sufficient for to condemn us. For, albeit that the ethnics be ignorant of the holy scriptures, & may excuse themselves, that they have not been rightly instructed as touching all actions: yet are they most evidently taken tardy herein; that in many things they have gone against the rules of conscience. For (as Paul writeth to the Romans) They turned the truth of God into a lie. Rom. 1, 25. Augustine. Augustine unto Alipius writeth (the which maketh very much for this place which we have in hand) that We must specially provide to have an upright conscience. But in the mean time there must be consideration had of them that be weak, A similitude. lest any man with his conscience drink pure water, but with his feet tread the fountain so, as the sheep cannot drink of the same otherwise than troubled. There be some which boast of a good conscience, 1. Cor. 8, 1. as the Corinthians did; but in the mean time through the boldness of their doings, they disquiet them that be weak. We must take heed of the Libertines. Let us beware of the Libertines, as of infection itself; who seem to renew the heresy of the Valentinians, and of Simon Magus, while they persuade that all sense and feeling of sin must be rejected; because unperfect men are troubled with the motions of conscience: and those they say are truly renewed in Christ, and raised up from the dead, which have no more feeling of sin: and they judge, that whatsoever they do or attempt, of what kind so ever it be, they please God. Wherefore, when such kind of adultery and wickedness is found to be in them, they deny them not at all; but say, that to them they be no sins, because they account them not for sins: but to such they say they are accounted for sin, which by reason of their infirmity do think them to be sin. Touching the choice of Meats, In the 1. Cor. 8. 10 The matter then which we have in hand, Look after in place 10. art 18. and In 1. Cor. 10. ver. 25. In what things choice may take place. Which things be necessary. In things necessary to salvation we must not pass for offending or not offending men. Mat. 10, 34. Mat. 5, 2●. persuadeth us to write somewhat touching the choice of meats. And first it is to be understood, that choice taketh not place in every thing; but in those things only which cannot otherwise be done. Wherefore we will make a distinction of actions; that some be necessary unto salvation; and other some indifferent or mean actions. Those things be necessary which God hath commanded; and unless we do them, we shall be shut out from God, and from Christ. In this kind of things there is no choice, herein are neither the occasions nor the offences of men to be regarded. For Christ said, that He came not to send peace, but sword and fire: he came to set the father against the son, and the daughter against the mother: he said moreover; If thy right eye offend thee, pull it out, and cast it from thee: and the same commandment also he gave of the right hand and of the foot. By which words he declared, that those things, which we shall esteem more dear unto us than either our eyes, hands, or feet; we must cast away from us, lest we should be drawn away from the will of God. And in like manner did Christ answer touching the pharisees, which were offended at his doctrine; Let them alone, Mat. 15, 14. they be blind leaders of the blind: and he made no reckoning of the offence which they took. But the mean actions must be understood, either according to the doing, or else according to the sense, doctrine, and knowledge which we ought to have of them. In the doing of me● actions, we must follow the rule of charity. If we speak of the doing of them, we must use the rule of charity, lest we attempt any thing that may offend our weak brother: of which thing the apostle hath written at large to the Romans. And as touching the sense and doctrine, it is necessary for us evermore to profess and judge, Rom. 1, 4. that these indifferent things, through the grace of Christ, are free unto us; and that we abstain from them in no other respect, but for their sakes that be weak. Which thing we see right well that Christ did, The example of Christ Matt. 7, 27. when he paid the tribute money: for he was King and God, even the true Messiah, so as in very right he was free from paying of tribute; but this liberty he would not use, lest he should have offended others. Nevertheless, he taught in the mean time, that it was free for him to do it; when he demanded of Peter, The weak ones must be condescended unto and therewithal taught, so long as they be willing of instruction. whether tributes were wont to be exacted of bond men, or of them that be free. Those that be weak, must be taken and taught; and that they may hear the more attentively and willingly, it is good that a man humble himself to their weakness, so long as we shall perceive them willing to be instructed: but if we find them untractable, and obstinate, and to refuse to hear the reasons drawn out of the scriptures, and that they be contemners of the word of God, we must let them go; neither must that, which is holy, Matt. 7, 6. be given unto dogs: neither is it necessary to care for the offending of them. But while we apply ourselves to them that be weak, In condescending somewhat unto the weak, we must beware we offend not the faithful multitude. The example of Paul. Acts. 16, 3. Galat. 2, 3. we must have a regard unto the multitude of the faithful. Among whom, if some should take offence at thy dissembling; and that the example should so be laid hold on, as though it ought in any wise to be done; and for that in the church, Christian liberty might be hazarded: thou must take heed, that thou submit not thyself any further, lest perhaps some corrupt opinion arise of thy dissembling. Paul circumcised Timothy, when he saw that it might bring profit unto the weaker sort: but (as we read unto the Galathians) he would not circumcise Titus. For the false apostles were ready which would have used that example, to thrust upon the Gentiles the ceremonies of the law, as necessary to salvation: for they searched out on every side, by what means they might spoil the church of her Christian liberty. Acts. 18, 18. And the same Paul, who polled his head at Cenchrea, & at jerusalem, (having, as he said, a vow, and had taken in hand the purifying of the jews, according to the law, because he judged, Acts. 21, 26. that the same would profit them that were weak) would not abide that Peter should do the like; but (as we read to the Galathians) resisted him to the face: Gala. 2, 11. for the dissembling of Peter was drawn unto the great damage of the church. Neither was it thought good, that so many of the Gentiles should be offended; to the intent there might be regard had of those that came from jerusalem. For there was danger like to ensue, lest through the authority of Peter and Barnabas, there might be held an opinion; whereby it should be thought, that the Ethniks, which were converted unto Christ, were to be compelled to keep the ceremonies of the law. 11 Having made this preface, we will now speak of the very choice of meats. And first it is to be agreed upon, that all meats are now in their own nature free unto christians, so that nothing be added, to make them unlawful: otherwise, if meat be set before us, which may be thought either to nourish or stir up lust; it behoveth that he, which findeth himself prone thereunto, do forbear it. Likewise, if there be any man of unperfect health, and there be meat set before him, whereby he perceiveth his health to be hurt; he must not fulfil his appetite. Superfluity & much cost must be avoided. Add also, that we must avoid superfluity, and too much cost; lest that be spent, which might have been given to the poor, and employed to better uses. lastly, if there be present any of the weaker sort, Sometime we must abstain for offence sake. Acts. 15, 20. which may be offended with some kind of meat; as in times past, the jews newly converted did abhor flesh strangled & blood. Yea, & it had been convenient for the Ethniks to have abstained, because of the weakness of them that sat at meat, if it had been told them in the midst of their feast, that the meat set before them, had been offered unto idols; Rom. 14, 13 1. Cor. 8, 10. etc. as Paul writeth at large to the Romans, & to the Corinthians. I let pass, that in the old law, many kinds of meats were forbidden: and there is no doubt, but in those days the law was to be observed. Abstinence for civil government sake. There might also be added, the respect of civil or politic government: all which things pertain not to the nature itself of meats, but unto the circumstances which happen. 12 And that all meats, in their own nature, are free for christians; All meats of their own nature are free for christians. Matt. 15, 11 the scriptures do plainly teach. Christ (as we read in Matthew) said; Every thing that entereth into the mouth, defileth not man. And if so be it do not defile by eating, no more doth it sanctify by forbearing. And the apostle writeth; 1. Cor. 6, 13. Meats for the belly, and the belly for meats, God shall destroy both it and them. Therefore, seeing meat is a thing temporal, and to be destroyed, 1. Cor. 8, 8. and which pertaineth unto the belly, not to the mind; it cometh to pass, that of itself it availeth nothing unto righteousness or unrighteousness. And a little before; In the same 8. chapter. Meat doth not commend us unto God: for neither, if we eat, shall we have the more; neither if we eat not, shall we have the less. Which words Erasmus weighed, Erasmus. and therefore he wrote; If it be as the apostle teacheth, how cometh it to pass, that at this day we are in nothing else so soon judged, or more rashly condemned? Whence proceedeth it, that there is at this day so many judgements concerning meats? In the same epistle it is written; Whatsoever is sold in the market, eat ye, making no question for conscience sake. 1. Co. 10, 25. But more plainly in the second chapter to the Colossians; Col. 2, 16. Let no man condemn you in meat and drink, or in a piece of a holy day, or of the new moon, or of the sabbath days, which were shadows of things to come: but the body is of Christ. In the law many kinds of meats are forbidken. Those things, which he spoke hitherto, do belong unto the ceremonies of the law, and to the feast days of Moses. Immediately, he passeth to other observations, not proceeding from the law, but from men: when he addeth; Take ye heed, verse. 18. that no man beguile you of the victory by humbleness of mind, and worshipping of angels, advancing himself in those things which he never saw, puffed up rashly with his fleshly mind, and holdeth not the head, whereof all the body being furnished & knit together by joints and bands, increaseth with the increasing of God. verse. 20. And if ye be dead with Christ from the ordinances of the world, why as though ye lived in the world, are ye still held with traditions? as, Touch not, Taste not, Handle not: all which perish with the using, and are after the doctrine and commandments of men: which things indeed have a show of wisdom in voluntary religion, and humbleness of mind; and in not sparing of the body; which are things of no value, seeing they pertain to the satisfying of the flesh. These words do most manifestly testify, that the place must be understood touching the superstitious observation of man's inventions. And in the first epistle to Timothy, it is written; In the last days many shall fall away from the faith, 1. Tim. 4, 5. and shall give heed unto spirits of error, and doctrines of devils, which speak lies through hypocrisy, & have their consciences burned with an hot iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving of thanks by them which believe, and know the truth: because every creature of God is good, and nothing aught to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and by prayer. Titus. 1, 15. And to Titus; Unto the pure all things are pure, but unto them that are defiled and unbelieving, nothing is pure: for their minds and consciences are defiled. Also unto the Romans; Rom. 14, 14 I know, and am perfectly persuaded, that by Christ nothing is common but unto him, which shall say it is common. Unto the hebrews; Heb. 13, 9 It is an excellent thing to establish the hart by grace, not by meats, which have profited nothing. And in the Acts of the apostles, it is said unto Peter, when he refused to eat of those creatures, which were let down from heaven; Acts. 10, 15. That which God hath sanctified, do not thou call common. All these testimonies declare, that every kind of meat is now through Christ made lawful and pure. 13 But against these things much is objected. First, concerning that which Christ saith; What things are alleged against this liberty of meat. Matt. 15, 11 That which entereth into the mouth, defileth not a man: they answer, that the question was then, whether meat received with unwashen hands could defile a man? And seeing the question was private, they say, that which was answered, ought not to be wrested in such sort, as it should be understood of all meats in general. For if (say they) Christ had answered, that generally no kind of meats do defile; then should we also make things offered unto idols lawful: neither should it be a fault to drink poison: and they had not sinned, which in the primitive church had eaten blood, and flesh strangled. hereunto we answer, that an occasion indeed was given unto that sentence of Christ, through a private question; Whether we be contaminated, by receiving meat with hands unwashen: but the Lord, when he denied that, made a general answer. And that Christ in that place speaketh generally, the cause, which he added unto his sentence, doth make it plain; for That which entereth into the mouth, is let down into the belly, and is cast into the draft. Which being incident to all kind of meats, it cannot be doubted, but that his sentence was general. Wherefore Christ proved, that meats do not pollute; Why meats do not pollute. forsomuch as they do not touch the mind, nor abide in us, but are digested, and so avoided. Neither is hereby meant, that meat offered to idols, or poison, are lawful: for we are bound by the law of God, to avoid such things; I mean by the precept of charity, The circumstances cause that some meats must sometimes be forbidden. not by the commandments of men. For the circumstances do cause, that sometimes we must abstain from sundry things; either because there followeth offence in them that be weak; or else because the health is impaired. 14 But they say again, that they also do not affirm, that meats, in their own nature, Look In 1. Sam. 9, verse. 13. are unclean: but because the church hath commanded, that the faithful sort should, upon certain days, refrain themselves from eating of flesh, to the intent the flesh may be bridled. Therefore, if we obey not, they affirm that men are defiled: not as though meats were evil or unpure; but because men deal intemperatelie, An answer to the Papists that excuse their superstition in meats by the commandment of the church. by violating the ordinance of the church. Unto this we say, that it is not sufficient to grant, that meats in their own nature be not evil and defiled: for both the Scribes & the pharisees had knowledge thereof, though they were neither Marcionites, nor yet Manicheis; for they allowed of the law of God. Wherefore they were constrained to confess, out of Genesis; that All things, which God hath made, are very good. But Christ urgeth this, that they did not well, in ordaining of such decrees: and declared, that it was not well done, to take such careful heed about washing of hands, and in the mean time to suffer the commandments of God to be contemned and neglected: because they made a religion and worship of God there, where God had made none. And yet nevertheless, that law of the pharisees, although it now seem frivolous, might have a goodly pretenced show: as who should say, they would by the washing of hands, as by a sign, have men to be admonished of the pureness of the mind, which they ought to procure through prayers and repentance. And if so be they themselves had kept themselves clean from sins, than should the meats have been clean unto them; and they might have said in their synagogue or church, that they had power to ordain such signs. Howbeit, Christ condemned all these things, as human traditions; neither would, that by transgressing of them, the mind should be polluted. Wherefore how happeneth it, that the popish laws, touching meats, are not through this sentence of the Lord abolished; so that men may understand, that they be of no force, to make such as transgress them to be guilty of sins? And if they minded by their decrees, to provide against wantonness, and looseness of life; they should also have made the like decrees touching wine, Ephe. 5, 18. in the which (Paul saith) is excess. Furthermore, All men can not be provided for by one and the selfsame law. how is it possible, that all mortal men should be helped by one and the selfsame law; seeing some are found weak and feeble, and other some be strong and lusty? Is one manner of food meet for all sorts of people? Moreover, who hath commanded the bishops, concerning these things, to make laws, which they hold so dear; The bishops had no warrant for making of these laws. as in comparison of them, they neglect the laws of God? 15 They object further, that the places, which we have cited, do concern meats, which were forbidden by the law of Moses: so that, to apply them to the choice of meats, now used in the church, it is scarce any faithful dealing. We will indeed confess, that some things in those places do appertain to the meats which were forbidden by the law, but not all: for (as we have declared) the apostle in the epistle unto the Colossians, Col. 2, 18. speaketh also of another affliction of the flesh; not derived out of the word of GOD, but superstitiously devised by man. Wherefore he saith, that those things were done by the visions of angels, and by the commandments and traditions of men: which things cannot be spoken of the old law. And he added, An expounding of the place to the Colossians. that those things had only a show of wisdom in the very letter: which the apostle would not have spoken, concerning the law given by GOD. Moreover, those things which he reproveth, he saith that they make to the hurt of the body: so as the flesh should be forbidden to be filled with as much as is needful. Which thing was not commanded in the law of Moses, nay rather (as we read in Deuteronomie) so they would abstain from things prescribed, Deut. 12, 21 it was lawful for them to eat as much of any other flesh, as their hart desired: for so doth the scripture speak. Further, 1. Tim. 4, 1. whereas it is said in the epistle to Timothy, that it will come to pass in the latter days, that meats shall be forbidden: it is showed, that these things must not be understood, as concerning the jewish ceremonies; for those were obtruded unto the church, not in the latter, but in the former times. Further, he saith, that these men shall give heed unto the doctrine of devils; which things agree not with the law of God. Howbeit, because we confess, that some of them are understood of the ceremonies of the law; we will now declare, that those things also, after a faithful sort, may be applied by us, to reprehend the choice of meats, which at this day is used. Because, If we be not bound to a choice of meats in the law much less to that decreed by the bishops. if we be not bound to that choice of meats, which in times past God ordained; much less shall we be constrained, by the human traditions of bishops, to put any holiness or religion therein. If it pleased God through Christ, to set us at liberty from his own laws, and to make all meats free; why have hypocrites attempted to bring christians into bondage? 16 They are wont also to say, that where the apostle entreateth not of the meats forbidden in the law of Moses; he showed, that it would come to pass of the manichees and Marcionits, that they would forbid sundry meats; as though they thought them unclean by nature, because they were made by the evil gods. Whereupon they infer, that all those things pertain not to them; seeing the church by her laws (as they say) only provided for the moderation of excess and riot. But let these men consider, that those things, which we allege, not only make against the heretics, whom they have named, but against themselves also. For the Lord, in the Gospel of Matthew, Matt. 15, 2. did chiefly impugn the law made by the Scribes, for the not eating of bread with unwashen hands; wherein they put religion and worship of God, which belonged unto superstition: even as at this day these men think it a holiness and service of GOD, to have abstained from flesh, eggs, milk, and such like things. Furthermore, the apostle unto the Colossians hath evidently expressed, Col. 2, 32. that those commandments and traditions of men, not only respected voluntary worship; but also an humbling and hurting of the body, that the flesh should not be filled. Which things signify nothing else, than abstinence and mortification of the body, which you pretend. The Montanists ordained their fasts for taming of the flesh, yet those fasts were condemned. Eusebius. Acts. 10, 15. Yea and the Encratites and Montanists ordained their fastings, and their eating of dry meats for the taming of their flesh: howbeit, the true church hath disallowed the laws of fasting which they made. And (as it is set down in the Ecclesiastical history) the first laws made for fasting, are ascribed unto Montanus. Finally, they earnestly affirm, that all which was said to Peter in the Acts of the apostles (namely that he should not call that common, which God had sanctified) is allegorical: so that by unclean beasts, there was showed unto the apostle the Gentiles, unto whom the holy Ghost would have him to repair. An allegory is to be admitted, but yet not so, as it can take away the truth of the history. Ga. 4, 22, 24 Psal. 2, 1. Acts. 4, 25. We deny not, but that there is an allegory in that place, specially such a one as taketh not away the story. In like manner, as Abraham had two sons; albeit in the epistle to the hebrews, the fourth chapter, they be called two testaments. The kingdom also of David figured the kingdom of Christ, albeit the story of David was most true. So in this place, the Gentiles are showed to be sanctified, so that now it might be lawful for the apostles to repair unto them: and that was signified in the living creatures, otherwise unclean, the which were set before Peter. But therewithal is understood, that those kind of meats be sanctified, in such sort as they be now free for Christian men: which thing these men themselves are forced to confess, seeing they deny not, but ever since that time, the meats forbidden by the law of Moses are lawful. And that Peter spoke touching the pureness of the law, no man doubteth. 17 But passing over the scriptures, they now allege the Fathers, which very oftentimes make mention of this choice [of meats;] marvelously extolling abstinence in their treatises. In very deed I grant; that I have read very many things among them, touching continency, and mortification of the flesh, of fastings, and of the disallowing of some delicate and dainty meats: The fathers affirm not that there should be had certain and holy times for the choice of meats. howbeit I have not read in them, that there ought to be any laws certain and religious, in the choice of meats; so as for transgressing of the same, men should commit sin, and incur danger to be separated from the kingdom of heaven. Neither did they so much attribute to abstinence from flesh, as our men every where would have to be attributed unto it. Spiridion. Spiridion a very godly Bishop (as we read in the Tripartite history) in a certain time of fasting, set swine's flesh before a stranger: who for custom sake abhorring the same, and saying that he was a christian; Spiridion answered; Because thou art a christian, therefore thou shouldest eat; and thou oughtest to know, Acts. 1, 15. that Unto the pure, all things are pure, etc. Here I perceive there was a custom to abstain from some sort of meats, There was a custom to abstain from certain meats but yet a free custom. Augustine. A comparison of Electus a manichee, with a mere Catholic. but yet notwithstanding, such as should not prescribe against christian liberty. Also Augustine, in the second book of the church manners, bringeth in Electus a manichee, who did eat no flesh; but in the mean time did use most delicate dainties, and confections of spices, and precious things; neither droonke wine, but had other delicate drinks pressed out of fruits, which might be compared unto wine, and haply exceeded it in pleasantness of taste. On the other part, he compareth with this man, a Catholic, which fasteth even till nine of the clock, that is, until the evening tide; taking a few small herbs dressed with lard, & sodden with flesh, either powdered or dried in the smoke, and is content with three small draughts of wine. Then Augustine demandeth, whether of these two, using this kind of diet, have the greater abstinence: and he gave sentence on the behalf of the Catholic. Whereby it appeareth, by the judgement of this man, that flesh maketh not abstinence to be the less, or to seem the more contemptible. 18 They use to allege Eusebius, in the fift book of his history, when he showeth the acts of Attalus, and of Blandina, that the christians were wont to abstain from flesh. Howbeit, they were deceived by Ruffinus translation; Ruffinus error in translating. who when he should have translated it, Blood; translated it, Flesh. For at that time the christians as yet abstained from blood, Acts. 15, 20, by the decree of the apostles. Yea, and touching flesh to be used for meats, thou hast an history in that place clean contrary, which there thou mayst read. Also they cite Theophilus of Alexandria, Theophilus Alexandrinus. in his book called The paschal, which jerom turned into Latin. But how much I may attribute unto this Theophilus, I know not: he was a great enemy unto Chrysostom, whom by force and tyranny he chased away, and deposed from his bishopric. And Chrysostom himself, Chrysostom was by this Theophilus diposed. in a certain epistle unto the bishop of Rome, complained grievously of him; and gave testimony against him: but of him I will no longer now dispute. This only I say, that he in that book holdeth wine and flesh all one, as touching abstinence. Wherefore he not only inveighed against intemperate men, which did eat flesh, at such time as they should have fasted; but addeth also, that they used wine. So that, if these fellows be desirous to receive him in one thing, why do they not also imitate him in the other; namely, in forbidding wine? Specially, seeing there be divers sorts of flesh that kindle not heat and lust, as wine doth. And in an epistle to Demetrius, An epistle to Demetrius. (whether the same be jeroms, or any other man's) it is said; that The eating of flesh, and drinking of wine is granted, but by a more perfect judgement, men are dissuaded from them, as from marriage. In the very which place thou seest, that these two, flesh and wine, are joined together. And in the old law, drinking of wine was forbidden the Nazarites; Num. 6, 3. The Nazarites were forbidden flesh. Eph. 5, 18. but so was not the eating of flesh. And Paul said, that In wine there is excess: which thing thou shalt not find to be spoken as touching flesh. The Fathers commended the abstinence from them; but they wrote no tyrannous laws concerning them. Now at this day they excommunicate men for this matter; and oftentimes they put them to death which eat flesh upon the days prohibited. 19 But they complain, that unless this be done, the discipline of fasting is broken. Which thing I perceive not, seeing fasting was ordained to this purpose, that men should be all the day without meat, The fastings were ordained to endure until night. until night. Neither, when fasting was ordained, was there any prescript rule appointed, with what kind of meat men should refresh themselves, now when the day was once past; so that their suppers were moderate, Augustine. and without delicateness. Augustine, entreating of the good that cometh by fasting, said; I demand not of thee from what meat thou absteinest, but with what meat thou art delighted? Thou mayst find many, which be more delighted with the eating of fish, than of flesh. Ye, and Tertullian accuseth Martion, Tertullian. The tripartite history. divers kinds of fasting in the time of Lent. because he judgeth fish to be the holier meat. And in the 18. book of the tripartite history, there is mention made of sundry kinds of fasting in Lent: for some fasted only three weeks before Easter, some six weeks, and some seven. Again, there were some which abstained from all living creatures. Others did eat fish; unto the which other some joined birds; for that (according unto Moses) they took their beginning of the water, as fishes did, Gene. 1, 2. and were created all in one day. Finally, there were of them, which fasted until the ninth hour in the day, without making any difference of meats. Irenaeus. Irenaeus also (as it is declared in the Ecclesiastical history) saith, as touching the days of fasting; that there were no certain ordinances: some fasted the whole Lent, some three days, some two, and some fasted one day only. Wherefore thou seest, that in times past, the order of fasting had no days appointed, nor yet choice of meats prescribed; as at this day they will have it to be. levit. 16, 30 The fasting in the old law, was of one day in the year. Augustine. In the old law, fasting was commanded to be only one day once in a year, wherein nothing should be tasted until night: in which place it is not described, with what kind of meat they should sup. And in Augustine's confessions we read, that the eating of flesh made not godly men any thing the less acceptable unto God. 1. Kin. 17, 6. And he maketh mention of Elias, who being hidden, was fed by the ravens with flesh. Mat. 3, 4. And john Baptist in the wilderness did eat locusts. But on the other side, Gen. 25, 32. Esau being beguiled with the most simple food of pottage, sold his birthright. 20 Among the Fathers they continually allege Gregory, What is to be thought of Gregory. of whom I make no very great account: for he was the first that brought in many superstitious things. Touching the Fathers that went before him, I think it hath been spoken sufficient. Albeit the same Gregory bishop of Rome, (as we find in the decree, the 4. distinction, and in the chapter, Denique) writeth unto Augustine bishop in England; that The lay men were wont even in the time of Lent to be very desirous of flesh, & to fill themselves immoderately with the same: and he judgeth, Gregory's opinion of eating in Lent. that the priests and deacons at the least ought to refrain. But unto others he durst not appoint any commandment or law; lest peradventure any worse thing should happen. They urge us also with Counsels, whose decrees nevertheless have not always been firm: and how little the bishops of Rome have regarded them, it may appear; in that very many, both publicly and privately do obtain licence for money, to eat eggs, butter, and milk, Licence for money granted by the Pope to eat certain kinds of meats. upon their fasting days; when as it was otherwise ordained by those decrees. The latter Popes of Rome have made most severe laws concerning these things; as they that made it but a small matter, to lay many snares to catch the simple people. All these things were ordained; but yet there is no cause why we should therefore grant them to have been just. These traditions of men are pernicious, because (as Christ taught) at length they make the commandments of God to be of none effect. Mat. 15. 3. The Lord commanded, How the traditions of men do violate the commandments of God. that we should have one God, and that we should not admit any besides him: at this day the worshipping and invocation of saints is confirmed by traditions. God forbade images: at this day they be received into churches by the decrees of bishops. God commanded that parents should be had in honour: the tradition causeth, that children setting light by that authority, do fly unto monasteries. God willeth that our neighbours should be helped: but through these traditions, men go from helping of the living, to helping of the dead. The holy scriptures declare, that there is but one mediator Christ jesus, who hath procured God to be merciful towards all our wickedness: but by tradition we are taught at this day, that he suffered for original sin, and for those sins which were committed before baptism; but that it is necessary for us concerning sins done after regeneration, to redeem them by our own works. Thus are the commandments of God made frustrate by the traditions of men. Whether the church have power to make laws. 21 They say the church hath power to make laws. Which thing I deny not: for we are men, and it is needful even in those works, which appertain unto the worship of GOD, to have good order established; for which cause we grant, that there may be other decrees established in the church. But then there be certain conditions strictly to be observed. First and foremost, Under what conditions ecclesiastical laws must be retained. that such kind of justice be not contrary to the word of God. secondly, we must provide, that we place not the worship of God, justification, and remission of sins in them. Besides this, they must not be over many in number, lest they overcharge and pester the church. Neither must they be decreed in such wise, as though they ought to be of necessity; and that they must not by any means be changed, when the salvation of the faithful shall so require. Neither ought they in such sort to be made, that if a man, without offence and contempt, do not observe them, he sinneth deadly. Wherefore, seeing that these laws about the choice of meats (as we have declared) are against the word of God, which hath ordained meats to be free; it is clear, that they are pernicious. Moreover, in this decree of theirs, for making choice of meats; they repose holiness, and the worship of God: so as they account such as abstain not from the meats, which they have appointed, to be neither good, nor holy, nor religious. In process of time, those decrees of theirs have grown innumerable; neither is there any end of them. Augustine. Augustine long since complained, that All things in his time were full of presumptions; so as now the state of the christians was worse than the bondage of the jews. Seeing he spoke this of the time wherein he lived, The s●ate of the christians at this day in more bondage than the jews. what (I beseech you) would he have said of our times, wherein the church is pressed with infinite burdens? First, they would have an abstinence for the Lent time; then afterward they added friday and saturday, and in some places wednesday every week. Four ember weeks they brought in▪ last of all eves of a number of saints. Which times Gregory the seventh of that name added, that they which will not fast, do sin (as he termeth it) deadly. Wherefore, seeing these traditions be so grievous to the church, that they may be called burdens intolerable; the which Christ did find fault with, to be laid on men by the Scribes and pharisees: they ought in no wise to be suffered. Finally, thou mayst add; that they would have such choice of meats to be so necessary and inviolable, that the church could not stand without them. And such account they make of their own traditions, that they punish the transgressors more grievously for them, than those which have broken the commandments of God: as thieves, adulterers, church-robbers, and such like. 22 They allege the Rechabites, jerem. 35, 2. which are commended in jeremy, An objection touching the Rechabits. for their obedience unto their father; who commanded them to drink no wine, and to enjoy no certain possessions: but to wander to and fro, and dwell in no city. Unto whom God, because they faithfully performed these things, promised a lively posterity, and a long enduring seed. Here they say, that those things, which jonadab the son of Rechab commanded to his children, make for the choice of meats: wherefore the church, by commanding of these things, doth not seem to have erred. And as God commended the obedience of the Rechabites; so will he also allow of the virtue of christians, if they shall perform such decrees of the church. We answer, that to drink no wine, was ordained in the old law: Numb. 6, 3. it displeased not God. Yea rather, in some it is allowed, judg. 13, 7. even as it is manifest by the vow of the Nazarites, the which Samson, Luke. 1, 15. and john Baptist took from their mother's womb: for this purpose had they respect unto a certain ceremony of holiness. Furthermore, their father commanded them to lead a wandering life; because perhaps he appointed them not unto husbandry, but unto the trade of keeping cattle; whereunto it best agreeth to wander up and down through woods and lands: or else, for that they, being none of the children of Israel, might have no possession with them in their territory; The Rechabites were of the posterity of jethro. 1. Chr. 2, 55. and yet would he not have them to go unto other nations, because they worshipped the true God of Israel: for this Rechab came of the posterity of jethro, as appeareth in the first book of the Chronicles, the second chapter. But if thou wilt contend, that these were Ethniks; and therefore dwelled with strangers: we say, that yet for all that their father's mind was, that as they differed in religion from those, among whom they were conversant; so they should also be discerned from them by outward tokens: such as was to abstain from wine, and to have wandering habitations. Further, God commended their obedience towards their father, unto whom they were bound to obey in their kind of life and manners; for he commanded those things unto them, as tokens that were civil and proper to their family; but not under the title of religion. For when they were invited by jeremy to drink wine, they pretended no holiness, or worshipping of God, why they would not obey him: they only showed, what their father had commanded them. Which obedience pleased God & so would it also have pleased him, if it had been done to their father in any other domestical and civil actions. But the bishops and Counsels command not a choice of meats, otherwise than under the pretence of holiness, It is the part of God, not of men, to decree concerning religion. and worshipping of God: which ought not to be abidden, seeing it pertaineth to God, and not to men, to make laws for religion. For our part, though the magistrate should command us, not to eat or drink this or that for the Commonwealth sake; we judge that they must be obeyed. But as touching the worship of GOD, this we do say; that the yoke of the Lord must not be made heavy by the traditions of men. 23 They continually allege against us; He that heareth you, Luk. 10, 16. Preachers must be hard so long as they speak the doctrine of Christ. heareth me; and he that despiseth you, despiseth me. We grant, that the preachers must be hard; but that must be, so long as they preach Christ and his doctrine unto us. We were ill béested, to think, that they should then be heard like unto Christ, when they fable unto us their own traditions. In the old law, God would not have any thing to be added or taken away from his decrees: Deut. 4, 2. by what encouragement then have they attempted this in the new testament? Have we the doctrine less perfect therein, Mat. 15, 2. Then the scribes do sit upon the chair of Moses. Matt. 23, 2. Note a good argument against traditions. than they of old time had? Christ reproved the Scribes for adding their own traditions; and yet said he nevertheless unto the people, that they ought to be heard, when they sit in Moses chair. But they sit therein, when they teach those things which were written by Moses: but when they will ordain their own decrees, there is good cause why their authority should fail. The very which things are meet for our bishops and pastors. They read in the scriptures, that sobriety and honest behaviour is commended by Christ and the holy Ghost; let them exhort the people thereunto, with as much vehemency as they can. 1. Pet. 5, 8. Brethren (saith Peter) be ye sober, watch ye in prayers, etc. Paul said; Not in surfeitings and drunkenness. Rom. 13, 13. Luk. 21, 34. Christ also said; Take heed that your hearts be not overcharged with surfeitings and drunkenness. Also let them commend and set forth fastings, as things profitable; because they be praised in the holy scriptures. But let them leave off to determine of the manner and choice of meats; except it be, that by choice they mean frugality in meats, and such as are easy to be gotten; neither excessive nor chargeable. These things must be continually remembered, that temperance and modesty may take place in the flock of the Lord: but to make Ecclesiastical laws for these matters, which may snare men's consciences; it is not well devised. The church and magistrate may sometime bring in certain fastings. But how fasting aught sometimes to be enjoined by the church, and by the magistrate, when as earnest prayer shallbe needful: I have before showed. And if so be that perpetual laws be appointed for these things, they will soon degenerate into dangerous ceremonies: even as we see at this day come to pass, as well of Lent as also of other times of fasting. Augustine. Augustine declareth, that The apostles commanded fasting; yet concerning the days they appointed nothing. But jerom saith, that Feast days, jerom. and also days of fasting were ordained by wise men, for their sakes which do not always fast, nor yet always meet together at holy assemblies. Wherefore the laws that be made, as well touching days, as the choice of meats, are to be accounted no commandments of GOD, but traditions of men. And we read, Whereupon rose a fasting upon the sabaoth day. that the fasting of the sabaoth day rose upon this cause, that Peter being minded to dispute at Rome, with Simon Magus upon the Lord's day, pronounced a fasting of the sabaoth: whereupon, by a certain perverse imitation of that act, they always fasted afterward upon that day; which thing was not done in the churches of the East parts, and of Africa. 24 But when as these things be now instituted and decreed, concerning the choice of meats; What is now to be done, these decrees taking place. what must the faithful do? First, that they which use the liberty granted unto them by Christ and the church, be well persuaded as touching their conscience: which Paul admonished, when he said unto the Romans; Rom. 14, 5. Let every man be fully persuaded in his judgement. The Gréke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Let him be certainly and perfectly persuaded: for there must nothing be attempted, whereunto the conscience saith nay. Further, let him give thanks unto God, and acknowledge this his liberty to come by Christ: as the apostle hath willed in the same epistle, Ibidem. 3. that He which eateth, should not be judged of him that is weaker, because he giveth thanks unto God when he eateth. Further, let him do that which maketh unto the glory of God: let him not seek after his own pleasure, or desire to satisfy his own lust. Whether ye eat, 1. Co. 10, 31 or whether ye drink (saith the same apostle) do ye all things unto the glory of God. Let him take heed also, that he rashly offend not the weak: let him teach them, and let him receive them, with a purpose to instruct them with lenity; yet not so, as he should nourish their infirmity. For they must be borne withal for a time, & not continually, unless they will always be learning, and never come to the knowledge of the truth. Neither is that any let, which the apostle said; 1. Cor. 8, 13 I will never eat flesh, while I live. For by these words he showeth, how ready his mind was, and allegeth a cause; to wit, Lest I should offend my brother. But he which is perfectly taught already, is not offended, unless it be willingly through his own peevishness; which being perceived, we must not regard it, lest our long dissembling turn to the hindrance of the whole church. Neither would I ever counsel men, to go either unto the bishops, or Pope, to obtain licence to eat meats forbidden: We must not go to the Pope for licence to eat meat forbidden. for seeing they sell them under their bulls, or charter warrant; it were a way to further their gains; and to confirm their tyranny by our access unto them. They have no care to make them strong, which be weak; but rather on the other side, by their terrors, thunderbolts, and excommunications, they endeavour to make them weak which be strong. Wherefore there is no cause why we should obey them. 25 But let us see in few words, from whence began this superstition of abstaining from flesh. And if I be not deceived, I think it came from the Ethniks: This rite of abstaining from flesh, came from the Ethniks. for I read that the priests of Egypt abstained from flesh. And so did Apollonius Tyanaeus, and Pythagoras: and this they did, because they thought by that means, to make their souls the purer, and to wipe away the dark mists from their minds. Whereby they hoped to have revelations, and understanding of divine things: as who should say; We might by our own wit attain the gift of prophesy, and heavenly revelations. Which must not be believed; seeing these be good gifts of the holy ghost, who distributeth them as it pleaseth him. Neither must Daniel and his fellows be taken for an example hereof; Dan. 1, 8. Daniel and his fellows, must not be taken for an example. because they did not for this cause abstain from the king's meats, from flesh, and from wine: but for that they would not be contaminated with meats in their law forbidden; which might easily have been, if they had used the king's table, as well touching the nature of the meats, as the preparation thereof. Also wine was a dangerous thing, lest it had been pressed out from the vine, that was not yet four years old; levit. 19, 23 which might not be done by the law. Neither do I speak these things, as though I deny it to be meet for students to live very temperately & moderately: Students must live very temperately. for this I say, and most constantly affirm; that there is nothing more profitable for them. But superstition I would have removed, whereby they persuade themselves that they ought utterly to abstain from eating of flesh, The Monks of . From whence the liberty of Monks sprang. Gen. 9, 3. Before the flood, they did eat no flesh. as did the Moonks very foolishly. 26 Now doth the nature of contrariety require, that we show from whence sprang the liberty of meats. We find that the same happened after the flood, when as God assigned unto Noah for his meat, all things that moved and had life; as if it had been green herb: for before the flood, flesh was not eaten. This is the power of the word of God, that whatsoever he hath commanded, is done. He commanded at the beginning, that the increase of corn, the fruits of the trees, & the herbs of the field, should be meat for men: which thing came happily to pass. Afterward he commanded the same, touching flesh, and it was performed: Exod. 16, 4. for in the desert he would do the same, & we read that it was done. Whereby we understand, that it was very well said; that Man shall not live by bread only, Deut. 8, 3. but by every word that proceedeth out of the mouth of God: that is, by every thing which God hath commanded. Wherefore we ought to ground the consideration of all our commodities upon the word of God. The philosophers make their resolution so far forth as the power of nature extends: howbeit, The difference between our resolution and the philosophers. this power must be reduced by godly men unto the word of God; which doth not only adorn our tables with fruits, with corn, and with herbs; but also furnisheth our kitchen with flesh, & our storehouse with wine. These things must be thought upon, when we use the things of this world. These things gave God after the flood; Why God after the flood licensed flesh and wine. partly to show that his wrath was appeased towards mankind; and partly, because the earth perhaps being corrupted by the water, brought not forth so wholesome fruits as it did before. This the philosophers acknowledge not: but we, because we believe that they had their beginning by the word of the Lord; therefore, A profitable rule. so often as we look on our meats, our apparel, our husbandry, our wife, & such other like things, which serve our turn; we should remember & confess the same to depend upon the word of God. This liberty did God somewhat restrain afterward in the law of Moses, where he put a difference between meats clean and unclean. But for what cause he did this, it is not needful in this place to discuss. Howbeit, In Moses time was appointed some choice of meats, but after Christ's coming, it was set at liberty. this I will add; that before the flood, men did kill beasts for sacrifices, as it is showed of Abel; but they did eat none of the flesh that was offered. But after the flood, they did not only offer up sacrifices; but they themselves also did eat of the sacrifices. Which seemed to be a singular benefit of God; as though he now vouchsafed to call them to his own table, and admit them to the communion with himself. And before the flood, the clean cattle for sacrifice were distinguished from the unclean. Wherefore Noah by the commandment of GOD, brought into the ark more clean beasts than unclean. To conclude; after the coming of Christ, the ancient liberty and choice of meats, which the law had forbidden, was restored: wherefore it ought not under colour of religion, to be restored again by the popish bishops, or by the church. Yet do not those things, which we have alleged, limit either Magistrates or public authority; but that they may sometimes appoint a choice of meats upon just consideration. ¶ Touching apparel of the Ministers of the church, look in the 34. 36. 38. 39 & 40. epistles, in the end of this book. The sixth Chapter. Of vows in general; also of the vow of the Nazarites, of jeptha, and of the Rechabits. AFter these things, let us say somewhat concerning a vow. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Gen. 28. & the Latin Votum, do not signify one thing but two, The signification of this name. namely, The prayers and desire, wherewith we be inflamed, when we pray for any thing; or use the very things that be desired. Further, it betokeneth a promise of offering something unto GOD. And this ambiguity of these words, in each tongue, hath not happened by chance, or without consideration, as soon after shall be showed. The hebrews call a vow Neder. Whence the custom of vowing did arise. But hereof grew the custom of making a vow, that this was settled almost in the minds of all men; that if at any time they did pray earnestly unto God, for any thing to be given them, they in like manner promise to offer something unto him again. For by such manner of means, their minds do seem to be won one to another; namely, by gifts: because those things, not only help them, to whom they are given; but do also honour them. For they be given as a testimony of virtue and excellency, in which second respects sake, they may be offered unto God, that he may thereby be honoured of us. Aristotle, in his Rhethoriks' said; that Gifts do no less satisfy the ambitious, than they do the covetous: for they desire them, thereby to be enriched; and these to be honoured. Wherefore, even the Lord (who specially requireth of us to be worshipped) said in the law, that men should not come empty handed unto him: forsomuch as he judged it unworthy, if his people should appear empty before him. This selfsame was a custom among the Romans; so that it is read almost every where, what the Curtij and the Decii vowed, for obteinement of victory. Among the Greeks also, there were vows oftentimes used. Yea, and we read in Plato's book, entitled Phaedon, that as yet in the time of Socrates, they used to perform a vow, of sending a ship well rigged, every year unto Delos with gifts and sacrifices; and that by a vow, which Theseus had bound himself unto, when he went into the isle of Candie, to slay the monster Minotaurus. How usual this also was among the hebrews, it is no need to recite. So that, in praying and desiring aniething of God, men were wont to vow some thing unto God, lest they might seem to be undutiful towards him. 2 Now then we define a vow, to be a holy promise, whereby we bind ourselves to offer some thing unto God. A vow is always joined with prayers. And a vow (as we have said) hath always some prayers joined therewith; for obtaining at the leastwise of somewhat at the hands of God. Wherefore, that ambiguity of the word happened not without cause in the Hebrew and Latin tongues: for seeing these things be so joined together, it might easily come to pass, that the word which signifieth one thing, may sometime be referred to another. And hereby we may perceive, that the knowledge of both these, as well of offering, as also of demanding any thing of God, is necessary for us which profess godliness. But let us return unto the definition, wherein the general word is, Holy; for it is called A holy promise. Whereof it comes, that as touching the calling of it holy, we are in few words to say, that it belongeth unto justice. For whatsoever is holy, is also just; but not contrary: for justice is that, Whatsoever is holy, is just: but not contrary. whereby we yield to every man his own; and they, to whom these things be yielded, are either God, or men. That faculty then, whereby we yield unto all men their own, is called justice, and keepeth the name of the general word: but when we yield unto God due obedience, now is this after the judgement of Plato, in his book called Euthyphron, to be referred unto holiness. And a man may plainly see, that even in the holy scriptures, those things which be offered & dedicated unto God, are called holy; and that, which ought to be yielded unto God by us, is obedience: and that is of two sorts. One is profitable unto him, to whom it is offered: Two sorts of obedience. but after this manner we can give God nothing; seeing by these things he is made nothing the greater, nor doth increase in any respect; Psal. 16, 2. Thou art my God (saith the prophet) for thou hast no need of my goods. And in the Gospel of Luke; Luk. 17, 10. When we have done all unto him, we are unprofitable servants. Another kind of obedience there is▪ which appertaineth unto reverence; even as servants honour their masters. But this service and obedience towards God, herein consisteth; that we show ourselves ready and diligent towards GOD, in the executing of that work and function, which God both vouchsafeth and desireth to work by us. And this is the sanctifying of his name; the which God can sufficiently perform by himself: but he useth us to our own commodity, and singular profit. 3 But that we may know what manner of things must be offered unto GOD; What things must be offered unto God. and that therein we offend as little as may be: we must take a special heed. And first cometh to my remembrance Augustine upon the Psalm; Be merciful unto me o God, Psal. 56, 2. for man hath trodden me down. He expounding that particle, in the 12. verse, in Hebrew A lai nedar eca, that is, In me, or upon me are thy vows, thus saith; A man must first offer himself unto GOD. Which may chiefly be confirmed by that reason, which the Lord used, in persuading to give tribute unto Caesar. Matt. 22, 20. and .21. For (saith he) it hath his image and superscription: wherefore, we being made according to the image of God, it is meet that we should be given unto him. And Paul sundry times exhorteth us, when he saith; I beseech you, Rom. 12, 1. for the mercy of God, that ye will give yourselves, etc. And the same apostle, in the sixth chapter of that epistle; Rom. 6, 19 As you have given your members servants to uncleanness, and from one iniquity to another, etc. And in the same epistle he saith, Rom. 15, 16. that as he is an apostle, he is an offerer of such sacrifices. But contrariwise, through the ignorance of those things, Men sin through the ignorance of those things which are to be sacrificed. 1. Sam. 15, 9 which are to be sacrificed, men may grievously offend. Saul would have offered up oxen and cattle, laying aside the obedience of God's commandment; which was an unworthy, and very unacceptable sacrifice unto God. It is declared by Socrates, in his second Alcibiades, concerning the athenians; that Although they offered bountiful sacrifices, and large gifts unto God; yet nevertheless they seemed to have but slender success in their wars. Wherefore when they took council of the Oracle, it was answered them; that God more esteemed the prayers of the Lacedæmonians, than he did the rich gifts of the athenians. 4 By the like reason must all Monastical vows, which are contrary to the word of God, be rejected; seeing we know, that they do vow those things which are not allowed by God: for that they bind themselves to the commandments and traditions of men; they addict themselves unto superstitious worship; they are willingly made the servants of men, no necessity urging them thereunto: which thing Paul forbade in the first epistle to the Corinthians, verse. 23. the 7. chapter. For these men very wittingly and willingly submit themselves to Abbots and Priors: furthermore, they cast away their goods from them, when as neither God commandeth, nor yet neighbour requireth: and otherwhiles, they bestow them upon such as they ought not, and change their state and vocation without cause; so as it is no more free for them to obey God and his commandments. For it is not lawful for them to go forth of the Monasteries, to obey their parents, nor yet to help their afflicted neighbours, whom by some bond of friendship they have joined unto them. But these pilgrimages, which they make unto saints, Pilgrimages unto Saints condemned. commonly taken in hand by reason of a vow, are no less condemned than the Monastical vow; seeing no scriptures testify, that these things be acceptable unto God. Besides this, for obtaining of help from GOD, they attribute more to one place than unto another: as though the power of God were not a like in every place. Moreover, they make unprofitable expenses, and even for these things they leave those things which the Lord hath openly commanded; most shamefully spending the time, which they might have bestowed in things acceptable to God. Wherefore let this be the sum of this knowledge of things to be offered; namely, The rule of vowing. to weigh by the rule of the holy scriptures, those things, which we have determined to vow unto God: and by this level we must diligently consider, what vows they be which please God. Neither doth that, which jacob vowed, make against this our judgement; although he could not have this rule of the scripture. For the inward word of God, which is prompted in the mind, is equal with the scriptures of God. And also the law of nature engraffed in the mind of man, which to the furtherance of the worship of God, doth understand these two things to be very necessary; namely, that the church have her ministers, which must be sustained with the tenths, lest they should not be able to discharge their ministery: and also a certain place appointed, where men may meet together, to hear the law of God and his word, to celebrate his divine praises, and to join together in public prayers. 5 Among other things, which at this time are spoken by us, concerning a vow, Whether a vow do please God. this may not be overslipped; that God alloweth the thing itself: that is, the act of vowing, seeing he hath made a law for it, & that David hath published a commandment for it; Vow unto the Lord, Psal. 76, 12. and perform it. Howbeit, because there be some arguments, which seem to make against a vow; therefore, The first objection that we must not vow. we must now seek to confute them. And first this objection is made; Forsomuch as we own all that we have unto God, without all binding of ourselves with vows, therefore it is superfluous to bring in a new kind of necessity; seeing the power of God's commandment, whereby he will be beloved of us, before all things, and that with all the hart, with all the mind, and with all the strength; doth sufficiently bind us, and compel us to offer all that we have unto God. But this reason, The solution. which they bring, doth not exclude every cause of making a vow: yet to make a vow may be profitable, to stir up our own selves for a testimony unto others of our faith, and of the excellency of God. The second objection. Here again they say; If we vow, we lay a necessity upon ourselves, and all our liberty is gone: and that is the more likely to please God most, which is offered unto him frankly and willingly. That this, which is objected, is most false, this declareth it: forsomuch as we think not, that the saints in heaven are therefore despoiled of their liberty; because they cannot sin any more. For most freely, & of their own accord, they love and honour God; and whatsoever they do, they celebrate and do it freely. And it is not voluntariness, which is repugnant to this necessity; but constraint: whereof it cometh, that he which voweth, although he seem to be tied by a necessity of bond, to perform his promises; yet must it not for this cause follow, that he by force or constraint performeth that, which he voweth. And so must thou interpret Paul, in the latter epistle to the Corinthians, when he saith; 2. Cor. 9, 7. Not grudginglie, or of necessity: that this necessity should be opposed, or set against unwillingness, and compulsion; and not against every bond or necessity. A third objection. 6 lastly they say, that they stand in great danger which make vows, if they do transgress them: and it is after a sort to lay a trap or a snare for themselves. Which thing Paul, in the first to the Corinthians, verse. 35. the seventh chapter saith, that he would not do: how then do these men so lightly entangle themselves, which be so hardy to make vows? The solution To those we answer; that the things, which we vow unto God, aught to be of such sort, as we do know that they please GOD: which vows, when they please God, and be required of him, ought altogether to be offered unto him by us; and we were now bound to perform them unto him. Werefore we do not cast upon ourselves a new snare, but rather a new provocation to pay those things, which we ought before: neither is the danger here imminent, by the nature of the things, which we promise; but by our own fault. Howbeit, such things as may bring danger by our own default, must not always be shunned: for than should we not eat nor drink, and a number of such other things, which by our own fault and intemperance might do harm. For we must always take heed, whether the thing, which we take in hand, be dangerous of itself, or by some accident. Which thing also Solomon admonished, Eccl. 21, 4. saying; He that observeth the wind, shall not sow; and he that hath regard to the clouds, shall not reap. But when soever we are uncertain, whether the thing itself will please God, or no: and that great danger hangeth over our heads, because we know that the same is not given by God unto all men, we ought to surcease vowing, and to keep ourselves free. And touching those vows, Whether vows against the word of God are to be kept. which perchance one hath made against the rule of the word of God; and afterward seeth them to be odious and unacceptable unto God; and that by the testimony of the holy scriptures, men oftentimes demand what is to be done: we answer in a word, that they ought not to be performed. Neither is the condition of a vow, other than of an oath: for seeing we be the Lords, we cannot bind ourselves to any thing that is against his will; even as it is not permitted unto men servants by the civil law. But this must chiefly be regarded above all, that before we do make vows and oblations, we provide to be justified by faith: for otherwise, if we be enemies unto GOD, how can our gifts be acceptable unto him? For what a multitude of unbelievers be there, the which (if respect should be had unto gifts) do offer unto God, such as be excellent, precious, and most dear unto them: and yet notwithstanding, unto him they are both unacceptable and odious? For we cannot esteem those things as pleasant, which we know do proceed from an hateful mind. Yea, and isaiah, Esaie. 1, 13. in the name of God, detested all the sacrifices of the jews, when they disagréed from the true way of godliness: when notwithstanding the Lord had required in the law, that those sacrifices should be offered unto him. And as Plato reporteth in Alcibiades; Very well did Homer write, That the savours of the oblations and sacrifices, which the Troyans' offered, were not one whit acceptable unto jupiter; because Priamus, & his people, were hated of him.; ¶ These things are in the Commentaries upon Genesis, but of this whole chapter, he wrote more largely, and more exactly in his book of vows against Smith. Of the Vow of the Nazarites. 7 As touching the vow of the Nazarites, In judges .13. at the beginning. Numb. 6. it is manifestly set forth in the sixth chapter of the book of Numbers. But those things, which are there written, may all be reduced to three principal points; first, that they should drink no wine, nor strong drink, nor any thing that might make them droonke; another was, that they should not poll their head, but all the time of their Nazariteship they should let their hair grow; the third was, that they should not violate themselves with funeral moornings, no not at the death of their father or mother. These things were to be observed; yet not for ever, but for some certain time only: for they vowed themselves to be Nazarites only, for a certain number of days, months, or years. But wherefore God did institute these things; there may be alleged many causes. First, because men were so inclined to choose unto themselves certain kinds of life; Wherefore God did institute this vow to the Nazarits. by means whereof they might easily fall into superstition. Therefore God would after this manner bridle them. As though he should have said: Whereas ye are thus prone to your own endeavours, and to invent new ways of worshippings; yet shall ye not do what ye list yourselves, but ye shall do that which I prescribe unto you: and so by making the law of a Nazarite, he kept them in doing their duty. But what is the meaning of these things? They ought to keep their hair growing, until the end of their vow: for then, while they were offering sacrifice, and burning the flesh in the fire, they cut off their hair, and burned it in the same fire; and from that time forward they were free, and returned to their old manner of life, which also was common unto other. Others make it an allegory, An allegory. that when the hairs were increased, virtues also ought to increase in the mind. But me thinketh, there may be yielded an other cause; namely, that men should refrain from too much trimming and decking of their body: for the clipping of the hair doth serve very much to the fineness and trimming of the body. For Paul saith in his epistle unto the Corinthians, verse. 4. Vncomelie to let the hair grow. the 11. chapter, that For men it is a shame if they let their hair grow. Although other reasons of other men are not to be contemned. Cyrillus also, and Procopius, upon the book of Numbers, cyril. Procopius. do say, that These things were instituted by God, to the intent he might call men back from the idolatrous rites and worshipping of the Ethniks; that that which they gave unto idols, the jews might vouchsafe to bestow upon him. So that, whereas such men sacrificed unto idols, he would that these should rather sacrifice unto himself: not that God so much regardeth sacrifices, but because he would withdraw them from idolatry. We read, that the Ethniks sometimes suffered their hair to grow; because they would afterward consecrate the same either unto the Nymphs, or unto Apollo: wherefore Apollo was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A nourisher of the hair. Yea and Theseus, as it is written in Plutarch, Plutarch. went to Delphos, there to dedicate his hair unto Apollo. And young men also in Rome, when they were past their childhood, offered their hair and beards unto some God. Sophocles. Sophocles writeth, that Orestes put his hair in the tomb of his father. There might also be rendered an other cause, which were not impertinent. It behoved the Nazarits always to be pure: and although they were not of the tribe of Levy; yet they so behaved themselves all that time, as though they had been priests of the tribe of Levy. levit. 21, 5. And in the 21. chapter of Leviticus, the levitical priests were forbidden to poll their head: which thing also may be perceived by the sixth chapter of Baruch; verse. 3●. Ye shall see (saith he) priests in Babylon, with their heads shaven, and their garments cut: and these were the priests of idols. The hebrews did not shave their heads. verse. 7. So then we see by the commandment of God, that the priests of the hebrews had not their heads shaven. 8 In the book of Numbers, the sixth chapter, God calleth the hairs of the head a crown, or (as other translate it) a separation. But contrariwise the Papists call their shaving of the head a crown: thus they invert all things as they list themselves. But what shall a man say to them? They pass not what they do, they will have lights and censing in the temples: and if thou ask them why: they answer; Because God used them in the old testament. But in the old law priests had wives: these men will have none. They suffered the hairs of their head and their beard to grow: but these men shave both their head and beard. Albeit at this day there is a great contention among them about a long beard; because the Council of Carthage, The Council of Carthage. in the 44. chapter, is sundry ways alleged: for in some copies it is written; Comam non nutriant, nec barbam: that is; Let them not suffer the hair of their head, nor yet their beard to grow. But in other copies it is read; Nec barbam tondeant; Neither let them cut their beard. Why the Massing priests will not let their beard grow. Whether of these two saiengs will these men follow? For they will not suffer to have a long beard, lest (as they say) any part of the sacrifice should peradventure stick in it. O holy men! They sell that their sacrifice for three halfpences; and then they carefully provide, lest it should stick in the beard. Is not this to strain at a gnat, and to swallow down a camel? Howbeit, some of them, lest they should seem not to do very wisely, and with some consideration, do say; that The cutting off of the hair, signifieth, that a priest must cut off all superfluities. Such is the religion of these men, to have the signs, when as they have not the things signified. But I rather ascribe that shaving of our Papists, to an overcurious trimming of themselves. For Suetonius in the life of Otho, saith, Suetonius. that He was wont oftentimes to shave his beard, and to behold his face in a glass, whether the same were trim enough. I will not speak of others, which used not to shave their hairs; but rather plucked them out, that their skin might be the softer. The next thing was, that the Nazarites should abstain from wine; and not only from wine, but also from vinegar, from grapes, and from strong drink. What kind of drink Sicera was This strong drink called Sicera (as jerom writeth to Nepotianus) was a kind of drink much like unto wine; which was made of wheat, or of apples, or days, or else of other fruits. Further, they were forbidden to eat husks of grapes, or kernils, which should be taken out of the wine presses. They were commanded also, that they should not drink Miserath, which was nothing else, but the washing of the grapes: for the wine being pressed out, there was water powered upon the grapes that were pressed, which when it was boiled, retained some taste of the wine: this we call the second wine. But the Chaldaean interpretation calleth Sicera, Old wine. And it is manifest enough, why the Nazarites were forbidden to drink both wine, The discommodities of wine and strong drink: for these things both trouble the head; and stir up men unto lust, as Solomon giveth advertisement in the twenty chapter of his Proverbs; verse. 1. Wine maketh a man to be scornful, and strong drink causeth a man to be unquiet, and whosoever is deceived thereby, shall never be wise. Paul also, Eph. 5, 18. in the fift chapter to the Ephesians, saith; Be not drunken with wine, wherein is excess: but be filled with the spirit. Moreover, the priests in the old law were forbidden to drink wine, before they came to holy services: levit. 10, 9 wherefore it behoved the Nazarites, because they were like to priests, that they should abstain from wine. The third thing was, that they should not violate themselves with any morning for the dead: morning for the dead. for as through joy we be overmuch puffed up, so are we sometimes grievously troubled with heaviness and morning. But God would, that his ministers should be void of affections, especially of the vehement sort of affections; seeing by them men are more grievously troubled than is meet? And yet were not these observations any merits, wherein they placed righteousness; but were only rites and exercises, whereby, after a sort, men were kept in their duty. For the vow of a Nazarite, was a certain separation from other men. But what they did in the mean while, it is not prescribed: howbeit, many think, that they were commanded to endeavour themselves to the contemplation and knowledge of the law, and to worship and call upon God truly. 9 We see that God of his especial wisdom would teach the people by this kind of vow. The Philosophers write, that a man must earnestly endeavour, that he may be able to behold high things; and with his knowledge to comprehend the nature of all things. But this they say can never be, unless the affections be tempered in us, otherwise we be very oftentimes carried away with rage and lust. Wherefore God would have his to be void of these affections; namely, of morning, pleasure, too much care and thought about decking of the body: for these do not a little hinder the tranquility of the mind, and the spiritual cogitations thereof. Wherefore in the law, he as it were taught his people to make preparation to higher things, lest they should with unwashen feet, have access unto holy things. Undoubtedly they which be endued with the knowledge of God, aught to prepare and make ready themselves, before they come to the hearing of the word of God, or to the receiving of the sacraments. verse. 4; jeremy in the fourth chapter, very well admonished us; Turn up your fallow ground, and sow not among the thorns. And they vowed this kind of vow (as we have said) for a certain time; either for a year, or for a month, or as every man thought it most profitable for himself. For the natures of men are oftentimes changed, and the study of godliness soon waxeth cold; therefore it must by some means be restored. Hereof arose the departures, which the fathers used into solitary places for a time. So they, which governed the public weal, when they were tired with business, kept themselves secret many times in their private féelds and manors: not for idleness or sluggishness sake, but to refresh their minds, and that they might return the more prompt and better prepared to accomplish matters. And the noble Rhetoricians, being wearied with pleading of causes, sometimes went into the country, to hear, to talk, to read somewhat, to meditate in their minds the orations that they had made and heard before: and so to return again more perfect and ready to the pleading place. So the Nazarites for a certain time departed from the company and fellowship of other men; that they might afterward return the better and purer to execute the state whereunto they be called. Christ also, in the night time departed unto the mountain; Luke. 21, 37. but in the day time he returned unto the people. And when the apostles were returned, whom he had sent forth to preach, Mark. 6, 31. he led them away for a little while into the desert, that they might there rest & refresh themselves. For this cause perhaps Lent was first instituted, that men, Why Lent was instituted. which all the year had been occupied with civil business, might that season at the least wise give themselves to devotion. This do the popish bishops pretend. But admit that it was first instituted for this cause; let them ponder whereto it is now fallen at the length: doubtless unto mere superstition, whereby there is no other thing offered unto the people but choice of meats, old wives fables, ungodly songs; and pilgrimages, which commonly they call stations, very profane and idolatrous. In the mean time, there is no mention made for the diminishing of covetousness, lust, lechery, and other wicked acts. Further, it were convenient, that men, through so long a fast should become the better; but after Easter they are become much worse. Paul took upon him the vow of the Nazarites. verse. 18. verse. 20. 10 But return we to the vow of the Nazarites, Paul seemeth to have vowed it; seeing in the 18. chapter of the Acts of the apostles, he polled his head in Cenchrea: and in the 21. chapter, he was persuaded of the elders to do it; There be here (saith he) four men, which have a vow, thou shalt be with them. There the shaving of the head declareth, that that vow pertained to a Nazarite: for as it is written in the law; Num. 6, ver. 6, 9, etc. If it had happened, that the Nazarite, in the time of the vow, which he had taken upon him, had defiled himself over the dead, or by any other means, the vow was broken. And it was the Nazarites duty to come unto the tabernacle, and to declare unto the priests what had happened; to poll his head, to offer sacrifice, and so to begin anew the vow of a Nazarite: for whatsoever he had before observed, it was taken to be unclean, and of no force. So Paul (as if some thing had happened unto him among the Gentiles, where he had been conversant) would be purified in the temple; as though he should have begun the observation of his vow again. A feigned devise of the Papists concerning Monks. The Papists cry, that by this vow of the Nazarites, there was a certain shadow at that time of their religious Moonkerie. Neither do they consider, that the vows of the Nazarites were instituted by the word of God. Let them show on the other side the commandment of God for their Moonkerie, which thing if they cannot do, than there resteth nothing, but that we may say, that the ordinances of Monks are not the vows of Nazarites; but of superstitious men, & a certain ridiculous imitation, or an evil zeal of the old vow of the Nazarites. So likewise in old time, superstitious men, when they saw that Abraham would have offered his son, Whence came the drawing of children through the fire. and that for the same cause he pleased God very well: they also would needs offer their sons, and make them pass through the fire: by which most wicked devise they offended God most grievously. But our worshipping must lean unto the word of God. Indeed civil institutions, though they be without the express word of God, may be received; so that they be not repugnant to the word of God: but the service of God, and religion, must be derived from no other thing, but only from the word of God. But (I beseech you) let them show me from whence they have the vow of perpetual sole life; or how can the same agree with the Nazarites? First, Gen. 1, 28. it is against the creation of man, seeing it was said unto the first parents; Increase and multiply. 1. Cor. 7, 9 Further, it is against the saying, which Paul rehearsed; He that cannot contain, let him marry. They vow poverty also. Against the vow of Monks. But what manner of poverty? Forsooth to live by begging. A goodly vow, when they will be maintained by the labours of other men! Undoubtedly this is against charity, seeing Paul saith unto the Ephesians; He which did steal, Eph. 4, 28. let him steal no more; but rather let him labour with his hands, that he may have wherewith to give unto him that suffereth necessity. But thou wilt say, that of the Monks there be some which are rich. I grant that, but they also do contrary to the word of God, wherein it is commanded; that He which laboureth not, should not eat. 2. Thes. 3, 10 Besides this, they do vow obedience. But unto whom? To certain men. When as Paul plainly writeth; Be ye not made the servants of men. 1. Cor. 7, 23. But they say; I hold of Francis; I of Dominike; I of Benet: whereas Paul would not suffer that the christians should say; 1. Cor. 3, 4. I hold of Paul; I of Apollo; and I of Cephas. Wherefore then do they say, that they agree with the Nazarites? Let us diligently examine every thing. The Nazarites shaved not their hair, but these men shave it. They are not agreeable to the Nazarites but rather be contrary. The Nazarites did drink no wine, but these men glut themselves therewith. The Nazarites came not to funerals, but these men desire nothing so much as the funerals and obsequies of the dead. Howbeit, these things I will overpass: this only I add; although in the jewish religion, the vow of the Nazarites was the principal vow, yet were they not forbidden to marry. Origin. In other vows (saith Origin) they gave either a sheep, or a goat, or an ox, or some other thing; but in this kind of vow they offered themselves: and yet their state agreed well enough with matrimony. 11 As touching Samson, he became a most strong young man. Who would have thought, that the same should ever have come to pass? The parents were not commanded to instruct him in the art of warfare, or to send him forth unto war. Thou wouldst much rather have thought, that his bringing up should have been as a monk, than as a soldier. But God was minded to show, that all the strength, which Samson was to have, should be derived from his spirit. And in that he should be a Nazarite all his life time, as Samuel also was; that was particular, and above the common institution of others: by the deed I mean, and not by the right or vow of the parents. judg. 13, ●. Samson ought to have obeyed, although he had not vowed; because the word of God came between. 1. Sam. 1, 11. Howbeit, touching Hanna the mother of Samuel, Whether it was lawful for Hanna to vow for her son. it may be doubted, how it was lawful for her to vow for her son: for it may scarce seem just, that the son should be bound by the vow of the parent. It was demanded in the time of Benet, whether the children, whom their parents offered unto Monasteries, might marry, when they came unto man's state. Gregory. Gregorius Magnus, writing to Augustine the bishop of England, answereth, that it is utterly unlawful. Which saying is very hard against the word of GOD: for Paul saith; ●. Cor. 7, 9 that It is better to marry than to burn: and, He which cannot refrain himself, let him marry. The Council of Carthage. In the third council of Carthage, whereat Augustine was also present, it was decreed; That children being offered unto the church, when they came to man's state, should either marry, or else vow chastity. This also was severe enough: for who may require this of that age, being unskilful of things, and ignorant of her own strength? But this I speak, to the intent it may be known, that there be decrees contrary unto decrees. But to return to the matter, I say, that Hanna might vow for her son; for as touching the performing of the vow, she might easily provide, that so long as he should be brought up by his parents, he should not drink any wine, nor cut off his hair, nor be at any funerals. But after he came to lawful age, it was samuel's own part to observe these things: indeed, not in respect of the vow, but because of the obedience which he ought unto his parents. For children ought to obey their parents, in all those things, which are not against piety, and the word of God. The Rechabits. jere. 35, 2. So the Rechabites (as it is in jeremy) when they obeyed their father jonadab, who commanded them to drink no wine all their life time, nor to dwell in cities: for the same cause were commended of GOD. Howbeit, Hanna, unless she had had a peculiar inspiration from God, could not have vowed, that Samuel should all his life time minister at the tabernacle of the Lord: forsomuch as the law of God discharged men from the ministery, after a certain space of years; namely, in the fifty year. But whereas I said, that it was lawful for Hanna to vow the vow of a Nazarite, for her son; The Master of the sentences. The definition of a vow. it seemeth not to stand with the definition of a vow, which is thus brought by the Master of the sentences: A vow is a testification of a willing promise made unto GOD, touching things appertaining unto GOD. But a vow, which is vowed by the parents, for the son, can not seem willing. Yes forsooth: it is willing, because the parents vow not by compulsion, but of their own accord; especially, when they command no ungodly thing, or contrary to the word of God. How some are said to be sanctified in their mother's womb. jud. 13, 5. 12 Some do gather by the history of the judges, that Samson was sanctified in his mother's womb; the very which thing also is believed, both touching jeremy, & also john Baptist: and they will have him so to be sanctified, as he afterward committed no deadly sin (as they call it.) But this is false, and vain: neither is, jere. 1. 5. Luk. 1, 15 To sanctify, in this place any other thing, than To appoint one to the execution of some certain work. Samson therefore was sanctified, that is, appointed of God to deliver his people. So was jeremy ordained to prophesy, and john to be a voice of a crier in the wilderness. Neither is it brought to pass, by this kind of iustificaion, that these men never sinned: for, Rom 3, 4. Every man is a liar: and (saith Solomon) There is no man that sinneth not. Further, 1. Kin 8, 46 what shall we say of Samson? Did he never sin? Yes surely he fell, and that grievously. Paul also, who unto the Galathians saith, Gala. 1, 13. and. 15. that he was separated from his mother's womb, and yet did he persecute the church of God. Otherwise the children also of the christians are said to be holy; forsomuch as God is not only our God, but also the God of our seed: according to that which Paul saith unto the Corinthians; 1. Cor. 7, 14. Your children be holy: and yet nevertheless, no man can doubt, but that they afterward fall, and grievously sin. 13 One thing remaineth to be spoken of: When the father voweth, and the son desireth to perform the vow of his father; what if the vow should be against the health of the son? Perhaps he shall fall into some sickness, & that it behoveth him to drink wine, or cut off his hair; what is to be done in this case? I have elsewhere declared, that the precepts of God are of divers degrees; so that some be greater, and some of less weight. As touching God, that is the commander, all are equal and like one to another; but as concerning the things, which are commanded, there is some difference. Wherefore the less precept must give place to the greater: for which cause Christ said out of the words of the prophet; I will have mercy & not sacrifice. Matt. 9, 13 Ose. 6, 6. If the vow be repugnant with charity, it must be broken. verse. 23. Not as though God utterly contemned sacrifices, which he had commanded; but because he more esteemed mercy. And Christ also in the Gospel of Matthew, the 5. chapter admonisheth; that, If thou offer thy gift at the altar, and there remember'st that thy brother hath somewhat against thee, thou must go first and reconcile thyself unto thy brother, and then return and offer thy gift. Whereby he declareth, that he will altogether have the less precept give place to the greater. So that we must thus answer unto the question; God commandeth the Nazarites to abstain from wine, he also commandeth every man to defend his life by good means. Here, when as the sick man cannot keep both the precepts; it is meet that he prefer the greater before the less. Thus also did the Rechabites, the sons of jonadab behave themselves. For although their father commanded them, that they should not dwell in cities, neither drink any wine; and were also commended by God, because they obeyed the precepts of their father: yet at the very same time that jeremy wrote these things of them, jere. 35, 2. they dwelled at jerusalem, contrary to the commandment of their father. For the Chaldaeans had wasted all their lands; wherefore they perceived, that there was then no place left for their father's commandment. But in Monasteries it is contrary: for if the father be sick, the son is so bound by religion, that he may not in any wise help him. Of the vow of jeptha, in the 11. of judges, verse. 34. 14 Here may a man ask the question; whether jeptha sinned, Whether jeptha in vowing sinned. in vowing, and in performing his vow? The question is hard, because it pertaineth not unto the right, but unto the fact. We know, that in those days it was lawful to vow; but what is to be thought of this act, nothing can be gathered by the words. It may be, that he so vowed by the inspiration of God; which being a particular example, it ought not to be extended to imitation: as of this kind there be very many in the holy scriptures. Some there be which affirm, Whether jeptha sacrificed his daughter. that jeptha did not offer his daughter in very deed, but only punished her with civil death; namely, in separating her from the common conversation, so that she lived only unto God, by giving herself to prayers only, and by living apart from the company of men. And they seem to affirm that that was the vow Cherem: howbeit no such as thereby the maiden should be bound to be killed; but that she should live as dedicated unto God, and continually give herself to his service. And even as a field or house dedicated by the vow Cherem, The vow Cherem. could not be revoked to the first owner: so (say they) this maiden being once dedicated unto the Lord, could not return unto her old state. David Kimhi, in defending of this sentence, bringeth these reasons. First he weigheth the words of jeptha; jude. 11, 31. Whatsoever cometh forth of my house, shallbe the Lords, and I will offer it for a offering. This letter Vau, being a conjunction copulative, (as we said in our commentary) he thinks doth make a proposition alternative: as if it should have been said; If it be such a thing, as may be sacrificed, it shall be sacrificed; but if it be otherwise, it shallbe the Lords and be dedicated unto him. Ibidem. 37. Further he saith, that the maiden desired space to bewail her virginity: neither is it written; To bewail her soul or life. Wherefore it seemeth, that she bewailed only this; to wit, that she should want a husband and children: but if she should have been offered up, it behoved her chiefly to lament for her life. lastly, he saith; verse. 39 that the words of the story declare it: for it is not said, that jeptha sacrificed her; but that he did as he vowed. If he had killed her, it would have been written; And he offered her a offering to the Lord. Of the same opinion is Rabbi Levi Ben-Gerson: and he addeth, that it is written in the text; Rabbi Levi Ben-Gerson. And she knew no man. As though it should be understood hereby, what kind of sacrifice that was. And he thinketh, that jeptha builded a house for her, where she should live alone: and he permitted her fellow virgins once a year to go and visit her, and to bewail her virginity together with her. And afterward he addeth, that a man so dedicated, ought not to live without a wife; because the man is not subject unto the wife. Samuel, although he were vowed unto the Lord by the decree of his mother; yet had he a wife and children. But a woman being so dedicated, might not marry; because it was necessary that she should serve her husband, who removing any whither, she was to go together with him. And therefore it is written, that jeptha did to her according to his vow; & she knew no man. 15 Of the same mind is Lyranus: and there be among the new writers some of great learning, which follow this interpretation. Lyra. But Lyranus pondereth these words; And the spirit of the Lord came upon him: and saith, that That spirit would not have suffered jeptha, Ibidem. 29. to have committed this murder. Besides, he saith, that it is written, that there were two months space given, so that he might ask counsel of the priests. And it is not very likely, verse. 39, but that he asked counsel of so weighty a matter; or else that they told him that he might redeem his vow. Neither is it probable, that this jeptha appointed to do any thing rashly; seeing the epistle to the hebrews calleth him holy. If thou wilt say; He did unto her, as he had vowed; Heb. 11, 32. but he vowed a sacrifice, and to offer whatsoever met him: they will answer; He vowed indeed, but upon this condition; so that it were lawful. But when his daughter met him, either he learned, or else he understood that it was not lawful. Wherefore if he had killed her, he had not accomplished his vow, but should have dishonested himself. But on the contrary part it seemeth wonderful, that he was so abashed, and he tore his garments, if the maiden should not have been offered up. Further, to what end should the virgins have lamented her? For if she should not have been slain, there seemed to be no just cause of morning. Over this, if her virginity was to be offered unto God, it should have been given with a willing mind. Yea, and in the rendering of vows, this is chiefly to be regarded: What must be chiefly regarded in vows. that they must be paid chéerfullie, and with a willing mind. Hereunto jeptha had no example in the scriptures, whereby it should be lawful for the father to bind his daughter by a vow, to keep her virginity: but contrariwise, God promiseth abundance of children unto the observers of the law, in the seventh of Deuteronomie, Deut. 7. 13. Exod. 23, 26 and 23. of Exodus. So then, that which GOD promiseth in stead of a great benefit, the same might not be hindered by a vow. Moreover, the arguments of the Rabbins are slender and weak; as afterward shall be more abundantly declared. Paul writeth in his first epistle to the Corinthians, the seventh chapter; verse. 37. If the father shall firmly determine in his hart, having power over his own will, to keep his virgin unmarried, he doth well, etc. Wherefore writeth he; Having power over his own will? If the maiden herself will, the father may keep her unmarried; so that she consent. But jeptha knew nothing of his daughters will, when he vowed: and then he ought not to think his vow to be ratified, when his daughter came out to meet him. And if this kind of vow should not be firm in the new testament, much less was it of value in the old testament; where the vow of virginity was not known. But of this matter I have spoken more in my book of vows. 16 There were others which thought, that jeptha did in very deed offer the maiden, which in those days should not seem so new and unaccustomed a thing; for God required of Abraham that he should offer his son. Gen. 22, 2. And such a vow was thought of many to be acceptable unto God; and that opinion also did pass unto the Ethniks: wherefore this sentence is oftentimes spoken; Sanguine placâstis ventos, & virgine caesa, that is, With blood, and with a virgin slain, The winds ye have appeased certain. There are works of poets, which make mention of Polyxena and Iphigenia; and also histories of the Curtij and the Decii. And undoubtedly with this exposition agreeth the Chaldaean paraphrast, which among the hebrews is almost of the same estimation and authority that the holy scriptures be. And that paraphrast saith, that the maiden was sacrificed; and reproveth jeptha, because he asked not counsel of the high priest. And hereto do all the ancient Rabbins agree, which also do blame the high priest; because he of his own accord went not unto jeptha. josephus. josephus also is of their opinion. Also Chrysostom writeth many things of this matter, Chrysost. but altogether far from the history: he followeth allegories, so that there can be in a manner no certainty gathered out of him. jerom. But jerom disagreeth with himself: in his epistle to julianus, he saith; that jeptha was numbered among the saints; because he offered his daughter. But in his first book against jovinian, he writeth, according to the mind of the hebrews; that Because he made an evil vow, he by the gift of God perceived, that he did amiss in killing of his daughter. For there might have met him either a dog, or an ass, which to have offered had been ungodly: and thus in one place he praiseth that, which in another place he dispraiseth. 17 Ambrose saith, Ambrose. in his third book De virginitate; that The maid was in very deed offered in sacrifice: and he writeth, that jeptha vowed not before the battle, but in the fight, and in the very time of conflict, when the success was doubtful. And he addeth; I do not allow the murder, but I see a commendable fear, that he would not violate the promise, which he had made. And he saith moreover, that this act is to be compared with the work of Abraham: for when Abraham was about to kill his son, the Lord cried out unto him; Ibidem. 1● Now I know that thou lovest me. And he concludeth, that after the same manner jeptha may be praised; because he showed by his example, that the oracle of God, wherein he commanded that vows should be performed, was to be preferred before children; yea, although it were his only begotten child that should suffer. But he demandeth, whether God have a respect to persons; seeing he let Abraham from offering of his son, but hindered not jeptha? He denieth that God accepteth persons; but saith, that it was necessary he should declare unto Abraham, that he delighted not in human sacrifices. Afterward followed the law, which in Deuteronomie, Deut. 12, 32 and Leviticus, forbiddeth the offering up of children. So then, the will of God was already declared, both in Abraham, and in the law also: wherefore there needed no new oracle, or new prohibition. Further, he noted, that in jeptha there was no such perfection, as was in Abraham: for Abraham wept not, tore not his garments, delayed not the space of two months; but straightway went, and Isaac followed him. It is no marvel then (saith he) if God prohibited not jeptha; forsomuch as he would punish his trifling shift. And in his third book De officijs, the twelve chapter, he writeth; I will never be persuaded, but that jeptha vowed unadvisedly: seeing he afterward repent. And he addeth, that he indeed alloweth not the fact: but he saith, that in a godly fear he fulfilled his vow; howbeit, in such sort, as he appointed his posterity to lament it. He saith further; I cannot accuse the man, because it was necessary for him to pay that which he had vowed. But it is a miserable necessity (saith he) which is paid with the murder of his child: and it is better not to vow that thing, which he will not have to whom thou vowest it. And straightway he saith; All promises are not to be kept: for God himself hath sometime altered his will. By which words he alludeth unto the place which is written in the 14. chapter of the book of Numbers, touching the prayers of Moses. verse. 13. Wherefore Ambrose is altogether of that mind, to think, that the maiden was offered, and for that cause (as I have said) preferreth her before the two Pythagoreans. And after he saith in his exhortation unto virgins; She paid with her blood the unadvised vow of her father. And upon the first epistle to the Corinthians, the 15. chapter, he saith; In a thing which could not be acceptable, he was found faithful, offering his daughter as he had foolishly vowed. And again; The act is not to be allowed, but the perseverance of faith is brought forth for an example. 18 But these words of Ambrose must not so lightly be passed over: for they cannot absolutely be allowed, and as he hath spoken them; howbeit I have brought them, to show his opinion to be, that the maid was offered out of all doubt. But in his words this I first note, What things are to be noted in the words of Ambrose. that he affirmeth a certain godly fear to be in jeptha, whereby he was led to perform his vow: further, that children were not be preferred before religion: thirdly, that jeptha was found faithful in that thing which could not be acceptable to God: lastly, that his perseverance of faith is set forth for an example to follow. As touching the first, A godly fear driveth not unto parricide. What affections are to be counted for godly. I know not how that may seem to be a godly fear, which driveth a man to killing of his own child. For he calleth it three or four times murder. In deed there be certain affections engraffed in us by God, but yet unto virtues and to well doing. A fear to eschew sin, an anger that we may punish wickedness, & so forth. Wherefore fear, when it is applied to virtue, may be called godly; but if it serve for vice, it cannot seem godly; nay rather, it hath a certain manner of ungodliness. Otherwise the endeavour of idolaters might be praised; for we see them labour earnestly about the worshipping of God: but because they apply not themselves to the sincere worshipping of God, their endeavour cannot be called godly. So, when that fear of jeptha drove him to commit murder, how could it be godly? If thou wilt say, that by parricide or murder he meaneth not the sin or the wicked act; but the sacrificing of his daughter: I will ask, why he saith that he alloweth not of the act? Undoubtedly, if he cannot allow it, than he perceiveth that sin is therein. But in that he saith, that the love of children is less to be esteemed than religion; that is true: but that was no religion, but a foolish, unadvised, and rash vow. Neither is the love of children less to be esteemed, than such vows. thirdly he saith, that he was found faithful: but what fidelity is there in that, which could not be acceptable unto God? If my servant should do that which I forbade him, may he therein seem faithful? But in that he calleth the immutable mind of jeptha, constancy; in my judgement he erreth: seeing the same was rather a wilfulness, whereby he would needs perform that which he had unadvisedly vowed; neither can perseverance in any evil thing be called constancy. He attributeth unto him a fear, A difference between perseverance and constancy. which he also calleth a godly fear: & yet afterward he saith, that he repented him. If he repented him, he did against his own conscience; and against it no man ought to do; For whatsoever is not of faith, is sin. Further, if he repented, why did he not amend his fault? For if any thing had been rashly done, that aught to have been amended. If God (as he saith) do sometime change his purpose; why then is it not lawful for us to change our opinion that is not right? Afterward he saith, he cannot but commend jeptha. But what will he commend? An uncircumspect vow? But that ought rather to be blamed. Will he praise the performance of the vow? But that he calleth parricide, neither may it be praised. Wherefore I say, that Ambrose affirmeth, that the maiden was undoubtedly offered in sacrifice: and yet are not all his words to be allowed. 19 Now let us hear what Augustine's opinion is touching this matter. Augustine. In his 29. question upon the book of judges, he writeth; that Out of this place the enemies of the old testament took occasion to slander God the creator of the world: for they called him both an evil and a cruel God. Such were the Manicheis, Valentinians, Marcionites, and such like pestilent rabble; Seeing (say they) he delighteth in the blood of man, how can he be but cruel? Augustine answereth; So far is it off, God hath no delight in the blood of man. that God rejoiceth in the blood of man, as he rejoiceth not in the blood of beasts: only he suffered for a time, that sacrifices of brute beasts should be offered, to the intent he might instruct men by little and little. But what the sacrifices of the forefathers signified, which might serve for their instruction; What the sacrifices of the forefathers signified. he declareth not in that place: howbeit, I will show the same in few words. First, there was set forth in those sacrifices, that The reward of sin is death: and that did he after a sort testify, which brought the sacrifice; namely, that he had deserved to be killed, but that by the goodness of God his death was transferred to the sacrifice. By this means were the elder fathers instructed to beware of sin. Moreover, those sacrifices directed the minds of men unto Christ; and they were certain visible preachings of him: and they taught, that Christ should be that sacrifice, that was to take away the sins of the world; and unto which our death and damnation should be transferred. So then God of himself delighted not in blood, but by this schooling he taught his people: yea, and if he had been delighted in sacrifices, he might have required to have them levied of men. God might have required human sacrifices. For what should have letted him; or what injury should he have done unto us, if he would have had sacrifices of men offered unto him▪ For at one time or other, man must of necessity die: wherefore it had been no very grievous thing to have prevented him for a year or two; neither should he have done any injury unto us, especially we understanding that we should live with him for ever. Undoubtedly in this thing no man might accuse GOD of cruelty. But now, seeing he hath removed all these sacrifices, he manifestly teacheth; that he doth not rejoice, neither in the blood of men, nor yet in the blood of beasts. God would the first borne of men to be redeemed, not to be sacrificed. Num. 3, 12. and. 18, 15. Deut. 12, 31 Yea the first borne of men, when they were bound unto him, he would not have them sacrificed, but redeemed with a price; which he would not have done, if he had taken any pleasure in blood. In the 12. chapter of Deuteronomie, he saith; The nation which I will drive out before thee, do sacrifice their sons and daughters, but see that thou do not so. But Augustine demandeth further; Whether there be any slaughter of men, A certain kind of slaughter of men is acceptable unto God. that is acceptable unto God? He answereth that there is. But what slaughter? When men (saith he) are killed for righteousness sake: not that the death of martyrs of itself pleaseth God, but because that godliness and faith towards God is both declared and also preserved thereby. And the death of Christ so pleased God, that it redeemed the whole world. Martyrdoms be as it were sacrifices. And the death of Christians, which they suffer for the name of Christ, may after a sort be called a sacrifice. Wherefore Paul, in the second to Timothy, the last chapter writeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is, I am sacrificed, etc. In which saying he calleth his death an immolation or offered sacrifice. And in the second chapter to the Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, If I be now offered up upon the sacrifice and service of your faith. Martyrdoms of men make no satisfactions for sins. And yet such sacrifices make not satisfaction for sins: for that doth the death of Christ only. But the death of martyrs pleaseth God, because the cause is acceptable. Augustine was baptized of Ambrose; and being wonderfully affected unto him, he followeth (where he may) the opinion of him, as of his schoolmaster, but somewhat more warily. In deed he compareth jeptha with Abraham; but he putteth a difference, which Ambrose noted not. Abraham (saith he) had the word of God [to warrant him] for the sacrifice of his son; so had not jeptha: nay rather, he had the law against him, that he should not sacrifice her. And in Abraham it was not the slaughter that pleased God, but the faith. Further, there is a great difference; for a man to do any thing of himself, and to have a will to do those things which be commanded him. And Augustine doth prudently admonish, that jeptha vowed an human sacrifice, jeptha, as Augustine thought, vowed an human sacrifice. not being beguiled, but willingly. Whatsoever (saith he) shall come forth of my house, I will offer it for a offering, etc. Do we think that beasts would come forth to meet him, as he should return home? Men indeed use to go out and meet with such as have the victory, and to rejoice with them: wherefore he vowed an human sacrifice. 20 The scripture doth only make mention of this act, but praiseth not the same. Even as also it is mentioned in the scriptures, that juda did lie with his daughter in law; Gen. 31, 8. howbeit that is not allowed. So there can nothing be gathered by these words, why the act of jeptha should be praised. Further, The rashness of the fathers, is punished by the death of their children. Heb. 11, 32. Augustine thinketh with jerom, that God would punish the rashness of the father's vow, by the death of his daughter. But there be two places (saith he) that let me from the blaming of jeptha. One is, for that in the epistle to the hebrews, he is numbered among the saints: and it is written, that The spirit of the Lord was upon him. Howbeit, did those holy men, which are reckoned in the epistle to the hebrews, never sin? Yes undoubtedly, their sins are set forth in the holy scripture. jud. 8, 2●. and .33. Gedeon, who is among that number, a little before his death made an Ephod, which was the destruction both of himself, and also of his house. The second place is; verse. 19 The spirit of the Lord came upon him: yet this letteth nothing, but that he might afterward fall. But thou will say, that jeptha had the victory: but with Gedeon there went nothing well, after that act. Yea, jud. 8, 27. and Gedeon (saith he) did before after a sort tempt God, and yet he had the victory. On this wise saith Augustine. But I would say otherwise: for I agree not with Augustine, to think that Gedeon tempted God. So then I would answer after this manner; David committed adultery, 2. Sam. 11, 4. and straightway afterward obtained the victory, and took the city Rabbeth Ammon; in the siege whereof he caused Urias to be slain. Saul persecuted David: 1. Sam. 23. in the mean time there were messengers sent to him from the Philistines; he leaving David, went to the war, and obtained the victory. Moses sinned at the waters of strife. Num. 20, 12 The people also had sinned many ways, and yet they obtained the victory against Sihon and Og, Numb. 21. being most mighty kings. Wherefore we will grant, that jeptha was numbered among the saints, and yet he might sin. And although he sinned, yet he obtained the victory. And we will grant, that the spirit of the Lord came upon him; but it was the spirit of strength. And although the spirit of the Lord were upon him, yet it is not of necessity, that he did all things by the same spirit: for we also, who are christians, have the spirit of Christ, when as yet none of us is renewed in all parts: nay rather, we do all sin oftentimes. God, by the sins of the godly would figuratively instruct the people. Augustine addeth moreover, that although the forefathers sometimes sinned; yet it nothing hindereth, but that God may use their sins to signify those things, which might instruct the people. For GOD is so good, that even out of very sins he picketh laudable commodities; and maketh them allegorically to declare what seemeth profitable unto him. In like manner as when judas played the harlot with his daughter in law: the same signified, that GOD would couple unto him his church, which before was an harlot. And so it may be, that by this act of jeptha, he signified; that God so loved mankind, as he would give his only begotten son to die for it: for he did not in vain, and without any cause suffer such a thing to be done by the fathers. Albeit they grievously sinned, yet could God use their actions to the instruction of his people. They were amazed at the sacrifices of beasts; neither did they (as it had been meet they should) lift up the eyes of their mind unto Christ. Wherefore God would by this means stir up them that were sluggish, that by the human sacrifice of the daughter of jeptha, they might be led to think upon Christ: for he it was, that should give life, and become the sacrifice for mankind. 21 Afterward Augustine declareth a reason, whereby he defendeth the act of jeptha; It may be said (saith he) that he was moved by the spirit of GOD to make a vow, and led by the same spirit to perform it; wherefore he shall be worthy of praise: so far is it off, that he should be reproved. Howbeit, this cannot be gathered by the words of the history. And whereas some say (which we before have touched) that he wept, r●at his garments, sorrowed earnestly, and therefore was not led by the spirit of God: this doth not much move me. God so requireth obedience, as he draweth not away human affections. Matt. 26, 38. Ibidem. 39 For God so requireth of us the duties of godliness, that nevertheless he taketh not from our minds human affections. Christ himself, when he was to suffer willing death for our sakes, said nevertheless; My soul is heavy even unto the death. He prayed also; Father, if it be possible, let this cup pass from me. But Augustine's meaning was to declare, how jeptha might be defended; which I also would gladly do, if I had any part of the history to help me. But that which followeth in Augustine, is spoken to imitate Ambrose: An excusing of Augustine. for he writeth, that The error of jeptha hath some praise of faith. Which (as I have declared before) may not be received: for, if it were an error, then can it not be ascribed unto the motion of the holy Ghost. Further, if it were sin, what praise of faith can there be in it? Because he feared, not to pay that which he had promised. What if the vow were not lawful? Can faith be commended there? Moreover he saith; He eschewed not the judgement of God, and he hoped that he would have forbidden him from killing of his daughter. He would rather that the will of God should in any wise be done, than that he would contemn it. These things were well spoken, if he had been assured of the will of God. But was not the will of God manifest? Nay rather, God had otherwise forbidden by his law. Wherefore, if it were an error, it ought not to be praised: but if the spirit moved him, than was there no error in it. That which he afterward addeth, is most true, and maketh on my side. First he teacheth, that it was forbidden, both by the example of Abraham, and also by the law, that a man should not kill his children. Further, why the maidens wept, he bringeth the same reason, which I alleged; namely, that both fathers should beware from binding themselves to such a vow; and also that so great an obedience of such a maid should not be forgotten. These things we have out of Augustine; by which words appeareth, that his opinion was, that this virgin was sacrificed in very deed; and not compelled by the vow of chastity to live sole. Which judgement I myself do altogether allow. 22 They which hold the contrary, have only two or three authors: but there be a multitude which hold on my side, and especially the ancient Rabbins, which lived at that time, when the Chaldaean paraphrast, and the writing of the Thalmud were set forth. For the Chaldaean paraphrast affirmeth, that the maiden was slain. josephus, Ambrose, Reasons by which the interpretation is confirmed. and Augustine are of the same opinion. And the reasons which we have, are not to be contemned. First, because there was no law in the old time, that maidens should vow chastity: nay rather, it was a curse, if a woman had died barren, and without children. Yea, and God promised unto the hebrews; If ye observe my laws, Exod. 23, 26 there shall be no barren woman among you. Neither is it very likely, that holy men would by their vow hinder this promise. Again, in all the scriptures revealed by GOD, there remaineth not any example of such a thing. Also by this interpretation we might seem (after a sort) to confirm ecclesiastical vows, which are manifestly repugnant unto the word of God: for Paul admonished, 1. Cor. 7, 9 that He which cannot abstain, should marry a wife. I speak not how jeptha tarried not for the consent of the maiden, before he vowed: without which (as I have before said) the vow of virginity might not be ratified; I have opened my mouth (saith he) unto the Lord, jud. 11, 35. and I cannot call back. Wherefore he vowed not the virginity of the maiden, seeing he asked not counsel of her. To this also serveth the lamenting of the virgins, and therewithal the bewailing of the maiden herself: for she desired that she might, with her fellows, bewail her virginity. But if it were a vow, why should she have lamented it? We use to bewail our sins, and not our vows. But the cause that moved the Rabbins, David Kimhi, and Levi Ben-Gerson, was this: for that they will either allow or excuse the act of jeptha. But we must not labour thereabouts; not because we are desirous to hide those things which the Fathers have done amiss; but because we see, that the things which are not well done, must not be excused. Moreover, this also doth not a little persuade me, that the jews at this day have not this vow of virginity among them. So as all these reasons lead me to think, that the daughter of jeptha was sacrificed in very deed. But if it be demanded, whether he sinned or no in the doing hereof? Two manner of answers to the question. It may be answered two manner of ways. First, in respect that he was a man, he might sin: as many other of the old Fathers fell. secondly, it may be said, that he did this by the motion of the holy Ghost: not as though God would have other to imitate this act; but that men might by it understand, that Christ should die for their salvation. It is free for any man to choose either of these answers: but I rather think, that he sinned. Now resteth to confute the arguments of the Rabbins. 23 In that they say the maiden was not killed by her father, but only punished with civil death: namely, that she should live apart from the fellowship of men, without a husband & children; it is not well said. For it cannot be proved by the holy scriptures, that there was any such vow in the old time. I know that there were Nazarites, 1. Sam. 1, 11 1. Sam. 8, 1. jud. 13, 5. and 14, 1. How the withdrawings from men are to be allowed, or not to be allowed. Matt. 4, 2. Luk. 1, 15. and 3, 3. which abstained from wine, and strong drink, and from all drink which would make one droonke; but they abstained not from matrimony. Samuel and Samson, being either of them a Nazarite, had wives; and Samuel had children, as the holy history declareth. But the withdrawing from the company of men, is not altogether to be disallowed; so that there come some fruit thereby unto the church. Christ departed 40. days, and fasted; but afterward he returned to instruct the people. john Baptist severed himself, but that was for a certain time; and he baptized and preached. So, some of the Fathers went sometime apart, where they gave themselves to prayers and godly meditations; that thereby they might return the better instructed to preach. But I can in no case allow the perpetualnesse of solitary life: for we are not borne to ourselves, but to others also. And whereas in the old time, there were some which were Nazarites for ever; that came not to pass by the institution of man, but by the commandment of God: which thing is written to have happened unto Samson, and john Baptist. jud. 13. 5. Luke. 1, 15. Otherwise Nazarites vowed, but only for a time: wherefore that which the Rabbins claim, is false; for there was no civil death by the law, whereby men and women were deprived of marriage, for their whole life time. David Kimhi saith, that this letter Vau, maketh sometime a proposition disjunctive. I grant that the same is found in certain places of the scripture. But it is no firm argument to say; It is found in some places, Therefore it is so in this place. But rather for the most part, Vau maketh no disjunctive proposition; but rather a copulative: & undoubtedly it is here brought in by exposition; It shall be the Lords (saith he.) After what manner? For I will offer it for a offering. 24 Besides this, they reason; The maiden desired a space of time, jud. 11, 37. wherein she might bewail her virginity: & she saith not, to bewail her soul or life. This argument carrieth a show, but it hath no strength: for if death should be lamented; then undoubtedly it is much more to be lamented, when a sharp condition is joined therewith. The maiden was sure to die at some certain time: but that seemed very hard unto her, that she should die without children; so as that condition is expressed, which made the cause more miserable. He saith moreover; verse. 39 It is not written, that jeptha offered her for a offering: but that he only did according to his vow. I answer; that there is enough said, when it is said, that he did according to his vow. And it is often seen, that in narrations, those things that be more cruel, be not expressed. And although the words be not all one, yet is it sufficient, if they be of like weight. Ibidem. Levi Ben-Gerson reasoneth upon this, that is written; And she knew no man; Therefore (saith he) she lived, but married not: howbeit this reason is of no force; for this sentence is an exposition of the words that go before. For why did the virgins bewail her? Even because she was unmarried, & coupled to no man. But Lyranus saith; verse. 29. The spirit of the Lord came upon jeptha: wherefore he vowed not his daughter for a offering. This reason (as we have heard) Augustine answereth; That spirit undoubtedly was the spirit of strength, and of warlike knowledge. Neither can all, that jeptha afterward did, be said to have come from the same spirit. Moreover (saith Lyranus) there was two months space between, wherein he asked counsel of the priests: and they gave him counsel to keep his daughter a virgin. But the ancient jews rather affirm, that he was so stubborn, as he would not ask counsel of the priests: and for that cause he is blamed by the Chaldaean paraphrast. Neither is it any new thing, that men sometimes sin, because they think that they have no need of counsel: and that doth most commonly happen unto princes. For they have a haughty mind, and lofty stomach: and therefore think that they have counsel enough. But he is numbered among the saints. To this doth Augustine answer also, that others were in like manner numbered among the saints; the which nevertheless did sin grievously. lastly he saith; If he had sacrificed his daughter, he should not have fulfilled, but have broken his vow. This I grant: and it is no marvel that he erred, seeing he was a man, and might fall. And thus far of the vow of jeptha. Of the Rechabites. In 2. Kin. 10. ver. 15. Look in the treatise of Vows, pag. 87. set forth at Basil. Who the Rechabites were. jere. 35. The commandments of jonadab to his children. 25 Who the Rechabites were, and of what stock, lineage, and kindred; it may be perceived out of the second book of the Chronicles, the second chapter: where we find, that they were Cinaei, that is, out of the posterity of jethro, the father in law unto Moses. First, they were called Cinaei; afterward of the famous man Rechab, they were called Rechabites. And as it is written in the 35. chapter of jeremy; This jonadab instructed his children in certain excellent precepts; First, he commanded them that they should drink no wine; secondly, that they should not till the corn fields and vineyards; thirdly, that they should not dwell in cities, but that they should in chariots wander about the forests and pastures, and should perpetually be in chariots in stead of houses. Moses entreated the Cinaei, that they would go with him, and that they would show him the way through that desert: and he promised, that he would bestow upon them of that good which the hebrews themselves should have at their coming into the land of Chanaan. Howbeit, it appeareth hereby, that they would not make claim to any part of that inheritance; but that they wandered about, through pastures, forests, and groves: which thing the children of Israel permitted them to do, seeing they were allied unto them. But forsomuch as jonadab was a man both wise and godly, let us see wherefore he gave this charge to his posterity, Why jonadab gave his charge to his children. according as we read in the 35. chapter of jeremy. For he commanded not these things unto them, to the intent they should be justified by them; but because they might serve them for a certain outward discipline. Of the which ordinance, although many causes might be alleged; yet will I bring only three. The first is, the opinion of the Hebrew writers, who think; that this jonadabs' mind was to provide an easy and commodious living for his posterity. Which thing David Kimhi expoundeth on this wise; They which possess (saith he) vineyards, or fields, and have also houses planted in places certain, must of necessity enter into sundry calamities. For the yearly profits, as well of fruits, as of wine, The calamities of husbandmen. do sometimes prosper untowardly; or else otherwhile are altogether taken away: by means whereof, husbandmen being deprived of their hope, are afflicted with hunger, and live in sharp penury. Sometimes also the air is corrupted, or the husbandmen are ill entreated by the robberies of their neighbours. These evils may this people easily eschew, A people of Scythia changing their habitation with the feeding of their cattle. by ranging to and fro in their chariots, whither soever they will. For by this means they avoid the evils, which are imminent and follow after good things, wheresoever they be: which they cannot do that have their habitations fixed unto vineyards, sown fields, and unto houses which be certain. And for this cause they say, that Abraham, Isaac, and jacob embraced this kind of life. And in deed we read, that they, when they were oppressed with famine in some place; did repair unto beetter and more fertile places. Sometimes they went down unto Egypt, Gen. 12, 1. and 20, 1. sometime to Gerar, that they might there be fed and sustained, when the famine elsewhere waxed great. Furthermore, that same trade of keeping cattle had continued among the Rechabites, even from their old ancestors. An example that we should be content with our calling. Citizens effeminate, and countrymen strong. For jethro the father in law of Moses, had herds and flocks of cattle; and he sent his daughters to feed them, and to keep them: wherefore they would not degenerate from their ancestors. And moreover, we are not ignorant, that they which inhabit cities, do soon become tender and effeminate: but they which live in the country, be (for the most part) strong and lusty: whereby it cometh to pass, that in the mustering of soldiers, the greatest part is appointed out of shepherds and husbandmen; but soldiers are seldom taken from among the artificers and meanest people of the city. Wherefore jonadabs' mind was, that among his posterity should be kept in sound state, the strength and courage of the body. He in like manner forbade them to drink any wine, the superfluous use whereof doth hurt the body, The discommodities of wine. Eph. 5, 18. and the mind many ways: and therein (as the apostle warneth) is wantonness. Whereupon GOD commanded in the law, that the priests should drink no wine, at what time they should enter into the temple to do holy service. Also it was a determination among the Nazarites, that they would utterly forbear the use thereof. And in so much as all these be things external, and indifferent; it behoved the children to obey their father: which must otherwise have been, if he had commanded them any thing, which had been against the word of God. For parents and princes must be obeyed; but yet, (according to the common proverb) Vsque ad arras, that is, So far forth as it be not against conscience, and true religion. When the father of the Rechabites had commanded these things, he added a promise; That your life may be long. Which may be referred, not only unto a commodious and easy life, (the which we have now declared out of the opinion of the hebrews;) but also unto the divine promise, which God thought good to join unto the commandment of obedience of children unto their parents. For thus it is written; Exod. 20, 12 That thou mayst live long upon the earth. 26 In very deed this interpretation of the Rabbins is tolerable: but there is another much more excellent, which may easily be gathered out of the first book of Chronicles the second chapter. In that place are reckoned the men which sprang of the tribe of juda: among whom also Hemath is recited, Hemath. whom the hebrews will have to be Othoniel, a notable man in that tribe: for he not only was a godly man, but also an excellent captain in the wars, and most skilful in the law of God. Therefore, when he was abroad, and in the wars, he fought valiantly; and being at home and in peace, he gave his mind to the holy doctrine; wherein he not only did meditate himself, but he also taught the same unto others. A place of Paralipomenon as touching the Rechabites. And among others he had the Rechabites to be his disciples, who leaving their pastures of jericho, repaired unto him to be taught. And because he belonged unto the tribe of juda, therefore the Rechabites are reckoned in the same: and it is said, that they honoured God with hymns and praises. And for so much as they were wonderful desirous of the law of God, jonadab minded to set them at liberty from cares and worldly pleasures; whereby they might the rather and the more conveniently settle and apply themselves unto that study. Neither did the Rechabites delay the time to obey. Wherefore jeremy brought them into the house of God; surely, not into the sanctuary, nor yet into the holiest of all: but into a certain parlour or chamber of the priests. For even as it appeareth by the building of salomon's temple, 1. Kings. ●, 6. there were certain by-places without the temple, wherein were the lodgings for the priests, which executed their office according to their course. And when jeremy had brought them thither, he commanded that the cups and cruets full of wine should be set before them, and he invited them to drink: which they refused, affirming that it was not lawful for them; because of the ordinance which their father made. jeremy invited the Rechabites to drink wine. But here jeremy might have seemed to allure and provoke them to break the commandment of their father: which if he had done of his own motion, he were not to be defended or excused; for so much as prophets are sent, not to be a snare but to set forward good and holy works. But what jeremy did, he did not of his own mind and accord; but by the commandment of God, who rightwell knew, that the Rechabites would not drink. So as the thing was done on this wise, because the obedience of the Rechabites might openly and by assured testimonies be approved; and that the pride of the hebrews might be suppressed, who thought themselves alone to be godly and holy. Furthermore, there is brought in a double comparison: A double comparison of God with jonadab, and the Rechabites with the jews. for God is compared with jonadab the Rechabite; who notwithstanding that he differ unspeakably from him, yet were the commandments of God neglected, when as those things which jonadab gave in charge, were very religiously observed. In like manner the Rechabites are compared with the jews: for they in kindred were Israelites, but these were Proselytes and strangers associated; by whom nevertheless, not only the law of God was retained, but also the commandments of their father was with great reverence observed. And if we shall make a reckoning of the time, How long the ordinance of the Rechabites endured. this ordinance of the Rechabites endured well near the space of 300. years: for in a manner so much space do we reckon between jehu and joachim the latter, or Zedekias the king of juda, in whose times jeremy prophesied. But if thou shalt demand, where jeremy found these men; seeing they led not their life in the cities? They themselves make answer, in the chapter now alleged; that by the host of Nabuchadnezar (which besieged the city, and destroyed all those parts with his army) they were constrained to enter into the city of jerusalem: howbeit, they did not there either buy or build themselves a house, but they hired a lodging. 27 The last cause of these precepts may be given in manner of an allegory: as if jonadab would admonish his issue of the principal endeavour, whereunto they should be bound, while they lived here; namely, of obtaining the heavenly habitation. Wherefore it is written in the epistle to the hebrews, the eleventh chapter; that The fathers of the old law wandered about, Heb. 11, 13. What was meant by the continual peregrination of the Rechabites. 2. Cor. 5, 6. as strangers, and had no country made by men: but they sought the heavenly habitation, which was made by God. And Paul said; While we live here, we are strangers from the Lord. We have here no permanent city, but we seek for one to come. These things be very good causes, why jonadab was persuaded to command such things unto his children. God witnessed by jeremy, that he would forthwith punish the hebrews for their disobedience and contumacy: but contrariwise, he comforted the Rechabites; because their obedience pleased him; There shall evermore (saith he) be some of their stock before me. Whereby it appeareth, that they were not all slain, or led away into captivity. There be of the interpreters, jere. 35, 19 which refer that word Liphne, unto the worshipping of God, and unto the holy ministery. Whether the Rechabites had the office of the priesthood, and how they were said to stand before the Lord. Howbeit this cannot be convenient for the Rechabites; because they were not of the tribe of Levy, nor yet of the family of Aaron; nay rather, they were strangers from Israel, and of the kindred of the Madianits. But some will answer me; that, The priests and Levites, did oftentimes contract marriages with them: and therefore the children, which were begotten, and which did minister in the temple, were by the mother's side said to be Rechabites. But me thinketh that this exposition is not of necessity; because the Hebrew word is not always referred unto the holy ministery: but they also are said to stand, and be conversant before the Lord, whom he favoureth, whom he defendeth and maintaineth. This also I will not pass over, that jerom, in his epistle to Paulinus, De institutione monachi, and elsewhere writeth; that The Rechabites in old time were the fathers of Monks. This perhaps might be true, concerning those Monks which lived in the days of jerom: but if this Father might peradventure come again, and see our Monks, he would pronounce them to be far unlike to those Rechabits. A comparison between the Rechabites and Monks. For they used to drink no wine: but these Monks of ours be lusty drinkers; neither d● they desire to have their wine overlaid, but they covet that which is the strongest, & most excellent. They possessed no houses: but these build & buy such houses, as may justly be compared to king's palaces. They possess excellent vineyards, and most fruitful fields: yea, and to conclude, they inhabit (I will not say overrun) cities. Therefore, what have they as the Rechabites had? Doubtless, nothing at all. But letting these things pass, I think good to admonish the reader, that among the Greeks there is extant this title of the 70. Psalm; Psal, 71. An inscription of the 70. Psalm. For the children of the Rechabites, which were the first fruits of the captivity. For this is not in the Hebrew; and from whence the Greeks derive it, I know not: yet do I think, that the Rechabites were therefore called the first fruits of the captives; because while they wandered through the plains and fields, it is likely that they were the first, which were taken, and afflicted by the host of the Chaldaeans. 28 But here ariseth a great doubt, Whether jonadab did well to bind his posterity to these precepts. whether jonadab did well, thus to bind his posterity to precepts, and to charge them with heavy commandments. certainly, wine, lands, houses, cities, and vineyards, be good things; the which GOD hath made for the use of man: why then would he have his posterity to abstain altogether from them; especially, seeing so great severity is sometimes repugnant unto charity? Also, there may happen a weakness of health, and such an infirmity of the body, that wine must be used; 2. Tim. 5, 13. even as Paul counseled his Timothy. Hereunto I answer, that the causes (as I showed before) which led this man to institute such things, were honest: but yet this we must add, that the observance hereof was not commanded by him with such severity, that there could be no exception therein. For not only the precepts of men, but those also, which God himself hath made, must be seasoned and tempered by the law of charity, according to the rule appointed by God; I will have mercy, Os●. 6, 6. and not sacrifice. Undoubtedly, he commanded sacrifices; but yet, if at any time they were a hindrance of showing mercy unto our neighbours, they were to be laid aside for a time and season. So then the precepts of jonadab were to be understood, that they should not bind his children, if by chance any necessity had urged: which necessity (as it is commonly said) is the mother of dispensations, or releasements. For this cause are the Monks to be blamed, The strict rigour of the Carthusians. which so strictly profess an abstinence from flesh; as if one should be at the point of death, they would not minister the same unto him. Wherefore, when any Rechabite had need of wine, in respect of his health, he might use the same, notwithstanding the commandment of jonadab: even as now also, because they were compelled by necessity, they went into the city of jerusalem, and were not accused of disobedience. Yea, and God testifieth with them on this manner; jere. 35, 18. Because ye have obeyed the voice of your father, and have fulfilled all things that he commanded you, etc. He saith, that they fulfilled all things, when as now nevertheless they were abiding in the city. Besides this, jonadab did not so command, as though he thought these things in their own nature to be unclean, the use of which he forbade unto his posterity. The peevishness of the Manicheis. This was the peevishness of the Manicheis, which thought, that wine, flesh, and other like things, were unclean: as those that were created by some evil god. So did not jonadab think, but forbade them to his posterity, for the causes now alleged. Furthermore, the Rechabites were not bound by vow to perform them; but they only abstained, because they would obey their father. And because the commandment, whereby wine was forbidden, might seem at the first view to be somewhat strict; In the use of meats & drinks the condition of the regions must be observed. therefore it must be considered, that the condition of all countries and regions is not all one. For to refrain altogether from wine in this climate of ours, it would be a great discommodity for the most part of men; neither might it be abidden. But it is not so in Syria, or Palestine, where men are troubled with great heat; and the waters there are very excellent, and are not unprofitable to be droonke: for which cause, both there are and may be in that place men in great number abstaining from wine. And that thus it is, the law of God concerning the Nazarites, confirmeth it: the which law utterly forbade them the use of wine, all the time wherein they were bound by their vow. And we are not to believe, that God would deal so hardly with his Nazarites, to charge them with things intolerable. Now then, seeing the precept might be undone, upon a cause of necessity; and that it was no difficult thing to be observed in those regions: jonadab in making of such a precept, is to be borne withal. Whereunto may be added, that such a precept was very convenient for them: for they were wandering people, and ran about in chariots, together with their herds of cattle, using milk for their meat, and whaie in stead of drink. So then he commanded them nothing, but that they were accustomed unto: and yet nevertheless, The Rechabites not forbidden to marry. in so strict a discipline, he forbade them not to marry. But contrariwise, the Monks do abundantly enjoy all pleasures, and think that they have performed all godliness, if they abstain from marriages. In judges. 1, verse 16. What be the best causes of peregrination. Look In 2. King. 2, 1. and 8, 1. 29 But we ought to remember with ourselves the very good cause of peregrination of these men: for all good men travel not into strange countries for one and the selfsame purpose. Many there be, which oftentimes leave their country; because they may not worship God there, after the sincere and lawful kind of worshipping: yea, they are grievously troubled, if they endeavour themselves thereunto. So Abraham was called out of his land, Gen. 12, 1. and from his kindred, lest he should still have proceeded in contaminating himself with his forefathers in idolatry. And so was it said of Christ; that If they have persecuted us in one city, Mat. 10, 23. let us fly unto another. But there be others, which although they be not hindered at home from true godliness; yet will they visit those places, wherein they think to attain more profit, and be more instructed in things divine and necessary for salvation. Plato's peregrination commended. For which cause Plato is commended, because he traveled to the Egyptians; and went to a part of Italy named Magna Graecia: he went also into divers nations, as though he had followed wisdom flying from him. 1. Kin. 10, 1. So likewise is the Queen of Saba commended in the holy scriptures, which traveled from so far countries to hear Solomon. After this manner the Kenites in the first of judges, followed the people of Israel: for although at home they knew and worshipped one God, whose priest also their father was; yet nevertheless they desired to be still more instructed, and more absolutely to receive the laws, the ordinances and worship of God. They also are very much worthy of praise, that travel into strange countries, only for the intent to profit others; & to deliver them from the miseries, wherewith they be oppressed. Hercules. After which sort the Poets have reported that Hercules wandered through the world, that by his force he might subdue wicked and cruel men, which miserably afflicted mankind. Neither did the Apostles for any other purpose travel throughout the world, but to deliver men from the power of the devil; and by the preaching of the Gospel, to lose them from the chains of errors. Christ also for the selfsame cause, would travel and journey among men, that by his doctrine & death, he might deliver mankind from eternal destruction. So as the Kenites may be numbered among these, for they also joined themselves in the society of the Israelites, to help them through the desert: for they having good knowledge of those places, might be a great help unto the jews. These counsels are plainly judged to be good and honest, for whose cause travelling, which are willingly taken in hand, are honest and praiseworthy. There may be other causes also of traveling, which as they are not always to be accused; so are they nothing comparable to these, either in praise or in worthiness. Wherefore, let godly men, when they travel into other countries, have regard (as much as is possible) unto these causes, which I have now mentioned. And as God disappointed not these Kenites of the fruit which they expected, but made them partakers (and that plentifully) of those good things, which he had prepared for his people: even so, seeing he is now the same God, which he was then; we must believe, that he will not suffer himself to departed from his accustomed manner, and perpetual goodness; so that we observe the just causes and reasons, that should move us so to travel abroad. 30 But in that matter we have need to be very wary and circumspect; namely, that (as Seneca in his 150. epistle to Lucillus, Seneca. What it behoveth us to take heed of in peregrinations. very well admonished) we travel from ourselves: that is, that we lay away our wicked affections, because changing of places doth little profit, if we carry about with us the same affections which we had before. Yea, and it maketh most of all to the renewing of godliness, that we should be strangers to our own selves: for what profit had come unto the Kenites, by the good laws, honest manners, and pure religion, which the jews professed; if they would have had their own with them, and have abidden in the same, wherein they were conversant before? So then, they which do travel into other countries for study & godliness sake, ought not to determine with themselves, to behold cities, buildings, rivers, fields, vineyards, woods, plays, and manners of men: for all these things, although they somewhat delight the beholders, (as children which taking pleasure in every new and strange thing do marvel thereat) yet are they to little or small purpose at all. The sum is, that above all other things they study only to be bettered in godliness and learning. For if they shall but smallly regard this, they shall be rather justly said to wander, than to travel. Let them not therefore retain with them any longer those evils, which they avoid: yea, and above all things let them wander far from the ignorance of God, from the unskilfulness of the holy scriptures, from corrupt affections, & from wicked and pernicious examples. This is the just cause of traveling which the Kenites, by their example do declare unto us. The Lacedæmonians forbade peregrinations. If the Lacedæmonians had had a regard unto this, they would not by their laws have forbidden traveling. But I persuade myself, that hereto they had respect, that they noted it to come to pass for the most part; that their countrymen by traveling abroad, learn of strangers, whom they go to see, not their virtues and wisdom, but rather their vices and errors: and afterward being infected with many evils, they return into their country, where they destroy their citizens with a certain pestilent contagion. Which certainly no man doubteth to be a great evil and discommodity to the commonweal. And yet we may not therefore conclude, that all travelling are hurtful: for there can be found no city, The commodity that cometh by peregrination. no people, nor any public weal in the world, which hath not many things unperfect, both in their manners, & in their lands, which may be amended and corrected by the sight and knowledge of others. Lycurgus, which made that law, Lycurgus. profited much by traveling into strange countries. Yea, and the Decemuiri of the Romans, The Decemuiri of the Romans. went themselves into Gréece, to the end they might know the laws of that people: by means whereof, they did marvelously provide for their own commonweal. The seventh Chapter. Of Marriage, and Sole life; especially of Ministers. IT is now a thing worthy to be noted, In jud. 4, 5. Married folks are not contemned of God. Look in 2. Kings 4 at the beginning. isaiah. 8, 2. that married folks are not despised of God: for of them he hath chosen, some to be prophets, and those very notable. For isaiah was commanded to go unto a prophetess, which both conceived, and also brought him forth children. Ezechiel also was married. Wherefore that Syricius of Rome, Eze. 24, 16. and his fellows must not be hearkened unto; when they forbidden the whole ministery unto married folk. And this reason forsooth they bring; namely, because it is written by Paul; that They which be in the flesh cannot please God: Rom. 8, 8. and because in the old law it is commanded; Be ye holy, for I am holy: and again; levit. 11. 44 Ye are the temple of God, or of the holy Ghost. But these testimonies now alleged, if they might serve any thing for their purpose; then undoubtedly should they declare, that no men which be married, can please God: neither that any may be counted holy, unless such as be of single life. 1. Cor. 3, 17. The temple also of God, or of the holy Ghost, should be restrained to the clergy alone. But how vain these things are, all men perceive so well, that they need none of my labour to expound them. For who seeth not, that the sentences now alleged, are not spoken particularly to one man or to an other; but are pronounced to all the faithful? The manner of the Ethniks as touching virginity or single life. It was the manner of the ethnics, to have their prophetesses either virgins, or else such as were of sole life: as it is written of the Sibyls. They also appointed certain priesthoods unto women, but yet to virgins only; namely, the sacrifices of Vesta, and also of her that was called Bona Dea. 2 Neither must we believe, The married men which were called to the holy ministery, did not leave their wives. 1. Cor. 7, 5. that those married folks, which were by God taken to the office of prophesying, or to the holy ministery, did straightway forsake their wives: for neither God nor Christ were authors, that any man should divorce himself from his wife. We know in deed, that Paul permitteth them which are married, to be sometimes a sunder; whereby they might more conveniently give themselves to prayers and fastings; but this he permitteth not, unless it be with both their consents, & that for a short time; and he willeth them to return to their old state, lest by the temptation of Satan they should be overthrown. So then this saying that they bring, is not sufficient to prove the necessity of sole life for ministers; seeing the adversaries gather more out of the same, than can be gathered. For there the apostle saith, that sometimes it is lawful to abstain from coming together. But these men take it to be a commandment to all sorts of ministers, to be evermore unmarried: which argument is both weak, and unprofitable; a● the art of Logic manifestly showeth. We will grant indeed, that it is meet for ministers sometimes to keep themselves continent, and that oftener than other men; but yet not continually. This they object; If other men moderate themselves now and then, because they may fall to prayer; what should they do, whose duty is always to apply themselves both unto prayers, and to the administration of the sacraments? I answer: first, that we much marvel at them, which allege these things; seeing the greatest part of the clergy do almost never teach; they distribute the sacraments very seldom, and scarcely once or twice in a year do celebrate that their most shameful and abominable Mass: but in the mean time they commit whoredom, and pollute themselves with adulteries. And they cavil that they cannot marry, because of the ecclesiastical degrees, which they have taken upon them. Undoubtedly, the reasons alleged do nothing at all further these kind of men. 3 Moreover, we must consider, that the words which Paul there speaketh, A distinction of prayers and fastings. belong not to common fasting, or to common and usual prayers: for otherwise it would be lawful for no man, either to marry, or to have a wife; forsomuch as all men are commanded to pray without ceasing. And there be sometimes certain solemn prayers, Sometimes fastings and prayers proclaimed. joel. 2, 16. 1. Cor. 7, 5. and fastings appointed; either for the avoiding of calamities, which hang over our heads; or for the choosing of ministers of the church, and for such like necessities in which we must (with the prophet and the apostle) counsel and exhort the husband to departed out of his chamber, and the bride out of her bed. But I would gladly here of these new masters, and most severe censors, what they did a good while since in the church of Rome, which they alone of all other so highly honour: what I say was done, when Christians did every day communicate; They communicated in Rome, every day. as jerom and Augustine write to be done in their time? Undoubtedly they did communicate, and yet they had wives. Further, what did the high priest Aaron, and his successors in the old testament; whose office both morning & evening was, perpetually to minister at the tabernacle? Exod. 29, 38 For as yet were not the turns of priests distributed by David, Solomon, and Ezechias: 1. Paralipo. 23. 24. &. 25. had they not then wives? Yes truly, and begat children. But they say, that it behoved the same then to be done; forsomuch as the succession of priesthood was then by the propagation of the flesh; neither might the priests be there taken of any other tribe, than out of the tribe of Levy: but now that we are loosed from that law, and that we may every where have ministers of the church, it is meet that they be without wives. I will ask these men: Who was the author, that the high priests, and other priests in the old time, should be continued by carnal propagation? Except they grant God to be the author, I would marvel: I will therefore conclude, that they make themselves wiser than God, who is most wise; who also suffered, and willed priests to use matrimony. He might have taken priests out of every tribe, and have commanded continency; but he would not do it: yet these men dare do more than he hath commanded. Further, let them tell us, whether there were ministers in the primitive church or no? Undoubtedly there were; yea, and those had wives: The ministers of the primitive church had wives and used them. and yet nevertheless, they both taught and ministered continually. That they had wives, the histories declare, the canons testify, and especialle those canons of the apostles; whereunto our adversaries think we must so firmly lean. The Canons of the apostles hold him accursed, that teacheth that a priest should despise his wife. For there we read, that he is accursed, which teacheth that a priest ought to despise his wife. 4 I am not ignorant, that there be certain wily heads, which by trifling shifts do so avoid the place alleged, as though it should only be understood touching meat, and drink, and clothing; of which things, they say that a priest now severed from his wife, aught to provide her: as though the wife is not more contemned, from whom marriage duty is taken away, than if she be neglected as touching meat, drink and apparel. The council Gangrense. The Council also Gangrense decreed, that he is accursed, which putteth a difference between the oblation of a married priest, and the oblation of others. Here also, lest they should be thought to say nothing, they say▪ that A priest is taken for him that was once before married, and not he which is presently married: which they think happeneth, when either the wife is dead, or else if they be separated the one from the other. But grant which of these two ways thou wilt, yet a clergy man cannot be called a married man; for they are married folks, Who be married folks. which both live together, and are not separated one from an other. But that the ministers in the primitive church had wives, and had the use of them, the history of Nicolaus the deacon sufficiently declareth. And hereby it is easily proved: for if ministers accompanied not with their wives; Syricius, Pelagius, and other Popes of Rome needed not to have made so many prohibitions, that the same should not be done from that time forward. For these tyrants complained, that so it was done; and therefore, so far as was in their power by decrees, ordinances, and threatenings, they forbade the use of matrimony to ecclesiastical persons, which they should not need to have done, if such matrimonies had not then been in use. At length, they deny not, but that it was so: howbeit they fly unto this; namely, that we must have a respect unto the times, and attribute somewhat unto necessity. For in the primitive church (as they say) there was a great want of ministers: wherefore they were feign to choose them out of every state of men, and therefore very many of them in those days were married. But now that the church is increased, we be not urged with that necessity: wherefore it is justly decreed, that only unmarried men should be chosen. The primitive church had more plenty of ministers than be now. 5 But (I beseech you) let these men consider with themselves; that in the same first time, when the ferventness of the holy Ghost did so much flourish, there were a great many more meet for the ministery, than now there be: by reason of the exceeding plenty of grace and spiritual gifts. Besides this, the church being enlarged and spread abroad, it needeth many more ministers than it did at that time. Furthermore, there is a great necessity that constraineth us; namely, because men at this day are more weak than they were at that time. Which also their Popes deny not; for in the distinction 34. chapter Fraternitatis: Pelagius judgeth, that a deacon, who being in way of preferment, hath committed fornication, and yet hath a wife of his own, should be the more gently entreated; because in these days, not only bodies are become feeble, but honesty and manners also. If they be not ignorant of this weakness of our times, which is far greater than in old time it was; they ought not to take from thence the remedy, where they perceive a greater necessity. Neither is it meet, that they should dissemble the necessity of this age; when as they, objecting unto us the manner of the old church, dare allege against us the necessity thereof. There is a necessity in each part: and therefore, if there be a consideration had of the one, there must be also a consideration had of the other. There be some among them, which say; that ministers, in the old time, had wives, and sometime used them: but they deny that it was lawful at any time to marry wives, after they had taken orders. They err undoubtedly: for in the Ancyran Synod (as it is written in the decrees, The Ancyran Synod. the 28. distinction, in the chapter Diaconi;) It is decreed, that if a deacon, while he is ordering, shall refuse the purpose of continency, when the same is required of him; and shall testify, that he will not live without a wife: Whether it be lawful for a minister to marry after he have received orders. if the same deacon, after he have taken orders, do contract matrimony, he shall not be hindered, but may freely execute his ministery. By which place we are manifestly taught, that it was lawful to contract matrimony, after orders received. Which Gratianus saw well enough, and therefore he writeth; Gratian. that as touching that Synod, there ought a due consideration to be had, both to the time and place: for it was held in the East church, which in promoting of ministers, admitted not the promise of continency. But as touching time, he addeth, that as yet this continency of ministers was not then brought into the church. But if thou wilt ask when that Council was held: we answer; that (as it also appeareth by the same decrees) it was held under Syricius, and Innocentius, which lived in the time of jerom and Augustine. 6 But it is a jolly thing to see how tyranny hath increased; How punishments daily grew upon the clergy men which contracted matrimony. The Council of Neocaesaria and how ungodliness by little and little hath taken root. At the beginning, the ministers of the church, which contracted matrimonies, were not altogether handled so severely. For the Council of Neocaesaria (as it is recited in the 28. distinction, in the chapter Presbyter,) only commanded such to be deprived from their office, but not from their benefice: for they were still maintained, and did receive their stipends from the church. Neither in the mean time will I pass over, that that Council did cast out of the church, such priests as were adulterers, and whoremoongers; namely, in excommunicating them: which was a very meet and just thing; where as our men now a days, do exceedingly wink at those sins. After this, they began not only to put them out of their offices; but also (as they term it) to remove them from their benefices: as it is written in the 33. distinction, in the chapter Eos: and in the chapter Decreueru●t. Yea, and those which so married, they sent them away; either into a Monastery, or else into some straight place to do penance: but in our time they do burn many of them. And afterward they were also in a great rage with the silly women, whom the ministers had married; as we find in the 18. distinction, out of a certain Council holden at Toledo, in the chapter Quidam; where it is commanded, The Cou●cell of Toledo. that the women should be sold: and in the 34. distinction, in the chapter Eos; they are appointed to be servants in that church, where the priest was, which contracted with them: and if perhaps the bishop could not bring them into bondage, he should commit it unto the prince or lay magistrate. Sometimes also they put them into a Monastery to do penance, as we read in the 34. distinction, in the chapter Fraternitatis. Neither were they content with this cruelty; but they would also have the children, which were borne in such matrimonies, to be servants in that church, wherein their father had been: and they deprived them of all their father's inheritance. And this is written in the fifteenth cause, question the last, in the chapter Cùm multae. They do not on this sort punish their adulterous sacrificers and fornicators; neither the harlots, nor yet their bastard children: they exercise their cruel censure upon the wives of priests, and their lawful children only. 7 At the last, when they have almost no other thing to allege, they fly unto their vow; as unto an holy anchor: they cry out, that the same must in any wise be kept; and that therefore it is no more lawful for ministers to marry, because when they were ordered they vowed a sole life. As though it were not, both by the holy scriptures, and also by man's laws provided that a vow, Vows of unhonest things be frustrate. promise, or oath, hath no force, if it compel us to an unjust or unhonest thing. And who seeth not, that it is a very shameful thing, and against the law of God, that he which burneth in lust (and so burneth, that he is oftentimes defiled with harlots, adulterers, and unlawful flesh) should be forbidden to marry? 1. Cor. 7, 9 Undoubtedly the holy Ghost hath commanded matrimony to all such, as cannot keep themselves chaste. Yea and the fathers perceived this, notwithstanding that they be more against us herein, than equity would. Cyprian. Whereupon Cyprian, as touching holy virgins, which had unchastlie behaved themselves, saith; If either they will not, or cannot keep themselves chaste, jerom. let them marry. jerom also feared not to write the same unto Demetrias. Epiphanius Epiphanius also against the Puritans saith; It is better for them, which cannot keep themselves chaste, to marry wives, and to sin but once only; rather than daily to wound their minds with corrupt actions. But I would not herein allow the opinion of this father; because he affirmeth that those do sin, which having made a vow of chastity, do contract matrimony: for so long as they obey the voice of God, they entangle not themselves with sin. Neither do I any more allow of that his reason, wherein he saith; that One sin may be committed, for avoiding of another sin which is greater than that. But my purpose only was, to show by his words, that matrimony is very necessary unto such as cannot keep themselves chaste. 8 Wherefore I return to that, which is objected unto us out of the words of the apostle, in the first epistle to the Corinthians the seventh chapter; In 1. Cor 7. verse. 5. Whether matrimony through these words of Paul be taken away from ministers. Seeing that ministers of the church ought continually to be occupied in prayer, it is necessary that they lead a sole life: otherwise they should not be able to execute the ministery. We answer, that the ministers of the church, as touching their living, and other functions, which have respect to the life of man, are in the same state that the common people be. Wherefore if they be in matrimony, let them in the more solemn fasts, and prayers, abstain as well as other men, in such sort as the apostle hath given counsel: and in other things, which be common and usual, they are not forbidden to use matrimony. Otherwise thou mightest infer, that they should evermore fast; because Paul granteth abstinence for a time from the duty of matrimony; not only for prayers sake, but that they may also give themselves unto fasting. I grant indeed, that Ambrose, The sentence of Ambrose is discussed. upon the first epistle unto Timothy, the fourth chapter, affirmeth this to be the cause of the sole life of ministers; that they ought alway to be in a readiness to minister baptism unto such, as should be in extremity of their life; or else to distribute the holy mysteries, which (he saith) was accustomed to be done once in a week; unless that otherwhile (by reason of strangers) it was used more often. And small was the number of ministers in those days. In that great city of Milan, there was but one bishop, seven deacons, a very few elders or priests; namely, two in every particular church. He saith, that priests in the old law might have wives; because they were not constrained to minister continually. They were distributed into many companies; namely, into 24. and into many turns, as appeareth in the book of the Chronicles: 1. Chron. 23 24, and 25. Luk. 1, 8. the which thing Luke also testifieth, when he maketh mention of Zacharie the father of john Baptist. 9 In these words of Ambrose two things must be well examined. First how strong the difference is, which he bringeth between the ministers of the old law, and also the ministers of the new law. Afterward, let us see, whether the work of matrimony (as he affirmeth & saith) have polluted the ministers of the church, and the priests of the old law. Touching the first, I know there were those companies and turns of priests, which he rehearseth; but so in like manner do I know, Before Druids time and at the first there was no distinction of priests by companies and turns. Exo. 29, 38. that they were instituted by David, Solomon, josias, and such other. But how was it before David, and from the beginning? certainly we read in Exodus, that it was the office of the high priest every day, morning and evening, to offer incense, and to minister in the temple. Which if afterward it were otherwise ordered; The remissness thereof afterward was not only for the work of marriage. that doth not more respect the work of marriage, than some certain rest otherwhile to be granted unto the priests. Furthermore, Augustine saw, that this appointment of companies and turns, is not enough to prove this matter. For in his questions upon Leviticus, the 82. question, he disputeth singularly of this; how the high priest was able every day, both morning and evening, to offer a sweet savour. If the question be (saith he) of sickness, and impediments of health; a man may say that he might have been preserved by the favour of God from being sick. But what shall we say of procreation of children? For seeing he was made unpure, by means of the act of generation; he might not have access unto the ministery. And that he abstained from the company of his wife; that were a hard saying: forsomuch as the high priests both married wives, and also begat children. How the high priest in old time might endeavour to have children. Either (saith he) the incense offered was sometime intermitted (which thing the sense of the scripture seemeth not to bear, seeing this kind of ceremony was commanded to be done continually, and every day) or else he saith, it might be attributed to a certain peculiar holiness of the priest, that he should not be defiled by the work of matrimony; as if so be that he chiefly, above other men, enjoyed that prerogative. Augustine. Howbeit, Augustine in the second book of his Retractations, seemeth to have found out another solution to himself, and saith; The law commandeth, that after the act of generation, the man should be unpure until the evening; then having washed his garments, he shall become clean at the evening, when as all the whole day he had been unpure. Wherefore, the high priest in the morning, after he had ministered, might endeavour to have children, and then was he unclean until the evening; at which time his garments being washed, and purification being used, he was become pure, and in the evening might minister. Thou seest here, that Augustine flieth not unto that distribution of the priests into turns and courses; because such kind of orders were n●t always distinguished: yet he agreeth with Ambrose, that the work of matrimony did defile the husbands. But in the time of Ambrose (as he himself writeth) there were but a few ministers, and they were to minister every day. In these days, when as the multitude is so great, and that there be found an infinite number, which scarcely three or four times in the year execute their holy function, and do in a manner never baptise or administer the sacrament; what hindrance have they by this rule of Ambrose, but that they may marry wives, when they burn and haunt the company of harlots? Epiphanius. Epiphanius against the Valesian heretics confesseth, that There was a canon and tradition, touching the sole life of ministers: but he himself confesseth, that it was not observed in his time, when as in the ministery there were many, which begat children in matrimony, whom neither he condemneth, nor yet judgeth to be deposed. But he saith, that the same was done; partly, because the discipline of the canons waxed cold; and partly excuseth them, The small number of ministers in the time of Ambrose. because of the multitude of believers, and small number of the ministers. These men, undoubtedly did minister every day, and yet notwithstanding they begat children in matrimony. In like manner Paphnutius obtained in the council of Nice, that the ministers were not separated from their wives. Whereupon it remaineth (according to his judgement) that they which execute the work of matrimony, may minister: and it followeth most evidently, that the same tradition, seeing it was mutable, and sometime took no place in the church, proceeded not of the word of God. 10 Now there resteth to consider of the second point, touching Ambroses' words; Whether the work of matrimony did make a man unpure. namely, Whether to execute the work of matrimony, did in the old law make a man unpure; so that he ought to abstain from holy ministration? There is a place cited out of Leviticus, the 15. chapter, verse. 2. where the adversaries think this matter to be entreated of: howbeit, they understand not that sentence. For the words in that place concern only the issue of seed, while one is asleep; whereby not only the husband is contaminated, but the wife also which shall sleep with him in the same bed: in like manner as it was of a woman's natural disease; for not only the woman was polluted, but even whosoever else did touch either her, or her garments, or the bed whereon she lay; so as they cannot prove any thing by that place. But if so be that they, which be ignorant in the Hebrew, will not give me credit; let them read the translation of Munster, and the interpretation of Cardinal Caietanus. But they are wont to cite out of the book of Samuel, that Abimelech the priest being about to give David the sew-bread, 1. Sam. 21, 4 Look In 1. Sam. 21, 4. Abimelech demanded of David whether he & his young men were clean from women. demanded of him; Whether his young men were clean from women? Unto whom David answered, that as touching women, both he and his servants were clean enough; because they had been three days separated from women. They say; It is not credible, that the priests demanded of harlots, and haunting of the company of naughty women; by reason of the holiness of David: and further, because in Israel harlots were forbidden. Wherefore (they say) it appeareth, that he demanded of the use of lawful wedlock. Here do I consider, that it was not lawful for lay and profane men, to eat of those loaves of sew-bread dedicated unto God; unless extreme necessity constrained them: for in such a case, this precept was to be observed; I will have mercy, Esaie. 6, 6. and not sacrifice. Put the case that David had been unclean; if so be that the priest would have done justly, If also he had been unclean, bread was to be given in a necessity. should he not have given the holy bread unto him? Would he have suffered him to perish for hunger? No surely, he would have given him. Yet he nevertheless demanded concerning cleanness, that if perhaps he had acknowledged himself to be unclean, he might at the leastwise have had a desire to be purged by sacrifice, if he could not enjoy it indeed, lest the law of GOD should seem altogether to have been contemned: howbeit, David answered, that both he and his were clean. Why he chiefly demanded as touching women. The priest of God did specially demand, whether they were pure from women; because men might easily offend in that uncleanness: for that by reason of their monthly disease, not only the woman herself was unpure; but also he that had touched her garments, bed, seat, or aught else of her, might easily incur the danger of uncleanness. Wherefore David saith, that he neither kept company with unlawful women, neither had he touched any thing of theirs being unclean; for that they had been separated from them, by the space of three days. We changed (saith he) our garments when we departed, and the vessels of the young men be clean; to wit, those wherein the loaves are to be carried. For there might have happened an infinite sort of defilings of the vessels. So that it is not of necessity, that either the answer of David, or the demand of the priest should be understood touching the mere conjunction with a lawful wife; seeing therein by the law is not found any uncleanness. Vndoutedlie, many causes might be alleged, wherein that contamination might happen by the means of conjunction: as if a woman have been unclean after her monthly disease, or after an issue of blood, or else after her childbirth, and such like; then a man might have drawn uncleanness to him, after what sort so ever he had touched, either her, or any thing of hers. Wherefore, seeing there may be many causes of this polluting, if thou only allege one cause, and think thou hast brought us a firm argument; thou shalt fall into a paralogism, A false argument. That being taken for the cause which is not the cause. another solution. or false argument. And these men are chiefly to be reprehended, seeing they set forth that cause, which (as we have declared before) they cannot prove by the law, that it made men fowl and unclean under the old law. 11 But let us grant for this time, that in those days there was some contamination mentioned in the law; A legal contamination was no sin. which nevertheless might not be proved by the scriptures: yet it followeth not therefore, that sin was there committed. Now then, if it be not proved, that sin was therein; how can it be, that the same action should debar men from holy functions? The monthly issue made a woman unclean: but yet who is so far deceived as to say, that that disposition of the body is sin? He that had touched a dead body was defiled: shall we then say, that they which buried dead bodies, committed sin? And at this day, should not the sacrament be given unto them after such handling of a dead carcase? And to speak of the seed which passeth away in sleep, the Canonists, and also Augustine denieth the same to be sin of itself: and yet nevertheless, by the law it made a man unclean. By what means therefore shall we say, that the lawful conjunction of man and wife can remove men from holy functions; especially, when as Augustine beareth manifest record, that if it be used for procreation sake, it is without sin? Unto whose saying I have also added this; that it must not be counted sin, when it happeneth to be done for avoiding of fornication, seeing we are thus persuaded by the holy Ghost: whom if we make a persuader unto sin, it were wicked and detestable. Seeing therefore it is no sin; so can it not be any let to the holy ministery. But if men so delight to follow and tread in the steps of the priests of the old time, wherefore do our sacrificers (seeing they are to minister daily) drink wine every day; when as the Lord commanded in the law, that going into the sanctuary, they should neither drink wine nor strong drink? But these men, if there be any wine more excellent than other, that command they to be prepared for themselves. If they will say that the law of Moses is now abrogated; why do they now go about to call it again, as touching the uncleanness which at that time was taken? Wherefore let us persuade them, that they will not so much stand upon that uncleanness of the law; which nevertheless (as I have said) they cannot prove by the law: I have now only showed of that, to the intent the unjust cause of contention may be known. If they would have the laws of Moses to be still in force, let them embrace each one of them: but if they confess them to be abrogated, why do they retain this one more than the rest? Furthermore, if they endeavour to draw these words of the apostle, to extend to their daily mysteries; 1. Cor. 7, 5. Why do they not perpetually fast, as the apostle saith. let them use just and perfect fastings every day: but and if they will excuse themselves, that they will be content with temperate diet; let them also rest themselves in the moderate use of matrimony, when necessity shall require. Neither do I deny, but that it may be in the use of matrimony, that sin of some excess may befall, so that the bounds of temperance be not observed: this I willingly grant; but yet therewithal I add, that this cometh unto that action by chance, or (as they call it) by accident. Yea, & of this very thing we have oftentimes experience in eating and drinking; therein there is no due measure continually observed: and yet for all that, our adversaries would not abstain from holy functions, the day next after such excess hath chanced. Also I would not, that the things which I have spoken, should be understood, as though I condemn or disallow of married ministers, and other men, for refraining themselves otherwhile; especially, when as the sacraments are either to be ministered or received: so that the conscience persuade hereunto, that it may be done without breach of charity. I marvel that some have been so bold, to reason out of Paul's words on this wise; 1. Cor., 5. 7 A deceitful argument of some. It is good for married folks, because of prayer and fasting, to abstain the company one of another for a time; Therefore, it shall be better, if they abstain for a long time: and again; It shall be best of all, if they temper themselves for ever. Seeing thou most manifestly offendest, if thou reason on this sort; This man can bear ten pound weight; wherefore he can bear twenty pound weight: if he can bear twenty, he can bear forty, and so will go on, until it be infinite: who would not see, that these things be ridiculous? There must be a consideration had of our infirmity. There be some which are able to abstain for a time; yet if they should be constrained to do the same perpetually, or for a long season, they should find it intolerable. 12 I know there be some, which think not that the gift of sole life is granted by some singular grace of God; In 1. Co. 7. 8 but judge that it is a thing common unto all believers, if they be disposed to embrace that kind of life. Chastity commanded unto all men. Exod. 20, 17 Chastity in wedlock, and chastity out of wedlock. But it must be understood, that chastity is generally commanded by God unto all men, most of all by that precept, wherein it is said; Thou shalt not lust. The same is distinguished, because it is retained, partly in wedlock, & partly out of wedlock. Of this latter we now entreat, the which virgins, sole livers, and widows do challenge to themselves. And it is counted a virtue, whereby the lusts of the minds, & the affects and motions of the body are restrained touching fleshly inclinations; and to speak morally, it may seem to be a part of temperance. It belongeth unto temperance. But if we will show the matter, as meet we should, like Divines, we will say, that it is the gift of God, whereby we may make ourselves chaste for the kingdom of heavens sake. Chastity is the gift of God. 1. Cor. 7, 7. Paul affirmeth, that it is the gift of God. Of the making chaste for the kingdom of heaven sake, Christ speaketh very plainly: Mat. 19, 11. True chastity concerneth both the body and the mind. The gift of chastity is not in our power. which must be understood not only as concerning the body and outward impurity, but that we must also live with a chaste mind. Of the which gift two things we affirm; first, that it is not in our own power; secondly, that it is not equally bestowed by God upon all men. 13 For the establishing and confirming of these things, I take upon me the choice of a sole life, the which some enter into, and some others refuse. When we enter into it, either it is of our own strength, or by God; if thou wilt say that it is of our own strength, thou art of Pelagius opinion; but if thou say that it comes of God, now thou agréest with us: and it willbe evident, that a sole life is the gift of God. Perhaps thou wilt say, that it cometh both of God, and of us; because God helpeth, and we are willing. Here will I demand, what that is in this choice that thou countest to be thine own; whether thou say that it is so thine own, as it is not of God; or else whether thou mean that thou hast the same also of God? The first thou canst not say; Paul is against it; What hast thou that thou hast not received? If thou hast received, 1. Cor. 4, 7. why dost thou glory, as if thou hadst not received? But if thou shalt grant that thou hast it of God, thou shalt now understand, that it lieth not in thine own power. And seeing others do not choose that which thou hast taken upon thee, we be manifestly taught, and evidently admonished, that it is not given unto others which is given unto thee. Further it should seem rather, that it ought to be, that the gift of effectual calling unto faith in Christ, and eternal salvation, should be common unto all men; rather than the gift of single life. But that is not granted unto all men; therefore neither aught this to be accounted common unto all men. Neither is the gift of effectual calling, nor yet the gift of single life common to all men. That the other is not common unto all men, it is a thing most manifest: for so much as all men are not predestinate, all men are not borne of faithful parents, all men are not admitted, either unto baptism, or unto the preaching of the Gospel; And some are catched quickly, Wisd. 4, 11. least corruption should change their hearts; and others are left to themselves, who in process of time become evil, and so perish. And among those, which do hear all one preaching, all are not drawn by God: whereupon Christ saith; No man cometh unto me, john. 6, 44. unless my father shall draw him. By which words it appeareth plainly, that there be some, which are not drawn. Augustine. Wherefore Augustine said; If thou wilt not err, I would not have thee to judge why God draweth one man, and yet draweth not another. And yet for all that, is not free will taken away: for whether a man be drawn, or not drawn, there is no violence done; only compulsion is an enemy thereunto, as we have taught before. Besides this, sole life is called a grace, or a free gift of God: and of graces it is written in the first epistle to the Corinthians, 1. Cor. 7. 7. that the holy Ghost distributeth them as he will. But and if that those graces, whereof the apostle there speaketh; 1. Co. 12, 11. as prophesy, wisdom, knowledge, tongues, &c: were more profitable unto the church, and tended more to edifying, than doth sole life, and yet were not given unto all men; why would we have sole life to be granted unto all men alike? An objection. 14 Perhaps some man will say, that all men also might have those gifts, so that they would believe: Matt. 17, 20. for Christ said; If we had faith as the grain of mustard seed, the very hills should be obedient to our voice. And unto the Romans it is written; Rom. 12, 3. that These gifts are given to every one according to the measure of faith. Moreover, A solution. two things we may say; namely, that this faith is not the same, wherewith we be justified, which is common unto all believers: but it is the faith of miracles, not granted unto all men. Yet also, if these sentences be understood of the faith, whereby we are justified; nevertheless the argument should be feeble, because all christians, which believe in Christ, have faith: howbeit, not of themselves, but rather of God; and those graces do not accompany every degree of faith. And according as the holy Ghost doth give the same unto men; even so doth he distribute sundry degrees of faith. Neither is it ourselves, which appoint the measure unto our faith, but God, as he will, doth temper the same. But the first answer is weaker: for we see, that the wicked, which be strangers unto Christ, and destitute of a justifying faith, have sometimes such graces, As God predestinateth to the end, so he giveth means to the same. as they show forth miracles. Finally, as God hath predestinated every one of his elect to the end of eternal life; so hath he also predestinated the means, which may bring them unto the same; and that to every one as was convenient. A similitude. Galen. We see that in the members of the body, all members (as Galen De usu partium witnesseth) have not all one sort of powers and instruments. And that we be members in the body of Christ, the scripture doth most manifestly teach: wherefore we must not say, that all men have attained to abilities and gifts alike. Paul doth testify the same, who speaking of sole life, bringeth in the word [gift] when he saith; verse. 7. Every man hath his gift: and he addeth thereunto [proper] so that one hath it after this manner, and another after that. And Christ, in the 19 of Matthew; Matt. 19, 11 All men cannot receive this saying, save they to whom it is given: he that is able to receive this, let him receive it. 15 Neither doth [can] in that place signify To will, as some do imagine; Can in these places signifieth not, to will. if we shall diligently weigh the text of the history. It is written in the eight chapter of the book of Wisdom; No man can be chaste, unless thou give it unto him: whereby that scripture teacheth, that there be some, unto whom it is not given. And this is a marvelous furtherance to our commodity, that we be rather governed by the will and appointment of GOD, than by our own. Neither doth the same thing make a little to the extolling of the majesty and providence of God towards his people. Augustine. Augustine in his 19 chapter De bono viduitatis, writeth; It is in us to will, but our will is stirred, that it may arise; it is cured, that it may be whole; it is enlarged, that it may be capable; it is filled full, that it may have. And in that place he maketh special mention of the gift of continency. But who will say, that the wills of all men be cured, enlarged, and full; seeing we still see so many that be feeble, and fallen down? The same Augustine, in an epistle unto Maximus; The same Augustine. 1. Cor. 4, 7. For who separateth thee? Thou wilt answer; My good will, my faith, my righteousness. And wilt thou not immediately hear that which followeth; What hast thou that thou hast not received? If thou hast received, Ibidem. why doest thou glory, as though thou hadst not received? But these men, when they affirm that the gift of sole life is offered unto all men; and that all men, if they will, may accept the same; do of necessity fall into those answers, which Augustine in that place condemneth. For if I demand of him that is in sole life; Who hath separated thee from him, which is in matrimony? If we follow them, he shall not have what else to answer, but; My will, my choice. Say therefore to him as followeth; What hast thou, that thou hast not received? Why dost thou glory, as though thou hadst not received? The same Augustine. Augustine De sancta virginitate, the fourth chapter; I would all men to be as I myself am, 1. Cor 7, 7. but every man hath his proper gift of God, one after this manner, and another after that. Who then giveth these things? Who distributeth as he himself will, to every one his proper gift? Forsooth that doth God, with whom there is no iniquity. And it is either unpossible, or else most hard, for men hereby to know by what equity he maketh some men after one manner, and some after another manner; but that by equity he doth it, it is not fit for any man to doubt. What hast thou therefore that thou hast not received? Or by what peevishness doest thou love him less, of whom thou hast received more? Here we understand, that it is God, which maketh some after this manner, and some after that: further, that he which liveth sole, hath received the more. Which two things, if thou confer one with another, thou shalt easily perceive, what is to be gathered of the former words. Augustine. The same Augustine De sancta virginitate, 42. chapter; Whosoever remaineth chaste from the beginning, is directed by God. He which of an unchaste man, becometh chaste, is amended by him: and whosoever is unchaste unto the end, is forsaken of him. That which he may do by his secret judgement, he cannot do unjustly. Again; Chastity is commanded both in matrimony, and out of matrimony. And that sentence of Augustine is throughly well known; Give what thou commandest, and command what thou wilt. Also; The law commandeth, & grace bestoweth. Augustine also in his book De adulterinis coniugijs, the 18. chapter; He that can receive, let him receive. Wherefore he that can, let him receive that which all men receive not: but those can receive, upon whom the secret, yet not the unjust mercy of God doth bestow it. Hereby it also appeareth, that it is God, which by his secret, but yet by his just judgement, distributeth unto some, not unto others. And the same Augustine against julian, Augustine. in the 5. book and seventh chapter: when an adversary of his had said, that in our election God esteemeth continence, because it is said; To say that we have sole life in election, is Pelagianisme. jerom. All men receive not this saying, answereth: Thou shouldest have noted that which is said before; But they to whom it is given. Wherein thou shalt note, that to say, we have sole life in our choice, is Pelagian heresy. 16 jerom might be alleged, who in expounding the 19 chapter of Matthew, saith; that We must throughly examine our own strength. And he useth these words, to declare, that it is no ordinary strength which can perform this vocation. Gregory. Gregory also in his Pastoral, plainly saith, that this is not every man's work. And he that will gather more places of the Fathers, touching these things; let him read the plain, sincere, Bucer against the bishop of Winchester. Some of the fathers seem to judge otherwise. An excusing of the Fathers. and godly answer of D. Bucer, unto the bishop of Winchester. I grant that there be some of the Fathers, which seem to be of another judgement, that virginity (I mean) and sole life is in their power, which be willing thereunto▪ who I think should be thus understood, that it behoveth, that our will and choice should exercise themselves in the gift of grace received, lest that men should be thought to be led as stocks and stones. They mean also that such a gift bestowed, should be nourished with desire, prayers, That the authority of the fathers must not remove us from the doctrine of the scriptures. An objection. & other such godly endeavours: for when we have received grace after regeneration, and have been adorned by God with some gifts, we be workers together with him. And if the Fathers meant otherwise, the authority of them must not remove us from that which the holy scriptures do most manifestly teach. 17 They which be against us, do object, that Paul writeth; 1. Cor. 7, 1. It is good for a man not to touch a woman; Ibidem. I would that all men were as I myself am. Wherefore (say they) would he praise and set forth these things unto men, unless they should be convenient for all men? He might seem in very deed to trifle, & in vain to warn us hereof. And it is most repugnant unto the bounty of God, that he should not give unto all men those things which be good: yea, and in granting that unto one, which he giveth not to another, can hardly be avoided the respecting of persons. But these men should have marked, that those words which Paul hath, An answer. concerning the praises of sole life, are never put absolutely. But because we should not err, he always restraineth them; verse. 2. Let every man (saith he) have his own wife, and every woman her own husband for avoiding of fornication. verse. 3. Let the man render due benevolence unto his wife. verse. 9 If they cannot contain, let them marry. It is better to marry than to burn. Every one hath his proper gift of God, one after this manner, and another after that. Wherefore the words which be spoken of Paul, must even so be understood, as they be written of him. Doubtless, we are greatly bound to the holy Ghost, which hath so exactly declared these things; which if they were not expressed, How much we are bound to the holy Ghost for speaking so plainly of these things. Paul also saith, I would have you all to speak with tongues. 1. Cor. 14, 5. in such sort as they be, we should not be able to open our mouths against so impudent adversaries. Albeit reason would require, that although the words had been spoken absolutely; yet that they should have been restrained by other places of the scripture, lest there might appear a contrariety in the words of the holy Ghost. For in the same epistle he saith absolutely and plainly; I would have you all to speak with tongues: which unless thou understand; For mine own part, & reserving the distribution of the holy Ghost; it were very ridiculous. Also he saith freely and absolutely; I would that young widows should marry and bear children, 1. Tim. 5, 14 and govern their households: wherein nevertheless must be understood; If there be any imminent danger of their falling; or, If so be they grow wanton. Neither must the apostle be so expounded, as that he would pluck from them the power of abiding in widowhood, if they were able so to do. He saith also; Rom. 9, 3. He wished to be accursed from Christ. that He wisheth to be accursed from Christ for them that were his brethren, according to the flesh: wherein thou must understand; If it were possible. But these things which be now entreated of, are determined and defined by the same apostle himself. Neither is there any cause why we should complain of God's liberality, The bountifulness of God cannot be accused. and bountifulness; if he give not all manner of things unto all men. That is bountiful enough, that whatsoever good thing is in us, all that hath he of his mere mercy powered upon us. certainly, I for my part will never complain of God, that he hath not made me a prophet; or else, that he hath not bestowed upon me the gift of tongues: so much hath he given me, as seemed good unto him. Neither do kings of the earth, A similitude. how liberal soever they be, give so much unto Gentlemen, as they do unto Senators, or Counsellors: they give, according as they shall think meet to every man. Respecting of persons is not where duty hath no place. Respecting of persons (as the Schoolmen themselves testify) is not found, where duty or bond hath no place: which we may not think of God, seeing he is bound to no man, nor oweth any duty to any man. Neither is he persuaded by the nature or dignity of persons; since rather he putteth upon us all such persons as it hath pleased him. Otherwise, if respect be had unto our original, we be all equal, and derived all from one clod of earth. We cannot perform all things that be set forth unto us by God. 18 They say also, that whereas God layeth before us two kinds of life; namely, matrimony, or sole life: unless he should permit us to have a free choice, he might seem to dally, and in vain to set forth those things unto us. If this kind of reasoning were effectual, a man might say; Seeing life and death are set before us by God, A similitude. there is strength naturally present, whereby we challenge unto ourselves life, refusing death. And whereas in like manner there is set forth unto us, either the observing or transgressing of God's commandments: there is liberty granted, and strength sufficient in us to put in execution either of them, at our own pleasure. When as nevertheless it appeareth most manifestly, that none without the singular grace of GOD can keep the commandments: A similitude. even as a sick man, although that health be propounded unto him, can never of his own bare and simple choice recover health without the benefit of God; by means of the physician and medicines. A similitude. Further, whereas there be sundry arts and functions of man's life, which are set before us; yet are we not all fit for them: neither have we equal strength and power to compass them. There be some, which are altogether unapt to learn laws, or physical sciences, or languages, or honest arts: because perhaps they want memory, wit, or industry. And to others, which be of the weaker sort it would be impossible, that they should take upon them the feats of war, or the shipmens' cunning. Wherefore, touching virginity, or sole life, there is no commandment extant, which is not convenient for all men. Every one ought in himself to do that, which we see the wiser sort of parents neglect not to do towards their children, when they are to put them to any art or occupation: verily they search out what they can do, whereunto they are apt and able; which being known, they determine of them, as they shall see them naturally given and made thereunto. Wherefore, let us not deal unadvisedly; but let us earnestly desire God by prayer, that he will show us what kind of life may be most convenient for our salvation, & that it may be conformable to the grace which is given: and God will not fail them, which inquire and ask counsel of him. 19 They unjustly accuse us, We despise not prayers & fastings. as though we despise prayers and fastings; which thing they speak not truly: seeing we know, that chastity is convenient both for matrimony, & for sole life; neither do we think that it can be had, unless it be granted by God. But this we say, and constantly affirm; that it is a rash part for us, to will and go about to prescribe unto him, in what state he should place and appoint us, when we burn and are tempted; in such sort, that we being overcome, do yield ourselves unto lust; leaving matrimony (which we may use as a just remedy appointed by God) to give ourselves so long to prayer and fasting, until we win the will of God, that he at our own choice would have us not chaste married folks, but continent sole livers. In things indifferent God doth not always grant the suppliant that, which he judgeth good for himself. In these indifferent things, we obtain not always that which we ourselves think to be good for us; but rather that, which GOD knoweth doth make most for the sanctifying of his own name. Paul prayed to be delivered from the sting of the flesh, and from satan which buffeted him: but he heard that grace should suffice him. 20 They also, which serve this or that saint, An objection. argue after this manner; God granted a sole life unto Paul, unto john; therefore the same is granted unto all. I answer, An answer. that this is a very cold cavillation; seeing there is brought no full and perfect induction. For as touching some, The induction is not perfect. it may be granted, that God gave particularly unto them the gift of sole life: but that it is understood to be of all men alike, it is both false, and against the holy scripture; partly in Matthew, and partly in Paul. Also there is a place brought by them out of the epistle to the Philippians; I may do allthings in Christ, Phil. 13, 4. who strengtheneth me. But the sense of these words is not generally to be taken: for Paul was minded, A place to the Philippians discussed. Phil. 1, 24, and 2, 24. as it is there written, to have abidden longer with the Philippians, who nevertheless could not escape the persecution of Nero the emperor. Also he desired to have the law of his members taken away, Rom. 7, 24. which resisted the law of the mind: which might not be, so long as he lived here. Wherefore the apostle, in that place, spoke of hunger, thirst, penury, poverty, and finally of the cross, which Christ daily laid upon him to bear. These things he said, that he was able to endure through Christ: but he spoke not of those things, which men by their own rashness do willingly lay upon themselves. It is your own lithernesse (say they:) for if you would, no doubt, but you might repel from you the burning and stings, which ye allege for an excuse. Here we demand again of them, that when a man doth that, shaking off all slothfulness, which other men do not, whether he have that which he hath of himself, or of God? Beware thou sayst not; Of himself: for then shalt thou discover thyself to be a Pelagian. And if thou say; Of God: then of necessity thou confessest, that there is something in him, which is not granted unto other men; and that is even the same which we speak of. certainly, a miserable thing is the deriding which they make of us, when we use to name the word, Gift, or Vocation: and they say, that these be dreams and imaginations of our own. Howbeit, these men should know, that we are not ignorant, that the Schooledoctors have not spoken on this wise: howbeit, the faithful, and such as be very godly and sincere, have not been ashamed to use these terms, The names of gift and calling. which the holy Ghost hath spoken in the holy scriptures. The name of calling is used by isaiah, in like manner by jeremy, and the other prophets: isaiah. 49, 1. jere. 7, 13. joel. 2, 32. Rom. 8, 29. Rom. 9, 12. Rom. 11, 29 1. Cor. 7, 20. Gala. 1, 15. in the new testament it is used, in the 8. 9 and 11. chapters to the Romans; also in the 7. chapter of the first epistle to the Corinthians; in the first chapter to the Galathians, and elsewhere in other places, which would now be overlong to recite. And in like manner touching gifts, what need we to doubt; we have Paul in the 11. to the Romans. And Christ saith; Save they to whom it is given. Rom. 11, 29. In the same 7. chapter to the Corinthians, it is said; Matt. 19, 11. Let every one abide in that state, 1. Cor. 7, 20. whereunto he is called. And in the 11. chapped. to the Romans, he joined these two words together; The gifts and calling of GOD are without repentance. Rom. 11, 29. Neither do we say, that the gift of sole life is of that sort, that by it all temptation can be taken away: By the gift of sole life is not meant all temptation to be taken away. for we know that we ought to pray, to chastise the body, to bring the flesh into subjection, yea, even they which are in matrimony; much more they which live a sole life. But we say, that those temptations are not to be borne, whereby either we are overcome, or our mind so darkened, as we are not able to execute those things, What temptations are not to be borne. which we ought to do; or else be so defiled, as we call not upon God with a good and pure conscience. For it behoveth them, which after this manner be afflicted, to seek redress by matrimony: otherwise this is nothing else, but to strive against God. But the chains, wherewith many of our adversaries be tied, The chains wherewith the adversaries be tied. are idleness, and the lust of voluptuousness: for they fly the yoke, the labour of bringing up children, and the government of household; and give themselves to nothing else, but to hoarding up of riches, to pride, and prodigality. 21 Perhaps thou wilt demand, How the gift of God is known in temptations. Augustine. how these gifts shall be known in temptations? Wherein, lest thou shouldest think, that I bring a devise of my own head, thou shalt hear what Augustine saith in his book De sancta virginitate, 44. chapter; The secret gifts of God, which are not known, unless temptation make search, do declare unto every man what he is. Also in the 45. chapter; Undoubtedly, except temptation be present, there is no demonstration made of this gift. Hereunto also agree the scriptures: for the apostle saith; It is better to marry than to burn. And Christ said; 1. Cor. 7, 9 He that is able to receive, let him receive. The which saiengs, Matt. 19, 11. if they be examined, do call us back to the searching out of temptations. It seemeth also, that the several states of our vocations are to be considered: for some of them are very much repugnant unto matrimony; The states of our vocation must be considered. such are the state of traveling, wandering abroad, navigations, and such like: wherein it doth not easily appear, to what purpose thou shouldest enter into matrimony; seeing thou canst not attend thereupon. When sole life is commanded. So long therefore as these vocations shall be necessary for thee, perhaps by the word of God, and that thou canst not shake them off, sole life is commanded thee by God. Moreover, Also the inclination of the mind must be weighed. thou must weigh the inclination of thy mind; especially, whilst thou shalt be at quiet from the heat of temptations: for seeing we, so many as are of Christ, have the spirit of GOD, therefore many times we have enticements and provocations of minds. Furthermore, beware that thou have not a desire unto an unprofitable, idle, and lither sole life: We must beware of an unprofitable and filthy sole Whereunto a sole life must tend. I say not a delicate, unchaste, and filthy sole life. Moreover, let the end of a sole life have respect to the unseparable cleaving unto God, for the labouring in his service, for the preaching of the Gospel, & for a man t'applie himself night and day in prayers, studies, and good works: otherwise thou mightest be reckoned among the foolish virgins. We be not of jovinians mind, that matrimony is to be accounted equal unto virginity; or sole life: I speak not in respect of the holiness of the degree; but because of the commodities, and fewer causes of distracting of the mind. And thus we prefer virginity, so that other things be of equality: but if there be found greater faith and charity in matrimony, I will not make any account at all of infirmity. Wherefore Augustine in his book De virginitate, saith; We say, Augustine. that better is a modest and obedient married woman, than is a proud and stubborn virgin. Neither do we judge of sole life, that it is in these days, as it was heretofore among the jews and Ethniks, of no honest reputation: for Cicero, Cicero. in his book De legibus, writeth; Forbidden ye that none do lead a sole life. Christ removed away this ignominy of sole life and barrenness, Christ removed the ignominy of sole life. Matt. 19, 12. 1. Cor. ●, 26. Ibidem. 7. when he saith; He that is able to receive, let him receive. The same is also confirmed by the words of Paul; It is good for them that be unmarried, so to continue: I would have all men to be, even as I myself am. The sum of all the reasons is, Every man must sail with his own wind. that every one should sail with his own wind, according as he is inspired by the holy Ghost; and as the gift is allotted unto him. We add also, that these gifts are not perpetual: for he which had need of matrimony, at a certain time, These gifts are not perpetual. perhaps being more grown in years, and his wife being now dead, shall have no more need to marry. And he perhaps, that was sometime able to live a single life, shall have need to be married. It is therefore the wisest way for a man not to entangle himself with vows: let a man hold fast his liberty, and cast not himself into that, from whence he cannot be wound out without some ignominy. Why an unpure sole life must be avoided. An unpure and defiled single life is chiefly to be avoided; because it suffereth not a pure and sincere calling upon the name of God: for when the conscience is polluted, no man dare lift up his eyes unto God; neither doth he desire with an effectual faith, those things which he prayeth for. Neither do thou so understand me (as I have already admonished) that I prefer virginity in respect of itself before matrimony; otherwise than that it wanteth more the cares and troubles of this present life. The eight Chapter. Of Repentance; where also is treated of Sacraments. In .2. Sam. 2. at the end. Look In. jud. 2, 4. Rom. 6, 23. The reward of sin is death. Sin, as it is written in the epistle to the Romans, hath death for a reward; and all the retinue of death: it bringeth also confusion therewith. They which sin, are made ashamed in themselves, and with others: wherefore, after sin great griefs do follow, which afflict the spirit, disquiet and after a sort kill the mind. Furthermore, there followeth a confusion, so as they be greatly ashamed, if they remember their sins; or else if their sins be recited by others. They which be impatient of those evils, would feign be delivered: they attempt many ways, but have no success. Hercules, when he had killed his son, and Iphitus his host, The expiations and purgings of the gentiles. was so disquieted in mind, as he was desirous to be purged by sacrifice; he came to Athens, and was admitted to the sacrifice of Ceres. Orestes, when he had killed his mother, came into the country of Taurica, and would be purged by sacrifice. Of Nero it is reported, that after he had killed his mother, and had committed other detestable crimes, at the length could not sleep: and being haunted with furies, he devised to be purged by sacrifice. By divers and sundry ways were they purged; namely, by fire, by water, and sometimes they used eggs, brimstone, witchcrafts, and sundry perfumes. Thrice (saith Ovid) did he purge the old man by fire, thrice by water, and thrice by brimstone. Thrice (saith Virgil) did he wash his fellows all about with clean water. Unless (saith Juvenal) he will purge himself with a hundred eggs. But forsomuch as they were man's inventions, they profited nothing. There is one purgation, which is set forth to us by faith; which hath repentance joined with it, by this men are purged, and be at rest. Tertullian saith, that God consecrated this repentance in himself: Gen. 8, 21 for when he had punished men by the flood, he repealed his sentence, and said that he would destroy the earth no more for man's sake: and it repenteth God of the evil, jere. 18, 8. which he would have brought upon men, so that they repent them of their wickedness. Not that repentance in very deed hath place in God, whereof we have spoken elsewhere. The original of repentance. Gene. 3, 9▪ and. 15. Touching the original of repentance, it is said, that the same began in paradise. GOD called our first parents to repentance, and added therewith a promise; to wit, that their seed should tread down the serpent's head. This preaching of repentance hath been continued by all the prophets: at length it came to john Baptist, Matt. 3, 2. who was the dawning and morning star of our saviour. Christ and his apostles preached repentance; Repent ye, Matt. 4, 17. Luke. 24, 47. What we understand by the kingdom of heaven. for the kingdom of heaven draweth nigh. By the kingdom of heaven, we understand the newness of life, heavenly actions, and regeneration. So doth God govern us, by his spirit and word, which they that do apprehend by faith, do repent: there remaineth, that the old life be put away. So as the fountain of repentance, The fountain of repentance. is to have the goodness of God, and the kingdom of heaven in Christ to be manifested, and to apprehend it by faith. Remission of sins goeth before repentance. And worthily doth repentance follow: for Christ calleth us unto a new life, not to nourish sin in us, which it behoveth us to mortify. The thing is not so to be understood, that men may first repent, and by the merit of repentance have remission of sins. First it is apprehended by faith: afterward followeth a sound repentance. The outward sign of taking upon us a new life, was baptism: therefore Mark calleth the baptism of john, Mark. 1, 4. The baptism of repentance, unto the remission of sins. This is the voice of all those that preach the gospel; they be voices crying in the desert: for how many soever be without Christ, are the desert. The voice is, that the kingdom of heaven is offered unto them which believe. Now it behoveth that they repent them, that they renounce their old life; for repentance is the cross and gibbet of the old man. Touching the names of Repentance. 2 Before we do proceed any further, let us speak of the nature of the word. The hebrews have this word Schub, which signifieth To turn, & to be converted; from whence they have derived the two nouns, Schwa, & Shiva; that is to say, Inversion, and Conversion: when our minds being changed, and sin sequestered, a new course of life is taken in hand. The Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hereof cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a certain changing of the mind, so that in steed of an evil mind, we establish a good. The Latins use the verb Poenitere, derived of Poena; that is, Pain; because the things which we have committed, are grievous and bitter unto us. Certain descriptions of repentance. After these Etymologies of words, let us see what descriptions there be of repentance. They are written in the fourth book of the Master of the sentences, the 14. distinct. The first is ascribed unto Ambrose; Repentance is to lament for the evils that are past, and not to commit again things to be sorrowed for. The very same in a manner saith Gregory the bishop of Rome; Repentance is to bewail the sins that are past, and not to commit any more to be bewailed. By others it is said, that to leave off sinning, is true repentance. And others have somewhat otherwise described the same; namely, that repentance is a virtue, whereby we bewail and detest the evils committed, with a purpose of amendment, & a will to commit no more any such evils as are to be lamented. They which fall every day, 2. Pet. 2, 22. are compared by saint Peter unto a dog returning to his vomit; & unto a sow which returneth again to her mire. Repentance by Augustine, is sometimes called revenge, being a punishment upon himself, because he is sorry that he hath sinned. These descriptions be some without form. Neither will I pass it over, Repentance called the second table. that repentance is called the second table: which we read in jerom, upon the 16. chapter of Ezechiel, and in the decrees De poenitentia, distinct. 1. in the chapter Secunda tabula. And in this sort they understood it: At the beginning, they say, that men sailed prosperously, that shipwreck was made by the sin of Adam, that regeneration by baptism is the first board; upon which we swim out; and that if men fall again after baptism, repentance is the second board. Others do otherwise interpret it: howbeit I do not much weigh the same. 3 Now that we have placed things on this wise, let us come to a plain definition, A definition of repentance. which containeth all the causes. We may therefore, in my judgement, say; that Repentance is a change of life, which a man, with great sorrow for his sins committed, willingly taketh upon him, through faith, unto the honour of God, and to the obteinement of his own salvation. Now it shall be declared particularly. The general word is Change: and changes, Change is the general word of repentance. according to the philosophers, are of many sorts. For if it be understood in substance, they say it is a generation; if in quantity, they call it an increase and decrease; if thou go from place to place, they name it a local motion. If this change be made in qualities, in passing from one contrary to another; this fourth change they call an alteration. Hereunto belongeth repentance: we do not cast our mind nor our body from us; but there is made a certain alteration in qualities, from uncleanness to pureness, from a corrupt to a sincere life. The subject thereof. Touching the subject thereof, we are to consider, that the whole man is changed in respect of qualities; but especially the will, in which part of the mind repentance is placed: for in the power thereof consisteth the rule & government of other powers. Others have supposed, that this repentance is placed in the angry part; because it concerneth an high & lofty matter. Wherefore the will admitteth this change, not feignedly, but vehemently; in such sort as there is great sorrow for sins committed. Passion or sorrow is a certain affection: therefore I did not say that it is a sorrow, because it is done with reason. Notwithstanding, this sorrow is forthwith present, it helpeth, it worketh together: as appeareth in the seventh chapter of the second to the Corinthians; 2. Cor. 7, 9 & 10. Godly sorrow worketh repentance in you, unto the honour of God: for some may sorrow in respect of their own loss. We see here now, that from faith, which is the gift of God, From whence cometh the efficient cause of repentance. proceedeth the efficient cause of repentance. As God giveth faith, so also doth he give repentance; otherwise, if there be no faith, True faith▪ and temp●rall faith. repentance were not available. But faith otherwhile is a true faith, and otherwhile it is but a temporal faith; & such as the faith is, such is the repentance that doth ensue: if it be a true faith, true repentance followeth. Of what sins then must we repent us? Doubtless we ought to repent of all sins: Of what sins we must repent us. so as Tertullian rightly said in his book De poenitentia; Whether it be in word or in deed that we have offended, he saith, that even he, which by his judgement hath appointed punishment for all those things, hath also promised pardon through repentance. A brief declaration of the definition. Some of those things, which be placed in the definition, belong unto the general word; and some pertain unto the differences: the general word is Change, the difference is Alteration of life. Another difference is, that it be willingly taken in hand: for there be some things done, which we be not willing unto. Another difference is, it may be taken in hand for sins committed. The formal cause is conversion and change; the material cause is the will itself; the objects are the sins for which we sorrow, and the virtues which we strive to attain; the efficient cause is faith and God; the end is the honour of God, & our own salvation. Thus the definition being declared, let us come to the distinctions. Distinctions of repentance. 4 Tertullian distinguished repentance into good and evil: he saith it is evil repentance, if we repent ourselves of the deeds that be done well; namely, of almsdeeds, of forgiving our enemies, of receiving the sacraments: but it is a good repentance, when we change unto better. It is said to be either good or evil, in respect of the end whereunto we refer it. Another distinction; one kind of repentance is rude, and without form; and another is perfect and absolute. Whereby shall we gather this? Because that it is the will, which taketh in hand, and that the same in her own nature is blind; it behoveth that understanding go before. What shineth in those men, The Ethnic repentance. which be without Christ? Sometimes there appeareth in them a certain human honesty, the which (as the philosophers say) is a life according to nature. They read the Ethics or morals of the philosophers; they see Ideas or forms of virtues: when their understanding taketh any hold of this honesty, they perceive how far off they be from the same; and for that cause they finding themselves by experience to be blamed, are stirred up with a certain repentance. Laertius teacheth, that a certain young man that was lewd and lose of life, at a certain time being drunk himself with drunken companions, and wearing a garland, rushed into the school of Xenocrates. But the philosopher being not disquieted with their coming in, proceeded in his treatise: he spoke so earnestly of temperance, that by little and little the words entered into the hart. This young man laid away his garland, and began to dispute of philosophy. Howbeit, such a manner of conversion is not altogether to be commended: it may be commended in his kind. But it is nothing at all christianlike, whereof we speak; which ought to be according to faith, and towards God; as Paul witnesseth in the twenty of the Acts, verse. 21. that he preached repentance towards God, and faith in jesus Christ. There be others, which bring forth this rude and unperfect repentance in another sort. When it is taken in hand by the will, and the same followeth reason; there must needs be some thing, which ought to give light unto reason. They have a general faith or opinion, Repentance coming of a general faith or opinion. that God is both a revenger of evil, and a rewarder of good. They also behold that, which he hath commanded in the law: when they perceive that they be commanded to do such things as they do not, they be vexed with fear, and after a sort repent themselves. Some bring a place out of the 26. chapter of isaiah; We have been with child of thy care, verse. 26. and have brought forth the wind of salvation. But it maketh not to the purpose; howbeit, true it is, that repentance with some is begun in this sort. This may be hurtful: for unless it have some help beside, it breedeth desperation. After this sort did Cain, judas, and Esau repent themselves. Seeing the matter standeth thus, then in the elect children of God faith is added, forgiveness is preached, and they embrace the same through Christ: True repentance. then doth true and perfect repentance follow. When the will undertaketh this repentance, Christ himself lighteneth the understanding with the remission of sins: then cometh the holy Ghost, by whom strength is given to cast off sin: and the fruits of repentance do follow, that in stead of wicked acts, good deeds are showed forth. The holy Fathers said, that this is to do repentance: What is to do repentance. and the holy scriptures do declare the same. In the second of the Acts, when they which heard of remission of sins, through Christ, verse. 37, 38. were pricked in their hearts, and even then it repented them: yet notwithstanding Peter said; Repent ye: wherefore he requireth that fruits should follow. 5 This christian repentance some do weaken; some others would in a manner take it quite away: and these men must be confuted. They say, that it seemeth to be a foolishness, A confutation of them that take away repentance. to repent us of those things, which be already done: The sins are already past, we cannot help it, but that we have sinned: Wherefore we must not be disquieted. The reason is weak. True it is, that evil works are passed and gone: ●ut that nothing of them remaineth, that is not true. The remembrance of them, What remaineth of sin when it is past. and the conscience remaineth; in like manner the gilt, that is to say, the bond to everlasting punishments: there remaineth also the deformity of the mind, and of the powers thereof. Further, we may say that reason otherwise concludeth, than these men would. A similitude. It was said unto a certain philosopher, that he should not lament for his child that was already dead; because he could not help it with lamentations: nay rather (saith he) I sorrow this most of all, that this cannot otherwise be. Even so should godly men sorrow, because they have sinned: and that now it cannot otherwise be, but that they have violated the law of God. Others say; Seeing God doth rightly use even our sins, and directeth them unto those ends, which he will have, why should I sorrow, because I have sinned? These men speak not well. Although that sin so entered in, Rom. 6, 1. that grace might abound; yet saith Paul, we must not therefore remain in sin. If God will use sin, shouldest thou for that cause commit sin? It is the property of God to rule all things: do thou what is commanded thee. This argument doth not so much touch us, as it doth those, which set down a bare permission: for God permitteth not against his will. Further, there is brought an example: A Nun the mother of P. Lombardus, and of Gratianus. A certain Nun was mother to the Master of the sentences and Gratianus: when she saw them to be two such notable men, she said that she could not repent: unto whom her confessor said; Only sorrow thou, because thou canst not sorrow. 6 There have been some, which would quite have taken away repentance. Such were the Novatian heretics, The Novatian heretics. and the Puritans; who alone would seem to be wise. Their opinion offended even Constantine himself: for as it is reported by Socrates, in the Ecclesiastical history, in the first book, and tenth chapter; and by Sozomenus, in the first book, and 22. chapter: when the Council was holden at Nice, he called unto him Acesius a Novatian bishop, and asked of him, whether he thought that it was well decreed concerning Christ's being of one substance with the father, and as touching the keeping of Easter? He allowed it; Wherefore then (saith the Emperor) doest thou not communicate with others? He began to declare what had happened in the time of Decius the Emperor. Some had fallen, and would have been afterward received, but the bishop put them back. Set up a ladder (saith the Emperor) and climb thou alone into heaven: thereby noting his pride, that he alone with those of his sect would be in heaven. Constantine favoured repentance. Some judge that Constantine the Emperor so greatly favoured repentance fo● some especial cause. Sozomenus in the second book, and fift chapter, reporteth, that the Greeks had judged ill of Constantine: that they said he was cruel, that he had slain many of his kindred, and among others his son Crispus; that being disquieted, he took counsel of Sopater the philosopher, whether he might be purged; and that the same Sopater said, that there was no purgation for these crimes. Whereupon he took counsel of the christian bishops, who said, that he might be purged by true repentance, and for this cause he embraced the christian faith. Sozomenus reporteth this: but he confuteth it, as a thing devised in dishonour and hatred of christian religion. First he saith; that Constantine himself from his tender age was brought up in christian religion, and dwelled at that time in Britain, and in Gallia. But it is not probable, that Sopater (which taught in Greece) did come into these countries. Furthermore, he joined his son Crispus partaker with him in the empire: this doth many laws testify, being set forth in the name of Crispus and Constantine, and he lived unto the twenty year of the reign of Constantine. But admit it were thus, and that Sopater conferred with him, or wrote unto him. He might not say, that in the countries of the Ethniks there was no purging; for there were many, as before I have declared: wherefore he answered, that Constantine favoured repentance as a christian, and one that was expert in the holy scriptures. A confutation of the Novatian heretics. Eze. 18, etc. It is to be marveled, that the novatians perceived not that sentence in Ezechiel; In what hour soever a sinner shall be sorrowful, I will no more remember his sins. Further, that they considered not the example of David, Ezechias, Manasses, 2. Sam. 11. 2. Kin. 20, 12 2. King. 21, 2 Matt. 26, 69. and of Peter, who after his fall held his place in the apostleship: neither that they marked, that the Lord said unto Peter, when he asked him how oftentimes he should forgive his brother; Matt. 18, 21 I say not to thee seven times, but seventy times seven times. Seeing these so manifest testimonies be extant, how can the novatians deny repentance unto them which be fallen? It seemeth, that they are moved thereunto by two places in the epistle to the hebrews, the tenth chapter; Heb. 10, 26. Unto them (saith he) that sin willingly, after they have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful expectation of judgement. But here it is not spoken of every kind of sin, but of sin that is peculiar, and after a sort universal: when as men reject faith, and do altogether alienate themselves from Christ, and set themselves against him. This is the sin against the holy Ghost, The sin against the holy Ghost. which God so punisheth, as it shall not be forgiven, neither in this world, nor yet in the world to come. It is expounded better by another place in the 6. to the hebrews; verse. 4. It is unpossible that they which be once lightened, and have tasted the heavenly gift, Who cannot possibly be renewe● by repentance. and have been made partakers of the holy Ghost, and have tasted of the good word of God, if they fall away, should be renewed by repentance. That is not to be understood of every falling, but of that whereby all is renounced, and faith forsaken. The fall whereby faith is forsaken. Therein is no remission, because thereof can be no repentance: for if it behove man to have faith, which must have light, and if that faith be utterly renounced, they are not renewed by repentance. These men have put no difference between [fallings, and those] renouncings which seem to belong unto sin against the holy Ghost. Some fell in persecutions, but inwardly in their mind they renounced not faith; outwardly they did sacrifice, Marcellinus bishop of Rome. as did Marcellinus the bishop of Rome; and Peter, which with his mouth denied Christ: because they had inwardly the root of faith, therefore there was place to repentance. They returned to the church, the bishops saw that they had not utterly renounced faith, without the which repentance might not have been. But the Nonatians by no means gave them peace. Truth in deed it is, Why sin against the holy Ghost, hath no remission. that sin against the holy Ghost hath no remission, because it hath no repentance, seeing faith is utterly renounced. They which have abjured faith, have sinned most grievously; but when they have done repentance, the church receiveth them. But thou wilt say, that they do but feign: the priest hath respect to those things which be done, but he searcheth not their hearts. Ecebolius Sophista, cebo Elius Sophista. when as the emperors at the beginning were not christians, he also was an adversary unto religion; afterward under Constantine he favoured the same; again, under julian he recanted, and afterward under jovinian he returned again: he lying at the temple gates said unto such as entered in; Tread ye upon me, which am salted without savour. An unconstant and changeable man was he, and yet the church received him. Wherefore those places being well understood, help not the novatians. Another distinction of repentance of the Ethniks and christians. 7 We brought in a double distinction of repentance. There followeth an other, which hath been found out by the papists: the same do the doctors of colen teach in their Antididagma, [so entitled.] They say that one sort of repentance is to be preached unto the Ethniks, and another unto them which be fallen after baptism. This do they feign, because they would escape the arguments, which show, that salvation by Christ cometh freely. They say, that the Ethniks must be so drawn to salvation, as they may believe in Christ, therein are not required tears, fastings, and other satisfactions: but if they repent, they have free remission of sins. But if they become christians, and fall into sins, another way must be used; namely, that by sighs, by fastings, by almsdeeds, and by other satisfactions they may have remission of sins. To confirm this, they bring a place to the Romans; Rom., 11, 29 The gifts and calling of God are without repentance. It is meant (say they) as touching the first repentance; namely, that that calling is without repentance. They bring Ambrose, Ambrose. that he so understandeth that place. But they speak falsely: for if it be true repentance, sorrow followeth after it; A confutation of this distinction. neither can there be repentance in them, which come unto Christ without sorrow. How can they but mourn and confess that they have sinned? In the 2. epistle to the Corinthians the 7. chapter, it is said; verse. 10. that Repentance worketh godly sorrow in us: that so it is, the Ninivites declare, who hearing the preaching of jonas, repent in sackcloth. jonas. 3, 6. We read in the 2. chapter of the Acts of the apostles, Acts. 2, 37. that the hebrews, when they had heard the preaching of Peter, were pricked in their hearts. Augustine's first conversion. Augustine, before he was baptized, and was by little come unto Christ, lived in many sighs and tears, as appeareth by his book of confessions: and that was his first conversion. Touching Ambrose, and the place alleged out of the epistle to the Romans, I need not much to say: for in that place there is nothing spoken as touching the repentance of man, but of God. He had showed, that God chose the hebrews; and that therefore it was not credible, that he had altogether rejected them. If Ambrose speak otherwise, let him look to that himself. True it is, that in the primitive church, when they came unto baptism, they were not wont to be tried of the bishops by tears and sighs; but they did only instruct them by mouth: they required not proofs of repentance, as they did afterward, if they had fallen. But at this day what repentance will these men have to be preached, when as all infants be baptized? None undoubtedly, whereby sins are freely forgiven through faith; but only that which hath remission of sins, by works of satisfaction, by almsdeeds, by oblations, and by those things which tend to their own gain. Wherefore their distinction, which they have made, is ridiculous. 8 Others say, A fourth distinction of repentance. that there is one kind of repentance, which is private, another public, and another solemn. Private repentance is that, which is privately done: public is that, which is openly done: the solemn is that, which only the bishop inioineth, and the same is done with great pomp. They exclude sinners from the church, as Adam was driven out of paradise: Gen. 3, 23. when a year is come and gone, they will have them to be presented in the great week. Hereof doth the Master of the sentences make mention in the 4. book and 14. distinction. Origin also in the 25. homily upon Leviticus, seemeth to speak of the same: he saith, that it was seldom granted. The Canonists speaking of solemn repentance, would that it should therefore be had, because others might be terrified: and they will that the same be done but once only. They admit not them any more to the holy orders, who have thus solemnly done penance: neither do they grant it to clergy men & ministers of the church. Why solemn repentance was not often renewed. Why they would not eftsoons renew this solemn repentance, the Master of the sentences bringeth a reason; namely, lest such a medicine should become of small estimation. Which reason Augustine in a certain epistle to Macedonius seemeth to allege. This Macedonius was governor of a province, and it happened oftentimes, that Augustine and other bishops made intercession for heretics. Among other things, he writeth unto Augustine, that he marveled if they could do well; especially when as after repentance once done, they were not enjoined thereunto again. Augustine answered by writing, Augustine. that the common repentance was not denied unto them; but this most humble repentance was not renewed, lest it should grow contemptible. In his Enchiridion unto Laurence, the 65. chapter, The cause why certain times were prescribed to repentance. he showeth also a cause why certain times were prescribed to repentance: not because the Lord is slack to forgive him that is truly penitent; but men understand not this: he is to be received into the church; they know not well, whether he be penitent or no: a temporal probation is prescribed. How they should be handled by the people at such time as they used solemn repentance, I noted in Augustine's treatise upon the 61, psalm, toward the end. He describeth a certain man, which being a christian, inclined himself unto magical arts: this man (saith he) so fell from the church, as he now said, that it is not man which committeth adultery, but the star of Venus: that man committeth not murder, but the star of Mars: this man deceiveth many, he now returneth unto the church, and desireth reconciliation. A long time (saith he) did he knock before Easter, and as yet is not received: mark him well, and consider of his actions, and as you find him, so tell me. They which had done solemn repentance were excluded from the holy ministery, and why? But wherefore they would not admit them to holy orders, which had done solemn repentance, the reason is alleged. If so be that they should be afterward in the ministery, their wickedness being called to mind, they should be of no reputation, when as it behoveth the ministers of the church to be had in reverence. Furthermore, with what face can they chasten wickedness in others, when they themselves be guilty of the same? In this small outward ceremony, they will seem to be wise & careful; but in giving them orders, they never think of any such thing. Why do they give orders unto such as be wicked, and who as yet have not repent? Albeit jerom against the Luciferians. affirmeth, jerom. that solemn repentance in bishops ought to be received: The Luciferians. which the Luciferians denied. certainly we read it to be oftentimes done, that the bishops, which came from the Donatists, were received again into their own dignities. Only hands were laid upon them, so that the canons, touching solemn repentance, are not kept; and now at this time are clean grown out of use. 9 There followeth an other distinction. A fift distinction of repentance. They say that one repentance is a virtue, and an other is a sacrament: for they say that the virtue itself of repentance doth abide in men for ever, and that the sacrament is received for certain times. And this virtue being moral, they say must be referred unto some one of those four capital virtues; namely, unto justice, (for the honour is reserved unto God) even unto a revenging justice, because they seem to punish in themselves the wicked acts which they have committed. Repentance is not properly a revenging justice. Howbeit it is not properly a revenging justice, as they teach: for oftentimes he taketh revenge against his will, upon those things which he suffereth; but against these he doth it willingly and of his own accord. Moreover, that same revenging justice hath respect only unto the hurt or damage, which is done, and would have the same to be punished: but herein the offending of God is regarded. Such revengments and restitutions we deny not: but yet they must not be appointed as a reward, wherewith we deserve remission of sins, as they ordain them to be. For when they compare the virtue of repentance with a sacrament, they say, that after a sort it is the cause of forgiveness of sins: which the Master of the sentences testifieth in the place before alleged. Against this, A sacramental repentance, three parts assigned thereof. they set a sacramental repentance, whereof they make three parts; Contrition, Confession, and Satisfaction. Albeit Pighius dissenteth from them, saying; that it is not properly a part, but a sequel: perhaps because he saw the parish priest absolve the penitent sinner, before he did that which he was enjoined to do. But where leave these men absolution, which thus divide repentance into parts; seeing the same nevertheless is the principal thing? Thomas Aquinas, in a certain place saith, that the same may seem to be the form: and the other parts to be as the matter. Absolution what it is. Absolution is the preaching of forgiveness of sins: it is that key whereby the believers are loosed. The key which bindeth, is that, whereby they say that unbelievers do remain in their sins. It is certain, that that preaching of forgiveness of sins is comprehended in faith: Christ said; Believe my son, thy sins are forgiven thee. 10 As concerning this distinction of repentance, there is a doubt, Whether repentance be a sacrament. that it appeareth not plainly, whether repentance be a sacrament: all they say that it is one. For the easier understanding of it, let us see what a sacrament is. What a sacrament signifieth. A sacrament signifieth a secret and hidden thing: for when sacraments are propounded unto the people, all men know not what they mean. They are plain unto such only as be well entered into religion: that is to say, unto believers. Let the Ethnic come, he shall see water, bread, and wine; but what the same is, he shall not perceive: the faithful man shall understand what they mean. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A mystery; the Latins Sacramentum, A sacrament, a sign, or oath. And this which we call Sacramentum, came first from warriors, and was a bond between the soldier and the captain; and again, between the captain and the soldier. Sacraments what they be. Sacraments are tokens, whereby God is bound unto us, and we unto him. Thus much of the names. As touching the definition, some say that a sacrament is the sign of a holy thing. But after this manner we should have infinite sacraments: The definition of a sacrament. for all good actions are significations of an holy thing, that is, of faith, hope and charity, which are hidden in us; seeing in the papacy, they have many crossings, gestures, and vestments, all should be sacraments. Wherefore they have contrived the matter in an other definition, & said, that it is a visible sign, of an invisible grace: & that it is a visible sign, and hath not relation to every holy thing, but to invisible grace only. Furthermore they, and especially the Master of the sentences, have added a wicked saying: that they be not only signs and representations; but also the very causes of grace. If they would say, that they were certain visible instruments, which God useth, as he useth the outward word for the stirring up of faith, they should not speak amiss; but to say that it is the cause of grace, they speak not well. Besides, what would they do with matrimony? They will have it to be a sacrament, Of the number of sacraments. Look part 4. place 7. art. 4. and yet they say that there is no grace given unto men thereby. They would have the sacraments to be seven in number; but from whence they have them, they are not able to declare by the holy scriptures. The elder fathers had but two sacraments. The elder fathers had but two sacraments. Sometimes they make mention of repentance. These things Augustine wrote unto januarius, in his third book De doctrina christiana, the 16. chapter. Ambrose, in his book De sacramentis, entreateth of these two. Wherefore of necessity these men must either confess, that they have forgotten the sacraments; or else that there was not received so great a number in that age. That they forgot it, we cannot say; seeing they compiled a whole treatise of that matter. Therefore this multitude of sacraments was not received at that time. Pighius definition of a sacrament. 11 But let us come to the defining of it. Pighius also defineth a sacrament, and saith, that it is an effectual sign ordained by God, whereby is signified unto us a certain kind of effect of the help and grace of God, which is present at all times, so there be not some thing to let in them that use the same. Whereas he saith, to begin withal, that it is a sign or rite instituted by God, that is true; for it is not in the power of man to ordain sacraments: they be testimonies, That it is in God, not in man to institute sacraments. Mat. 21, 1●. and (as one may say) seals of the will of God: and it is not the part of man to counterfeit seals. Furthermore, this we learn out of the holy scriptures: Christ asked the Scribes & pharisees, from whence the baptism of john was. If they had said, Of men, it had seemed frivolous: for seeing sacraments belong to the nature of faith, it is meet they should be drawn out of the holy scriptures, from whence faith itself is taken. And men, which of their own authority go about to institute sacraments, do make themselves to be gods. To deal after this sort in religion, were to worship God with commandments and traditions of men: which Christ hath forbidden. lastly, seeing that Man is a liar, and so is declared in the holy scriptures to be; the things which are instituted by him, have in them no perfect truth: wherefore sacraments must not be instituted by men. He saith moreover, Psal. 116, Rom. 3, 4. that by this sign is signified to us some sure effect; because he will comprehend many sacraments: he will not restrain it to one effect; namely, to the remission of sins. He saith, that the effects are divers; as the remission of sins offered, which is offered in baptism, and in the Eucharist: but beside, he showeth other effects of the work of God; that in matrimony should be an inseparable coupling together; in the holy order should be a power of governing the church; and so of other things: unless there be some let in them that use those things. This he saith, to show the efficacy of sacraments. For in that some do receive the sacraments, and obtain not the effects; that happeneth, because they come unto them without religion and faith. If he follow his definition, he thinketh that he is able to comprehend many sacraments. But on the other side, they which say, that the grace of the forgiveness of sins is signified by the same, do tie themselves only to these two; namely, baptism and the supper of the Lord. 12 To define a sacrament, we may say; Another definition of a sacrament. that A sacrament is a promise of God, touching the remission of sins through Christ, signified and sealed by the institution of God with an outward or visible sign; to the end that our faith should be lifted up in us, and we to be more and more knit unto God. This seemeth unto me to be a full definition. Two things it containeth; namely, an outward sign, and a thing signified. Because the thing signified holdeth the chief place, therefore I placed it first, and said; that It is the promise of God, and is conversant about the remission of sins through Christ. For the sacraments, which be in the holy scriptures, do chiefly make mention thereof. Furthermore, this promise is sealed: which thing the scripture showeth, calling circumcision a seal: for the sacraments be certain tokens and seals of the promises of God. But forsomuch as these outward instruments be elements, they cannot of themselves have wherewith to signify and seal: therefore it is added; By the institution of God. The end is, that our faith may be stirred up by the holy Ghost; which power the outward things have not in them to show; the holy Ghost useth these instruments: and faith tendeth unto that end, that we should be the more knit unto God. The causes ye have. The formal cause is the signification and sealing. The matter, which is sealed, and whereabout it is conversant, is the promise of God, touching the remission of sins. The efficient cause is the institution of God. The final cause is, the stirring up of our faith, whereby we may be joined unto God. And I allow of that, which is commonly said; Sacraments be visible words; they stir up men by the sight & other senses. Rightly doth Chrysostom say; If we were spirits, we should not have need of those instruments: but we be compounded of a spirit, and a body; the senses of the body do stir up the mind. 13 But if we prosecute this definition, we exclude marriage, Why we contend with the adversaries touching the number of sacraments. repentance, orders, confirmation, and annoiling; as I will particularly declare, after I have said this one word, that some will here say: Why do ye seek for a knot in a rush; or make a doubt of a thing that is plain? These men would coat these seven with the name of sacraments: what have ye to do therewith? It is not the name that we much stand upon, but it is the matter itself. We know that it is lawful for christians to use the name, so that there be no ungodliness hidden under it: but let us see what they would have to be signified by this word. They say that a sacrament is a visible form of an invisible grace; and they add it to be the cause: so that they make these sacraments of theirs to be the instruments of salvation. Then, if they will receive any rites, and cloak them under this kind of speech, it is ungodly. By men there can be no visible elements ordained, which may be seals of the promises: wherefore, let them either change this phrase of speech, and say, that a sacrament doth not signify these things, and then we will grant unto them: or else, if they will still use this kind of speech, let them abstain from the name [of sacrament.] The Master of the sentences saith, that The sacraments of the old fathers were not properly sacraments; because they brought no grace. It is a detestable thing to take away this property from the institutions of God, and to attribute the same unto the inventions of men. What things be required in a sacrament. To make the matter more plain, consider ye that there be more things required in a sacrament: first cometh the outward element, then is added the word of promise. Augustine saith; Let the word be added unto the element, and it is made a sacrament. The third is the commandment of the Lord, that so it should be done. As touching th'element, that is received into the body, seeing it is an outward thing: but the promise is received into the soul. The word must come, that the element may have a signification to signify this thing. If it be so, let us briefly dispute of the sacraments, which we have excluded. Concerning the holy order; The sacrament of holy order. there the imposition of hands is the visible sign: this we reject not; it seems to have the word of God. Paul saith unto Timothy; Lay not thy hands rashly upon any man. 1. Tim. 5, 22. When he saith that it must not be done rashly, he meaneth, that it must be done gravely and considerately. Further he saith; 2. Tim. 1. Stir up the grace, which is in thee, by the putting on of hands: so than we acknowledge the outward sign. But what promise is there? None surely, as touching the forgiveness of sins. When ministers are made; the power of preaching the word of God is promised unto them: they give power to make Christ, and that rightly indeed to make him, so far as in them lieth. They say, that in the supper Christ ordained his apostles; and they attribute more unto that thing, than unto the word. Further, they have added unction; but Christ did not anoint his apostles. Moreover, they think that by putting on of hands, they have power to give the holy Ghost. But Augustine, in his third book De baptismo, against the Donatists, and 16. chapter, saith; that The same putting on of hands, is nothing else, but praying for a man: as much to say, as they do commend him unto God. Wherefore, the ordering of ministers is no sacrament, in such sort as hath been said: for therein is no mention made of the forgiveness of sins, which is the only promise that true sacraments do seal. 14 Let us also speak of repentance; That repentance is no sacrament. for they transferred this putting on of hands, even unto repentance: but God did not command it. Yet the ancient fathers did it, as Cyprian in many of his epistles doth testify. This was no other thing, but to pray unto GOD for him, that he would give him steadfastness in that purpose. There were others, which said, that lamentations and sighings are a visible sign in them, which be penitent; but this sign represented a change of our purpose, even an inward repentance: howbeit, for these respects it shall not be called a sacrament, because it doth not represent any promise. The inward things, which ye say are signified, are not the promise of GOD touching the remission of sins; but they testify a sorrow. Better said they, which called the imposition of hands the outward sign, and that the remission of sins is the thing signified: howbeit, that is rather signified by the word of the Lord, than by the putting on of hands. That sign is a feigned thing: it is not in the word of God, that it should be given unto them which be penitent. That confirmation is no sacrament. Touching confirmation, we must understand, that this was the beginning thereof. When men were baptized in their infancy, and had not made confession of their faith, it was decreed, that after they were come to a riper age, they should be called unto the bishop, and should openly profess their faith: then did the bishop put his hands upon them; that is, he prayed for them, that they might persist in the true faith. It was a mere outward policy; but it was not commanded to be done, wherefore it was no sacrament; it was without commandment. In the tenth of Mark, Christ put his hands upon the children; Mark. 10, 16 but he required not a profession of their faith. Acts. 8, 17. The apostles put their hands upon them that were baptized, that the invisible gifts of the holy Ghost might descend upon them. But at this day these things are not done. They which confirm, do not give these graces unto men: when the thing is ceased, they retain the signs. They say; I sign thee with the sign of the cross, and confirm thee in the grace of salvation, In the name of the father, etc. What word of God is there in these things? Hereunto they have added oil. Further, they have attributed more unto their own rite or custom, than to baptism. Baptism is done of every priest, but confirmation is given by the bishop only. How be it, jerom contra Luciferianos, wrote; that The bishop doth put his hand upon them that be baptized; that it is committed unto them for the honour of priesthood, and not through the necessity of commandment: wherefore confirmation is unprofitable, unless it may be kept in such sort as it was used at the first. Moreover, the bishop giveth a blow unto them, whom he confirmeth: their meaning forsooth is, to teach them, whom they confirm, that they by this sacrament are prepared to fight: but these be mere trifles. Annoiling of the sick, is no sacrament. Mar. 6, 13. 15 Annoiling of the sick is no sacrament. In deed Christ gave oil unto the apostles, in the 6. of Mark; because they should heal the sick. But these men have not the power of healing. If the thing be away, why do they bring the sign? Besides this, the sign of healing was not oil only. Acts. 19, 12. Acts. 5, 15. john. 9, 6. The napkins and partlets of Paul, and the shadow of Peter healed men. Christ took spittle and dust, and anointed the eyes of the blind man: why do they not therefore call these things sacraments? This annoiling hath not the word of God to warrant it: seeing the promise is of healing, & that the same is not extant; what do they with their oil? They pray for them (thou sayest) that their sins may be forgiven them (as saith james.) What need is there of oil for this matter▪ It is now a superstitious thing. The brazen serpent, while it had the power to heal such as looked thereon, was rightly observed; afterward, when that power failed, Numb. 21, ● they would not keep it rightly: even so, seeing the oil of healing hath no longer his effect, it is a superstition. Furthermore, therein they call upon the dead, and use a strange tongue. There remaineth to speak as touching matrimony. Here there is no outward token commanded by God. That matrimony. is no sacrament. Look part 2. place. 10. Art. 63. In some place they give the right hand one to another; others give a ring: but this did not God command, therefore it is no sacrament. Some man will say, that the conjunction itself between man and wife is a sign of conjunction with the church. I grant that this it signifieth: howbeit, if they be all sacraments, which represent Christ, we have an infinite number. Matt. 13, 33 leaven betokeneth the kingdom of heaven; shall it therefore be a sacrament? So doth a grain of mustard seed. A vine, a door, shepherds, Ibidem. 31. john. 15, 1. john. 10, 7. and such like, do represent Christ; shall they therefore be sacraments? By this means there would be as many sacraments, as there can be brought similitudes, which betoken Christ. But Paul unto the Ephesians, Eph. 5, 32. calleth a sacrament, a mystery. In very deed, that which is signified in matrimony, is a secret thing. In sacraments the thing that is hidden, partly is the thing signified, & partly it is in the visible signs: because it hath the power of signifying given to it by God. In matrimony, the mystery is referred unto that which is signified; namely, the conjunction of Christ and his church. The Apostle oftentimes useth this word [mystery.] In the 11. to the Romans; Brethren, verse. 35. I tell you a mystery, be not wise in your own selves, etc. In the first epistle to the Corinthians, the 15. chapter, entreating of the resurrection; verse. 15. I show you a mystery: we shall not all die. In the thir● to the Ephesians, he nameth the calling of the Gentiles a mystery. verse. 3. In the first chapter to the Colossians, he speaketh of a mystery hid from the beginning of the world. verse. 26. In the first unto Timothy, the 3. chapter; verse. 16. Truly great is the mystery that God is made manifest in the flesh. He speaketh not of sacraments, as we now speak of them. But let these things pass: what promises hath matrimony? Even the procreation of children, and that it is a remedy for fornication. Here is no mention made of the remission. Furthermore, that promise was not only under the gospel; but under the law also, and before the law. How then do they call it a sacrament of the new law? Even in the same sort may they speak of repentance. Repentance was in time of the law, and before the law; why then do they call it a sacrament of the new law? 16 They be not all of one mind. Gratianus, in the first cause, the first question, in the chapter Arianos, at the end of the chapter, seemeth to deny repentance to be a sacrament. He allegeth a reason; namely, because it is often renewed. The reason appeareth to be fond, for by that means the action of the Lords supper should be no sacrament, because it is often repeated. But if thou diligently examine his words, he seemeth to compare the repentance of private men, with that solemn repentance we speak of, the which only he seemeth to ordain as a sacrament, and the other not: for solemn repentance was not renewed. Dionysius. But let Gratian go. verily Dionysius, which of some is thought to be Areopagita, acknowledgeth but three sacraments; namely, Baptism, Sundry opinions of the number of sacraments. Gregory. The supper of the Lord, and Chrism. He seemeth to grant Annoiling: in his Hierarchy, the minister is brought, which anointeth a dead body. Gregory, in the first cause, question the first, in the decrees, in the chapter Multi, seemeth to acknowledge but three sacraments; namely, Baptism, The supper of the Lord, and Anointing. Barnard. Barnard added another, that is, the washing of feet: yea and in his sermon De coena Domini, he saith, that this sacrament must be retained in the church. The sacrificing priests, which consecrate salt, do add one; In the name of the holy Trinity, be thou a healthful sacrament, to chase away the devil. But why seek we so many things? They which appoint seven sacraments, distinguish the holy order into seven; namely, doore-kéepers, readers, acolythes, exorcists, subdeacons, deacons, and priests; others have added the office of a bishop, and the office of singing psalms: so that the number of sacraments among them is uncertain. Let them not complain of us, that we diminish the number; we rather ought to complain of them, for increasing the number. 17 Repentance was divided into that which should be a sacrament, and that which should be a virtue pertaining to justice. We have said that it is no sacrament: now let us consider of the other member, to wit, that it is no virtue. That in the holy scriptures is not acknowledged, Whether repentance be a virtue. as a certain virtue, the which is a quality of the mind, and is a great while idle. They devised the same, because it is the commandment of the Lord, that we should repent: but repent we cannot always. Wherefore they said, it is a virtue in the mind, Matt. 4, 17. which in due time doth that which belongeth thereunto. These things are not proved by the scriptures, nor by the fathers, nor by the canons. Christ said; Repent ye: there is required an action, not a certain habit. job saith; that The life of man is a warfare upon the earth: job. 7, 1. it is no habit but an action. Barnard said; He that goeth not forward in the way of the Lord, and profiteth not, such a one goeth backward. The same Father said; When thou forsakest the desire to become better, than thou ceasest to be good. The life of godly men is said to be a certain way, a path, a race: there must be a going, not a standing still. In the 2. to the Corinthians, the 3 chapter, verse. 18. it is written, that We be transformed into the image of Christ, from glory to glory: because this is a hard thing, he addeth; Even as it were from the spirit of the Lord. Wherefore they, which think upon those things, that concern their calling, are said to repent, because they do abstain from sin: as for any thing that they do in the mean time, if their meaning be to go forward in their vocation, they are truly penitent. But they say, it seemeth this cannot be. In repentance there is sorrow unto godward: 2. Cor. 7, 9 but we ought sometimes to rejoice with them that rejoice. Those things cannot be done together. Whether we sorrow and rejoice both at one time. These things are not repugnant, because they have sundry objects. We may rejoice in God; and sorrow in ourselves. We have lamenting mingled with rejoicing, and rejoicing with lamenting. They say that sometimes we must sleep, and then our actions are broken off. And Aristotle said; that During the time of our sleep, How our actions are broken off. although we be happy, we differ not from miserable men. Let us call to mind the saying of Paul; He that eateth, eateth unto the Lord; Rom. 14, 6. and he that eateth not, eateth not unto the Lord, etc. Also; Whether we live, or whether we die, Ibidem▪ 8. we be the Lords. In like manner we may say; He that sleepeth, sleepeth unto the Lord. And Paul said; Whether ye eat, or whether ye drink, 1. Co. 10, 31 or whatsoever else ye do, do it unto God's glory. So may we say of sleep: for we obey the Lord, who hath so ordered our nature. If we observe this, we sin not. Briefly, all the works of godly men are repentance; for they always departed from evil, because their works be certain renewings, and new obediences of God to be dutiful unto him; and if they be not, yet they ought to be. And for this conversion the godly do always pray; Ps. 119, 176. Mat. 6, 12. I have gone astray like a sheep that is lost; o seek thy servant. Forgive us our trespasses. Be merciful unto me a sinner: and such like. These be the vows of godly men in all their actions; I mean as touching continual renovation. Wherefore let us leave that idle virtue unto Philosophers and Sophistical divines: but we know that it is commanded us to repent. 18 Now let us go forward, and consider of the parts of repentance. Of the parts of repentance. Those men have made their parts of repentance, to be contrition, confession, and satisfaction; but how well and truly, we will afterward see; and therewithal will show the true parts of repentance. Some have named two; namely, contrition, and faith. By contrition they say we sorrow for the multitude of sins that be past: therein we are after a sort astonished, and sore afraid. But by faith we embrace the comfort of remission of sins: and they say, that they do this for instructing sake. Whether faith be a part of repentance. Others deny that faith is a part of repentance: but they which affirm it to be a part, allege this cause specially; because in repentance there is most done as touching the forgiveness of sins, and that standeth most of all by faith. Wherefore, if we shall not always apply faith, repentance can not stand. Others say, that this is no good argument; namely, Repentance without faith is unprofitable, Therefore faith is a part of repentance. For than should it be a part of the supper of the Lord, and of baptism. This will no man say; why then is it rather made a part of repentance? Further, they say, that the holy scriptures, when they make mention of repentance, and of faith, do speak as of two distinct things. Christ saith; Repent ye, and believe the Gospel. Paul in the 20. of the Acts, Matt. 4, 17. verse. 21. said, that he preached repentance unto the Ephesians, and faith in Christ jesus. These two he set down as distinct and several things. I myself, upon the consideration of each part, Faith is no part of repentance, but is joined thereto. would say; that faith is no part of repentance, but is joined thereto. We see in a man, that the soul and the body are joined together, yet the body is no part of the soul; nor yet contrariwise, the soul a part of the body: in like manner must we say of faith and of repentance. The same thing do we see in the sin; therein is a figure of a body round, A similitude. and like unto a globe, and also light and shining: and yet being joined together as they be, neither is the figure a part of the light, neither the light a part of the figure: even so faith and repentance are joined together in them that be godly; and yet is not the one a part of the other. Faith, hope, and charity, be three virtues, always joined together; and yet is not one of these virtues a part of the other, How faith is joined with repentance. but they are several. How then shall faith be joined with repentance? It is as it were a beginning thereof, as I have said; and it is meet for the same to give light unto the mind of him that is penitent. And when the mind hath embraced the goodness of God, and the remission of sins through Christ; then followeth a renewing, so as we lay aside our old life, and take a new. Wherefore faith is not a part, but a certain entrance into repentance: and repentance is a consequent joined unto it as an effect. 19 In my judgement, The true parts of repentance. there shall be two parts of repentance; the one, a going back from evil; and the other, an access unto good. And this is rightly said: for seeing repentance is assigned to be a changing, and that all changing consisteth of two ends, or limits; namely, from whom, and to whom: it followeth also, that repentance hath these ends pertaining unto it. And certainly, this is the rule of contraries; that when the one is removed, the other followeth: let naughtiness be removed, holiness must needs follow. And the holy scriptures reckon in this order. verse. 16. isaiah saith in the first chapter; Be ye washed, be ye clean, put away the evil of your hands from out of my sight, cease from doing wickedly, learn to do well. And in the psalm; Depart from evil, and do good. Psal. 34, 15. The apostle Paul giveth a testimony of those parts, and he would have us evermore to cast away the old man, and to put on the new. Ephe. 4, 23. Be ye renewed (saith he) in the spirit of your mind, and put on the new man, which is made according to God, in righteousness and holiness of truth; saith Paul unto the Ephesians, the fourth chapter. Wherefore faith is always joined with repentance: otherwise, repentance should be unprofitable. 20 Now let us examine those three papistical parts; contrition, confession, Of contrition. and satisfaction. As touching contrition, it is wont so to be handled by the Schoolmen (as they say) that it is a sorrow received in the will, by reason of sins. And in very deed, whosoever shall diligently consider of this part, shall perceive the very same to be whole repentance, whose beginning is faith. But these men do hold far otherwise: they seem to have taken the name out of the holy scriptures. In the 51. psalm it is read; Psal. 51, 19 A sacrifice to God is a troubled spirit; a contrite hart. In the 147. psalm; verse. 3. Who healeth them that be broken in hart, and bindeth up their contritions. isaiah in the 66. chapter saith; isaiah. 66, 2. that God will have respect unto them that be of an humble and contrite spirit. They acknowledge it to be a metaphor; and they say, that the man which is a stranger from God, is as it were stiff and obstinate in his purpose: for obtaining of salvation, they say that it behoveth him that his hart after a sort should be broken, and that he should use this contrition. Howbeit, because they make it a part of a sacrament, they add that therein must be the purpose both of confessing, and satisfying: how truly, it shall afterward be declared. The difference between contrition and attrition. Here they, abiding in the same metaphor, have put a difference between attrition, and contrition: for some hard things are so broken, as they be sundered into small pieces: and some so handled, as they be wrought into dust. The more perfect of these, they have called contrition; and the other attrition. Augustine, upon the 146. psalm, toucheth this matter; He (saith he) is said to be contrite, that punisheth himself for his offence committed, and executeth a most severe judgement against himself. And he declareth in what thing this contrition consisteth; When we perceive (saith he) that the law in our members striveth against the law of God, and leadeth us captive into the law of sins, whether we assent thereunto, or make much of it, we must cry with the apostle; O unhappy man that I am! Rom. 7, 24. Who shall deliver me from the body of this death, etc. He that crieth on this wise, doth after a sort break or consume himself. And he taketh a similitude of Physicians, unto whom if ye bring the parts of a man's body, which stand awry, and are out of course; they, to mend them, do break them: they as it were put them out of joint again, and make a new wound, to the intent that those disordered members may be corrected and healed. We are (saith he) of a corrupt hart, we be of a crooked hart, we in a manner can allow of nothing that GOD alloweth of, his commandments please us not, we complain of him: wherefore there is no other remedy, but that these wicked hearts must be rend in sunder. And nothing else doth your knocking of breasts signify; not that your bones have offended, but you yourselves: God bindeth up your contritions. Seeing men are on this sort, it behoveth them to bend their eyes unto the word of God, and unto the promises, which are tied unto the sacraments; and then there returneth a perfect health. Thus far Augustine. All these saiengs of his are very well spoken. But the Schoolmen turn things upside down. The opinion of the schoolmen touching contrition. Some of them say, that contrition is an act of charity, whereby we detest sins, because of God. But they might rather have said, that it is a motion of our mind through faith, whereby we desire righteousness, and detest sins. But they would attribute all wholly unto charity; as though we should be justified by our own works, or merits: for they would, that there should be a certain deserving and disposition unto justification, or forgiveness of sins, as though men, by these things, may deserve justification and forgiveness of their sins. And they so distinguish this contrition from justification, in so much that Caietanus the Cardinal said; Albeit that this contrition shallbe sufficient, and that the special help of God be present, yet the forgiveness of sins is not forthwith granted. God expecteth such a time, as he thinketh good. And while he affirmeth these things, he taketh away all certainty of salvation and justification: for admit one be as contrite as he can, yet is there no justification, and forgiveness of sins. The holy scriptures teach us otherwise: Ezechiel saith; Ezec. 18, 33. In what hour so ever a sinner shallbe sorrowful, I will not remember his wickedness any more. Howbeit, this must be understood of contrition apprehended by faith; for otherwise that sorrowing furthereth nothing at all unto faith. 21 They say, They make attrition to be a sorrow for the punishment only. that if a man be very sorrowful for his sin, but yet only because of the punishment which he feareth to suffer; this man is not contrite, but attrite. This would I call neither contrition, nor yet attrition, but sin; because it cometh not of faith: for if it were of faith, it should be directed unto God; Rom. 14, 23. For what soever is not of faith, is sin. What seek these men by their dispotisions (for so they call them) but to decree, that a man by his own mere natural power and strength is able to do some thing, whereby he may provoke God to justify him? This is most contrary unto truth: for men, as their strength and power is blinded, can do nothing, but that which provoketh God to harden and condemn us. But thou wilt say; By this means we shall provoke unto sin, because we preach repentance unto the wicked. It is a weak reason: when we preach repentance in the name of God, we require the same to come of faith; and not of our mere and natural strength only. Sound repentance is allowed by God: but that repentance, which these men feign, cannot otherwise do, but puff up men, and fraught them with a certain very wicked confidence of themselves. Of them we may say, Rom. 10, 3. that They being ignorant of the righteousness of God, etc. Perhaps some of them have a zeal of God, Ibidem. 2. but not according to knowledge. If that be meant to be attrition, which is not of faith; I say and affirm that it is sin. Attrition without faith is sin. This seemeth to be a hard thing, but yet may the same be proved by many places of the holy scriptures. Christ said; that An evil tree cannot bring forth good fruit. Evil be the trees, Matt. 7, 27. when they have not faith, neither be they regenerated; and therefore they cannot bring forth any good fruit. Likewise he saith; that A man, Matt. 12, 35. out of good treasure bringeth forth good things, and out of evil treasure evil things. Again; Matt. 6, 23. If thine eye shallbe darkened, how great will the darkness be? But in these men, which as yet be not justified and regenerated, all things be dark. Again; john 7, 7. The world hateth me, because I testify against it, that the works of the same are evil. They which be without Christ, be of the world, and their works be evil. Paul said of himself; Rom. 7, 18. I know that in me (that is, in my flesh) dwelleth no good thing. That which is borne of the flesh, is flesh. john. 3, 6. These men, for so much as they be not borne a new, there is no let or impediment, but that they may be called flesh. And God saith in Genesis; My spirit shall not strive with man, because he is flesh. In the sixth chapter; verse. 3. The imagination of man's hart is altogether evil. And in the eight chapter, it is added; Gen. 8, 21. From his childhood, and from his infancy. And unto the Romans it is said; Rom. 8, 7. The sense or wisdom of the flesh is enmity against God. And unto Timothy; 2. Tim. 2, 26. such kind of men are said to be captivated, and bound unto the will of satan. In the epistle to the Romans, they are said to be sold under sin. Rom. 8, 14. In the second to the Ephesians, such men are described; Ephes. 2, 12. Who be without Christ, strangers from the Commonweal of God, without hope in the world, and without God, strangers from the testament of promise. And in the same epistle, the fourth chapter; these men are said To walk in the vanity of the mind, verse. 17. in the darkness of the hart, etc. And yet will they have, that such kind of contritions, and attritions should please God. The epistle to the hebrews saith, Heb. 11, 6. that It is unpossible, without faith to please God. Unto the Ephesians, we are said to be dead in sin. Ephes. 2, 1. And what can dead men bring for their regeneration, that they should live again? They be the children of wrath, and Whatsoever is not of faith, Rom. 14, 13 is sin, as the same apostle hath most manifestly testified. This I will shall be sufficient, to show that this attrition is sin. 22 The same Scotus proceedeth further, in the fourth of sentences, distinction 14. quest. 2. and saith; Scotus opinion touching attrition. that Sometimes a man of his own mere natural gift, (only adding the common influence of God) is able to repent him of his sins, and to detest sin, by considering how far it is against the law of God, how far it hindereth his salvation, and how great punishment and pain of everlasting damnation it bringeth. This he calleth attrition; whereunto if the stirring grace of God be added, which may provoke this act, he saith that contrition is done, and that remission of sins and justification is obtained. But whether that grace be given forthwith, or with some delay, they do not all agree: and so the whole matter is made uncertain. First, The absurdities of this opinion. as touching the time, because men know not, at what time they are to be received into grace. Further, the cause of the diligence required; because they know not whether they be truly contrite or no. And they will, that a man, which is truly contrite, should hate sin, more than any hateful and detestable thing. They make him that is attrite, to hate sin; but not with so great extremity, not above every hateful and detestable thing. And they put a difference between these two, not indeed according to the vehemency of sorrow: for sometimes it may be, that a man will sorrow more for his own sin, than for offending of GOD. But a distinction must be made by some equal consideration: and therefore they distinguish on this sort, that that motion be made through grace, and for God's cause. Further, that there be a present purpose of not sinning, although all the pleasures of the world should be offered. But this thing hath not he which sorroweth only for punishment sake: for if sin only be set before his eyes, and the punishments taken away, when the punishments be removed, he will make a choice of his own pleasures. Undoubtedly, these men deliver many absurdities: for they place charity before justification, and remission of sins. Christ being minded to show, that the woman, which was a sinner, had obtained remission of her sins, showed the same by the consequents; Her sins be forgiven her, Luk. 7, 47. because she loved much. They turn it, and make the antecedents; She loved much, therefore her sins are forgiven her. But what judge they of that attrition, which they have described, which is done only for punishment sake, and by the instinct of nature? They say, that it is good, because it is the way unto justification; so that there be no actual exception, whereby they say: Unless that punishment were before mine eyes, I should surely sin. 23 There be some also among them, The opinion of the Nominals touching this matter. being called Nominals, who were of the opinion, that a purpose not to sin is not necessarily required in contrition: and they dare ●enter to s●…e, that in the holy scriptures there is no mention made of such a purpose. But yet the name of repentance should have admonished them: for what is repentance, but a change of the mind, whereby we proceed from evil unto good, so far as the infirmity of man will suffer? And it behoveth, that therein be a desire of righteousness. Ezechiel saith; Eze. 18, 21. If so be he shall repent him of his wickedness, and shall keep my commandments, etc. And Christ required of them, john. 5, 14, and 11. whom he had healed, that they should not sin any more. Wherefore these men do but cavil. And the very detestation of sin ought to have respect, not only unto the time that is present and past, but unto that also which is to come: wherefore we must exclude these sort of men. Some of them say, that It may be, that there is attrition, which cometh of man's own natural power, with the common influence of God; so that a man may be sorry, that he hath offended even for God's cause. They prove it; For if I can be sorrowful for offending a certain friend, wherefore is it not also lawful to grant it in human actions, that men may naturally sorrow; because they have offended God, whose goodness they might acknowledge in his creation, and in the multitude of his benefits? So these men put a difference between contrition and attrition; not by reason of the object, for that the one repenteth because of God, and the other for fear of punishment: but in respect of the efficient cause, for that they will then have it to be contrition, when the grace of God provoketh the same. The one they derive from our own natural ability, and the other from grace which preventeth. What will they have then to be done, when a man is attrite? Let him come (say they) to the sacrament of repentance, and then that unperfectness of attrition shallbe taken away; and he shall please God by virtue of the keys: always provided, that he have thought himself to be contrite, and have used all diligence; otherwise absolution can nothing profit him. But to what end deal these men so subtly? He that sorroweth for his sins, can scarcely discern at any time, whether he do it for God's sake, or else for fear of punishment. He that heareth these things; how shall he know? Of an attrite man he is become a contrite man, say they, by the power of the keys. When? If he use all diligence. How shall he understand this? Surely he will never use that diligence: so great is the infirmity of our strength. Yet these Nominals say, that he which apply all diligence, shall receive forgiveness of sins, even before he goeth to confession; otherwise that he is driven into desperation, if he have not the help of a priest. If they would say, that contrition itself is repentance, so that it spring of faith; they should speak rightly: but as concerning those attritions of theirs, which be done by the force and strength of man, which were no other than the repentance of Cain, Saul, and judas; we be so far from allowing of them, as we say, What is to be judged concerning contritions. that it is no other thing, but a doubting of the forgiveness of sins. They make the promises of God to be of none effect, and they call us unto works; whereas Paul calleth us unto grace without works. He that cannot persuade himself hereof, maketh God a liar. Tertullian, in his book De poenitentia, saith; that God hath sworn, and that we must give credit unto him for his oaths sake, whom we ought to believe, though he had not sworn. For repentance cometh not in as a price, wherewith we buy justification. And as we have said; when we speak of repentance, we must understand that repentance, which Christ stirreth up in us, whereby (as joel saith) our hearts be rend, and not our garments: which kind of repentance hath the true sorrowing joined therewith. Some doubt, whether the saints in heaven have repentance with them; Whether the saints in heaven have repentance. Apoc. 21, 4. because in that place is neither tears, nor yet sorrows. In the Apocalypse it is said, that God wipeth away the tears from the eyes of his chosen, entire repentance taketh no place in them; indeed in will they detest sins. But unto us in this life, repentance is given together with sorrow. Thus much of the first part. 24 They add confession to be an other part. Of Confession. A distinction of confession. A confession of praise. A civil confession of sins. But the word hath divers signfications; wherefore it must be divided into his proper significations. To confess, is to acknowledge, and to set forth the benefits of God: unto this confession the saints do exhort one an other. another confession there is of sins, and the same also is of divers sorts. One is civil, whereby such as be guilty, confess before judges those things which they have committed. This confession is a work of justice. josua said unto Achan; josua. 7, 19 A confession in mind before God. Give the glory unto God. There is an other confession, which is done in mind before God; when we acknowledge that we have sinned: and this is very necessary. In the 32. psalm, David saith; My sin have I made known unto thee; Psal, 32, 5. I will confess mine unrighteousness that is against me. In the 51. psalm, Have mercy upon me, Psal. 51, 1. o God, according to thy great mercy. In the ninth of Daniel; We have sinned, Dan. 9, 5. we have done wickedly. In the first of john, the first chapter; If we confess our sins, 1. john. 1, ●. God is faithful to forgive. In the ancient church (as appeareth in the 16. of Leviticus) God would have this confession to be made in the church, by the priest, levit. 16, 21 before the church, in the feast of Purification: the priest laid his hand upon the goat, and confessed the sins of the people. Esd. 9, 6. Nehem. 1, 6. Esdras and Nehemias made such confessions for the people. We say; Forgive us our debts: we confess ourselves to be debtor before God. Matt. 6, 12. This confession is comprehended in contrition: for we cannot call upon God, unless we acknowledge ourselves to be miserable. There is another confession, A confession of sins before men. which is done before men: as when a man remembreth that he hath hurt an other man, he confesseth that he hath offended; and this he doth to make him amends: which thing our saviour commended to us in the fift chapter of Matthew. verse. 23. There is also a certain confession of an unlawful and public sin, which offendeth the whole church: as when men that be fallen into heresy do openly condemn the same heresy. Some confess their sins unto their friends, and unto learned men; to the intent they may have counsel and consolation. 25 lastly there is a papistical confession, A papistical confession. for which they contend; to wit, that it is necessary to salvation to reckon up all our sins unto the priest: they affirm it to belong unto the law of God. Whether this confession be of the law of God. The Canonists say, that that law was ordained by the bishops: others think, to stint the strife by a reason between both; namely, that to confess sins unto the minister, is the law of God, but that the manner and time are added thereunto by the bishop's constitution. But let us hear the reasons which lead them to affirm auricular confession to be warranted by the word of God. Matt. 8, 4. Christ (say they) sent the lepers unto the priests, that they should judge of the leprosy: wherefore they which be defiled with spiritual leprosy, must go unto the priests. We read of Lazarus, which was raised up from death, john. 11, 44. that he was bound with grave : Christ commandeth him to be loosed; so they which be raised up from the death of sin, must be loosed. Matt. 3, 6, They which came unto john Baptist, confessed their sins. verse. 18. In the 19 of the Acts, the Ephesians which believed, were many; they not only repent, but they also laid open their sins; they brought forth their superstitious books. verse. 16. In the fift of james; Confess ye your sins one to an other. They say that the keys are given to the ministers, Matt. 18, 18. that whatsoever they lose, shall be loosed. But how can they lose, if they know not the faults? verse. 23. In the 27. chapter of the Proverbs it is commanded; Look upon the countenance of thy cattle: but how shall the face of the cattle be known unto the pastor, unless he examine all their doings? lastly, it is no new devise in the church, it hath been in force of long time; therefore it must not be thought to be any devise of man. These in a manner be their strongest sort of reasons, howbeit they are very weak. For they which oppose themselves against them, do say, and that truly; That auricular confession is an invention of man. that A man may find where auricular confession had his beginnings, which seemeth wholly to be from man. In the decrees, in the title De remissione peccatorum & poenitentia, in the chapter Omnis utriusque sexus, there was a law of Innocent the third, which ordained; that As well men as women, if they came to the years of discretion, should confess all their sins, & that even once in the year: and he added; Unto their own priest. Further, let them take upon them a satisfaction: but if so be they shall do otherwise, let them be driven from the church, and let burial be denied them. Further, they show out of Sozomenus, in the sixth book, 16. chapter, that There was a beginning of this confession, by the constitution of bishops, specially of the bishops of the West parts: and they add, that it was taken away by Nectarius. That there is no commandment hereof in the scriptures. These be tokens, that they were devised by man. They add further, that there is no commandment extant thereof in the holy scriptures. For the forgiveness of sins is no judgement of ministers of the church, but only an executing of the benefits of God. Their office they may do, without any acknowledgement of particular sins, either of this person, or of that: a commandment they have to forgive sins, but not to take knowledge of them. Otherwise the whole state of salvation would be made uncertain, no man should be sure of a full confession. Christ saith, john. 5. 22. that All judgement is given unto him: why then will they judge of particular facts, as to ordain certain years, and penance for particular faults; and for deadly sin, seven years penance? So great account they make of their own decrees, as for the breach of them they exclude men out of the church, and consequently from everlasting salvation. God saith in the prophet isaiah; Esaie. 43, verse 11. & 43. I am he who do forgive sins, and besides me there is none other. Wherefore, seeing this matter is so intricate, and as it were a certain tyranny; it is not free to take the use of it from such men, because some think that they do very well, if they do make themselves subject unto such tyranny. 26 As concerning their argument of the lepers, we say, that it is most feeble: A confutation of the arguments of the adversaries. and it seemeth marvelous, that at this day they claim not to themselves the knowledge of outward leprosy, seeing the priests in old time had the knowledge thereof by the commandment of God. But they say that it is an allegory; and that the sin of the mind is called leprosy. But an allegorical argument is not of strength: in allegories every man dallieth, as it seemeth best unto him. Howbeit let them know, Heb. 7, 8. 9▪ and 10. The priesthood translated unto Christ. that the priesthood is translated unto Christ; he is now our high priest: to him therefore do we confess our sins. The same was a certain civil action of those times, it bindeth not us in this age. Christ sent them unto the priests, because at that time the law of Moses was in force. Christ would not be ill reported of, as though he had taken away the same leprosy by his miracles. Much less do they conclude by the other place, out of the history of Lazarus; john. 11, 44. Christ raised him up from the dead: he commanded that his grave should be undone. Whom commanded he so to do? Those which stood by: therefore the confession should be made to all others, and not to the sacrificing priests only. Christ raised up Lazarus, to him therefore let us confess our sins; he would have him to be loosed: and lest they should think the matter to be counterfeit, he would have him to be known with open face. Matt. 3, 6. They came unto john Baptist, confessing their sins: and no marvel, because baptism is an outward token of repentance. In baptism men are dipped in, & rise out again; the old man is laid away, and the new man is taken to us. They confessed that they had sinned, but the confession was openly done, not whispered in the ear. When there is a speaking of confession before baptism, what is this to auricular confession? For the papists judge not that men should confess themselves before baptism; wherefore this place is impertinent. Acts. 19, 18. In the Acts, the Ephesians came, they showed their doings how they were beguiled by satan; they brought forth their superstitious books that they might be burned. The bearing witness was public; what maketh this unto auricular confession? jam. 5, 6. james saith; Confess your faults one to another, and pray one for another, that you may be preserved. Two things he would; first, that men should power out their infirmities into the bosom of some good men, by whom they might receive consolation, counsel, and help of prayers. Further, if one man had hurt another, they should forgive one another, acknowledging their own infirmity, and should not justify themselves. So Christ teacheth in the fift chapter of Matthew, Matth. 5, 23. that if a man had offended the whole church, he should do in like manner. If james had spoken of auricular confession, it should behove the priests also to confess themselves to lay men. Touching the keys; Matt. 18, 18 Whatsoever ye shall bind upon earth, shall be bound in heaven: we might say, that they themselves should first agree as touching those keys, and afterward let them dispute with us. For of the keys every man feigneth what he will: some appoint them to be the keys of knowledge; others, of power; others, of jurisdiction. Unto us they be nothing else, but the preaching of the Gospel, whereby the ministers promise forgiveness of sins unto them that repent. What will they say, which confess many of their ministers to be unlearned, who know not how to use the keys rightly? What shall they do, which repair unto them, and doubt whether they use well the keys of knowledge? Pro. 27, 23. In knowing, thou shalt know the face of thy cattle. This commandment is profitable, because it teacheth how men should order their substance, after the right form of a good housekeeping. If God have given wealth, let them not suffer it to perish; let them use their own goods, let them abstain from other men's. And seeing these temporal goods, which be granted unto us, are so unstable; and that the crown, that is to say, the glory of works doth not always endure, there had need some care and diligence be applied. These men pass it over unto priests, that they should know the face of their flock; that is to say, that they should examine all their acts by privy confession. After what manner are these things observed? The bishops do scarcely hear any confessions, they refer them over unto the order of begging friars, while they in the mean time will be pastors, and enjoy the wealth. They hear no confessions, nay rather they hire very abject men to hear them for a piece of bread: wherefore they give an ill interpretation. Further, they do not observe things according to their own interpretation. In the 28. chapter of the proverbs, it is written; He that hideth his sins, verse. 13. shall not prosper in the land: but who so acknowledgeth them, and forsaketh them, he shall obtain mercy. According to the interpretation of these men, that confession should have been in the old testament: for if they will prove such a confession by these places, of necessity the same must have been at that time. But it is spoken of that confession, whereby we confess our sins before God, and desire pardon: the which in that place is promised. 27 They said, that in the church there hath been a continual use of confession; The antiquity of confession confuted. whereby they concluded, that the same sprung from Christ. This is false. In ancient time, there was a kind of confession in the church; but the same was the confession of wicked men: it pertained nothing unto this kind. It was lawful for the bishops to receive the penitent persons, and to admit them into the church without that confession: yet they did it not by reason of the prescript cautions or provisos which were prescribed, lest they might be deceived. It seemed dishonourable unto them, that he which had committed so gross a sin, should be received. They feared, lest the church should have been evil reported of. First, this thing is proved by the history mentioned of Sozomenus, the which I will now better expound. He saith, that confession came by the constitution of bishops, specially of them of the West part, and most of all of the Roman bishops; but not of the Novatian bishops, which admitted them to no repentance that were fallen after baptism. And the contents thereof was, that there should be ordained in the church one penitential priest. But these men say, that this is given to all sacrificing priests, after that they be consecrated by the bishops: only he heard them, which came to him, & taking knowledge of their sins prayed for them; and enjoined them for a certain time unto prayer and fasting. But because a certain noble Matron, which was under the hands of these penance-givers' in the church of Constantinople, had dishonour done unto her by a deacon; that thing did very greatly displease the people: wherefore Nectarius did abrogate that confession. He having taken good deliberation, did think he might do this: all the bishops, which were in that church, consented unto him. Nectarius for this cause was not counted an heretic, nor yet deposed from his office. So than it appeareth, that the same confession was not always in the church, nor received of all sorts. If Nectarius may seem to be but of small authority, who nevertheless was of very great authority; let us hear Chrysostom his successor, who also allowed of his judgement. Upon the 51. psalm, in the second homily, he writeth, that he requireth not that we should declare our sins unto any man, but unto God in our hearts. And in his treatise of the incomprehensible divine essence, against the Anomaei the fift homily, he commandeth that they should confess their sins unto God. Upon the epistle to the hebrews, and in a manner every where, he repeateth this thing. And if that Nectarius did abrogate confession, for one whoredom committed, which was openly known; what ought to be done at this day, when it is the nurse of ribaldry? Howbeit, lest the Grecians alone might seem to have been wise; let us hear what they of the Latin church have written. Leo the pope, (as the Master of the sentences testifieth in the 17. distinction: and it is also read in the decrees De poenitentia, distinct. 1. in the chapter Quamuis.) Although that that public confession had been of old, he saw that the same was a dangerous thing: for he saith; There be many things which are not expedient to be spoken so openly; neither do men so willingly declare them, because of their enemies, lest they should be upbraided, and lest they should be drawn to their answer in place of judgement. Wherefore he removed this disallowable custom of public repentance. It is sufficient that they come unto the priest, who may pray for them, and tell them privily of their faults. Thou seest therefore, that in steed of that public confession, he doth institute a secret and private confession. Ambrose is cited in the first distinction De poenitentia, in the chapter Petrus: and it is read in his tenth book, 22. chapter upon Luke; Peter (saith he) wept and sorrowed, because he erred as a man; I find not what he said, but I find that he wept. He showed that he had remission of sins, not by outward confession. The Master of the sentences, in the 17. distinction affirmeth Ambrose to have said, that he had not read (yet that it was not therefore proved, that Peter was not confessed. But Ambrose would attribute much unto faith and contrition. The Master of the sentences addeth; Perhaps repentance was not then instituted: and yet Christ had already said, Matt. 16, 19 that he would give the keys, etc. If that place prove a necessity of confession, it was now instituted. The same Master of the sentences, and also the decrees De poenitentia, distinction the first, in the chapter Porro, in the beginning, do bring Prosperus, in the second book, and seventh chapter De vita contemplativae, who maketh the matter to be free. john, who was the Glosser of the decrees, at the beginning, in the first distinction De poenitentia, examineth the question, Whether confession be used by the law of God, or whether it be invented by men? And he saith, that it is an ecclesiastical tradition: adding, that the Greeks allowed not of such a decree. But Scotus inue●heth against him, and will have it to be a part of God's law. Touching the Greeks he saith, that it is uncertain, whether they confess, or no: that if they do not, they degenerate, as they do in other things. 28 Therefore we conclude, That sins must be confessed unto God. that sins must be showed unto God himself: not to the intent we should put GOD in mind of them (for he knoweth our hearts,) but that we may know our own selves, and see our own miseries; the which being throughly considered, we may the more fervently implore the grace of God. Paul saith; Let a man try himself. 1. Co. 11, 28 and. 31. He saith not; Let him be tried by others: because if we would judge ourselves, we should not be judged. There is also a certain practice to be gathered and considered by the histories. Moonkerie, or sole life, was very much in use, at the time that the vexations of the church first began: that which necessity brought in use, began afterward to please; and so they thought themselves godly, if they did live in solitary places. There have been some, which for the space of fifteen, seventeen, or twenty years lived sole, so as they saw no man: where did they confess their sins? The first church knew not of privy confession. Wherefore the first church knew not of that privy confession. They bind all men by their decree: what then will they do with him that is dumb? They will not receive confessions by writing; they will say, he shall deal by signs. All men can not be confessed according to their decree. Can the priest understand this? How shall he seek out the circumstances? Admit that a man speak in a strange language; they will say: he must deal by an interpreter: as though a m●n would also disclose his mind unto interpreters. Whereas they would have a man confess all his sins; they be fond men: for, No man can confess all his sins, for he knoweth not all. Psal. 19, 13. jere. 7, 9 Certain objections confuted. Who can tell how oft he offendeth? jeremy saith; Corrupt and unsearchable is the hart of man, innumerable things do there lurk in his hart. They say that he must do as much as in him lieth: but he is never certain whether he have used that diligence that is required of him. They say; Let him repent of his negligence; but how shall he know? Either they will cast men into desperation, or else will make them hypocrites: as if they shall believe that they have done a thing, they should be persuaded they have not done it. Nay rather let them teach to do before God, as did that Publican in the 18. chapter of Luke. verse. 13. We know the way of forgiving sins; there is one manner of way for all men, we must not devise other forms. Let us acknowledge that we have sinned. Mar. 10, 52. Christ said; Thy faith hath made thee whole: he requireth not confession. They say, that a man by confession is kept back from wickedness: but if we be more ashamed to confess ourselves before the priest, than unto God, that is not to be allowed. The chiefest shame (if we have any spark of faith) cometh through the remembrance of the presence of God. There be many, which can contemn sacrifice. It is true shame, if we admit God into our hart. They say, it behoveth that confession be heard; because it is the precept of God. Show the precept, bring forth where it is. It behoveth (say they) that there be confession, because men be not certain of their contrition. But of confession they will be as doubtful, as of contrition; they will remedy one doubt by an other. No man (say they) can judge of his own cause: here is no judgement, when remission is done by the word of God; the Ministers have only the execution of an other man's benefit. God answereth not (say they) whether he will forgive sins: it behoveth that he answer by the priests. He answereth by the oracles of the holy scriptures. We will add an other fault of theirs; they have certain cases, which be reserved, so as each one cannot be absolved of every man, for every matter. The Pope will have many things to be dealt in by himself, Many cases reserved to the Pope and to the bishops. and not to be remitted by others: in the 17. distinction, in the chapter Huic sedi. The bishops have reserved many cases unto themselves. In the Extravagants De sententia excommunicationis, chapter Tua, the offence of setting fire upon places, is reserved unto the Pope, or unto the bishops: so it is of homicide 23. cause, question eight, chapter Pessimum: and in the chapter, Si membrum. Christ reserved nothing to himself; he commanded his apostles, that by their preaching they should remit sins: but with those men all things are directed unto gain. The utility that may come by secret confession is not taken away. We take not away the utility, which might come of confession, which is done unto a godly and learned man; namely, that men should be instructed, and have consolation: so that it be left free unto men. Wherefore, if such a confession that is free, and doth not drive men to the numbering of their sins, be retained in any place; we make no schism for the same: so that they appoint it not a peculiar worshipping of God. Look In 1. Sam. 3, ver. 14 and 12. ver. 24. If any man think, that he reapeth a commodity thereby; he ought not to speak ill of such a help. 29 Now, setting that part aside, let us come unto satisfaction: Of satisfaction. many things are written and devised touching the same; I will cut off as much as I can, and be brief. Let us speak of the word. To satisfy, among good authors, What is to satisfy. is to approve himself to any man in doing of duty. Cicero, in the first of his familiar epistles; I satisfy all other men, in all duty, or rather piety towards thee, but myself I satisfy not. Asconius said, that To satisfy, is to do as much as doth suffice an angry man to revengement. But the Schoolmen, of whom we specially make mention, have spoken otherwise of satisfaction. The Master of the sentences, The school Divines touching satisfaction. in the 15 distinction, saith out of Augustine; that To satisfy, is to cut off the causes of crimes and sins, and no longer to yield unto their suggestions. Others have said, that it is a recompense of a wrong that is done, according to a just equality; when we repay so much as we have taken away of an other man's goods: and their meaning is, that men, by certain works, The arguments of the adversaries. should repay so much as they ought to suffer for sin. And while they will institute a satisfaction of that kind, first they take upon them to affirm, that the fault indeed is forgiven unto men, and the punishment also, in respect of eternity: but yet that there remaineth some things to be suffered of them, for the satisfying of God. Yea and they say, that confession was therefore ordained, to the intent that the priests should understand what they ought to lay up for God. And they allege reasons; namely, that God doth indeed of his great mercy forgive men their sins, yet not without justice. And although Christ hath made recompense by his death, yet that God will not have the satisfaction of Christ to take place, unless it be as touching them, which work together with the death of Christ; that is to say, which with certain actions will together with Christ satisfy for their sins. The testimonies that they bring are these: in Deuteronomie; Deut. 25, 2. Let the measure of the stripes be according to the manner of the offence. In the Revelation of john; Apoc. 18, 7. Even as much as she hath glorified herself, and hath lived in pleasures, so much torment appoint ye unto her. john said; Bring forth the fruits of repentance. Matt. 3, 8. In the sixth chapter to the Romans; Rom. 6, 9 As you have given over your members to serve uncleanness, and from one iniquity unto another, so now give your members to serve righteousness. And they think, that their opinion is most of all confirmed by the words of Christ; Matt. 18, ●…. Whatsoever ye shall bind in earth, shall also be bound in heaven, etc. For they understand [Losing] not only as touching sins, but also, as concerning punishments. And they say, that this appointing of punishment was commanded to the priests; that whatsoever they have set down without error of the key, should be established. They say that the fault being forgiven, the punishment tarrieth. 2. Sam. 11, & 12, 13, & 24, vers. 1. 12 30 That the punishment still remaineth to be suffered, the fault being remitted, they confirm by the example of David, who sinning twice, had the fault forgiven him: yet that there were punishments remaining for him to suffer. And that there is no doubt, but Moses had his sin forgiven him, yet that the punishment remained; namely, that he should die before he entered into the land of Chanaan. Afterward they stand at contention among themselves, whether this penance enjoined after confession, Who may perform these punishments. aught to be rendered unto God by innocents, or may be also performed of the residue. Scotus affirmeth it; Because (saith he) that these be only punishments, and temporal things, whether they be done by one that is worthy, or unworthy; so they be done, it sufficeth. Others deny this, and say, that no works can satisfy God, unless they be acceptable: but the works of them that continue in sin, please not God, therefore they make no satisfaction. They leave the matter unperfect; but yet in effect they agree, that a man may make satisfaction to God for sins. The difference between Christ's satisfaction and ours. They distinguish the satisfaction of Christ, from our satisfaction; they ascribe unto him the greater perfection: For (say they) he was God & man, and was one person; and there the divinity wrought by the humanity. But men, though not so fully, do satisfy notwithstanding, through the grace that is bestowed upon them. They conclude, that the actions of perfect men do merit of condignity; so as the punishments, which should have been suffered, are taken away. They say, that Christ satisfied for the fault, and that satisfactions are in force for the residue of punishments. If thou demand; How can ye satisfy, How our actions may satisfy, they being already tied unto Christ. when as all your actions be already bound unto Christ? They will answer, that God might have bound a man, so that all his acts should have been of duty; yet that he would not, but of his own goodness left many things at liberty. Neither understand they, that seeing God commanded, Deut. 6, 5. that we should love him with all our hart, with all our mind, and with all our strength, that there is nothing more for us left at liberty. They proceed further, and say; They say that we can satisfy for others. that We be able to satisfy God for punishments, even in those actions, which be commanded by the law of God; because he indeed commanded these actions: but we be lords over our actions, when we do them with a free will, we satisfy God with a free action. And they say, that we not only may satisfy for ourselves; but for others also: as in civil matters, one man may pay for another. And to the intent they may seem to cloak their opinion by scriptures, they bring a place to the Colossians; I rejoice in my sufferings for you, Col. 1, 24. and supply that which wanted of the afflictions of Christ in my flesh, for his body, which is the church. They say, that Paul was a man, and said, that with his sufferings he fulfilled that, which was wanting. They add; We say not, that there was any thing that wanted in the passion of Christ: but because we are the members of Christ, the good things that we do, are said to be Christ's. From whence pardons did spring. From hence had pardons their original. They say, that the Pope is the disposer of the sufferings of Christ, and of the blood of the martyrs, and of the labours of other saints. Undoubtedly they make a great gain thereof: for the matter is brought to that pass, that they communicate of their own works unto others, which be of their own company. Yea, and they say, that it may be, that a man may first satisfy for another man, before he satisfy for himself. But Paul said, that he supplied those things, which were lacking unto the passion of Christ; because it behoved, that the same should be preached unto the Gentiles: this did not Christ by himself; he was minister of the circumcision: but this could not be done without afflictions. That punishments are sometime forgiven without satisfaction. And Paul sorrowed not in them, but saith, that he rejoiced in them. Notwithstanding they say, that sometimes it may be, that satisfaction is not required to be made for these punishments; but they are freely remitted, namely, in baptism. For that they saw, that the primitive church appointed not public confession unto those which came to baptism, they framed this reason; Because (say they) in baptism, the death of Christ worketh by itself, without our will, but not in repentance. I marvel how these men dare utter such things: as though they, which come unto baptism, come not of their own accord, and profess their faith willingly. They say, that therein is no need of dispositions; that it is sufficient that there be no hindrance; that is, that we be not delighted with the act of sin. In the other case they say, that punishments are remitted, when a man is prevented by martyrdom. Works of satisfaction. They appoint very many works of satisfaction, but they reduce them unto three points; namely, fastings, prayers, and almsdeeds: otherwhiles they add, lying on the ground, and pilgrimages. And lest they should seem to deal without the scriptures, they bring forth a place out of Daniel; Redeem thy sins with almsdeeds. Dan. 4, 24, And out of Luke; Give alms, Luk. 11, 41. and all things shall be clean unto you. In the second of joel; Turn unto me with all your hart, with fasting, joel. 2, 12. with weeping, and with morning. They bring many examples of prayers, which were usual among the prophets. 31 Now that we have heard their opinion, let us argue against them. A confutation of the adversaries. First, we must be assured, that lewd concupiscence, corruption of nature, and contamination (whereby men are let from doing of perfect works) is not taken away after justification. Rom. 7, 23. Paul saith, that he feeleth an other law in his members. Unto the Galathians; Gala. 5, 17. The flesh so striveth against the spirit, as ye do those things which ye would not do. Seeing therefore we do no perfect works; how shall works satisfy GOD? Matt. 19, 17. Christ said; If thou wilt enter into life, keep the commandments: but these must be perfectly kept, otherwise we cannot have life by desert of these works. Let them consider moreover, that if they do any good thing, they do it not of themselves, but by the grace of God: The good which we do, is of the grace of God. therefore we do not satisfy by our own work. If God would deal with men in the rigour of his justice, undoubtedly he should do no injury to them, if he should throw down all the saints which be in heaven: but he cannot, because he hath bound himself by his promise. David said, that God crowneth us in mercy, Psal. 103, 4. and loving kindness, & not in satisfactions. Psal. 143, 3. There shall no man living (saith the same Prophet) be justified in thy sight. Suppose we, that God sitting in place of judgement, one of these that justify themselves should come unto him: God will say unto him; What hast thou brought that I have not given unto thee? In the 17. of Luke it is said; When ye have done all these things, Luk. 17, 10. say that ye be unprofitable servants; we have done that which was our duty to do, we were bound thereunto by the laws. Even Aristotle saw this: for he saith; We can not make just recompense to our parents, and to the gods. Rom. 8, 18. Paul in the 8. chapter to the Romans saith; that The sufferings of this life, are not worthy of the glory that is to come, which shall be revealed in us: and yet these men in the mean time boast of the merit of worthiness. But when we speak (say they) of satisfying, that particle [satis] betokeneth not perfect satisfaction; but some portion, which we are able. But what do they say? An objection. (Forsooth) nothing: for that which we give, is none of our own; we can do nothing, unless we do it by grace. Further, their definition faileth; to wit, that recompense is according to equality. In this there is a relation to be had; not only our own power must be considered, but also the thing that is recompensed. Further, if they will that there shall be satisfactions for punishments, it behoveth to weigh satisfactions, that they may have a proportion with the punishments. Who hath been a counsellor unto God, to know how much he will punish every sin? What sought Christ at the hands of the thief? Luk. 23, 43. What punishments did he lay upon the woman that was a sinner? Luk. 7, 48. He said unto the adulteress; Go thy ways, I will that thou sin no more: if Christ dealt in this sort, why do they devise new ways? 32 But the church (say they) in old time had satisfactions; What manner of satisfactions the old church had. Look before, place 9 art. 16. the Fathers make mention of them. I deny not; but what manner of satisfactions were they? Even significations of true repentance. They would not in times past receive forthwith such as were very great sinners: their desire was, that the church might be well reported of. But at this day, this kind of satisfactions is abolished; neither the papists themselves retain it: nay rather, in their satisfactions they have subverted the old order. In the old time these satisfactions were required before they should be absolved: but these men first absolve, and receive a sinner, and then they will have him to do I know not what. Such was the order in the church in times past. They which were penitent remained apart from others, they hard sermons, and were present at prayers, but yet in the degree of penitents: at such time as sacraments were ministered, they went their ways. But these things are out of use. Paul in the 2. to the Corinthians, the 7. chapter saith; verse. 11. Behold even this thing, that ye have been godlily sorry, what great care hath it wrought in you, yea what satisfaction? The Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Excusation: A place of Paul expounded. because the Corinthians being rebuked of Paul, satisfied him, that is, they excused and approved themselves unto him by these actions: for they abandoned incest. They urge and say, that The works of them that be penitent, are said by the Fathers to satisfy God also, & not the church alone, the which those did offend that had an ill name. Let us see how they understood this. Undoubtedly, the Fathers did not think, How the works of penitent men do satisfy God. that men receive forgiveness of sins by these actions of penitent persons; they knew that this is only due unto Christ: but they understood, that men, while they thus work by faith, do allow themselves unto God, according as they may; and that when they crave pardon of the sins that be past, they as it were purge and satisfy themselves. When one hath hurt another man, he is wont to satisfy him by sorrowing, by making request, and by offering his service unto him. The party offended saith; Now am I satisfied, although recompense be not made of the injury done. But we, if we shall speak of true satisfaction, do only attribute that unto Christ: He is the propitiation for our sins, and not only for our sins, but for the sins of the whole world. How Christ satisfied the Father. And after what sort he satisfied the Father, I will in few words contrive. Some have thought that the death of Christ, and that same obedience according to his humanity, is of a limited worthiness; and that it did not satisfy the Father, further than he accepted the same. They will not grant, that if the thing be considered by itself, it was a thing of equal value. They add also, that God might have dealt by other means; but that he accepted this means. There is another way, which seemeth much better unto me; to wit, that the obedience of Christ and his death is to be considered: not as in the power of his human nature only, because they be actions (as the Schoolmen term them) of subjects, persons, and of indivisible things. The person of Christ, although it have two natures, yet is it one; wherefore those be the actions of the son of God: and not considering the human nature apart, we may say, that the divine nature wrought by the human. So did those actions truly merit remission of sins, and were condign, and of equal value. But they were due (say they:) for Christ was a creature, and did owe all his works. But he was God, and of one substance with the Father; he had the fullness of grace, but no craved grace: wherefore he satisfied, and not alonely took away the fault, but the punishment also. If the godly be afflicted, it is for an other cause, as we shall understand. Wherefore we must not seek other satisfactions; this is freely given. isaiah saith; Esaie. 52, 3. Ye shall be redeemed without money. Why God promiseth many things to our works, isaiah. 58, 7. 33 They say; But God hath promised many things unto our works. The prophet isaiah saith; Break bread unto the hungry, and God will give thee rest, etc. God dealeth with man, after the manner of man: when we would invite any man to do well, we promise him rewards. There is brought an example; The father mindeth freely to give a garment unto his son: yet to stir him up unto learning, he saith; I will give thee a garment, if thou canst recite this or that thing without the book. Thus doth God deal, when he giveth freely; & the works be not the causes of rewards, nor can be compared with them in worthiness: yet deny we not, but that men by living well, may mitigate the afflictions of this world; because obedience pleaseth God. 1. Cor. 11, 31 Paul said; If we would judge ourselves, we should not then be judged. A man to judge himself, is no other thing, than to be sorry for his sins committed; to live uprightly, and to change his life. Tears and lamentation are used therewithal; because they be the effects of true sorrow. To the intent they may show, that there is much due unto these works, they allege places of the scripture; Luk. 11, 41. Give alms, and all things shall be clean unto you. Many (as Augustine in his book De civitate Dei, An answer to certain places of the scripture. and in his Euchiridion unto Laurence saith) have abused this sentence, supposing, that notwithstanding they had lain still in the filthiness of their sins, yet they should be saved, so they had given alms. Christ reproved the Scribes and pharisees, because they were unclean, Ibidem. 39 and yet retained outwardly the show of good works: and said, that they did not rightly, for that the platter and cup, the which stood upon the table, should first be cleansed within, and then be made clean outwardly. He exhorteth them to inward cleanness. When men inwardly become pure, they do outwardly the office of charity, which Christ comprehended under the name of almsdeeds; and then all things be clean. In Daniel it is said; Redeem thy sins with alms. Dan. 4, 24. When isaiah had said; Be ye washed, Esaie. 1, 6. be ye clean: he added; Then contend with me in judgement. If your sins be as the scarlet, yet shall they become white like the snow. We answer, that good works are not nakedly required by God, as they be outward acts, but that they be done with a true faith: then, if they shall be done with faith, it is no marvel if for them there be made a promise, the which is apprehended only by faith, because in those actions (as Augustine saith) we must have respect unto the root. Or else we may interpret sins to be punishments for sins, the which GOD doth lay upon us in this life; those are mitigated. In deed, these good works of godly men have the analogy and force of prayers. That works of repentance have the nature of prayers. They that will obtain any thing by prayer, do change their garment, mingle their prayers with tears; and when these things be done in faith, they be heard of God: not that there is so great a worthiness of works, that they deserve one thing or other. Cyprian in the 3. epistle of his first book De lapsis, saith; that They which were counted among them that did penance, would have peace to be straightways granted them at the first. This they do, because Christ should not be entreated by prayers and satisfactions. Therefore he testifieth, that satisfactions appertain unto prayers, and are not recompenses for punishments. The same Cyprian against Demetrianus; When we shall (saith he) depart from hence, there will be no place for repentance or satisfaction. Why do not the Papists mark, that their purgatory is overthrown by this place? And undoubtedly, the satisfactions devised by the Schoolmen have bred those most wicked and ugly monsters, purgatory, and pardons. They affirm, that satisfactions depend upon the word of God; that they be commanded, & therefore be things due. How will they afterward have them to consist of the free works of supererogation? Wherefore they are against themselves. Our adversaries are against themselves, and against the fathers. Also, when they affirm, that he which hath confessed his sins, and testifieth that they are displeasing unto him, and yet will not go about to make satisfaction; must be absolved, and sent unto the pains of purgatory. This is against the fathers, for they would not have absolved him. Further, they absolve him that is unpenitent; for insomuch as he will not take in hand to make satisfactions, he doth not repent: for they appoint satisfaction to be the third part of repentance. Briefly, there is great repugnancy among themselves. 34 But this is their foundation, that the fault is forgiven; Whether the punishment be retained, when the fault is forgiven. and the punishment retained. We answer; It can not be denied, but that men be chastened in this life. Even the godly men are wrapped in afflictions: but God hath forgiven both the fault and the punishment. If he mind to correct us fatherly, it is no plaguing of us: for they are plagued, with whom the Lord is angry; and to them doth he show how much he is offended with sin. But those, whom he chasteneth, he will that they be sorry for their sins: the first he doth terrify, his own he doth exercise. Also [afflictions] are testimonies of the immortality of souls. Neither doth God always punish men after justification, but sometimes he doth. Further, it is in his hands to temper these things, to assuage them, and to aggravate them: this is not in the hands of the priests. Wherefore, if by satisfactions they would understand godly life and prayers, for because those should be approbations and fruits of repentance; we would say as they say: but whereas they say, that they be just recompensings of punishments, we can not yield unto them. Esaie. 53, 6. As touching Christ, we have in isaiah, that God put all our sins upon him, that he bore our infirmities. Ose. 13, 14. Oseas said; O death, I will be thy death. The propert●e of satisfaction must be attributed unto Christ. And thus he took away death, and all the retinue thereof. So then, the property of satisfaction should be attributed unto Christ, and not transferred unto creatures, and works of men. In deed the mortifications of the body do endure, The priests have no right to dispense with punishments. but they be no satisfactions: neither ought they to be dispensed by the priests, for they have no right thereunto. They say they have the key which erreth not. When erred not this key? If God commanded this unto them, that they should enjoin penance, they should constantly have retained it. But they have invented pardons, the which do remit many of these punishments, and diminish much of the penance enjoined. If there had been a purgatory, it was their part to give warning that men should not sin; lest they fall into those punishments: and if they had sinned, that they should with a valiant mind (for Christ his sake) endure those torments, which God would have to be done. To what end the papists enjoin fastings & prayers. But by this means we have two redemptions: Christ redeemed us from the fault, and men from the punishments. They enjoin not fastings, for bridling of the flesh; nor prayers, for obtaining any thing of God; nor almsdeeds, for helping of our neighbour: but only, that there may be a recompense made for the punishments. They say, they have testimonies, that the actions be good; but not with these petty forms, and numbers, and pilgrimages: neither yet to this end, that they should acquit punishments. We may wonder at a place in the Decretals, De poenitentia & remissione peccatorum, in the chapter Cùm ex eo, out of the Lateran Council held under Innocentius the third. They say that pardons are available to the remission of sins. For they appoint pardons, and will have them to be of strength to the remission of sins, and also to the diminishing of satisfactions enjoined. This began the Papists to deny, which wrote against Doctor Luther. They say, that none hath said, that pardons do satisfy for sins, but for punishments only. In that point a man must hold them hard: for ye say that no man hath said so; Innocentius spoke it in the same sort. By their satisfactions they obscure the law and the gospel. In very deed, they pretend nothing else by their satisfactions, but to obscure the Gospel, and the worthiness of Christ: yea, and they deface the law. They appoint some works free, some undue works, and some works of supererogation, as though the law bindeth not all the motions of men. But we, on our part, fall not into these evils. Albeit we say that afflictions be assuaged, yet do we not say, that the same is done by undue works; but by entering into an obedience which pleaseth GOD. Those things which they speak, are snares to the conscience, traditions of men, and not voluntary worshipping of God. We deny not, but that the godly men, which be already justified, do restrain their flesh; but that cometh not by any constraint of men: every one doth it, as he perceiveth it needful. Paul saith; I chastise my body, 1, Cor. 6, 27 and bring the same into servitude. They cry out, that we open a window unto idleness, but this they themselves rather do; for true faith and repentance be never idle. If we understand satisfaction for a godly life, we say that it is one of the parts of repentance. An answer to the arguments of the adversaries 35 There remaineth, that we answer to the arguments of our adversaries. Whereas they say, that God doth so forgive the fault, as yet he will lay some punishments upon us: that is false. God by Christ forgiveth the fault, and taketh away the punishment. This doth the scripture testify; Ezec. 18, 33 In what hour soever a sinner shall lament him, I will no more remember his sins: but if he mind to punish any man, he will remember them. Ezechiel; If they will repent them, I also will repent me of the evil which I determined to bring upon them. He speaketh of the evil of punishment. The prophet Osea; Ose. 13, 14. O death, I willbe thy death. If they which be converted, be sometimes vered; those are properly no punishments. They said, that confession was therefore invented, to the intent that priests might redeem penance by sacrificing. But that is untrue: for penance was done to satisfy the congregation, and to testify, that men did truly repent. Auricular confession was appointed, that men might receive comfort, instruction, help by prayers, and such like. They say, that the death of Christ, in respect of worthiness, did satisfy for all men: yet that God would not have his death to be of efficacy, to any others, but such as by repentance do work together with the death of Christ; and because we be his members, our good works are called his. But if they be his works, then are they none of ours. It behoveth them that do truly satisfy, that they satisfy with that which is their own. 1. Tim. 2, 6. In the first epistle to Timothy; the second chapter, it is said of Christ; Who gave himself a ransom for all men: he saith not; For them which be labourers together with him. Unto the Ephesians, the first: Ephe. 1, 7. in the first to the Colossians; Col. 1, 14. In whom (that is to say, in Christ) we have redemption. In the first to the Corinthians, the first chapter, 1. Cor. 1, 30. it is said of Christ; Who was made for us, wisdom, righteousness, sanctification and redemption. They brought a place out of Deuteronomie; Deut. 25, 2. According as the measure of the fault is, so let the measure of the stripes be. This is a civil proportion: he commanded, that when any man should be beaten, he should suffer forty stripes: under that number they might bring in according to the proportion of the fault. But if they will retain civil precepts in confession, why do they not also decree, that if any man happen to steal an ox, he must repay five for it; if he steal one sheep, he must repay four? I marvel that they brought a place out of the Apocalypse; Apoc. 18, 7. Even so much as she magnified herself, so much as she lived in pleasure, so much shall she receive of torments. These saiengs recoil against themselves. In that place it is entreated of the harlot, with whom princes have committed fornication: how much as the same hath lived in pleasures, so much shall she receive of torments; and that not at the decree of the priests, but according to the judgement of God. Matt. 3, 8. Do ye the fruits of repentance. This sentence we embrace: we say it is the commandment of the Lord, we appoint fruits of repentance. Of less weight is that saying; Rom. 6, 19 As you have given over your members, to be armour of uncleanness and iniquity, etc. These things be the duties of our life, these things we ought to do, being absolved by Christ: if they be commandments, they be no works of supererogation. They say, that the dispensation is committed unto priests; but they are not able to show the scriptures for the same: they bring forth that sentence; Matt. 18, 18. Whatsoever ye bind in earth, etc. They are never without their erring key, because their keys be counterfeited and forged with traditions. How know they how great a part of them is to be retained? 36 They that would have repentance to be of value, although that satisfaction come not thereunto; do object the repentance of Achab, The repentance of Achab. 1. Kin 21, 27 who as yet was in sin. He had not yet put away the hatred which he bore against the prophets, he kept still the vineyard of Naboth; yet they say, that that repentance pleased God. Augustine, Augustine. in his sermon De tempore, saith; That repentance was for a time, and therefore after a sort it pleased God. He interpreteth these words; He became humble before me: that is to say; For my cause. Others think it was no temporal, but an hypocritical repentance, which was wrested from him only through fear. Helias had threatened him, whom he knew to be no vain man: wherefore he was sore afraid, by some certain faith, such as it was; no justifying faith, but a faith gathered by experience. God gave some thing unto that repentance, as an outward discipline; even as he giveth to hypocrites, that for a time they be of estimation. God hath set such an order of things, as men may follow either this or that; yet nevertheless they please not God. What did the Lord grant unto Achab? But little; he deferred his punishment for a while, but at length he was slain, and the dogs licked his blood. That all our acts are bound unto God. Neither is it true, which they said; that God may bind all our acts unto him, but would not. Nay rather, he hath made all that is in us, subject unto him, saying; Deut. 6, 5. Thou shalt love me with all thy hart, and with all thy soul, and with all thy strength. They said also: We may perform the works that be due; for we be lords of our own actions. This is a great arrogancy, when as they will make themselves lords, especially of good actions; It is neither in him that willeth, Rom. 9, 16. nor in him that runneth, but in the Lord that hath mercy. Howbeit, admit that we be lords of our own doings: doth not the law require, that these things be done willingly? They said that a man may satisfy, not only for himself, but for others also. But if they cannot do it for themselves, much less can they do it for others. I add, that there is none in the world, which at the judgement seat of God, hath this right of forgiving of sins: notwithstanding, by prayer he may help an other, What evil followeth by the doctrine of our adversaries touching repentance. 37 If we weigh the parts, which these men make of penance; we shall see, that they are all uncertain. They will have men perpetually to doubt, whether they be contrite or no. The confession is uncertain; no man is able at any time to know, whether he have confessed himself of all things. Satisfactions be uncertain; because they must be made in the state of grace; but as concerning grace, they stand in doubt. Pardons be uncertain; for they grant them unto such as be contrite, and have confessed themselves: but those be doubtful things. If any man will see how uncertain they be, let him read the text and gloze, in the Extravagants, De poenitentia, & remissione peccatorum, in the chapter that beginneth Quod autem. He shall reckon five or six opinions, which endeavour to declare how indulgences or pardons are of force, or not of force; and one of them is less probable than another, and always the latter the worser. Those things being so uncertain, are no gift: for a doubtful gift is no gift. By their indulgences they corrupt good works: for they take from almsdeeds their appointed end; namely, to be given and bestowed to the glory of God. They say they be given, to the end that punishments may be taken away. They say that indulgences be godly deceits, whereby men are invited or alured to do well. It is a wonder, that they cry out upon us, that we open windows unto sins; seeing they themselves set the gates wide open unto iniquity. When as men know that they may have pardons, they do sin the more boldly. By liberty we all become the worse: for what are indulgences, but licences to sin? Further, they have in them an intolerable accepting of persons: he that is not rich, is cut short from coming by pardons: pardons dispense with penance enjoined. Howbeit, concerning almsdeeds, fastings, & prayers, etc. men should not be released from them, but incited to them. Whereas these works were enjoined by the church to them that did penance, they belonged to a certain outward policy: but these men have esteemed them among internal & spiritual things. Those were not then of the substance of the Gospel, neither is it necessary that they should at this day be revived. We have answered to their arguments. An exhortation unto true repentance. Luke. 13, 6. 38 There remaineth, that we embrace true repentance which cometh by faith, and that speedily. The matter is not to be driven off from day to day: for else that fig tree, which to no purpose occupieth the ground, shall be cut down. Rom. 2, 4. Art thou ignorant (saith Paul) that the bountifulness of God calleth thee to repentance? john said; Matt. 3, 10. Now is the axe put unto the root. No man knoweth when he shall departed from hence. Christ said; Luke. 13, 3. How we may attain unto true repentance. Unless ye repent, ye shall all likewise die. If we will embrace repentance, let us not seek the same in ourselves; let us crave it of God: Christ doth then give it, when he causeth his preaching to work effectually in our minds. That repentance is the gift of God, the apostle testifieth unto Timothy, 1. Tim. 2, 2●. when he admonisheth a bishop, that he should diligently teach sound doctrine, if happily God shall give them repentance. Ambrose, in his notable work upon Luke, the tenth book, 22. chapter; Men (saith he) do then repent, when Christ looketh unto them. And to persuade the same, he addeth: First Peter denied, and wept not, for the Lord looked not towards him: the second time he denied, & wept not; because the Lord looked not towards him: the third time he denied, and wept, because the Lord looked towards him. And yet, to expound the matter more plain, he added; When Peter denied Christ by the fire side, among the servants and handmaidens, he was beneath; but the Lord was within and above: therefore with the outward eye he looked not back upon him, but with the eye of clemency. Further, the mercy of God did secretly help Peter, he touched his hart, he had him in remembrance, and by his grace visited him. The same father, in the sixth book writeth; Whom God hath vouchsafed, them he calleth; and whom he will, those he maketh religious. Seeing we know these things, we must sue unto GOD for repentance. Those words so pleased Augustine, as he alleged them in his book De gratia, against Pelagius, and Coelestinus, the 45. and 46. chapters. But let us desire true repentance. There be many, which say, that they repent; but they retain still their ill gotten goods. Let us constantly desire in faith. But thou sayest; Forgiveness is uncertain, why would Peter else have said unto Simon Magus; Repent & pray, Acts. 8, 22. if happily God will forgive thee thine iniquity. Forgiveness of sins is certain. This he saith, not to the intent he would make us uncertain of the forgiveness of our sins; but because every man may be certain of himself, and not of another. Therefore he thus speaketh, because he was uncertain, whether Simon believed. Further, he would the more stir him up unto repentance; that he might understand sin to be a grievous thing, and that it had need of more than ordinary prayer. When we have called upon God for obtaining of repentance, it behoveth, that we prick forwards our own selves with his words: repentance must be preached unto others, and also unto our own selves. And by what words of God a man is chiefly alured, it may be comprehended briefly; to wit, if the death of Christ be diligently preached: for then men do see, how many, and how great things GOD would have his son to suffer for the taking away of sins. Look in Paul to the Romans, Rom. 5, 6. and 6, 10. the fift and sixth chapters. The chief means whereby man is called to repentance. It also furthereth much, if the life of Christ be set forth, if his godliness be showed; that by comparing the contrary in us, we may understand how far off we be from Christ. Moreover, if we be often put in mind of the promises of God, and the honour of them set forth at large; and that it be showed, that sin doth exclude us from them. thirdly, if the law itself be urged, and rightly expounded; that we may see what it requireth, and how much we be debtors. There may also out of the scriptures be added examples of repentance, even of such as were excellent men in human worthiness: such were David, Ezechias, Manasses, Nabuchadnez-zar, and Peter. These examples show, that this way, which Christ taught, must be followed. The effects must be weighed; namely, refreshing: Christ said; I will refresh you. This repentance worketh marvelous joys; first of all in us; secondly in the church; Matt. 11, 28. also among the heavenly company. Christ saith; Greater is the joy in heaven, upon one penitent sinner, than of ninety and nine that are just. Luk. 15, 7. This place doth Augustine handle, in his book of Confessions: for Victorinus at that time was converted unto the faith at Rome; a confession whereof he made: a great joy was raised in the church. lastly, the mercy of God must be set forth, how ready he is to receive penitents. hereunto serveth the history of the prodigal child. Further, that which Christ spoke of the shepherd, Luk. 15, 11. which leaving his whole flock, went to seek for one sheep. Also that which is spoken of the woman, which found a groat, in the 15. of Luke. Let this suffice which we have spoken of repentance. The ninth Chapter. Wherein is treated and discoursed of works of Supererogation, of Purgatotorie, and of other papistical corruptions. In 1. Cor. 9 verse. 23. But forsomuch as superstitious men do labour, by some places of the scripture, to thrust upon the church many of the works of supererogation; first we will see what the opinion of these men is, and by what reasons they confirm the same; afterward we will bring weighty arguments against their error; further, we will consider what must be determined by the word of God; lastly shallbe confuted the reasons, which seem to withstand this discourse. Touching the first, An opinion of the Schoolmen touching the measure of observing the law of God. it is taught in the schools; that God is so very good, that whereas he might have compelled us to many, and almost to an infinite number of things; yet would he not bind us so greatly, as he might have done: but in the keeping of the law, he limited us within certain bounds and latizes, within which whosoever shall keep themselves, shall attain unto salvation. But and if so be there be any found so prompt and willing, as they will go beyond the bounds prescribed them in the commandments, that is very lawful; neither is it done without great praise and reward. Wherefore they term such works, not to be works of duty, whereunto we are bound by the law. And seeing such kind of actions (as they say) be most honest, and most holy, they call them works of supererogation, Whence the works of supererogation are named. [that is, an overplus of well deserving:] as though by them we bestow and give more than we are bound to do. 2 For the confirming of these things, The first reason of our adversaries. they bring the first argument out of the epistle to the Corinthians. It was lawful for Paul, and that by all laws, to take his expensis while he preached; and yet he did not take them: wherefore he gave more than was necessary by the commandment of God. Whereupon he sharply rebuked the Corinthians, saying; 1. Cor. 8, 9 I abstained even from those things which were lawful for me, and will not ye temper yourselves from the things that be unlawful? Further, The second reason. they bring forth the young man, which was desirous to obtain everlasting life: to whom the Lord said; Keep the commandments. Behold (say they) Christ describeth to him a general keeping of the commandments, as being necessary for his salvation. The young man goeth yet further, and testifieth, that he kept those commandments from his childhood. Christ hearing this, looked upon him, and loved him, and said; If thou wilt be perfect, go thy ways, sell all that thou possessest, and give it to the poor, and follow me. This (say they) is a work of supererogation: for he had first as much as was required unto salvation. This did Christ, as being perfect, set before him, which was put to his choice, whether he would do it or no. Also they bring an argument out of the seventh chapter of the first epistle to the Corinthians, The third reason. touching sole life or virginity, verse. 28. and. 38. which state is so freely laid before us, as he which taketh not the same upon him, may have salvation: but he which doth take it upon him, is both commended the more, and is said to do somewhat better. Wherefore the apostle saith; He that giveth his daughter in marriage, doth well: but he that giveth her not, doth better. verse. 25. And he plainly testifieth; that He hath no commandment touching this matter, but only that he giveth counsel. Whereupon they appoint many evangelical counsels: The schoolmen descant upon the word counsel in Paul. the which Thomas, and other Schoolmen do thus define; namely, that they be persuasions of a greater good added to the commandments, that a more ready & better end may be attained: the which things do not bind us to assent unto them, but only that we contemn them not; and that as touching the preparation of the mind, we at a certain time both admit and execute them. The fourth reason. They gather a reason also of almsdeeds; as if a man be bound to give the tenth, and he giveth the fift part; this man (say they) doth undoubtedly more than he is bound to do. Wherefore Christ, Luke. 21, 1. in the 21. chapter of Luke, commendeth the poor silly widow, because she, pouring out all her substance, being but one small farthing, offered more than the rest; seeing others gave of that which was overplus unto them: and thus they conclude, that she bestowed more than she was bound to do. The fift reason. Yea moreover, if thou take away from these men the works of supererogation, they shall have no satisfactions for sins: wherein the third part of repentance consisteth: because unto such satisfactions they require works, which otherwise be not due. For if that penitent persons should be bound, in any other respect, to do those things; The sixth reason. they should not satisfy for sins. lastly, I have heard many allege that place out of the epistle to the Romans; Rom. 8, 35. Psal. 44, 25. For thee are we killed all the day long, we have been counted as sheep appointed to the slaughter; but in all these things we have prevailed, and done more than overcome. It had been enough (say they) to have overcome; but when they do more than overcome, then do they more than they are bound to do. 3 But on the other side, there be many things which overthrow this assertion: Against the works of supererogation. Deut. 6, 5. The first reason. for the Lord requireth, that we should love him with all our hart, with all our mind, and with all our strength. Wherefore there is no overplus in us, that we can give more than is due. For what soever we do, we do it with hart, with soul, with mind, and with strength: therefore are we bound, and do owe unto God all that is in us. And Augustine saith in his book De doctrina christiana; Augustine. When he saith, With all thy hart, with all thy mind, with all thy soul, and with all thy strength, he hath left nothing in thee untouched: so than thou must refer all thy cogitations, and forces, and labours, unto that end whereunto they were given thee. And whatsoever happeneth unto thee to be beloved, it must of necessity be drawn to that place, whereunto the whole stream of love runneth. The same Augustine. But more evidently in his book De spiritu & litera, at the end he saith; Seeing we know not God perfectly, while we live here, While we are in this life we can not perfectly keep the commandment of love. 1. Co. 13, 12 we can not perfectly love him: for no man loveth more than he can know. Hear we know by a glass, and in a dark saying; now we know in part: whereupon we love in part. In the heavenly habitation we shall fulfil that commandment: and it shall not be fulfilled, unless it be with all the hart, with all the soul, and with all the strength. And thus it followeth, that we do not now love him with all our hart, with all our soul, and with all our strength; but with all these, as they be diminished and abated. And if peradventure thou wilt demand, Why God commanded that which we can not perform. why God hath commanded us to keep that which in this life we are not able to do? He answereth; It is done, to the intent that our faith, while it seeth whereunto it must be bend, may make us more earnest in prayers, and endeavour to go forward: so as we will never judge ourselves to be come unto the fullness of perfection. Yea, and in religion he doth most of all profit, which beholdeth how far he is from that which he ought to perform. Wherefore it appeareth by these things, that we are so tied in the midst, between the first commandment, as touching the embracing of one God; and the last, We can not satisfy the first commandment and the last while we are in this life. which commandeth us to shun all lust: that there is not in us to do and answer that which is commanded. For whatsoever good thing we do, either in abstaining from the ill, or following of the good, that is contained in these two commandments. Further, Christ said; that The gate is narrow, Matt. 7, 13. and the way straight that leadeth unto life. Neither spoke he here of overplus of good works, The second reason. but of such as are necessary unto life. Now then, how dare these men declare those things to be so easy, as not only they may be performed; but also that a great deal more than enough is added by many. Further, in what sort our works be unperfect, The third reason. and how there is found a great lack in each one of them; the holy scriptures in every place bear record. Rom. 7, 14. Paul unto the Romans doth confess, that he is sold under sin, and plainly saith, that in his flesh dwelleth no good thing: so as he doth not that which he would, but rather that which he would not. Ibidem 12. In my mind (saith he) I serve the law of God, but in my flesh the law of sin: and I feel an other law in my members, resisting the law of my mind, and leading me captive unto the law of sin and death. And unto the Galathians; Gal. 5, ●…. So that ye do not those things that ye would. And job said, job. 9, 28. that he doth perpetually fear his own works. And in isaiah; Our righteousness will appear like filthy rags. isaiah. 64, 6. Wherefore David cried out; Enter not into judgement with thy servant. Which things being on this wise, Psal. 143, 2. with what face can we affirm that there be works of supererogation? The 4. reason. 4 The words also of Christ, which are in the 17. of Luke, do utterly confute this feigned devise; When ye shall have done all these things, say ye: verse. 10. we are unprofitable servants; we have done that which was our duty to do. Christ would have us thus to say, when we have done that which is well: certainly he would not have us to lie. Wherefore the servants of God, if they do any thing, they are bound to do it; neither do they any more than their duty is to do: for a servant, of what value so ever he be, oweth to his master all that is in him. The 5. reason. Besides this, we are bound by the commandment of Christ, to pray continually; Matt. 6, 12. Forgive us our trespasses. And in john we read; 1. john. 1, 8. If we say we have no sin, we deceive ourselves, & there is no truth in us. jam. 3, 2. And in the epistle of james; In many things we offend all. 1. Kin. 8, 46. And in another place; There is no man that liveth upon the earth without sin. Mark. 10, 24 The 6. reason. And Christ said; that He which trusteth in his riches, cannot enter into the kingdom of heaven: whereupon the Apostles marveled, and said; Who is he that can be saved? So far were they off from thinking of the works of supererogation, as there was in them a doubt of salvation itself. Neither did Christ answer them; The not only may be saved, but may also attain to an overplus of well doing, and impart thereof to others: but as touching salvation he said; Ibidem. 17. That which is unpossible to men, The 7. reason. jere. 17, 5. jere. 48, 10. is possible for God. jeremy saith; Cursed is he that trusteth in man. And also; Cursed is he that doth the work of God negligently. Here let every man examine himself, & he shall see, whether he do the works of supererogation. The 8. reason. john. 15, 12. And touching the love of our neighbour, Christ commanded that we should love one another, as he himself loved us, who died for us. Let a man see what he is able to do, as touching these things, over & above that which he ought; when as Christ himself gave his life for them that be weak, and for his enemies. Who seeth not, that we must first do those works that be necessary, before we do aspire to works of supererogation? It were a perverse endeavour for a man to give more than he is bound unto; and not to yield those things which are of duty greatly required. The 9 reason. Deut. 4, 12. I let pass that which we read in Deuteronomie; God would have nothing to be added unto his law. Seeing then these works, as they say, be not due, they were added over and above unto the law. The 10. reason. We know that our actions, whatsoever they shall be, do partly pertain unto God, and partly unto our neighbour: and in respect of each kind, we are so bound and indebted, as no man seeth himself able to pay. Either it must be said, that these works of supererogation do neither appertain unto God, nor yet unto our neighbour; which is most absurd: or else, that they do appertain unto them, and then all supererogation shall be utterly overthrown. In the epistle to the Philippians, the 4. chapter, verse. 8. The 11. reason. it is written; As to the rest, my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy of love, whatsoever things are of good report; if there be any virtue, if there be any praise, think upon these things, which ye have both learned, and received, and heard, and seen in me; these things do, and the God of peace shall be with you. Let these sharp witted men find out, what can be added moreover unto this commandment of Paul. These things the holy Ghost requireth to this end, that the God of peace may be with us. I demand of thee whether thou be able or not, The 12. reason. to do any thing beyond the law? If thou canst not, wherefore contend we? We agree very well together. But if thou wilt say that thou canst; then say I, that thou art altogether bound by the law, seeing the same requireth both all thy power, and strength, and whatsoever thou canst do. Neither doth it help thee, if thou feign, that these works of supererogation do serve for the removing of impediments, and help us for the more ready serving of God: because I will answer, that we are bound so much as we can, to take away those things which do hinder; in so much as we are not to account of our father and mother, if they call us back from the obedience of God. Neither is it without pride, and infinite arrogancy, The 13. reason. to say, that thou dost more than thou art bound to do: and it is no small injury unto Christ, who shall be said to have died in vain, if thou mightst be able to perform the law, or to do more than hath been commanded in the same. And it is a marvel how they can affirm, The 14. reason. that there be some good works, which if we will not do when we may, yet that we sin nothing at all; seeing it is a most grievous sin, not to be willing to love God more if thou canst. What else will this be, than to deny God to be the chiefest good; when as thou wilt not love him so much as thou canst? Will not that be even to abuse his gift and grace? To this end hath he given thee power to love him more than thou doest love, that the same should neither be in vain, nor rest idle. 5 They have used to say, that it may be, that sometimes, by reason of our infirmity & weakness, we miss of our duty in the commandments which be necessary to salvation: and yet, that in the mean time, we take in hand certain works that be not due. But I will ask them, what manner of works (I beseech you) be these? To live loosely and sometime shamefully, and to provide that certain Masses may be said for them, to take pilgrimages in hand, to make a choice of meats, and other things of like sort: or else, to bind himself by a vow of single life, and to forsake his parents, to rehearse every day a full number of small prayers, no whit reforming his life [and manners,] and to repose a confidence in these works, as though thou shouldest by them have salvation, and excel all other men. These be verily the works of supererogation, vain (I mean,) superfluous, and (to say as the Greeks do) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Works and by works: of which the Lord shall say in his judgement, as we read in isaiah; Who hath required these things at your hands? Esaie. 1, 12. Esaie. 55, 2. Why do ye lay out money and not for bread? Thou seemest (will they say) to persuade a certain desperation: We despair of our own strength, but not of the mercy of God. undoubtedly this I affirm, that we despair of our own strength, and not of the favour, grace, and mercy of God, whereby he giveth strength to enter into an obedience of the law: and that he imputeth not unto us the sin which we commit, but maketh the righteousness of his son our Lord jesus Christ common unto us. 6 Now that we have alleged reasons, and that out of the scriptures, against this assertion, we think it good to set down what may seem meet to be determined in this disputation. First of all we grant, What is to be determined in this question. that the observation of the law is divers, and after many sorts among the faithful, by reason of the diversity of degrees: for all men tread not alike in the same; which ariseth, through the difference of men's strength and ableness. All men cannot do alike, every man hath his measure of faith distributed unto him by God. And there are found among the Christians, not only some, which do negligently; but those also, which sometimes fall, and that into most grievous sins, for which they deserve to be excluded from the kingdom of heaven, unless they should repent: which thing is always granted unto them, that are predestinated unto eternal life. Wherefore there be found divers degrees of keeping the law, unto the lesser sort of which degrees, they that be weak of strength do attain: and though there be much wanting in them, yet have they salvation; because the mercy of God through faith in Christ supplieth their want. But they which be the stronger sort, Although the stronger sort come to the higher degrees of obedience, yet they do not more than duty. and go forward beyond the lowest degrees, do not more than is their duty to do; seeing they have a greater power and ability. Wherefore they are without all doubt bound to do more; and if they go not so far forward, as they can, they sin. So that there is in a manner none to be found, which is not specially guilty of this vice; namely, that he doth less than he ought to do. And to speak briefly, The law of God considered two manner of ways. the law of God may be considered two manner of ways: either as it is given generally, and may be exacted of men by outward judgement; in which respect I would grant, that some thing may be done of us, besides that which in man's judgement is exacted generally of all men. For they, which be the stronger, do more than the weaker and common sort of other men; unto which things no man by external judgement might compel them. 1. Cor. 9, 15. Even as Paul received no sustenance of the churches, therefore he proceeded further than other teachers, and pastors: and for the doing hereof, he could not be compelled by any law of men. Again, the law may be considered of, As touching the judgement of God we do nothing but that we are bound to do. according as God hath required the same of us in his own judgement. And then in our actions we can do nothing, that we are not bound unto: for God very well knoweth what we are able to do, seeing our strength came from him; & he himself strictly requireth so much of us, as we are able to do through him. Which if we shall not perform, we are by his judgement accounted guilty: the which thing men cannot judge, who know not how much we are able to do. So then, that our conscience may be quiet, we must not consider what is required of us by the rule of man; but so much as our own strength is able to bear. These things if we thus determine, all things will be made manifest and plain. Wherefore let us now take in hand to confute the arguments of our adversaries. 7 Touching the place of Paul, Ibidem. To the first argument of the adversaries. it is manifest, that he had not any respect to supererogation: for he said, that it was better for him to die, than that any man should make this rejoicing of his in vain. But there is none that would choose to die, to have an overplus of good works. And he addeth further, that he in performing of this, shall have a reward: as though otherwise he should want the same. Which is not convenient in works that be not due: for though the adversaries in these things appoint some reward; yet (as I think) they appoint them not so, as in other necessary works it should not be hoped for. Wherefore, if Paul should not have had a singular reward for this thing, yet in taking of necessaries for life aswell as others, when he preached; he should not have lacked his reward. He added moreover; That I abuse not mine authority: which if he had committed, there is none but seeth, that it had been sin; seeing it is never lawful for a christian man to abuse his authority. Doth he not afterward say; That I may win many? And by the commandment of loving our neighbour, every man is bound (to his power) to engraff as many unto God as he can. Neither did the apostle, by this his singular example, endeavour any other thing, than to take away the occasions and offences, whereby the Corinthians might have been drawn back from their salvation. But the Lord commanded with great severity, that offences should be removed. Neither is it true, that he did compare together that which was of necessity, and that which he did of his own accord: for (as we have declared) he said, that it stood him in hand of necessity to preach the Gospel; and that woe should be to him, if he did not perform the same. But he addeth: that he might do this work rightly, and with profit, it was so to be determined, that he should freely plant the Gospel; otherwise he had given an offence, and had abused his authority. And because he was willing of his own accord to obey God, therefore he gladly and willingly did that, which was to be done. To the second out of Matt. 19, 16 8 Touching the young man that came unto Christ, we have spoken elsewhere: and now we say again, that he did arrogate overmuch unto himself. For he was blinded in the error of our adversaries, and would do more than the law had required: for this cause he was reproved by Christ. This man sought righteousness and eternal life by works: for he said; What shall I do to attain unto everlasting life? Christ answered him unto his demand; If that salvation must be sought by works, the whole law ought to be fulfilled. Furthermore, he reduced the young man (who had an ill opinion, as touching the observation of the law) from the path of error, unto the way of life; to the intent he might perceive, how far he was from keeping the commandments of GOD, by that which Christ commanded him. Neither doth it hinder, that because it is said, that Christ looked on him, & loved him: doubtless he entreated him courteously; neither did sharply reprove him, as his arrogancy deserved. certainly he might have said; O hypocrite! Why dost thou boast thyself, as though thou hadst satisfied the law, whereas thou art so far from doing the same? His endeavour pleased also Christ, in that he seemed desirous of salvation: and so did his study, which from his childhood he bestowed in the law. And finally it might be, that this young man pertained to the number of them that were predestinate: touching the success of whose life, the scriptures make no mention; only we hear that he went his way. There is no mention made of his blasphemies or contumelies vainly spoken against Christ. If he had loved Christ with all his hart, and with all his strength; seeing he heard that God required this by Christ, that he should distribute his goods unto the poor; he would not have lingered. Therefore he learned by the words of Christ how smallly he had profited. 9 It was objected unto us as touching virginity and sole life, To the third out of 1. Cor. 7. 1. Cor. 7, 1. & 26. How Paul understood this word, Good. according as it is entreated of these things in the seventh chapter of the first epistle to the Corinthians. We answer, that Paul understood [good & better] not for a thing either more grateful, or more acceptable to God; seeing there be oftentimes married folks, which please God, more than such as live a sole life: but he taketh those words for that which is more commodious, or commodiously. For in matrimony there do happen more occupations than there do in single life; not always indeed, yet for the most part. The feigned devise touching counsels & commandments. Those men feign I wots not what of counsels, as though they may be given of a better good thing, and of that which is more than due. But (as it hath been proved) whatsoever good thing we can devise, it is contained in the law of God. Yet we grant, that if thou have respect to all mankind, sole life and matrimony might after a sort be called counsels; in this sense I mean, that one and the same state is not convenient for all sorts of men. So then, according as we shall perceive either the one or the other of these to be fit for any man, that we must counsel him unto. Wherefore Paul said, that he hath no precept, whereby he should comprise and constrain all men: but I give counsel (saith he) namely, that every man take hold of that which shall be profitable for himself. Further, if thou shalt particularly have respect unto men, which burn in lust, and be not continent; these have commandment to marry, and it is not in their liberty & choice to live a sole life. So as it cannot properly be called counsel, in respect of them; as though the matter were put in their power and choice. And again, they which have the gift of sole life, and are in the same state and vocation, and do well perceive themselves to do better without matrimony, and see that their sole life may stand them in great stead to advance the glory of God, they should sin by refusing of that state: for they ought to follow the example of Paul. But we in no wise admit this doctrine of counsels, by which these men reckon many of the commandments of God among counsels: such as are the forbidding to revenge injuries, Rom. 12, 19 the turning of our cheek unto him that striketh us, Matth. 5, 39 the letting go of our cloak and coat to him that will take it; and such other like things. For these be commandments of God, whereof the Lord hath pronounced, that he who shall break the least of them, shall not inherit the kingdom of heaven. Also he said; Ibidem. 20. Unless your righteousness shall more abound than the righteousness of the Scribes and Pharises, ye shall not enter into the kingdom of heaven. But it will not abound, unless we so understand the law, as Christ hath interpreted it. As touching the widow which offered with others; Luke. 21, 1. To the fourth, concerning the oblation of the widow. we answer, that she might not have been constrained by the judgement of man, to have powered out all her substance in that offering. But God, who had given her strength before hand, that she should be content to make so great an offering, and knew right well how much she was able to give, would have accused her by his own judgement, unless she had offered according to the strength wherewith her mind was prepared. To the fift. As touching satisfactions, we pass not much what they say; seeing we understand that those were altogether vain and superfluous, yea and contumelious against Christ: for they seemed therefore to be used, as though that Christ had not abundantly satisfied for us. But if that by satisfying, they understand; a man to approve himself unto God, (according as I have above declared) we well allow of the word: but it will not serve their purpose. For to satisfy God in that sort, is to render unto him those things which we do owe unto him. To the sixth. That which lastly they brought out of the epistle to the Romans; Rom. 1, 35. namely, that the apostle saith; We have more than overcome, it is so frivolous, as I think it scarce worth the answering. For there Paul only showeth the large and plentiful victory, which the Lord giveth unto his people against temptations. Look part 2. place 15. 10 But because there be certain places not to be overskipped, which seem to be against our assertion, wherein we affirmed, that in the works of godly men there is a great want; The scriptures seem to affirm, that we in this life may be perfect. Deut. 18. 13 Gen. 17, 1. Matt. 5, 48. 2. Co. 13, 11 Col. 1, 28. seeing in the scriptures they be called unperfect works: now will I allege those places, and make answer unto them. We read in Deuteronomie, and also in the book of Genesis; Be thou perfect. And in the gospel; Be ye perfect, as your heavenly father is perfect. Unto the Corinthians; From henceforth brethren rejoice, be ye perfect. Unto the Colossians; Exhorting every man, teaching them all wisdom, that we may make a perfect man in Christ. Unto the Philippians; Phil. 2, 10. Do all things without any murmuring, that ye may be blameless and pure children of God, without spot. Unto the Ephesians; Ephes. 1, 3. Blessed be God, and the father of our Lord jesus Christ, which hath blessed us with all spiritual blessing in heavenly things, that we should be holy and without blame before him. And in that epistle it is written of the church, that Christ cleansed the same, Ephe. 5, 26. to the intent he might make it unto himself a glorious church, having neither spot nor wrinkle, that it may be holy and without blame, etc. And Peter exhorteth, 1. Pet. 1. 15. that we should be holy and without blame in our conversation: because it is written; Be ye holy, for I am holy. And David saith; I shall be unrebukable before him. Psal. 18, 24. and 119, 1. And again; Blessed are they that are undefiled in the way. Which testimonies seem to tend unto this; namely, that we should not think our perfection to be without hope of recovery in this life. Augustine in a little book of his, Augustine. entitled De justitia Christi, against Coelestinus, that is in the seventh tome, objecteth all these testimonies against himself, and answereth by these points. He will in these places, that certain things be so spoken, as they may be exhortations, by the which we are stirred up to walk perfectly. But in laws and admonitions it is not required, that we should perform so much as is persuaded; but there is showed how far we ought to endeavour (as now it hath been said) touching the precept, which is given unto us for the loving of God with all the hart, with all the mind, and with all the strength. another chief point is, that many of these things do show, not what manner of persons we be now; but such as we shall become in the end, when this life hath run his course: for than we shall be perfect, when we shall be throughly come to the place whither we tend. The third point is, that by unblamable and perfect persons, he understandeth them which be without damnable crimes: and such should they be, that are chosen ministers of the church. After which sort it is written, that many of the saints have been perfect: How some saints are said to have been perfect in this life. not as though they committed not some sins, which is an unpossible thing in this life; but because they led their life without doing of the damnable and the grosser sins. Wherefore, although they were innocent after this manner, yet with others they were constrained to pray; Forgive us Lord our trespasses. Matt. 6, 12. lastly he answereth, that the godly sort lived as innocent, perfect, and unblamable; because infirmities and sins committed, shall not be imputed unto them, by reason of their faith in Christ: according to the saying of David; Blessed be they, Psal. 32, 1. whose iniquities are remitted, and whose sins be covered: blessed is the man, unto whom the Lord hath imputed no sin. Of Purgatory, the Papistical fire. 11 But now let us speak of purgatory. In 1. Cor. 3, verse 15. Look in Sam. 3, verse 35. What manner of place is feigned for purgatory. It is feigned to be a middle place after this life, between everlasting felicity, and the punishments of damned souls; in such wise as they which be there, are after a sort partakers of both. For in so much as they be adorned with grace, and be confirmed with hope, that felicity shall be given unto them, and do suffer punishments with a patiented mind, they be counted among the number of the saints and blessed souls. But in that they be tormented, & do suffer grievous and manifold kinds of punishments, in that respect they draw near unto the lot & condition of them that are in hell fire. And they add, that purgatory punishments have not only an end and a set term; but that it may be eased by the good works and prayers of them that be alive. The adversaries endeavour by many reasons, to persuade, that we must grant that there is such a place, The first reason for purgatory. 2. Mac. 12, 6 as we have here defined. Out of the old testament they cite the history of the Maccabees, where we read, that judas (a man well commended) did believe, that the prayer for the dead to be delivered from their sins, is both comfortable and godly. The 2. reason. Zach. 9, 11. Further, they fly unto Zacharie the prophet, where we read in the 9 chapter; Thou hast loosed thy prisoners out of the pit wherein was no water. The 3. reason. verse. 14. The 4. reason. Psal. 66, 12. Also the 4. chapter of Ecclesiastes; Otherwhile a man cometh forth of prison and chains, and is made a king. They bring also the psalm, where David saith; We passed through fire and water, and thou broughtest us forth into a place of refreshing. The 5. reason. Matt. 12, 31 Moreover, they repair unto the new testament, and say, that in the Gospel there is such a kind of sin, as shall neither be forgiven in this world, nor yet in the other world: which then might not be spoken (say they) unless there should remain purgings of sins in another life. The 6. reason. Matt. 5, 25. And they object that saying in Matthew; Lest the Gaoler cast thee into prison, verily I say unto thee, thou shalt not departed thence, until thou have paid the uttermost farthing. Also they bring that which is spoken by Paul in the first to the Corinthians, The 7. reason. 1. Cor. 3, 15. the 3. chapter; But he himself shall be saved, as it were by fire, etc. To this purpose also they would have that to tend, The 8. reason. Luk. 16, 19 The 9 reason. Apoc. 21, 27 which is said of beggarly Lazarus full of botches, and of the riotous rich man. They pretend also that place in the Apocalypse, where it is read; that No unpure thing shall be admitted into the holy city. And they think that to make on their side, The 10. reason. Phil. 2, 10. which Paul writeth; to wit, that All knees shall bow unto God, both of things that be in heaven, and things that be in earth, and things that be under the earth. Again, they cite the Apocalypse, in the 5. chapter; that verse. 13. All creatures which are in heaven, and on the earth, and under the earth, and in the sea, etc. shall speak praises unto God. These, and such other places of scripture, they think do make for them. Sundry opinions touching purgatory. 12 But we must mark this, that the assertion of them, which would needs have a purgatory, is not one and the same. For some will force it to be as a sure doctrine, & an article of faith. Others do not so resolutely and constantly affirm the same, but only they suppose and have opinion, that such a thing there is. First therefore it seemeth good to show, that it belongeth not to the articles of our faith, Whether purgatory be an article of our faith. & that it is not a thing of necessity to be believed. secondly, we will make it plain, whether either the opinion or suspicion, whereby purgatory is believed, be reasonable or just. As touching them which do affirm that the doctrine of purgatory is of necessity, we must needs absolutely hold, that the doctrine and articles of our faith ought to be certain & steadfast; and are most plainly to be proved by testimonies of the scriptures. The articles of the faith ought to be certain and proved by the scriptures. For we are not of their opinion, which will make the Fathers or men to be authors of believing of things: for we should judge of the holy Ghost contumeliously, if we should think that such scriptures were delivered to us, in the which is not wholly and perfectly contained whatsoever belongeth to our salvation. 2. Tim. 3, 16. The epistle unto Timothy doth sufficiently reprove these men, when it saith; that The scripture inspired by God, is profitable to teach and confute, & also to correct & instruct, that the man of God may be perfect and sincere, & instructed to every good work. Wherefore, if thou bring any work that thou affirmest to be good, or any thing necessary to be believed, which cannot be confirmed by the holy scriptures; I truly would rather not say, that the things which thou hast brought are not good or profitable, than to pronounce otherwise of the scripture than the apostle hath judged thereof. For we must not admit that which they commonly vaunt of; namely, that the apostles taught not all things, nor that the primitive church commanded all, whatsoever should be for our comfort: as though it were necessary day by day afterward, that more things should be made manifest. This perhaps we might grant as touching politic government, The primitive church had all things necessary to be believed. Tertullian. & of things not necessary to salvation; but as touching doctrine, and the articles of faith necessarily to be believed, the ancient Fathers had all no less than we have, Tertullian in his book De praescriptionibus, saith; Happy is the church, unto the which the apostles have powered out their whole doctrine with their blood. Christ said also; All those things which I have heard of my father's, john. 15, 15. I have made them known unto you. These men say; that in deed all things were insinuated by the apostles, but that the apostles did not make all things known unto us. Here say we, that they, although they wrote not all things; yet they provided that those things, which they taught, The traditions of the apostles proved by the scriptures. may be manifestly inferred by those things which be written, either by themselves, or in other holy books. For otherwise, sundry superstitions received in old time, would every where be boasted of, as things delivered by the apostles: which things can no other ways be known, but because they be altogether strange from the scriptures. And that which I have affirmed, we may prove out of the scriptures themselves. 1. Cor. 11, 5. 1. Co. 14. 34. 2. Thes 3, 10 There is a tradition of Paul, that A woman should have her head covered in the church, and should be silent in that place: and that the christians, which be poor, should labour with their hands, lest they should live idly. But these things, seeing he confessed to be his traditions, he endeavoured to prove them by the holy scriptures. Thus let our adversaries do, if they will have any place to be left for their traditions. The church hath been many times in doubt of purgatory. It was long ere the Greeks would admit it. 13 But to return to our purpose. Very oftentimes there hath been a doubt made of purgatory: and the Greek church in the council of Florence long resisted. And it is a wicked thing to expound the places of the scripture, which are brought for the proof of this opinion, otherwise than the proper and lawful interpretation doth require. But those places being understood on this wise, they leave no place for purgatory: as we shall perceive, when we come to the declaration of the same. Augustine also spoke diversly of purgatory: for in his Enchiridion unto Laurence, in the 66. chapter, and again, about the end of the 68 chapter writeth; that It is not uncredible, but that there happeneth some such thing after this life: yet he saith, a question may be moved, whether it be so or no, and that it may or may not be. The very which words he plainly writeth unto Dulcitius, question the first. Also in his treatise De fide & operibus, the 16. chapter he saith; Whether therefore men suffer these things only in this life, or else whether some such judgements do also follow after this life, it is not far (as I think) from reason. He useth, as thou mayest see, a disjunctive speech: and that the same be true, it sufficeth that either part be true. Touching the articles of the faith, we must not speak doutfullie. But of an article of faith, who would speak so doubtfully, as to say; whether Christ had true flesh or fantastical; whether in Christ were the divine nature, or only the human nature: and such other saiengs? Those things which belong unto faith, must of necessity be defined, and aught to be certain. The very same Father in the 12. book De civitate Dei, the 26. chapter, speaking of the fire of purgatory; I do not (saith he) reprove this, Augustine put a peradventure touching purgatory. But in matters of salvation, there must be put in doubt. because peradventure some such thing is. But as touching those things, which are necessary to be believed unto salvation, it is not lawful either to write or deal in that sort. Thou wilt say perhaps; Although Augustine in these places seem to be doubtful, yet that in other places he doth certainly affirm it. I answer, that those places, wherein he seemeth to affirm it, must be interpreted by these four other places, in which he hideth not the ambiguity of the thing. Whereby we must confess, that he was rather persuaded thereof by a certain opinion, than that he believed it so to be without all doubt: The nature of an opinion. because the nature of an opinion is, that we give an assent, not without some fear or doubt, that the contrary opinion is true. 14 But me thinketh, this maketh very much against this feigned devise; A great argument against purgatory, that the holy scriptures have made no mention of it. Gen. 23, 3. that the holy scriptures have passed over in silence, and made no mention of this so great a work of charity; whereby brethren, parents, and children might be released from the most grievous vexations of purgatory. Assuredly, this were very much to be wondered at. In the old testament it is very diligently set forth, that funerals were extolled; for Abraham bought a field for the burial of his wife. The cave is described, the price is expressed, and all such things are so diligently recited, as thou canst not think any thing to be overskipped: where notwithstanding there is not any mention made, either of purgatory, Neither in the funerals, nor in the sacrifices of the old law, is any speech of purgatory, or of the purging of souls. or of ridding the soul of him that is departed from the pains thereof, either by sacrifices or prayers. And in Leviticus, and other books, wherein the law is described; seeing there be sacrifices and oblations described for all states of men, and for every kind of fault: who will not marvel, that there was nothing appointed for the dead, and that there was so deep silence as concerning the purging of souls in purgatory? The prophets also, being excellent interpreters of the law, The prophets never spoke of purgatory. when in every place they do commend the duties of godliness and charity, never set forth unto us in their sermons any thing that might provoke and draw us once to think hereof. Paul, having the like occasion offered unto him, 1. Thes. 4, 13 when he wrote unto the Thessalonians (for he taught how to use moornings in funerals, and those whom he admonisheth, he only encourageth with the hope of resurrection) should at the least wise in that place have admonished, Paul having a fit occasion offered him, spoke nothing of it. that setting aside tears for them which they loved dearly, they should pray, that they might not long be vexed with the pains of purgatory. He bringeth no such thing, but after the doctrine of resurrection, at the end of his exhortation, he saith; Therefore comfort yourselves one another with these words. Yea and Dionysius, Dionysius. whom they call Areopagita, in his treatise De Hierarchia ecclesiastica, when he purposely demandeth the question, why the minister of the church hath prayers for him that is already dead, he maketh no mention of purgatory; but laboureth earnestly to show other causes. But if he had believed, that there is a purgatory; he might very easily have satisfied the question propounded: but it seemeth, that he would rather determine of any thing, than to teach, that by those prayers the souls of them that were departed, should be delivered from the pains of purgatory. 15 But now let us see how the holy scriptures be against this opinion. In the fift of john it is written; verse. 24. The faithful do pass from death unto life. He that heareth my words, & believeth in him that sent me, shall not come into judgement, but hath life everlasting, & passeth out of death unto life. If Christ say, that they which believe, pass forth out of death unto life; how is it decreed by these men, that they which die in faith do pass into pains and torments? I know, they be wont to say, that therefore it is spoken, that a man shall pass into life; because at length he shall have it, albeit he must in the mean time be somewhat punished in purgatory. But how much this exposition serveth to the purpose, it is showed in the 14. chapter of the Apocalypse; Blessed be they which die in the Lord. verse. 13. They will answer, that they are therefore blessed which die in Christ; because they be sure of felicity, although those fires remain for a certain time. But admit it were so, let us look upon the sequel: it appeareth that they are therefore called happy, because they may rest from their labours; but to burn with fire is not to rest from labours. It is added also; Because their works follow them. Wherefore, seeing that they were the servants of God, that they lived well, and suffered many things while they lived, (as of necessity it must happen to all godly men:) it is meet that they should have a reward, and (as the scripture there showeth) that they should rest from their labours. But if that they will in any wise contend, that they which have lived rightly, have yet some blemish and corruptions that must be purged; Luke. 23, 41. was not the thief suddenly received into eternal felicity. what answer (I beseech you) will they make as concerning the thief? Did not he behave himself ill, even until the end; seeing of his naughty demeanour, aswell the public judgement, as the holy scriptures do give an evident testimony? Yet did Christ say unto him; This day shalt thou be with me in paradise. And these things be spoken against them, which would have purgatory to be a doctrine or opinion, that must of necessity be believed, and an article of our faith. 16 Now let us deal with them, who are led by opinion to believe the same. And albeit they may pretend many causes, why they should suspect the same to be, Plato and the Poets. (for Plato, among the Ethniks, and together with him many notable Poets have ordained a purging of souls by many kinds of pains after this life:) yet very likely it is, that they were chiefly driven to think thus, through ecclesiastical satisfactions; wherein in we ought to beware, lest we diminish the merit of the cross and death of Christ, by ascribing unto our works, that which specially and solely is granted unto him; to wit, that he should forgive sins, and redeem us from eternal damnation. We grant, that the church, Why ecclesiastical satisfactions were invented. Look before, pl. 8. article. 32. even from the beginning used satisfactions; which were only invented, to the intent that they, which fell into grievous sins, should be proved by the Ministers, and by the whole church, whether they earnestly repent or no of their offences committed. For such men being excluded by reason of their sins, from the communion of the faithful; because they might redeem the ignominy, and be reconciled, did sometime dissemble a repentance, and deceived the expectation of the godly. For to the great offence of the brethren, they were perceived to be again admitted unto the sacraments; being not amended, as they which still cleaved unto their wickedness. Wherefore satisfactions being added, Satisfactions were not unprofitable to the worker. Augustine. both they were tried: and, though God were not satisfied, yet the church (after a sort) was edified; the which they by their wicked acts had both hurt and dishonested. Which thing Augustine in his Enchiridion, unto Laurence, in the 65. chapter testifieth; for the repentance and groanings of one man, seeing they pertain unto the mind, are not known and made evident unto others: wherefore tokens of repentance are required for satisfaction of the church. And it is a common saying, that satisfaction is an occasion to cut off sins; so that men thereby should have no more recourse unto them: by reason whereof it brought some fruit, not only unto the church, but unto him also that was penitent. How the penitents by these means obtained remedies for the wounds of their sins. And it is sometime read among the Fathers, that the penitent persons used to obtain remedies for the wounds of their sins, by the means of such ecclesiastical satisfactions; namely, in this sense, because in steed of ill actions they did put good in place: and they which offended the church, did by their wholesome example make amends; and they which had been accustomed to many sins, enured themselves to do well. Cyprian, in his sermon De lapsis, Cyprian. calleth satisfaction the confession of the three children, which they made, when they were put into the fire: and also the confession of Daniel, Dan. 6, 9 which we read in the sixth chapter of his book. And the same martyr seemeth to draw satisfactions out of the prophet joel, when as he exhorteth men, joel. 2, 12. that they should turn unto the Lord in all their hart, in fasting, in morning, and weeping; so as they should not rend their garments, but rather their hearts. And it is to be thought, that the incestuous man, which by the commandment of the apostle was excommunicated, 1. Cor. 5, 3. showed such tokens of repentance: in so much as the apostle, 2. Cor. 2, 6. in the latter epistle to the Corinthians, commended him unto the church; lest perhaps he should be overwhelmed with too much sorrow. Howbeit, all these things at this day are taken away, seeing the discipline of the church is almost utterly lost: which thing nevertheless I would not have so to be restored, as they should become an intolerable yoke, & should at length be drawn to superstition. 17 In the Nicene and Ancyran Synod, & in certain others, mention is made of these satisfactions; and there are specified divers degrees of repentance. The customs of satisfactions degenerated into a law. We may observe, that those laudable customs degenerated by little and little into laws: so as in the decrees, and especially in Brocard, there be extant penitential canons, and in such sort extant, as they are grown into an exceeding multitude; whereby they are become so intolerable, They became at length an intolerable yoke. that they lie contemned; neither could men endure them any longer. Yet they being led by a false persuasion, as though they might not obtain salvation, if those satisfactions were intermitted, they desired that the bishops might release them of the same. From when pardons had their beginning. And from thence had indulgences their beginning, which also began to be redeemed for money. And superstition took so deep root, as he that had not by this means, while he lived, either abidden punishment, or else redeemed the same for money, Hence rose the punishments of purgatory. was thought, that after his death he should pay them in purgatory, & that with grievous punishments; as though God would in any wise, that the laws which the church hath made, should be established. It appeareth therefore, that even through the satisfactions of the church, no small occasion is given unto purgatory; Ecclesiastical satisfaction was at first to a good purpose. and that, which in the beginning was decreed of no ill purpose, is grown in time to a most grievous abuse. For who will not account it a grievous crime, that he, which a few days past, was an open adulterer, and a manifest murderer, should (upon the sudden) be brought to the table of Christ, and be reconciled unto the church; when he is neither tried nor proved, yea without testimony of any true repentance? Neither do we say, that these works of satisfaction were unprofitable, while discipline was of strength in the church: for be●ides the commodities, By them faith was exercised. which a little before we recited, this also was an excellent thing; namely, that by them faith was exercised, and did more and more apprehend the promises of God: not by the merit or worthiness of the works, It is wickedness to think that for these sacrifices God was pleased with men. but by reason of a more vehement attention of faith. But this we most inveih against; to wit, that God should be thought to be pleased with men for these works sake; seeing this honour must only be given unto Christ. And let us note, that To satisfy, is otherwhile (as saith Asconius) To do only so much as is sufficient to an angry man for revenge: Asconius. but this none of us is able to do; namely, to recompense the wrath of GOD so much as we were bound to do. To satisfy is understood two manner of ways. Cicero. This did Christ only perform. But there is an other signification of this word among the Latins; as is, To answer unto the judgement and opinion conceived of him: even as Cicero writeth in his first familiar epistle unto Lentulus; I in all duty, or rather piety towards thee, do satisfy all other men, but myself I never satisfy, etc. And in this sort did the fathers sometime write; not that God is satisfied with these ecclesiastical punishments: but because in edifying the church in this wise, by rendering of good actions in the steed of evil, and by exercising of our faith, we approve ourselves unto God; and answer unto the opinion and duty which is required of penitents, obedience at the least wise being began. 18 But now, Auricular confession in the steed of satisfactions. in the place of these satisfactions, which perhaps were not in all respects to be disallowed, there hath succeeded an abuse of auricular confession; wherein the papistical priests do enjoin private satisfactions: in which doing they err two manner of ways. First, The popish priests in their auricular confession sin two manner of ways. in that they absolve from sins, before such satisfactions be done; whereas the true and ancient order required those satisfactions, before that either peace or absolution should be declared. Moreover, they will have, that such satisfactions as these, should consist of works, otherwise not due unto God: where nevertheless, Whatsoever work is good, is due unto God. They attribute too much unto the ●…ies. whatsoever work is good, the same is due unto him; and that which is not due unto him, is not to be accounted good. There happeneth also a third error: for because they say, that by virtue of the keys, perpetual punishments are converted into temporal pains. This only pertaineth unto Christ; namely, to deliver from eternal death: therefore it is written in Osee; O death, Ose. 13, 14. I will be thy death; O hell, I will be thy plague. And some of the Schoolmen dare write that which is altogether intolerable and wicked; to wit, that such private satisfactions are also of strength, if (as they speak) they be truly paid in deadly sin. And thus they attribute that, which belonged to Christ, unto our works; being such works, as proceed neither of faith, nor yet of charity. But isaiah crieth out against these men; isaiah. 52, ● Ye are sold for nought, and ye be redeemed without money. And Paul teacheth, that justification is without works, another error disproved, wherein is said, that we are justified freely before baptism, not after. and is offered unto God freely. Neither must we give ear unto them, which would these sort of saiengs to have place in our first conversation, and in baptism: but & if we fall afterward, they affirm, that we ourselves ought to satisfy: as who would say, that after baptism, Christ were not our mediator as before. john, writing unto them which already believed in Christ, and were baptized, 1. john. 2, 1. If we have sinned, we have Christ our advocate and intercessor with the father. And Ezechiel; In what hour soever an unjust man shall departed from his unrighteousness, Eze. 18, 33. I will no more remember his unrighteousness. And that God will forget, Not to remember sins is as much to say as not to punish. Augustine. Psal. 32, 1. and not remember, is as much to say, as he will not punish, nor take revenge of any man. Wherefore Augustine upon the psalm; Blessed be they, whose iniquities be forgiven, &c: writeth of God, that he doth not mark our sins, because he will not punish them. And in Leviticus, sacrifice was required for sins; that it might be notified, how the purging of them was to be sought only from the death of Christ. What is to be required of a penitent. 19 Perhaps thou wilt demand; Shall we not require some thing of him that is penitent, when he confesseth himself to have sinned? Yes verily, even that he cut off the causes of sins; and when he hath given an offence, let him edify, that he may bring forth fruits worthy of repentance. And as it is said unto the Romans; As ye have given your members to serve uncleanness unto iniquity, Rom. 6, 19 so now give your members to be the armour of righteousness, etc. And these things ought not to be commanded for escaping of the pains of purgatory; When God forgiveth the sin, he also forgiveth the punishment. The scourges of the godly are not punishments, but fatherly corrections. The punishments said upon the saints, while they live, are not under the power of the keys. isaiah. 38, 3. and .5. john. 3, 5. or to the intent that eternal death should be changed into temporal death: because that God, when he forgiveth the fault, doth also deliver from punishments. But if that he seem sometimes to afflict them, whom he hath already received into grace; those scourges, which are so laid upon us, are not to be called punishments, but are fatherly corrections: as it shall be said elsewhere. But admit we should grant, these scourges of God to be punishments; yet do they nothing further our adversaries. For so much as they shall be called temporal punishments; the which God hath not put under the power of the keys, that they should be ordered by them: seeing God hath distributed them at his own pleasure, and doth oftentimes turn them away, or mitigate them, according as he is called upon by the saints, and as he seeth them to be converted unto him earnestly and with true repentance: as it may plainly appear in Ezechias, and in the Ninivites. In which sense that may be understood, which is written in Daniel; Dan. 4, 24. Redeem thou thy sins with alms: A place of Daniel declared. that is to say; thy punishments, which remain by the severity of God's judgement. Or else understand the same on this wise; Even as thou hast afflicted the poor, and hast oppressed them that be weak; so on the other part, God puni●…eth not the godly as a revenger. take thou pity upon them. So that [To redeem] is To put that which is good, in the place of that which is evil. God punisheth not the faithful sort like a revenger & judge, but he chastineth them as a father. Neither doth he alway, & of all men exact punishments after sins be forgiven: for he hath forgiven many sins to many, without laying those punishments upon them. For unto the thief he said; Luke. 23, 43 This day thou shalt be with me in paradise. And the Publican, which prayed; Have mercy upon me a sinner, Luke. 18, 13 went his way justified. And Peter; when he had forsworn Christ, only wept, Luke. 23, 62. and was received into grace. Whereupon as touching his repentance, Ambrose wrote; Ambrose. I read of the tears of Peter, but I read not of his satisfaction. Also, it was said unto the man sick of the palsy; Son, thy sins are forgiven thee; Matth. 9, 5. neither did the Lord require any other thing of him. 20 They are wont to object, that the woman, which was a sinner, Luke. ●, 37, and 48. did therefore obtain remission of sins; because she washed the Lords feet with her tears, and wiped them with the hairs of her head, and anointed him with precious ointment. They cry out, that all these things were satisfactions for sins. Howbeit these men ought to consider, The woman was forgiven her sins in two respects. that our Saviour showed how sins were forgiven to that woman in two respects. First, when he said unto her; Thy faith hath made thee whole: and this way was a right way, as an effect proceeding from the causes; namely, from the mercy of God, which that woman comprehended by faith. Further, unto the Pharisie (which could not perceive the faith that lay hidden in the woman's mind) he showed, that her sins were pardoned and forgiven her for another cause; to wit, that seeing he loveth most, to whom most is forgiven; and that the Pharisie saw, that that woman loved Christ more than he did, he might thereby know, that she was no longer a sinner, but a true justified woman. And he showeth by tokens of charity, that she most loved him; the which tokens she did at his feet, The effects of charity do follow justification, not go before it. in the sight of all men. Wherefore it is certain, that these effects of love, which these men call satisfactions, are not done before justification, but do rather follow after the same. 21 And whereas these men feign, that souls do satisfy through pains and torments in purgatory, after this life; they are very repugnant unto the saying of Cyprian, who in the end of his book against Demetrianus, writeth; When we shall pass from hence, there shall neither be place for repentance, neither yet effect of satisfaction. The adversaries are wont to pretend unto this their opinion an endeavour of pity, because they will not esteem them to be damned, which are departed in the confession of Christ; when as nevertheless they should be detained in some blemish of their sins. But it is a foolish pity, which doth drive us to decree those things, which we are ignorant of, whether they make to the glory of God, and cannot be showed out of the holy scriptures. Further, we are bound to love God with all our strength, and with all our soul. And we ought neither to appoint nor begin any thing, which we know not to be allowed by him, or that shall make to his glory. But purgatory maketh many to be negligent of living well; Purgatory maketh many negligent of living well. because they suppose, that by their riches they may easily purchase men to pray for them, when they be dead. The very which inconvenience followed the opinion of Origin, wherein he affirmed, that the punishment of damned souls should at one time or other finish. Whereby appeareth, that this opinion of purgatory, neither edified the church, neither yet provoked men unto godly life: Many other inconveniences by the opinion of purgatory. and therefore it was not prudently devised. And further, by this devise, many poor folks are defrauded of just alms: and an intolerable market of Pope's pardons break forth. Also by this abuse is maintained the slothfulness of Monks, & popish priests; who, that they may be well maintained, and that through their prayers they may release the pains of men's souls in purgatory, the right heirs in undutiful testaments are skipped over: so as all things in a manner are given to the fat paunches of these men. Here are all things uncertain. They which judge, that the souls of them that be departed in the faith of Christ, be not forthwith admitted into the heavenly rest; how can they know that such persons be tormented by fires? Unto whom also, if thou shouldest grant, that they are afflicted with flames; how will they prove, that they can be helped by our prayers and suits? 22 But and if we should suffer the suspicions of men to take place, perhaps some will be found, which for purgatory will appoint (as I may say) an eruditorie or instructing place, wherein the souls of infidels, which in this life hard nothing of Christ; or the souls of rude persons and of infants, which were never taught, may yet there at the least wise learn, and obtain an occasion of believing. For unto some it will seem an unmeet thing, that either ignorant men should be damned eternally; or else that those, which be not yet adorned with the knowledge of God, should be brought into the kingdom of heaven. And many other such things (seeing there be an abundance of errors) may be feigned. Now have we seen, that purgatory is no opinion necessary to be believed. Further, if by suspect & opinion it be received, it hath weak and slender reasons to cleave unto; and it rather hindereth godliness, than furthereth the same. Wherefore they which be of an opinion, that there is purgatory, do not well; if they obtrude the same unto the church to be believed: in which church, as things to be believed, nothing must be taught, but that which certainly and undoubtedly may be proved by the scriptures. 23 Now there remaineth, A confutation of the arguments which make for purgatory. To the first. 1. Mac. 12. 6. that we confute the arguments, which were set forth at the beginning. First was objected a place out of the 2. book of Machabeis, which can be no hindrance to the truth; because those books be none of the canonical scriptures. But these men say, that although the hebrews have not those books; yet that our church hath received them. How the books of the Maccabees have been received of the church. Cyprian. I grant that the church hath received them, but (as Cyprian testified in the exposition of the creed) to the intent they should be read in the church, but not that our faith should thereby be confirmed. In the which place, the blessed martyr reckoned up the canonical books, and added; These be the books, out of which the fathers would have the grounds of our faith to consist. And jerom, jerom. when he citeth the books of the Maccabees, is wont to add; If any man will believe them or receive them. Augustine also, Augustine. against the second epistle of Gaudentius, saith; that They were received, but not equally with the books of the law, the prophets, and the psalms: yet he saith, that they be not unprofitable, so they be read and heard discréetelie. Discréetelie I say, They must be read discreetly. that we may judge, wherein they either consent or disagree with the scriptures. Also Melito, bishop of Sardine, Melito Sardinensis. in the recital which he maketh of the canonical books unto Eusebius, reckoneth not these books among them. Epiphanius also overskipped them. Epiphanius Razias. 2. Ma. 14. 41. Unto these things add, that in those books is the history of one Razias, who killed himself, because he would not come into the hands of his enemies; & there both the man & his acts are commended; whose example, in the time of Augustine, the Circumcellions did abuse, when as they did violently murder themselves: Augustine. wherefore Augustine, against the Donatists, laboured much to defend the book; but how much he profited, let other men judge. To conclude, at the end of these books it is read; If I have written well, 2. Ma. 15, 39 The writer of these books in the end of the book excuseth himself. verse. 11. To the second. that was my desire; but if I have spoken slenderly and barely, I have done that I could. Which words are not beseeming, where the holy Ghost is author. 24 secondly, there was brought Zacharie the ninth chapter. But by the lake, wherein no water was, jerom expressedly understandeth hell; where there is no mercy: the which being prepared for us, worthily are we redeemed from thence by Christ. Also the place is expounded by some, to be that receptacle or room, wherein the souls of the fathers were, before Christ ascended into heaven; from whence, by the benefit of him, they were delivered, and carried into heaven: yea, jerom. and jerom affirmeth, that in the same lake, the riotous rich man was in torments. Whereby it appeareth, that their exposition of purgatory faileth. Also the sentence of Ecclesiastes, wherein it is said; Eccl. 4, 14. To the third. Out of bonds and prisonments, some are otherwhile advanced unto kingdoms, serveth nothing unto this purpose, seeing in that place there is only a discourse of the daily alteration of things. And Gregory the bishop of Pontus, Gregory of Laodicea. who was of Laodicea, saith (as jerom citeth:) Even as a king, who is both a fool, and an old man, may be easily cast out of his kingdom; so on the other side, a young man, although he be poor, so he be wise, may be advanced from a low state, unto a kingdom. Origin. Victorinus. But Origin and Victorinus turn it to an allegory, and say; that An old king, and To be cast out, betokeneth unto us the devil, who otherwise is called the prince of this world: and they understand the young man to be Christ; who (so soon as he came unto his father) received full power, whereas before he was greatly vexed in the world, as in a prison. That which is in the Psalms; Psal. 66, 12. To the fourth. We have passed through fire and water, etc. Augustine expounded, concerning the temptations of this world; so as adversities are described by the fire, and prosperities by the waters: at which temptations, while the godly do not shrink, they are led unto the heavenly refreshings. 25 But now let us see what they have objected out of the new testament. Matt. 12, 31 To the fift. That which is written in the gospel, of not forgiving of sin against the holy Ghost, neither in this world, nor yet in the world to come; proveth not, that there be any sins which be forgiven in an other life. Among the Logicians, two negative propositions are not wont to conclude an affirmative: wherefore, Not to be forgiven in this world; and, Not to be forgiven in an other world, do not affirm a forgiveness of sins to be after this life. And it plainly appeareth, that those things were spoken of Christ by exaggeration or amplifying; that thereby the greatness of that sin might be the more evident. Mark. 3, 29. And when as Mark writeth the same thing, he saith; It shall never be forgiven; making no mention, either of this world, or of the world to come. Matt. 5, 25. To the sixth. As touching him that would not agree with his adversary, while he is in the way, and therefore is commanded to be delivered unto the officer, by whom he may be cast into prison, so as he shall not come forth from thence, until he have paid the uttermost farthing: Augustine doth plainly understand the same, Augustine. touching hell fire; and he will have the particle [until] to be understood in the same signification, wherein it is said; Matt. 1, 25. And he knew not her, until she had brought forth her first begotten son. jerom. And jerom interpreted this place to concern the keeping of concord among the faithful, while they shall live here; which he proveth both by that which went before, and which followeth. It was said before; Matt▪ 5, 23. If thou offer thy gift at the altar, and there remember'st, that thy brother hath any thing against thee, leave there thy gift, etc. Further, after these things it is written; Love your enemies. Ibidem verse. 44. He also maketh mention of an allegorical interpretation, wherein by an [Adversary] some have understood the spirit itself: which exposition notwithstanding seemeth absurd unto him, that the spirit should deliver us unto the judge. Neither did he let to speak, that there are some, which by an [Adversary] understood the devil; and this do we read in Ambrose. And Tertullian in his book De anima, declareth the same: albeit he affirmeth, Ambrose. Tertullian. that the same place is more sincerely to be understood of concord. Wherefore, seeing by these allegories nothing certainly can be gathered, the argument is very weak. 26 But touching the sentence, In 1 Cor. 3. 12. which they cite out of the third chapter of the first to the Corinthians, understand it on this sort: They that build precious things, should be circumspect, and provide well for themselves. These ●e the authors of sound doctrine, the which is compared to most noble and excellent things: yea, and if we give credit unto David, it far excelleth them; seeing it is said in the psalm; Psal. 19, 11. that The commandments of God are to be desired above gold and precious stones. Howbeit, at this day they have transferred this ornament of silver, gold, and precious stones, unto crosses, The gold & precious stones at this day are not in doctrine, but in chalices and crosses. Boniface the fift. chalices, and candlesticks: which gold, silver, and precious things, they carefully look unto; when as in the mean time, they suffer leaden, and more than iron doctrine to be carried about. Wherefore that saying of bishop Boniface, in the Triburian council, appeareth most true, who (as it is read in the 18. canon) when he was demanded whether wooden vessels should be used in the holy mysteries, answered; Of wooden priests and golden vessels, and of the contrary. When we had golden priests, they used vessels of wood; but now our wooden priests have brought i● golden vessels. By this diversity of stuff are showed the degrees, whereby Christ is more or less described, expressed, & set forth in doctrine; even as on the other part, wood, hay, and straw declare that Christ, who is the foundation, is more or less disfigured and dishonoured by strange doctrines. Chrysostom thinketh, Chrysost. that this saying is not meant of teachers: For (saith he) if they teach ill, and others perish because of them; wherefore doth Paul say, that the builders shall at the least wise be saved, seeing destruction is rather due to them, than to their hearers, because they gave them an occasion to err? But if they have taught well, and others through their own fault have taken no profit, the teachers are without blame. Neither is it meet, that they should suffer any harm; they shall be saved nevertheless, but yet so, as it were by fire. But that deceived Chrysostom, in that he compared the hearers and teachers together. What deceived Chrysostom. But we for our part think certainly, that these things must be referred unto doctrines. Wherefore it may be, that the opinions of them, which have not wisely built, being rejected and condemned, they themselves, so they have kept well the foundation, may be saved: but yet so saved, as they shall not escape without fire. And certain it is, that here only is entreated of those builders, which have not forsaken the foundation. Wood, hay, and stubble, thou mayest understand to be the commandments and inventions of men, Matt. 15, ●. of the which it is said; In vain do they worship me, with commandments & doctrines of men. Hereunto belong vain and curious questions, Vain and curious questions. which seeing they further not to edification, Paul unto Timothy commanded them to be avoided. Let us use examples. Some man teacheth; 1. Cor. 4, 34 He disputeth by examples. She that is unmarried, thinketh of those things which be the Lords. This is a good foundation, but if thou add; Let it be a decree, that priests shall be constrained to live a sole life, now dost thou build with straw. Fasting furthereth prayers, it maketh the mind perfecter, the foundation is not evil: but they add; Let days be prescribed, let a choice of meats be had under pain (as they call it) of deadly sin, let these things be commanded; now do they build hay. Further yet, Psal. 116, 15 because The death of the saints is precious in the sight of the Lord, it is meet that the memorials of martyrs should be had in honour; this doctrine doth not vary from the foundation: but when they infer, that their bones must be worshipped, their names called upon, and their images adored; all this shall be accounted stubble and sticks. The metaphor is most plainly drawn from these things, for they deface the foundation; and seeing of nature they be withered, they cannot long endure; and they be the fire, food, and nourishment, whereby the flame is kindled. By time errors are discovered. Matt. 10. 26 27 Wherefore the day shall declare them: for those things which are corruptly taught, cannot always lie hidden; For there is nothing hidden that shall not be revealed. But if that naughty opinions be not presently made manifest, yet as time cometh on, they are declared. We see at this day by experience, that many things are discovered, the which have been hid many years. In the removing of errors we must deal warily. In the removing of which things we must deal warily, lest perhaps we root up good things together with evil; the which (having afterward found the error) we be not able to restore again. What Paul understandeth by The day. Wherefore by [the day] is understood manifest revelation, when as darkness shall be driven away; so that we may give judgement of the thing according as it is in deed. And for the bringing of this to pass, God useth sundry means, and manifold ways; whereby he lighteneth their minds that be astray. God illuminateth by divers means. Heb. 4, 12. Sometime he useth the preaching of the Gospel: for the word of GOD is a sharp and two edged sword, and entereth even into the inward parts of the hart. And sometimes he sendeth the calamities & troubles of this world, whereby he may instruct men. Adversities of their own nature bring not light. Which thing nevertheless agreeth not with adversities, according as they be of their own nature; seeing they compel men to cast out blasphemies against God, and drive some to desperation: but then they bring light unto our minds, when the mercy of God useth them unto our salvation. It is written in isaiah; Esaie. 2, 22. It shall come to pass in exceeding great tribulation, that a man shall cast away his idols either of gold or silver, his moles I say, & his bats. And Manasses the king of juda, Manasses. 2. Par. 33, 12 then confessed idolatry to be unprofitable, when he was led away captive, and cast in prison. And it happeneth not seldom, that unto them to whom it hath not been given to think well of religion, all their life long, this is oftentimes granted them at the last hour: and when they are in the pangs of death, they understand, that those superstitions and abuses (wherewith they had been wrapped themselves) were both vain and full of harm. Which I doubt not but happened unto Barnard, Francis, Dominicus, Which of the fathers taught superstitions. and to divers of the ancient Fathers: because, seeing they lived in the foundation that is in Christ, albeit they erected many abuses, and sundry superstitions, yet might they be saved; nevertheless by fire, when as at the last hour they strove against death, and against the terror of sins; and in that conflict acknowledged the vanity of their own studies. Whatsoever therefore of these three things lightened the minds of them that strayed from the right building, How he understandeth, The day and The fire. that do I call the day and the fire. To this end Paul provoketh us to the examination and judgement of God: for ill learnings may oftentimes lie hidden, which shall then be made manifest: and now they lie hidden; partly, Causes why ill doctrines lie hid. because they that teach be ambitious, and being led with a greediness of honour, they do not rightly weigh those things which they teach. And the hearers, seeing they are very oftentimes infected with vanity, they fancy the new doctrine of their teachers more than is meet; and they esteem the doctrine according to the godly show or eloquence of the teacher. The last cause is the slothfulness as well of the teachers, as also of the hearers: for they bend not their endeavour to th'examination of doctrine, as meet it were. And to conclude, it happeneth that the abuses & naughty customs are colou●… by hypocrisy, and they be so painted out, ●…●hey make a show of holiness: even as Paul writeth to the Colossians; Col. 2, 23. According to the commandment and doctrines of men, having in outward words a show of wisdom. What thing is there at this day more adorned and set forth with colours, With what arts and ornaments the Mass is decked out. than is the Mass? Therein is wonderful decking with garments, alluring songs, instruments of music, war lights, sweet perfumes, bells, curious gestures of the body; heaving up, laying down, whisperings, fractions, small pieces of cakes, and innumerable false devices of the devil. When they be reproved, they go about to excuse, A simple excuse. that these signs are used; because we may be taught the worthiness of the Eucharist. But where is there one among the miserable people, that understandeth the causes of these signs? Neither can the Mass priests show the causes of those things, when they be demanded. And the thing is so deformed, and so greatly degenerated, as it may be counted or perceived to be any thing, sooner than the supper of the Lord. 28 But seeing the foundation, gold, silver, precious stones, Seeing the other things are understood by allegory there is no doubt but that fire must be so understood. wood, hay, and straw, are spoken by allegory; there is no doubt, but that fire also must be understood allegorically. It is not sufficient, that doctrines should be tried by the judgement of men; it behoveth that those things abide firmly by the fire of divine examination. Wherefore fire and day light is a clear beholding, a certain trial, a manifest revelation, whereby we know at the length the truth of doctrines, and also the guilefulness of them. The property of fire. The property of fire is to give light, and to make trial: and from this fire no man is exempted, whether he have builded well or ill, all men must be proved by the same. Wherein trial consisteth. And herein will the trial consist, that the doctrine, which is builded shall be tried, whether it agree with the foundation or no. God likened unto a purging fire. Malac. 3, 2. Otherwise God is said to be like a purging fire, and like the fullers soap: for he will purge the children of Levy, and he will purify them like the silver and gold: the third of Malachi. The doctrines, which be sound, shall abide; neither shall the trial of fire more hurt them, than the furnace doth the gold or silver; or no more than the three children that were tried in the fire at Babylon. Augustine Augustine, in sundry places maketh mention of this sentence: in his book De fide & operibus, the 15. and 16. chapters: in his Enchiridion unto Laurence, the 69. chapter: De civitate Dei, the 21. book: in his treatise of eight questions unto Dulcitius, question the first: upon the 29. psalm, and agreeth with himself almost in every place, and bringeth all one exposition of these words. He affirmeth this to be a hard saying, and he accounteth it among the number of those, of which Peter said; In the epistles of Paul are many hard things, which the wicked pervert to their own destruction. It behoveth that this fire be common both to good men and to evil. He admonisheth moreover, that we should interpret this, to be such a kind of fire, as may be common both to them which build well and ill. At length he saith; We must beware, that we account not in this number, such as be baptized, which have lived very ill; and so to feign their grievous crimes, that is to say, murder, and adultery (for which things men are excluded from the kingdom of heaven) to be wood, hay, and straw. For unto these kind of men, being wrapped in so horrible crimes, hell itself is due; whose fire cannot be common unto them that build well, unless thou wilt also thrust them forth into hell. Mention is only made of those, which have builded, holding themselves to the foundation: in which number they are not to be reckoned, who have been laden with damnable vices. He goeth forward, and saith; that The foundation is Christ: which interpretation, the apostle himself maketh. And he addeth, faith: because Christ himself dwelleth in our hearts by faith, and maketh them to be good builders, which obey the law of GOD. He writeth, that they build hay and straw, who have retained those pleasures and delights of the world, which nevertheless were not forbidden; & so retained them, as they gave themselves thereunto more than was requisite. They that build aright (saith he) do possess the goods of this world, riches, honours, wife, and other things, though they possessed them not; & use them, as though they would not use them. But they that build amiss, are more affected unto those things, than they should: and yet do they not so slack the reins unto lusts, as they prefer such kind of goods before Christ, unto whom they cleave, as unto the foundation; but rather on the contrary part, they altogether esteem Christ above those things. For when they come, either to the confessing of their faith, or else unto martyrdom; they will rather lose those things, than depart from Christ. Yet, because they have embraced such things with an over-vehement affection, they feel fire in foregoing of them. They sorrow undoubtedly, and it grieveth them, that these things are taken from them: yet are they saved nevertheless, because they held fast the foundation of the true faith inviolate. This (saith he) is it, that hay, wood, and straw is set on fire, & perisheth: for even those lusts of theirs, as flames do torment them, and they vanish away. And he added, that this happeneth unto many, while they live here: for it happeneth not seldom unto the most part of martyrs and saints, that they be spoiled of the goods of this world for the name of Christ. But he saith, that finally we are all tried with this examination, at the end of our life. And that fire signifieth tribulations, he proveth it out of the 65. psalm, where it is written; We have passed through fire and water, verse. 12. & thou hast brought us into a wealthy place: where, by fire is declared adversity; and by water, prosperity. And for the same cause, in the exorcism of baptism, he would have as well fire as water to be used; that we may understand we be tried by these two things. And he bringeth the sentence of Ecclesiasticus; Thus far of Augustine's interpretation. The furnace trieth the potter's vessel, but the temptation of trouble trieth the minds of the just. 29 Unto this interpretation of Augustine, by fire to understand calamities and adversities, Gregory agreeth; Gregory. albeit that he incline unto purgatory. But (as we have said) it is most evident, that Paul by buildings either good or ill, Paul by building signified doctrine. signified doctrines either sound or corrupt: whose end is described, that if they be good, they have their reward; but if they be evil, they vanish and come to nought. Matt. 15, 13. For every plant which my heavenly father hath not planted, shall be plucked up. Neither is it any marvel, if good buildings do stand firm; seeing the word of God abideth for ever. He that hath not builded well, may indeed be saved; nevertheless by fire: because he shall perceive that his doctrine is both confuted and condemned. He shall acknowledge, that he hath wrought in vain; A similitude. even as he that escapeth through fires, whose garments are so burned, as yet he leapeth out naked. Some expound; So as it were by fire: because men are hardly brought, that they can be carried away from their opinions: for all men embrace and love their own inventions more than is meet. Howbeit, it is more sincere to say, that in the examination of God, they shall have experience of shame, sadness, trouble, and of an unquiet conscience. And unto this interpretation Ambrose agreed. He must of necessity be always ashamed, Ambrose. that seeth himself to have defended a false matter in steed of a truth. In this judgement of God, the fault of doctrine is discovered, and forthwith entereth great sadness and sorrow of repentance. Chrysost. 30 Chrysostom thought, that this fire pertained unto hell: but because he saw that to make against him, which is written; But he himself shall be saved as it were by fire, he interpreteth, that, To be saved, is nothing else, but To endure, not to be extinguished, not to be turned into ashes, or to be brought to nought: that this ill builder shall remain as touching substance, but shall not (as he saith) be reserved, unless it be unto punishment; that he may be burned with fire and everlasting flames. He was not ignorant, that this interpretation was somewh●…●orced; and therefore he endeavoured to mitigate the same: and he showed, that Paul with goodly words did sometime set forth things, which otherwise are evil, and to be disallowed; and again, to call things excellent and praiseworthy, by dishonourable names. In the latter epistle to the Corinthians he saith, that We make all our cogitations captive: where, 2. Cor. 10, 5 by the word [captive] he calleth that persuasion, whereby men willingly and of their own accord, submit themselves unto faith. Also when he preacheth mortification of the flesh, Col. 3, 5. and members that be upon the earth; certainly, by the word [mortification] he commendeth a thing allowed and perfect: whereas by nature we all fly from death. And on the other side, when he saith unto the Romans; Rom. 6, 11. Let not sin reign in your mortal bodies: by the name of [reign] he adoorneth tyranny (a thing undoubtedly to be detested) with the name of a kingdom. So now he calleth the everlasting continuance in fire, and in the pains of hell, by the name of [Saving] But let Chrysostom defend this interpretation of his, as well as he can; Chrysostom interpretation confuted. it appeareth plainly, that it can not stand, for two causes. For seeing all things be here taken allegorically, what need he labour to prove it true fire? Unless perhaps he will have hell fire, to be an allegory: which thing the received opinion in the church will not suffer. Further, where it is said; The fire shall prove every work what it is: we must (as Augustine very well adviseth) determine it to be that fire, the which as well the good as evil builders shall have experience of. But I do not think, that he would have the good and holy men to be tormented in hell fire. And yet nevertheless have the Greek Scholies brought this opinion of Chrysostom. The Greek expositions. Erasmus. And Erasmus, a notable learned man, in his annotations saith, that It is a vain thing to make mention in this place of purgatory, seeing it is here meant far otherwise. Surely I doubt not, but that he himself saw the same thing; that if purgatory fire should be gathered of this place, it shall be needful for that fire to be common, both unto the apostles, and unto all the saints; although they have builded the church with sincere and approved doctrines. And I can not sufficiently wonder at them, which affirm, that this sentence is understood of purgatory, when as otherwise they defend the Pope's pardons: and do know, that some of them are so granted by the Pope, as a man may be absolved from all punishment when he dieth; so that his soul (as they speak) may forthwith fly into heaven. How shall such a one be tried in the fire of purgatory? Yea and Scotus said, that There may be found an action or motion of charity so absolute and perfect, or (as he himself speaketh) of such fervency, that it can wash away all punishments. Let the same man show how this fire of purgatory, which they would wrest out of this place, can be common unto all men? Unless perhaps they will place the same in the air, and will devise, that all the saints, when they fly away unto heaven, pass through the fire. As it is spoken of one Alcuinus, that he invented such a tale; A devise altogether feigned. namely, that all saints, before they ascend into heaven, pass through the fire of purgatory. It seemeth also, that this should not be unspoken of, that Paul after a sort alludeth the saying unto the words of isaiah, in the first chapter, where it is said; verse. 31. And their strength shall be as tow, and the maker of your idols as a spark of fire, & they both shall burn together. The strength of these men is evil doctrine, idolatry I mean: the spark shall set the tow on fire, both shall be burned; namely, the author of the doctrine, together with the tow, with his opinions: because, even those things shall not abide, & the author himself shall be much afflicted. Paul alluded to the words of isaiah. Nevertheless, the sentence of Paul is not all one with that of isaiah, but (as I have said) he only alluded unto it. In 1. Cor. 3, ver. 15. Luk. 16, 19 To the right. 31 lastly, they brought an argument out of Luke; concerning the rich man, which was tormented in the flames. But the same is said of many to be a parabolical narration: of which mind Chrysostom is. But admit it be an history in deed, how will it prove that rich man to be in purgatory? Seeing between the bosom of Abraham, & that place where he was punished, it is said, that There was an exceeding great Chaos, so as from thence none might pass unto Abraham. An evident proof that neither the prayers of the living, nor yet intercession of saints is available for souls in purgatory. And it seemeth a wonder, how that rich man, seeing he was so greatly afflicted, did not desire to have a yearly memorial, nor yet the prayers of them that were alive. And seeing Abraham affirmeth, that he might neither be helped by him, nor yet by Lazarus; how can the massing priest trust, that he by his masses and prayers can release the souls of them that be departed, from the pains of purgatory? Undoubtedly, the wise virgins imparted not their oil unto the foolish: Matt. 25, 9, neither could Lazarus further the rich man. It had been better, that they should have pondered in that place; They have Moses and the Prophets. Wherein it is showed, that the divine scriptures are sufficient unto salvation. Men are not sent either to the Fathers, or unto human traditions. To the ninth. As touching the holy city, which is the society of the blessed, I confess, that no unclean thing must be let in unto the same: for they which die in the name of Christ, be washed with his blood. Besides this, there happened repentance, and losing of the flesh at the time of death: wherefore they ought no more to be counted unclean, which are made partakers of eternal life. Neither will we deny, Phil. ●, 10. but that In the name of jesus every knee must bow, both of things in heaven, To the 10. and of things in earth, and of things under the earth. But these words must not be understood touching the worshipping of GOD: for it doth not only consist herein, that knees should bow, but it chiefly requireth spiritual affections and motions of the mind. It is spoken there concerning the sovereign power given unto Christ; by reason whereof, every creature both of heaven and earth, and of things under the earth, are put in subjection under him. Yea and the devil, together with the spirits of damned souls, are put under his feet, whether they will or no. And this do the words that go before, sufficiently declare: for it is said; God gave him a name which is above every name, etc. Which words if thou wilt apply to the worshipping of God, as though they, which worship God, may be in purgatory; thou must of necessity confess, that the devil also and damned spirits do worship Christ. And of the same sense is that thought to be, which is written in the Apocalypse; namely, that All creatures, Apoc. 5, 13. To the 11. which be in heaven, in the earth, in the sea, and under the earth, celebrated the praises of God. All things do praise God according to their kind: for they minister matter and occasion of divine praises. Otherwise thou wilt say, that hills, mountains, trees, dragons, and other such things do truly and properly praise God. 32 Touching the Fathers, The greater number of father's grant that there is a purgatory, but affirm it not to be an article of the faith. what they have judged concerning this matter; I have not what else to declare: but that the greater part of them are inclined to this opinion, that there is a purgatory. But I remember not that I have read among any of them, that it is an article of the faith; in such sort, as he that otherwise should think, may not have salvation. Neither must it straightway be accounted as a thing necessarily to be believed, whatsoever the Fathers have said. Heretics called Millenarij. Otherwise let us subscribe unto the Millenarij, among whom were Irenaeus, Victorinus, Papias, Lactantius, Methodius, and many other notable men, and men of worthy memory. certainly, all men subscribe not unto Ambrose; Ambrose & Augustine had their errors. when as in divorsements he giveth leave only unto the man to be married again. Neither will all men consent unto Augustine; that infants, which die without baptism, are appointed to the punishment of hell: neither that the Eucharist should be given to those infants. The Papists against Augustine. And our adversaries themselves agree not with Augustine, when as he saith; that All works of infidels be sins: although it be a thing most true and most agreeable unto the word of God. Tertullian is withstood; for holding, that the soul cometh * Ex traduce. by derivation from one to another, albeit that Augustine is not much against the same. The errors of Cyprian, Tertullian, Epiphanius, jerom, and of others. They refuse Cyprian, which held, that heretics returning unto the church, should be baptized again. Neither will they allow of Epiphanius, when he saith against Arrius, that It is the tradition of the apostles, that six days before Easter they should eat nothing but bread with salt. And the same father, in his Anchorato, interpreteth the saying of Christ; The father is greater than I, john. 14, 18. to be spoken as touching his divine nature. Neither doth he expound the same, to concern the nature of man, as other men of right belief do: for he will, by that kind of speech, that the son should be under the father. And his opinion is, that Christ, when he prayed in the garden, Matt. 26, 39 desired not that thing, as though he would have it so to be; but because he would deceive the devil, and provoke him unto a particular conflict: as though Christ feigned in that prayer. And it is not to be allowed in jerom, that he so smallly favoured matrimony; that in his writing against iovinianus, he counted the marriage of two wives, or the second, or third marriage in the place of fornication. And Dionysius, in his treatise De coelesti hierarchia, when he showeth the manner of burying the bodies of the faithful, he saith, that the dead carcases should be anointed: which at this day none of our adversaries would do. I speak nothing of saint Benedict, Benedict commanded the Eucharist to be given to a dead woman. that commanded the Eucharist to be given unto the dead woman. And I should want both speech and time, if I would reckon up all those things that are found among the Fathers, which are neither to be received, nor yet at this day would be admitted by them which speak against us. But while I repeat these things, I would not be accounted, as I'm the son of Noah, which laughed at the discovery of his father's nakedness, That the errors of the fathers are not rashly to be defamed unless necessity do urge. and brought his brothers to laugh at the same. I would gladly have said nothing of these matters, but I am constrained by the importunity of our adversaries, which perpetually cry out; The fathers, The fathers, The fathers: as though they would consent to allthings that the fathers have spoken or done. Why do they not rather understand and consider, that they also were men, and that they erred sometimes as men: for they did not always build upon the foundation (that is Christ) silver, gold, and precious stones. No antiquity of opinion can prescribe against the truth. Neither ought any antiquity of opinion, or custom, to prescribe against the truth: for errors began in the church, even in the time of Paul. And there is mention made by Paul of ill builders. And there wanted not some, which at the very same time judged that Baptism should be admitted for the dead. 1. Co. 15, 2● And the supper of the Lord was handled among the Corinthians, with so great an abuse, as the apostle was constrained to say; 1. Co. 11, 20. This is not to eat the supper of the Lord. Cyprian. Custom without reason is the mother of error. And Cyprian admonished, that custom without reason is the mother of error. 33 And this also is wont to be objected against us; namely, that the church hath always prayed for the dead, which in very deed I deny not: but I affirm, that for the doing thereof, it hath neither authority out of the word of God, nor yet any example that can be taken out of the holy scriptures. Men are easily persuaded, being moved through a certain natural charity and love that they bear towards the dead, We must beware that our affection towards the dead, be not against faith and godliness. so as they wish well unto them, and break out into some prayers for them. But we must beware, that this vehementer kind of affection, be not against faith and just godliness. And there may be an other cause besides purgatory, why prayers should be made in the church for them that be dead: for they would not have the name and memory of them that were departed, to be soon forgotten; but they endeavoured to preserve the same among the faithful; so long as was possible. Further, those prayers tended to this end, that they would give thanks unto God, who had called unto him those that were departed out of this miserable life. Ambrose. Wherefore Ambrose in his funeral prayers made at the death of Theodosius, and at the death of Valentinianus, two emperors, rejoiceth for their sakes, that they had already obtained eternal felicity; because they already reigned with Christ: and yet nevertheless he added prayers, that God would grant them the desired rest. The which saiengs seem to disagree in themselves, unless thou understand them as we have now declared. Further, the church thought good to exercise her office towards the dead, as if so be they had yet lived; notwithstanding indeed it considered, that they had already received that which it prayed for. john. 11, 41. For Christ also prayed for the resurrection of Lazarus, the which nevertheless he doubted not, but that he had obtained even before he made his prayer: and therefore he said, that he prayed for their sakes that stood by. The prelate, in making prayers for them that were departed, was seen to instruct and teach the people, what good things he which died had received; those things (I mean) which they had heard the church to wish for. These words are taken out of Dionysius, in his treatise of Ecclesiastical government. Dionysius. Epiphanius. Also Epiphanius added another reason against Arrius; namely, that that thing which is perfect should be distinguished from other things. Undoubtedly, Christ is so perfect and absolute, as it shall not be meet to pray for him. But others, although they be holy, when they be compared with him, be unperfect; and therefore it is not unfit for their state to have prayers to be powered out for them. Wherefore the ancient fathers prayed both for martyrs and for saints. This cause have I rehearsed out of Epiphanius; not that I do think the same to be true (for the prayers, which the ancient fathers made for patriarchs, prophets, apostles, and martyrs, were thanksgiving:) but that it may be understood, that there cannot be one cause only assigned, why the church prayed for the dead. And seeing there may be many & sundry causes appointed, they deal not Logiklie, who would obtrude only one cause unto us; namely, to the intent that the souls of them that be departed, should be eased in purgatory. But they make much ado, that the church expressly prayed for the dead, that they might be succoured, and be in better case. Indeed I know, that many of the fathers do admit this cause also: but it is uncertain, The church in ancient time prayed that the dead might be delivered from hell. whether the church began first for that cause to pray for the dead. Nay rather, if thou wilt behold the forms of the most ancient prayers in the church, thou shalt perceive, that it prayed; that the souls departed might be delivered from hellfire, from eternal death, and from hell, where there is no redemption. 34 lastly, I need not bring many things to defend the justice of God; which our adversaries say that we abolish, by taking away of purgatory: seeing for them which sleep in the Lord, Christ suffered punishments enough: and what good works and righteousness was wanting unto them, is added by the death and merits of Christ. Further, there is repentance, the which hath infinite sorrows joined therewith; especially, when we convert unto Christ from our hart: as we are to believe of them, which wrestle at the last hour, and labour to break forth unto salvation. Then cometh death, whereby when the flesh is dissolved, the infirmities also and corruptions of the same do perish. And briefly, our righteousness must not be measured by our works; neither must the justice of God be weighed by man's authority: for the Lord saith; Esaie. 55, 9 Look how much the heaven is distant from the earth, so much are my ways from your ways, Matt. 20, 15. etc. Is thine eye evil, because I am good? And for the removing of purgatory these things may suffice. The tenth Chapter. Of Tears, fasting, and watchings, being the outward exercises of repentance: & first concerning tears. Tears are counted as certain things added and joined with repentance, In judg. 2, vers. 4. Tears are used aswell to repentance as to prayers. and also unto prayers: for not only the repentants are wont to weep, when they detest their sins with grievous sorrow; but also, as many as do earnestly and vehemently strive to obtain any thing. Howbeit, Tears are not always the token of true repentance. Gen. 27, 38. Heb. 12, 17. the tokens of true repentance are not always measured by tears: for we read, as well in the book of Genesis, as in the epistle to the hebrews, that Esau also wept. Prayers in like manner to be effectual to obtain that which is desired, is not always judged by tears: for David, after his adultery, fasted and wept, whilst he earnestly prayed; that the life of his son, In 2. Sam. 12, vers. 16. which was borne unto him by Bethsabe, might be spared: which nevertheless he could not obtain. But in that tears in those examples had no good success, there were divers causes: for Esau (as we will straightway declare) mourned not in faith: and David obtained not that which he desired, because God had determined to give him that, which was much better, and more honourable than that which he desired. Indeed the son, which was conceived in adultery remained not alive: but of the same mother he afterward had Solomon, whom God did substitute unto a most ample and peaceable kingdom after his father's death; yea and whilst he yet lived. But on the other side, let us consider how that tears in Peter were tokens of very true repentance: and also in that woman, Luk. 23, 62. which (as the Evangelists declare) with her tears washed the Lords feet. Luke. 7, 38. And as touching prayers, Esaie. 38, 2. Ezechias was heard, when he prayed with weeping; and death being showed unto him, was deferred until another time. josias likewise was heard, 2. Kin 22, 19 who prayed unto God with many tears. The 126. psalm speaketh thus of the fruit of prayer, which hath sorrow and tears joined therewith; verse. 6. They went and wept, casting their seeds, but doubtless they shall come again, and with joy shall bring their sheaves with them. And they which sow in tears, shall reap in joy. It is also written in the sixth psalm; Psal. 6, 9 The Lord hath heard the voice of my weeping. And in the 56. psalm; Psal. 56, 9 The tears of the saints are as it were put in a pot or bottle before God, and faithfully sealed in his book. verse. 9 David also in the 95. psalm stirreth us up by these words; Let us weep before the Lord that made us, etc. But much more are we stirred up thereunto by the example of Christ; who (as it is written in the epistle to the hebrews) With a loud cry, Heb. 5, 7. and with tears prayed for us. verse. 19 Paul also, in the 20. chapter of the Acts saith, that he had long served the Lord with an humble hart, and with tears. What tears are not allowed unto God. 2 Nevertheless, GOD alloweth not those tears, which are powered out by a certain natural motion, without any affection of the mind: as it commonly happeneth unto those, whose eyes are stricken with any strike; or to those which run either on foot or on horseback; and which with overmuch drink become drunken: for those are natural signs, neither pertain they any thing to godliness. But the affections, after which tears do follow, After what affections tears do follow. are these: heaviness of mind, (which others do call sorrow) and also gladness; and that by contrary reasons. For of sorrow springeth cold, whereby as the whole body is wrong, so are also the humours of the head: whereby it cometh to pass; that weeping is wrested out. And on the other side, by gladness, the pipes, pores, and ways about the eyes are loosed: whereby the way is made open unto tears. And certainly, of these two affections we have a testimony in the book of Esdras: Esdras. 3, 12 for there it is written, that when the temple was built, the people wept; but not all for one cause. Part of them sorrowed, that the new building differed much in dignity and ornaments from the first: but contrariwise, others rejoiced, that the house of God, which had been so long prostrate, was raised up again. And it is manifest in the holy history, that joseph, when he saw his brother Benjamin, whom he loved, wept, through overmuch joy. Furthermore, there be certain other affections mingled together of sorrow and gladness, the which make us to weep: Anger hath sorrow and pleasure joined with it. as is vehement anger, the which by reason of contempt; hath sorrow mingled with it; and also some joy or pleasure, while it considereth of revenge, as if it were present. Mercy also maketh the tears to come forth, Mercy causeth tears. when we are disquieted and sorrowful for other men's harms, and are desirous to help them that be afflicted: for a vehement desire also bringeth forth tears. So as the men of God, when they earnestly desire to obtain any thing, while they be praying, do easily break forth into tears. Of the matter of tears. But what the matter of such an humour is, we leave it to the consideration of natural philosophers: divers opinions thereof. for therein they agree not among themselves. Some think, that they do come by reason of the gall being troubled; unto which opinion agreeth the first book De mirabilibus sacrae scripturae, the tenth chapter; the which book is ascribed unto Augustine. Augustine. Others suppose them to be a certain kind of sweat, which thing Plutarch affirmeth. Plutarch. But some do think, that even as whey is separated from milk, so also a waterish humour is separated from blood, whereof the greater part turneth into urine; and that which remaineth, is pressed forth into tears. lastly, Seneca. Seneca in his 100 epistle to Lucillus, thinketh, that with the stroke of grief and sorrow, the whole body is almost shaken; and therewithal the eyes, out of which the humour lying near unto them is pressed out. But howsoever this matter be, it little pertaineth unto us: wherefore let us come to the causes, for which it may beseem a godly man to weep. 3 Augustine in his fourth sermon of the first sunday in Lent, writeth, Augustine. The causes for which we must weep. that the tears of true repentance have two causes. One is, for that we have (through negligence) omitted many things that ought to have been done; and by overmuch boldness we have committed more than we ought to have done. Sins of committing and omitting. These are commonly called sins of committing and omitting. And in the same place he interpreteth this sentence; Bring forth fruits worthy of repentance, after this manner: that we should weep for the sins already committed, and we should take heed we do not the same again. And Chrysostom upon the epistle to the Colossians, the twelve homily, complaineth; Chrysost. that the christians abused tears, The abuse of tears. and that whereas otherwise they be good creatures of God, they diffame them, in that they use them in such things as deserve no weeping. Sins only (saith he) must be wept for, not only our own sins, We must bewail the sins both of ourselves, and of others. 2. Co. 12. 20 but other men's sins also. Which in very deed Paul performed, who in the second epistle to the Corinthians said, that he was afraid, that he should not come unto them: but so, as he was pensive, & compelled to weep for very many, which being fallen, had not repent. Yea, and he exhorted the same Corinthians to weep for the sins of others, when in his epistle he said; Ye are puffed up, and have not mourned, 1. Cor. 5, 2. namely for a grievous crime of an incestuous man. And David in his 119. psalm writeth; verse. 136. Mine eyes have brought forth rivers of water, because they have not kept thy law. That most holy prophet wept, because of the public transgressions of the law: and when as he saw those transgressions every where committed, he powered forth abundance of tears. Ezech. 9, 4. And Ezechiel in the ninth chapter commendeth some, which wept for the wicked acts of other men. And hereof it cometh, The godly do easilier weep, than laugh. that when holy men see horrible spectacles of sins to happen often, they do more easily break forth into tears, than into laughter. For so Christ used to do, whom we read to have oftentimes wept; but we never read that he laughed. The very which thing we also must do at this day, seeing so evil an harvest of sins doth every where show itself. 4 Finally, we must understand, that all kind of morning is not allowed by God. For there be some (as I have declared before) which are only moved with the feel of punishments, neither do they proceed any further. In deed the sorrow for pain and punishment sake, is a certain degree unto true repentance; and for that cause God both punisheth and threateneth men, The weeping which cometh only through the feel of punishment, is not allowed verse. 5. while they live here. Howbeit, this sorrow is not sufficient; neither is it by itself allowed of God: for it springeth of self-love, and is in a manner a thing unprofitable, unless it go further. Wherefore the Lord saith in Zacharie, the seventh chapter, that the hebrews had fasted for themselves, & not for his glory: so these weep and mourn for themselves, and not because they have violated the commandments of GOD. The tears of them which speak evil of God, are condemned. Moreover, thou mayst see some others somewhat worse than these, which being moved with the sorrow of troubles, do in their weeping, and among their tears, speak evil of God himself, being angry at his justice; as though he were too severe, and a harder Lord than he ought to be: and such morning belongeth not to repentance, but rather to despair. An example thereof we have in the book of Numbers, Num. 14, 2. the 14. chapter, where the people hearing the bitter relation of the spies, fell to weeping, and spoke evil both against Moses, and against GOD; and determined to turn into Egypt. What kind of morning is most acceptable to God. The third kind of morning is acceptable unto God: and that is, when we are grievously sorry; because we have violated his law, and because we see a great number of others resist his most holy will. To this kind of lamentations did joel, joel. 2, 16. and 17. and other holy prophets, stir up the people of the hebrews. Christ also persuadeth us unto them, Matt. 5, 4. when he saith; that They are blessed which mourn, because consolations are laid up for them. The church also useth sometimes to stir up the people to these kind of moornings, Public repentance must sometime be renewed. when as sometimes publicly it reneweth repentance: which although it ought continually to cleave in the hearts of christians; yet, by reason of public calamities, and a certain sluggishness graffed in us, ought sometimes to be renewed by the diligence of pastors. Wherefore in the old law God instituted a fast to be held once a year; namely, in the 7. month: in the which day the people of Israel should afflict themselves before God, for the sins that they had committed. And to the end it might the more solemnly be done, GOD many times sent his prophets to reprove the people. Of Fasting. 5 To begin at the etymology of the word. In jud. 20. at the end. Auen-Ezra This Hebrew verb Tsom, signifieth, To afflict: wherefore Auen-Ezra, saith; that Wheresoever in the holy scripture is found affliction of the soul, there fasting is understood. There is another word; namely, Tsame, very nigh unto this word; and it signifieth, To thirst: for they which fast much, are wont to thirst, because the humours of the body are with hunger and fasting dried up. The Grecians do derive this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & of the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, To be strong and firm: because by fasting the strength of the body is diminished. But because this privative or particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rather extensive, it seemeth to signify a very firm and strong thing: because a man that is fasting, is very firm and constant, so that he had rather suffer pain, than go from his purpose. Also the Grecians have another word for fasting; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they which fast, do withdraw from themselves nourishment and food: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both corn and meat. A distinction of fasting. But before I define what fasting is, I think good to distinguish the same: for seeing there be sundry kinds of fastings, they serve not all to our purpose. For there is a certain fast that is natural, A natural fast. which pertaineth either to the defending or recovering the health of the body: wherefore Hypocrates saith, that they which are of a full and perfect age, or else be old, Hippocrat. can very well abide fasting. In which place old men must be understood as concerning the first entrance into old age: for they which are old, can no better abide fasting, than young men or children. This kind of fasting we leave to the physicians, seeing it is none of that which we entreat of. There is another fast, which is civil; A civil fast. and is then taken in hand, when men are so bend to their business, as by no means they will intermit their affairs, which they have in hand. So Saul, when he pursued the Philistines, 1. Sa. 14. 24. and had the victory in his hands, forbade that no man should taste of any meat before evening. So also certain hebrews vowed, that they would neither eat nor drink any thing, before they had killed Paul: Acts. 23, 12. as it is written in the Acts of the apostles. This manner of fasting also pertaineth not unto this present matter. 6 There is another kind of fasting, The fasting familiar to christians. which ought to be familiar to christian men; namely, to take meat soberly and temperately: which is done, if they neither eat too often in one day, nor when they should eat, do gorge themselves with overmuch meat, or seek for delicate meats and dainty dishes. This order of living is very profitable to diminish lusts, What profit cometh by temperate feeding. and it suffereth not the mind to be troubled with affections. It maketh the mind to be more cheerful, and ready both unto prayer, and unto all the actions pertaining to the life of man. Wherefore Christ said; Luk. 12, 34. Let not your hearts be oppressed with surfeiting and drunkenness. 1. Pet. 5, 8. Peter also hath written; Be ye sober, for your enemy the devil goeth about like a roaring lion, seeking whom he may devour. 1. Cor. 9, 27. Also Paul wrote of himself; I chasten my body, and bring it into bondage, lest I preaching unto other, should be a reprobate myself. There is beside another commodity by this fasting; to wit, that cost is spared: not to be done, that we should lay up covetously, but that we should distribute to the poor of that which is overplus unto us. Further, there is another fast, which is above man's strength, and otherwhiles is given by God miraculously unto some of the saints, for the commending of their doctrine. Moses upon the mountain fasted forty days: A miraculous fasting. for God meant, by a notable example, to show that that law, which he set forth, came from himself, and was not invented by men. Neither went Moses therefore unto the mountain, Exod. 34, 28 to fast; but to receive the law of God, and to talk with him. Elias also received bread and water of the angel, and in the strength of that meat walked forty days, even unto the mount Horeb; that he might be declared by this miracle, to be the true revenger of the law. By this kind of fasting, Matt. 4, 2. our Saviour commended the preaching of the gospel, that it might not seem to be a common thing, but a matter of Gods own ordinance and beginning. Howbeit, these [fastings] were miracles; neither pertain they any thing unto us, but only, that we should have them in admiration, & by such examples be stirred up with reverence to receive the word of GOD. There is also an other fast, which lieth not in our power: as when we being destitute of meat, have not whereof to eat. Here have we need of patience, and we must pray unto God, that he will strengthen and encourage us. So the saints, when they wandered about, and preached the Gospel, were sometimes pressed and straightened with hunger. And the disciples, Matt. 12, 1. when they followed the Lord, were driven through hunger, to pluck the ears of corn, 1. Kin. 17. 9 Ibidem. 6. and to rub out the seed. Elias also desired meat of the widow, and waited at the brook for such meat as the raven should bring him. This kind of fasting men do not take upon them of their own accord, but it is laid upon them by God. 7 But passing over all these fasts, being such as pertain nothing unto this disputation; A religious fast. let us come to our fast, which we may call a religious fast. A definition of a religious fast. And this fast is an unaccustomed abstinence, not only from meat and drink, so much as the strength will permit; but also from all other things, which may delight and nourish the body: and it is done of a repentant mind, and of a true faith, for the attaining of God's mercy by prayers, because of calamities, which either already overcharge us, or else are very nigh at hand. The form of this fast. The form of this definition is abstinence; such abstinence (I say) as is above the accustomed manner, and yet goeth not beyond the strength of the body. The matter. The matter is not only meat and drink, but all other things that may cheer up the body. The efficient cause. The efficient cause is faith, and repentance for sins committed against God. The end is, The end. that by prayers we crave the mercy of God, and either to turn away, or to diminish calamities. The exercises of them that fast truly. Wherefore they which fast, aught to give themselves unto prayers, almsdeeds, visiting of the sick, and to the holy supper. When we fervently pray unto the Lord, and do from the hart truly repent us of the sins which we have committed, and by reason of them are earnestly afflicted; we cannot very soon think upon meat, drink, and also fine delicates. For to them which be urged with so vehement a grief, it is more pleasant to abstain, than any other delectation is. So David, in the 35. psalm, saith of his enemies; verse. 13. When they were sick I laughed not, but I put on sackcloth, and afflicted my soul with fasting, & earnestly prayed for them. And they which deject and humble themselves, because they in a manner despair of their business, are wont to contemn and loath meat and drink, and other delights and pleasures. Why fastings do please God. jerom. Hereby we may perceive how it cometh to pass, that our fastings do please God: undoubtedly, not because the emptiness of the belly delighteth God. And so jerom derideth some, which fasting overmuch, became unprofitable all their life long to all purposes. It pleaseth GOD, when we humble our soul, because we may return unto him with prayers; and casting away other pleasures, repose all our delight in him only. 8 But the fastings, Religious fast is public and private. whereof we now entreat be sometimes public, and sometimes private. We take private fasts in hand, when we are afflicted with our own domestical miseries. For there is no man, that is not sometimes vexed, either in himself, or in his family. Or if peradventure it happen, that he be not privately grieved with any calamity of his own, & of them that pertain unto him; We must sometime fast for other men's causes. yet must he sometime mourn for others. For if we be all members of one body, we must think, that the discommodities of our brethren do pertain even unto our selves. So David prayed for them, which afterward became his enemies, and who triumphed at his harms. job. 2, 11. So jobs friends, when they saw him vexed with most grievous plagues, did sit by him full seven days in dust and ashes, before they spoke any thing unto him; so greatly were they disquieted with his misery. Wherefore, before they talked with him, their mind was, by fasting and prayer to desire God to assuage that great misery of his. So David, when Abner was slain, 1. Sam. 3, 32. did not only mourn at his burial; but also swore that he would that day eat no meat till the sun set. The selfsame did he, 2. Sa. 12, 16. when he was reproved by Nathan the prophet: and when he had received tidings of the sickness of the child, undoubtedly he never took meat all the while that the child was in that case. verse. 4. Nehemias, in the 2. chapter, when he heard of the afflictions of the hebrews which remained in jerusalem, afflicted himself with fasting, and prayed unto the lord Dan. 9, 2. Also Daniel, when he had read those things which jeremy wrote of the captivity of 70. years, confessed both his own sins, and the sins of the people: also he wept and fasted. Wherefore private fasting aught to be taken in hand, not only for ourselves, but for others also. How public fasting is proclaimed. 9 But public fasting is two manner of ways commanded; either of GOD himself by the law; or of the magistrate, or else by the bishop, or by the prophet. And this is to sanctify a fast, whereof we sometime read in the holy scriptures. What is to sanctify a fast. Of this kind there be many examples; namely, that fast which the children of Israel laid upon themselves. In the first book of Samuel, 1. Sam. 7, 4. and 6. when the Philistines grievously afflicted the jews, the whole people at the exhortation of Samuel assembled at Mizpah; they wept, fasted, 2. Sam. 1, 11 and threw away their idols. David also, with all his, fasted; when he heard of the overthrow of the people, and of the death of Saul. And the men of Jabes Gilead took the carcases of Saul and jonathas, 1. Sa. 13, 13. and wept, and also fasted. That likewise was a public fast, which josaphat commanded in the 2. 2. Par. 20, 3. book of Chronicles, the 20. chapter. H●ster. 4, 16 Queen Hester being in extreme danger, commanded by Mardochaeus, that a public fast should be proclaimed. The Israelites in their captivity (as it is written in the 7. chapter of Zacharie, verse. 5. ) had a fast, both in the 5. month, and in the 7. 2. Kin. 25, 8. month, because in the 5. month, the sacking of the city, and desolation of the temple happened; Ibidem. 25. and in the 7. month Godolias was slain, whereby so many miseries ensued afterward. 1. Kin. 21, 9 That also was a public fast, which jezabel proclaimed, being otherwise a wicked woman, and an hypocrite. The act of this woman showed it to be the custom, that when any great crime was committed, the whole church should fast: as it were putting away by prayer, the public punishment. And this fast the prophets required: as joel, when he said; joel. 2, 16. Esd. 8, 21. Why a public yearly fasting was commanded among the hebrews. levit. 16, 23 Sanctify ye a fast. Esdras also in his 8. chapter proclaimed a fast. Wherefore fasts for certain godly considerations, were publicly proclaimed. God himself also commanded a public fasting: for he commanded, that in every year the feast Chephurim, that is, the feast of expiations, or cleansing of sins, should be celebrated the tenth day of September, with a public fast. For the people committed many sins throughout the whole year, neither did they diligently observe the ceremonies. levit. 23, 27 So that once in a year the tabernacle was purified, and a public fast was observed. These things, in the old testament, signified as it were by a certain shadow, that the sins of men should be abolished by Christ: of whom, when we take hold by a true and lively faith, we are absolved from our sins. And thereof followeth the mortification of sins, and of carnal delights and pleasures. Neither is this to be passed over, The day of public fast was a festival day. that the same one day of fast was a festival day: for it was not lawful in the public fast, either to work, or else for a man to be occupied about his own business. And we were commanded to abstain only from our own works, not that on festival days we ought to be altogether idle; but that we should do good deeds on those days, through which we may rest in God. But to believe, to pray, to acknowledge sins, to bewail them with an earnest repentance, are the works of God; and therefore are not forbidden upon festival days, but rather commanded. 10 These things have not only the hebrews learned out of the laws of God; The Ethniks by the instinct of nature had a religious fast. jonas. 3, 4. but the Ethniks also by the instinct of nature. For when jonas preached to the Ninivites, that their cities should be destroyed within forty days, they despaired not of the mercy of God; but repent: and every one of them, even from the king to the meanest citizen, with their beasts also and cattle fasted; and when they earnestly, and with a fervent zeal cried unto the Lord, they were heard. Augustine, Porphyrius Augustine De civitate Dei writeth, that Porphyrius taught; that Abstinence from flesh and gross meats doth purify the minds of men, whereby they are made the more prompt unto divine things, and to familiarity with spirits. Plutarch also, Plutarch. in his little book De Iside & Osiride saith; that The priests of Heliopolis utterly abstained from all meats, which might nourish and augment the wantonness of the flesh; and that they never brought wine into the temple of their god: for they accounted it a villainy to drink wine in the day time, in the sight of their god. Other men in very deed (saith he) used wine, but not much: and they had many purifications without wine. The same Plutarch, Holy sacrifices done with water without wine. in his treatise De cohibenda tracundia, saith; that Among the athenians were certain holy sacrifices, which were only done with water without wine. And this is notable, which is written in the same book, Empedocles. that Empedocles was wont to say; that A man ought specially to fast from malice. Titus Livius maketh mention, Titus Livius. that when as at Rome there had happened many prodigious things, which seemed to foreshew some great evil; the Decemuiri were sent to look into the books of the Sibyls: and that answer was made, that they should ordain a public fast in the honour of Ceres; which fast should also be renewed every fift year, and that so the anger of the gods should by that means be pacified. Wherefore the Ethniks, being stricken with the fear of the evils, which hung over their heads, fled unto the oracles, fasted, and prayed the gods to turn away their anger. But christians, not only seeing so many and so great evils, but also hearing them reported of from all parts of the world; yet do they not pray unto God, neither are they therewith any thing touched in mind. 11 But perhaps some man will say; that fastings, because they be partly jewish, and partly Heathenish, may seem to be far from our purpose. Fastings commended in the new testament. verse. 2. But that it is not so, it may easily be proved by the new testament. In the Acts of the apostles, the 13. chapter, the church being admonished by an oracle, that Paul and Barnabas should be chosen to visit the cities & towns, where the Gospel had been preached, first decreed a fast; then did lay their hands upon them. verse. 23. And in the 14. chapter, when they returned home, after the accomplishment of their business in Iconium, Lystria, and Antiochia, they ordained a fast, and created ministers, and elders in every city. Augustine. Augustine, in his epistle to Cassulanus saith; that When Peter was to talk with Simon Magus at Rome upon the saturday, the church of Rome upon the sabbath day proclaimed a fast: which custom was always afterward retained. jerom. jerom, in his prolog upon Matthew, saith; that john, being desired of the churches to write the Gospel against Ebion and Cerinthus, who denied the divine nature of Christ, answered, that he would do it, if the whole church would first proclaim a public fast: which also Eusebius in his Ecclesiastical history doth testify. Eusebius. Paul in like manner, in the first epistle to the Corinthians, verse. 5. the seventh chapter, admonisheth those that are joined together in matrimony, not to defraud one another, but with consent to give themselves to fasting and prayer. In which place I think he meaneth public prayers, and also public fast: for fellowship of marriage nothing letteth, but that they may be privately used. But whether he meant public fasts, or private, it forceth not greatly. Moreover, Christ being asked of his apostles, Why they could not heal the dumb, and cast out the devil? He answered; Matt. 17, 19 Because of your unbelief: and he added; This kind of devils is cast out only by fasting and prayer. That place is somewhat dark, and therefore it shall not be unprofitable briefly to expound it. Is it to be thought, that by the merit of fasting and prayers, devils are wont to be cast out (as they use to speak) for the work sake itself that is wrought? Not so. What then signified those words of Christ? First he said; Because of your unbelief: for if ye had faith as the grain of mustard seed, and should say unto this mountain; Take up thyself, and cast thyself into the sea, it should obey you. And together with faith is necessary a vehement and fervent prayer, and also fasting; because a fixed & earnest prayer, not only draweth the mind from meat & drink, but also from all other human pleasures and cogitations. Wherefore Christ, by the effects describeth the cause; namely, faith, by prayers and fasting. And he speaketh of those devils, to whom God gave a little of their will: as though he should have said; Ye must not live easily or idly, if ye will cast out this kind of devils; ye must have a sure and strong faith: which thing he expressed by the effects; I mean by prayers and fastings. 12 By these reasons & testimonies, fastings are also commended in the new testament. But in them we must beware of faults, which very oftentimes do happen therein both many and grievous. First, The faults which are to be avoided in fasting. because in Popery are observed fasts upon certain appointed days, without consideration of persons or occasions, as a yéerelie ceremony, which at this day, as though it were jewish, is of little force. Moreover, every man hath added and heaped up of his own, whatsoever pleased him; Fastings are brought in without measure. and not that which the calamities of times, and the more ferventer prayers would require. For one brought in seventy days fast; another, sixty days fast; another, fifty days fast; another, forty days fast: another brought in rogation days, another, the ember days; another, the éeves of the apostles; another brought friday's fast; another, saturdays; and another, The multitude of fastings have brought in questions and contentions. fasting upon the wednesday. But of so many fasts, what profit hath there followed at the length? Forsooth a great many of questions and contentions: for a man will scarcely believe, how many questions of fastings have been, even among the fathers. Augustine unto Cassulanus writeth, that We ought therefore to fast upon wednesday, because Christ was sold upon that day; and on the friday, because he was that day crucified. But on the saturday he much doubted. For they of Milane, and of the East part affirmed, that upon that day we should not fast; because Christ that day was at rest in the sepulchre. Contrariwise, the Romans and Africans, and certain other do earnestly affirm; that because Christ was so debased, as to lie in a sepulchre, therefore the saturday should be fasted. Monica the mother of Augustine. The mother of Augustine, when she came out of Africa unto Milane, and saw that the men there fasted not upon saturday, began to marvel at the unaccustomed manner. Wherefore Augustine, which was not yet baptized, came to Ambrose, and asked on his mother's behalf, what was best to be done? Do (saith Ambrose) that which I do. Ambroses' answer to Augustine. By which words Augustine thought that he should not fast, because Ambrose fasted not. But what he meant, he himself more manifestly expressed; I (saith Ambrose) when I come to Rome, do fast, because the saturday is there fasted; but when I return unto Milane, because it is not here fasted, I fast not. De consecratione, distinction 5. in the chapter De esu carnium, It is decreed, that friday and wednesday should be fasted: saturday is left free. And in the same distinction, in the chapter Sabbato vero, Innocentius. Innocentius hath added; that the saturday must also be fasted. But he allegeth an other cause far differing from that which we spoke of before: for seeing the apostles (saith he) were in great morning and sorrow, as well on the friday, as on the saturday; therefore we must fast. In the same distinction, in the chapter Ie●unium, Melchiades decreed, that we must not fast on the sunday, nor yet on the thursday: and he giveth a reason; because the fasts of the christians ought to be on other days, than are the fastings of heretics and Ethniks Epiphanius held, that Christ ascended upon a wednesday. Matt. 9, 15. 13 Epiphanius bringeth a reason why we should fast upon wednesday; namely, because Christ was that day taken up into heaven: for it is written, that when the bridegroom is taken from them, than they shall fast. And this he affirmeth to be the tradition of the apostles: where as notwithstanding, at this day we believe, that the ascension happened upon a thursday. We must not attribute overmuch to traditions. Wherefore, let the Papists take heed, how much credit they would have to be given unto their traditions: for there be many of them, which the Papists themselves cannot deny, but that they be ridiculous and vain. I know in deed, that there be traditions, which are necessarily gathered out of the holy scriptures; and for that cause they ought not to be abrogated. But other traditions which be indifferent, must not be augmented in number; lest the church should be oppressed: neither must they be thought so necessary, as though they may not be abolished. And we must beware, that the service of God be not thought to rest in them. But as for those, which are against the word of God, they must not in any wise be admitted. In the distinction 76. in the first chapter, Why the ember days were invented. are added the ember days; or the four quarterlie fasts. The cause why these have been distributed on this sort, can hardly be perceived. They cite jerom upon Zacharie, who maketh mention of the fourth month, the fift, the seventh, and the tenth. And they seem to be moved of a naughty zeal to distribute these fasts into four parts of the year. And the fasts, which the jews received every year, for the calamities which they had suffered; those also have our men made yéerelie fasts. But others have invented an other cause; namely, because in those four times of the year, bishops are wont to promote Clerks unto the ministery and orders: wherefore they say, that the people ought then most of all to fast and pray, that God would grant them good pastors. Fasting and prayers should be used at the time of ordering of ministers. But I would demand of the bishops, why they ordain ministers only at these four times of the year? Undoubtedly they can not show any certain and just cause why. 14 Augustine in his book De haeresibus, saith; Augustine. that Arrius contemned oblations for the dead, Arrius the heretic. and ordinary times of fast; because Christians were not under the law, but under grace: but he would, that every man should fast at his own pleasure, when he himself would. certainly I allow not Arrius, in that he was an Arrian; but as concerning oblations, and sacrifices for the dead, he held that which is good and godly. Also touching ordinary times of fasting, I see not why he should be blamed; unless peradventure he thought, that fasts might not be proclaimed by the magistrate, and by the church, according as the danger of the time required. The reason also which he useth, that Christians are not under the law, but under grace, is weak: for we are not so delivered from the law, that we be freed from all order. Augustine also writeth, jovinian the heretic that jovinian contemned abstinences, and fasts, as things vain and unprofitable: wherein, if he spoke of bare fasts only, and such as were appointed at certain days, and certain times of the year, he judged not ill. For, unless they be adjoined with faith and repentance, and also with vehement prayers, they nothing at all profit. In the 58. chapter of isaiah, the people complained; We have fasted, verse. 3. and thou hast not looked upon us. Which words do show, that fasts without those circumstances, which be requisite, are not acceptable unto God: but if they be joined with such things, as are incident to them, they be not unprofitable. Liberius. By the decree of Liberius, who lived in the time of Constantius, it may be perceived; that when the air was untemperate, or when there was any famine, or pestilence, or war, than they assembled together to denounce a fast, thereby to mitigate the wrath of God. Augustine. Augustine, when he saw his city besieged by the Vandals, gave himself unto fasting, and prayers, and in that siege died, as Possidonius testifieth. And generally, when we attempt any great weighty matter; as when we denounce war, create Magistrates, or ordain Ministers of the church, we have most need of fervent prayers: for the ferventness whereof, Matt. 4, 2. fasting very much availeth. Christ, when he was to begin his preaching, went into the wilderness, and fasted. A widow, when her husband is dead, is left in a dangerous state: therefore prayers & fastings are very meet for her. Luk. 2, 36. Anna the daughter of Phanuel lead her life in the temple, where she gave herself to prayer & fasting. 1. Tim. 5, 5. Paul to Timothy saith; A widow, which is a true widow, and desolate, putteth her confidence in the Lord, and day and night apply herself to prayers and fastings. Acts. 10, 3. Cornelius, when as he was not sufficiently instructed of Christ, and was disquieted with a sorrowful and heavy mind, was in fasting and prayers at the ninth hour: Acts. 3, 10. to whom (as we read in the Acts of the apostles) the angel of the Lord appeared. Whether fastings rightly denounced must be obeyed. 15 But it may be demanded, that when fasts are commanded by princes, and by the church; whether men are bound to obey them or no? Undoubtedly they are bound by the law of faith, and by obedience. For when fasts are set forth, which be agreeable unto the word of God, how can he that believeth in God refuse to do them? Assuredly he cannot. Howbeit, this is to be understood touching them, which be of that state and condition, that they be able to fast: for if a man be hindered, either by age, or disease, or labours, Osc. 6, 6. The Gangrense council. in such a case that ought to be of force, which the scripture saith; I will have mercy and not sacrifice. But they which are not hindered, aught to obey. In the Gangrense council, chapter 30. It is ordained, that if a man obey not the fasts, which are commanded him by the church, having no bodily necessity, howsoever he boast of perfection, and proudly contemneth the decrees of the church, The canons of the apostles. let him be accursed. In the Canons of the apostles, (although they be Apocryphal, & contain certain strange things; neither is the number of them sufficiently agreed upon,) I say in the 86. Canon, it is commanded; that the clergy, which fast not, having no bodily necessity, should be deposed. Let infants in no wise be urged and compelled to fast; for that would be a hurt to their health. joel. 2, 16. Yet joel saith; Sanctify a fast, gather together old men and sucking children. john. 3, 7. And the Ninivites, at the preaching of jonas, compelled beasts and infants to fast. These were extraordinary things, neither are they set forth to that end, that we should imitate them. 16 As for private fasts, Augustine. most men will have them to be free. Wherefore saith Augustine to Cassulanus; We know that we must fast, when we are commanded; but what days we should fast, and what days we should not, we know not; because that is no where prescribed in the new testament: therefore fasts must be left free. And in his second book De sermone Domini in monte (expounding these words; judge not, Matt. 7, 1. and ye shall not be judged) he writeth, How fastings are said to be free or not free. that Men may two manner of ways judge rashly, either if they wry that to an ill sense, which might be well taken, or when they do suppose that he cannot repent which hath done a plain and manifest evil act. And of the first kind he bringeth an example; As if a man would not fast, because he is sick in the stomach, or is troubled with any other infirmity of the body; and an other, which knoweth not this, would suspect him to be a glutton, and to be over delicate: for here, that which is free, and may well be done, is drawn into the worse part. Indeed this is Augustine's opinion, which nevertheless we must prudently and warily understand. For if a private man, when he is in misery & danger, seeth that fasting and prayers may help him; he undoubtedly doth sin, unless he fast. For since fasting may profit in such manner and sort, as I have declared, undoubtedly we must fast. No doubt but it is free; because by the outward law, he which fasteth not, cannot be condemned. But when our fasting may set forward the glory of GOD, then is it no longer free: for we be commanded to love God with all our hart, with all our soul, and with all our strength. For there be many things, which of their own nature be free and indifferent: but when the matter is brought to our choice, and we see that they may redound, either to the magnifying, or else to the obscuring of the glory of God; now are they not free, nor indifferent things, because all our strength and ability must be applied unto the glory of God. 17 Furthermore, there is an abuse of fasts, as touching the space of time. For so much as the Papists, if they some little while defer their dinner; afterward, whatsoever they eat, they think they have done sufficient; so they eat no flesh. Howbeit, How long the forefathers fasted, and how they behaved themselves therein. Levi. 23, 27. the forefathers fasted all day long, until the evening; all which time they were occupied in the word of God, in prayers, and godly exercises. In Leviticus, the 23. chapter, God saith; When ye fast, rest ye from all work, and afflict your souls, for it is a sabbath. And no man doubteth, but that the sabbath endureth from evening unto evening. They fasted from evening to evening. 1. Sam. 4, 24 2. Sam. 3, 35. Tertullian. So Saul when he had put the Philistines to flight, proclaimed a fast until night. And David, at the death of Abner, swore that he would taste of no meat till night. Tertullian Contra Physicos saith; that The church lengthened their fasts until the very evening. Augustine. Augustine De moribus ecclesiae contra Manichaeos', saith; Let accustomed fasts of the church be continued, even until night. For all the whole day, the holy assemblies were celebrated, and the public prayers were used; but at the evening they were dismissed, and they did eat their meat. But it is a sport to see, how the Papists mock this ancient custom: they say their evening songs before noon, and then they go to dinner; at night they ordain a drinking, and so brag that they fast very well. Thomas Aquinas. Thomas In secunda secundae, saith, that in his time fasts were continued even unto the ninth hour: and he bringeth the counsel of Chalcedon, The council of Chalcedon. where it is decreed, that he which eateth before the 9 hour, should not be accounted to have fasted. Hereby the way we must declare, which was the ninth hour. The ninth hour was the third hour from noon. How the forefathers divided the time and hours of the day. The sixth hour was at noon; in which hour, we read that Christ our saviour was crucified: wherefore the ninth hour must needs be the third hour from noon. The forefathers so divided the time, that always, from the sun set, to the sun rising, they accounted 12. hours: and again, as many from the rising of the sun, to the going down thereof. Again, they divided either time into four spaces, and these they called watches: and every one of these spaces contained three hours. Wherefore the third hour, from the rising of the sun, is with us either the 8. or 9 hour, as the time of the year requireth: for these hours are unequal. The sixth hour is noon time of the day, and the 9 is the third at after noon, and the 12. is the hour of the sun set. But Thomas objecteth against himself, that which we say; namely, that the Fathers fasted the whole day. It is ridiculous to hear what he answereth; because we (saith he) are in the state of the day, and the Fathers were in the state of the night, therefore we must finish our fasts in the night time. And he bringeth this saying of Paul; Rom. 13, 12. The night is past, and the day draweth nigh: which sentence, how much it serveth to this purpose that we have in hand, all men see and perceive. Of the choice of meats. Look before in cha. 5. Art. 10. 18 Another abuse is the choice of meats, wherein now in a manner consisteth the whole religion of fastings. The Fathers used not this; for when they had fasted until evening, they did eat indifferently at supper, whatsoever was set before them. But now our men do more severely abstain from flesh, eggs, and milk, than they in the old time abstained from unclean beasts. Paul reproveth this superstition, 1. Tim. 4, 1. and calleth it a doctrine of devils. But they say, Ibidem. 3. that Paul reproveth those only, which avoided some meats as evil creatures; & believed, that those evil creatures came from an evil god: but we (say they) do teach no such thing. We only forbidden men some kind of meat for one day, or for a few days; which afterward we set at liberty. As though Montanus after this manner, Montanus the heretic. Tertullian. might not have excused himself, against whom these places are cited by the Fathers. Tertullian accuseth Martio, as an heretic, because he appointed some holiness to be in fish. How the choice of meats must be used. Wherefore no manner of making choice in meats must be suffered; but so much as shall appear to serve unto temperance: which choice, if the Papists would with such care provide for, they should rather have abstained from wine than from flesh. For Solomon saith; Pro. 20, 1. that Wine is a thing that moveth to incontinency. And Paul saith; Ephe. 5, 18. Some kind of fish no less provoketh lust, than doth flesh. Abstain ye from wine, wherein is excess. They should also have abstained from fish, and especially, the delicater sort of fishes: for there be some of them, which do no less delight the taste, and no less provoke unto lusts, than flesh doth. And undoubtedly, among the Fathers, as well Greeks as Romans, fishes were esteemed among the greatest dainties. 19 Moreover, Socrates the historiographer. Socrates in his ecclesiastical story teacheth, that the Fathers fasted far otherwise: for in the Lent, some fasted two days, some four, some ten, some fifteen, divers forms of fasting used by the fathers. They fasted not all after one manner. some twenty, and other some the whole forty days. And when they fasted, some abstained from all kind of flesh and fish, and did only eat all manner of pulse. Others abstained from all four footed beasts, and lived only upon fowls and fishes: for all things at that time were left free in the church. For when they had fasted until evening, at supper they did eat moderately, what so ever came to hand: albeit the thing began afterward by little and little to decline to superstition. jerom to Nepotianus, saith; jerom. that There were in his time, which not only abstained from all kind of meat, but also from bread. They used certain thin broths made well with spices, neither did they drink them out of a cup, but supped them out of a shell. Augustine. A comparison between a Manichei and a christian. Augustine De moribus ecclesiae et Manichaeorum, bringeth in a Manichei elect (for so they called their ministers) who in deed did eat no flesh; but in the mean time used most delicate and fine meats, & most sweet sauces. Wine also they might not touch, but drinks, which were made of fruits, the which were like unto wine, and in pleasantness of taste, far passed the same: of these (I say) they drank abundantly. On the other part he appointed him to be a true christian man, which remained fasting until evening: and then had to supper a mess of woorts sodden with a piece of lard, and a small portion of salt flesh, and dried in the smoke, and drank three or four cups of wine. Augustine demandeth, whether of these seemeth to have fasted best and more truly: and he gave judgement on the Catholics side. 20 The Montanists so delighted in this choice of meats, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Montanists. Tertullian. jerom. as they invented for themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were meats to dry up nature, and such like: Tertullian. for (as Tertullian affirmeth) they did only eat bread, salt, and all manner of pulse, and their drink was water. This kind of fast they used two weeks before Easter. jerom. jerom also addeth, that they were wont to fast three Lents; and that because they fasted so severely, they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Continent men. Eusebius. Eusebius, in his fift book, and 18. chapter writeth, Montanus was the first that wrote laws of fasting. that one Apollonius reproved Montanus; because he was the first that wrote laws of fasting: as though the church before him were free. He by laws and rules prescribed what days men should fast, and what meats they should abstain from: such an author have the Papists of prescribed fasts, and choice of meats. Against choice of meats. Matt. 15, 11. 1. Co. 10, 27 Titus. 1, 15. This superstition agreeth not with the word of God. Christ saith; That which entereth into the mouth, defileth not man. And; Whatsoever is set before you, that eat, making no conscience thereat. And Paul to Titus; To the clean all things are clean, but to the unclean nothing is clean. Col. 2, 16. To the Col. Let no man judge you in meat and drink. To the Romans; Rom. 14, 17. The kingdom of God is not meat and drink. To the Corinthians also, there be many things set forth for the confirmation hereof, where he entreateth of meats dedicated unto idols. 1. Cor. 8, 10. So the scriptures make no mention of any choice of meats [to be used] for religion sake: In what respect a certain choice of meats is to be admitted. yet I deny not, but that a choice of them must be had, either to avoid costliness, or for sickness sake, or else for the avoiding of excess. But that christians should abstain from flesh, from eggs, and from milk for religion sake, is no where prescribed in the scriptures. 21 Another abuse is, that they lay upon us such fasts, as the strength of men is not able to endure: for they will have the people to fast forty days. Which, if it should be required, according to the prescript rule of God, and of the old church; namely, that the fast should be continued until even, no man well-néere were able to abide it. When the institution of Lent began. And that institution is referred unto Thelesphorus the Pope;. by other some to a time a little before him. And undoubtedly, therein is nothing else, but a certain mere wicked zeal, Matth. 4, 2. and evil imitating of Christ: for he fasted forty days, therefore superstitious men thought it good, that christians should fast so many days every year. Whereas notwithstanding, Christ fasted after this manner but only once in all his life time: Christ required not forty days fast of his apostles. neither exacted he at any time any such act to be done by his apostles. But these men decree it to be sin, and that a grievous sin, when such a fast is violated. They should have considered, that Christ, all that time did eat nothing; and in that he was able so long to endure, it pertained to a miracle, and to the divine power. The scriptures in no place command, that we should imitate Christ in that thing. Chrysostom, in his 45. Chrysost. homily upon Matthew; The Lord (saith he) hath not commanded thee to fast forty days, although he might have commanded the same. What then commanded he? He saith; Learn of me, Matt. 11, 19 for I am meek and humble in hart. But the manner of these men is perverse: for they will imitate Christ in that which they are not commanded, but in that they are commanded they will not. Our Saviour, when he sent forth his disciples said; Go unto all nations, Matt. 28, 20. teaching them to keep (not whatsoever I have done) but whatsoever I have commanded you. And it is a wonder to see, how superstitiously and subtly they have decreed of those things in the Council of Martin De consecratione, distinction 3. chapter Non licet: and in the canons of the Council of Laodiceum, in the chapter Non oportet, it is commanded, that in the Lent, fasting on the thursday should not be broken. And in the Council of Agathensis, it is commanded, that fasting on the saturday in the Lent should not be broken; because upon the thursday and saturday many fasted not. Yea, and upon the sabbath days also in the Lent, wherein they fasted not, they would that a choice of meats should be retained. And De consecratione, distinction 4. chapter Denique sacerdotes; they do ordain, that the priests should begin their fasts from Quinquagesima. And in the same place, the fift distinction, in the chapter, Quadragesima. Gregory hath invented a reason, to prove, that Lent ought to be fasted; We must (saith he) give the tenth part of the whole year unto God; and the tenth part of the year consisteth of forty days; therefore we must fast so many days. Gregory's reason for the keeping of Lent confuted. A goodly reason forsooth! Why doth this Gregory forget, that the levitical priesthood, and ceremonies thereof have now ceased? Wherefore it is not lawful to bind christian men unto tenths and jewish ceremonies. And if for that cause the time of Lent must be consecrated to a fast, because it is the tenth part of the whole year; why did not the jews in the old time fast in that sort? Why did not the prophets reprove them, Why the fathers ordained Lent season. for deceiving GOD of such a kind of tenth? 22 But I will show (so far as I can perceive) why Lent was first invented. The fathers, when they perceived men to live very licentiously and negligently, thought to have them compelled after a sort to renew godliness some part of the year; and somewhat to bridle the rage of the flesh. And for this purpose they did think the forty days before Easter to be most meet, that men might so long have their minds occupied in repentance, and in remembering of the benefits of God. The institution of Lent is against christian liberty. This invention, although at the first view it may seem a goodly thing, yet it agreeth not with christian liberty. For we must think upon the great benefits of God, and upon our great ingratitude, and upon other our most grievous sins, not only forty days, but continually also. Further, by this means, they opened a very wide gap to live most securely & retchleslie: for if they have once fully performed those forty days, they think, that all the year after they may wholly give themselves unto all kind of pleasures and lusts; for they referred the time of repentance unto those forty days. And although the forefathers had a Lent; yet (as Eusebius saith in his fift book, Eusebius. and 24. chapter) it was left free unto all men. Irenaeus. For Irenaeus, after this manner entreated with Victor bishop of Rome, when he would have excommucated the East church, because it agreed not with the church of Rome, about the keeping of Easter; What (said he) may we not live at concord, although they use their own rites as we use ours? For in the Lent, some fast two days, some four days, some ten days, some fifteen, some twenty, and other some forty days; and yet nevertheless concord is retained. 23 There is an other abuse, for because some there be, Fasting is an exercise not a holiness. which appoint a holiness to consist in fasting; as though a worshipping of God consisted in it: whereas in very deed, fasting is only an exercise, which of itself hath no holiness. They are fools, which in fasting do think, that for that cause they have God bound unto them. Wherefore we must not rashly give credit unto jerom, jerom. when he saith; that Fasting is not a virtue, but the foundation of all virtues. For only Christ, and faith in him, is the foundation of virtues. If he had said that fasting is a help unto certain virtues, he might have been borne withal. The fathers attributed overmuch unto fasting And doubtless herein the fathers erred oftentimes; in that they praised and extolled fasting above all measure. If so much should be attributed unto fasting, we must of necessity confess, that john Baptist lived more holily than Christ: Matt. 11, 18. for he fasted more than Christ did. For Christ did eat and drink, as temperate and moderate men use to do. But it is said, that john did neither eat nor drink. 1. Tim. 4, 8. Yea and Paul to Timothy writeth; that Bodily exercise hath small profit, but godliness is profitable unto all things. If thou wilt demand, what godliness or piety is? I will answer, What godliness is. that it is a true worshipping of God, a soundness of doctrine, and a pure life; which things do follow hope and faith. In these things assuredly is very great profit. And the exercise of the body hath indeed some profit, howbeit not very great. But we must consider, that Paul speaketh not of fasting, and exercise of the body, which is hypocritical, and wanteth faith; but of the true and christian fasting. For those things, which want faith, and proceed of hypocrisy, are sins; neither do they any thing profit. Esaie. 58, 5. Wherefore isaiah faith; Is this the fast which I have chosen? But these our men go further, and besides that they appoint a holiness in fasting; they make it also to be a part of satisfaction. For the Schoolmen, That fasting is no part of satisfaction. in the fourth book of sentences, appoint satisfaction to consist of prayers, almsdeeds, and fasting. What is to make void the death of Christ, if this be not? They babble also, that by fasts, souls are delivered out of purgatory. And lest any should think, that I feign these things; let him read Gratianus, Gratian. in the 13. cause, question second, chapter Animae, The adversaries say that by fasting, souls are delivered out of purgatory. where he citeth the words of Gregory, who saith; that Souls are delivered from purgatory, either by prayers, or fasting of their kinsfolks. 24 There is also an other more grievous abuse; for that some affirm, that by fastings they can satisfy the church, although they cease not from sin. Esaie. 58. 3. This kind of fast God himself reproveth by express words in isaiah; What care I (saith he) for your fastings? Ye fast unto contentions and strifes. Is this the fast which my soul hath chosen? Pope Liberius decreed, Liberius a Pope. that all the Lent we must abstain from strife and suit in law. This is not very wisely decreed: for the public wealth cannot stand, if it be so long or ever matters be heard, or judgement given. If fasting should for some weighty cause be denounced for a day or two; there might for that space of time be commanded intermission of judgement: but that laws should be silent, so long as Liberius would have them, that is against the public weal. Besides this, the self same Liberius saith, that the use of matrimony polluteth the fasting in Lent: wherefore they would have men all that time to have no fellowship with their wives. 1. Cor. 7, 5. But Paul much more sincerely exhorteth married folks, that they should sever themselves for a time, and that by their own mutual consent; and to return together, lest they should be tempted by Satan. 25 There is also an other abuse, in that men in all that time, The abuse that men use at shrovetide. which is immediately before shrovetide, give themselves every where most intemperatlie to riot, gluttony, drunkenness, and filthy lusts; and that under pretence, that they may the more easily fast, as though it were lawful to do evil, that good may ensue. Neither is this a new kind of vice: Basil. for Basil in his homily of fasting, Chrysost. and Chrysostom upon Genesis do in many places grievously complain of the same abuse. Some fast unto delicate fare: for when they know that they shall have no suppers, they load their vile paunch at dinner with overmuch abundance of meat; so that they make themselves utterly unprofitable for the whole day. It is not lawful for a man to consume himself with fasting. Others, on the contrary part, do utterly consume themselves with fasting, yea, and in a manner kill themselves: as Basilius and Nazianzenus did, who being men excellently well learned, yet by abstinence and fasting were made utterly unprofitable to the church. They were compelled to keep their beds sometime half a year, and sometime a whole year together. lastly, there are some, which by reason of fasting have a wonderful delight in themselves, are proud, and do despise others: as that Pharisie, Luk. 18, 11. which said; I am not as other men be, I fast twice in the week, etc. I might reckon a great many more of these abuses, but these I think to be sufficient for this time. This one thing only I will add, that in fasting we see two extremities. The Papists retain their superstitious fasts by hook or crook; but we wholly neglect the lawful and right fasts: wherefore it seemeth, that as well the one part, as the other, must be reform. And thus far touching these things. Of Watches. In judges 7, verse 16. Augustine. The night divided into four watches. Matt, 6. 48. 26 Augustine, in his sermon De verbis Domini, the 14. oration saith, that The forefathers divided the night into four parts, of which every one contained three hours: which he also confirmeth by testimonies of the holy scriptures. For it is said, that the Lord came unto the apostles in the fourth watch of the night, when they laboured very earnestly in the sea, because their ship was well-nigh sunk. The same father writeth the like thing upon the 79. psalm. Also the Gloss, in the decrees 1. question the first, Superueniente pascha, maketh mention of the names of those parts of the night, Conticinium, Intempestum, Gallicinium, & Antelucanum: that is, the bed time, the dead part of the night, the cock crowing, and the dawning of the day. Isidorus. And Isidorus, in his fift book of Etymologies, maketh seven parts of the night: for he addeth these three; Vesperum, Crepusculum, and Matutinum; that is, the eventide, the twilight, and the morning. The second watch may be understood the middle watch; for there are two watches between the first and the last: wherefore howsoever it be, the second must needs occupy the middle place. But the inventor of these guards or watches in hosts (as Pliny writeth in his seventh book, The inventor of night watches. Plinius. the 56. chapter) was Palamedes: which yet cannot be he, forsomuch as the acts of the judges are of far more antiquity than was Palamedes; unless peradventure he spoke only of the watches of the Grecians. The use of watches flourished in the old time, not only in hosts; but they were had in use also for the safe custody of many other things. For at Rome there were watchmen, which in the night time went up and down the city, Watchmen in the night for fires. to give warning of fires: and therefore, both in the Digests, and in the Code, there is a title De officio praefecti vigilum; that is, Of the office of the overseer of watches. Watches of shepherds. This industry also was translated unto shepherds, which we may see even by the Gospel: for in Luke the second chapter, the angels, when Christ was borne, came to the shepherds, which kept watch over their flock. We read also, that both Ethniks and christians used watches in holy services. Watches used in holy services. At Rome there were holy services unto the goddess Bona, which were done in the night season. And in the old testament we read, Numb. 3, 26 that godly women abode all night at the tabernacle; for doing injury unto whom, the children of Helie were accused. 27 Philo a jew (as Eusebius Caesariensis reporteth in his first book) affirmeth, Philo. that The christians, which were in the apostles time, among other their commendable institutions, did most chastely watch, in giving thanks unto God, applying themselves unto prayers, doctrines, and praisings of God. Tertullian Tertullian in his apology writeth, that the christians supped oftentimes, and moderately together; because they knew they might worship God in the night season. In the Acts, Acts. 20, 7. and 11. Ibidem. 8. Paul continued his sermon and disputation till after midnight; so that Eutychus, a young man, being oppressed with sleep, fell down from an high lost. Yea, and Christ also abode all night upon the mount, praying: Matt. 26, 40. & 41. and he blamed the apostles, which could not watch even one hour with him; and exhorteth them to watch and pray, that they might not be oppressed with temptation. jerom upon the 25. jerom. chapter of Matthew writeth, that The jews had a tradition that the Messiah would come at midnight: at which hour indeed the first borne of Egypt were slain. Wherefore he writeth, that he supposeth the tradition came from the apostles, that the priests, in the holy night of Easter, should not send away the people; so that, if peradventure the Lord appear, he may find them watching. But this is not at this day observed: for the watches are not kept in the night of Easter, but in the night of the nativity. 28 In the Council of Carthage, the fourth, The Council of Carthage. chapter the 49. It is ordained, that a priest, who without any necessity of his body ceased from the keeping of any night watches, should both be deprived of his degree, and also put out of his benefice. But in the Council of Eliberinum, chapter 35. The council of Eliberinum. watchings in churchyards were forbidden; where they were wont to watch, having wax candles lighted. Which I suppose was invented, not that by that observation they might deliver the souls of the dead from purgatory; but rather in honour of them. For as every man held dear his friends, Watches at the sepulchers of the dead. which were dead, that the memory of them should not be forgotten; they watched at the place, where they were buried, one day in the year. Which we manifestly perceive in the life of Hilarion written by jerom; where he telleth, that a certain deacon said, that he should watch at the ●oome of blessed Anthony within a day or two, because now a year, or certain years were passed since he died. The elders watched also at the sepulchers of martyrs, thereby to show unto them honour, applying themselves to doctrine, exhortations, giving of thanks, and prayers; especially in those perilous times, when they might not easily in the day time assemble together. Moreover, godliness was by that means the better observed: for in the day time, men were occupied in sundry labours and works. Wherefore, to the intent that the worshipping of God might not be utterly neglected, they appointed certain hours in the night for it. jerom. 29 jerom against Vigilantius, marvelously commendeth the institution of the church for watching; and he thinketh, that we should not cease from this observation, although by the occasion of these watches, some shameful thing were committed. For (saith he) the errors of young men and light women, which can also sin in an other place, and play shameful parts at home, ought not to revoke us from so holy a custom. But we see at this day, contrary to the saying of jerom, watches not only of the martyrs are abolished; but also those which were done in the honour of the Lord: as it manifestly appeareth in the council of Anticiodorensis, The Council of Anticiodorensis. chapter 5. Although in some places there continue some remnants of watches: as at Mantua, upon the feast of Bartholomew; and at Vercellis, in the night of saint Eusebius. But all men know, how unreasonably and immoderately men behave themselves in those watches. Watch turned into fastings. Wherefore they have converted the observation of watchings into fastings. But what manner of fastings I pray you? Such as now a days they use to abstain from the eating of flesh. But whatsoever it be, the sentence of the apostle is firm and constant; 1. Tim. 4, 8. that The exercises of the body have no great profit, but godliness is profitable unto all things. We must indeed fast and watch, as much as reason requireth, and the strength of the body will bear. And I do not think, Basil and others must not be imitated in fastings. that herein we ought to imitate Basil, Nazianzen, and such other, which with outward observations so kept under their bodies, as at length they became unprofitable both to themselves, and also to others. The golden mediocrity is to be kept, wherein we must observe the laudable measure of frugality and temperance. And these things (by the way) as touching watches. The eleventh Chapter. Of Christian life; wherein is treated of divers vocations, of friendship, of the confession of Christ, also of the example of Naaman the Syrian, which is largely expounded, the use of riches, and of poverty. A Very excellent sentence is that of Paul, In 1. Co. 10 verse. 14. We must not seek out own as touching the flesh. in the first to the Corinthians, the tenth chapter; Let no man seek his own, but every man an others wealth. Wherein is briefly comprehended, that we should perpetually in all our actions, have before our eyes the edifying of our neighbour: 1. Cor. 9, 22. which the apostle did excellently well perform, when as he would be made all things to all men. As touching the words, We may seek those things that be truly our own. they have like signification in name. For we are not to seek our own, as touching the flesh, and pleasures; but in the mean time there is no let, but that we ought to seek the kingdom of heaven, salvation, and eternal life, which things be ours. Otherwise the apostle should be against himself, who saith in the epistle to the Philippians; Phil. 2, 12. With fear and trembling work ye your salvation. And also unto Timothy; 2. Tim. 4, 14 Attend unto thine own self, and to doctrine. Afterward, when it is said; We must not seek for other men's things as touching the flesh. that We should care for those things which be other men's: that also must not be understood, as touching the flesh and pleasures. For as we are not to seek these things in our own selves, so must we not provide, that they may be in our neighbours. But those things, which Paul speaketh; namely, In the holy scriptures there is no express commandment touching the love of man's self. of [other men's] we ought to prosecute as touching salvation, eternal life, and obtaining of the kingdom of heaven unto them. Of the loving of our own selves, there is no manifest precept extant in any place of the holy scriptures: yet is there a commandment given us, that We should love our neighbour, Matt. 22, 39 as our own selves. Wherein the holy scripture seemeth to determine, that the same love is graffed in us by nature: for what things soever God hath made, they be of such a nature, as they desire most of all to preserve themselves. The natural love of a man's self being defiled by Adam, and by him in us, the law commandeth to be amended. Which natural love of a man's own self, when the first man had defiled through sin, he transferred the same being corrupted, into his posterity. Wherefore we are instructed by the law, to correct the same: which shall be done, if in like sort as we have loved ourselves, we have such regard of our neighbour in love, as we have of ourselves. Therefore it is said; Love thy neighbour, as thyself. Let it not trouble us, because elsewhere in the scripture we hear it spoken, that we should hate ourself: as when it is said in the gospel; john. 12, 25. He that hateth not his own soul, can not be my disciple: and unto Timothy; 2. Tim. 3, 2. Men loving themselves are reproved. And this doubt is easily resolved: for we may do both, After what manner we should both hate and love ourselves. that is to wit, hate ourselves, and love ourselves. For we ourselves bear hatred against ourselves, seeing (as the apostle saith) We know right well, that in our flesh dwelleth no good thing. And by the flesh, we understand a man that is severed from the grace and spirit of Christ; Rom. 7, 18. in whom seeing there is much evil, and nothing that is good, he deserveth hatred, and not love. But again we love ourselves in the Lord, in whom we be now a new creature: for we earnestly wish, that the good things which be begun in us, may every day be made perfect more and more. Of Friendship. In Rom. 11 2 There is no man but understandeth, that friendship is a necessary thing, which neither great princes themselves, nor emperors can want: for if they be destitute of friends, by whom shall they govern their dominions and kingdoms? And how meet and profitable a thing concord is in adversities, we need not in many words declare; because it is most manifest to all men. Friendship more convenient than justice, and why. It is also a thing most to be desired, & most pleasant, being graffed in us by nature, or rather by God. And Aristotle in his Ethics saith of it, that It is more convenient than justice. For if we were all truly friends between ourselves, there should be no need of justice, for no man would hurt one an other: but if we were all just, we should yet still need friendship; for that it is a thing of his own nature, and of itself good. In 1. Sam. 18. verse. 1. Among the Greeks there were reckoned two pairs of friends; Orestes and Pylades, Damon and Pythias. Also the Romans had their Scipio and Laelius: unto whom some join Cicero and Atticus. But among all friends David and jonathas were famous: for in both of them was a perfect likeness of age, of religion, of godliness, and of care towards the common weal; both of them also put their life in danger, to deliver the common weal from the Philistines. This likeness procured between them a most near friendship. But more and more merely did the secret spirit of GOD join them: for when GOD saw the hatred of Saul against David, he would procure unto him some aid with jonathas. This friendship was steadfast and firm: for it was founded upon love towards their country, and piety towards God. Friendship (as saith Augustine against the epistle of Parmenianus, the first book, Whereof friendship is so called. and first chapter) is so called, of love. The same they say can be faithful, but only in Christ, and in him only be steadfast and continual. The knot of friendship ought to be constant and durable. But it behoveth that a reconciler of friends, should lead them to felicity, and that eternal and true felicity: for other felicities are transitory and uncertain. But this can no man perform, but Christ. What is to love. Aristotle. Now are we to see what is properly To love. Aristotle saith; that To love, is to will well; and also (if thou canst) to do well unto any man for his own sake, not for thine. This definition, although it may seem probable, yet must it be amended: for we must not will well to any man for his own sake, but for God's sake. But the philosophers rested in the second causes: as if so be they saw any man godly and good, they said that he was to be beloved for his own sake. But we must ascend higher, and place the causes of things in God. 3 Cicero defineth friendship to be a consent of divine and human things, A definition of friendship. Aristotle. with good will and charity. But Aristotle in his Ethics speaketh somewhat more distinctly: for he saith, that friendship is a good will. But it happeneth oftentimes, that a man loveth him that is ungrateful, and is not loved again; therefore he addeth Mutual. But some men love one another mutually, who nevertheless are ignorant that they are loved one of another: wherefore it behoveth that both of them open their good will one to an other. Moreover, it is requisite, that this friendship should be stirred up for some certain good thing: for we love not, without it be for a certain cause. And good things are referred either unto utility, or unto pleasure, or unto honesty. But they which are brought in to love, either for pleasure, or for profit; do love rashly, and accidentally: for if the cause either of gain or pleasure should cease, the friendship would straightway be dissolved. But the friendship which virtue hath joined together, is steadfast, What virtue is. and never dissolved: for virtue is an habit gotten by a long use, which cannot be removed. Between David therefore and jonathas, there was a steadfast friendship. Seneca. Seneca in the 9 epistle unto Lucilius reproveth Epicurus, because he had said, that A friend must be sought, that if need be thou mayst have one to help thee; and if thou be sick, to sit by thee. For it is a far sweeter friendship (saith Seneca) which profiteth another, than which is helped by another. So then (saith he) a friend must be sought, that thou mayest have whom thou mayst profit, that thou mayst have whom to sit by if he be sick. For he saith, that Apelles & Praxiteles took more pleasure of their works, when they devised them, and had them in their hands, than afterward when they had them in their chamber ready made and polished: so a true friend is more delighted, if he himself do any good thing to another, than if he receive a good turn of another. Look In 2. Sam. 17. at the end. Wherefore those notable men were greatly to be praised, which helped David in the time of his great adversity: for they showed a notable token of most steadfast friendship, when they delayed not to be present with him in adversity. Assuredly it is not a thing of small importance, to help a condemned man; as David was at that time: for he incurreth great danger, that giveth any succour to such men. In 1. Sam. 2, 19 4 Howbeit, we must not determine with ourselves, that only those precepts should be kept which be common unto all men; but those also, which particularly belong to every man's own vocation. As he that shall be a minister of the church, let him faithfully endeavour to teach; if he be a magistrate, let him painfully execute justice, according to the prescript rule of the laws; if he be a father, let him bring up his children with severe and grave discipline. Every man must keep the particular precepts of his own vocation. Ezec. 33, 2. Neither must any man flatter himself, that he any ways performeth the common precepts, if he leave the particular parts of his own vocation. In Ezechiel the Lord saith; When I shall send a prophet to teach the people, and he will not teach them, they in deed shall die in their own sin; but their blood will I require at the hands of that prophet. The father towards his children hath the place of a prophet; wherefore, if he shall neglect to instruct and bring them up, the fall and destruction of them shall be required at his hands. 1. Sam. 2, 12. Elie was not only a father, but also a bishop, and a judge: wherefore in all these respects, it was his part to punish his children severely. Paulus. 3. Paul the third of that name; bishop of Rome, when he was now at the point of death, confessed; that in this he sinned grievously, in that he was over favourable to his own: as though he only among all the rout of Popes, had committed that fault. They sore vex in a manner all other men, when as yet they let their own have their will to the uttermost. Elie is blamed, because he made more account of his children, than of God. But at this day, they that hold the chief rooms in the church, do openly prefer their dignities, their courtly train, and their vain pomp before God himself. And for these causes it happeneth, that they cast away the word of God, & defend the most shameful violation of all holy things, and with prisonments and fires pursue and destroy all those, which endeavour to reform any thing in religion. 5 Paul in the first epistle to the Corinthians, Distribution and vocation. verse. 17. the 7. chapter, saith; As God hath distributed to every man, as the Lord hath called every one, so let every man walk. In which place we have mention made of distribution, and vocation; that we may be taught, that there is nothing rashly done, neither that there is any man in the world, which at his own will or endeavour, taketh upon him his own proper state or condition. Who at his own pleasure is borne a prince, or a servant, a rich man, or a poor man? And so in like manner of other states. These things are divided unto every man by God, according to his will and providence. What vocation is. Vocation is said to be the declaration of the will of God, by the which he leadeth us unto faith and salvation, and placeth us in some certain state and kind of life. Every one of us ought so to be towards God, as a soldier is unto his captain: for the soldier in the camp taketh not upon him an office or place, A similitude. according as he himself will; but he dealeth and bideth in place according as his captain shall command. Wherefore in the christian state of life and vocation, there must no alteration be rashly made by a christian man. But let us consider, An exception from a rule set down. that these things may not be understood of the states & kinds of life, which be most plainly repugnant to the word of God; for those that be of that sort, must forthwith be rejected. For no harlot, usurer, or unpure vower of chastity, aught to pretend, that he will not change his state & vocation to be turned to a better: seeing these detestable states must be imputed to our own fault, and not to the will of God. Finally, Every man must be content with his own state. The difference between the Ethniks and christians concerning this virtue. Paul persuadeth no other thing, but that every man should live content with that state, which is allotted unto him, so it be honest: which thing is so meet and agreeable to the uprightness of nature, as the Poets and Ethnic writers, as well Greeks as Latins, have allowed the same. Howbeit, between them and our apostle, this difference there is; that they refer the distribution of sundry states unto fortune, and chance; but our apostle doth ascribe it unto the divine providence. Wherein he judgeth, and speaketh godly, seeing all things, which happen unto us, are referred to the most high cause of the will of God. 6 But this sentence of Paul seemeth to bring the christians into most straight bondage; if it be not lawful for them by any means to change their vocations. If a man be called from the plough (as Cincinnatus and other ancient Romans were) unto the state of consulship, and government of the common weal, shall it not be lawful for him to receive the same? Again, a man being poor, if a convenient occasion of a more commodious estate be offered: why may he not change his poor estate into a better kind of life? But hereunto we answer, that Paul's speaking is of those changes, Of what changing of vocation Paul speaketh. which cannot be done without the offending of our neighbour, and without the note of inconstancy (which things must wholly be avoided by christian men) as it appeareth of unfit matches in matrimony, of circumcision, gentility, servitude, and freedom: the which things be not changed, without offence, & without note of newfangleness. But it is not forbidden by these words, but that thou mayst sometime change a dangerous state, into that state which shallbe of more safety; when as thou dost the same prudently, without offence unto any man; and (which is most of all to be required) that thou dost it not against the word of God. Moreover, if thou be called by just means unto an office; or unto the rule of the church, now is it not thine own self, that translateth thee from one vocation unto an other; but thou are promoted by God. The very same must be determined, when thou shalt be compelled by any great necessity, to enter into any new state and condition: this also is to be ascribed unto God, being the author of that necessity. In like manner if there be an occasion offered of doing well the business of Christ, 1. Cor. 9, 22. if thou be otherwise affected, Paul must be followed, who was made all things to all men. Only beware, that thou seek not thine own, nor yet deal rashly. And seeing thou oughtest to be as the labouring beast towards God, suffer him to go before thee, & to lead thee by his will & conduction, unto that state which thou must take in hand. The devil is wont, by deceitful temptations, to bring grievous evils upon the simple sort. Sometimes by fair means he persuadeth them that do serve, and deceiveth them by this means; Seeing Christ hath already delivered you, seeing all things be yours, it is an unseemly thing that you should serve in this sort. Why do ye not shake off the yoke? Why do ye not take upon you to use that gift, which is granted you by Christ? By these or such like reasons it is to be thought, that he moved the jews, who asked Christ, Matt. 22, 17. Whether it were lawful to give tribute unto Caesar. In like manner, when we be oppressed by any wicked prince, sathan thus reasoneth; God in Deuteronomie ordained, Deut. 17, 15 that a king should not be chosen, but among the brethren: but he is not of the number of the brethren which professeth not the same religion and godliness; why therefore do you not mind to revolt from this tyrant? Why do ye not depose him, which is so great an enemy to religion? Howbeit we must hearken unto the word of GOD, whereby it is commanded, that we should not only obey princes that be good, but them also that be shrewd. And let this place also come to remembrance, that vocations are distributed by God; and that we must not rashly seek to overthrow them. 7 But this must we chiefly hold for a Maxim, that It is sin, Rom. 14, 23. whatsoever is done without faith. But thou wilt say; The jews, In 1. Sam. 14, verse. 32. Whether we are more unhappy than the jews, which have no answers of our affairs. if they were to take any great thing in hand, might require an answer of God; we at this day cannot do so: are we therefore less beloved of God than were they? I know, that many are wont to complain of this matter; as though our state were worse than was the state of the jews. But here we must use a distinction: for he that taketh counsel of the Lord, doth it to be certified, either of the uprightness of the thing, or else of the success. As touching the uprightness of the thing, whether the same be honest or dishonest whether it please or displease God; we are sufficiently taught out of the prophets, out of the law, and out of the gospel, so as we cannot now be ignorant thereof. But as concerning the event, it is no marvel if now we be without such oracles: for far other promises were given unto us, than unto the jews. For unto them God promised a politic government, certain, and that in a certain place appointed, to endure until the coming of Christ: but now God by his gospel, hath neither appointed a city nor a kingdom certain. Wherefore God oftentimes gave oracles unto the jews, whereby they might understand, both what they should take in hand, and what success they should have. And though they had infinite enemies on every side, yet did he keep unto them their common weal, even until the coming of Christ. Further, the jews were as yet ignorant and unskilful of civil things, as being servile men, brought forth of Egypt: wherefore such help of God was needful for them. Finally, their religion was as yet lately and newly come up, and not yet sufficiently confirmed; so that it was needful to confirm the same by signs and miracles. But now the kingdom of Christ is spread far and wide, it cannot be contained in one or two common weals. Again, the Christian princes are now expert enough in civil affairs. lastly, our religion hath now of long time been sufficiently confirmed unto us. Indeed God promised, that he would never forsake his church utterly, until the coming again of Christ: but he promised unto it no certain place, but that if perhaps it be exiled from one place, it shall find harbour in another. Wherefore, although we have no oracles; yet is that no argument, that God at this day maketh less account of us, than he did in old time of the jews. It is sufficient for us, that if we put our trust in the promises of God, and behave ourselves well, he will not forsake us. In Rom. 1, 16. Rom. 1, 16. 8 But now whereas Paul writeth unto the Romans, that he is not ashamed of the Gospel: albeit he spoke that under his own person, yet he meaneth thereby to admonish the Romans (unto whom he writeth) that they also, though they were highly exalted, ought not to be ashamed of the Gospel. And he useth the figure Liptote: The figure Liptote. for he speaketh less than he meaneth. Not to be ashamed, is in this place, as much as if he had said; I very much glory. And this spoke he plainly, and without any figure to the Galathians, Gal. 6, 14. saying; God forbidden that I should glory in any thing, but in the cross of our Lord jesus Christ. We are to glory in the Gospel, if it be received truly and from the hart. But there are many at this day, which do boast, that they are christians, and have received the Gospel: which I would to God they did truly and from the hart. For there be too many of them, which if they were well examined as touching manners, are most far from Christ: and as concerning rules of religion, if a man begin to try those men; but even in the * Principles of religion. Catechism; thou shalt perceive that they never understood any thing of Christ. That commonly is counted a thing to be ashamed of, which is had in contempt of the world; and that is counted honourable, which the world hath in estimation. Our flesh is deceived while it judgeth of the gospel. But in judging of the Gospel, our flesh is excéedingdie deceived: for it thinketh it a thing to be ashamed of, as touching understanding, as touching good things of the mind, as touching good things of fortune, and also as touching good things of the body. For as touching the mind and understanding, the flesh counteth it a foolish thing, to persuade itself of those things, whereof it cannot yield a reason. And as touching the good things of the mind, because we cannot be justified by our own virtues and notable actions. And it thinketh it but a folly, to cast away the goods of the body, in such sort as we should crucify the flesh, with all the lusts thereof: and to be willing, concerning the goods of fortune, to take up our cross, and by contumelies and reproaches to follow Christ. All these seem unto the flesh to be things for a man to be ashamed of. Against which we must continually set this sentence, which Paul useth; We are not ashamed of the Gospel. Undoubtedly this doctrine hath many enemies. And first are the Epicures, Who be they which are ashamed of the Gospel. or rather the Atheists, that is, men without God; who think that this Gospel is altogether a trifle, and a feigned thing: and they do much marvel at us, and deride us, for that we are so careful and diligent about the same. There be other civil men, which govern the public weal; and these men think this doctrine utterly seditious: and they count it a thing unméet, that preachers (under the pretence of publishing of repentance and preaching) should be permitted to reprove the vices of magistrates and princes; end after a sort to defame them unto the people. And this (say they) is nothing else, but to rend in sunder public weals. After these come in place, hypocrites, Monks, and other religious persons, which cry out, that by our Gospel the laws of God are overthrown, holy ceremonies contemned, good works despised, holy images taken away, and (as they say) all devotions utterly abolished. With these very adversaries was Paul troubled: for the Scribes, pharisees, and high priests cried out, that by this Gospel, which the apostles preached, the law of GOD was abrogated; ceremonies, which the patriarches & prophets had kept, were set at nought; the tribe of Levi spoiled of his honour, the dignity of the priesthood made equal with the profane estate; and the public weal of the jews utterly extinguished. Against which sharp saiengs it was necessary to encounter with these words; I am not ashamed of the Gospel, whatsoever ye say and imagine against it. 9 It happened also in the time of Augustine and Chrysostom (when that whole cities had not as yet received Christ, but that there were together in one city both christians and also idolaters) that if at any time a noble and wealthy man had taken upon him the name of a christian, his affinity, kinsfolk, and friends would come unto him, and say; Dost thou believe in one that was crucified? Art thou not ashamed to commit thy salvation to him that was afflicted with extreme punishment, and was not able to save himself? What madness is this of thee? Dost thou believe in one that was nailed to a cross? Unto whom he should have answered; I believe (as ye say) in him that was crucified, and not in a whoore-moonger, in an adulterer, an unchaste person, a murderer of his father or mother, or a slayer of his own children; such as are your jupiter, Saturn, and other gods, whom ye worship: wherefore I am not ashamed neither of Christ, nor yet of the Gospel. In this sort also must we encounter with the heretics, when they say; that It is a thing foolish, and to be ashamed of, to believe that the son of God suffered in very deed, or that he took upon him very human flesh of the virgin's womb. But seeing these things be found in the Gospel, we do wholly believe them: neither are we ashamed of the Gospel of Christ. At this day also, the elder men do sometimes upbraid godly young men, which are studious of the Gospel: or at least wise their senses and human reason repugneth them, saying; Are ye not ashamed of this new doctrine? Are ye so blind, that ye see not, that by this means good works are condemned, the worshipping of God goeth to wrack, the ministery of the church is trodden under foot, the dignity of priesthood disdained, ecclesiastical wealth come utterly to nought? What patrons or supporters of learned men shall ye have hereafter? Did your ancients, which went before you, both in this university, and also in others, being both doctors, and also notable men, follow these steps? These men also we ought to answer; We are not ashamed of the Gospel, howsoever ye speak ill of it. If so be they will say; We have the Gospel, yours is a new doctrine: let us answer them again; A comparison between the doctrine of the Gospel and the papists. So much is that the Gospel which ye have, as is to set forth feigned worshipping of God, (casting away and contemning the sincere worshipping described unto us by GOD) as is to worship stocks and images, as is to obtrude vows, whereby such men are drawn away from matrimony, as have most need thereof; as is to erect pilgrimages unto images, to worship the bones of saints, to invocate the dead, and an infinite number of such other like. Wherefore ye ought to be ashamed of your doctrine, and not we of the Gospel of Christ. Let it be diligently examined, what we by the same Gospel do judge of the honour of God. We attribute all things unto him only; we will in all things depend upon him only. Further, see what our judgement is concerning the worshipping of him: we desire to retain the same pure and holy, as it is delivered us in the holy scriptures. What do we think of good works? We urge them continually, and require to have them so perfectly done by us, as we always think, that there remaineth some thing not perfectly done of us, unto which we ought to level, and whereunto we should direct all our endeavours. What determine we as concerning the holy ministery? We labour to have it in great estimation, as that whereby God worketh our salvation. What of sacraments? That they should be kept pure and uncorrupt, and be reduced unto that use, whereunto Christ did institute them. What judge we of magistrates? That they should be obeyed, and that we should be subject to them in all things; so they command nothing against the word of God. What esteem we of poor and miserable men? Even that they should be helped and relieved. What of public peace and tranquility? That it be kept, even with the loss of our goods. What of sciences and good learning? That they should be maintained and advanced. Why do ye object antiquity unto us? There is nothing that we more desire, than to have things brought to their old state. Ye have brought in new things. We require again the state of the primitive church, and desire to have again the ordinances of the apostles: wherefore there is no cause why we should be ashamed of the Gospel. Of the which, they that complain, do rather lament the loss of their gains, than that they can accuse our doctrine. And if any troubles or discommodities happen, they must not be ascribed to the doctrine; but unto those, which under the pretence of Christ, and of the Gospel, do seek those things, that are their own, and not those things which are jesus Christ's. 10 And Paul doth join confession to faith; In Rom. 10, 19 because thou shouldst not imagine, that he speaketh of a vain and dead faith, but of such a faith, as bringeth forth confession. And although there be a great many of good works, which follow faith; yet Paul nameth that which is principal, and may most easily be gathered by the words of Moses: for in Deuteronomie, Deut. 30, 14 he with the hart joined the mouth. And Christ saith; Matt. 12, 34. Of the abundance of the hart, the mouth speaketh. How be it, this must be well considered, that Paul attributeth justification unto faith, but some salvation he assigneth unto confession. And by salvation he meaneth not there the chiefest salvation, that is, our reconciliation with God, or absolution from sins, as he before did, when he said; Rom. 10, 9 If thou shalt believe that God raised him from the dead, thou shalt be saved: again; Whosoever shall call upon the name of the Lord, shall be saved: Ibidem. 13. but by salvation he understandeth a further perfection, wherewith they be endued that be already justified. For the powers of their mind, and the members or instruments of their body, are daily made perfect by doing of good works. And without doubt, when we confess the Lord, we by this laudable and holy work do much profit. Phil. 2, 11. So meant Paul unto the Philippians, when he said; Work your salvation with fear and with trembling. But and if thou affirm, that in this place, by salvation is understood justification: that will we grant only to be understood as touching th'effect, & as they use to say, Aposteriori, that is, By that which followeth; namely, that a man may hereby judge that such a one is justified. This place also maketh much against certain libertines, which renew again the error of the Carpocratians, and say, that We must not confess the verity of faith, before the judgement seat of persecutors. From which error the Nicodemites of our time are not very far off, who say; that It is enough to think well in the hart, although outwardly, true godliness be dissembled: and although men do go to the rites and ceremonies of the Papists. Indeed we must take heed, that we do not rashly cast ourselves into dangers. But when as God bringeth us unto them, and that we are examined touching the truth; we must remember, Mark. 8, 38. that They which be ashamed of Christ before men, he at length willbe ashamed of them before the Father. The example of Naaman is expounded. In. 2. king. 5. verse. 18. 11 But the example of Naaman, which they object unto us, must be examined. Naaman would have been borne withal, Naaman desired it might have been lawful for him to prostrate before the idol in presence of the king. Look part. 2. pl. 4. art. 28. and pardoned at God's hand; if when the king of Syria worshipped in the temple of Rimmon, he also should kneel and fall prostrate before the idol. Indeed he desireth not by express words, that the prophet, by his prayers would obtain this thing for him; but yet nevertheless, after an other manner, or closely he did signify it. Neither is it against godliness, that they which do feel themselves weak and feeble in faith, should crave to be helped and confirmed * 1. Prayer. verse. 24. by divine power: even as in the ninth chapter of Mark, the father of the child that had a dumb spirit, who said, that he did believe; and yet nevertheless prayed, that his unbelief might be strengthened. Doubtless Naaman saw, that there was sin in that action of the which he spoke; and therefore desired pardon for the same. For there is no man that desireth pardon for just and honest things. He therefore knowing his own infirmity, and understanding that this should happen unto him, desireth pardon for his offence to come. Whereby it is perceived, that sin of this kind pertaineth not at all unto ignorance. Sometimes idolatry is committed, being not known to be such as it is: as was the same, of the which Sozomenus wrote in the third book of his history; A horrible act of julian the Apostata. where he reporteth, that julian the Apostata (a horrible enemy of Christian godliness) sitting in his tribunal seat, after the manner of other emperors, had before him fire and frankincense, to the intent that before him might be continual incense to the idols of the Ethniks. And when he minded at a certain day to bestow a benefit of money upon those soldiers that were about him, and accepted none, but such as had thrown into the fire certain grains of frankincense, in very deed the simpler sort of soldiers, which professed Christ, nothing imagining with themselves of idolatry, as they who thought that the same ceremony rather pertained unto the imperial dignity, than unto the worshipping of idols, threw grains of frankincense into the fire prepared, and among others received the money distributed unto them by the emperor. But afterward, when as they were in banquet one with another, they talked very godlily and honourably of Christ: whereat one of them that stood by, greatly marveled, & said; How can ye either speak rightly, or think well of Christ, seeing ye have this day forsworn him? And he let them understand, that the incense, which was made before julian, was done unto the idols: which they hearing, forthwith departed out of their lodging, crying out, that they were wholly christians; and that they would persevere in the right and perfect faith: that indeed their hand erred, but that their mind remained all one. And while they thus cried out, they came unto the emperor, restoring unto him their money, and praying him (if so it were his pleasure) to kill them; for that they would still continue Christians. Here we see, that the act of idolatry through error was committed. But it happened not on this wise unto Naaman, who had some guess, that the thing which he feared to do, tended to ungodly worshipping [of idols.] He seemeth to demand that of the prophet, which was not in his power; namely, The commandment of avoiding idolatry cannot be dispensed with by men. that he would dispense with the law or commandment, which concerneth the flying from idolatry. Undoubtedly, all mortal men are bound, without any exception, unto that precept. But they do most grievously offend against the same, which being endued by GOD with some great benefit, have transferred themselves unto the worshipping of God: among the number of whom (no doubt) but Naaman was at this time. Howbeit it seemeth, that he meant not of idolatry indeed; An excusing of Naaman but only as touching the outward gesture of the body, whereof he rendereth a reason unto the prophet; namely, that the king might not bow his knee, unless he also did bend down to the ground, because the king leaned upon his hand. And it is not without a fit signification, that one and the same thing is twice repeated by Naaman; namely, The Lord forgive me, or, The Lord be merciful unto me. For that repetition showeth, that the thing which was required, was done with a very humble hart; and that it was desired of the prophet with a most vehement affection of mind. Howbeit, it seemeth, that it should be imputed unto this man's fault, that he was too desirous to keep still his honour and authority: for if he would have given over his state and office, he might have avoided all danger of the sin that was imminent. 12 But they which endeavour after a sort to defend him, do curiously and subtly distinguish the action of bowing down before an idol. If so be (say they) that Naaman had bowed his knees, with intent to follow the doing of his king, than had the work of them both been of one sort, reason, and nature; and therefore should have been condemned of idolatry. For in imitating of the king, he would have done the very same thing that the king did, whose purpose was to worship the god Rimmon: wherefore, neither could he that did imitate idolatry, be absolved. But this is not agreeable with Naaman, who had already called Elizaeus to witness; that he would not from thence forward offer any oblations or sacrifices unto strange gods: wherefore it resteth, that the same action was only a certain kind of duty towards the king. Which action undoubtedly of his own nature and simply was indifferent: for to sit with the king, when he sitteth; to stand with him, when he standeth; to kneel with him, when he kneeleth; do not (in respect of themselves) belong either unto virtue, or unto vice; but may be done either well or ill: whereupon it is said to have his form and kind of the things added, which they call circumstances. Those undoubtedly, if we have respect unto in this place, the act of Naaman will be found faulty. For first, there is a respect to be had unto the place wherein it is done; as being in the temple, and before an idol, together with the king worshipping prostrate: also Naaman maketh himself one of the idolaters. Furthermore, the quality of the time itself is to be considered; namely, that even then, when the king should worship, he should bow himself before the idol Rimmon. For men are not wont to adore all the while they be in the temple, but then only, when they implore the help of God, when they give thanks unto him, when they praise and celebrate his goodness or power. These qualities and circumstances do show, that the act of Naaman was faulty. But hereby they yet still endeavour not a little, to excuse the same; because in such kind of doings, the respect itself, whereunto it is done, is of no small importance: because To kneel (as they say) if a man have no regard unto the idol, hath nothing therein, that can savour of sin; whereas on the other part, whosoever boweth himself unto an image, having regard unto it, may not be counted free from idolatry. Whereupon they think, that that respect being removed from Naaman, and the same being in the king; the sin of idolatry did stick only in the king, and not in Naaman. And these witty heads bring a similitude of a prince, A similitude. whom many noble personages do accompany, while he goeth unto an harlot. For they be not guilty of the whoredom, in following their Lord according to their duty, because they are bound by just and honest laws so to do: neither do they accompany that man as a hunter after harlots, but as their prince. But this similitude that is brought, differeth much from the matter, which we have in hand: for they that so follow a prince, do not by that following enter into suspicion of whoredom; for all men know, that the harlot belongeth to their prince, and not to them: but in the prostrating of Naaman before the idol, there appeareth no difference; seeing that the worshipping of the image might equally be ascribed as well to Naaman as to the king. 13 And this by the way is to be noted, in this disputation, that consideration must be had of the person, which so kneeleth; who is sometimes unknown: and therefore while he is seen in the temple prostrating himself together with other, before the image; it is thought, that he doth the very same thing that others do. But if so be it be known, that he abhorreth the worshipping of idols; he might be thought to be present and prostrate with the king for some other cause: especially, if there had in the mean time happened a protestation, which the holy history showeth not to be done by Naaman in the temple of the Assyrians. Also they ascribe it to be a virtue in him, and not a vice; that he would retain still his place and principality. Because (say they) it behoved to take heed, lest an ungodly and wicked idolater should be placed in the steed of him: but the familiarity, which he had with the king, helped very much to the furtherance of godliness. These things indeed are after a sort spoken plausibly, I will not say, subtly and cunningly. And it cannot be easily told, how prone men are by all means, either to excuse sins, or to make light of them. Wherefore passing over these things, let us follow that which we find in the holy scriptures; to wit, that we must not only avoid sins, We must abstain not only from evil, but all appearance of evil. 1. Thes. 5, 2● but we must also abstain from all appearance of evil: and that it is not lawful for any man, by his example to induce an other man to sin. Wherefore, seeing Naamans' doing would have a manifest form and token of idolatry, and by an argument of example, would confirm others in the wickedness of idolatry; therefore it was evil, and must needs by a right & sound judgement be condemned. And as concerning that which is alleged of a dangerous success unto Naaman, and of his profitable familiarity with the king; we must not give such heed thereunto, as in respect thereof, unjust and unlawful things should be committed: seeing the apostle in express words hath said in the epistle to the Romans; We must not do evil, that good may come thereof. Wherefore above all things let us beware of ill exampls & idolatry; Rom. 3, 18. We must not do evil for good sake. & let the events & successes of things be committed to God. Further, why should we excuse Naaman from fault, seeing he himself in his own work acknowledgeth the same? For he desired not, that God would forgive or be merciful unto him, in an honest and just act. Besides this, howsoever we excuse his idolatry, we can not defend his shameful dissimulation. Undoubtedly Christ said; Let your light so shine before men, that they seeing your good works, may glorify your father. Matt. 5, 16. And so we must take heed, lest that men, beholding our wicked works, should blaspheme the true God, whom we worship; and we by that means be confirmed in their ungodliness. If we ought in every thing to deal sincerely, that doth godliness and religion require to be most devoutly fulfilled in them. It is not lawful for godly men to halt on both sides; neither is it lawful on this behalf to serve two masters: and as the law commandeth, 1. Kin. 18, 21 we must not plough with the ox and the ass together. Matt. 6, 24. The field also is forbidden to be sown with seed of sundry kinds. Neither was it granted, Deut. 22, 10. that we should wear a garment woven together with woollen and linen; because the rite of a thing forbidden, and of a thing commanded by God, ought not to be confounded together. Wherefore Naaman, which had already professed the worshipping of the true God, is not allowed by the judgement of godly men, to bow himself down together with the king before the idol Rimmon. Much more valiantly than he, did the princes of the religion behave themselves at Augusta, with Charles the fift of that name: for they indeed went with the emperor, An example of the princes of the religion in our time. as he was going to his Mass; but they brought him no further than the church doors, & from thence they departed. What they believed, or what they judged of the Mass, they openly testified by their going away. 14 It is demanded by some, what was to be done of the captive maid, which was compelled to serve her idolatrous mistress, What the captive maid was to do. and to hold up her garments when she went to the temple of her God. She should have been advised to go, seeing she might not otherwise do: but she ought to have taken heed that she kneeled not down, or made any show of adoration and reverence unto the idol; that all the standers by might perceive how free she was from idolatry. For it is not absolutely, and in all respects forbidden to godly men, that they should not be present in churches, while profane and execrable rites be exercised. No absolute commandment that the godly should not be present in churches among the profane worshippers. 1. Kin. 18, 27. For Elias was present, when the false prophets did sacrifice unto their Baal; but yet, as one that mocked them, and that boldly. And he triumphed against them saying; Cry out aloud, because perhaps that God of yours is either in his journey, or in his lodging, or sleeping, or occupied about some great business, he heareth you not, It is greatly to be weighed, with what mind, with what countenance, with what gesture, & with what words a man is present where horrible idolatry is committed. The fellows of Daniel. Dan. 3, 3. Were not the fellows of Daniel present in the field, having now obtained high offices and dignities; when the golden image of the king was with great pomp erected? Present no doubt they were, but they worshipped not the same: and they were bold constantly to say unto the king, that they would never worship it. Also there was present a man of God at the service of jeroboam, 1. Kin. 13, 1. A man of God present at the service of jeroboam. Act. 17, 23. when the king himself offered incense to the golden calves: but he being sent from God, came thither, and reproved, and detested that which was done; adding those threatenings which the Lord commanded him to speak. Paul also entered into the temple of the gods at Athens; certainly, not to the intent he would allow of the idolatrous rites; but because he might thereby pick out an argument and occasion of confuting idolatry. Valentinianus also led julian even unto the temple: but there he gave a blow unto the prelate of the temple, Valentinian. which sprinkled his gown with unpure water, for the purifying of him after the Ethniks' manner. Further, all the arguments which Paul prescribed unto the Corinthians, touching the sitting down at the feasts of idols, 1. Co. 10, 14 and of eating of meat dedicated unto idols, do reprove this boldness of making semblance, and of giving offence to them that stand by. And so do those reasons, which be declared unto the Romans, for repressing of them, which were over strong and bold: Rom. 14, 1. who for meat and drink sake offended the weaker sort, through a hurtful liberty. Unto Eleazar one of the principal Scribes, a man of very great honour and estimation among the hebrews, 1. Macha. 6, verse. 18. 19, etc. Eleazar, licence was given, that he eating some other kind of flesh, should make show as though he did eat swine's flesh: which thing he utterly refused to do; saying, that To feign as though he did eat things forbidden, was all one, as if he should eat them indeed. 15 Besides this, I admonish the readers, that they weigh well the holy history, that it showeth not whether Naaman either did or did not that which he feared he should do: and therefore no argument can be taken of his fact. Further, if he had done it, it followeth not thereupon, that he did it orderly, rightly, justly, wisely, and godly. Let us rather account, (as we said before) that he in that fact acknowledged his fault; the which should have need of pardon and forgiveness. There is nothing therefore, that by this example men can excuse their coming unto unpure Masses: seeing Naaman himself desireth of the prophet, that this sin may be forgiven him. It might be also, that Naaman being helped by the godly and holy intercession of the prophet, turned home so well confirmed, as he did no more bow his knees before the idol Rimmon. We must weigh herein the answer of the prophet. 2. Kin. 5, 19 Moreover, I think that this aught to be most diligently marked, that the prophet did not answer him; Go thy ways, so do thou: the Lord will be merciful unto thee: but he only said; Go thy ways in peace: which is all one, as if he had promised, that he would aid him with his prayers, according as he had desired. But they say; If that were sin, into the which he feared he should fall; why did not Elizaeus reprove him? Why did he not warn him, that he should diligently beware of such an offence? Some answer, that this man was not yet to have been justly blamed; and that (according to the word of the Lord) The smoking flax should not have been extinguished, Esaie. 42, 3. and the shaken reed broken. And that many things also ought for a time to be licensed to the weaker sort, which should not be granted unto the stronger. They feign in like manner, that Naaman went to retain the worshipping of idols with the true and sound religion: 2. Kin. 5, 19 and that the prophet commended his godliness towards jehovah, & tolerated his outward bowing before the god Rimmon; but yet would not allow of the same. Howbeit I judge neither of these saiengs to be true: for the weak sort must not be borne with, How far forth the weaker sort must be borne withal. unless it be as touching Adiaphora, that is, things indifferent: but in those things which be utterly against the law of God, and be very sins in deed, nothing can be dispensed unto them by men. Further, the mind of Naaman was not to retain still the worshipping of idols; seeing he testified unto Elizaeus, that he would thence forward sacrifice unto jehovah only, and not to any strange gods. And thus I had rather say, that the prophet would not reprove Naaman; because he perceived him not ignorant that the same was sin, for the which he made request. Wherefore, seeing he knew it, he was not to be taught; but rather to be comforted, & to be strengthened, as concerning the help of God. And where as he said; Go in peace: it seemeth that he promised him not to be without the help of God, the which should preserve him from so grievous a fall. So then, in speaking after that sort, he both promised to make prayers for him; & also foreshowed, that he himself should be heard, lest that Naaman might fall. 16 Moreover, seeing the Nicodemites have nothing out of this place; they show themselves greatly to be laughed at, The Nicodemites show themselves to be young soldiers, when they will be accounted Naamanites. who being in their own judgement strong & wise, would be compared to Naaman the Syrian, but newly converted unto God: whereas they rather declare themselves, by this reason, to be young soldiers. If they are to be accounted young soldiers, let them remember, that soldiers of this order will not always abide in that state; but do aspire to higher and better degrees. But when (I beseech you) will these men lay away their apprenticeship? verily never, if they continue always in dissimulation; and together with the knowledge of the truth, be present at Masses, and corrupt worshipping of God. Neither are we to pass over, that in armies they use to spare raw soldiers; for they are not placed where the greatest dangers be: but these men will be in the midst of the flames, seeing they join themselves with idolaters, A similitude. and are not afraid to be present at their corrupt worshippings. Even as in buildings, the weak stuff, that is, certain brickle stones, and weak timber, is not placed there where much weight must be borne: so weak men, and they that fall on every side, ought diligently to avoid a dangerous station. Let them say which of these they will, it is in their choice; whether they will be old soldiers of experience, or else young soldiers not yet trained. If they be old soldiers and strong; let them take valiant things in hand, let them renounce and confute idolatry in free and open speech, let them not dissemble at all, and let them speak the truth with great boldness of speech: but if they will be weak and unexpert soldiers, let them not enter into perils, which they are not able to hear. God must not be tempted, neither must we presume above the strength that is given us. And thus far touching this argument of the Nicodemites. 17 But now perhaps some man will demand, Whereto the words of Naaman have respect. whether the words of Naaman do belong unto repentance, or perhaps have respect to any other matter? Some say, that these saiengs cannot be drawn unto repentance, because none doth repent of sins that are to come. Further, because that true and sound repentance hath always joined therewith a strong and constant mind, or a purpose of not committing such things again, whereof we do earnestly repent: which was not in Naaman; seeing he testifieth, that he would bow himself before the idol Rimmon. Howbeit, such words do not disagree all manner of ways from repentance: because they do not only respect the sin that should come; but also the present infirmity, whereby he perceived himself prone to fall into sin. Therefore it grieved him, that his faith was not so firm, as he might altogether strive against the sinful act. It grieveth the godly that their faith is not strong enough to resist their corrupt nature. Even as it doth not a little repent all godly men, of their vicious and corrupt nature, that is, of their original sin; whereby it cometh to pass, that we be ready bent to commit sin; and to be bitter enemies of virtues. But I would more absolutely answer; namely, that it was an humble speech of Naaman, whereby he earnestly implored the help of God, and the prayers of Elizaeus. Last of all this remaineth to be inquired, why the prophet warneth not Naaman, Why the prophet warned not Naaman to go to jerusalem. that he should convey himself to jerusalem, where not only he might avoid that fault which he feared; but also, that he might worship the true God in the temple of Solomon? Of this question there may be three reasons assigned. One, because the prophet would teach, that God may be worshipped in all parts of the world, neither that he had tied salvation unto certain places and lands. secondly, that it furthered very much the glory of God; that his name should be celebrated, not only in jury, but in Syria also: for bringing of which thing to pass, the return of Naaman into his country did greatly help. Moreover, it was profitable for Naaman to be absent from jerusalem; for because that sound religion, and perfect godliness was now fallen there in decay, whereby he being newly converted unto God, might have been infected: so far is it off that he should there have been reform. Neither was he to fear so great a danger in Syria, where their idolatry was so gross, as every godly man might easily beware of the same: but at jerusalem, a novice in religion could not easily have avoided the superstitions, which were joined together with lawful ceremonies. ¶ Of the fall in time of persecution, look epistle second, whose beginning is; Since we together. That the possession of riches is lawful for godly men, how they must be used; also of the enduring of poverty. 18 Seeing we read that Abraham, a man of God, was very rich, and plentifully endued with all kind of wealth; In Gen. 13, 2. look the second epistle. as also very many other godly men have been: it is good to speak somewhat of the lawful use of riches in godly men. Wherefore let this be the proposition; The possession of riches is not forbidden by God unto godly men. It is proved; Because that riches be the gifts of God; Therefore they be convenient for godly men: That riches are the gifts of God. whom we must not think that God would drive from his gifts. These I prove to be the gifts of God, because they are called his blessing: neither doth blessing there betoken any other thing, but a gift. Further, a promise of them is made to the people of God, therefore they are not evil, because God doth not promise evil & unlawful things. They be instruments of virtues; namely, of liberality and almsdeeds. Further, God is said to make his sun to rise upon the good and evil, and upon the just and unjust. Matt. 5, 45. But by rising of the sun, and by rain, even all those fruits be understood, which be derived from those beginnings: wherefore substance and the abundance of things are given by God, as well to the just as unjust, to the good as well as to the evil. Wherefore it cometh to pass hereby, that it is lawful for the good and godly sort to have riches, seeing unto them God is the author of those things. But if it be objected, that a christian man must leave all that he hath, (as it is said that the apostles did) in the 19 of Matthew, Matt. 19, 27 Mark. 10, 28 and tenth of Mark: it must be so understood, that a godly man must attend to his vocation, with a mind that is free and alienated from carefulness; in such sort, How a christian man doth leave all. as with the love of those things he be not drawn from the same. But it must not be inferred hereby, that a man is constrained to cast away his goods: neither do we read, that the apostles did so. Levi, who is said in the fift chapter of Luke, to have left all that he had; verse. 28, 29. yet did he afterward make a great and fine banquet unto the Lord, and that doubtless of his own proper goods. Peter in like manner, having now followed Christ, had a house at Capernaum, into the which he brought Christ: Matt. 18, 14. & in like manner, after the resurrection of Christ, he had a ship, & nets, john. 21, 3. and did fish together with the other apostles. So that the substance & riches, which is possessed by godly men, is not condemned; but the affection, whereby they cleave thereunto, more than is convenient. Wherefore the disciples of Christ, when they follow him, are meant to forsake that which they have; because they ought so to be affected, that they will forthwith cast away the same, if at any time the profession of the Gospel shall so require. As if a tyrant would say; Either renounce thou Christ, or else thou shalt forego all thy goods: thou must straightway forsake all those things. In like manner, if God call thee unto any function; or unto any place, whereby it shall be necessary for thee to forsake thy goods, thou must straightway leave them: otherwise it is lawful for thee to retain them. Neither object thou unto me, that saying of Christ to the young man; If thou wilt be perfect, go thy ways, sell that thou possessest, Matt. 19, 21. Of the young man whom Christ commanded to sell all. and follow me: for this was a special calling of him; neither did Christ rashly command him to do it. The man thought that he had fulfilled the law, in such sort, as if there had wanted nothing unto perfect instruction: but how far he was from the same, the Lord would have it declared unto him, when he commanded him to do this; for it taught him forthwith that he did not as yet love God above all his riches, for he went away sorrowful. And it is to be thought, that he took profit by this admonition: so that he now knowing his own infirmity, returned at the length unto the right way. And whereas the Lord saith in the same chapter, Ibidem verse. 24. that it should be Easier for a camel to pass through the eye of a fine needle, &c: he doth not infer, that it is unpossible for all kind of rich men to be saved; but for those only, which Mark (entreating in the tenth chapter of the same argument) expresseth, Mark. 10, 24 saying, that It is unpossible for them to be saved, The godly are constrained to get their riches by just labours. which put their trust in riches. And so far is it off, that godly men are forbidden to have riches, as they that live well, are constrained to get themselves wealth by their just labours: whereby they may maintain both themselves, and theirs. hereunto the apostle exhorteth the Thessalonians, 1. Thes. 4. 11 that they should have wherewith to sustain, not only themselves and their family: but also, that they should have over and beside, whereby they may be able to distribute unto the poor. Wherefore the same apostle, verse. 28. in the fourth chapter to the Ephesians saith; He that hath stolen, shall not now steal, but shall rather labour with his hands, that he may have wherewith to give them that suffer necessity. Under what conditions riches may justly be retained by the godly. But that riches may be lawfully retained by them that be just, certain conditions are needful. condition 1 First, that they be gotten of them by just means; that is, not by arts, which in their own kind are evil, or of themselves good, yet forbidden, and not agreeing with that person. For, none ought to withdraw himself from teaching of the word of God, to practise shoemakers craft, and thereby to enrich himself. condition 2 Let him not abuse them, so as he would have them to maintain riot and voluptuousness. condition 3 Let not the mind of him that procureth them, be drawn away from the confidence in God, from his vocation, or from the worshipping of God. condition 4 Let him not hoard them up, but let him distribute them to the poor, when and according as need shall require. condition 5 Let him put no trust in them, as Paul in the first to Timothy the last chapter hath admonished; verse. 17. Command thou the rich men of this world, that they put not their trust in the uncertainty of riches. condition 6 Let not rich men take stomach unto them, so as they become proud, advancing themselves, and contemning the poor. condition 7 Let them weigh that riches are unstable, and may easily be taken from them. Wherefore, let them not set their hart upon them: and when the Lord shall take them away from them, let them say; job. 1, 21. The Lord hath given, and the Lord hath taken away, even as it pleaseth the Lord, so let it be. condition 8 Let them acknowledge, that they have gotten them of the Lord, and not by their own power. condition 9 And let them every day more and more mortify the desire of having; lest the desire of having should as much increase in them, as they be grown in wealth and riches. In 2. kin. 11. Worldly goods must not be so greatly expected. 18 Here there is a thing that we may very profitable learn; namely, that external goods must not with so great affection be desired and sought after, as they be sought for & wished by unskilful men: for such is the infirmity of man, and weakness of mortal men's wits, as they will not easily appoint any measure unto riches. Yea and moreover, the knowledge of human and natural things, ought not to be immoderately desired of us. For otherwhile, we putting our trust therein, and being puffed up more than is meet, Why God gave so great riches unto Solomon, when as he knew they would turn to his destruction. Matt. 5, 45. do the less depend upon God, and upon his word. But some man will say; Seeing God loved Solomon, and that he knew, that these goods would turn to his destruction; why did he bestow them upon him in such plenty and abundance? First, I answer; They that ask these things, may by the same reason demand; why GOD raineth as well upon the just, as upon the unjust; why he maketh his sun to rise both upon the good and evil: seeing it is not unknown unto him, that the unjust & evil men do abuse both the sun and the rain. It may be asked also; Wherefore God (seeing he knew that Pharaoh would not obey his word, but rather become the worse by occasion thereof) sent notwithstanding Moses and Aaron with his commandments to him. Exod. 4, 21. Neither yet was God ignorant, that the jews would scorn the prophecies and oracles of the prophets; and yet nevertheless, the captivity of Babylon being at hand, he sent such a number of prophets unto them, as he seemed good at that time to set open the school of the prophets. Now than this kind of questions is superfluous: for an order can not be prescribed unto God, neither ought his government to be limited by our reasons. Howbeit, touching Solomon, I say; A discourse touching the end of Solomon. that either he pertained unto the predestinate, or unto the reprobate; certainly one of the two we must admit: for betwééne these can be granted no mean. If he were of the elect and predestinate, he belonged unto everlasting life. And in very deed the hebrews affirm for a certainty, that he repented after his fall: yea, and they say, that the book Coheteth was written by him in the very time of his repentance. Wherefore we are warned and taught by his falls, to put no trust in our own selves; and that we esteem not of the pleasures and delights of this world otherwise than they are: seeing we hear that king Solomon, when he enjoyed all those things in most abundance, did pronounce generally of them; Eccles. 1, 1. Vanity of vanities, and all things are vanity. Which sentence verily, if a common person, a poor man, or an husbandman had pronounced, all men in a manner would have said; How doth this fellow know hereof, who neither hath had experience, nor yet could procure unto himself pleasures and delights? Therefore God would, that he should affirm this saying, who being furnished with kingly power, and infinite wealth, might attain unto all kind of pleasures and delights. And seeing he prevailed greatly in wit, and excelled others in singular knowledge; undoubtedly he saw all the ways and means, by the which pleasures and delights might be obtained. For (as he himself confesseth) he spared no cost; he appointed for himself singers, both men and women; he prepared for himself rich buildings, and also notable houses of pleasure, and fishponds in the country: and finally, he had experience of allthings, whereby men are wont to attain unto bodily pleasures. But yet at the last he repenting, with vehement affirmation cried out; Vanity of vanities, and all is but vanity. Wherefore, if we embrace this sentence, we will say that he did repent, and that the predestination of God was not made frustrate in him; and that his falls were specified in the holy history for all our instruction; and they were laid before our eyes by the providence of God. But if he be reckoned among the reprobate, yet can it not in like manner be denied, but that by his falls we have notable warnings: but he himself, which transgressed, hath undoubtedly suffered just punishment of his ingratitude. Yet nevertheless, there is no cause why we should by any means accuse God, who endued him abundantly with all good things. In men certainly is always the cause of sin, the which in no wise can be in God: yet is it not therefore brought to pass, but that GOD may use the transgressions of men, for the instruction of his own chosen people. Let his own secrets be sound and entire unto himself: let us follow his will, according as it is revealed in his law and divine scripture. And in the mean time let us consider, that it is no safe way, to live in continual prosperity. Wherefore it is not by the fault of the gift of God, that we fall headlong into damnation; but it cometh by reason we are so very corrupt, that we never (in a manner) keep ourselves within just limits. It is an incredible thing to be spoken, what great liberty the most mighty Monarches, the rich men, and notable learned men, give unto themselves. And if there be any other example extant of this thing worthy to be given; I suppose this of Solomon doth chiefly serve to the purpose. Of Liberality and Magnificence. 19 In the bestowing of money, In the commentaries upon Aristotle's Ethics. the mean is accounted liberality: and he which exceedeth, is counted riotous, unthrifty and prodigal; he saveth not his things, nay but he destroyeth them; he giveth over much, but receiveth little. But the covetous man, he standeth in the other extremity, and receiveth more than is meet, but bestoweth less. Wherefore excess and covetousness are on this wise opposed one against another. Magnificence. Magnificence is by Aristotle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because expenses are powered out beyond the bounds of measure and honesty. This excess is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A certain affectation of gorgeousness and greatness, while in the bestowing of cost, we endeavour to have an honour and comeliness, where need requireth not. For base artificers, since they be unskilful in things, while they would seem to be magnifical, do greatly offend in this kind of expenses. Once a shoemaker that became rich, made a feast to the people of Rome. And Aesop the player in tragedies, minding to make a magnifical feast, bought tongues of most precious birds. And oftentimes in cities, where the people's favour is sought, such kind of expenses are used, because the people delight in them. And those base artificers, which know not wherein a mediocrity standeth, although for their small ability they are not able to make such expenses; yet are they delighted in them. Wherefore Cicero said; that Private riotousness did not please the people of Rome, but public magnificence. 20 But here peradventure some man will ask; In 2. King. 4, at the beginning. For what cause God so often suffereth his people, that is to say, those which do truly and sincerely worship him, to suffer poverty? job. 1. Tob. 2, 12. Gen. 32, 10. For the holy histories do show, that job, Tobias, and jacob, when he went to Laban as a stranger from his father's house, and many other of the saints, were brought into poverty. Of these events there may be many causes showed. One is, that God, by this kind of exercise would declare the faith and patience of his people: for by such means he bringeth forth into light those virtues, which he hath bestowed upon them, lest they should be hidden. Furthermore, he will sometime have his protection and care towards them to be made manifest, when their state being changed, he maketh them rich again, and restoreth them to their former state: according as we know it happened unto job, Tobias, and jacob; and unto many others. Further, he will teach us hereby, that we must not make so much account of worldly riches, as we should thereby measure the grace and favour of GOD. Look In 2. Sam. 22, verse. 24. Galat. 3, 28. For even as, respecting the kingdom of heaven, there is neither male nor female, neither bond nor free: even so there is neither rich nor poor. Which thing cannot generally be affirmed by the Papists, which sell their pardons for money, and for rich oblations do pull souls out of purgatory: which oblations, seeing the poor cannot make, they want those benefits of theirs. Besides this, through want of the goods of this world, God bridleth the wantonness of the flesh: for there be very many, which if they should abound in wealth, they would abuse the same to the fulfilling of the lusts of their flesh. Wherefore by this wholesome remedy the heavenly father doth keep them under, lest they should shamefully run at large. And lest that poverty should be reputed for an infamous and vile state, the only begotten son jesus Christ our Saviour would suffer the same, while he lived among us. In 1. Cor. 4, ver. 11. 21 Yet perhaps some man will here doubt, that seeing Christ hath said; that The workman is worthy of his reward. Matt. 10, 10 And again; Your heavenly father knoweth, Matt. 6, 32. that you have need of all these things. And again; Seek ye first the kingdom of heaven, Ibidem. 33. and all things shall be given unto you: and David saith; I never saw the just man forsaken, Psal. 37, 25. nor his seed begging their bread. How can hunger, thirst, and nakedness, (which the apostle in the first to the Corinthians, the fourth chapter, declareth that he suffered) agree with these things? We answer, that the promises of God are most true; but yet that they are not separated from the cross. God hath promised the foresaid things; but yet not so, as we should possess them without penury and affliction. Matth. 4, 2. john. 18, 28. 1. Sam. 21, 3. Christ did hunger and thirst. David also did hunger, and so hunger, as he was driven to eat the sew-bread, and to send to Nabal the Carmelite to request meat at his hands. 1. Sam. 25, 4. The apostles themselves so hungered, Matth. 12, 1. as through hunger they were constrained to rub the ears of corn, and eat the grain, which they had rubbed out with their hands; and that on the sabbath day, to the great offence of the Scribes and pharisees. Wherefore God giveth unto his, those things, which be necessary unto life; but yet at such time, and in such sort, as shall seem good unto him. Sometimes he expecteth, that we being hungry and thirsty, should want meat and drink; to the intent that (according to his promises) we should require these things of him by prayer; and be the more confirmed in him, that we may understand them to be his gifts. Besides this, he would that his should sometimes be pressed with hunger, thirst, and nakedness; that they may yield a testimony unto the truth, for the verity whereof, they had rather suffer those things, than deny the Gospel of Christ, for the abundance of living, and of things necessary [unto life.] At which times, although God doth not furnish them with meat, drink, & apparel; yet doth he give them such things, as be far better than these: that is to wit, faith, hope, and charity, and such a spirit of fortitude; as the saints judge, that to suffer these things, is most profitable and glorious. The twelve Chapter. Of Fortitude, of mortification, of enduring the cross and afflictions; wherein is also treated of flying away, and of banishment. seeing that in the holy scriptures there is oftentimes mention made of fortitude, In 2 Sam. 10, ver. 12. it shall not be amiss to speak somewhat of the nature thereof. The definition of fortitude. Fortitude therefore is an habit of our mind, whereby (according to right reason for justice and honesty sake) we hold a mean between fear and boldness. Upon the Ethics of Aristotle. They which exceed in not fearing, are showed to be they, which have utterly put off all fear, and are so stout, as they are not moved, no not with those things, which do altogether exceed nature: as thunders from heaven, lightnings, earthquakes, and such like. Yet for all that do not these exceed in hardiness: for they therefore will not put forth themselves of their own accord to perils, or attempt any difficult thing for an honest cause. And they which be of this sort, are thought to be in a certain madness and fury: they are without name, because there be few such found. Thus the matter appeareth with some: whosoever is bold, feareth nothing; but not so on the contrary part: for many may be without fear, which are not bold, nor will move or attempt any thing. Howbeit, the case doth not so stand: for he that is bold, is not altogether unfearful, in such wise as he hath put away all fear. No doubt he is somewhat moved therewith, but he easily and many times hath the over hand; yea, and he is bold more often than he should. Wherefore, he rather departeth from right, and from the nature of man, which exceedeth in unfearefulnes, than he which overcometh with boldness. Now than we must thus order the matter, that a valiant man is bold, but yet with reason; namely, when it behoveth him, and when reason beareth rule over the fear that is in him. But he is a rash fellow, which is bold to do any thing rashly: for he putteth forward himself to perils, but without reason: in deed he hath not set aside all fear, but the greatest part he hath. But even as in excess are placed divers affects of unfearefulnesse (as I may say) and of boldness; why likewise in the defect are there not assigned two, but one; whereby we are said to be cowardly or fearful? We answer, that even there also are appointed two manner of defects; seeing some are said to faint either by too much fearing, or by not daring. But the fearful and cowardly seem to be joined together both in one name, since they be not separated one from an other: for he that is too fearful, dare do nothing: and again, he that dare do nothing is over fearful. But the matter goeth not thus: for it may be, that some man feareth nothing, and therewithal dare do nothing. Rather are those two sorts joined together by Aristotle, because the cowards or the fearful, are comprehended both under one name. But he which so exceedeth in not fearing, why is he not called unfearful? And why is not this affect called unfearefulnes? Because these names are also agreeable to him that is valiant, and in like manner to him that is bold; and therefore they cannot be proper to him, whom we have called unfearful. But albeit (as I have said) that fortitude holdeth a mean between fear and boldness, yet it is most of all considered in the overcoming of fear. For seeing that virtue is placed in hard and difficult things, it is a great deal more difficult in great terrors to repress fear, than to restrain boldness. For boldness is oftentimes repressed, even by the object itself: but fear is rather increased and kindled by dangers. The end is honesty and goodness: The end. for otherwise, if a man for his own commodity sake should be led to do valiantly; that is not fortitude, but rather cruelty and fierceness. But honesty and goodness is, to take in hand labours and perils, either for religion, or for righteousness, or for our country, or else for our parents. But above all other things must fear be subdued and overcome: for it hath always respect to some great evil. Fear defined. For they define fear to be the eschewing of an evil, likely in short space to happen. Howbeit, we do not respect fortitude in every fear: for there be certain evils, which of their own nature, and of the duty of a good man ought to be feared; of which sort be all kind of sins. Against these we are armed, not with fortitude, but with duty: for in the repressing of those evils, which are purchased by our own fault; we are not called valiant men, unless a man will speak unproperly. For so saith Paul; 1. Co. 10, 22 Do we provoke God? Are we stronger than he? Wherefore fortitude is considered in those things which are not received through our own fault, Wherein fortitude is considered but are brought unto us outwardly. Albeit that neither those in very deed do belong all unto fortitude: for the same we defined to be a taking in hand of dangers for honesty and goodness sake. For sickness & shipwreck, and such other kind of misfortunes, we suffer patiently, if we be of a good courage; and yet for all that, fortitude is not considered properly in them: for these things are not taken upon us by choice. And therefore Cicero rightly defined fortitude, to be an enduring of labours, Cicero and a taking in hand of dangers with advisements. And fortitude is chiefly perceived in dangerous and difficult things; Wherein fortitude is chiefly perceived. but most of all in things happening upon the sudden: for virtue is conversant in difficult things, and difficult things be unlooked for. For dangers premeditated, seem after some sort to be mollified. Wherefore the virtue and fortitude of joab was herein chiefly renowned; 2. Sam. 10. because in a sudden and unexpected evil he could take counsel out of hand. Seeing fortitude is set as a mean between fear and boldness, it is after a sort partaker of both; Fortitud is as a mean between fear and boldness. for a valiant man dare commit himself into danger for honesty and goodness sake; but yet in the mean time because he must strive with terrors, he is not a little moved in mind. The holy Martyrs both in our time, and in all ages, do valiantly endure for Christ & the gospel sake, all torments, which can be devised either by tyrants, or by the devil: yet otherwhile, because they be not [made] of marble, stone, or brass, they become somewhat faint, through the very feel and greatness of the dangers. Two things are set forth for a godly man to abide, and take in hand. But fortitude is rather considered in suffering: for that is the harder thing. Plutarch. Plutarch out of the old Poet Menander; It is not (saith he) the part of a valiant man, to say, This I will not suffer; but, This I will not do. For the other thing is not put in our power. Wherefore the subject of fortitude, is that part of the mind, wherein is conversant, fear and boldness. The object which it hath respect unto, is peril. And these two belong unto the matter. The form is mediocrity. The end is honesty and goodness, and the will of God. 2 Now must we see what is the efficient cause thereof. Aristotle in his 3. book of Ethics, saith; The efficient cause of fortitude. that There is a certain civil fortitude, whose efficient cause is the law or ordinance of the common weal. As if there were a law, The kinds of fortitude. that he which shall fly in war, is either infamous, or condemned to die: but he which shall behave himself valiantly, obtaineth either praise or reward. This is not true fortitude, which we now seek for: for that hath not respect either to reward or punishment, but to the will of God. There is an other fortitude, which may be called warlike, which proceedeth of that, that men be skilful in arms, and are acquainted with the policy of war. But neither in very deed is that true fortitude: for if the enemies be either better provided, or more in number, that fortitude faileth. There is an other fortitude, which is stirred up, and kindled by anger: as if so be a man having received an injury, will be revenged: but this also may be among wild beasts. And an other there is, which is engendered of some greedy desire and mind to obtain: but so an ass also may have fortitude; for often times he suffereth not himself to be driven from his meat, no not with stripes. Also adulterers and fornicators, for the fulfilling of lust, do endure very grievous and troublesome things. Howbeit, we must grant that anger doth service unto fortitude: for good men are angry, and take it grievously, if they see any thing done unhonestly, or contrary to that which should be done; yet is not that the cause why a thing is done valiantly. Some men are valiant, through a confidence of their own natural strength; others, for that they are unskilful of the dangers: but those men straightway discourage themselves with the least change of things. But the true cause of fortitude, the philosophers appoint to be in the love of justice, equity, and honesty; because for these things sake we will endure all things. And the root of that love, they put in the knowledge of justice and honesty. Howbeit, because natural reason is easily obscured and deceived, we must have access to the word and will of God, into which no error can fall: and for the defence of his will, there is no danger so grievous, that a godly man ought to eschew. Cicero's definition of fortitude. Cicero in his Tusculane questions saith; that Fortitude is an affection of the mind, whereby (through suffering of grievous things) we obey the laws. Which thing, if by the law, he meant the word of God, it were true: but seeing he understood nothing else than a certain natural and civil prudence, the which, by reason of original sin, and other sins, is very often times deceived, True fortitude from whence. can not consist. But since true fortitude is derived of faith and charity; and that we have not those things of our own strength, but of God; isaiah did very well and rightly revoke the same to the spirit of God, when he said; Esaie. 11, 2. The spirit of fortitude. But thou wilt say, that it is an habit, and consisteth of accustomed actions. I grant: but those actions themselves be not of our strength, but of the holy Ghost. Rightly did Augustine say upon the 13. psalm, Con. 2. He is truly valiant, who is not strong in himself, but in the lord Phil. 4, 13. Also Paul; I can do all things (saith he) in him which strengtheneth me. And in the second to the Corinthians, the twelve chapter; When I am weak, then am I strong. verse. 10. For the saints, when they acknowledge their own weakness, they call upon the Lord, and are made strong. And by these means is God wont to inspire fortitude into men. First, How God inspireth fortitude into men. he lighteneth their mind, that they may understand and see his will; and he so inflameth them, as they think that they shallbe even then most happy, if they may for his sake suffer all most grievous things. secondly, he is present by his strength and power, and fighteth for them that be his; as in old time he did for Abraham, and always for all godly men that be his, which be true Israelites according to the spirit. lastly, because those things, which must be abidden and suffered, be most grievous, and in a manner swallow up reason; the spirit of God is present, and helpeth our strength and minds to endure all manner of things. For the actions of other virtues (as saith Aristotle) are pleasant: but fortitude striveth with grievous and difficult things, and bringeth no pleasure, but in respect of the end. Wherefore the spirit bringeth to pass, that although the body be vexed with grievous torments; yet we endure all things with a glad and joyful mind. So Eleazar, in the history of the Maccabees; In body (saith he) o Lord, I am most miserably tormented, yet for thy sake do I gladly suffer all these things. Examples of valiant men. Let the Romans boast of their Mutij, Cocles, Curtij, and Decii: the Grecians of their people of Marathonia, Salamina, Plataea, and Thermopilae. But we are they that may truly praise our martyrs, who a thousand times more constantly and valiantly have suffered much more grievous things than they. When princes at this day boast of their valiant courage; let them take heed unto what end they employ the same. And we ourselves that profess the Gospel, if we suffer any thing of our adversaries; let us take heed, that we suffer it not otherwise than for the glory of Christ: for so will God himself be present with us, and in most exquisite torments, will give unto us an incredible courage and cheerfulness of mind. 3 But mortification, In 1. Cor. 9, verse. 27. Mortification is reduced unto two principal points. which the scripture so oftentimes urgeth, is divided into two principal points. The first belongeth unto patience in troubles and adversities sent unto us by God: the other consisteth in moderation of expense, and in temperance, the which we of our own accord take in hand, for repressing the wantonness of the flesh. But we must beware that we do not there fasten our foot, as though we did these things of a superstition; but to the intent that invocation, confession, the praise of God, holy reading, and the works of charity towards our neighbour, may be the more easily done. And in any wise these things must be used, that they may prepare the mind unto better things. But we must note, that these exercises can not be comprehended in rules, which may serve for all men generally, as they have attempted to do in monasteries. Furthermore, we must take heed, that there be an honour had unto the body, as Paul commandeth unto the Colossians: Col. 2, 23. Basil and Nazianzen too much mortified their bodies. lest that come to pass, which happened unto Basil and Nazianzen, otherwise worthy bishops, who by reason of these immoderate exercises, so wasted themselves, and consumed the powers of the body, as they were made unprofitable for the ministery of the church. For they were constrained to keep their cabinets sometimes half a year together, sometimes a whole year. 1. Cor. 7, 29. But those words, which be spoken of Paul in the first to the Corinthians, the ninth chapter, the 29. verse, are against the liberty of the flesh; because unto the Corinthians he setteth forth temperance, whereby they should bridle their desires, and remove offence from their brethren. By which reason they also are admonished, who after the example of the Corinthians, when they have given their name unto Christ, and have begun to profess the Gospel, do slack the rains and bridle unto all kind of lusts: which sort Paul diligently instructeth wellnear in the whole sixth and seventh chapters unto the Romans. 4 But of the first principal point, the apostle wrote in the epistle to the Corinthians; 1. Cor. 4, 10. We carry about in our body the death of our Lord jesus Christ, that therein the life of jesus Christ may be made manifest. As if he should say; Therefore are we drawn to the tribunal seat, are racked, & suffer many things, that the death of Christ may be expressed in our bodies: and again, that by the labour and travel of those our bodies, the life of jesus Christ may be declared and set forth. And to speak in few words, the cross is no other thing but adversities, heavy haps, temptations, and sorrows, as well of the mind, as of the body; the which are laid upon us by God, for the glory of his own name, and for our salvation. Causes why God will afflict them that be his. But why God will have his people so to be afflicted, there be many causes showed. First, that his wrath might be declared against sin: with which kind of judgement, God doth very oftentimes begin at his own house; to the intent it may be the more evident, and that others may understand thereby, what remaineth for them. Further, he will by this means stir up his own unto repentance. And he useth these adversities in steed of sermons, the which be of more vehemency and effect than words be. Moreover, by this means, every one of us doth prove, and throughly know himself: for herein we see how much, faith, charity, and other virtues are wanting; or else how much of them we have already obtained of God. And whereas by reason of sin, we be all subject unto these evils, which be the ministers of death; yet is God so good towards us, as he will alter the use of these things, that by them his Gospel and christian verity may be confirmed: in so much that it shall not only have a testimony of words, but also of most extreme calamities, and shall remain confirmed by witness of spending both blood and life. For this cause Christ suffered, and so did john Baptist, the apostles, and infinite martyrs. Further, from hence we have a strong argument of the resurrection to come, and of the judgement. For seeing the just men are so evil entertained in this life; it is necessary, that there should be there some alteration and change of things: as Abraham showed the rich man, which was tormented in the flames. Luke. 16, 25. Besides this, seeing we be adopted to be the children of God; it is convenient, that in the cross and afflictions, we should be like unto Christ, which is the first begotten. Moreover, by this means, our love towards God is most of all declared. For to honour and embrace him, when all things go well with us, and according to our desire, is not the property of a valiant mind; because therein we may appear not to worship God, in respect of himself: but rather, that we follow him, for his benefits. But if so be we fly not from him in time of adversity, it is a token that we seek him, and not his benefits. We must also add, that the power of God is more declared in afflictions and adversities, than in prosperity. For when all our doings have prosperous success, we seem not to have need of the help of God: but when God delivereth out of adversity, then is he most praised. And especially his power is showed, when he comforteth us, and maketh us cheerful in the midst of our tribulations. Wherefore, Augustine. as Augustine (writing upon the Psalms) said; The cross is no small cause of invocating and glorifying of God. 2. Tim. 3, 12. Further, it giveth a token of a godly life; for All they, which will live godly in Christ, shall suffer persecution. I pass over that, which even the Ethniks have seen; namely, that adversity doth make men more industrious, and more wise; and those that are in misery, more courteous and dutiful. Punishments done unto the guilty, belong not to the cross. Cyprian. jerom. Luke. 23, 40. 1. Pet. 2, 20, But from this cross of Christ, two things must be removed. First thereunto belong not those punishments, which come upon wicked men for their naughty acts committed. Albeit that Cyprian and jerom say; that The thief, which came unto Christ, turned his punishment into martyrdom. Howbeit, Peter doth otherwise admonish us, that we should suffer persecutions, not as deserts for our own ill doings. Moreover, those crosses, which we procure unto ourselves, and be not laid on us by God, must be set aside. Afflictions taken upon us of our own accord belong not to the cross of Christ. Rom. 12, 1. For some rash persons there be, which do lay persecutions upon themselves, whose end oftentimes is most shameful. But not to omit the principal, I say, The true suffering of the cross is a most acceptable sacrifice unto God, whereof Paul unto the Romans writeth; I beseech you for the mercy of God, etc. And unto Timothy, he said; that he should be offered up. 2. Tim. 4, 6. Psal. 51, 19 And David said; A sacrifice to God is a troubled spirit, a contrite heart. If perhaps thou shalt demand, whether it be lawful for us voluntarily, and of our own accord to take sorrows and labours upon us, without expecting a time when God should bring them? I answer, that it is lawful; but yet in such sort, as it is commanded and prescribed unto us: as when of our own accord we admit bitter sorrows, while we repent of our former life and sins. And seeing God requireth this thing of us, We are not properly said to call unto ourselves the sorrows of repentance. it is not properly and truly said of us, that we do call the same unto us. The which also may be affirmed, when we refuse not labours for the safety of our neighbours, and for avoiding of offences. For these causes God himself commanded that we should labour so much as lieth in us. 5 But even as Paul unto the Romans taught, that the faith of our adoption cometh by invocation or prayer, in which the holy Ghost beareth witness with our spirit, that we be the children of God: so he showeth a testimony, by which we may be the more certain of entering into this inheritance, The crosses and afflictions are tokens that we shall obtain the inheritance. Phil. 1, 29. which he spoke of; Ye shall without all doubt (saith he) obtain it: for ye shall reign with Christ, for so much as ye have already attained to suffer with him. Wherefore crosses and troubles are tokens and arguments, whereby we may gather that we shallbe the heirs of God. Paul saith unto the Philippians; That Unto them it is given for Christ his sake, not only to believe in him, but also to suffer for him. The first gift obtained, assureth us of the latter. This former gift, which we now see that we have obtained, maketh us certain of the latter, that we shall at the length not be destitute of it. For, no small or slender power of God is declared to be in them, which valiantly & patiently for godliness sake suffer persecutions, & adversities. A certain condition by which we are to enter into the eternal inheritance. I know there be others, which interpret these words otherwise; that Paul should seem to ascribe a certain condition, whereby we shall pass unto everlasting inheritance; namely, if we have first suffered many things. And doubtless, the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is turned [If so be,] may be drawn to each opinion. This is certain, that Paul here maketh a kind of transition, or passing over to an other matter; although it be pleasant and closely handled, to comfort these men for the afflictions which they suffered. Albeit he departeth not from that purpose which he had in hand, but with the selfsame labour both prosecuteth that which he began, and also comforteth them. And it is all one, as if he should have said; Ye shall indeed be heirs, but yet with this condition, that ye must first suffer many things. Christ requireth nothing at your hands, which he himself hath not first performed. He leadeth you no other way, than the same which he himself hath gone. He will not offer you to drink of any other cup, of the which he himself hath not droonke. Howbeit, this will be the greatest comfort unto us; forsomuch as those things, which we shall suffer, will not be comparable with that glory, which shall be revealed in us. Ambrose followeth this interpretation. Howbeit, I think that this place is so to be understood, as though it were a proof of that which followeth, Why we shall have the eternal inheritance. by those things which went before, after this manner; Ye shall have the eternal inheritance, because ye suffer together with Christ. The very which sentence he useth in the latter epistle to Timothy; 2. Tim. 2, 11 If we die together with him, we shall reign together with him. Chrysostom upon this place writeth; that This is an argument taken from the Mayor; God (saith he) hath freely given unto us many things. For when we had done nothing, he adopted us unto children: he granted us, that we should call him Father, whereof followed an assured and constant faith, that we are the sons of God: and how shall he not now give us the inheritance that is behind; especially seeing in the mean time we have suffered most grievous calamities? Undoubtedly, he will not deny it after such and so many travels, seeing he hath freely and without any travel of us endued them, that believe in him, with most excellent gifts. And by this means hath he declared, that God hath singularly well provided for men: who, to the intent they should not boast of their travel or endeavour, hath freely given many things unto them. And again, lest they should be ashamed of obtaining so great gifts without travel, he would not have them to come unto this singular inheritance, without most valiant courage, sufferance, striving, disquietness, and affliction. 6 These things avoucheth he, neither amiss, What difference there is between the promises of the law and of the gospel. Look in judges, 4. verse. ●, etc. nor yet unprofitably; so they be rightly understood by us, in such sort, that we confound not the promises of the law with the promises of the Gospel. Lest that should happen, it shall be necessary to make plain, what difference there is between each promises. They do not herein differ, as some think; because the promises of the Gospel have no conditions joined unto them, but the promises of the law are never offered without conditions. Exod. 20, 12 For even as it is said; Honour thy father and thy mother, that thou mayst live long upon the earth. isaiah. 1, 19 Again; If ye will and shall hearken unto me, ye shall eat the good things of the earth. And even so we read in the Gospel; Matt. 6, 14. Forgive, and it shall be forgiven; Give, and it shall be given unto you. Matt. 19, 29. And again; He that forsaketh father or mother, or wife, or house, or lands, for my sake, shall receive an hundred fold, Rom. 8, 17. and possess eternal life. And; If so be we suffer together with him, we shall be glorified together with him. 2. Tim. 2. 11. And unto Timothy; If we die together with him, we shall rise again together with him. Wherefore, seeing this is no difference, we must seek for another. The conditions of the law are put as causes of obtaining the promises. The conditions which are annexed to the promises of the law, are commandments which the law commandeth to be fulfilled, even to the uttermost; neither will it otherwise perform the things promised, unless the conditions be absolutely fulfilled. And thus it is manifest unto him which diligently considereth the matter, that the conditions of the law might have been causes of the obteinment of the rewards which were promised. For if they had been so fully accomplished, as they were commanded in the law, they might have been compared even with the very rewards, and have been accounted for merit. But seeing they could not be performed by men, God of his mercy in their place appointed the promises of the Gospel; which promises, notwithstanding that they have conditions adjoined unto them, yet are they freely offered. For the things that are by them commanded unto us, are in deed necessary, if we have power, time, place, and occasion given us to do them. This I speak, because of infants, and of those, which in the last time of their life, being at the point of death, come unto Christ. For eternal life dependeth not of those conditions, as of causes. For as we have already said, it may, without those conditions, be obtained both by infants, and by those which in the last hour of their life be converted unto Christ. And because the promise, if it should depend of those conditions, as of lawful causes could not be firm; seeing there is no man, which can fulfil those conditions, as they are commanded: even for the very same cause also, The promises of the gospel may consist without conditions. Rom. 8, 18. the promises of the Gospel may consist without these conditions. Hereunto serveth that, which Paul saith; that those conditions cannot be compared with that thing, which is promised: which cannot be true in just & lawful causes, if they be compared with their effects. Wherefore, if thou join these three things together; namely, that the rewards of the Gospel are freely promised, that the conditions can not be made equal unto them, and that the promises ought to be most firm; thou shalt both take away the consideration of merit, and shalt easily perceive, wherein they differ from the law. If thou wilt demand, whether the promises of the law were given in vain; seeing there was never any man found that could perform those conditions? I will answer, The conditions of the law were not added in vain. that herein was nothing done in vain or rashly. For therefore were such impossible conditions annexed unto it, that men might be put in mind of their infirmity; and that they thoroughly understanding it, should fly unto Christ, of whom being received into favour, and having now obtained justification, they might obtain the selfsame promises. For as touching those men, the promises are now, of promises of the law, made promises of the Gospel: because they which believed in Christ to come, were exercised in the obedience of the law. Which obedience of the law, although it were but only begun, and not thoroughly finished; yet was it allowed of God: therefore might they have the fruition of the promises offered. 7 And what it is to suffer with Christ, What is to suffer with Christ. may on this wise be easily declared; if we show what causes moved Christ to suffer so bitter a death upon the cross. And there were two causes; the first was, to be obedient (as he himself said) unto his good Father; the second was to subdue and condemn our sin. They which in suffering adversities, embrace these two causes in their mind, do suffer with Christ. Causes why we should patiently suffer adversities. Whatsoever sorrows or adversities happen unto them, let them reckon with themselves, that they happen unto them by the providence of God; and let them bear patiently what burden so ever is laid upon them; so as they may willingly obey GOD the author of that affliction. Let them consider moreover, that by these calamities, the old man is tamed, sin is broken, and that corruption, which by nature was throughly graffed and bred in us, is dissolved. Immediately after a man is converted unto Christ, adversities come unto him, and why. But what the cause is, that the world, wicked men, and the devil, after a man is converted unto God, do straightway begin to rage against him, by all manner of most bitter means; I think it is not hard to be perceived. For so soon as men come unto Christ, they straightway do begin, unfeignedly and from their hart, to make war with ungodliness. Hereupon are hatreds kindled against the godly, and persecutions wax grievous against them. As touching the suffering of adversities, the apostle comforteth us by two reasons. The one of which is taken of the end, after this manner; These evils, which godly men endure, do obtain a blessed end, and happy conclusion; Wherefore they must be sustained with a cheerful and valiant mind. The other is, for that those things, which we suffer, although they seem troublesome and grievous; yet can they not in any wise be compared with the rewards which shall be given us in the life to come. By this unequal proportion it is evident, (if we will speak properly) that this word merit, is not to be attributed unto our good works. Chrysostom hath well noted, that Paul, before he came to the exhortation of patience in adversities, wonderfully amplified the honour and dignity of the children of God; which he did not with so great a diligence before, when he entreated of restraining the desires of the flesh. For as we have said before, Two kinds of mortification. there are two kinds of mortification; the one of which herein consisteth, that we should repress the deeds of the flesh; the other is, to suffer valiantly for Christ his sake, dangers, crosses, and all manner of torments when need shall require. That suffering of adversities is a more difficult thing than the striving with wicked lusts. Which too things, if they be compared together, we shall perceive, that the suffering of adversities is of more difficulty, than is the battle with the wicked lusts of the mind. Aristotle in his Ethics (as he prudently saw many other things) saith, that Fortitude is to be preferred before the virtue of temperance, which otherwise is most worthy of praise. Of this thing doubtless even the devil was not ignorant: Fortitude more worthy than temperance for when he reasoned with God, as concerning blessed job; Skin for skin (said he;) yea, a man will give all that he hath for his life. Wherefore, job. 2, 4. stretch forth thy hand (saith he) a little upon him, and then thou shalt see whether he will curse thee to thy face or no. For by the natural sharpness of wit, wherein he much excelleth, he easily saw, that this of all temptations is the greatest; when the life itself (than which nothing is more sweet) is put in danger. The fruit, which they that have valiantly laboured shall receive, must always (as Paul warneth us) be set before our eyes. For so shall we see, that when we suffer for Christ his sake, we shall bring singular commodity, not unto him, but unto ourselves. That which the Latin interpreter turned [Existimo,] that is, [I think, or count] is in Greek written [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:] which word cannot be referred unto an opinion that is doubtful and uncertain. For that word is chiefly used of such as make reckonings, which bring their accounts into a sum, and hold it definite and certain. Wherefore the meaning is, as if he should have said; This I hold for certain, that those evils, which we suffer, are not to be compared with that glory, which we wait for. Indeed the afflictions of the godly are not of their own nature so light; but Paul extenuateth them only by way of comparison. Afflictions otherwise grievous, are extenuated by comparison with eternal life. Wherefore this place containeth an amplification of that felicity, which God promiseth unto us; which hereby is made the more notable, in that it far excelleth all the travels of this life. Of which thing godly men are so thoroughly persuaded, as they rejoice even in the midst of their tribulations. The very same comparison Paul useth in the latter epistle to the Corinthians, verse. 17. the fourth chapter: for he saith; that Our light affliction, which is but for a moment, bringeth unto us a marvelous exceeding weight of eternal glory. By these words is showed, wherefore eternal life surmounteth all the travels of this life; namely, because of the weight, continuance, and greatness thereof. For whatsoever things we suffer here, are called of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, momentany. He addeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which words the lightness of them is showed. But contrariwise, unto the glory is attributed both eternity, and also a wonderful great weight, which exceedeth all measure. 8 The apostle addeth; Rom. 8. Which shall be revealed unto us. He saith, that this glory shall be revealed, lest we should think ourselves now to be utterly destitute of the same. For we already possess a great part thereof, although as yet it be not perfect, nor manifest to the world. So Paul speaketh unto the Colossians; Col. 3, 3. Ye are dead with Christ, and your life is hidden with Christ in God: but when Christ your life shall appear, than also shall ye appear together with him in glory. But it is to be noted, that Paul in this one word [glory] comprehendeth the whole felicity, which we wait for. Glory here signifieth the whole felicity. And therein he followeth the judgement of men, which are wont to esteem glory as the chiefest goodness. Whereof also the philosophers thus affirm; that As the shadow followeth the body, so doth glory follow true and perfect virtue. Wherefore glory comprehendeth two things, Glory comprehendeth two things. which must be earnestly desired; first, that a man be endued with virtues; secondly, that he get a good name among the people. But why the blessedness, which we wait for, Why the blessedness is not revealed in this life. is not revealed in this life, Chrysostom thinketh this to be the cause; namely, that it far passeth the state of this life. And Paul tarrieth the longer in the amplification thereof, that he may the more stir up the Romans to the suffering of afflictions. Similitudes. For a soldier is exceedingly confirmed to suffer perils, if he hope that the victory will be gainful unto him. A difference between the servants of Christ, and the servants of this world. And a merchant is not discomfited with any labours of sailing and traveling, if he hope thereby to win great gain. Further, we ought to consider, that the lot of the citizens of this world, differeth far from the lot of holy men, which serve Christ. For they, with the greatness of their labours go beyond those good things, which they labour to attain: but we, though we behave ourselves stoutly and valiantly (as Paul saith) yet are not our works to be compared with that end, which we set before us. An example of the Ethniks. 9 That we may easily understand this difference, the examples of the Romans will soon teach us. Brutus, for preservation of the liberty of his country, did not stick to slay his own children. In the doing whereof, he also had respect to attain the praise of a good citizen: for thus the Poet Virgil writeth of him, His country's love him drives, and greedy lust of endless fame. These were the ends that moved the Ethniks, The ends of the Ethniks were small and slender. which undoubtedly were very small and slender causes. For the liberty, which they had respect unto, was no such as is ours, whereby we are delivered from sin, from satan, from death, and from the wrath of God. human praise inconstant & of small force. They sought human praise, a thing doubtless inconstant and of small force: but our end is to approve ourselves unto God, whose judgement cannot be deceived. Torquatus also slew his own son, because in fight against the enemy, he had violated the law of war. Then we also, to keep the law of God, ought not to doubt (when need shall require) to suffer all manner of most grievous torments. For the laws of God must not be compared with the laws of war. Camillus being banished out of his country, afterward finding it to be oppressed by the Galls, valiantly restored the same; because he thought he could not live with more glory in any other place. But it shall not be so great a marvel in a christian man, who being hurt by any in the church, leaving aside the desire of revenge, will help his brother by whom he is hurt, and by his travel will adorn the church: for out of it no man can live a holy life, nor yet attain unto eternal felicity. Quintus Mutius Scaevola, of his own accord, thrust into the fire his right hand, which had miss the striking of Porsenna. What marvel is it then, if a man, to obtain the kingdom of heaven, will offer unto the fire, not only one of his hands, but also his whole body to be burnt? Curtius' being armed at all points, and mounted upon a horse, threw himself willingly into the gulf of the earth, because the city of Rome might be delivered from the pestilence. For so had the Oracle given answer, that the wrath of the gods would cease, if that, which the Romans esteemed best, were thrown into that gulf. We for our part have an Oracle far more certain; namely, that They are not to be feared, Matt. 10, 28. which kill the body, but cannot kill the soul. The Decii vowed themselves to the death, that their legions of soldiers might be preserved, and get the victory. Our martyrs also, when they shed their blood, rather than they will be plucked away from the religion of Christ, cannot boast that they take an enterprise in hand, which hath not been heard of. M. Puluillus, when he should consecrate a temple unto jupiter, & in the mean time word was brought him by envious persons of the death of his son, was not one whit abashed in mind, neither left he off that which he had begun; but commanded, that his son being dead should be carried out and buried. With what mind then ought a christian man to suffer, seeing he heareth the Lord say; Suffer the dead to bury their dead. Matth. 8, 22. Regulus, when he had sworn, that he would return unto Carthage, although he knew that most grievous torments were provided for him; yet would he not commit the crime of violating his faith. Wherefore we also, seeing in baptism we have publicly given our faith unto Christ, although for the keeping thereof we should suffer all things, yet ought we not to violate the same. Some will boast of the contempt they have of riches, and of voluntary poverty taken upon them for Christ: but let these boasters call to remembrance Cincinnatus, who after he had behaved himself honourable, and done notable acts in his Dictatorship, of his own accord returned again to till & husband his four acres of ground. Let them remember that Valerius Publicola, after he had passingly well governed his Consulship, died so poor, as he left not wherewith to bury himself; but was buried at the common charge of the city. And Fabritius so little repent him of his poverty, as he despised the gold of king Pyrrhus. These so great and notable acts did these men, only (as I have said) to get the praises of men; and to preserve that earthly public weal. But we, if we enter into any dangers, have God himself to be our inheritance, and our reward, and shallbe heirs together with Christ. Before us, as a prize is set the kingdom of heaven, and eternal fellowship with the angels. Wherefore it is manifest, The notable acts of the Ethniks passed their expected ends, but our rewards far pass our works. that the notable facts of those heathen far passed the ends and rewards set before them: but our works are infinitely excelled of the rewards that are before us. I grant indeed, that their works are not to be reckoned among the true virtues: for they were rather shadows and images of virtues. And their works, although they were excellent (if we consider them after a civil manner; Their works before God were glistering sins. ) yet before God they were nothing else but glorious and glistering sins: for they were not moved to work, either by faith, or by the love of God; neither yet did they direct their works to a just end. Wherefore Augustine, in his fift book De civitate Dei, and 18. chapter, when he had made mention of these and such like things, prudently added; Either we perceive these things to be in us, or else we feel ourselves to be void of them. If at any time we do the selfsame things, there is no cause why we should be puffed up, seeing they for lesser rewards have done the like: but if we know ourselves to be so weak and feeble, that we dare not enterprise any such things, our minds ought exceedingly to be pressed and touched; especially, seeing we be found weaker than the very Ethniks were. Moreover, God hath not respect to the greatness & heap of works. these comparisons declare, that God hath not respect to the quantity and heap of works: for else he would give unto them the rewards, which he promiseth unto us. But GOD chiefly respecteth this, whether by faith we are joined together unto Christ, and whether we direct all that we do to the praise and glory of his name. But to have the power and ability to do excellent acts, he of his mercy ministereth abundantly unto us, when he judgeth the time meet. In the mean time, let us give thanks unto him, for that he hath made our lot better than theirs. In Rom 5, verse. 3. 10 Furhter, of so great force is the rejoicing of godly men, that those things which men, especially ungodly men, reckon to be a rebuke, and which they seek to avoid, & through which they judge themselves unhappy; the Christians do turn the same unto praise, do willingly embrace, A similitude. and do most of all rejoice in them. For even as the planets direct their course far otherwise than doth the eight sphere (for that is moved from the east unto the west, but the planets from the west unto the east:) even so godly men do willingly embrace those things, and in them do rejoice, which the wicked do shun, and judge reproachful. A rare thing truly, and worthy of admiration. For it is no wonder, if a man glory as concerning the promises, and obteinment of the glory of God: but in afflictions to rejoice, passeth all human reason. Further, because there is no rejoicing, but of principal and singular good things, which now we so assuredly possess; as they can not be taken from us (for otherwise it should be no true rejoicing, but rather a boasting) lest our rejoicing for the hope of the glory of God should seem to be vain, seeing in very deed we have not yet the fruition of it: Rom. 5, 3. Paul teacheth in the fift to the Romans, with what good things God doth in the mean time endue us, while we do live here; namely, Tribulations, patience, experience, and hope, which confoundeth not. An excellent gradation. Undoubtedly, an excellent and most profitable proceeding by degrees, and worthy to be observed of us all, against doubtful and fearful times. But godly men sometimes sigh, are sad, and are heavy, It is not repugnant that godly men do both sigh and rejoice at one and the self same time. 2. Sam. 15, 7. and 16. 5. An example. and complain when they fall into afflictions: how then do they rejoice? Here is no contradiction at all. For our outward man sigheth, is heavy, is sad; & the flesh complaineth: but the spirit and our inward man rejoiceth, and is glad. When David went forth of the city, from the face of Absalon, bore footed, his head uncovered, and with many tears; outwardly there appeared in him no signification but of misery and sorrows: for Semie, who upbraided unto him this misery, saw nothing in him but that which was lamentable and miserable. Yet who doubteth, but that he, as touching faith, and the inward man, rejoiced exceedingly for the fatherly correction of God? For thereunto was his mind bend, and therefore he spared Semie, when as Abisai would have killed him; Ibidem. 10. for How knowest thou (saith he) whether the Lord hath commanded him to curse me? That one and the selfsame man may have contrary affections, David declareth, when he saith; Psal. 2, 11. Serve the Lord with fear, and rejoice in him with trembling. But thou wilt say, that afflictions are evil; how then can we rejoice in them? That they be evil, no man will deny: for they be punishments of sin, ministers of death, the last enemy that shall be driven out of the world, and at length from godly men be utterly removed. Apoc. 21, 4 For God shall wipe away all tears from the eyes of the saints. We grant that afflictions of their own nature are evil: howbeit we say, Afflictions of their own nature art evil. Rom. 8, 28. that unto the godly, and to the elect of God, of whom we here speak, they are by the clemency of God made good and profitable; for Unto them all things work together for the best. For neither do they suffer these things to their hurt, but to their triumph. And these things are like unto the red sea, wherein Pharaoh is drowned, A similitude. but Israel is saved: for in the wicked they stir up desperation, but in the godly a most assured hope. They are instruments, whereby (as we have said) is showed forth the goodness and might of God, both in comforting us, and also in erecting us. They are occasions even of most excellent good things. The power of God is made perfect in our infirmity. By these things, as by a fatherly chastisement, our daily falls are repaired, haughtiness and pride kept untder, the flesh and wantonness restrained, our old man corrupted, but our inward man renewed, sluggishness and slothfulness is shaken off, the confession of faith is expressed, the weakness of our strength is discovered, and we are provoked more earnestly to pray and call for the favour of God, and daily do better understand the perverseness of our own nature. Besides, through afflictions we are made like unto Christ; for It behoved Christ to suffer, Luke. 22, 26 and so to obtain his kingdom: & we also ought to follow the very same steps. Matt. 11, 12. Matt. 7, 13. Phil. 2, 7. For the kingdom of God suffereth violence, and straight is the way that leadeth unto life. But, Even as he, after the obedience of the cross was exalted, 2. Tim. 2, 12. and had given him a name above all names; so we also, if we suffer with him, we shall reign together with him. And it is a sweet thing for a lover, even to suffer for the thing that he loveth. By this means also, we accustom ourselves unto patience, that being become as it were the Diamond stone, we shall rather weary them that strike us, than we ourselves be broken. For these things be as exercises in a human body, whereby rather the health is confirmed, and the strength recovered, than taken away, or weakened through them. Rom. 5, 3. 11 Wherefore the godly, upon good cause rejoice in afflictions; knowing that Affliction worketh patience. And here is to be noted a phrase of speech much used in the holy scripture, whereby that which belongeth unto the thing, That which belongeth unto the thing, is attributed unto the instrument. is attributed unto the instrument or sign. And that this is oftentimes used in the sacraments, we have proved by the saying of Augustine; albeit that our adversaries are earnestly against it. Here Paul attributeth unto afflictions, that which is the work of God, & of the holy Ghost; namely, Afflictions of their own nature work not patience. to work patience; by which afflictions, forsomuch as they are of their own nature evil and odious, patience is not gotten, but rather shaken off. And this do we perceive to be manifest in the wicked, who at such time as they be somewhat grievously afflicted, do burst forth into blasphemies, and also fall oftentimes into desperation. A similitude. But as the physician, of things venomous and hurtful, maketh most healthful medicines: even so almighty God, by his wisdom, out of afflictions, although they be evil things, bringeth forth most excellent virtues, among which patience is one. This virtue belongeth to fortitude, whereunto are referred all those things, Patience belongeth unto fortitude. which the saints do suffer, whether it be in courageous abiding of afflictions of the body, or else in subduing of reason, and mortifying of the wisdom of the flesh. Many Ethniks also suffered, many things with a valiant mind; but yet endured them not with a me sound consolation. Only they said, that by sorrow they could neither change them, nor let them: for they ascribed those things unto the necessity of the matter. Wherefore they said, that this is our lot, that even as it were in a banquet, we must either drink or departed. And if we chance to die, either we shall have no feeling after death; or if any feeling be, we shall be in a better state. In this manner did they frame themselves after a sort to bear all adversities. But in godly men the consideration of fortitude and patience is far otherwise: The consolations of the godly. they have other causes, and other means, whereby they confirm themselves. For they bear not those things with a good courage, as though they should happen at all adventures; but because they know, that by singular providence they come from the most loving and almighty God; from God (I say) their father, who with a loving mind, and by his right hand, Psal. 119, 17 sendeth upon them those afflictions; to wit, james. 1, 2. unto the salvation of the elect. And for the same cause, they also with their right hand, that is to say, patiently do receive them, and take them in good part, crying with David; It is good for me that thou hast humbled me: and with james; They reckon, that all joy consisteth in those adversities, which the most good, and the most wise God their father sendeth. They always lift up the eyes of their mind to those promises of Christ; Matt. 5, 4. Blessed are they which mourn, for they shall receive comfort. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are ye, when men revile you, and persecute you, and say manner of evil against you for my sake, falsely: rejoice and be glad, for great is your reward in heaven. They do bear all things with a good courage; not because in sorrowing they cannot be changed; but because they know, that in valiant suffering they offer themselves an acceptable sacrifice unto God; and persuade themselves, that they shall one day be delivered from those evils; in the steed whereof are laid up for them most ample joys and quietness, wherewith no fortune (be it never so adverse) may be compared. For The sufferings of this life, Rom. 8, 18. are not worthy of the glory to come, which shallbe revealed in us. The cause why the Ethniks give over in afflictions and the saints persevere. The Ethniks oftentimes gave over in the midst of their miseries, because they wanted strength to persevere; neither understand they from whence they should require strength, because they neither knew the true God, nor yet their own weakness. But the godly men do continue, endure, abide, and persevere: because they, knowing the weakness of their own strength, do fly unto Christ. Who strengthening, them, they are able to endure allthings; who comforting them, they do not only persevere, but also even in the very ferventness of the pain they rejoice and be glad. Acts. 1, 41. The apostles went from the sight of the council rejoicing, because they were counted worthy to suffer reproach for the name of Christ. 12 Add that Patience worketh experience. Rom. 5, 4. And this experience is a certain trial, both of ourselves, and our own strength; What trial springeth of patience. and especially of the might and goodness of God. For in this suffering of adversities we learn, how great the corruption of our nature is, which, (unless the holy Ghost help,) it straightway, being touched with any adversity, breaketh forth into blasphemies, and complaints against the providence of GOD. Hereby we learn how greatly our strength is broken, and made feeble by reason of sin: for we should sink under afflictions, if we were not stayed up by the might of God's help. An example. job. 3, etc. Hereof we have an excellent example set forth in job; for he, being by God delivered unto the devil to be tried; how great blasphemies powered he out in his afflictions? How much complaineth he of the providence and justice of God? job 9, and in many other places. The light of the holy Ghost had no sooner illuminated him, but how did he pluck up his spirits again? How godly and sincerely doth he judge of God? The perverseness of our nature is hidden unto us: for the hart of man is unsearchable. A similitude. But look how soon the fire is stricken out of the flint stone, so soon breaketh out our crooked nature, when affliction oppresseth us. 1. Pet. 1, 7. This trial (as Peter saith) is even as a furnace unto gold. A similitude. And therefore God answered unto Abraham, when he was now ready to sacrifice his son, and had his sword ready drawn, and stretched out to strike him; Gen. 22, 12. Now I know that thou fearest God. Indeed God knew that well enough before; but by that fact he brought to pass, that this obedience was the better known unto others. For we are like unto certain spices, A similitude. whose sweet savour is not felt, unless a man bruise them well. We are also like unto stones called Pyritides, A stone. which show not forth that force which they have to burn, except when they be pressed hard with the fingers. Rom. 5, 5. Besides this, Trial bringeth hope: and thus hath God disposed these instruments of his, as that they should one help another, and one bringeth another in. By reason of the hope of the glory of GOD, afflictions are not troublesome unto us: but God giving us strength, we bear them with a valiant mind. In the very suffering of them we have a greater trial and proof of the strength and goodness of God towards us: hereupon we conceive the greater hope. So hope breedeth and bringeth in patience; and patience, hope: for when we consider that God was present with us in suffering our afflictions patiently, we hope also that he will hereafter be present with us, and at the length make us blessed. A similitude. The sick man, because he hath confidence in the physician, suffereth his imposthume to be cut. Afterward, as he feeleth himself relieved, he putteth confidence more and more in the physician; so as, if need were that his foot should be cut also, he would nothing doubt to commit himself to his faithfulness. The devil, as much as in him lieth, driveth us to desperation: and by afflictions goeth about to persuade us, that God is our enemy. But contrariwise, the holy Ghost saith; Because thou hast quietly & patiently borne affliction, it ought to be a sure token unto thee, that God therein declareth his favour towards thee. Wherefore have thou a good trust, for he undoubtedly will deliver thee. And although james putteth experience before patience, whereas Paul sets it after; yet is there no disagreement between them. For Paul meaneth that experience, which is given at the length after the battle, that we may have a full trial of ourselves: and james meaneth the selfsame experience; but yet as it is gotten and engendered by the exercise of tribulations. But that which james addeth; jam. 1, 3. namely, that Patience hath a perfect work, A place of james expounded. may be expounded two manner of ways. Either that he exhorteth us unto perseverance in suffering, to the intent that our patience may be absolute and perfect, as that which falleth not away. Or else, that we should be of a perfect mind towards those which afflict us; of so perfect a mind (I say) that we desire not to have them recompensed with the injuries, which they do unto us. As touching the nature and effects of hope, we have disputed in another place. 13 But in the eight chapter to the Romans, In Rom. 8, verse. 31. after that Paul had by infinite reasons confirmed the exceeding love of God towards us; now by the way of interrogation he crieth out, that there is nothing which can interrupt that love, wherewith God loveth us. Accuse us whosoever will, let adversities come whatsoever they be; yet all things shall work together for our good. The property of love. For this is the property of one that loveth; continually to do good unto him that he loveth. Wherefore, seeing GOD so loveth us, whatsoever he doth, or whatsoever he sendeth upon us, we must believe that it will be for our benefit: neither ought any adversities to persuade us, but that we are continually beloved of God. And that which the apostle saith, that he is most fully persuaded of; I would to God that we also were persuaded of the same. He reckoneth up those things, which seem commonly to be most hard; and whereby men are wont oftentimes to be dismayed: and he affirmeth, that even these things hinder not the love of God towards us; so far is it off, that any other things can pluck the same away from us. The apostle stayeth the longer upon his place, because our flesh and human reason can hardly be persuaded of this thing. For oftentimes, when we are afflicted, we cry; My God, Psal. 22, 1. my God, why hast thou forsaken me? And that with a far other manner of affect, than Christ pronounced those words. We cry; Psal. 13, 1. How long wilt thou be angry, o Lord? With many such other like. Men think that adversities be a token of God's wrath towards us Chrysost. For whatsoever adversity happeneth, we think the same to be a token of God's wrath towards us: when as he nevertheless of a singular love suffereth us to be afflicted. Chrysostom noted, that Paul rehearsed not things light, and of small force. For he left untouched, covetousness of money, ambition of honours, desire of revenge, and pleasures forbidden; which things are wont to draw backward, even those men that be constant: but he reckoneth up things horrible, and most grievous, and which are wont easily to overcome nature. For in these words he comprehendeth those things, which commonly happen in a life most hard, and most bitter; as prisonments, burnings, bonds, tearings in sunder, and such like things. And he useth an interrogation, thereby to signify a steadfast assurance. And the words, which he useth, are not placed by chance, or at all adventures; but with singular working of the holy Ghost. The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, [Affliction] derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, To break, or to press vehemently: An artificial comparing of words. for things that be well made, are wont to be first broken or bruised. And afterward the evil is increased, & then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, [Anguish] where things are brought to so narrow a streict, that a man cannot tell what counsel to take, or which way to turn himself. Then outwardly cometh [Persecution,] which doth spoil a man of his friends. Afterward follow [Hunger and nakedness:] for men, when they be compelled to fly away, have then great want of things necessary. And then is added [Peril] so that men come also into danger of their life. And because nothing should want, at the last is added the [Sword.] All these things (saith the apostle) have no such strength, as they can persuade the elect, that they are not beloved of God. These discommodities of the godly, Paul setteth forth in the latter epistle unto the Corinthians, the fourth chapter: verse. 9 for thus he writeth; I think that God hath declared us the last apostles, as men appointed unto death. For we are made a gazing stock unto the world, and to the angels, and unto men. We are fools for Christ his sake, but ye are wise through Christ. We are weak, and ye are strong. We are despised, and ye are honoured. Unto this hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling places, and labour, working with our hands. We are reviled, and yet we bless; we are persecuted, and suffer; we are ill spoken of, and we pray. And in the latter epistle to the Corinthians; 2. Co. 11, 23. In prisons, above measure; in labours, more abundantly, etc. And unto Timothy; 2. Tim. 3, 2. They which will live godly in Christ jesus, shall suffer persecution. And many such other like sentences, are every where to be found in the holy scriptures. Augustine De doctrina christiana, Augustine, Erasmus, and Erasmus in his annotations declare, that that place excelleth in weight of matter, and ornaments of Rhetoric; namely, in Gradation, in Antithesis, in Contraries, and Repetitions. The apostle also doth urge it with interrogations, and speaketh nothing in this place that is base & mean: for all things are magnifical and excellent; whether a man consider the things themselves, or the persons. He speaketh of life, death, height, depth, God, Christ, the right hand of the father, angels, principalities, powers: and last of all, he addeth; In all these things we be more than conquerors. This oration of Paul they think to be so notable & excellent, as they suppose that neither Cicero, nor Demosthenes could ever have spoken more eloquently: not indeed that the holy Ghost hath need of these ornaments; but because he sometimes vouchsafeth to abase himself unto these things, when they may serve for our commodity. The art of eloquence is the gift of God, and must not be contemned of young men Which I therefore thought good to give warning of, because young men might understand, that this force of eloquence pertaineth unto the gifts of God; and that they must endeavour to get the same in time, that the holy Ghost may use it, when it shall serve for the commodity of the church. 14 Paul in the same place addeth; Rom. 8, 31. As it is written: For thy sake are we delivered to the death all the day long, we are accounted as sheep to the slaughter. Because that reason and our flesh are hardly persuaded, that we are beloved of God, when we be exercised with afflictions; therefore Paul brought a proof out of the scriptures, to confirm this paradox: for here have we need of faith, which cleaveth unto the word of God. Psa. 44, 25 This testimony is taken out of the 44. psalm, wherein are set forth such men complaining of their tribulations, as of them we cannot doubt, but they were most dear unto God; We are (say they) counted as sheep for the slaughter; that is, unto whom nothing is more certain than to be slain. For there be certain sheep, which be kept and fed for their wool sake, or to maintain brood: and those have life spared them for a time. Some are appointed for the kitchen, and they are every day (as occasion serveth) drawn unto death. And therefore the saints in the same psalm complain, that they are like unto the sheep appointed to be eaten. They complain, that they are otherwise dealt with, than the fathers in the old time were dealt with; unto whom God seemed to bear great favour, when as he enriched them, fought for them, gave them the victory, & with excellent names and titles made them famous and honourable. We (say they) are now otherwise dealt with; for we are delivered unto the enemies, as sheep to be slain; as unto whom they may do what pleaseth them. It is true in deed, that God would sometimes declare his love towards the saints, and confirm the truth of his doctrine, when he adorned them with such goods and riches. That even the idolaters also might understand, that the same God, whom the patriarches worshipped, was both the creator of the world, and also the distributer of all good things: and that all things which men commonly desire, God used to his glory both the prosperity and adversity of his elect. are in his pleasure. Which thing when he had sufficiently declared, he also made them so strong by reason of adversities, as they with a noble courage and invincible steadfastness testified the doctrine of God to be true. Wherein God likewise declared himself to be the distributer of all good things of the mind, & of heroical virtues: & that his power is so great, as even of things contrary, God can plucked out of things contrary, all one manner of effect he can work all one effect. And that which the Latin interpreter translateth, [We are mortified] should have been translated [We are slain.] For the Hebrew word is Horagnu, although the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth, To mortify: for that word Paul used in the same chapter, Rom. 8, 13. when he said; And if ye by the spirit mortify the deeds of the flesh, ye shall live. But here (as we said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, To be slain, and to be delivered unto the death. 15 But that which followeth; All the day long, signifieth that death doth continually hang over them, and that they are never secure; but that they think they shall be forthwith drawn unto death. Chrysost. Albeit Chrysostom amplifieth this an other way; It is of necessity (saith he) that men die once at the least. But seeing they are so prepared, that they are willing every day to die, if need require, they have every day the fruit of martyrdom, as if they should every day die. And the cause much relieveth and comforteth them: for they are not slain as wicked men, or malefactors, but only for religion & godliness sake. And therefore they say; For thy sake. And for that cause some think, that that psalm ought not to be understood of the first captivity: for then the jews were not punished for God's cause, or for religion sake; but because they were idolaters, and so wicked, as God would no longer suffer them: for they had now altogether fallen away from God. The book of the law was almost clean blotted out, the temple was shut up, The jews for the law suffered many things under Antiochus and the Macedonians. the city of jerusalem overflown with the blood of the prophets. Wherefore this is a prophesy of the latter calamity, which happened in the time of the Maccabees, under Antiochus and the Macedonians. For then the jews suffered most grievous torments, because they would defend the laws of God. Therefore they say; For thy sake are we slain. And in an other verse it is added; And yet for these things have we not forgotten thee, or done unfaithfully against thy covenant. These things are not so spoken, as though men do at any time suffer more grievous things than they have deserved. For none of all the martyrs lived so purely, and innocently, but that they were subject to some sins: but those sins deserved not only the death of the body, but also, without the help of Christ his death, everlasting punishment. But these pains and vexations, God sendeth not upon them, as being angry; but for the setting forth of his truth and glory. Howbeit, in the mean time, according as he promised, Matt. 19, 29. God rendereth an hundredth fold unto them which have suffered for his name in this life. he repaieth unto them not only life eternal: but also in this life he rendereth unto them an hundredth fold. For oftentimes he most abundantly restoreth those things, which were lost for his sake. Sometimes also, in the midst of tribulations, and even in the very cross and death, he giveth unto them so much strength and consolation, that in very deed it is more than an hundredth fold, if it be compared with those things, which they have lost. And because the mysteries of our faith are secret and hidden, God will have them to be testified, not only by oracles of the scriptures, but also by the torments and slaughters of the elect. And therefore Christ unto the apostles, Act. 1, 8. when he sent them into the whole world to preach; Ye shall be witnesses unto me in jewrie, and in Samaria, and unto the ends of the world. But it is no hard matter by words to testify the truth: but those testimonies are most weighty, which are sealed with blood, Not punishments nor death, but the cause maketh martyrs. Augustine. and with death. Howbeit this must be known (as Augustine hath admonished) that pains, punishments, and death, maketh not martyrs, but the cause. For otherwise many suffer many grievous things, and yet are not martyrs. For the same Augustine to Boniface, De correctione Donatistarum, and in many other places, testifieth; that in his time there were Circumcellions, a furious kind of men, which if they could find none that would kill them, would often times break their own necks hadlong, and would slay themselves. These men (saith he) must not be counted martyrs. Three things therefore seem fit to the state of martyrdom. First, To martyrdom three things are required. that the doctrine which is defended be true, and agreeable unto the holy scriptures. The second is, that there be adjoined integrity, and innocency of life; that men do not only edify the church by death, but also by life and conversation. The third is, that they seek not to die for glory sake, or for desire of name and fame. Paul saith to the Corinthians; 1. Cor. 3, 13. If I shall deliver my body to be burnt, and have not charity, it nothing profiteth me. Therefore no man ought to account the Anabaptists, The Anabaptists or Libertines are no martyrs. Libertines, and other such pestiferous sects, for martyrs. For seeing these men do obstinately defend their errors unto the death, they are not moved with charity, neither towards God, nor yet towards men. And forsomuch as they hate all good men, they be rather the martyrs of satan, and of their own errors, than of Christ. Two kinds of testimonies we have, Two testimonies that further herein, but yet are not firm. which help very much to the knowledge of the truth: yet are not those altogether so firm, that we ought straightway to assent unto them; namely, miracles, & torments, which are suffered for the defence of any opinion. In either of them must be had great wariness, that the doctrine, which is set forth, be examined by the holy scriptures. Paul out of David compareth the godly with sheep appointed unto the slaughter. In this similitude are two things to be considered. First, that they are called sheep, because they be simple, as becometh the flock of Christ to be. secondly, because in their punishments, they make no resistance, following the example of Christ, of whom it is written, that When he was led like a sheep unto death, 1. Pet. 2. 22. Esaie. 53, 7. yet did he not open his mouth. 16 Paul addeth; But in all these things we be conquerors. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, We do notably overcome. This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place pertaineth nothing unto the works of supererogation: for Paul meant nothing else, but that so much strength is given us by God, as in this conflict we go far beyond our enemies. This the devil doth, that by these adversities he may wrest from us our confidence, and love towards God. But that, by this means is rather increased; Rom. 5, 4. For tribulation worketh patience; patience worketh experience; experience, hope: and hope maketh not ashamed. But by what strength this victory happeneth unto us, Paul straightway declareth, saying; Ibidem. 5. Through him, which loved us, before we could love him. And he hath given us his spirit, through whom we obtain an excellent victory: otherwise of ourselves we are far unequal for such a battle. Chrysost. It is God (as Chrysostom hath wisely noted) whom in this fight we have our fellow soldier, God is our fellow soldier in torments. and by that means we obtain so notable a victory. Neither do we only overcome troubles, whatsoever they be; but even those enemies also, which persecute us, seem they never so great and mighty. Which how it happened in the apostles, Luke plainly describeth in the Acts. When a miracle was wrought by Peter and john, in such manifest sort, as it could not be denied; the high priests and Scribes, being overcome with the greatness of the thing, knew not what counsel to take; Acts. 4, 16. What (say they) shall we do with these men? As if they should have said; Here are our practices overthrown, here our power is able to do nothing; here the more we strive, the more and more manifestly we be overcome. The same happened unto julian the apostata, julian the apostata. as it is in the Ecclesiastical history. He had begun by all manner of means to vex and torment the christians, but his cruelty and outrageousness was overcome with their patience. Which one of his rulers perceiving, privately admonished him to cease, lest he should not profit any thing at all; and yet notwithstanding make himself a laughing stock to all men. This power of God bringeth to pass, that even by the selfsame things, which be against the victory, we obtain a more notable victory, to the great admiration of all men. For who can believe, that he which is vanquished, can get the victory; that one slain, , and torn in pieces, is able to overcome in battle? These things, nature, reason, and the world understand not. Wherefore these things must be ascribed to God only, in whose hands seeing the events of things are set, they depend not of certain and appointed instruments; but of the purpose and counsel of God, unto whom those things, which seem to resist, do most service. 17 For which cause I think, Gen. 32. that God provided, that the mind of jacob might be confirmed by wrestling; and that he might learn, that so much divine strength should be given to him, as he should never either by celestial or human power be hindered from obtaining the promises offered to him by God. What portended the shrinking of jacobs' sinew. But the shrinking of the sinew was therefore added, because he might understand, that he should not have these things without great trouble and sorrow: for he was constrained, in his life time, to have trial of many both bitter and lamentable things. From him was his only daughter Dina taken away, and ravished; Gen. 34, 2. Gen. 35, 22. Gen. 37. 26. Gen. 38, 18. Reuben dishonoured his father's bed; joseph his most dear son, was miserably sold; juda enjoyed the most shameful company of his sons wife, and fell into great danger of the Sichemites. Gen. 34, 29. Upon good cause therefore was his sinew hurt, and he compelled to go halting. Thou mayest perceive, that the very same thing happeneth to us, which truly pertain unto Israel. While that we wrestle valiantly against adversities, abiding (for Christ his sake) persecutions, banishments, the spoil of our goods, and other infinite miseries; we are said (after a sort) to wrestle against God, seeing those things happen not without his appointment. For he sendeth temptations, The godly strive with afflictions and overcome them. whereby he will have us to be exercised. And after what sort the faithful here do attain to have the upper hand, Paul hath expressed unto the Romans, when he saith; that No creature, Rom. 8, 37. neither power, nor principality, nor any other thing, shall have so great strength, that it can draw us away from the love of God. And as touching that stripe of the sinew, it is said to the Galathians; Galat. 5, 24. that They which be of Christ, have crucified the flesh, with all the affections thereof. Doubtless the Fathers (as Augustine also in the 18. The exposition of the father's concerning the wrestling of jacob with the angel. book De civitate Dei) do expound, that the angel in this wrestling, did shadow Christ; who for the disposing and ordering of our redemption, seemed good to be overcome of Israel, which crucified him: who nevertheless being ready to die, blessed his enemies, praying most effectually for them. From thenceforth notwithstanding, they became lame; for part of them followed Christ, and others would not believe: or else in respect that their temporal kingdom began even then to be in hard case. jerom maketh this to be a spiritual wrestling: and thereof he writeth upon the epistle to the Ephesians in these words; Ephes. 6, 12. Our wrestling is not against flesh and blood, etc. And it seemeth, that the same Father took his opinion from the prophet Osee, verse. 3. Oseas exposition of this place. who saith in the 12. chapter, that jacob so overcame in wrestling with the angel, as he wept and prayed him. Wherefore, besides that bodily striving, it was also a contending of most vehement prayers. Here the scripture speaketh not that he prayed for blessing. But Osee, being an excellent interpreter thereof, writeth, that he not only prayed, but also added tears withal. Do not thou for this cause infer, that we ought to offer prayers unto angels: Prayers must not be offered unto angels. for this name all only doth not betoken an angel, but it is also attributed unto God. And lest we should fall into this error, the scripture hath provided to instruct us by the angels themselves, who would not abide to be worshipped; Apo. 19, 10. and 22, 8. as we may see in the Apocalypse. Neither will I forget, that there be certain interpreters of the jews, which (by the saying of Osee) will that the angel did weep in that wrestling. And that tears are not unbeseeming for angels, they endeavour to prove by the saying of isaiah; Esaie. 33, 7. Angels of peace will bitterly weep. But this place serveth nothing to the purpose. And if the words of Osee be ambiguous, the sense which I now expressed of them, is more likely to be true, than that sense which the jews do gather thereof. Neither must the angel in this fact be accused of lying; who would not deceive jacob in feigning to be a wrestler, but meant to instruct him. For which cause he used such an action, as might easily show to him the strength that was given unto him by the Lord; to the intent that in present peril he should not be faint hearted. Luk. 24, 28. After the very same manner Christ, when he went forward unto Emaus with his two disciples, pretended as though he would go further. But whereas it is said, that the angel in wrestling, was not able to cast him: perhaps it must so be understood, as it is spoken by our saviour in the 6. of Mark; Mark. 6, 5. that he could not do any great work in that place, that is to wit, as touching the power that is not prescribed and limited by the laws of nature; but by his own judgement and appointed order: otherwise all things were in the power of Christ, seeing he was God. Even so the angel, as an angel had been able to overthrow jacob; but not with those forces, which he was to use for the instruction of him in that wrestling. Or else thou mayst absolutely understand it, that he was not able to overcome him, by reason of the force and strength wherewith God had endued jacob. 18 But how ready the help of God is unto the godly, in the greatest dangers; In 1. Sam. 17, 48. the conflict between David and Goliath, is an example worthy to be remembered. And in that conflict of David with Goliath, Three things to be observed in the combat between David and Goliath. there are three things to be observed; first, after what manner he fought with him; secondly, how to the kill of him, he used his own weapons; thirdly, that so notable goodness of God ought not to be put in oblivion. As touching the first, Goliath had thus provoked David; Come unto me, and I will give thy flesh unto the fowls of the air: yet nevertheless afterward, being inflamed with anger by David's talk, he changed his purpose, and ran willingly upon him. This when David perceived, he thought it not best to expect till they came to hand strokes; for than should his sling have served him to no use. Therefore he prepared a stone, and with one blow he overthrew him. That work may seem for three causes to be wonderful. For first, they that use a sling, The fact of David wonderful for three causes. may seem to be very cunning, if they can hit even a mark that is fixed and set. But David did not only hit, but also overthrew a mark that wandered, and was movable. Again, it was a wonder, that he could at one cast hit the forehead: but and if he broke the helmet, it was also the more marvel. Howbeit, if he were bare headed, yet was it a great matter, that he could so hit it straightway at the first throw. Finally, it was also a marvel, God himself peiseth the strokes. that he could with one little stone, overthrow so huge a body. But God poised the stroke; for he is not idle in the camp. Nay rather, the darts which are thrown, are able to do nothing, unless God appoint them. In the book of judges, jud. 9, 53. a silly woman with a stone out of a tower hit and killed Abimelech. This was the counsel of GOD, that a wicked & bloody tyrant should be dispatched after that manner. Achab changed his habit, lest he should be known: yet God directed against him the dart, which was shot at all adventures, that the prophesy of Elias might be verified. 3. Kin. 22, 14 But thou wilt say; It is a wonder, that so great a man could be slain with so little a blow. I grant indeed, that it was a marvelous thing. Howbeit we must consider, that with an ox goad, being an instrument not very convenient to kill, Samgar slew six hundred; judg. 3, 31. and that Samson with the iawebone of an ass killed a thousand Philistines. judg. 15, 15. For any thing will serve for a dart, if God be willing. Indeed the stone was of no such weight, as was that stone of Turnus, which Virgil describeth could scarce have been lifted of eight strong men. Howbeit, this was a fable, that is a thing done: certainly the stone itself was light, but the weight was added by God. So the Gospel seemeth to be a light matter, and of small importance; but Paul calleth it The power of God. Rom. 1, 16. Contrariwise, the things which seem to be most mighty, if GOD once withdraw from them his strength, are not able to do any thing. Dan. 6, 23. and 3, 94. What is more fierce than a lion? Yet nothing more gentle when Daniel sat by them. What is of more force than fire? Yet could it do nothing against the three young men. Dan. 3. The word of God seemeth to be a vile and contemptible thing; yet it is cast with the sling of the holy Ghost, it hath so great power and strength, as it is able to subdue the whole world. 19 Indeed Goliath was dressed with very good armour, but he could not use the same: for he was overthrown before he began to fight. Therefore Augustine in his fourth sermon De verbis apostoli; He that presumeth of himself, is overthrown before the battle. He that presumeth (saith he) of himself, is overthrown before he fight. Truly a golden sentence is that, and always true, not only in spiritual war, but also in civil conflict. For he that contemneth an enemy, is oftentimes overcome before the fight. God can prohibit unto us, not only the things themselves; but also the use of them. Many do (by all manner of endeavour) hunt after riches; but all in vain: for oftentimes God will not give them. And oftentimes, although he do give them; yet be giveth not the use of them: for many do die before they can enjoy the riches, which they have gathered. So, many, when with all endeavour and practise they seek after honours; yet can they not obtain them: and many obtaining them, cannot enjoy them. julianus the apostata, when he bore an incredible hatred against the Christians, threatened, that he having gotten victory of the Parthians, would utterly have extinguished that whole sect of the Galileans: but he was slain in battle, and these threatenings came to nothing. 1. Gen. 22, 27 Achab threatened he would have cut off the head of the prophet Micheas, if he had returned in peace: but he was slain in the battle, and was not able to do any thing. Wherefore, if we see ourselves to be in danger, we must not be faint hearted, but rather think thus; Mighty indeed be our enemies, but God is much more mighty; Great is our distress, but the help of God is more amply extended. And let us remember, that God casteth down the proud, and exalteth the humble and meek. And why God so doth, there be many causes, * Oeconomia. one taken from household government. For if great things should prrpetuallie go forward in increasing, they would in the end possess all things, and nothing should be able to stay them. Again, if that small and simple things should continually be wasted, in the end they would come to nothing. But God would have a certain mean to be had in all things. Another cause is this; That is helped of any thing, unto the which it cometh nearest: as that thing chiefly is of the fire made hot, which cometh nearest to the fire. And we are joined with God, not by place, or natural touching; but by faith and godliness. But rich men do oftentimes put their trust in their riches, & they have many things, whereby they may be pulled from GOD. And trust, the more that it is placed in riches, the less it is reposed in God. The third cause is, that God doth by this means chiefly show his wisdom and power. For every man can extol him that is mighty; but to overthrow him, is only in God. To oppress a man of low estate, it is no difficult thing; but to extol him, and place him in authority, it is a certain point of divine power. Wherefore, we ought not to be terrified with the greatness and power of enemies. Let us be assured, that our works be joined with the will of God; God causeth the armour of one enemies is become ours. then let us commit the event unto him. Whatsoever shall happen, it will fall out well and happily; for GOD will help us, and will so help us, as he will make the armour of our enemies to become ours. This wisdom of God will be the more evident, if we consider of the same by particularities. Against the church of Christ did tyrants, in the first times, arm themselves: such were the Neros, the Domitian's, the Maxentij, and the Dioclesian's. Howbeit, these weapons were afterward derived unto the church; when God had given. Constantine, Valentinian, Theodosius, Charles the great, and other godly and just princes. The philosophers armed themselves against the church, with all kind of doctrine and eloquence. But the very selfsame weapons did the church afterward use against the philosophers. For here might I reckon up many fathers, both most eloquent, and most thoroughly furnished with all kind of knowledge. At this day also, the Papists do arm themselves with the Fathers, Counsels, Canons, Decrees, & finally, with the Decretals. Howbeit, even with this selfsame armour they are become doubtful and uncertain: for in every one of these there be in a manner things innumerable; the which do utterly confute them. And in very deed, it is scarcely the hundred part that they will observe; yea rather, they will cry out, that those things are now abrogated, that they are abolished, that they be not now in use, that they belong not unto these times. The wicked use against us the holy scriptures, Matth. 4, 6. but yet so, as did the devil against Christ; They shall bear thee in their hands (saith he) lest thou shouldest hit thy foot against a stone. But Christ wrested that armour out of the devils hands, Ibidem. 7. Deut. 6, 16. Matt. 4, 4. Ibidem. 10. as none of his; It is written (saith he) Thou shalt not tempt the Lord thy God; Man shall not live by bread only; Thou shalt worship the Lord thy God. These darts do utterly cut off their heads. Why the enemies weapons serve us. These weapons are made by God; wherefore they ought to serve the glory of God: and albeit that they are sometimes stolen by the enemies, yet in very deed they are always ours. In judge. 1. 14. Look In judg. 9, 19 20 This perhaps will seem a marvel unto some, that God hath been accustomed to punish his people by other nations far worse than they. Sometime the Ammonits, Amalekits, and Moabits were idolaters, and nations which were overwhelmed with exceeding great sins. Unto this would I say, that such is the providence of GOD; the which so punisheth sins with sins, as by ungodly men he punisheth others that deal ungodly. Further, by this means he showeth, that these things, although they be evil, cannot escape; but that they shall do some manner of service unto his will. But why he deferreth to punish those nations, Why God rather punisheth his own, than strangers. which otherwise be wicked, but straightway punisheth his own people: the cause is, insomuch as these pertaining to God do sin against a known law. So that there is no cause why the Turks and Papists, if they sometime prevail against us for the revengement of our sins, should please themselves therewith; as though they were far better than we, or as though their superstitions should excel our religion. For if it be not granted to the Moabits, Caananits, and Assyrians, that they should be better than the jews, whom they overcame: no more shall it be granted unto the Turks and Papists, if at any time they afflict the professors of the Gospel, when God will have it so. Therefore God quickly punisheth his own; for his word sake; because it is spread among them: he doth not easily suffer, that when it is received and known, they should escape unpunished, which contemn the same. Undoubtedly there were very many liars and unfaithful men in jerusalem; yet did God forbear them: when as he forthwith destroyed Ananias and Saphyra; Acts. 5, for he minded to adorn the Gospel, and the holy ministery. And while that the Ethniks perceive how severely we are handled by our God, they may easily conjecture what punishment remaineth for them: according to the saying of Christ; Luk. 23, 31. If this be done in a green flourishing land, what shall be done in a withered? This if they understand not, by reason of their blindness; yet we must not forget it for our own comfort. In jeremy the 49. chapter, verse. 12. we read, that the people of God (which seemed least to deserve it) drank of the cup of the Lord; wherefore the Edomits ought much rather to have looked, that the punishments provided for them, should at the length be paid. verse. 5. Also in the ninth chapter of Ezechiel, God exhorteth the nations, which were enemies unto the hebrews, that they should slay and spare none; but should begin at his sanctuary. And Peter, in the first epistle, verse. 17. the fourth chapter; It is time (saith he) that judgement should begin at the house of God. And why he saith, that now is the time, this I think to be the cause; namely, that all those things, which the prophets foreshowed of chastising the Israelits, rather than others, he perceived to take place most of all among Christians. For those things, which happened to the jews, through a shadow and figure, pertained specially unto us. Wherefore Christ being revealed, and his faith spread abroad, Peter thought it would very soon after be fulfilled, that judgement should begin with the Christians, which are the house of the Lord. Furthermore, in the congregation of God's people, there are yet some saints always, which are tried, while torment is most sharp, and become more excellent; even as gold doth in the fire. Which thing the heavenly father will have to be done with all speed possible. Besides this, the chosen, which have fallen, being warned by chastisements and adversities, have been accustomed to return again into the right way. And this doth God (who is most loving unto them) favourably provide, that this may come to pass. But those, which shallbe uncurable, he will have them to be quickly broken; because they should do no longer hurt, than needs must, nor destroy others by their infection. certainly, these be causes why God correcteth his own people, sooner than strangers. Doubtless he doth it not of hatred, but the same must rather be attributed unto a most fervent charity. Moreover, the divine Oracles, spoken in the person of God, do declare this; namely, Whom I love, Pro. 3, ●…. them I correct and chastise. Also a good father of an household, omitting others, beginneth first to use severe discipline with his own. Of Flight. In Gen. 32. 21 Now it shall not be amiss, to speak somewhat of Flight. That it is lawful for a godly man to fly persecution. The opinion which we defend, is, that it is lawful for a godly man, as the time & place require to shun persecutions. Which thing is chiefly proved by this reason. For the Lord commanded his apostles, in the tenth of Matthew; verse. 23. If they shall persecute you in one city, fly ye into another. Tertullian thought, that this precept was momentany, and for a time; until the Gospel should be preached over all the cities of jewrie. For first the bread was to be given unto the hebrews, before that the Gentiles should be called. Wherefore, to the intent they might perform their message, it was permitted unto them, that they should fly from city unto city: that, as who saith, they should preach unto all cities the coming of Christ. Which circuit being finished, that commandment of flying away was revoked, even as those other two, which are mentioned in the same chapter; namely, Ibidem. 5. Into the way of the Gentiles go ye not, neither enter ye into the cities of the Samaritans. These two precepts (saith Tertullian) we perceive to be abrogated. Wherefore we may presume, that the same is also done concerning flight. But what kind of argument (I beseech you) is this? Two precepts are there abrogated, as the Lord hath plainly specified in the last chapters of Matthew and Mark; Matt. 28, 20 Mar. 16, 15. when he sent his apostles unto all nations through the world, and to all creatures; Therefore all other things, which he there commanded, are abrogated. That good master knew very well, how to revoke those things, which were to be revoked: but other things which he did not revoke, he would that they should remain in strength and efficacy. Note there a number of excellent precepts, the which he commanded unto his apostles, when he sent them on message; and darest thou be bold to say, that all those same were abrogated, because the access to the Gentiles and Samaritans' was then forbidden, and afterward (as we have said) was set at liberty? Matt. 10, 19 We read there, that They should not study what to speak, when they stood before kings and rulers; Ibidem. 16. that They should be wise like serpents, and simple as doves; and that they should not fear them which slay the body; Ibidem. 28. that they should consider the faithfulness and protection of God, seeing unto him the very hears of the head be numbered. Luk. 10, 16. And; He that contemneth you (saith he) contemneth me: and, He that hath received a righteous man, Matt. 10, 41 shall receive a righteous man's reward: also; He that receiveth a prophet, in the name of a prophet, shall have a prophet's reward: so as, if it be but a cup of cold water that is given in the name of Christ, it shall not be done in vain, or lose the reward. If all these things be still of force, and we continually put in mind of keeping them; why would we have that abrogated, which is there put concerning flight? But how much is to be attributed unto flight, after the ascension of Christ, the examples of the fathers do manifestly declare. First of all, Paul (to begin with that apostle, Act. 9, 25. unto whom the province of jewrie was not committed) was by the brethren let down by a wall in a basket, and so he departed out of Damascus. What shall I speak of Chrysostom, Athanasius, and other of the fathers? They, by their acts, are no ill authors of interpreting this same precept. And so out of the words of the Lord, and by the examples of the holy fathers, we have now two arguments. The third is, that it is by nature engraffed in all living things, to defend themselves: which must not be understood so to be the works of nature, as though it sprung not from God; for he is the author and governor of nature. When this therefore is done in time and place, who is so hardy as to account it a fault? Further, when as there is a means of escaping offered, and that the way is open, he that should not take the occasion offered, might seem to prevent the providence of God; and besides the order given him, should throw himself into mischief. Besides this, charity persuadeth, that we should have consideration of our adversaries; and should not minister occasion for them to pollute themselves with wicked slaughter and innocent blood. 22 Wherefore it is granted, Upon what condition we may flit persecution that there may be a flying away, but yet upon this condition, that by the same we transgress not the commandments of God: the sum of which dependeth upon two points; to wit, that we behave ourselves towards God and our neighbour with due godliness and charity. But he should departed from the worshipping of God, which through fear or infirmity would shun persecution, and in flying away, would not seek the glory of God. Flight must wholly be directed unto this end, that we may the more commodiously do honour unto GOD, and preserve ourselves, until our appointed time. Thou must beware then, lest thou seek here those things which be thine own, & not those things which be the Lords; and that thou be so confirmed in mind, as thou mayst be ready to take present death upon thee, when thou shalt know that the Lord calleth thee thereunto, that thine hour is come, or that by thy blood the glory of God may be advanced: even as the Lord, who having oftentimes escaped the hands of the murderers, did in due time meet with them of his own accord. And Paul, Act. 9, 25. when he had been let down through the wall in a basket, Acts. 21, 10. and fled; he afterward going unto jerusalem, albeit that dangers and very great adversities were there remaining for him (as Agabus did foreshow) yet did he not turn from his purpose of going. Hereof it cometh, that when we shall determine thereof, we must not use an external judge, but a domestical; I mean the conscience: by the diligent examination whereof, we may discern what it is that forceth us to fly: neither may our conscience give sentence without the spirit and word of God. Yet further we must beware, that by flying, there be no injury done to thy neighbour. Augustine taught in his 180. That a pastor must not fly, by whose absence the spiritual life of the flock is in danger. epistle unto Honoratus; that They ought not to fly, which are so preferred to the ministery of the church, as the spiritual life of Christ his flock cannot be commodiously retained, and continued in their absence. Wherefore let not pastors fly away, unless they have such as can supply for them the work which ought to be done. If the people which be under them do departed, they may departed with them. But this oftentimes cannot well be, that the whole people do go away: unless therefore that other fellow ministers can be substituted in their place, they must not departed. And Augustine thinketh, that Paul going from Damascus, had in any wise those, whom in his absence he might leave in his stead with the brethren. And this he holdeth to be true, in case, if there be made any invasion of the barbarous, because they seek not an overthrow of the faith and religion of God, but only a possession of that province and country. And if thou object against the decree; It is lawful to fly, where the fruit of martyrdom may be hoped for; how much rather shall this be permitted in such a barren persecution? We answer, that it is not lawful to fly in that persecution, wherein the triumph of martyrdom is set before us; unless thou live unbound and free, so as thy presence be not bound unto thy brethren (for the flying should be even together with the people,) or if all fall now into an universal slaughter; or else, when thou hast vicar's that supply thine absence, which are able to do that which thou shouldest do: otherwise thou must have a respect, that through thy flight or fearfulness, thy brother perish not, for whom Christ died. Neither must this be overpassed, that then especially, when the people is pressed with these calamities, there are meetings of men in great abundance at the temples; who then desire the sacraments, the penitents desire absolution: wherefore they must be strengthened by the consolation of the scriptures; and a general invocation of God, and solemn prayers do then chiefly take place. But if that the minister do seek to save himself, by flying away; what discommodities shall the church run into? How greatly shall the Gospel be blasphemed for having of such feeble ministers? Wherefore this kind of men must deal most constantly at this time. But when it cometh to pass, that only the pastors of the church are sought for by the persecutors; lest they should thus miserably perish, it is the part of devout people to keep them secret, whereby they may escape that rage and fury. But admit that in some church there be not only one, but many ministers: if grievous persecution and calamity be at hand, at which time either one or two of those ministers may commodiously serve for the necessities of the people, whether ought they all be charged to tarry? For if they die altogether at one time, the church by that means shall not easily have others, by whom it may be taught and instructed; and so it seemeth meet, that some should departed, and some other should be retained. But if their gifts be alike, how can it be determined, which shall fly, and which shall tarry still? If (saith Augustine) it cannot otherwise be agreed upon, let them be sent away, or retained by lots. But if that charity abound among them, we shall not perceive them to strive, which of them may have leave to departed; but they will rather every one procure and endeavour, that he may have licence to tarry, and to give his life for the flock of the Lord. And there may be a danger, lest the people should be deceived by the presence of their ministers, by contemning the danger too much: for when they see that their pastors be not fled, they may persuade themselves that all is safe with them. Wherefore they must be so certified, as they may understand, that the ministers do tarry for their sakes only, lest they should be accused of forsaking their flock. 23 In this matter Tertullian was of a hard judgement, Tertullians' judgement not allowed in thinking it to be in no wise lawful for a man to fly. who would not have it lawful for a godly man to fly in time of persecution: whose doubtful arguments we must resolve. First he saith; Persecution is good; Therefore we ought not to fly. He proveth the antecedent; Because that persecution cometh from God, then because it maketh men to be humble, tried, and capable of chastisement and discipline. We say, the conclusion is weak, because good things, which are good in some respect, and not absolutely, are sometimes justly shunned. Of which sort is death: for the same is therefore said to be good, because without it we cannot be joined unto Christ. 2. Cor. 5, 4 Of the which nevertheless Paul pronounced, that we would not be unclothed, but be clothed upon. And among this kind of good things, we place persecutions. But whereas it is taken, that men are become the better thereby; we say that is taken as it were a true cause, which is no lawful cause. For persecution is rather an occasion than a cause that men return unto God: for if the grace and spirit of Christ were not added thereunto, men thereby would rather be led unto blasphemy, and they would fall into the pit of desperation: for persecutions do not make all men good. And if that occasions, which are provided for us, should never be shunned; I would affirm this thing of sins, which be stirrers up unto repentance. Thou addest; It is of God; Therefore not to be avoided. Again, thou mayest see the strength of this argument, in so much as war, famine, pestilence, diseases, and such other discommodities, come from God, which nevertheless if we shun by the industry of our reason and sense, who will accuse us therein, as resisters of the will of God? And he that shunneth persecution sent by God, doth not escape so free, as he feeleth no adversity thereby. What discommodities we suffer in flying away. In flying away, we have good experience of many discommodities; namely, of banishment, of the lack of necessaries. In flying away, we have the loss of our dear friends and country soil. Which things a man doth sometime take so grievously, as he judgeth them more happy, which were slain in the persecution itself, they having obtained the triumph of martyrdom. As Virgil very well describeth, O happy and happy thrice are they, who died before their father's face under the walls of troy. Touching Helias, 1. Kin. 17, 19 how gerat things he suffered in the very flying away; the history of the kings teacheth. And of Athanasius there be many things reported by Eusebius. 24 Moreover, he argueth; that It is a fond thing to shun persecution, from which thou canst not escape, if God will have thee to endure it. He concludeth, that he which flieth, seemeth after a sort to boast against God, that he is stronger than he, and able to escape his persecution. But there is none of the godly so deceived, as he will fly away against the will of the Lord: nay rather, he trusteth to his power and will. For the godly do know, how David hath pronounced; Whither shall I go from thy spirit? Psal. 39, 7. And whither shall I fly from thy presence? Besides this, they understand, that there is no running of them that be swift, and that flying away is denied unto the feet; Eccle. 9, 11. unless the Lord be present. David, Psal. 18, 34. when he fled from Saul, gave thanks that GOD had given unto him Hearts feet. They which fly, do not boast themselves against God, neither be they injurious or contumelious; but they lament, they make their prayers, they have confidence, and they humble themselves. Another argument of Tertullian. How many notable psalms did David make, when he fled away? Further, he showeth another reason; He that flieth, either he is uncertain of his fall, or else if he do tarry, he is certain. If he be certain that he will deny Christ; he flieth in vain; seeing (as touching the mind) he is already run into the crime of infidelity. But if thou wilt say, that thou art uncertain; why doest thou not hope well, and presume well of the grace of God? We answer, that they which fly, are certain of God; but of themselves they are uncertain. Seeing in their flesh there dwelleth no good thing, how can they thereof promise to themselves any good thing? They know that God will help when they fall among their enemies, but they know not now whether God will have them to be taken by them; nay rather, they presume it is otherwise, seeing the way to fly is open for them. Which thing godliness teacheth to be done by the will of God, seeing God speaketh unto men, not only by outward words of the scripture and prophets, but also by a facility and difficulty of things and occasions. And then they plainly know, that God would somewhat when necessity urgeth; or else something cometh to pass with singular facility. For by these means he hath been accustomed with the inward inspiration of the spirit, and words of holy men, to admonish us of his will. 25 Yet he bringeth a forked argument not much unlike unto these; The third argument. To stand steadfast in faith, thou thinkest that either it is in thine own hand, or in the hand of God. If thou attribute the power of this virtue to thyself, why dost thou not continue and abstain from flight; seeing thou art able to perform that which thou art desirous of? But thou reposest the same in God; well then, thou shouldst have trusted and hoped in him. This argument also we will easily confute. We repose our salvation in God: for how can we be constant of our own selves, seeing We are not able by ourselves, as of ourselves to think any thing? And we do very well to put our trust in God, according to our duty: that he (I say) in time, and when opportunity serveth, will help us. But is should be a rash part, to prescribe these things unto him; to wit, that we would have him in any wise to be with us, either this hour or that: and it might justly be imputed a fault unto us, as though we dare be so bold to tempt him. But he saith, The 4. argument. that It is an absurdity, to have divers effects, to be derived from one and the self same cause. Which will happen, if you make GOD the author of your flight; for without doubt he sendeth persecution: therefore it is not like that both flight & persecution should proceed from one God. But how vainly they travel in the argument, One and the same cause may work contrary effects. hereby thou mayst perceive, in that they lean to a false ground; namely, that one and the selfsame cause cannot abide things that be contrary: when as the sun both mealteth, and also hardeneth. In like manner, conjunction serveth as well to make an unity, as a duality. Further, as touching one and the same respect; it might perhaps be granted: but according to divers respects, the very seats can tell, that contraries may be derived from one original. Now, seeing that God both stirreth up persecutions, and permitteth flying away; we see, that those and the selfsame men are not both apprehended by the persecutors, and escape peril also. Wherefore the subject is not all one: they that escape away, escape from torments. But remembering what we have before spoken, we say, that they which fly the sword of persecution, escape not altogether free; but suffer many things in flying. And thus we will grant, that the same men have respect, Persecution & flight are not things contrary. both unto persecution, and unto flight. But we affirm, that these things are not contrary, seeing he that flieth, hath a trial of persecution. But the rule of contraries is, that one subject cannot receive them both. Now we say that these be contraries; To tarry; and, Not to tarry: or else, To suffer persecution; and, Not to suffer. Then, as touching the same persecution, these cannot both together ensue. And so the place before alleged hath no absurdity. The fift argument. 26 The adversaries argue, that If flying away be granted, it followeth in any wise, that the saiengs of the Lord be repugnant one to another. Matt. 10, 39 For he saith; that He, which will not lose his life, shall verily lose the same: and that He, Mark. 8, 38. which is ashamed of his name before men, he will be ashamed of him before God. Those things seem unto us very agreeable to our opinion: yea rather, the very words of Christ seem not to disagree. For he that flieth, maketh not more account of his soul, than he doth of the glory of God: nay rather, he avoideth persecution, that he may serve him the more commodiously, and with the greater fruit. Neither is he led by shame, as though he blushed at the name of God: seeing he is ready to testify the same with his blood, when need shall require. But by this means (say they) GOD should nourish infirmity and weakness in his people, who is said to strengthen them: for they which fly have a vile and base mind. This followeth not of necessity, seeing it is not the part of a strong man, always, and for every cause to stretch forth his whole strength. He expecteth moments and occasions: yea, he saith oftentimes; My strength, O God, will I reserve unto thee, for thee do I keep it, to the intent it may obey thee. The sixth argument. Matt. 26, 52. Christ (saith he) refused the helps of the angels, and the defence of the sword: wherefore dost thou fly? We fully grant, that to be done by Christ, the which thou speakest of: but that was, when he knew his hour to be come, who notwithstanding did oftentimes fly at other times, when the time of his death was not come. Even so likewise should one of us do, if he were certain of the will of the Lord; to wit, that the same day and hour were come unto him, he should not provide for himself to fly. Neither do we admit that which is again inferred; namely, he that flieth, prayeth not as Christ did, who required that the cup might be taken from him; yet in the mean time he stayed: but he that goeth his way, endeavoureth to rid himself of the cup, neither doth he expect to obtain of the Lord. As who should say, that he in flying would prevent the providence of God, which he will not prevent, but endeavoureth to follow, and he accompanieth the hand of the Lord that leadeth him. 27 But this seemeth somewhat to help them, that the apostles in their epistles, when as they wrote unto the churches, and not only made mention of wholesome precepts; Why the apostles gave no precept of flying away. but perpetually beat them into the ears of the faithful, they never spoke any thing of this precept; That we should fly. But why they so did, these reasons may be alleged: forsomuch as of that matter, there can be nothing absolutely commanded. For every man (as I have already said) must examine and make trial of himself, when he taketh in hand to fly away. Furthermore, that which nature hath planted in all living creatures, hath no need continually to be driven into men's remembrance; seeing they are prone enough unto these things of themselves. certainly, while they do not forbid such necessary things unto life, as these be, they are understood to permit them. Neither is this way of argument of much efficacy: for we ought sometime to do many things, which they do not make mention of. Sometimes we ought not to obey our parents; nay rather, they must be forsaken. Otherwhile we ought not to be at the commandment of the magistrate; and oftentimes men ought to be slain: which things nevertheless the apostles never commanded to be done. Whereas also they cite the saying in john, that The soul must be given for the brethren: 1. joh. 3, 16. it is true; but that must be, When the soul must be put for the brethren. when we see that the same will be profitable unto them; and that the not giving of the same should in reason be an offence unto them: or else, that if we should fly, they might be without the office of a pastor. But if these things do not concur, it would not be counted a giving for the brethren; but a rash spoiling of our life. 28 They discourage men also from flying away; because Charity driveth out fear, john 4, 18. as the same apostle testifieth. Which saying is not so to be understood, as though there were no fear in a man that is endued with charity; but thereby he is not driven to do that which he doth: A man endued with charity doth also fear. neither is he that flieth moved thereunto by fear. Yea and strong men (as Aristotle saith) be not without fear: but they so temper the same, as through it they commit no shameful act. Doubtless, charity excludeth not the fear of God; because they that fly, are afraid to offend, if they should tempt him by tarrying: nay rather, where charity doth most flourish, there the fear of God taketh most place. And when the Greek verse is objected against them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say; A man that flieth, will fight again: they dally herewith, saying; Nay rather, he flieth not to fight again, but to fly again. But how fondly this is spoken, Act. 9, 25. Paul testifieth, who being let down through the wall in a basket, fled to Damascus: Act. 21, 10. but afterward, when as Agabus prophesied of many and bitter things, that were prepared for him to suffer at jerusalem; and that the brethren had prayed him that he would not go, but would withdraw himself from the danger, he was not removed from his purpose of going. And Christ declareth the very same, who oftentimes fled, and afterward (as ye yourselves object) he came to meet his persecutors, setting apart the help of the angels, and of his disciples. 29 After this ye will confirm your saying, with a little verse of Maro; Vsque adebue turpe mori? Is it so shameful a thing to die? As though we were ignorant, that death in his own nature is a thing neither dishonest, nor honest: for the one and the other cometh thereunto, according as it is forced by the end or beginning. Honesty and dishonesty of christian actions, must be discerned by the word, and by the spirit. And now, as touching the saying of our Saviour, joh. 10, 13. The hireling flieth when he seethe the wolf. in the tenth of john, of the hireling that seeth the wolf, and flieth: we have already interpreted the same, when as we showed, by the saying of Augustine, that it is not the part of pastors to fly. Albeit Augustine upon john interpreteth this saying of Christ, that by flying we should understand the holding of our peace; namely, touching them which dare not reprehend the sheep committed to their charge, which be worthy of blame; nor yet excommunicate them which ought to be excommunicated: namely, when the pastor doth not deal freely in his ministery. Christ called himself a good shepherd, for he spared not the Scribes and pharisees, although he were therefore brought in danger of his life. 1. Cor. 5, 3. Paul did boldly reprove & excommunicate, not only being present, but also while he was absent. This dares not a hireling do, because he seeketh his own: for he feareth, lest he should lose the favour & friendship of men; especially of great and noble personages: which things a very hireling hath special regard unto, who in all things attendeth for a temporal reward. Wherefore in Augustine's judgement, that pastor flieth, which holdeth his peace at such things as aught to be reproved. This seemeth good to be added, that those things which we have disputed concerning pastors, should be understood of them, when they willingly withdraw themselves from their flock; but not if they be forcibly cast out by tyrants. And we say, that Tertullian may be excused; either because he perhaps wrote unto the minister and pastor of the church. Or else he speaketh hyperbolically: whereby he might encourage the minds of men in his time, when persecution did most abound. Or else he wrote these things, when as yet he was inclined to the heresy of Montanus. ¶ Of flight in persecution, look the first, second, and fourth epistles, at the end of this book. Whether David did well, in that (through fear of Saul) he fled unto the Philistines; and what we are to do, if we should fall into the like troubles. In 1 Sam. verse. 27. 30 How then (wilt thou say) did not David sin, when he fled unto Achis? Arguments to prove that he sinned not. There be some which defend him, and say, that he might do the same, without hurt of religion and faith. For why (say they) is he here to be blamed, seeing he was not reproved before, when he fled into the land of the Moabites? 1. Sam. 22, 3 Were they less idolaters than were the Philistines? Further, he had at that time a most mighty enemy, and also ungrateful and untrusty kinsmen: was it meet for him to live always in danger? Besides this, it behoved him to have a regard, not only unto himself, but unto them that depended on him: 1. Sam. 27, ● for he had six hundred soldiers, with their wives & children, which led a hard life in the woods & forests. How had he been able to have maintained them in judaea? Should he have used violence against his own countrymen and well-willers, and have gotten meat for them by violence? And what they would have given them of their own accord, it sufficiently appeareth by the history of Nabal. 1. Sam. 25. There were even with Saul many honest men, which favoured David, and wished him well; and for that cause they were oftentimes brought into danger. Which peril seemed to have an utter end, if David should lead his life out of the Hebrew confines. Wherefore he was to departed, if it had been but for their sakes only. For it is the duty of an honest man, rather to suffer all things, than others for his sake should be cast into peril. Moreover, it was the part of a wise man, to use the occasion, which God offered him: which unless he had done, he might have seemed to have tempted God. But thou wilt say; he had promises. I grant: but those make not a man slothful and dismayed. What say we to that, when john. 4, 5. Christ himself went unto the Samaritans, and unto the borders of tire and Sidon? lastly it behoved that some end should be appointed unto the sin of Saul, Matt. 15, 21. that he might cease to persecute the innocent man. Arguments on the contrary part. 31 One the other part, this fact of David may also be reproved for many causes. For first it seemeth an unworthy thing, that David (so notable a man) should go as a suppliant unto the Philistines, being men which before time were not only overcome by the jews, but also by himself. For he seemeth to contemn the benefit of God, who having obtained victory, will submit himself to the very same man whom he overcometh. For this cause was Pompeius blamed, who having achieved so many acts, would afterward become an humble suitor unto Ptolemy. But the stoutness and great courage that was in Cato, is famous; because he forbade the people of Utica, to seek the favour of Caesar for his sake. Moreover, God forbade with very strict words, that the jews should not enter in league with the banished nations, such as were the Philistines: nor yet that they should desire help of them that were ungodly. Beside this, David, whom God assigned a ruler and prince over his people, now becometh a fugitive. What infamy it was counted to be a fugitive. Which thing, what and how great an infamy it is, we are taught both by the light of nature itself, and also by the civil laws. For in the Digests De captivis & postliminio, in the law Postliminium, in the paragraph Filius, and in the paragraph, Transfugae; He that flieth unto his enemy, is deprived of the right in his own city. So that by this act, David depriveth himself of the public inheritance of the people of God. And as it is declared in the same place; He is a fugitive, which in the time either of war, or of truce, flieth either unto the enemies; or unto them, which be neither enemies, nor yet friends, and receiveth assurance of them. And he hath lost the benefit of the Postliminian law, which is debarred from the right of recovering of his own goods and country. Again, De capite minutis; Those men are declared to be enemies unto the common weal. He which helpeth an enemy, either by his travel, or by keeping of company with him, incurreth the crime of high treason, and is guilty of betraying either his prince or country. And in this crime, not alonlie the act itself is regarded, but also the will; so that the same be evidently enough known. If any Christian at this day, being captain of the wars, should fly on the Turks part with his soldiers; he should not only be counted a runagate, but also incur a greater reproach. [Yea, and if he should do the same but even to an other christian prince, that is an enemy unto his own natural prince and country, he should be judged a runagate and traitor.] And it is credible, that some covenant was made, that David should bear arms against Saul; and seek his life, whom he had twice already spared. Moreover, who is that, which doubteth, but that Saul did insolently boast of this running away of David, and told his friends in reproach of him; that he, whom they attributed so much unto, was a runagate, a faithless man, a forsaker both of his people and religion? And it is very likely, that those men, when they heard those things, scarcely refrained themselves from tears. And albeit that Saul appeared before to behave himself unjustly, when he thrust out David; yet might he now seem to have a just cause of condemnation against him. Besides this, he being a jew borne, and a free man; yet called he himself a retainer and servant of Achis. 1. Sam. 28, 2. He also (so much as in him lay) subverted the counsels of God: Ibid. 27, 12. for God had chosen him to be a king, who should defend his people; howbeit he revolted unto the enemy, and made war even against his own people. This indeed was rather to play the part of a robber, than the part of a king. And he humbled himself there, where he was to have served in perpetual bondage; and that (which is a thing most grievous) he was to do it unto a wicked and a barbarous king. For so Achis himself pronounced, that it should come to pass; Thou shalt be (saith he) my servant for ever. He was constrained also to win the tyrant's favour, by no honest practice: for he made a lie, and applied his speech unto his will; namely, 1. Sam. 28, 2. that he did somewhile invade his own nation the jews, somewhile the Kenites, and somewhile the jerahmelites. Howbeit, there be some, which say, that David lied not at all, when he said, that he fought against the south part of juda; 1. Sa. 27, 10. for that those places appertained to the lot of juda, josua. 15. as it appeareth by the description of josua: albeit that they had not as yet entered into that whole inheritance. But howsoever this be, let it be of what value it can. Surely, these things be spoken by David, for to have the favour of the tyrant; and that (which may not be borne) with a mind to deceive. 32 But let us see what evils followed after this flying away. That city, which David had received as a gift from the king, was sacked by the Amalekites; 1. Sam 30, 1. so that he was miserably constrained to bewail the mishap of his own citizens. I speak nothing how he was constrained to change that imperial power & strength into thievery: Ibidem 17. & 27, 11. for he siue all, he spared neither age nor sex, lest the king should have any suspicion of his doing. Further, he divided the prey with the tyrant; and this he did, not once or twice only, but so long as he was there. In the mean while, he was constrained to suffer the dishonesty of being at atonement with Achis, and to profess himself openly an enemy unto his country. Besides this, it seemed to be no wise man's part, to commit himself unto a reconciled friend. Indeed men are wont to use the help of them, with whom they are returned into amity; but that is only for the time that they have need. For what else may we judge that Achis in the mean time thought of David, but that he was a man rude and barbarous, which could find in his hart to war against his own nation? Augustus was wont to say; I love treason, but a traitor I love not. And what hearts the Philistines had towards David, 1. Sam. 29, 3 it sufficiently appeareth by the history: for when they should meet together; What make these hebrews here, (said they?) How can they better please their own king than by our blood? Here doth David openly profess himself to be an enemy unto his country: and Achis admitteth him to be the garder of his person. And when David, through the earnest suit of the Philistines, should be sent home, he took it grievously, saying; What have I committed? What shall we say, that in all this space there were heard no prayers; there were written no psalms? No marvel: for these things were done by the counsel of man, without the commandment of God. No wilt thou say; it was not of necessity that he should ask counsel of God. Yes verily; God in the 26. chapter of Numerie verse. 21. commandeth in express words, David ought to have asked counsel of God. that in such things counsel should be asked of him; joshua (saith he) the son of Nun, shall stand before Eliazer, and shall receive the oracle of him: according whereunto he should go in and out. But David was a captain of the people, 1. Sam. 22, 5 1. Sam. 30, 7 and in very deed had before time asked counsel of the Lord, and to the same intent he also returned afterward: but now we see no such thing to be done by him. He seemeth to have changed his nature, together with his place: for before that time, he did nothing but that which was plain and sincere; at this time he did all things craftily and deceitfully: and he seemeth now by war to assail Saul the king, whom he before preserved. But Achis, because he believed that David would imitate the doings of them, whose words he had followed, did not make very diligent inquisition of his doings. And to consider this matter more narrowly; this defection of David brought great loss unto the jews. For, as it appeareth out of the twelve chapter of the first book of Paralipomenon, verse. 22. That this act of David brought detriment unto the jews. there flocked unto him a great number of soldiers, from all parts of judaea; so that he had now a great company of bands, even as the army of God. By means whereof it came to pass, that Achis fought only with some part of the jews, and not with their whole strength: for they which should have helped Saul, were fled unto David. But if so be they had remained in the borders, they might have invaded the land of the Philistines; and so either have delivered, or else helped their own country. Furthermore, the modesty of Saul may sufficiently condemn the rashness of David: for he, when he had almost caught David, left him; to the intent he might repel the Philistines, whom he heard at the selfsame time to have invaded his country; and so he preferred the common wealth before his private hatred. But David, when he saw his country in danger, joined himself with a most cruel enemy, that by a public destruction he might revenge private hatred; and complained, that he might not be permitted unto that battle. But thou wilt say, that he feigned: it may well be, and I contend not for the matter; but in the mean time he helped not his country. The secret will of God excuseth not David. 33 But thou wilt say, that GOD by this means would punish Saul: I grant it. But we ought not to have regard unto the secret will of God, but unto his will as it is expressed in the law: for unto that must all our actions be directed. Further, we ought to beware, that we come not into infamy by our own default. And when David violated those borders of the Philistines, he seemeth to have violated the rite of ghestship: for it may be, that either they paid tribute or custom unto Achis. But because it is uncertain, in what state they stood towards him, I will not speak much concerning that matter. This is certain, that he would have been revenged of Saul, and I see not how that can be defended. For if thou wilt say, that he meant not so ill towards Saul; thou shalt prove nothing thereby. For if at this day some great professor amongst us, should (as God forbidden) go on the Papists side: although he should say that he would neither dispute nor write against the Gospel; yet what manner of man would we take such a one to be? certainly I am sore afraid, when I hear some men say, they had rather be Papists than zwinglians. Doubtless we would never so speak of them. But David humbled himself, not only under the rest of the Israelites, but also under the soldiers of Saul. [This excuseth not:] for those men defend their country, this man fighteth against it. 1. Macc. 7, 5. 2. Macc. 1. 7. In the history of the Macchabeiss, jason and Alcymus, and such other like (either for revenge or ambition sake) gathered themselves unto the Macedonians. The same thing did David at this time: he was ever the thunderbolt of war, and to what part soever he inclined, he carried with him a great force to the victory; yet nevertheless he would be absent, when he might have brought great profit. But admit he would not fight against his own nation. The same end undoubtedly had followed him, that happened unto Coriolanus and Themistocles. Coriolanus, when he refused to fight against the Romans, was slain by the Volscians. The end of fugitives. Themistocles, when he would not assail his own country, drank poison. Alcibiades also was for the same cause slain. Such in a manner is the end of fugitives, unless GOD take pity upon them. A great deal the more grievous it is, that seeing David knew for certainty, that he should be king; he might also have known, that of necessity he should have war with the Philistines. How then suffered he himself now to be overcome by their benefits, so as he might not fight against them, without a great blemish of ingratitude? I might bring many other things, but these seem to be sufficient at this time: wherefore I conclude, that I cannot in any wise allow this fact of David. And I am not only led by reason so to judge, but by example also: for if so be that our Emperor's soldiers, at this day, should go unto warfare with the Turk; how greatly would that be to the hindrance of christianity? But in vain do I make complaint: in very deed we had experience thereof of late days in Hungary. And I would to God, that in this were she end of evils. Perhaps thou wilt say, that God, by a secret persuasion, warned David to go unto Achis. I answer; first, that it is more than I know; secondly, that it is not very probable: for God warned him before hand, that he should return into judaea. But yet howsoever it be, this I say, that that example is not set forth for us to be followed. Herein David committed sin; although not unto death: his faith did after a sort wax feeble, but it was not utterly extinguished. An answer to the arguments by which David's fact is defended. 34 Now must I dissolve those arguments, which we objected on the other part. Wherefore (say they) is he more reproved now, than he was before, when he went unto the Moabites? I answer, that the consideration was otherwise, both of the time, of David's mind, and of the nation. For first, he did not then draw so many soldiers with him. secondly, he went not with the mind to war on the Moabites side; but that he might place among them his old father and mother. Neither had he as yet received the word of the Lord, to return: for there he was first admonished by Gad [the prophet] that he should return into jewrie. Neither were the Moabites so strange unto the jews, as were the Philistines: Gen. 19, 37. for they were of the posterity of Lot. And God, verse. 9 in the second chapter of Deuteronomie, had strictly commanded the jews, that they should not meddle with their féelds: wherefore the reason is not alike. But whether David did well, in going to the Moabites; I do not here dispute. certainly, it appeareth that the same journey pleased not GOD very well; in that he afterward willed him to be called back by Gad. But he was urged, both by the persecution of Saul, and by the treason of his own kindred; that of necessity, either he was to die, or else to fly unto the Philistines. Nay rather, by this flight he did not avoid danger, but he changed one for another: for he cast himself into a more dangerous state among the Philistines, than if he had tarried still in judaea. But it is not the part of a wise or godly man, through fear and feeble courage, to take in hand or do those things, which are not convenient for his person. Saul pursueth thee: The Ziphits betray thee, but God hath bewrayed their lying in wait unto thee; so as they shall not be able to hurt thee: Saul again and again cometh into thy danger. But it is a grievous thing thus to live perpetually. Admit it be so; yet God by these kind of chastisements, frameth thee to be a king in time to come. Briefly; These things thou doest, either for the mistrust thou hast in God; or else in hatred of the cross. If for mistrust sake, refer thyself unto the promises of God; and consider what he hath before time done for thy sake. If in hatred of the cross, rather lament thou this infirmity of flesh, which so cleaveth to our nature, as it may not be removed, no not from the most holy men. As touching that argument, wherein it is said, that either we must fly, or else suffer death: it is weak and unperfect. For add a third point; namely, that thou tarry there, where the Lord hath placed thee, and thou shalt hope that he will no less be present now with thee, than he hath been before time. Thou sayest that it behoved David, not only to have a regard unto himself; but also unto the six hundred soldiers, which he had with him. The jews would not of their own accord give him any thing; to wring from them by violence, it was not lawful for him: but the mind was to be elevated unto God; he had promised that he would bring help, and that he would stand to his covenants. He should not in any wise have departed from his station, wherein God had placed him. Further, there was no need, that either he should have used violence, or expected the liberality of his own countrymen. The Philistines were borderers, being enemies unto the name of the jews, and already condemned of God: from them it was lawful to take preys; for so he did before, and God did prosper his endeavours. Consideration was to be had of friends, who because they seemed to favour David that was banished, were ill entreated by Saul. certainly, friends ought not rashly to be contemned: but we must take heed, lest while thou wouldst deliver them, thou bring not a greater infamy upon them. For it was a far more grievous thing, that David fled unto the Philistines, than that he was condemned by Saul: but thou must rather suffer death, than that others should come in peril for thy sake. But we must not always respect that which is magnifical and glorious, but that which is pleasing unto God. The occasion offered, was not to be contemned. I answer: He doth those things, that we may the more easily suffer adversities. Further, it had been his part, to hope that GOD will not always suffer the better sort to be afflicted; or that the church should be oppressed with continual might. This should a wise man think. If he had done otherwise, it had been to have tempted God. No verily, he should rather have put his trust in God, & have tarried in that place, whereunto God had called him. He had promised to help him. But the promise of God maketh not men to be as stocks or blocks, that it should not be lawful for any man to provide for himself. I grant it doth not: howbeit, we ought by faith to wait for the help of God; we must not step back through fear and mistrust. If there were no surety to live in the court of Saul, much less safety was it to live among the Philistines. Christ went unto the men of tire and Sidon, and to the Samaritans. I know he did: but that was not to take their part against the jews; but to teach them the Gospel, that he might bring them to God, & heal them, and bestow benefits upon them. Some end was once to be appointed unto the sins of Saul: but yet not so, as thou shouldst cast thyself into greater sins. Many fond and miserable men will have Masses and Dirges to be said for the souls of them that be dead. But while they would deliver them out of purgatory, let them take heed, that they themselves run not headlong into hell. Paul warneth, that We ought not to do evil, Rom 3, 8. that good may come thereof. Wherefore this fact was neither godly, nor yet beseeming for the person of David. So that we confess, he sinned as well in this, as in other things. 35 But Augustine upon the psalms, saith; that Sin is of two sorts; one of necessity, Of what kind David's sin was. and another (as he himself speaketh) of abundance & plenty. If question be asked of many, wherefore they steal: they will answer, that necessity constraineth them, to the intent they may have wherewith to maintain their wife and children. In deed this is some necessity, yet it is not absolute; it is but only by supposition: if a man be of that mind, that he will in any wise live and maintain himself, by what means so ever it be. Others there are, who being rich, yet they never cease pilling of the poor: and that not of any necessity that they have, but of an insatiable covetousness. The sin of David belonged unto the former sort. Neither do I speak this, to extenuate his sin; but only that it may be understood, unto what kind his sin ought to be referred. In explaining of all the arguments, we have showed what we are to do, if perhaps we fall into the like trouble. Now let us see, what, by this fact of David, What by this face of David, may be gathered to our edifying. may be gathered for our edifying. First, we ought here as in a glass, to behold our own infirmity: for God would have that to be known to us, not that we should the more freely sin, but that we should bewail our own state, and sigh towards heaven. Moreover, we see of what sincerity the holy scriptures be: for they do not only set forth unto us the virtues of holy men, but also their errors and sins; lest we should trust in our own selves, as though we are to determine of our own strength. Augustine in his 49. sermon De tempore; After we shall be come (saith he) to another life, we shall stand firmly; for we shall see the chief felicity, from the which we cannot be drawn by any vile and mortal goods. But here we only see, as through a glass, and in a dark saying. Wherefore when other good things are set before us, we be oftentimes drawn away, and do fall: so that it is our part in this life, to wrestle so much as we can. But especially we must take heed, that we fly not to them, which be enemies to the Gospel: for; Heb. 6, 5. He which having once tasted the good gift of God, & virtues of the spirit, falleth away again, there remaineth unto him no more sacrifice for sin; but a fearful waiting for the judgement of God. And seeing the devil is a most grievous enemy of God, we must take heed that we fly not unto him with our powers. These things by the doing of David, may be transferred unto us. To fly away and war on the enemies part, is in no wise lawful. Whether the Holy men were inferior to the Ethniks in abiding adversities, and in repressing of affections. In 2. Sam. 13, 32. 36 But some do marvel, that holy men, which are accounted just in the holy scriptures, suffered adversities with a slender courage; and that they made not that show of fortitude, which many of the Ethniks made semblance of. We read that Horatius Puluillus, Examples of the Ethniks which with great courage suffered adversities. when he was dedicating of a temple, was not amazed to hear of the death of his son, but held fast the post, and performed his dedication. Anaxagoras, when he heard that his son was dead; I knew (saith he) that I begat a mortal man. Paulus Aemilius, having obtained prosperous success, at the time that his sons died, said, that he was favourably heard of the gods immortal: for that he made this petition, That if any calamity were near at hand, the same should be turned, not upon the people of Rome, but upon his house. Brutus' executed his own sons: so did Torquatus. Wherefore did not God grant these things to his saints? Why do they seem to be of so base mind in affliction, seeing they know it is laid upon them by God? It seemeth to be a goodly question: but I will in few words absolve it. When I do consider thereof, that cometh to my remembrance, which happened in the ship wherein was carried Aristippus, and a certain other hardy fellow, but unlearned. There arose a grievous tempest, so as the ship was well near sunk: the philosopher was sore afraid. When the tempest was ceased, the other man said; What meantst thou (philosopher) to be so afraid? Surely, I which have not studied philosophy, was not afraid, but with a valiant courage looked for shipwreck. The philosopher somewhat pleasantly answered; Thou oughtest not to be careful for the life of a varlet, I saw the life of Aristippus the philosopher in danger. Even so do I consider, that it should be no marvel, if holy men and Ethniks behave themselves after a sundry manner; for there is great difference between them. For the Ethniks thought, The difference between the holy men and the Ethniks. as touching adversities, that they happened through a necessity of nature; or should be abidden without consideration, and that after this life there should remain no life. They had not regard unto the providence of God that governeth all things: or else, if they were of the better sort, they professed the Stoical sect, they followed an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. immoveablenes of passions, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a lack of pain. Because they could not deny, but that they were sometimes troubled with sudden evils; they did * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. things that came naturally of themselves, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and things that came not of nature, which were taken before hand, even from their childhood: for that those things are laid before us, which we would desire, and which at the first motion we would refuse. And they said, that we must wrestle, not as did the Peripatetiks, to moderate affections, but to root them out. But in that wrestling they say, that reason and affection strive for the possession of man. Wherefore they did therein wholly apply themselves. Howbeit, our cause is far otherwise: we do not weigh those adversities themselves, according to their own nature; but we fly unto the cause. We consider, that God is author, and that we have given the cause of that affliction: those be causes of morning. There faith is stirred up, and the earnester it is, the more sorrow we have for the things which we have committed. We add, That affections must not utterly be taken away. Gen. 1. that these affections are not altogether stayed by godly men, because they know, that in their own nature they are not evil: for God graffed them in men, at the creation. God saw that all things which he had made were good. He made the soul of man perfect, that it might have both the upper and the grosser parts where these affections be: they be the matter of virtues, and do help them. And to speak of anger, it is the whetstone of fortitude; it helpeth men to do honest things with a valiant courage. There is no affection, which hath not some utility unto honest things. They which go about to extinguish affections, do nothing else, but as they should take away the nature of man. Wherefore the stoics were foolish men, which therein were wholly bend, that they might take away all affections. Rather ought the apostles to be heard, which say, that they should be moderated. Paul in the first to the Thessalonians, the fourth chapter; verse. 13. I would not that ye should sorrow as others which have no hope. He taketh not away morning, but he giveth a mean. 37 What is the mean that aught to be used? The Peripatetiks reason many things as touching mediocrity: they say, That mean must be used, which a wise man showeth in his life. But man's wisdom is foolishness before God. Psal. 16, 10. All men are liars. That same mediocrity must be determined by the word of God. If we have sinned, and do live in adversities; let us be sorrowful, but yet so, that we depart not from the word of GOD. Let us do nothing against his word, let us not be alienated from God, nor suffer faith, hope, and charity to be put away. God requireth of us, that valiant courage, The Ste●… endeavoured to make men unreasonable and senseless. which the Stoics boasted of, but yet according to right reason. He would not that we should be unreasonable or senseless, as the Stoics would have men to be. Wherefore Crantor in the third book of Tusculane questions, thus speaketh; To live altogether without sorrow, happeneth not without unsensibleness of the mind, and blockishness of the body. But he speaketh tauntingly. Augustine De civitate Dei, the 14. book, and ninth chapter, writeth; that This unsensibleness, whereby those affections are cast away, is worse than all vices. Neither is that required, which Aulus Gellius, in the twelve book, the 15. chapter, showeth of a certain sword-plaier, who while his wounds were lanced by the physicians, did laugh. This is a brutish kind of fortitude. This hath God otherwhile given unto martyrs, that in flames, and other deadly punishments, they would be of a cheerful countenance, Thy martyrs were sometime infull in torments. and would sing. Howbeit, this was given them by an extraordinary way, to the intent that tyrants might be moved, and the standers by be held with admiration: [but] we ought to follow the ordinary way appointed by God. Paul, in the second epistle to the Corinthians, did rightly and wisely express what is to be done in these cases; 2. Cor. 4, 8. We are afflicted on every side, but yet we faint not; we labour in all things, but are not destitute; even in the persecutions themselves we are not forsaken; we are cast down, but we perish not. Thus far the minds of the saints: they are afflicted with those sorrows, they are not senseless; yet do they not so sorrow as they will despair. Thus also must we do. Wherefore they, which have brought in a Stoical reason, seem that they would have dealt with blocks; but not have instructed men: they represented unto us a show of wisdom, the which we cannot see expressed any where; neither doth it concur with human nature. But there be some, which think it to be a wicked thing for godly men to sigh, to groan, or to be sad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But these be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to wit, such things as are strange, both from the word of God, and from human nature. We must have an eye unto the word of God. john. 16, 20. Christ saith; The world shall rejoice, and ye shall sorrow; they shall laugh, and ye shall weep. Yea, and he set forth a decree; Blessed are they which mourn, Matth. 5, 4. for they shall receive comfort. Undoubtedly Paul accounteth those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1, 28. to wit, they which are without affection, and which be delivered up even to a reprobate sense. In the psalm David saith, under the person of Christ; Psal. 69, 21. I looked for some man to be sorrowful with me. Paul commandeth us To mourn with them that mourn, Rom. 12, 15 and rejoice with them that rejoice. The same apostle said; that He greatly longed to see the Romans, Rom. 1, 11. that he might have some fruit among them. He was jealous over the Corinthians, 1 Cor 11, 2. he would have had them not to be seduced by false prophets. He said, Rom. 9, 3. that He sorrowed for his brethren the Israelites, and wished to be separated from Christ for their sakes. Those affections were in him most vehement. He saith that he wrote unto the Corinthians with many tears, 2. Cor. 2, 4. not with common affection. Peter bitterly wéeped, when he had denied Christ. Luk. 22, 62. But why seek we examples of the apostles? Let us have regard to Christ the author of our salvation. Matt. 15, 32. He was many times moved with pity, when he saw them hungry, which followed him; Matt. 9, 36. when he saw the Israelits wander like sheep without a shepherd; Luke. 7, 12. when he saw a mother following the corpse of her only son. He wept at the sepulchre of Lazarus; john. 11, 35. he wept when he looked upon jerusalem, Luk. 19, 41. and considered that it should be destroyed; I have earnestly (saith he) desired to eat this passover with you. Luk. 22, 15. Luke. 22, 44 In the garden he was moved with sadness, sorrow caused him to sweat blood. isaiah spoke of him; He bore our sorrows, etc. Esaie. 53, 4. These things are rather to be followed, than the rigorous saiengs of the Stoics. 38 But they marvel at Christ, How those affections were in Christ. how he could be troubled with such affections, seeing his soul was blessed, and had always the divine nature joined with him, and in his sight. But it is to be understood, that Christ was not only very God, but also very man: and he had not been very man, unless he had also had a perfect soul, that is to wit, adorned with upper and grosser parts, in the which these affections be. Augustine. Whereupon Augustine, in the place above alleged; Neither had he a counterfeit human affection, seeing he had the body and soul of a man. Hereupon Ambrose worthily saith; that Christ took upon him, not a show of incarnation, but a truth; and therefore truly had affections. And he added, that this undoubtedly was convenient, that he might overcome sorrow and sadness; but not exclude them. He addeth, saying; Neither is that fortitude commendable, which bringeth in an unsensibleness of wounds, not a grief. If there be any that know they have so unsensible a body, as they feel not wounds, they have not the commendation of fortitude or valiant courage: but those [have it] which overcome the gréefs which they feel. How a saying of Hilary must be taken heed of. Wherefore Hilary must be advisedly read, in his 10. book De Trinitate, who speaketh dangerously of the body of Christ, and of those affections. He affirmeth, that the Lord had a body to suffer, but not to feel pain. And he saith, that the cross, sword, and nails put upon Christ the violence of a passion, A similitude. but not a grief. And he useth a similitude, to wit, that it fared, even as if one would attempt with a sword to thrust through water, fire, or air: he should do violence against these elements, and the sword of his own nature would put to grief; but those bodies be not of that nature, as they can suffer a wound. These things are not agreeable to the scripture, and to a true human body. On this wise may we argue, that Christ had grief. A proof that Christ suffered grief. To the feeling of grief in any man, two things are chiefly required: which things being appointed, grief doth follow; first, that the body should be hurt; secondly, that there shall be a feeling of that hurt. But the body of Christ was hurt; being whole, it was broken. The soul of Christ was most perfect, it had sense; Ergo, it was not without feeling. The self same are we to judge as touching sadness. This is the nature thereof, When sadness appeareth. that if in the cogitation or imagination we perceive any hurtful thing, that is like to happen, or is present; than it showeth itself. Such cogitations had Christ. Those things were repugnant unto nature; wherefore there followed a sadness: howbeit, that followed not which had sin joined with it. They were perfect motions, they went not beyond the rule of God's word: they had the nature of a punishment, but not of an offence. Our affections be unpure. What cause of difference is there? Augustine, Augustine. in the place above recited, showeth the reason; because the affections of Christ were derived of power, ours of infirmity. Christ had that power, that he could use these affections, when and as often as he would; but ours do now spring of infirmity, yea and they rise against us whether we will or no. We can not bridle them, wherefore they be troublous; but Christ's be clear: not only as they were by institution given unto Adam; but also as they were adorned by the grace of God, they presumed nothing, but so long, and so much as it behoved. 39 So then we may assign three differences between Christ's affections and ours. The first, as touching the objects; the motions and affections of Christ never declined unto sin, but ours do very often. The second, Christ (as saith Augustine) used, when he judged that they should be used; as when he would that man should be, man was made: it doth not so happen with us; they break forth even against our wills. thirdly, those perturbations be sometimes so forcible in us, as they disquiet reason itself, and do hinder faith: but it was not thus in Christ. Matt. 5, 28. Wherefore jerom upon Matthew, in the handling of that sentence, [He that shall look upon a woman to lust after her, Passions, and preparatives unto passions. etc.] distinguisheth and saith, that There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be called, suffering, & foresuffering. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always taken in the the ill part, when they vanquish and overcome us. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the first motions, which although they be held under the name of an offence; yet are they not crimes, they do not overcome. But what the difference is between a crime and a sin, Augustine in the 41. The difference between a crime and a sin. 1. Tim. 3, 10 treatise upon john showeth; Crimes be grievous sins, which have accusation, and deserve condemnation; but sins are of less weight. Wherefore the apostle, when he speaketh touching the ordaining of pastors, will have them to be without crime; not without sin: otherwise he should exclude all men from the ministery. Therefore in Christ those affections proceeded not so far, that they could alienate his will from the right way: as jerom saith, when he handleth that place; My soul is heavy, etc. Matt. 26, 3● They had rather the nature of foresuffering than of suffering. His divine nature could bring to pass, that they should not begin to come forth; but by a certain dispensation of grace for our salvation, he made place for them when the time served. But if they were affections, Why Christ called his affections his will. why did he call them a will, saying; Not my will be done, but thine? He meant the inclination of nature, whereby we shun things hurtful. And it was requisite, that Christ should be sad, and moved with those affections; because it behoved him to be tempted in all things, and to overcome these affections: and this victory not a little furthered our redemption, neither was it against the will of God. For he would have him not only to be crucified, but also to be affected with those motions: even as jerusalem to be overthrown, and Christ to bewail it; neither while he wept did he against his Fathers will. Wherefore (if we shall believe cyril) Christ his death, in respect that he was a man, and had appetite and sense, was not voluntary: yet was it voluntary, because it pleased the Father, and because it served to our redemption, for the which Christ came. But it was said; Christ was blessed: how could he be moved with those affections? Because that felicity was so contained in the upper part of the mind, as it did not redound to the lower parts. 40 All these things make against the Stoics; namely, the doctrine of Christ, and the doctrine apostolical: also the example of Christ. Wherefore it is no marvel, if the godly be so sorrowful. Yea, and I think good to add, True affections are greater in the godly, than in the wicked. that true affections are greater in the godly, than in the wicked; who by little and little put them away, and the greater that they be, the more they sorrow, when they be moved against these affections. So David, the more he was inclined to his children, the more he was vexed. They which attribute all things unto destiny and fortune, or to the necessity of a matter; because they do against the scriptures of God, must not be heard. We conclude, that holy men, when they on this wise sorrow, weep, and are moved with sadness, do please God; so as they retain faith, and follow the spirit. But on the other side, we affirm, that the philosophers and Ethniks, while they seem to deal so magnifically, to contemn all adversities, and by no means to be disquieted, do displease God with all their goodly show of virtues. That the Ethniks with their goodly show of virtues displease God. Heb. 11, 6. This thing hath Augustine taught, in his fourth book against julian, the fourth chapter: and he alleged three reasons. The first is; that Without faith it is unpossible to please God: whereas they seem to deal so heroically, & in the mean time be void of faith, they cannot please God. The second reason; Men void of faith, be as yet ill trees: but ill trees bring forth ill fruit. The third reason; It is not sufficient to do those things, which in their own nature seem good: but we ought to do well. Who will say that those Ethniks do those wonderful things rightly, seeing they do unfaithfully? In that they do unfaithfully, they do not rightly. Let them boast of their things as magnifically as they will, these reasons have we. We say, that they & their works do not please God. The same father saith, in the exposition of the 25. psalm at the end, that there were many of the Ethniks, which deferred to come unto the Christians: they said, We see in them many defects, the which we have not. He answereth, that they are greatly deceived; seeing in those virtues, which they boast of, they are not good, but in a sort evil: and I have willingly added; that they are often times very evil. Forsomuch as they please themselves very much with those virtues of theirs, they become proud: but pride is hated of God. We conclude, that David, and such as he was, pleased God in sorrowfulness, more than could the Puluilli, Anaxagoras, Aemillij, Bruti, or Torquati, which seemed with a great & lofty mind to contemn the sorrowful things which happened. When Socrates is objected unto us, of whom Pliny writeth in his seventh book, that he always showed to be of one countenance, never merrier or sadder. Against him we oppose Christ, which unto us is one for all; also the apostles, prophets, and our David; and we will say, that these did a great deal more rightly and wisely, than he did. For the godly are governed by the word of God, not by the opinions, which men have spread abroad. They are led, not by the opinion or stay of assent of the Platonists, and doubting philosophers: but by a most certain and constant faith. They are directed by the spirit of God, but not by the wisdom of human flesh, which is enmity against God: and therefore they please God. Neither have the godly thought it meet, that affections in these cases should altogether be restrained, or taken away; when they saw themselves to be chastised by God, when they sorrowed that they had broken the laws of the Lord, and that they had given the cause of these evils: these things can never sufficiently be lamented. They did rather judge it meet to slack the bridle unto affections, which might further godliness, and strengthen repentance. 41 But one thing perhaps some man will demand, how it happeneth, Why these griefs are more frequent in the old testament than in the new. that we more read of those griefs in the old testament, than in the new? I might peradventure say, that this, which they would prove, is not true. In the new testament they lament, which do feel their sins. But it appeareth not now, as it did in the old time: it is not done with that preparation. I grant, that the custom than was, that those moornings should be public: now the consideration of the age in our time suffereth not this. Again I might answer; that certainly the forefathers had the promise of eternal life, as we have: but moreover and that, the promises of the land of Chanaan, and the increase of seed, and these temporal blessings were more earnestly offered unto them than unto us. Matth. 6, 33 These things are also promised unto us: for if we First seek the kingdom of God, the rest shall be ministered unto us. Howbeit, these things are generally promised unto us, they are nor so often repeated. We are in greater light, therefore we rather apply our mind unto the better promises. Thereby perhaps ensue lesser sorrows, in the loss of temporal things. 42 This must the rather be called to mind, lest we be disquieted, when we perceive that David was so vexed, 2. Sa. 12, 13. whereas nevertheless God had said by Nathan, that his sin was put away. Why David sorrowed though his sin were taken away. Those things are not repugnant in themselves: for it was undoubtedly taken away, and forgiven; because it happened not unto him to eternal death, which he deserved. This bond, which he had procured, was extinguished by the mercy of God. Further he deserveth to be slain, as touching the life of the body; but God did not slay him. Moreover, the adversities which happened, were not punishments of God, in his anger; but fatherly chastisements to preserve discipline, that he might the more deeply acknowledge sin, take heed unto himself from thence forth, and that others also might be made to beware. Neither ought Papists therefore to make a purgatory; because God forgiveth sin in this life, and punisheth in an other. For the holy scriptures have nothing at all concerning purgatory; but they show, that the godly shall straightway after death be blessed. Howbeit, if we should grant them (which yet we must not grant them) that God would punish the godly in an other world; yet might not the church with her keys mitigate these punishments, as the punishments of David, and of others: this thing standeth in the pleasure of God. The xiii. Chapter. Of Prayers, and of the intercession of Christ; wherein is entreated of speaking in a strange tongue, of Music, and of hymns. In Rom. 1. verse. 9 Two kinds of prayers. THe prayers of the godly, are divided into two kinds. For some be at set times; as be those which are used in a public congregation, at appointed and prescribed days; I mean upon the Lord's day, and [upon such other days] as are assigned by the church for public prayers. Further, it is the duty of a christian man, to have hours also appointed every day, wherein he may pray unto God: and that three times, five times, or seven times in a day; as his business will suffer him. another kind of those prayers there is, which are called uncertain; for we use them so often, as any present danger urgeth us. But Paul saith, Rom. 1, 9 that he always maketh mention of the Romans in his prayers: and in some books is added the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every where; although some copies have blotted it out. There were Heretics, which were called Messalians, of them the Tripartite history maketh mention: The heresy of the Messalians or Eutiches. they attributed all things unto prayers, and that so much, as they did derogate both from the word of God, and also from the sacraments; affirming, that all these things do nothing profit: but what commodity soever we have, the same cometh by prayers. And they could not abide to labour with their hands, or to do any other thing. If a man had urged them to work, they would have said, that the same should nothing at all profit; seeing we ought to do nothing but pray. Whereas the apostle nevertheless warneth expressly, 2. Thes. 3, 10 that He which laboureth not, ought not to eat. He also writeth; that A man ought not to neglect the care of his own, 1. Tim. 5. 8. especially of his household: which fault if any man commit, he should be taken as one that had renounced his faith. But passing over this superstition, we must attribute very much unto prayers; seeing this is the nature of the children of God, The nature of the children of God is to pray often. even for the most part, to give themselves unto prayers; for that is to acknowledge the providence of God. For while we believe that a man can obtain nothing, which is not given him by God, we are oftentimes provoked to pray humbly for his aid, in such necessities as do happen. And while we pray, we do no less submit ourselves unto God, than the clay is subject unto the potter: for we chiefly make our prayers, that whatsoever we desire, we may have the same if it be his will. And forsomuch as in praying, the mind is led away from cark and worldly cares, and is wholly carried up unto God; there ought nothing to be more pleasant unto us, than to occupy ourselves in this kind of study. And it is to be lamented at this day, that the manner of praying is so worn out of ure among Christians; that it is a thing but rarely used, and especially in so great a light of the Gospel, and of the holy scriptures. It is no marvel then, though all things do wax so cold. certainly, A similitude. heat doth there increase, where the light can not easily pass through, but is heaten back again, and (as they say) reboundeth to the upper parts. Wherefore this lower part of the air, which compasseth the earth, is most hot; because the beams of the sun, which strike upon the earth, (being not able for the thickness thereof to pierce) do rebound back again, & be in a manner doubled; whereby the heat is stirred up. In like manner ought it to be in our hearts, when the light of God's word shineth upon them: for when we have received it, we ought to return it unto God, in making prayers unto him, to perform those things in us which he hath commanded, & which he hath vouchsafed to reveal unto us. When we speak to God, and God to us. For when we read the scriptures, God speaketh unto us; but when we pray, we speak unto God. And we ought very often to use this dialog, that when we hear in the holy scriptures, that God either revealeth himself, or commandeth any things; we again for our part may desire of him, that those things be not spoken in vain unto us; but may be done with profit and fruit. 2 We be also taught by Paul, so to order our prayers, that we pray not only for ourselves; but also for our neighbours. Further, Rom. 1, 10. when he prayeth, that he might have a prosperous iornie unto the Romans; he signifieth, that our works should begin with prayers, if we will have them to have good success. But some are feared away from calling upon God, because they say he heareth them not. But they ought to be confirmed, seeing they hear, that Paul was oftentimes let from going unto Rome; and yet continued he still in the same desire, and used to repeat the self same prayers. Yea, and in the latter epistle to the Corinthians, 2. Cor. 12. ●. he writeth that he desired no less than three times to be delivered from the sting of the flesh: unto whom yet at the last, answer was made; that it was sufficient for him to have the grace of God. Wherefore either we be heard at length, or else (if that which we desire be not granted) there is something granted in the steed thereof, far better and more profitable unto our salvation. God doth oftentimes defer our requests, Why God doth oftentimes defer our requests. to the end (as Augustine saith in a certain homily) that we may learn to desire great things with great ferventness. Others are called away from prayers, because they thus determine with themselves; Although I desire not these things, yet God will do that, which shall seem good unto him: neither can his will be altered by my prayers. But these men understand not, that God, before he granteth any good thing unto his elect, is wont exceedingly to kindle their minds, with a desire to obtain those things. Why God will have us to pray for that which otherwise he is ready to give. Further, when he will do any thing, he stirreth up those that are his, to desire that, which otherwise he would have done; to the intent that for honour sake, he might attribute the same unto their prayers. This is also another cause: for that God's benefits are then the more acceptable, when they are craved and desired. Moreover, in praying, our minds are more joined unto God. Yea, and these vows and holy desires seem to be nothing else, but ladders and degrees whereby we ascend up unto God. Neither do the godly doubtless, while they pray, think that by their prayers they deserve those things, which they pray for. That prayers be no causes of the benefits of God. Why then (wilt thou say) are prayers made? I answer that they be as certain ways and spaces, whereby we come unto that, which we earnestly desire. Wherefore GOD will grant unto us those things, which shall seem to him profitable and convenient, but yet he hath decreed to give them by these degrees: not that prayers are the causes of his benefits, but because they be as it were a way, whereby we must attain to those things. A similitude. If thou wilt go unto a river, thou must go that way which leadeth thither; whereas nevertheless, that is not the cause whereby thou comest to the river: for if thou lack powers of the mind, and strength of the body, thou goest thither in vain. A similitude. And when a Schoolmaster goeth to the School, he must ascend by stairs; when as nevertheless the stairs are no cause unto him that he cometh: for the final cause of his going is to teach; and the efficient cause is the powers of the mind, and the strength of the body. After the selfsame manner must we judge of prayers. But if thou shalt say; But cannot GOD give those things that he will, even without prayers? Yes verily he can, and oftentimes he doth it. After what manner God must be prayed unto. Neither will he be over-curiouslie prayed unto, as tyrants use; as though he may not be entreated without our fair speeches: neither will he be prayed for his own cause, but for ours. For if any man might be long and much conversant with a man endued with virtues and knowledge, there is no doubt, but that he should become the better, and also the learneder. But how much more and excellenter a thing is it, to be conversant and to talk with the most excellent God? The philosophers do think, that it is a great perfection of man, for to know himself; next, to understand what is wanting to himself; lastly, to know that God is the chief and only good that is to be wished for, and of whom all things must be desired. Wherefore God commanded prayers, as a certain mean, whereby we should attain to those things, which we desire. So then, they are fond and foolish, which say; If God have predestinated me to salvation, he will give me the same, even without prayers: for God hath, together with the end, predestinated also the means, whereby we must prepare ourselves to the same. And finally we pray, not, in any case, to the intent we may change God; which thing we should attempt in vain, seeing he is immutable: but rather, that we ourselves should be changed; forsomuch as in praying, we are made capable of the benefits of God. How God saith that he will not give that which he will give; and so contrariwise. 3 But the Lord saith in the tenth of judges; In judg. 10 verse. 13. that he will not be a help unto the Israelites: when as afterward notwithstanding he did help them. Did God lie? No, in no wise. But the repentance of the people was not as yet come to that pass, that he would have had it. In such state and condition as they were then in, he said he would not be a help unto them: for God knoweth the moments of times. A similitude. So doth the physician use to handle a sick man, when he desireth wine in the heat and ferventness of his ague; I will give none (saith he) not because he will never give him any; but for that he knoweth when it will be profitable for him to give it. Again, the sick man desireth a medicine; the physician denieth it, because he will first have the humours to be ripe, that they may be the more easily brought forth. Even so God doth now deal with his people. Neither is this a rare form of speaking in the scriptures. The Lord said unto Moses; Exod. 32, 10 Suffer that my wrath may be kindled, and I will destroy them at once. This he said, when he was minded nevertheless to spare his people; but the prayers of Moses pleased God: therefore he would have him to be inflamed, and his desire and faith to be increased. In Matthew, the woman of Chanaan cried unto Christ, but he passed by in silence, as though he heard her not. Afterward, she being instant in prayer, he said; I am not sent, Matt. 15, 23. but unto the lost sheep of the house of Israel: and when as she ceased not, he called her dog; It is not good (saith he) to take the bread, and give it unto dogs. And yet was he minded, even at the first, to help her: but first he would have her faith to come to light, that it might be known by all means. And in an other place, under the parable of him that asked bread, Luk. 11, 7. he saith; Unto whom the goodman of the house, that was within, said: I and my children be laid in bed. And when the other had made earnest suit, by his importunacy, he obtained as many loaves as he would. So in this place, GOD made answer that he would not help; namely, that people, being in such state as then they were: for even at that time the repentance of them was not full. God changeth not his purpose, but he would have men to be changed more and more. jere. 18, 18. 4 jeremy, in the 18. chapter, saith; If I shall speak evil against any nation, and that nation shall repent, It shall also repent me of that evil which I said I would do. And that jeremy might the more plainly understand those things which were spoken, he bade him go into the house of the potter, where he saw the workman make a vessel of clay, Ibidem. 1. the which was broken in the hands of him that made it: but the potter fashioned an other vessel of the same clay. So the Lord saith; If they shall repent them, I also will repent me: I now devise evil for them, but in steed of evil, I will devise good things. Neither for all this (as I have said) doth he change his mind; because such threatenings and promises depend upon the condition which sometimes is changed, whereas God remaineth one, and the same. Chrysost. Of this matter doth Chrysostom very well write upon Genesis, the 25. homily; The Lord had commanded, Gen. 6, 14. that Noah should build the ark, and he threatened, that after a hundred and twenty years, Ibidem. 3. he would utterly destroy all mankind with a flood: but when he saw no amendment in the mean time, he abated twenty of the years, and sent the flood in the hundred year; yet was not God altered, but the condition of men was changed. The same father also upon Matthew, the 65. homily, Matt. 19, 28 when he interpreteth that saying; [verily I say unto you, ye that have left all things, etc.] he demandeth whether judas was not one of those twelve, and whether judas shall sit upon the twelve seats, and judge the twelve tribes of Israel? Hath Christ therefore changed his mind? No (saith he,) but the same judas was changed. The very which thing we must judge of the city of Ninive, jona. 3, 4. isaiah. 38, 1. and of king Ezechias, whom God had threatened to die: for neither did Ninive perish at that time, neither yet did Ezechias die [at the time prescribed:) because both were changed. Gen. 9, 2. God pronounced at the beginning, that the fear of men should be upon the beasts. But the contrary happeneth: for men do now fear lions, bears, and tigers; because of them they be oftentimes torn in pieces. Which cometh to pass, by reason that the condition of men is changed, and not the counsel of God. 5 Wherefore, How the promises of God must be understood. those promises of God must be understood according to the state of things, as they presently were. So as, when we hear the promises of God, thus ought we to think; Either they have some condition joined with them, or else they are put absolutely: further, either they stand in strength for this time only, or else they are to be fulfilled hereafter. And as touching that, which belongeth to the conditions of promises and threatenings; it must be diligently considered, that some promises be legal, and some evangelical; The legal promises have a condition joined with them. and what difference there is between them, I have in an other place taught. Briefly, I will now say, that they be legal promises, which have a condition annexed; so as the promise is not due, unless the law be most perfectly satisfied. And so those conditions might be called the causes of the rewards, if we could satisfy them: which thing, seeing we are not able to do, by reason of this corruption and infection of nature, God is not bound to give the reward. Wherefore, seeing we are not able to fulfil the law, as should behove us to do; all the consideration of merit is utterly taken away: and yet for all that, those promises are not given in vain. For, albeit that through infirmity we are not able to perform the condition; How the legal promises become evangelical. yet if we fly unto Christ, and being regenerated, begin a better life, the promises which were legal, are become evangelical: not that we living under grace, fulfil those conditions; but because they were made perfect by Christ, whose righteousness is imputed unto us. After this manner we are to conceive of the promises of God. 6 The same respect also must be had of threatenings: How the threatenings of God must be understood. 2. Sam. 12. because for the most part the condition; namely, [Unless ye repent] must be added. I said; For the most part, because generally it is not so: as it appeared in David, who repented, and yet suffered that which Nathan threatened him. Also Moses repented, and yet was he not brought into the land of promise. But as touching the condition of repentance, we must not pass it over, that the same is not perfect in us: otherwise, the forgiveness of sins should be due as a reward to us. Wherefore we must be sure, that the condition of repenting is evangelical, and while repentance is found in us, it is the fruit of faith, and no merit. Of this matter Chrysostom writeth excellently well, Chrysost. in his fift homily unto the people of Antioch; wherein he comforteth the people as concerning the threatenings of Theodosius. He bringeth a place out of the 18. chapter of jeremy, The difference between the sentences of princes, and of God. and addeth; that The sentence of God is far otherwise than of the princes of this world. For the sentence of a prince, immediately after it is once spoken, it is finished, and scarcely may be changed: but the sentence of God, if it have threatened any thing, consisteth not in very hasty destruction; neither yet remaineth it without all hope of entreaty. Nay rather, it may seem to be a certain entrance and step to salvation: for by this means God doth oftentimes call men home into the right way, and maketh them to be saved. And thus far of conditions. 7 As concerning the time, we must not always expect, that God should straightway perform his promises. And if he shall defer them, we must thus comfort ourselves; He hath not yet fulfilled them, howbeit he will do the same in due time. In the mean while, he will after this manner exercise our faith. It is not seldom, that God seemeth that he would do nothing less, than that which he hath promised and threatened. He promised the kingdom to David: 1. Sa. 16, 13. but with what miseries did he first exercise him before he fulfilled his promises? For first he was a poor man, Ibidem. 11. and a shepherd; after that, being taken into the court, he began to be hated of Saul, 1. Sa. 18, etc. and was put in such danger, as it wanted little, but that he had come under his power. When our Lord and saviour jesus Christ was to be borne of the virgin Marie, the angel promised that he should have the throne of his father David: Luk. 1. 32. and yet, until the thirty year of his age, Luk. 3, 23. he lived in small show of the world. After that, he was envied of the high priests, pharisees and Scribes: and thus was he a great while ill entreated, and at the last he was hanged upon the cross. Therefore isaiah doth very well admonish, Esaie. 28, 16 that He which believeth, must not be hasty. For God will perform in due time those things which he hath promised: but in the mean time our part is to prescribe nothing unto him. Paul saith in the 10. verse. 36. chapter to the hebrews; Ye have need of patience, that doing the will of God, ye may attain the promise; for yet a little while, and he that is to come, will come, and will not tarry. Now the just man shall live by faith. But if any withdraw himself, my soul shall have no pleasure in him. The very same thing also must we say of threatenings: God said, that he would overthrow the Babylonians; jere. 50, 14. Psa. 137, 8. yet did they flourish and triumph, yea and led the people into captivity. Wherefore God would not fulfil his threatenings at that time, yet did he perform the same, when he saw a time convenient. 8 These things let us apply unto that place. For what said God? I will not help: that is, jud. 10, 13. not now presently; but afterward at a time convenient I will help. Yea and God oftentimes maketh answer, even to ourselves inwardly in our hart; I will not help you: for ye be laden with sins. What shall we then do? Shall we cease to pray? No verily. Let us rather follow the hebrews: they, the sharper answers that God gave them, the more they increased their repentance, john saith; joh. 3, 20. If our hart do accuse us, God is greater than our hart. Our hart doth then accuse us, when we say unto ourselves; God will not hear by reason of sins; God doth more accuse us, because he more seeth us than we do ourselves. Wherefore David said; Psa. 19, 13. O Lord cleanse thou me from my secret faults. What remedy is there then? For who is he, If our hart accuse us, what the remedy is. whose own hart will not accuse? Let us convert ourselves unto Christ. But and if the hart will say; He will not help: let us say thereunto; This I may believe, if I should have respect unto myself only; but I have respect unto the son of GOD, who gave himself for me. From thence riseth that confidence which Paul had, when he said; Rom. 8, 37. Who shall bring accusation against the elect of God? It is God that justifieth, etc. Wherefore, if God do not accuse us, neither in very deed shall our hart accuse us, while we have respect unto Christ: for now we have trust unto Godward, & we shall obtain. And while we be converted unto Christ, not only sin and accusation is abolished; but repentance is also increased. 9 But it is doubted of some, In 1. Sam. 1, 9 whether it be lawful to desire of God, things that be indifferent: for (as they say) we be ignorant, whether those things will be profitable or hurtful unto us, which do ask. And Plato in Al●ibiade 2. saith, Look In Rom. 8, 26. that It is a difficult thing to define our prayers: and therefore thinketh, that God must be desired only in general and universal terms. Chrysostom upon the epistle unto Timothy, the eight homily; How (saith he) can I know that I shall obtain that which I desire? [The answer is,] If thou desire nothing against the will of God, or unworthy of his majesty; no earthly thing, no worldly thing, but altogether spiritual things; and so forth. The Lord in his prayer teacheth, that only things spiritual must be desired: for all other things he comprehendeth generally, saying; Matt. 6, 11. Give us this day our daily bread. And in another place he saith; First seek the kingdom of heaven, Ibidem. 33. and these things shall be added unto you. Howbeit, Augustine in his epistle unto Proba affirmeth, that this kind of things may also be desired of God: for whatsoever things are lawful for us to wish, those he saith are also lawful to be asked. Further, these things God hath not seldom promised, therefore we may crave them also. And hereunto there do serve examples. Exod. 17, 11 For Moses desired victory against the Amalekites. Gen. 17, 18. Abraham desired, that Ishmael might live; & he was heard. Paul also desired to be delivered from affliction. 2. Co. 12, 8. But here there be two things which must be considered. What is to be considered in the desire of things indifferent. The first is, that in those things, which be indifferent, we do not firmly settle ourselves; but let us perpetually refer them to the glory of God. Further, we must determine to use them well, if they do happen. But some man will say, that seeing we be men, we may be deceived about the right use of children: for only God knoweth how well or how ill we will use our children. Moreover, the nature of man is inconstant, and therefore we may be changed, and may refuse that, which we first desired. Indeed these things be true. But if thou with a faithful and godly mind shalt desire issue of God, there is no danger; because the success is put in the hand of God, by whose will all things to come are governed. He regardeth not that, which thou desirest; but that, which is most profitable unto thee. Rom. 8, 26. And Paul saith; What we may desire, we know not; but the spirit helpeth our infirmity, & by his wisdom correcteth our prayers. Neither must this be passed over, that sometimes God seemeth not to hear us, when as nevertheless he than heareth us most of all: as when Paul prayed, 2. Cor. 12, 9 that the sting of the flesh might departed from him, he heard, that the grace and favour wherewith God endued him, should be sufficient for him. Therefore, when we make such kind of prayers, we ought to be of this mind; that whatsoever shall happen, we may be contented with the judgement of GOD. And when as Christ saith; Matth. 6, 33. First seek ye the kingdom of God, and then other things shall be given unto you: he saith not, that the things not desired shall be given. Indeed he will give them, but he forbiddeth not, but that they should be asked; so that they be the latter part of our requests. Further, he did not there speak of prayers; but he spoke only of the carefulness, study, and disquietness had about things frail and transitory. In 1. Sa. 1. Matth. 6, 7. 10 Moreover, Christ warneth, that in praying we should not use much babbling. But we must understand, that he, when he spoke these things, forbade not long prayers: for he himself continued a whole night praying on the mountain; Matt. 14, 23. and before his death he prayed abundantly: Luk. 21, 37. & 22, 41. and he commandeth us to be ever praying, and never to be weary. And the better to beat this into our heads, he used parables; namely, of the unjust judge revenging the cause of the widow woman, Luke. 18, 1. by reason of her importunity: and of the man who being in his bed, Luke. 11, 7. and would not rise; yet at the last opened the door unto his friend that continually knocked, and gave him so much bread as he was willing to take. Yea, and the Lord himself at the length heard the woman of Chanaan, Matt. 15, 23. that constantly cried unto him without ceasing. Babbling in prayer is multiplying of words without faith and the spirit. 1. Kin. 18, 27 In 2. Sam. 7, at the end. So now it must be considered, that much speech or babbling is then used; not when we pray long: but when we multiply words without faith and the spirit; being persuaded, that we may be heard, through the number of those words. So Helias derided the Baalites, and exhorted them to cry out louder, whereby they might at the length be heard of their God, being either asleep, or else otherwise occupied. Wherefore, that is a foolish cogitation: for God heareth us, not for our words sake, but for his own goodness and mercy. Another cause is, if we will as it were prescribe unto God, and teach him what things we have need of; Matth. 6, 32. For God knoweth whereof we have need, even before we begin to pray. These two causes being removed, we may pray so much as we will. In what respect our prayers ought to be either long or short. And how far forth our prayers ought to be either long or short, Augustine very well describeth unto Proba; The brethren (saith he) in Egypt have prayers short, and often used, as it were certain darts cast out of the souls: and that (saith he) lest the zeal, which they have, should wax cold. Therefore he addeth; If we see our endeavour and ferventness of prayer begin to wax faint, we must not dull it with continuance; but if so be that our attentiveness be cheerful and ready bent, it must not be left. Briefly he saith, that prayer ought to be much, and the talk little. And those (saith he) are much in prayer, who in deed desire things that be necessary, but with words superfluous: but that prayer is much, when our hart being stirred up, we continually persuade him whom we pray unto. He saith, that we ought to deal more with tears than with words; and with weeping rather than with speaking: for words are not given for any other use, but to stir up either ourselves or others. 11 But seeing it is written, In 1. Sam. 1, verse. 12. that Hanna the mother of Samuel only moved her lips, but her voice was not heard: it may be demanded, whether the voice should be used in prayers. Nether must the question be understood of public prayers, but of private prayers: Whether the voice should be used in public prayers. for of public prayers there can be no doubt. hereunto we answer, that there is no need of the voice, when we pray unto God privately and apart: because God heareth and beholdeth the mind, and the hart. Howbeit, the voice otherwhile is used, not without fruit; because many times we wax faint in prayers, and the mind itself is heavy: whereupon the voice being used, it stirreth us up, and after a sort refresheth us. Moreover, it sometimes happeneth, that when we pray vehemently; and with great endeavour, and be wholly fixed therein: there breaketh out speech, even before we be aware, which cannot choose but be acceptable to God. Hanna kept not her devotions secret, as if she had desired some shameful and unhonest thing of God: which thing the Ethniks have sometimes done. Whereupon Seneca, in his tenth epistle to lucilius saith, that Athenedorus was wont to say, that he had profited very much, which desireth nothing of God; How the body should be ordered while we be in prayer. but that he dare openly profess in sight of the world. And as concerning the settling and ordering of our body while we be praying, it must be understood; that God regardeth not with what fashion of our body we pray. Yet, if so be that some decent and modest gesture of the members of our body (proceeding not of hypocrisy, but the affect of faith) do accompany our prayers, he doth not altogether despise the same. We must specially pray with the hart and with the mind: We must pray with the heart and mind. Esaie. 29, 13. Matt. 15, 8. which thing they do not, that honour God with their lips, but have their hart far from him. Wherefore the Schoolmen do foully err, which affirm, that in our prayers it is not necessary (as they term it) to have an actual attention; An error of the schoolman. but that it is sufficient to use (as they speak) a virtual attention. Because (say they) our hart is not in our own power; Therefore it sufficeth, if we at the beginning determine to pray unto God. Whereas they say, that our hart is not in our own power; we are content to agree thereunto: but on the other side, they must grant, that if our mind be wandering and astray in time of prayer, it cannot be done without sin. Now then let them not excuse this fault, neither let them affirm, that such prayers please God. For we would not so presume to speak unto a prince, being a man, that our mind should not be settled upon him: how much less ought God (who is more excellent than all princes) be called upon after this manner. Chrysostom, in the 29. homily upon Genesies thus writeth; If our mind be astray, we receive no commodity by prayers, but rather a greater danmation. Wherefore, even as all the godly sort have prayed attentively, and from their inward hart; so ought we also to pray, if we will be heard. For these examples are therefore set forth to us, that we should imitate them. 12 Besides this, it is written of the godly men, In. 1. King. 8. verse 22. Ephes. 3, 14 The gesture of Solomon in praying. that they called upon God on their knees, and with their hands stretched out: not that the very worshipping of God doth chiefly consist in outward things; which nevertheless are of strength to stir up men's minds, that they may give due honours unto God. Yea, & those things do not a little invite those which stand by, to power out their prayers before God. Certain gestures in praying commended so they have the mind joined with them. In bowing of our knees, we testify our subjection towards God; the which is simple and absolute, without any exception. When we stretch out our hands towards heaven, we show that we must expect for help, and for every good thing from God only, and not else where. This gesture also pertaineth unto them that yield themselves subject: for they, which yield themselves unto mighty men, are accustomed to stretch forth their hands unto them. Therefore Paul, in the first to Timothy, the second chapter saith; verse. 8. I will that men in every place lift up pure hands, without wrath or doubting, etc. For if any man direct his outward gestures unto GOD, but have his mind far separated from him; he shallbe accounted no true worshipper of God, but an hypocrite. Yet notwithstanding we must not think, that God doth contemn the prayers of them that sit, stand or lie; so that they proceed of faith. Howbeit, those gestures which are spoken of in the scriptures, and were used of holy men, do very well agree with public prayers, and are not to be numbered among superstitious actions. 13 And as touching the place itself, the Hebrew interpreters do say, that the ladder showed unto jacob was a prophesy of the house of prayer, and of the temple to come; In Gen. 28. for where the Lord (say they) appeareth, and the heavens are opened, and angels ascend and descend together, there do we pray commodiously: for our prayers are easily carried from thence unto God. And that this is here signified, they prove it by the words following: for jacob said; This is no other thing than the house of God, and the gates of heaven. And there he anointed the stone, Gen. 28, 17. & began to pray, & vowed a vow to God: wherefore (say they) the sum that is here entreated of, concerneth the house of God. Which thing we also after a sort will grant unto them to be true: yet under this condition, that our brethren may know, that our church is the true house of God. This doth Paul teach in the first chapter to Timothy, 1. Tim. 3, 15. The house of God is the church. Christ is the true house of God. when he saith; That thou mayest know, how thou shouldst behave thyself in the house of God, which is the church of the living God. And this hath our church of her spouse Christ, who communicateth all that is his with her: for he is the very true house of God. For, john. 2, 19 Col. 2, 9 not without cause he said of himself; Destroy this temple, & in three days I will restore it again. And Paul unto the Colossians said of him; that In him dwelleth all fullness of the godhead bodily. The due place of prayer. Therefore, where so ever Christ is; where so ever we have respect to him, we pray in a due place. He is to us the ark, the temple, & house of God, yea the propitiatory place itself: Rom 3, 25. as Paul testifieth to the Romans; Whom he hath appointed to us a propitiatory by faith in [his] blood, etc. Before Christ, the fathers had a certain place, by the which Christ himself was shadowed, whom it behoved to be of no uncertain kindred and conversation; Two sorts of sanctuaries. but even a jew: and as concerning his bodily presence, to live only in the circumcision. Wherefore, seeing he is now already come, and that he belongeth unto all nations: that ceremony of appointing a certain place for the using of prayers is released. Which thing Christ declared unto the woman of Samaria, that it would come to pass, when he said unto her; john. 4, 21. The time shall come when as the true worshippers shall worship God, neither upon this mountain, nor yet in jerusalem. And Paul in the first epistle to Timothy; 1. Tim. 2, 8. I will therefore that men everywhere pray, lifting up pure hands, being void of wrath and reasoning, without discord. Now than we, having Christ with us, may pray everywhere; especially seeing by our communion with him, we be the temples of God. And this doth Paul testify in sundry places, especially in the first to the Corinthians, 1. Cor. 6, 19 where he saith; You be the temple of God, etc. Wheresoever therefore we be, so that we be not divided from Christ; we may very well pray with this full trust, wherein we doubt not, but that we be the temple of God. Neither do we therefore speak these things, as though we condemn the having of a certain place, where godly congregations may publicly be had. For this is necessary, seeing we be men so many as serve Christ, and have need of a bodily place, if at any time we are to meet together. But we must understand that such places are not so fixed, as though they may not be changed, according as it shall be convenient for the church; neither yet are they so described and limited for prayer, as it should be counted wicked to pray out of them. Doubtless we do greatly honour and esteem the godly meetings at places appointed, and agreed upon; seeing we understand, that Christ is the rather with us, when we be joined together. In 1. Sam. 2, verse. 9 But unto the place, wherein was the ark of the covenant, there is no need for us to come: for the old ceremonies are taken away by the benefit of Christ, and every place is open unto us for prayer. Wherefore, in the first to Timothy, 1. Tim. 2, 8. the second chapter, it is written; And I will, that men in every place lift up pure hands. Acts. 16, 28. Yea, and Paul himself was heard in the prison, Luk. 23, 42. and the thief upon the cross: for God contemneth no place, but heareth believers everywhere. Howbeit, if we will thoroughly look upon the matter itself, the true ark also, which is Christ, is not wanting unto us: for in very deed Paul calleth him our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 3, 25. that is, either our Propitiator, or Place propitiatory: which thing he alludeth unto the propitiatory place of Moses, which was set over the ark. While we therefore pray, let us by faith look upon our ark; that is, unto Christ, who consisteth of the Godhead and humanity. And in that he is God, there is no doubt but he is everywhere, although that properly in his body he be placed in heaven, or (to speak more rightly) above all heavens: whither also we must ascend with mind and faith, if we will enjoy him. Neither ought we in praying, to have a respect unto the west, as the jews did; and that by the commandment of the law: neither unto the east, although that many of the fathers stiffly affirm, that we should pray towards the east; and among others, Basil endeavoureth to show the cause of that tradition (as he he calleth it;) namely, for that we should seek again for paradise, which was lost, being placed in the east. Of the Intercession of Christ. 14 Christ is said to make intercession for us, In Rom. 8, verse. 34. that we might be the more encouraged. For they which be in great favour with any man, their requests are not lightly denied of him. verse. 34. Wherefore Paul, in the eight to the Romans, maketh mention in what great dignity Christ is with the father. In which place Ambrose writeth on this wise; He maketh us certain and sure, both of the father, and of the son. For before, he said that God justifieth us: now he saith of the son, that he maketh intercession for us. All the persons of the Trinity are present at our prayers. And a little before he wrote of the holy Ghost, that he with unspeakable groanings doth pray for us. The Greek Scholies add; that Christ, when he was upon the earth, did oftentimes pray for the salvation of mankind: for he said unto Peter; Luk. 22, 32. I have prayed for thee, that thy faith should not fail. And as john saith; john. 17, 20 He prayed unto the father, not only for them that believed, but also for all those, which should believe, that he might sanctify them. And being nailed on the cross, he commended to his father, Luk. 23, 34. even those which had reviled him, and put him to death. And we also hear, that he in no wise hath cast away that care, which he took upon him in times past, for the preservation of us. For now, Christ is still the minister of our salvation in praying for us. although he reign in heaven; yet he maketh intercession unto the father for us. He thought it not enough to die for us, but that he would also by his ministery help our salvation. The Arrians wrested that place, in such sort, as they would thereby show, that the son is less than the father; because he maketh intercession unto him. For, to pray and to make supplication, pertaineth unto inferiors; and not to equals. Ambrose maketh answer, and saith; that The apostle maketh him equal with the father: for he saith, that he sitteth at the right hand of the father. Wherefore it can not be gathered by these words, that he is less than the father. But here we happen upon two things to be noted. Hereby appeareth the distinction of persons. First, that the persons in the blessed Trinity, are distinct or several: for if the son pray unto the father, it must needs be, that the person of the father is one, and the person of the son an other; for no man prayeth unto himself. Further, this is to be noted; that the father is the fountain and first beginning of all things, and of the divine persons also: therefore the son deriveth from him unto us, whatsoever heavenly gifts and graces we have. From this judgement, Chrysostom disagreeth not: for he saith, that Paul had before made the son of God equal with the father, when he said, that he sitteth at his right hand. But in that he is said to pray, that is not to be taken properly, To pray is not here taken properly. as though he maketh supplication unto the Father: but the scripture (saith he) speaketh in that sort, to show the goodwill of the son towards us. Otherwise truly he hath all things in his own hand; and as the father giveth life, even so doth the son give life: and as the father raiseth up the dead, so doth also the son raise up the dead; wherefore he needeth to use no prayers unto him. And seeing he was able by himself to quicken the dead, to redeem the damned, and to justify the wicked; which works are most excellent, and most great: why can he not also by himself, and without prayer, bring all other things to pass. Moreover, he citeth out of the latter epistle to the Corinthians, the fift chapter; 1. Cor. 5, 20. We are ambassadors for Christ, as though God did beseech you through us, we pray you in Christ his steed, God is said to beseech us. to be reconciled unto God. Behold (saith he) God is here said to beseech men; whereas we ought not so much as to think, that he is inferior unto them. But saving the authority of these fathers, The son prayeth unto God, not is he is God, but as he is man. I would judge, that the Arrians may be answered an other way. For I would say that the son prayeth unto God, not as being God, but in that he is man, and a creature. But the place alleged out of the epistle to the Corinthians is not of any great force: for Paul expressly putteth this note of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, [as though:] neither meant he any thing else, but that the apostles with great affection procured, and as it were beséeched men to return unto God. The apostles in praying dealt more 〈◊〉 than did the prophets. Of which words can not be gathered, that God maketh supplication unto men. The apostles, in the new testament, dealt towards men with a great deal more lenity, than did the law and the prophets in the old testament; where all things are in a manner fraited with threatenings and punishments. And that these words of Paul must be referred unto the humanity of Christ, those things which were spoken before do sufficiently declare. But Paul had written before, that Christ died, rose again, and was carried up into heaven to the right hand of God: all which things agree not with the divine nature of Christ. Wherefore it is meet, that that particle also, which followeth, should be referred unto the human nature of Christ: as concerning the which, Christ himself confesseth himself to be inferior to the father: for he saith; The father is greater than I john. 14, 28. And so long as he was upon the earth, because he was a man, he obeyed the magistrates, Luke 2, 51. isaiah. 61, 1. and his parents: for (as Luke declareth) he was subject unto them. And in isaiah he confesseth, that he was anointed by the holy Ghost: Heb. 4, 14. to give us to understand, that his human nature was not only less than the father, but also less than the holy Ghost. 15 Moreover, it can not be denied, Two sorts of ministries of Christ, as he is priest. but that he is our bishop & priest: but the office of a bishop is, both to offer sacrifice, and also to pray for the people. Christ hath offered himself upon the cross, and when he had performed that ministery; there remained an other ministery, which he should perpetually exercise; namely, to make intercession for us: unless we will peradventure affirm, that he is no more the bishop of the church. But God himself hath promised the contrary, saying; Psal. 110, 4. Thou art for ever a priest, after the order of Melchisedech. And yet still, by the priesthood of Christ our sins are forgiven us, and we are reconciled unto God; We have a high priest (as it is written unto the hebrews) which hath entered into the most holy place, not made with hands, Heb. 9, 11. but hath passed through into heaven itself, and which can suffer together with our infirmities, being tempted in all things like unto us. Wherefore we ought with boldness to come unto the throne of grace, for there is offered for us a most acceptable sacrifice. By the resurrection of Christ, death is vanquished, & also hell. In the kingdom of Christ which he most mightily exerciseth at the right hand of his father, all things are governed. And the prayers, which he continually poureth out for us, are most thankful and very acceptable unto the father. We read also, Rom. 8, 21. that The holy Ghost doth make intercession for us: the very which thing is here affirmed of the son. If these two intercessions be compared together, we shall find that the intercession of the son, is the cause of the intercession of the holy Ghost. For he promised to go unto the father, and to send the holy Ghost unto us. He stirreth up our minds to pray fervently, with sighings and groanings. Christ maketh intercession unto the father, because he is always at hand with him. Therefore the father is perpetually put in mind of the sacrifice by him once offered; and he smelleth the same as a sweet savour, and thereby is made merciful unto us. Wherefore Christ is called our mediator and advocate. And for this cause Christ is called our mediator and advocate: and his prayers are not only acceptable unto God, but they have also satisfaction joined with them. Wherefore, seeing they are both just and acceptable unto God, they cannot take any repulse. 16 Indeed we, so long as we live here, do continually pray one for another; and that by the prescript of the word of God. The difference between Christ's prayers and ours. Howbeit, between our prayers, and the prayers of Christ, there is a great difference: for his prayers (as we have said) have satisfaction joined with them; but so have not ours. For there is none of us, that can make satisfaction unto God, either for himself, or for another man. But that the saints departed from hence, do make intercession for us; we cannot prove it by any part of the canonical scripture: wherefore we ought to have Christ only for our mediator and advocate. Neither must we admit things uncertain for certain. Although I will easily grant, that the saints in the heavenly habitation, do with most fervent desires wish the salvation of the elect; yet dare I not say, that they pray for them; especially seeing the scriptures no where teach any such thing. Although the saints did pray for us, yet must not we call upon them. And although I would grant this, yet should it not thereof follow, that we ought to call upon the saints departed: for we are not certain out of the word of God, that they can hear our prayers. And thus they grievously offend, both against religion, and against Christ himself; which do appoint to themselves saints for new mediators & advocates; seeing there is but one mediator between GOD and men; namely, the man Christ jesus, who now (as Paul saith) maketh intercession for us. 1. Tim. 2, 5. The same doth john testify, saying; I writ unto you, 1. john. 2, 1. that ye sin not: and if we sin, we have an advocate with the father, even jesus Christ the just. Augustine against the epistle of Parmenianus, in the eight chapter, noteth out of these words, that the apostle excluded not himself from the rest: for he said not; Ye have an advocate: but; we have an advocate. For that none is so holy, but that he hath need of Christ to be a mediator and advocate. Further, he saith not; None is so holy but hath need of the intercession of Christ. Ye have not me an intercessor: but; we have an advocate jesus Christ. Augustine in the same place reproveth Parmenianus, who had else where written; that bishops are mediators between God and the people: which thing he saith must not be suffered of the faithful. The same Augustine, in his tenth book of confessions, the 42. chapter, thus writeth; Whom could I find that might reconcile me unto thee? Should I have gone unto angels? But with what prayers? With what sacraments? And he addeth, We must not go with our prayers no not to angels. 3. Co. 11. 14. that there were many, who would have been reconciled by angels, & were miserably deceived: for that an evil angel oftentimes transformeth himself into an angel of light. And if it be not lawful for us to pray unto angels, much less is it lawful for us to do it unto dead saints: for in this there is no less danger of deceiving, than in the other. These things writeth Augustine in that place, both godlily and sincerely; who nevertheless in other places was not so circumspect, in shunning the error of his time. 17 Some affirm, that the saints in the heavenly country do pray for us, In. 1. Cor. 13, 13. Whether the saints in heaven do pray for us. if they retain their old charity towards us, which they had while they lived here. And here they endeavour to prove, that the calling upon them is lawful. But these men offended two manner of ways. First, because, though the saints do retain their wonted charity towards us; yet it may be doubted, whether they pray for us. For it may suffice unto that charity, that both they wish well and will well unto us. For perhaps they be there so certain of the will of GOD towards us, as neither they will nor can pray. But if thou wilt say, that Christ prayeth for us; and therefore the same may be common unto them, which know no more of the will of God, than the only son, That Christ maketh intercession for us how it is to be understood. which is most near of all unto the father: then ought ye to consider, that Christ's making intercession for us unto the father, is nothing else, but that he is always present with the father, and that by his presence (because he was delivered unto the death for us) the mercy of God is most readily stirred up towards the elect. But admit that they pray for us, as our adversaries will needs have it; yet can it not be said, that they ought to be called upon by us, seeing we be ignorant, whether they have sure knowledge of our doings. Yea and we see that many of the fathers doubted very much of the same. Furthermore, a just invocation cannot proceed but of faith: & faith hath no place, where we cannot cleave to the word of God. But no place can be brought in the scriptures to confirm this invocation. Wherefore our adversaries can gain nothing by these words of the apostle. 18 Furthermore, In 1. Sam. 2. verse. 1. A very ancient song. Exod. 15, 1. this hath been also a perpetual custom of godly men, that they have rendered thanks & praise unto God for his benefits received. So did Moses sing a song unto the Lord for the overthrow of Pharaoh. jude. 5, 1. Even so afterward did Deborah, for obtaining victory against the enemies. thirdly, 1. Sam. 2, 1. we have a song of Hanna. Afterward were set forth the Psalms of David, Luk. 1, 45. among the which we read many that be of this argument. And in the new testament the blessed virgin celebrated the name and praises of God, well-néere after this manner; yea, & she seemeth to have borrowed some words and sentences out of the song of Hanna: 1. Sam. 2, 1. The song of Hanna. for she saith; My soul doth magnify the Lord, my spirit hath rejoiced in God, etc. And Hanna saith; My hart hath rejoiced in the Lord. Marie said; He that is mighty hath done great things for me: and Hanna; There is none mighty like our God. Marie said; And holy is his name: Hanna; There is none holy as the Lord is. Marry; He hath put down the mighty from their seat, and hath exalted the humble, he hath filled the hungry with good things: Hanna; The weak are girded with strength, and the hungry are filled with bread. Both their songs be of like argument. To conclude, there be many things alike in either hymn: and it is no marvel, because they entreat of like argument. On the one part, a virgin brought forth; and on the other part, a barren woman was made fruitful. This kind of verses are uttered by the spirit of God, and therefore consecrated to the Lord, that they may return to the original from whence they sprang. The difference between Poems divine and human. Besides this we must understand, that between Poems divine and human, this is the difference; that human Poems do set forth the renown of kings, princes, féelds, cities, regions, castles, women, marriages, and sometime of brute beasts. But divine Poems do only sing of God, and celebrate him only, and do set forth songs and praises of him alone. And that not without cause: for him alone it behoveth the godly to worship with all their mind, with all their hart, and with all their strength. Wherefore godly young men must in any wise be exhorted chiefly to celebrate GOD in their verses: for it is not to be feared, that in such an argument they shall want matter. Ibidem. But whereas Hanna the mother of Samuel gave thanks unto God; Prayer and thanksgiving are ●…ned together. yet is it said that she prayed: because these two are most surely knit together. And he that giveth thanks for benefits received, provoketh GOD to bestow benefits upon him again: so that the giving of thanks may justly be termed by the name of prayers. In Rom. 8, 1 But the saints give thanks unto God through jesus Christ, because even by him all good things are derived to us. And it is meet, that by this very means they should return unto the author: for we, through the infirmity and weakness wherewith we are infected, do pollute the gifts and graces of God, when they are powered upon us. Wherefore if they be rendered unto God, as they be in us, they become unclean; but they are purified again by Christ, and being offered unto God by him in thanksgiving; they are become a sweet smelling savour. The abuse of foreign language. 19 To the intent that the matter may be the more plainly perceived, In 1. Cor. 25, 14. and so forward. let us make a brief of those reasons, which the apostle hath brought for overthrowing of a strange language in the church. First he writeth, A brief of the reasons brought by Paul. that he which speaketh with a [strange] tongue, speaketh not unto men, but to God. Whereby it appeareth, that men are not edified by that kind of speech; seeing it pertaineth not unto them. Further he saith; He that speaketh with tongues, edifieth himself; but he that prophesieth, edifieth all men. Therefore, so much difference as there is between one man and all universally; so much is the use of strange tongues inferior unto prophesying, which edifieth the whole church. Besides this, he addeth experience; to wit, that what commodity the church of the Corinthians had received by Paul, all this it had by revelation, by prophesying, by knowledge, and also by doctrine; which otherwise, the use of tongues had little or nothing profited. Moreover, there is a similitude brought in of musical instruments, and of the trumpet; all which are unprofitable, as well for bringing of pleasure, as for the use of wars; unless they make a plain distinction, and a certain signification in their music. Furthermore, he that useth strange tongues, showeth himself to be a barbarian to them that hear him; as if he would not communicate with them such things as he hath in his mind. Also, when he prayeth with a strange tongue, undoubtedly he useth the gift of the spirit; but yet his mind is void of fruit, seeing there followeth no edifying of his neighbours: which only thing the christian mind, that is wise, must have respect unto. Also, he that doth on this sort, hindereth them that stand by, from confirming and ratifying those prayers which he openly maketh, by answering unto them after the usual manner; Amen. And here he bringeth in his own example, who being able to do much, & to excel them all in the use of tongues; yet saith, that he had rather speak five words, whose signification should be manifest, than to utter infinite words in a strange tongue, which would not be understood of the hearers. And he affirmeth this to be childish. isaiah. 28, 11. Which thing God by the prophet isaiah reproved in his people; because, as they had been children, they understood not those things, which were spoken. And seeing it becometh all men, to use such gifts as they are endued with; it is meet for the church of Christ to use prophesying, which most beseemeth the faithful. lastly, the benefit of prophesying is more universally and largely given, than is the gift of tongues: seeing it is profitable, both unto the believers and unbelievers; whereas strange language profiteth them that believe not; yea & sometimes maketh the believers to be laughed at by them. 20 Moreover, the holy scriptures teach what we ought to do in the holy congregation. For in the 102. Psal. 102, 22 psalm it is written; While the people gather together in one, they do declare the name of the Lord in Zion, The discommodities of a strange language. Col. 3, 16. and his praises in jerusalem. But how can the praises and miracles of the Lord be declared in such sort, as they may be understood, whereas a strange language shall be used? And it is written to the Colossians; Let the word of GOD abound plentifully among you. But if it be not understood, it will be barren, neither will it bring forth any fruitfulness. The sacraments are ministered, when the church meeteth together. Matt. 28, 19 And seeing that in baptism Christ should be preached; and the name of the father, the son, and the holy Ghost celebrated, and the remission of sins and articles of faith pronounced: what shall this profit, if it be done in unknown words: and touching the holy supper, 1. Co. 11, 24 the Lord said; Do this in remembrance of me. But in an unknown tongue, the remembrance is no whit renewed; but rather buried. There is heard a sound, a singing, and a muttering, but there is in a manner nothing of the words perceived: yea and sometimes there be sermons made so intricate and difficult, that they can be understood but even of a very few. And when as this abuse hath oftentimes been rebuked in these men, What fond defences the adversaries have it is a world to hear, with how vain and fond imaginations they defend the same. They say, that in the old law there were many ceremonies, the signification of which was not understood: & yet notwithstanding they were observed by the common people and unlearned men. But they which speak on this sort, must show to us, that they have the word of GOD; wherein it hath been commanded, that they should use a strange tongue in holy service, when as it might be done by them in the vulgar speech; according as the old fathers in the law had showed, The ceremonies of the forefathers were not utterly unknown to the common people. that such ceremonies were commanded unto them. Besides, neither is it true, that those ceremonies were utterly unknown unto the common people: for they all knew what meant the feast of passover, what the pentecost, and what the feast of tabernacles: and they knew some to be peace offerings, and some offerings for sins. And finally, all things which belonged unto the observations of those ceremonies, were delivered by God unto the hebrews, in an usual & known language. And if there were beside significations hidden in them, unto the understanding whereof, the common sort did not attain; that is no let at all unto us, who require not of our people all the understanding of the holy scriptures: but we only complain, that they keep the scripture so secret from them, as they may not once understand the words. 21 They are wont also, In 1. Cor. 14, 4. when the place of Paul is objected, to feign that the words do only concern sermons, wherein they say, that they also use their mother tongue. But the words of that chapter do most plainly reprove them; for there is express mention made of those things, in which the people do answer; Amen: which happeneth not in sermons. The apostle also maketh mention of thanksgiving, and of divine praises: wherefore it is manifest that this defence of theirs is vain. Further, to what purpose had it been needful for him, to give warning of that, which can never fall into any man's mind, to make a sermon in a strange language? And whereas there be so rare and seldom sermons used, and yet continually in a manner there is a singing, praying, and giving of thanks in the church; it is a wonder why they will not agree, that the apostle instructeth the church as touching these things. That the church hath no liberty touching this matter, & why? verse. 37. Neither must it be granted them, which they continually affirm with open mouth, that in this kind of things the church of Christ hath a liberty: seeing the apostle in the end of the 14. chapter of the 1. to the Corinthians writeth, that these things are commandments of the Lord. 22 There be others among them, which say, that a strange tongue is therefore meet for the scriptures; because the common people are as children and infants, who have need of milk, and not of strong meat. But by what authority will these pleasant men show us, that milk is a strange language? This they can never find: for the same doctrine, being set forth somewhat grossly and rudely, hath the nature of milk; but being more cunningly expounded, it may be called strong meat. Also they dare say, that if lay men should understand all things that be recited in the holy scriptures, they should drink present poison: for they being otherwise unlearned, would fall into heresies, and grievous schisms. But this opinion of theirs accuseth the whole ancient church, of much want of wisdom: I mean the churches of the Latins, the Greeks, and the hebrews; in which the holy service was done, not in a strange language, The ancient churches had service in their mother tongue. but in their own tongue. Yea and at this day in Illyria, India, and in divers other countries, among whom the church of Christ is most largely extended, do celebrate their holy service in their native and proper language, and not in a strange tongue. Moreover, God himself, according to the opinion of these men, had sinned, who taught the Hebrew nation in all things, touching salvation, no otherwise but in the Hebrew tongue. When as the two Seraphims were seen and heard of the prophet isaiah to praise God, isaiah. 6, 2. they uttered out such words as might be understood, Luke. 2. 13. saying; Holy, holy, holy. And when Christ was borne in Bethlem, the heavenly hosts were heard to sing with a loud voice; Glory be to the highest, in earth peace, good will towards men. And when the angels appeared unto Ezechiel, Dan. 3, 49. and 6. 2. Zach. 2, 3. Daniel, Zacharie, and other the prophets; they used such tongues as were understood by them. Therefore, if it be true that our adversaries do also profess; namely, that our church doth imitate the triumphant church, it ought not to use a strange language among her own children. 23 And less are they to be heard, which object; that a holy thing must not be given unto dogs, It is wickedness to account the people of Christ, in the place of dogs. seeing it is a wicked thing, to reckon them for dogs, and hogs, so as they should be unworthy to hear the saiengs of God, they being (through faith and baptism) numbered among the members of Christ, and have the holy Ghost, and do eat the body and blood of Christ. It is no part of the pastors of the church of Christ, to keep secret the words of God. This doth the devil specially seek; to wit, that the words of God may lie hidden, seeing he knoweth, that without them we can neither believe, nor yet conveniently call upon the name of God. By service in a strange language, the mind is drawn an other way. Further, they that understand not what they say, or what they hear; it must needs be, that they turn their mind an other way: the which is held as it were with certain reins, through understanding of those words which it heareth. Against a good intent of the Papists. I marvel at them which babble, that a good intent (as they speak) of praising God, of giving thanks, and of praying, doth suffice: and that it is not required, that the words, whereby these things are done, should be known unto them that stand by. This is a pernicious devise: for it affirmeth only a sincere purpose (which we also require) to be sufficient; and it taketh away from the people of God, the manifold and sundry fruits, which the holy spirit is wont to bring forth, through knowledge of holy words. Neither doth it make a little unto the contumely of God, Contumely unto God. that they which have access unto him, should speak those things which they understand not; and should many times imagine far otherwise than they speak. Neither will we willingly suffer, that any man should have dealing with us; and that concerning most weighty matters, when as he himself knoweth not what he would say. Wherefore this infamy must be removed, with singular endeavour, from the holy congregations of Christian men. In 1. Co. 14. verse. 5. 24 Moreover, this must not be omitted, that our adversaries have sometimes cavilled, A cavil of the adversaries. that it is lawful in the temples to use a strange language, because those things which should be uttered in an unknown tongue, might be afterward expounded to the common people. But with this their cavil, they both deceive, and are deceived two ways: for it is not true, that those things are expounded in sermons, which either they mutter with huddling tongues, or else make echoes with loud bellowing voices. Yea, and it cometh to pass very often, that things are spoken of them in sermons, far differing from those which were first either said or song among the sacrificing priests. But admit that sometime it be as they say; what need should it be twice to repeat one thing, and in vain to keep the people in the temples? If Paul grant unto the Corinthians the use of sundry tongues, 1. Co. 14, 27 The licence that Paul gave of foreign language, was for the miracle sake. so that interpretation be joined therewith; this he doth, lest the gift of God, and the miracle which in those days flourished, should be suppressed: for by that means also it was meet, that Christ should be glorified. But these men have no miracle to bring forth, or whereby the glory of God may be increased: wherefore they must be constrained to use the common speech. And seeing Paul willeth, that there should no place be given to miracle; unless an interpreter be present: how much rather should these men cease to use that tongue, which either they understand not, or else oftentimes have but a simple knowledge thereof? As they, which in the pronouncing of it, do very oftentimes miss, and give an occasion of laughter to the learneder sort of hearers; or else, if so he they do understand the same, they have attained it by study or industry, and not by miracle. Wherefore it appeareth, how disagreeing the things, which these men pretend, are from the reasons which Paul hath made. Of Music and Mitre. 25 Now I think good to speak of Mitre and Music, so far as concerneth piety; first, In jud. 5. at the beginning. Look in 1. Cor. 14, 7. & 2. Sam. 6. 5. from whence they had their beginning, and to what end they are instituted; secondly, whether they may be retained in the churches; lastly, what manner of songs and measures belong unto our profit and salvation. As touching the first, it is to be understood, that the men in old time, beth when they should give thanks unto God, and also when they endeavoured to obtain any thing at his hands, were wont with one consent to use certain solemn verses. Wherefore Orpheus, Linus, Pindarus, Horace, Orpheus & other harping poets. and such other harping poets, wrote the most part of their hymns for these uses. Also in the Roman common weal, the priests of Mars, who were called Salii, bearing certain shields without corners; went singing of their verses about the cities. Moreover, the custom was, that Music and Mitre should be used, when the praises of famous men were celebrated, chiefly at feasts: whereby they would warn them that were present, to imitate their noble acts, and to detest the vices which did wrestle with their virtues. Further, they used them to recreate their minds, and that they might be comforted in the sorrow conceived for them that were dead. For in funerals they sang epitaphs. Epitaphs at funerals. But on the other side, in Music and verses was expressed the notable joy, which had happened. Wherefore, in marriages they were accustomed to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Marriage verses. that is, Marriage verses. All these things, if they be done moderately, and in due season, they may both be borne withal, and commended. For herein concur three manner of good things; namely, honest, profitable, and delectable. And singing, although it do of itself delight men's minds; yet when there is added a speech that standeth upon numbers, and is bound to certain feet, (as we see it to be in versifying) it proveth much more delightful. And undoubtedly, Poetry a gift of God. poetry had first his original from hence; and that it was the gift of God, I cannot deny: but I would wish, that the same might be purely and chastely retained amongst men. Against lewd and unchaste verses. This I speak, because certain unhonest and unclean men have most shamefully violated the same, while they have converted songs and verses unto lewd lust, and to every dishonest act: whose verses, notwithstanding they be very elegant, and made in good Latin; yet are they altogether unworthy of Christian ears. Neither ought they in any wise to be proposed unto young men, who being prone enough of themselves unto vice; there is no need of furthering and inflaming them with new provocations and engines. Verses of this kind may well be called the Sirens of men's minds, wherein young men being trained, can hardly escape shipwreck. 26 But there was a great use of holy songs among the people of God: A great use of holy songs among the godly. Num. 10, 35 for the hebrews, in the time of Moses, when as in marching with their camp, they took up the Ark of the covenant, they sang that verse; Let the Lord arise, and let his enemies be scattered. Neither did they set the same down again, without some pleasant song; as we read in the book of Numbers. Ibidem. 36. Furthermore, in the tabernacle and temple built by Solomon, the Levites at their times appointed were present, who before the Lord, in the hearing of the people, sang holy hymns; and in giving thanks to God, did most swéetelie celebrate certain notable benefits bestowed upon their nation, and joined prayers therewith, & interlarded sentences, for instructing the manners and life of godly men. Also householders, when as either they sat down in their houses, or rose up from feasts, sang certain hymns; while as they kept their solemn feast days, among their own families, according to the commandment of the law; and so, by giving of thanks unto God, they delivered (as it were by hand) his noble acts unto their posterity. The which laudable custom it should seem that our Lord jesus Christ refused not; when as (after the paschal supper) the same night wherein he was betrayed, after the singing of a hymn, Matt. 26, 30. he went forth with his apostles into the mount of olives. An example of Elysium's. 2. King. 3, 15 And that godly Music hath power to frame the affections of the mind, Elizaeus testifieth; who being somewhat moved against the king of Israel, 1. Sa. 16, 23. commanded a singing man to be called unto him. David also in praying upon the harp, suppressed the violence of the ill spirit, which vexed him. Music doth in a manner ravish all the man. But why Music doth seem so wholly in a manner to ravish men; the reason is easily made. For some pleasures there be, which only fill the outward senses: and others there be, which pertain only to the mind or reason. But Music is a delectation so set between both, as both by the sweetness of the sound it moveth the senses, and by the artificial composition of the numbers and proportions it delighteth reason itself. And this happeneth chiefly, when such words are added unto it, as the sense of them is both excellent and learned. Pythagoras' opinion was, Pythagoras that they which study his doctrine, should be brought asleep with a harp, and with the Music of the same be raised from sleep; whereby they might quietly enjoy the time both of sleeping and waking. It is also a common saying (as Cicero affirmeth) that rocks and wildernesses do give a sound, Cicero. and cruel beasts by singing are become gentle, and do stand still. I will not speak how the poet's fable, that when the walls of the city of Thebes should be built, the stones of their own motion came together even at the sound of the harp. And no man is so ignorant, what the same poets have written of Arion and Orpheus. And who knoweth not, how much David here and there in his psalms praiseth Music & songs? And among the Christians, Tertullian. Tertullian in his apology teacheth, that The faithful did very often make suppers, wherein, after they had honestly and moderately refreshed their bodies, they recreated themselves with godly songs. And in an other place, where he commendeth the matrimony of such as be all of one religion, he saith; that Christian couples do mutually provoke one an other to sing praises unto God. 27 But now that we have seen the nature, original, and use of Mitre or Music; there resteth to inquire, whether it may be used in churches. The East church. In the East part, the holy congregations used singing, even from the beginning. Which thing we may easily perceive by the testimony of Pliny, in a certain epistle to trajan the emperor, where he writeth; that the christians used to sing hymns before day unto their Christ. And it is not to be overpassed, that these words were written in the same time, that john the evangelist lived: for he remained alive until the time of trajan. Singing in churches in the apostles time. Wherefore, if one will say that in the time of the apostles, there was singing in the holy assemblies; he shall not stray from the truth. Paul, being before these times, saith unto the Ephesians; Be not filled with wine, Ephe. 5, 18. wherein is wantonness, but be ye filled with the spirit, speaking to yourselves in psalms, hymns, and spiritual songs, singing in your hart, giving thanks always unto GOD for all things, in the name of our Lord jesus Christ. Against wine the apostle opposeth the spirit: and he plucketh us away from the pleasure of the senses, when he will have christians, in steed of wine to be filled with the spirit. For in wine (as he saith) is wantonness: but in the spirit is true and perfect joy. Droonkards talk more than enough, but yet foolish and vain things. Speak ye (saith he) but yet spiritual things, and that not only in mouth, but in hart: for the voice soundeth in vain, where the mind is not affected. They which be filled with wine, speak foolish, fowl, and blasphemous things; but give ye thanks to God always, I say, and for all things. To this end doubtless ought the ecclesiastical songs to tend. Also to the Colossians are written certain things, not disagreeing from these. Col. 3, 16. Let the word of the Lord (saith the apostle) abound plentifully among you: teach and admonish one another in psalms, hymns, and spiritual songs, singing with grace in your hearts. In these words Paul expresseth two things. First, that our songs should be the word of God, which must abound plentifully in us: and they must not only serve for giving of thanks, but also for teaching and admonishing. And then it is added; With grace: which must be so understood, as though he had said; Aptly and properly, both to the senses, and to the measure, and also unto the voices. Let them not sing rude and rustical things, neither yet so immoderately, as common minstrels do. In the first epistle to the Corinthians, verse. 26 the 14. chapter, where he entreateth of an holy congregation, the same apostle writeth actor this manner; When ye assemble together, according as every one of you hath a psalm, or doctrine, or a tongue, or revelation, or interpretation, let all things be done unto edifying. By which words is declared, that singers of songs and psalms, had their place in the church. West churches. Augustine. But the West churches more lately received the manner of singing: for Augustine in his ninth book of Confessions testifieth, that it happened in the time of Ambrose. For when that holy man, together with the people, watched even in the church; lest he should have been betrayed to the Arrians, he brought in singing, to avoid tediousness, & to pass away the time. 28 But as touching the manner of the song, which ought to be retained in church Music, these things are worthy to be noted. Augustine, Augustine. in the same book of Confessions, both confesseth, and is sorry, that he had sometimes fallen, in that he had given attentive heed unto the measures and times of Music, more than unto the words, which were uttered under them. Which hereby he proveth to be sin; because measures and singing were brought in for the words sake, and not words for Music sake. And he so repented him of his fault, that the earnestly allowed the manner, which the church of Alexandria used under Athanasius: The manner of the church of Alexandria. for he commanded the reader, that when he sang, he should alter his voice but a little; so as he might rather be like unto one that readeth, than unto one that singeth. Howbeit, on the contrary part, when he considered how at the beginning of his conversion, he was inwardly moved with these songs; namely, that through the zeal of godliness he burst forth into tears: for this cause (I say) he consented, that Music should be retained in the church; yet in such sort, that (he saith) he was ready to change his mind, if a better reason could be made. And he addeth, that those do sin penallie (as he speaketh) which give greater he●… unto Music, than unto the words of GOD. Unto which saying jerom doth plainly agree, jerom. as he hath noted upon the epistle unto the Ephesians. Also Gregorius Romanus, Gregory. in the Synod of Rome, was of the same opinion. And both their words are written in the Decrees, distinct. 92. in the chapter, Cantantes; and in the chapter, In sancta Romana: in the very which place we read in the Gloss these two verses, indeed not eloquent, but godly: Non vox, sed votum; non chordula musica, sed cor; Non clamour, sed amor cantat in aure Dei: that is, Not the voice, but the desire; not the musical tune, but the hart; not crying, but loving, soundeth in the ear of God. And in the words of Gregory this must not be slightly passed over, where he saith; that while the sweetness of the tune is sought for, the life is neglected; and when naughty manners provoke God, the people is ravished with pleasantness of the voice. 29 But now let us declare the cautions, which (me thinks) should be used, that we may lawfully and profitably use singing in the church. Cautions in the using of ecclesiastical music. caution 1 The first caution is, that in Music be not put the whole sum and effect of godliness, and of the worshipping of God. For almost every where in popish religion, they think that they have in the churches fully worshipped God; when they have a great while and a great deal sung and bellowed. caution 2 Further, we must take heed that we put no merit nor remission of sins therein. For there be many priests & monks, which for this cause do think that they have hereby very well deserved of God, because they have sung a great number of psalms: yea, and the Pope also, and the cardinals, bishops, and abbots, when they have heard songs of Masses and evensongs, do oftentimes pronounce unto the people, pardons of their sins. caution 3 Also this vice must be taken away; namely, that singing be not so much occupied in the church, as there be almost no time left for to preach the word of GOD, and holy doctrine. As we see it come to pass in a manner every where: for all is so filled with chanting and piping, that there is no part of time left for preaching, whereby it cometh to pass, that the people depart out of the church full of Music & harmony; but touching heavenly doctrine, fasting, and hunger starved. caution 4 Moreover, so rich and large stipends are appointed for Musicians, that either very little, or in a manner nothing is provided for Ministers, which labour in the word of God. caution 5 Neither, may that broken and quavering Music be lawfully retained, wherewith they which be present, are so hindered, as they cannot understand the words, though they would feign do it. caution 6 Furthermore, heed must be taken, that in the churches nothing be sung without choice, but only those things which be contained in the holy scriptures, or which are by just reasons gathered out of them, and do exactly agree with the word of God. For if there should be a window opened unto the inventions of men, it were to be feared, lest ecclesiastical Music would at length turn to fables and trifles. Yea, we see already, that there are brought into the congregation many fond Sequences (as they call them) and fabulous hymns, and many other things also, which rather stir up laughter and loathsomeness, than true faith to the hearers. The hymns of Ambrose I speak not these things as though I would dispraise the hymns of Ambrose, and other hymns which be of that nature: forsomuch as I judge, that by them the faithful may be instructed, The Symbol of Athanasius. The psalms of Augustine, and of Chrysostom and also admonished. The Symbol of Athanasius seemeth also meet to be allowed, and the psalms of Augustine against the Donatists; and the psalms of Chrysostom, if they were extant: whereof the ecclesiastical history of Eusebius, in the 7. book, maketh mention. For whatsoever things were written in them, we must believe that they agree with the holy scriptures; and that they further the edifying of the faithful in the church. But contrariwise, the psalms of Valentine, The psalms of Valentine. of which Tertullian maketh mention, must of all other be condemned; and with them the most corrupt psalms which were sung in the temple, in the honour of Paulus Samosatenus, as the history of Sozomenus declareth. But now to conclude the matter; I affirm, that godly & religious songs may be retained in the church: and yet I grant, No precept in the new testament, for singing in the congregation. that there is no precept given thereof in the new testament. Wherefore, if there be any church, which upon just causes useth it not, the same cannot be justly condemned: so that it defend not, that the thing itself of his own nature, or by the commandment of God is unlawful; and that it do not for the same causes either reprove other churches, which use singing and Music, or else exclude them from the fellowship of Christ. For the church of Alexandria, as it hath been said before, either used very little singing, or well-néere none at all. For they saw the infirmity of the people to be such, as they gave more heed unto the harmony, than unto the words. So that, if we shall perceive in these days, that the christian people do run unto the churches, as unto a stage play, where they might be delighted with piping and singing; in this case we must rather abstain from a thing that is not necessary, than to feed their own pleasures with the destruction of their souls. The xiv. Chapter. Of Death, of Consolation, of morning and Burial; & in what state the souls of the godly are before the resurrection. WE ought not to seek for the fruit of Christ's actions in his own person only, In 1. Cor. 15, 12. The fruit of Christ's acts doth redound unto us. seeing it most of all redoundeth unto us: neither did the divine nature take unto it the humanity in Christ, to the intent it would shut up his benefits within the precincts thereof: but by the same it would derive the force of his goodness unto the rest of the parts of our nature. So that the same concurreth very well, Cyrillus. which Cyrillus writeth in his Treatise upon john; namely, that GOD the word hath after a sort assumed the whole human nature. For albeit, as touching the substance, he only put on a particular man; yet by the same he quickened and sanctified the rest. Even as if a spark of fire should suddenly catch hold, A similitude. and inflame a parcel of hay: indeed it would first take hold of that, which were joined thereunto; but afterward passing through by little and little, If Christ removed sin, he also removed death. it would kindle the whole stack of hay, were it never so great. The divinity did first remove all sin from the man, which it assumed; and by [removing] sin, [removed] death. secondly, through jesus Christ himself it took away sin from the believers: according as john said; john. 1, 29. Behold the lamb of God, which taketh away the sins of the world. And if so be that he have put away sin from them, he hath also driven away death: therefore, so that we believe in him, the life of resurrection shall be given unto us. Seeing we be justified, wherefore are we subject unto death? But some will say; If we be justified forthwith, so soon as we believe; and that sin is taken away: wherefore doth death remain unto us? We answer; that notwithstanding by the mercy of GOD, and through Christ, sin shall not be imputed unto us; yet the same resteth still in our flesh, and we are bound every day to put off the old Adam. For during the time that we shall keep still any part of the reliks of his oldness: even so long shall we carry death about with us. Wherefore we shall once die at the last, that we may put off what infection soever we got unto us by the first Adam; and a body altogether changed shall be restored unto us, in the time appointed. ¶ Look the fift and sixth epistles at the end of this book. Of morning for the dead; out of the book of Genesis, upon the 23. chapter, verse 7. That it is lawful to mourn for the dead. 2 But now let us speak of morning for the dead. Let our proposition be; that It is lawful to mourn for the dead. First, this is apparent, not only by the example of Abraham, but for the most part also of the fathers. Look Iu 2. Sam. 3. 31, and 35. verse. 41. vers. 33, 35. Christ, in the 19 of Luke, wept over the city that was to be destroyed: and in the eleventh of john, when Lazarus was dead, and that his sisters wept, he rebuked them not. It is not for Christians to have that mind void of all affections, as the Stoics would have it. They themselves boasted thereof, yet thou shalt not find that they had such affections. If Tertullian in his book De patientia, and other fathers, at any time say, that the dead ought not to be mourned for: this understand thou, not of morning at all, but of morning immoderately, according as Paul saith in the first epistle to the Thessalonians, the fourth chapter; verse. 13. I would not have you sorrow concerning them that sleep, as others sorrow, which have no hope. Faults they be if thou mourn immoderately, that is, overmuch. Faults in morning. After which manner we read that Samuel was reproved, when he lamented overmuch for Saul, 1. Sam. 16, 1 being now cast out of his kingdom. Over this, if undecent things be done; as the renting of the body, and such like: or else, if it be done semedlie. Finally, that morning is most to be disallowed, which proceedeth of denying the resurrection. But we must sorrow moderately, as Paul (by his example) testifieth: for in the second to the Philippians he saith of Epaphroditus; God had mercy of him, and of me, Phil. 2, 27. lest I should have sorrow upon sorrow. Thou seest, that the apostle, by his own confession, had sorrowed for the death of Epaphroditus, if the same had happened. Neither do moorners that, which is contrary unto the word of God; because God, by whom death is inflicted, would have the nature thereof to be such, that it should bring tears and sorrow; not only unto them which die, but unto those also, of whom they that die are beloved, and are of near friendship: for it is a punishment for man. If it be grievous, there is nothing that cometh without the ordinance and decree of God: look how he will have it to be, so let us take it. Who would say, that men do sin, if they should complain of hunger, of thirst, and of cold; which nevertheless is not laid upon us without the will of God? We confess, that God suffereth nothing to happen unto them that be his: but such as turneth unto their good. In moornings' two things to be considered. Two things therefore are to be considered in these moornings; one is, the present loss we have, when as a man that is dear unto us dieth; and the other is the counsel of God's providence, which we believe by faith to be good and profitable unto us: but in what sort the same is, we do not now perceive. Howbeit, we are greatly touched with the wound of our present loss; doubtless, not to the contumely of God, or that we complain of him, as though he handleth us unjustly or cruelly: but we are moved through the sense of our own nature, so instituted by God, which is the cause why we be moved at the present evil. Wherefore we sorrow for just causes, that any brother is departed: all which causes it shall not be needful to recite. Put the case it be because he was dear unto us, because he was gentle & loving, because he promoted the honour of God, & was profitable to the church: and such like. Charity driveth us unto two things; to wit, that we (as members of one body) are desirous to live together, as much & as long as is possible: and further, that we think the mishaps of other men to be our own, through the mutual compassion of Christ his body. Now then, to sorrow moderately, we attribute the same unto nature and unto charity: and not to sorrow overmuch, we attribute unto faith; seeing we have the comfort of the resurrection, the which with overmuch lamenting we seem to deny. In. Gen. 35. verse. 8. 3 The Ethniks do therefore think, that a mean must be used in morning: because death is a necessary evil, as that which cannot be avoided by any remedy. Death a necessary evil. But this undoubtedly cannot mitigate sorrow, but augment the same. For who will thus unfitly answer him, that so comforts him? I in very deed do sorrow, because I shall never attain to an end of evil, seeing I cannot avoid the same by any means; in that it hath all desperation joined therewith. Wherefore there be some, which attempt an other way. We ought not (say they) so to sorrow for death sake; because, if it be a losing of the soul from the body (as it is reported to be) it is not to be reckoned among evils: Whether the conjunction of the soul with the body be a troublesome thing. for that the conjunction of the soul with the body is a troublesome thing, and doth not much further our felicity. But if so be thou object against this their opinion; Then let every man that is wise lay violent hands on himself, to the intent he may obtain that commodity: they will gainsay with these reasons; First it behoveth us to know, that our soul is placed by God in this body of ours; A similitude. even as a lieutenant is appointed to any castle or fortification, the which for his allegiance sake is not lawful for him to forsake, except he have leave of the Lord which placed him there, unless he will be counted a traitor. And this is known to all wise and godly men, that a man is none of his own, but he is the just and lawful possession of GOD. Wherefore, if any man kill himself, he doth not destroy that which is his own; but destroyeth the substance of an other: which thing how unjust it is, let us thus learn of ourselves. A similitude. If our horse or bondman should work his own death, would the same please us or no? I suppose it would not: nay rather we would be grievously offended thereat; and if we might, we would that so great a crime should not be unpunished. And if so be we would think it unworthy, that so great an injury should be offered unto us; will we not give ear, when we do the very same unto ourselves? Neither can we otherwise be in better case, or be better provided for, than under the Lord God himself. Wherefore do we then fly so good a Lord? But when he calleth us, we must go unto him without any delay: for in departing, when he commandeth, we shall not only dwell with him; but also with notable and excellent men, which perpetually enjoy the society of him. Wherefore, seeing this conjunction of the mind and the body is very unprofitable unto us, a philosopher must perpetually think upon the separation of them. But if so be it be the better, and that he profess he desireth it; would it not be a shameful thing for him to be stricken with fear, when he should see the same drawing near unto him? But that the body is hurtful to the soul, they hereby think to prove; because it is against true philosophy, to obey or make much of the pleasures and affections, which by the same are stirred up in us. For true philosophy teacheth nothing else indeed, but that we should be always mindful to shun these things, as noisome plagues of our nature. Which if we cannot altogether reject from us; yet, that we may at leastwise to our power break their force and keep them under. Lying senses ministered to the soul by the body. 4 Afterward they add, that the body is most troublesome unto the understanding: for that which they said before, must be referred to the appetite; for unto the perceiving of the truth, it ministereth deceivable senses. Unto the which who so do give credit, are forthwith beguiled, in searching out the nature of things: and being miserably deceived, they will at the length despair of being able to perceive any thing; or else if they think they have understood any thing, they shall falsely so persuade themselves. And while we, mistrusting them, use reason and understanding to search out the truth, they overthwart us: and as any thing either grievous or pleasant shallbe brought to mind, they call us against our wills, from our earnest study. Further who seeth not, that in every kind of doctrine, there is need of severing the mind; which the more earnest it is, and the more the matter is excluded from our cogitation; the more excellent and worthy kind of knowledge is had. And this is spoken of that knowledge, which we use in contemplation, and discerning of any thing. But if thou go unto that knowledge, which is performed in doing and practising, which commonly by the Greek word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Practice; there it is disputed chiefly, whether the matter be honest and just. But of that which is good, honest, just, of virtues, and such like; no sense of the body hath knowledge at all. I pass over, that in respect of the body it is needful to eat, to drink, to prepare garments, and such other necessaries innumerable; which commodities, seeing it is a most laboursome thing to attain, it is unspeakable how much we are for this cause drawn away from knowledge of the truth. Yea, and that we be not disappointed of these things, we must heap riches together. Hereof cometh chide, contentions, wars, and infinite other things; which if so be they do not overthrow all good endeavours, yet do they corrupt & hinder the same. Whereof it cometh (as it is concluded by the philosopher) that by reason of all the things now spoken of, either we shall know any thing with a true and perfect knowledge, or else that we shall attain the same after death only. Then seeing that the mind doth so much the more know and understand any thing, as it is more separated from the body, and less cleaveth thereunto; it remaineth, that we ought continually to endeavour to withdraw the mind from the body. And this they make to be the very cleansing of man; to wit, that the pure should be divided and separated from the unpure. Now than it is no marvel, if they make the body to be the prison and sepulchre of the mind. If thou peruse histories, Many have killed themselves to visit their friends departed. thou shalt find many, which killed themselves, to the intent they might go to visit their lovers and dear friends which were departed: and shall we (say they) bear it grievously, if death come unto us, that we may be able manifestly and without impediment to behold the truth? Wherefore they say, that they which for death sake afflict or macerate themselves, and die through sorrow and sadness, are not worthy the name of philosophers; but to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lovers of their own bodies, or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lovers of riches. 5 In this saying of the philosophers now declared, Death is an evil thing, and why? are comprehended certain things, which are not very agreeable to the holy scriptures, and to the right catholic faith. For we say, that death is to be counted not good, but evil, seeing God laid the same upon mankind as a punishment: Gen. 3, 19 wherefore he would have us mourn and lament for the same. The which thou seest to be done by human laws: for if any grievous offence be committed by citizens, they judge them to be punished with death. And all living creatures (which are led by the judgement of nature) which can not be deceived, because it is ruled by the counsel of God, seeing they shun death, and by a certain common sense, by all means abhor it, no doubt but they judge it to be an evil thing. It is no hard matter also to confirm the same, by an argument of the contrary. Life is accounted good; wherefore death is evil. And that life is to be reckoned among good things, hereby thou mayst perfectly perceive; because God promiseth the same, as the reward of obedience towards his law; He that doth these things (saith he) shall live. levit. 18, 5. Further, death is evil, seeing it is brought into the world through an evil cause; that is to say, through sin. Gen. 3, 19 And the holy scripture doubteth not to call the same, The enemy of Christ: for Paul wrote in the first to the Corinthians, 1. Co. 15, 26 that The last enemy, which shall be destroyed by Christ, is death. And it is so evil, as it darkeneth the action of the best and most excellent virtue, I mean the delight of fortitude or valiant courage. For (as testifieth Aristotle in his Ethics) the same worketh not with pleasure, except it be in that respect, that it hath relation unto the end. For a man of valiant courage, while he dieth for an honest cause, doth it not without grief and some sadness. Which how true it is, Matt. 26, 37 was declared in Christ himself, when as in the garden he abode the conflict of the flesh and the spirit. An human body is not to be condemned: against the opinion of the philosophers. Then are they deceived in this consolation of theirs, while they will make death to be good unto us. Moreover, this reason of theirs hath an other absurdity: because they condemn an human body, the which is a worthy and notable gift of God: not an unperfect, but a most excellent workmanship of God shineth therein. Who is able to express how cunningly the same hath been wrought by God? This is a wonderful thing, not only unto Aristotle, Galen, and other Ethnic writers; but also unto Lactantius, Gregory Nazianzen, Psal. 8, 2. and other catholic fathers innumerable. And David confesseth, that thereby is known the wonderful wisdom of God. Finally, seeing we doubt not, but that God made the same among the rest of his creatures; and that the scripture plainly confesseth by the testimony of God himself, that whatsoever things God made, they were very good: it followeth without all controversy, that the same also is good. 6 As touching the conjunction also of the soul with the body, it is decreed, that we must affirm the same; to wit, that it should be accounted good; lest we fall into that opinion, which is ascribed unto Origin: namely, that souls for their demerits in an other life, are thrust unto bodies. Whom the apostle sufficiently proveth to have judged amiss, who in the epistle to the Romans saith, concerning jacob and Esau; Rom. 9, 12. When as they had not as yet done any thing either good or evil, of the one it was said: jacob have I loved; and of the other, Esau have I hated. Neither is the thing obscure to him that doth well consider it, what commodity, or what help our mind obtaineth, by reason of the body itself: for it is capable of no perceiverance or understanding, The conjunction of the body and soul is good, & the soul is helped by the body. which have not their beginning through the very senses of the body. And as touching the virtues, which are gotten by exercise itself, and might not be found out, unless the mind had certain grosser parts, the which some acknowledged to depend of the body; we do all confess, that the body itself being removed, very few could remain unto us. Wherefore, seeing it is manifest, that our body and flesh by nature is good, as it was created by God; what do the holy scriptures mean, Ephes. 4, 22. when they object against it, that it is corrupted, that it is grievous to the soul, Gal. 5. 17. that it lusteth against the spirit? And David complaineth; Behold how I was shapen in wickedness, Psal. 51, 7. and in sins my mother hath conceived me. And also Paul; I know that in my flesh dwelleth no good thing. Rom. 7, 18. We answer, that all these things come to our body or flesh, not by nature as it was created; but are joined thereto accidentally, to wit, after that man had once committed sin. 7 Here I would have thee to ask of the philosopher, that if it happen a man to be borne blind, with a swelling in the throat, or lame; albeit he will grant these things to be great blemishes to the body: will he therefore confess to thee, that the body of man is of itself evil? I suppose he will not. I mislike of the blemishes in the body, yet nevertheless I condemn not she body by itself. If thou urge; Then the body or the flesh is good, and is not good. This I am content to grant, yet canst thou not prove, that here is any contrariety. For this distinction, [by itself] and [by accidents] take away from hence all repugnancy. Wherefore let such remedies be used by christians, as may not take away the flesh and the body, but correct and amend what soever blemishes are brought in: which thing we grant shall be done in the resurrection. A consolation for the taking of death. With this argument Christ comforteth his in the Gospel, as we read in john, in the dialog with Martha and Marie. The same argument did Paul use unto the Thessalonians, john. 11. 1. The. 4, 13 when he warned them, that they should not be sorrowful for them that are departed, as others which have no hope: and he straightway addeth the cause; namely, the resurrection of the dead. It is not the part of a very honest and good artificer, to destroy all the foundation; to the intent that some thing, which is amiss in the building, may be taken away: he will rather amend the fault, but will suffer still the foundation and nature, whereunto the fault and evil cleaveth, to remain. But between this and the resurrection, I mean in this life; what comfort shall we receive of death? The harm thereof is mitigated: for it is not invincible as before, seeing Christ hath overcome the same, and most happily hath he overcomed it in his conflict upon the cross. But how is death conquered by Christ, when as yet still it striketh all men? The everlasting continuance thereof is taken away from it. But death, if it be not eternal, it cannot now truly be called death; seeing by the decree of Aristotle, and other natural wise men, this is so proper to those things, that be called truly * Privantia. privatives, as a man can no whither be pulled away from them, so that it is unpossible he should return from thence to his habit. But if holy resurrection shall be given us, according as we believe, as God promiseth, and as the holy scriptures testify; we shall return to life. Wherefore, it is not properly death, which now commonly they call death. So that it is truly said of the saints; that To the eyes of the foolish and unwise they seem to die. Wisd. 3, 4. For which cause Christ so eased the sorrow of his elect after this sort; john. 1, 51. He that shall keep (that is) he that shall in faith hold fast my saiengs, and so shall show forth and confirm a true faith by works, he without doubt shall never see death. And sorrow is not a little mitigated, if we consider, that by the goodness of GOD it is brought to pass, that of death, though it be evil, a good use may be granted unto us. Understand thou, that if a man take the same upon him with an obedient mind, neither doth he reject that punishment, which the justice of GOD hath thought good to lay upon us. Further, let him that overmuch sorroweth, consider that here in the godly is mortification wrought, which they do meditate all their life long. Good men are stirred thereby, as by a most sharp and effectual warning, to execute the commandments of God. The godly sort do think devoutly with themselves; If death be laid upon us, it was, because of contempt of the commandment of God. If those first parents of ours had obeyed the Lord, we had not been subject to so great a calamity. moreover, if we be wise, we are drawn from voluptuous pleasures, and we contemn the enticements of the world; knowing well enough, that we shall shortly departed from hence. Wherefore like strangers, we will continually meditate and talk of the haven, whereunto we must arrive, and of our heavenly habitation. Also at the time of death, we will rejoice, that all occasions of sin are taken away: then shall be the term and end of our offences towards God. Which thing when Paul had considered, he cried out in wishing for the same; O unhappy man that I am! Rom 8, 14. Who shall deliver me from the body of this death? There is none that loveth God, and Christ, but he desireth to make an end of sinning. Besides this, death is the mean (as the state of things now stand) to pass from hence, and to cleave unto Christ: for there is none fully and absolutely joined unto him, unless it be by death. But I said; As the case now standeth: because they, which shall be found alive at the coming of our Lord, 1. Thes. 4, 17 as we read unto the Thessalonians, shall be exempted from this necessity and law. Now Paul openly said, that he therefore desired death; surely, not for itself sake, but because he might at the length be with Christ; I desire (saith he) to be loosed, Phil. 1, 23. and to be with Christ. For in very deed, if it had been lawful for him, and that it had been put to his choice, it would have seemed unto him a better state, yet living to have been clothed with glory, as he saith in the latter epistle to the Corinthians; 2. Cor. 5, 4. We would not be unclothed, but be clothed upon. 8 But as concerning the nature of death changed by the goodness of God, how of a damnable nature, it is made profitable unto us: not only those things which we have spoken of, do put us in mind, Rom. 3, 25. Heb. 9, 10. but this also; namely, that the same in Christ was made an only sacrifice, pacifying and reconciling us unto God. Yea and our death also, if we be joined unto Christ, and die for his truth, is made an acceptable oblation unto God; so as we are said to be offered up unto him: ●. Tim. 4, 6. even as Paul wrote unto Timothy; I (saith he) am sacrificed or offered, and the time of my departing is at hand. Psal. 116, 15 And in the Psalms it is written; Precious in the sight of the Lord is the death of his saints. But there followeth an exceeding great reward after such a death: for If so be (as the apostle writeth in the same epistle) we die together, 2. Tim. 2, 12. we shall also live together: & if we also suffer together, we shall also reign together. But what can more ease us of sorrow, than to acknowledge, that Christ took the same death upon him? Wherefore, for that which he hath suffered, why should we so sorrow and lament, if it happen unto us; seeing he died without desert, but we most deservedly? Neither could the divine promises, or rather the league, covenant, and testament, be more aptly or better confirmed unto us: for even as it is said unto the hebrews; Heb. 9, 16. Not any one of these is ratified, until that death do come. Briefly, Christian men may many times draw out of the scriptures, these and such other like comforts. But let them not marvel, if that all sorrow be not utterly taken from them: for the Lord will that death shall be grievous. Neither did Christ endure the same without sorrow and tears; Matt. 26, 38 etc. yet nevertheless they shall do these things in such sort, as the limits and prescribed bonds shall not be exceed. And finally, it may appear easily by that which hath been spoken, what things of the Gentiles, mentioned since the beginning of this disputation, aught to be retained by us; and what must be refused. We confess, that the pleasures of the flesh, as corporal things, must be mortified: but yet we grant not, that they proceed of the body; unless it be by accidental means, in that it is corrupted with sin. But we deny it to be an utter enemy unto sciences, as Plato or Socrates hath affirmed: for (as we have already expressed) the senses of the body do very much further to the attaining of them. And that we be much drawn away through preserving of the body itself, from the searching out of the truth, and from divine things; we do not easily grant it to be in godly men. For they, while they refer all things to the glory of God, and Christ, do bestow little or nothing upon the body, that is not done well and according to virtue. But admit that it doth happen sometimes, through our fault, in such sort as thou affirmest; thou oughtest not therefore to infer, that the body is ill: rather seek thou, that the faults therein may be amended. But we utterly reject that kind of consolation; namely, that death must in no wise be lamented: because there is no remedy for the same. For we believe the resurrection, according as Christ and the holy scriptures have taught us. Of Burial. 9 Whether it be any thing expedient for the dead to be buried, or to be left unburied. In Gen. 23. verse. 7. Whether it be any thing expedient for the dead to be buried. The Poets have said that it is expedient; namely, Virgil in the sixth book of his Aeneidos, on this wise: Nec ripas datur horrendas, aut rauca fluenta Transportare priùs, quam sedibus ossa quiêrunt, that is: Nor from these fearful banks, nor rivers boars they passage get: Till under earth in graves, their body's bones at rest are set. Moreover, the common sense of all nations doth well-néere agree with this opinion. The jews were very diligent in anointing. The Romans burned the bodies with great pomp. Suetonius reporteth, that together with the dead carcase of most lewd Nero, was burned a great abundance of spices and precious odours. Our Papists at this day, and in ancient time many Christians, provided, that in remembrance of the martyrs, their bodies should be safely laid up. In the first book of kings, the 13. chapter, verse. 20. the prophet of God threateneth an other prophet (who did eat bread in Bethel contrary to the commandment of God) that his carcase should not come into the sepulchre of his fathers. But if so be that the matter had not forced, it should not have been appointed as a punishment. And in the second of kings, the 22. chapter, verse. 19 God promiseth unto josias; that because he wept, rend, his , and sorrowed for the wickedness of the people, he should be brought into the sepulchre of his fathers. In the second book of Samuel, verse. ●. the second chapter, the men of jabes-gilead are commended and blessed by David, because they showed kindness unto Saul and jonathas: for they buried them. But and if so be it had pertained nothing unto them, what kindness had they used unto them? In the 79. psalm David complaineth, Psal. 79, 2. that the unbelieving tyrants, which were destroyers of the people of God, left unburied the dead carcases of the servants of the Lord, to be meat for the fowls of the air, and to be torn with beasts of the field. But if so be the matter forced not, the prophet would not have sorrowed or lamented for the same. These things notwithstanding; That it nothing availeth the dead to be buried or not. verse 4. we are of the same mind that Augustine is of, in his little book De cura suscipienda pro mortuis; that It nothing availeth the dead, as touching their salvation, whether they be buried, or lie unburied. In the 12. of Luke, the Lord saith, concerning them that persecute the Christians; When they have killed the body, there is no more for them to do. The Lord denieth not, that they cannot triumph against them, that they cannot scorn them, or that they cannot cast them out to the beasts and birds: but there is nothing else (saith he) that they are able to do against them, that can be felt, that shall be grievous, or shall bring them any harm. All the hairs of the head are so numbered, Matt. 10, 30. as they cannot fall without the will of the father: Matthew the tenth. Even so those things, which be done about the dead bodies of martyrs, unless it were the will of God, they should not be done: but if those should be hurtful to their salvation, how could it be, that God would not turn them away from such as he loveth? Augustine entreateth of these things, in his first book De civitate Dei, and unto Paulinus De cura pro mortuis. He citeth Eusebius Caesariensis, (which reporteth) that in Gallia there were martyrs slain for professing of Christ, whose bodies were burned, and their ashes thrown into Rhodanus, lest they should be buried. Were those holy confessors any thing less happy for this cause? I judge, no. The very same thing happened at Rome. Those things which be done unto the dead, profit not them, but are consolations of the living. 10 But to answer unto the arguments objected: let this be the proposition to be considered of; Those things which be done at funerals, and in burying of dead bodies, belong unto them which be alive; they be their consolations, they nothing profit the dead. This understand by an argument of contraries. Even as it profiteth not the wicked to be buried: so it hurteth not the faithful to lie unburied. Certainly, if it did profit and further unto salvation, unhappy were the state of poor men, who oftentimes be without burial; and especially of martyrs, against whose dead bodies the tyrants are cruel. That which Virgil and Poets say, An answer unto the contrary arguments. (namely, that souls cannot pass away, unless their bodies be first buried) is to to fabulous. But if thou wilt say; We read of such a like matter, although it be not altogether the same, in the finding out of many of the martyrs bodies, which appeared unto divers, and showed their dead carcases, and would be honourably buried; therefore they cared for sepulchers; which thing we read in finding out the body of saint Steeven. That Geruasius also, and Prothasius, appeared unto Ambrose; Apparitions of the dead. he himself testifieth. Some such thing is reported of finding the head of john Baptist. But I beseech thee to consider here, that seeing these appéerings tend to that end; not only that bodies should be buried, but that buried bodies should after a sort be digged up, and idolatry be brought in, whereby the men might worship relics and dead carcases, there must not be much attributed unto them; yea if they happen under this pretence, they must not be credited. Tell me I pray thee, if one should appear to thee in thy dreams, and should declare to thee, that his body is unburied, willing or desiring thee to hide the same, because he may not attain unto rest by reason thereof: if thou searching out his body, shalt find it according as he had showed thee; wouldst thou therefore believe that fabulous feigning of Poets? I think not. But thou wouldst suppose, that the same vision in thy dreams happened, without the knowledge of him that is dead; even as we oftentimes being alive, appear in dreams unto our friends, we having no knowledge thereof: or else thou wilt suspect that it is done by the subtlety of the devil, that thou being deceived with that odious opinion, shouldest err from the catholic faith. And if so be we think, that such things happened in the martyrs; wherefore are we reproved? The devil careth for nothing else, but that superstitions and idolatries may flourish: neither will he refrain from deceiving of men with the bones of holy martyrs. For seeing he hath also so perniciously deluded mankind, in the symbols or signs of the holy supper of the Lord, (for he hath studied and endeavoured to obtrude these things unto us for idols, neither did it otherwise fall out than he looked for) what marvel is it, if he do the same in the bones of dead men, seeing our sins have most justly deserved the same? Yet would I not obstinately affirm, that it should be unpossible, but that God doth sometimes provide, that the bodies of his saints may be honestly buried; aswell to show what account he maketh of them, and of those things that belong unto them, as also to renew to us the memory of them. But forsomuch as I see so many fowl and ungodly worshippings arise thereof, I am thoroughly persuaded to believe, that those works were done by the devils endeavour. It must in any wise be affirmed, that it is not done for increasing of their salvation, & heaping up of their felicity. For how do they understand or perceive what is done here, among us, touching those things which belong unto them? Their state serveth not to know that, unless God declare it unto them. Which thing we must believe that God did unto Abraham, when he saith unto that rich man, which was tormented in hell; Luk. 16, 29. They have Moses and the prophets, let them hear them. Howbeit, all those things, which be contained in parables, are not to be drawn unto arguments, which should serve for proving of articles of our faith. 11 Whereas it is afterward said, that it seemeth to be the general mind of us all, that sepulchers do profit some thing: otherwise they would not be so diligently cared for of all men. We answer, that this is a Maxim in no wise to be denied; Ephes. 5, 29 Every man loveth his own flesh, neither doth he so hate the same, as he will have it to be deprived of the accustomed duties and honours. Wherefore as touching them that live, we willingly grant; that burial doth somewhat profit; but not as touching them that be dead. After what manner burial doth belong unto us that be alive. When I say; Them that live: understand even themselves who shall be buried; (for while they live and think of themselves, they will well unto their own flesh, and desire that they may be buried after the usual manner:) or else those, which when they shall be dead, do any way pertain unto them by some affinity or friendship, and do think of them. As touching these then, we willingly grant that it somewhat furthereth to be buried and intoombed. By which place thou seest what is to be said of the prophet, 1. Kin. 13, 20 unto whom the unburieng was appointed as a punishment. It was no doubt a punishment unto him being alive, to remember what hard hap that flesh of his should have: which seeing it would in common sense be displeasing unto him, it might draw him back from sin. By that which went before, is understood that which followeth. I let it pass, that by a figurative kind of speech, that which followeth is understood by that which went before; that he should die out of his native country, being destitute of a number of helps and succours of his own friends, & should die with a kind of cruel death. Unto josias also, 2. Kin. 22. 19 when burial was promised unto him, it was good, he being yet alive, & weighing the things done before; that is to say, that he should not be carried away into captivity. And the men of Jabes are said to have dealt very mercifully with their masters in burying of them; 1. Sam. 2, 5. in so much as they showed that unto them, which they poor wretches would have done to their own selves, when as they remembered their own end: for not one of them, but did choose to have his body buried after the rite and custom. But whereas the psalm complaineth of the unburieng of the saints, Psal. 79, 2. there it plentifully reckoneth up the beastly cruelty of the enemies of God's people; because they being not content with the death of them, would exercise their cruelty even against their dead carcases: not because he affirmeth that the saints for that cause should be in worse state. For (as Lucan the Poet saith;) He that hath no coffin to cover him, is covered with the heaven. 12 Even as The death of the saints is precious in the sight of God, so contrariwise, In 2. Sam. 19 Psal. 115, 15 the death of the wicked is despised: and not only their death, but also their burial. Although the loss of burial seem to be a light matter, The lack of burial is a punishment. jere. 22, 19 yet it belongeth to punishment, & it is a certain ignominy. The prophet saith of the king; He shall be buried with an asses burial. The godly complain, that the dead bodies of the saints were given to the fowls of the air, and that they remained unburied in the streets. It is a kind of ignominy, which God would lay upon Absalon. They cast him into a deep ditch, and a great heap of stones upon him, that after a sort they might seem to stone him; and that according to the law, which commanded to stone them that were incestuous and rebellious against their parents. Those stones made a show of an ignominious sepulchre. [Absalon] while he lived, promised to himself magnifical things: he thought for a perpetual memory after his death to be put into his own sepulchre; but he was counted unworthy to have the use thereof. So did it happen in England: The cardinal of York. the cardinal of York builded a costly tomb, and while he oftentimes came unto the sepulchre to see how the work went forward, a certain foolish fellow standing by, bad, that if he meant to use that tomb, he should go into it while he was alive; for that he should not be put into that tomb when he was dead. And so it came to pass: for the king, by reason of certain things ill governed by him, waxed angry against him, and punished him. So Absalon builded himself a sepulchre, but the judgement of God suffered not him to have the use thereof. What manner of monument Absaloms' was. What manner of monument it was, that is not known. Some think that it was an image; of this mind was josephus: some a pyramid; such as the kings of Egypt made in Memphis: it might be an obeliske; such as are seen at Rome. There is a huge one in a place called the Vatican, wherein is the ashes of Augustus. The forefathers sometime made these kind of monuments. jacob in the book of Genesis, Gen. 28, 22. erected for himself stones and titles, that they might be a monument. Gen. 35, 20. It is said, that he did the same thing at the sepulchre of Rachel. Absalon was most ambitious, wherefore he provided a monument, that his name might be kept in remembrance: he would be famous, but he was worthy to have his name wiped out by perpetual oblivion. So was it decreed in Asia, that he, which had burned the temple of Diana in Ephesus, should not once be named; to the intent he might not become famous. Absalon meant to leave a noble memory, whereas nevertheless he had lived shamefully, and most shamefully died. The pride of the ungodly. Gen. 11, 4. This is the pride of the ungodly. In the book of Genesis, they say; Come, let us build a tower, which may reach unto heaven. But they got confusion; for there, God confounded their tongues. But on the other side, the godly do abase themselves, they ascribe all the glory unto God, but to themselves rebuke only; Not unto us Lord (say they) but unto thy name give the glory: Psal. 113, 1. Dan. 9, 7. to thee belongeth honour, but to us confusion. The godly have sometime erected monuments and tokens; but they meant no other thing, but to have extant a remembrance of God's benefits: they did change the names of places, that they might fasten some things in the memory. Look In 1. King. 13, 22 But let us consider, that this kind of grief or fear, GOD would to be overcome of his martyrs, to whom he promised punishments, It was given to the martyrs to despise the love of their own flesh. not only while they lived; but also shameful reproaches to be done unto their dead bodies: namely, that they should be a food unto wild beasts, and that their ashes should be scattered. Indeed GOD could otherwise have turned these things from his chosen: but he ordained, that they should triumph also of these gréefs and terrors. In Gen. 13. 13 Neither are these things spoken on that behalf, Why burial must not be contemned. that the burials of the dead brethren should be despised by them which are alive: for the bodies of them that departed, were (while they lived) organs and instruments of the holy Ghost. Wherefore, even as we should not despise the ring, garments, book, or such other things of our friend: so ought not we to neglect the bodies of the saints, nor of any others, which be our neighbours, & are by God joined unto us in kindred. This duty did the fathers diligently perform towards Marie & Christ: & therein it was appointed, that they should enjoy the presence of the Lord; because in very deed this kind of work is allowed of God: and while under this sign we take care about the flesh of man being dead, and contemn it not as a thing of nought, we after a sort testify the faith of the resurrection, whereby God will once restore the same; as who should say, we will not despise that, whereof we know GOD will have a care in time to come. This yet will I add, that the fathers in old time had somewhat a more care hereof than our men have: if we consider of their state, wherein they had more regard, than we have unto temporal things, and unto things, which concerned the flesh. Furthermore, by this duty, we are stirred up to do good unto the poor: for if it please God, that we should do unto the dead that which doth profit them nothing; how much rather will those works be allowed of him, whereby we benefit his children, and the members of Christ, which do feel and perceive the same? 14 But now let us see, Touching the place of burial Augustine. whether it make any matter of burying more in one place than in another. Augustine, in the place last recited, affirmeth that it doth; They (saith he) which be buried at the monuments of martyrs, more offer themselves to the sight of their friends, who visiting the churches, do commend with their prayers unto those martyrs (for whose memory the place is dedicated) the spirits of those persons departed, whose monuments they behold. To this part doth Augustine incline. But (as he saith) it is objected unto him by Paulinus; The saints (as it is written by Paul in the 2. to the Corinthians, the fift chapter) shall stand, verse. 10. as well as other men, before the judgement seat of Christ, that there every man may receive according to that he hath done in his body, whether it be good or evil. That the dead receive not according to the requests of them that are alive. Therefore the souls of them that be dead, are never a whit the better for the prayer and intercession of them, which do live here. He answereth, that there be some, which have no need of these things, as they which have already attained felicity: and that there be others so condemned to everlasting punishments, as by no supplications they can be delivered from thence. But he will have some to be found such, as have so behaved themselves in their body, that they have deserved to be helped with the prayers of them which be yet living: and upon this foundation thus laid, he concludeth, that it may somewhat profit them that be dead, if they be buried at the monuments of martyrs. But let him take heed how firm is this principle of his: we in very deed accept it not, being set down without the scripture. The prophets, nor yet the law have not made mention of any such thing: neither would the scripture have silenced a thing so very dutiful, and of so great charity, towards miserable deceased sinners; and have spoken no where any one word thereof. But if thou wilt say, that it is a most ancient tradition of the church: we grant it, but it is not proved or concluded by the holy scriptures; not only it is not contained in them, but it is in no wise proved out of them. And if the church do pray, it was not for this cause done in times past; to the intent the spirits of them that be dead should be delivered: but (as Dionysius testifieth) it was in respect that the priest should do the part of God's interpreter, and should in the title of the prayer, Why in times past they have prayed for the dead. inform and certify them that are present, what God had done for him that was dead; or what we also are to hope for after this life. 15 Nor obtrude thou to us the second book of Macchabeis: it is not in the canon. 2. Macc. 12, verse. 43. Further, it was written in those days, when judaea was pressed with the yoke of the Grecians, whose manners it had now not only received, but also embraced the opinions, which savoured of philosophy and devices of man's reason; even as it had received a wrestling place, & brothel houses; after the very which manner it received by chance the invention of purgatory: The original of purgatory. which the prelate's of the church by chance espying to be observed of godly men, with a certain religiousness, did not much pass to take the same utterly away; but they altered and corrected it as much as might be. Which Dionysius (whatsoever he were) doth by a conjecture plain enough declare unto us, in his Treatise De ecclesiastica hierarchia, where he objecteth against himself; Seeing the dead man hath already that which he shall have, why doth the priest pray over his corpse for his felicity? Not (saith he) to the intent he should be helped with those suffrages; but because it may be declared to them which stand by, what God hath done concerning him: and thereby is given to the people present, as well comfort as assurance both of the resurrection, & of the bestowing of eternal rewards. So as the priest in that place, under the pretence of prayers, playeth God's interpreter. And against the opinion of Augustine is the Bracarensin Council, in the 36. canon, which decreed, that at the oratory's of martyrs, the dead should not be buried. And in the 13. cause, question 2. chapter Praecipiendum, the same is decreed out of the Varensin Council. Albeit in the same place, in the chapter Nullus mortuus, out of the Magociensin Council, the matter was brought to that pass, as none should be permitted to be buried in the temples, but bishops, priests, and abbots. And this doth reason persuade: for temples are not for this purpose provided, that therein dead bodies should be interred; but that sacraments should be ministered, that sermons should be preached, Burleng places set forth to the sale. and that God should be prayed unto and praised in them. But now among the Papists, the churches are become churchyards, which they make only for gain sake. And whereas it is expressly commanded in the decrees, that nothing should be taken for burial; Gen. 23, 11. they seem never to be satisfied. jerom treating on a place in Genesis, saith; If this man (I mean Ephron) would not receive the things offered of Abraham, and that when he was overcome with gain, he received them, is lightly passed over: what shall be done as touching them, which dare wrest away by violence? Otherwise did Ambrose will to be done, when as he writeth in his Book of offices; The causes whit gold was given to churches that gold must be bestowed upon the church, not only that the church may do good unto the poor, but also that there may be provision made for the burial of the dead. gain and superstition have brought in this kind of abuse. Let us not therefore be disquieted, if we be not buried in churches: for against the opinion of Augustine, and against this perverse custom speaketh Chrysostom, Chrysost. upon the epistle to the hebrews; Wheresoever we be buried, The earth is the Lords. In the 13. cause, question 2. the chapter Vbicunque. Yet is not the care; to wit, the care taking for burial or sepulture, to be detested; nay verily, it is lawful for them that be alive, to choose themselves a burying place. Which we see that the prophet did, 1. kin. 1●, 15 which deceived the other prophet: for after that he heard he was dead, he commanded his children, that after his death they should bury him in the sepulchre, wherein the other prophet was laid. For he not only judged, that it would be an honour unto him, that his bones should be spared in the time of josias: but he also thought it not amiss in the mean time, that his body should be joined with the dead body of the other prophet. justly therefore may we provide, to have our bodies buried among our ancestors, among godly men, and among our friends, and acquaintance. That our souls, being loosed from the bodies, do not sleep. 16 When Paul saith in the 13. In 1. Cor. 13 verse. 12. chapter of the first epistle to the Corinthians; But than we shall see face to face, &c: that same abverbe of time [then] doth signify unto us, the state of the time after death; when the souls being loosed from the bodies, with one view and most clear sight, shall behold things celestial. Which yet Irenaeus granteth not, until the day of resurrection: and he saith, that it is the part of heretics, to persuade themselves, Ireneus opinion of the sleeping of souls. that immediately after death, they pass up unto the heavens, to him that ruleth all things; and are carried to the sight of the father, without attending for the resurrection of the dead. And he affirmeth, that we ought to suffer the very same thing, which Christ would put in trial: who suddenly after death was not raised up, neither did he forthwith ascend to his father; but he tarried three days. And after his resurrection he said unto Marie; john. 20, 17 Touch me not, because I have not yet ascended to my father. Neither is it meet, Matt. 10, 24. that the disciple (as Christ said) should be above the master. Wherefore, even as Christ ascended not immediately after his death: so must we expect the day of the resurrection. Christ then hath appointed a place definite, wherein, when the souls have put off their bodies, they may rest, even until the coming of the Lord: and then, putting on their bodies again, they may be brought to the sight of God. There are two places chiefly, which are wont to be brought out of the scriptures for the confirmation of this saying. In the sixth chapter of the Apocalypse it is written; verse. 9 that The souls of the dead, which were slain for Christ's sake, cried under the altar; How long (Lord) dost thou not judge and avenge our blood on them that dwell on the earth? Ibidem. 11. And long white robes were given to every one of them, and it was said that they should rest for a little season, until the number of their fellow servants were fulfilled. verse. 13. And in the eleventh chapter to the hebrews, when they were reckoned up which excelled in faith in the old testament, it is added; that they as yet received not the promise, and that they without us should not be made perfect. 17 This opinion seemeth to be received by many of the ancient fathers; but none hath more largely written thereof than this Irenaeus; who not only uttered what his judgement was, but endeavoured to confirm the same by reasons, which nevertheless are but weak. For he chiefly maketh this to be his foundation, that herein also we ought to be framed like unto Christ: that even as he ascended not unto the Father, till the resurrection was passed; so ought not we to expect the same, before our spirits be exalted unto God in heaven. This comparison generally is true; That we ought to be conformed to Christ it is true, but yet not in all respects. for we confess, that we ought to be made like unto Christ: but yet we do not admit the same particularly, as touching all things. Very many things did Christ, which are not necessary to be done of us. He tarried three days before he rose again, because he would have the truth of his death to be testified: neither did he, after his rising again, go unto his Father immediately. For, to the intent his resurrection might be the more certain, he (by the space of forty days) both appéered unto his disciples, and also did eat with them, and offered himself to be touched. Wherefore, seeing it is not for us to endeavour such things after his death and resurrection; there is no let, but that our spirits may forthwith, after we be dead, ascend unto God, who created them. Neither do we deny that, which he objecteth, to be spoken by Christ; Matt. 10, 24. namely, that The servant is not above his Lord, nor the disciple above his master. But hereof there is no more gathered, but that if the Lord have suffered persecutions, Matt. 12, 26. and reproaches (as to be called Belzebub) much rather shall the same happen unto his disciples. But yet must we not pick out hereof, that we must suffer particularly allthings which Christ suffered. He was sacrificed on the cross, and died between two thieves: which ought not to be expected, that it should happen unto all the faithful. We grant that there be certain places appointed unto the souls, being loosed from their bodies; where they be now kept and contained, even until the resurrection: yet not out of the sight of God, as who should say, they slept and lived in slumber. 18 That which they bring out of the Apocalypse, Apoc. 6, 11. maketh not against us. Souls are described to be under the altar, the which belongeth to their places. They are said to cry out, as though they expressed the desire of their expected resurrection. But who seeth not, that to cry out, To desire earnestly is not the part of strepers. They have already received a part of their felicity. The old fathers must attend our resurrection verse. 13. and to desire earnestly, is not the part of sléepers? White robes are given unto them, because they have already received a part of their felicity. And they are commanded a while to look for it, until the number of them that are slain for the name of Christ be accomplished: for than shall they have perfect felicity, when they have attained to the last resurrection. And that which is alleged out of the 11. chapter of the epistle to the hebrews, hath the same meaning. For we confess, that the old fathers as yet received not the final perfection; seeing they do still wait for the resurrection, which is meet for us all together to have, even as many as belong unto one and the same body and head. 19 But by what reasons this opinion may be confuted, let us now declare. First the Lord, Reasons to prove that souls sleep not The first reason. Luk. 23, 43. being at the point of death, said unto the thief; To day shalt thou be with me in paradise. This adverb of time [to day] sufficiently declareth, that his felicity was not to be prolonged until the last times. But they, which maintain this opinion, have been accustomed to object, that this adverb [to day] is not always taken in the holy scriptures for one and the same day; but that it may signify a very large time. 2. Pet. 3, 8. Psal. 90, 4. For Peter, out of the saying of David, saith; A thousand years in thy sight are as one day: so as it may be, that the thief was said to be the same day in paradise, although his coming thither should be deferred for many hundred years. Augustine. That, to Day, signifieth no long time, as some infer. But Augustine unto Dardanus hath not so interpreted that place; where he writeth, that this promise could not be referred unto the human nature of Christ; because the body was that day in the sepulchre, and his soul (as he saith) in hell: unto whom he will not attribute, that he was together at one and the self same time both there and in paradise. And therefore he wholly transferreth this unto the divine nature: which had not been meet, if according to that promise (as these men will) the felicity of the thief should have been deferred until a thousand years and longer. Nor doth Peter in that place they bring, will us to interpret, that a thousand years in every place should be taken for one day: he only endeavoured most significantly to declare the eternity of GOD, When days are to be taken for years the scripture teacheth. unto the which a thousand years being compared, would be but as one day. Howbeit, if at any time, days are to be taken for years, that is not permitted to our judgement; but thereof we are admonished by the word of God, Dan. 9, 21. verse. 5, 6. as it appeareth in Daniel, when the weeks are reckoned up. And in the fourth chapter of Ezechiel, where the prophet is commanded, that he should lie upon his left side, three hundredth and ninety days; and again, forty days upon his right side: and that in the same place, days do represent years, the scriptures do expressly show us. 20 They have also an other shift: for they say, that these two adverbs of time, [yesterday] and [to day] signify the old and the new testament, which they gather out of the epistle to the hebrews, Heb. 13, 8. where it is said; Christ yesterday and to day. Christ yesterday and to day how it is to be understood. Wherefore they would have the meaning to be, that to have the thief to be brought to day into paradise, should belong to the new testament. But this conceit of theirs is vain; because in the epistle to the hebrews, it must so be understood, that Christ is yesterday, and to day, and (as it is added) For ever, that his eternity may be understood, the which they are wont to distinguish into three times: as if it should be said; He was, he is, and he shall be. The third covert, wherein they shroud themselves, is, that it was said unto the first parents; Gen. 2, 17. In what hour soever ye eat, ye shall die the death: and yet is it evident, that they did not presently die after they had transgressed. So (say they) it might be, that the promise made unto the thief, which seemeth to be spoken of that day, might be deferred until a longer time. But that, which these men take as granted, we deny; namely, that the first parents, when they had transgressed, did not forthwith perish. For death is accounted nothing else, Death is a departing from life. but a departing from life; neither have we life without God. So then they died, because they departed from God; and their soul was not severed from the body, but after a sort buried therein: so as, if a man will judge truly, we do not now presently live a life, but a death: which the longer it is, the more grievous it is thought to be by them which judge aright. But because we will not seem to haste, we willingly accept the similitude both of the thief, The first parents were dead straightway after sin. and also of the first parents: they had the beginnings of death immediately after the transgression, albeit they had not the trial of absolute death: so also the thief was with Christ in paradise, albeit he obtained not that day the perfect felicity, which is attended in the resurrection. Wherefore the argument, which we have already put forth, standeth firm; neither can it with frivolous arguments be overthrown. Phil. 1, 23. The 2. reason. 21 Furthermore, Paul writeth unto the Philippians; that He wished to be loosed from hence, and to be with Christ; for that he doubted not, but it would be an advantage to him. Which desire of his had not been godly, if, after the death of our body, we should sleep with our souls until the resurrection. What profit had it been to Paul, to have been loosed from hence, if he should not straightway have lived with his Christ? Undoubtedly, while he lived here, he wrote of himself; And now do not I live, Galat. 2, 20. but Christ liveth in me. And according to this sentence, Christ was not to live, but to sleep in him after death. Moreover, while he lived here, he might acknowledge and love Christ; but after this life, if he should be asleep, he was of necessity to leave off those actions. 22 There is also another reason brought against them, The 3. reason. Luke. 16, vers. 23, etc. as touching the rich man and poor Lazarus: by that story is showed, that the spirits after this life do not sleep, but either do enjoy good things, or else are tormented with punishments. They answer, that this is a parable, and that therefore it maketh nothing against them. Unto whom we say, that all the fathers, which interpret that place, do not think it to be a parable: but many rather think it an history; among whom are Gregory and jerom. Gregory. jerom. Tertullian. Chrysost. Augustine. And Tertullian goeth so far, as he thinketh the rich man was Herod, and that Lazarus was john Baptist. Howbeit Chrysostom and Augustine sometime call it a parable. But this relieveth them not, seeing a parable is nothing else but a similitude derived from the truth of a thing: A parable is derived from the truth of things. as when the parable is brought in of the good man of the house, which divided his inheritance to two of his children. Albeit that the same be a parable, yet is it expedient, that there be a good man of the house, that children be found among the nature of things, and that it be a custom among them to distribute the father's possessions: otherwise parables should be taken of feigned and vain things, which is against the nature of them. So as, although we grant that the parable was contrived by Christ touching these two; yet is it necessary, that not only rich men and poor men should be found; but that unto our souls, departing out of this life, should be given either a place of torments, or else the bosom of Abraham. Neither do we understand by the bosom of Abraham any thing else, What is understood by the bosom of Abraham. than a certain place and receptacle of souls, in the which is granted unto them peace and tranquility in the sight of their GOD. For they have a peaceable conscience, and they look upon GOD being present. This place is said to be the bosom of Abraham, Gen. 12. 3. because unto him God first promised, that in his seed all nations should be blessed. The same man moreover saw the day of the Lord, john. 8, 56. and he rejoiced. Of him also we first read, that He believed, Gen. 15, 6. and his faith was imputed unto him unto righteousness. john. 8, 16. And Christ, when he made mention hereof, he spoke unto the hebrews, who boasted of having Abraham to their father. In this last state do we confess our souls to be after this life; & do aptly interpret the saiengs of the elder fathers, to wit, that the saints have not as yet full felicity, and perfect reward; for they desire the resurrection. Which desire notwithstanding of theirs, seeing it is in them without trouble, it is no hindrance to their tranquility. Neither is the argument which they sometime use of any weight; Matt. 25, 34. namely, that the elect shall in the day of judgement be called to the possession of the kingdom of God: for it is not thereby proved, that they are now altogether without the same; for they have it now begun, but they shall have it then fully perfect and manifest unto all men. 1. Co. 15, 24 And shall not God the father be said at the last day, to receive the kingdom of the son? Who will affirm for this cause that he doth not now reign? He reigneth undoubtedly, although he have many enemies against him: neither is his kingdom evident and famous unto all men. These be principal and plain testimonies, which we have brought against this same error. The 4. reason. Eccle. 12, 7. 22 Whereto we may add that which Solomon hath at the end of Ecclesiastes; The dust shallbe turned again into the earth from whence it came, and the spirit shall return unto God who made it. The 5. reason. If it return unto God; it is not to be sent away by him. And Christ said, that It is the will of the father, john. 6. 39 that he which believeth in the son, should have life everlasting: and I, (saith he) will raise him up at the last day. Two things are here promised unto us; one is, eternal life; the which seemeth not to be stayed in the mean time by so long a sleep; the other is resurrection, which shallbe given us at the time appointed. The 6. reason. And Polycarpus, which flourished in the time of the apostles, as it is declared in the fourth book of the ecclesiastical history, The ecclesiastical history. when he was to be burned for the confession of the faith, testified; that he should the very same day be present in spirit before the Lord: whereby we see, what judgement the primitive church had hereof. The 7. reason. Rom. 8, 14. Yea and Paul unto the Romans writeth that They be the sons of God, which are led by the spirit of God. But we are not moved by the spirit of God to sleep, but both to understand God, The 8. reason. Psal. 84, 8. and also to love him earnestly. And it is a wonder, that seeing we ought to go forward unto Zion for to see, and from virtue to virtue, or (as we find in the Hebrew) from abundance to abundance; how it cometh to pass, that these men do by sleep so long interrupt this course. The 9 reason. verily, while we here live, and understand, and love God; although the body be burdensome to the soul, and this earthly mansion press down the understanding, and that the spirit must needs evermore wrestle against the flesh, while the soul is kept within the body, as in a doongeon: doubtless these burdens being laid away, it seemeth to be believed, that we shall more love God, and better know him; and that especially, seeing the apostle hath promised, The 10. reason. Phil. 1, 6. that God, which hath begoone his work in us, will finish the same, even until the day of Christ. And if so be that he finish it; he will not have it broken off, as these men say. And that, last of all, The 11. reason. Matt. 22, 32. must be considered of, which Christ said was written of Abraham, Isaake, and jacob; to wit, that God was their God: and he added, that He was not the God of the dead, but of the living. Now, if they live; it behoveth them to do some thing: seeing to live, is to do. Neither doth any other action agree with a spirit free from the flesh, (I mean with a christian man) than to understand his GOD, and to embrace him by love. Io. 11, 11. 1. Thes 4, 13 Neither doth the scripture favour their opinion, when as it saith every where; that The dead do sleep: for all that is meant as touching the body, which after death is affected after the manner of sléepers. Why the holy ghost saith that the dead do sleep. And the holy Ghost used that form of speaking, chiefly that the resurrection of the body might come to our remembrance: for we know that they which sleep, shall after a while be raised up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this form of speaking the ancient fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Places appointed for sepulchers, as if so be thou shouldst say, Dorters, or Sleeping places. But we do not think, that the souls are buried, but the bodies only; so as these phrases of the scriptures do not defend them. Of wandering Spirits. 23 Furthermore, In 1. Kin. 12 the spirits of them that be dead, wander not here and there upon the earth, (as Chrysostom very well taught in his second homily of Lazarus, Chrysost. and upon the eight chapter of Matthew, the 29. homily) where he demandeth the cause, why those possessed with the devil, which are there spoken of, are said to have dwelled in the graves. And he testifieth, that in his time there was an ill opinion, by which the spirits of them that died of a violent death, were thought to be turned into wicked spirits, and were serviceable and obedient unto them, which had been authors of the murder. And he saith, that the devil feigned these things; first, that he might obscure the glory of the martyrs; as though that their souls after death became devils. Further, by this persuasion he brought the conjurers and soothesaiers cruelly to kill children, and young men; as if they should have their souls for bondslaves. Howbeit, these things (as that very learned father testifieth) are altogether repugnant to the holy scriptures, which say; Wisd. 3, 1. that The souls of the righteous are in the hand of God. And undoubtedly Christ said unto the thief; Luk. 23, 43. This day shalt thou be with me in paradise. And of the rich man, who enlarged wide his barns; Luk. 16, 22. This day shall they take thy soul from thee. And of the soul of Lazarus it is written; That by the angels it was carried into the bosom of Abraham: and contrariwise, the soul of the rich man is described to have been tormented with flames in hell; who when he desired to have some man to be sent unto his brethren, might not obtain the same. But if it were lawful for souls, severed from their bodies, to wander about in the world, either he himself might have come to his brethren; or else he could have obtained the same of some other spirit. Phil. 1, 23. Over this, Paul said, that He desired to be loosed, and to be with Christ. And Steeven, Acts. 7, 59 being at the point of death, prayed; Lord receive my spirit. The opinion of Gregory touching souls departed. I know indeed, that Gregory writeth in his dialogs; that There be certain spirits of the dead, appointed to serve in common baths, and to practise some harder exercises abroad in the world. But because that book containeth many tales, I therefore think it better to believe Chrysostom, who dealeth by the scriptures. Again, he also proveth, that that perverse opinion is against reason: for he saith; If it should be lawful for souls, after this life, to wander abroad in the world, they would much more easily return to their own bodies. Nor is it agreeable unto reason, that wicked men for parricide should carry away a benefit; namely, to have the spirits of them (whom they have cruelly slain) to be serviceable unto them at their own pleasure. A similitude. And even as it cannot be, that the body of a man should be turned into the body of an a●…e; so it is unpossible, that the soul of a man should be turned into the nature and substance of an ill spirit. And when as evil spirits by using of conjurations are demanded what they be, and they answer, that they are the soul of this or that man, who be already departed; he saith, that there must be no credit given unto them: for their testimony must not be of any value, seeing they be infamous. And therefore Paul (as we have it in the Acts of the apostles, the 16. chapter) when an evil spirit witnessed that those men were the servants of the living God, and preached the salvation of men; he rebuked the spirit, and commanded the same to silence. And Christ rejected the testimony of the devil, who said, that he knew him, etc. And not without cause: for the devil is a deceiver, and among true things, which he sometime speaketh, he mingleth many false. So as he must not be credited upon any show of truth, seeing he is not commanded by God to teach men, or to preach salvation unto them. These things are written by Chrysostom, in the places now alleged. Whereby may be confuted the fables of those men, which feign, that the souls of the saints do stand, and are present abroad in the world at their sepulchers and reliks, to give help unto those, which call upon them. For that father laboureth to prove, that souls severed from the● bodies do not wander abroad upon the earth. The xv. Chapter. Of the Resurrection. THE entitle of the resurrection of the flesh is very hardly believed; In 2 Kin. 4. because it is a thing ●atre from man's reason. It comprehendeth many principal points. But a sure persuasion thereof comprehendeth many principal points of the christian faith, which be very necessary unto salvation. And they that are fully and firmly settled in their minds of the resurrection, do provide well for themselves against the last hour. For they, which being at the point of death, do assure themselves of the blessed resurrectition, cannot choose but departed joyful and cheerful out of this life. But contrariwise, they which waver in this article, are then in great disquietness: they are vexed, they storm, and know not certainly whither to turn them. Further, this persuasion doth comfort us; when by death we lose our kinsfolks and friends. So did Paul teach the Thessalonians. Besides this, 1. The. 4, 13. we are hereby armed against persecutions, and hard chances, which we must suffer for the faithful confession of the name of Christ. For what is it that martyrs will not patiently abide, when they know for a certainty, that a most happy life shall be restored unto them? Moreover, the remembrance hereof maketh us to have temperance in estimation: for we easily forbear unlawful pleasures, when we assuredly trust, that we shall have true and perfect pleasures given us, both of mind and body. And if this article be abolished, many principal points of religion are overthrown. Paul faith in the first epistle to the Corinthians; 1. Co. 15, 16 If the dead rise not again, Christ is not risen. Which is most absurd, for than he should even to this time be detained in death: which is not convenient for God, nor for the redeemer of mankind. And if he be not risen, neither did he truly die: otherwise he should be detained by death. Whereupon they, which deny the resurrection of the dead, affirm, that Christ did not verily die: neither will they, that he had natural, but fantastical flesh only; that is to say, he died in show and outward appearance. 2 Seeing therefore a disputation of the resurrection of the flesh is so profitable and necessary; we shall for good cause stand the longer upon it. Why God did institute the resurrection. First, if it be demanded why GOD did institute the same, two reasons may be brought: first, that he might truly and perfectly make happy his elect; for true happiness cannot be obtained in this life, because no human actions, More things that we know not, than that we know. neither contemplative, nor active, can be counted exquisite and perfect. For as concerning knowledges, there be a great many more things which we know not, than which we know. Which Socrates perceiving, said; that This one thing he knew; namely, that he knew nothing. Further, those few small things that we know, we have a very scant and slender understanding of them. Neither may we affirm this of natural things only, but of those also which are opened unto us by the spirit of God. 1. Cor. 13, 9 Wherefore Paul said; Now we know in part, and prophesy in part, and we now see as through a glass, and in a dark saying. We be of weak memory, and many times our memory faileth us. Who remembreth all things that he hath read, that he hath learned, that he hath taught and determined? The knowledges which come later to mind, exclude the former: as one nail is driven out with another, and as in the course of waters, A similitude. the latter driveth away the former. And whereas the knowledges of things do consist either in invention, or in teaching; what one of many is found to be excellent at invention? And very many are unapt and unmeet to learn. Wherefore, as touching things contemplative, we are of small happiness in this world. Also in matters of practice, there is great want in us, seeing either we live unhonestly, or else in honest actions we be very far wide from perfection. For our virtues are maimed and unperfect; therefore we cannot draw out of them any perfect and absolute actions. There happen moreover perturbations, or affects of the mind, which draw us to and fro, so as we cannot altogether be inclined to do those things which be right. Yea and from the body itself, which is frail and brittle as glass, many inconveniences do come. For if it be touched with diseases (which are grown to such a number as they have gotten the upper hand of the physician's art) if it be wounded, if it be torn, if it be fired, if it hunger and be pressed with miseries and calamities; finally, if it be ill handled with penury and beggary, how can it otherwise be, but the mind will be moved, troubled, and grieved? These, and many other things do sufficiently show, that we are passed all hope of absolute felicity, while we live in this world. 3 This have divers men noted, and therefore have referred the enjoying of perfect happiness to another life: but they thought, that the same must only be attributed unto the soul; yea and they judged, that the body, if it should be revoked, would be an impediment thereto. And with this error was infected Martion, Basilides, the Valentinians, the Manicheis, The error of them which said there are two beginnings of things; a good god, and an evil god. and such other pestiferous sects; who affirmed, that there were two beginnings of things; namely, a good god and an evil. And seeing they thought the evil god to be the author of visible creatures, they said also, that he was the maker of the body and of flesh; and that therefore the soul being severed from these things after death, should be happy: and that there should be no need of them to be restored again, which do hinder and not further felicity. The same opinion had they, which thought that the soul is joined to the body, An error about the coupling together the soul with the body. A similitude. as a mariner is coupled to the ship, and as a thing moving unto that which it moveth: and therefore they affirmed, that it would not come to pass, that the soul after this life should be joined again unto his body. For even as the shipman, or they which move and put forward any burdens, when they be rid of their business, and have gotten wealth enough, do not return again to their former labours: so did they think, that souls being once put away from the laboursome government of bodies, should not return again. But they err exceedingly: for the soul must not so be adjoined to the body; How they be truly joined together. for it is the form and perfection thereof, and of both being joined together is made one person. So then, there is left remaining in souls after death a vehement disposition to take unto them their bodies again. Which Plato seemed not to be ignorant of, nor yet Pythagoras; for either of them said, that There is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a passage of souls from one body into another. For (as they would have it) souls after death are removed into other bodies. And because they returned not to the selfsame again, that was rather said to be an alteration of place, than a resurrection. 4 But what manner of resurrection soever they have appointed, which have taught, Resurrection after the revolution of the great year. that after the great year, or perfect revolution of the heavens, all things shallbe restored as they now be: so that thirty six thousand years hence, we shall become even the same, both in number, and in very deed that we now be; so that I myself shall teach in this place, you sitting here, in such sort as I now teach, and you being present. The reason of this opinion is astronomical. For they will have it (as Ptolemy taught) that that highest or be of the heavens comprehendeth in it three hundred, three score, and six degrees; and that every star doth every hundred years, pass over one of those degrees: whereby it should come to pass, that after thirty six thousands years, every star should return to the point from whence it was loosed, and began his motion. And seeing the state or situation of the celestial bodies was then, even in the same manner that it was from the beginning; they think, that all things shall return to the same form, in which they then were. I know there were some of them, which prolong this restitution of all things, not to six and thirty, but to forty thousand years: howbeit, this their reckoning is not allowed. But ridiculous and vain is each opinion, and is confuted by Aristotle; who affirmeth earnestly, that it can not be, that the things which perish and decay in the mean time, should return to the very self same in particularities, whatsoever space of time you will admit in the mean season. Howbeit, these men might lie without controlment: for who can reprove them after thirty six thousand years; especially, seeing from the beginning of the world, unto this day, six thousand years are not yet finished? I pass it over, that such a kind of devise is repugnant to the truth, because the resurrection of the dead dependeth not of celestial bodies, nor of stars, nor of degrees of the firmament; but upon the will of the high GOD. Besides this, the holy scriptures do show, that by the last resurrection, eternal life shall be given unto them that be dead; so as they shall die no more. But such a life cannot be looked for of celestial bodies. Moreover, the blessedness of saints would not be firm and steadfast; when they should consider, that they must be thrust forth again unto the same travels and miseries, which they suffered before, whiles they were here. Wherefore men have very much erred touching the resurrection of the dead. The error of the Saducees. Act. 23, 8. The error of the libertines. 2. Tim. 2, 17. The error of Hymeneus and Philetus. And among the hebrews were the Saducees, who believed, that there were no spirits, and denied the resurrection of the dead. At this day also there be Libertines, which make a jest at it: and the resurrection, which is spoken of in the scriptures, they only refer unto the souls. And in the time of Paul, there lived Hymenaeus & Philetus, who affirmed, that the resurrection of the dead was even then past; whose doctrine (as the apostle saith) was like a canker that hath a wide fret: for the minds of the unlearned are easily corrupted with such perverse opinions. 5 An other reason, for the which God will restore the life of the bodies of them that be dead, dependeth of his perfect justice, the which is not in this life declared. Where we see, that for the most part the wicked do flourish in power and dignities; and that they be gently used: but on the other side, that godly and honest men be hardly entreated, and be in danger of most grievous displeasures: which things (unless there should remain an other hope) might seem to be unjust: neither also would it be justly done, if the soul only should be either blessed, or tormented with punishments, seeing it hath had the body with it a companion in executing of actions, as well good as bad. Therefore it is meet, that together with the body, it should have experience both of joys and pains, seeing it did all things by the same. The Rabbins among the jews, A fable of the Rabbins concerning the conjunction of the soul with the body. for the testifying hereof, devised a fable, saying; that A certain mighty and rich man planted himself a garden of most noble kinds of trees, which did bear very excellent fruits: and lest it should be rob, he appointed keepers for the same. And because it behoved to take heed unto the keepers themselves, he appointed two, which were so made, as the one did perfectly see, but yet so lame, as he might not in any wise be able to go: the other was in deed able to go, but was blind. When the Lord of the orchard was gone, the ill keepers began to consult among themselves, about eating of the fruits. The blind man said; I in very deed lust after them, but I see not: the cripple said; I see them, but I am not able to come at them. After long talk they agreed, that the blind man should stoop down and receive the cripple upon his back, who having his sight, directed the blind man with his hand: wherefore they, being both joined together, came unto the trees, and fulfilled their lusts with those fruits; according to their own desire. The lord of the garden returned, and espying the harm that was done, blamed the keepers. The lame man excused himself, that he could not come to the tree: and the blind man said, that he might not see the fruits. Then the owner, when he knew their sleight and shift; Ye have (saith he) joined your labours together, wherefore I also will join you again, and will punish you together. Therefore he bond them together again, and by beating and striking them, punished them both together. So, say they, doth the case stand in a man: the soul in deed knoweth, understandeth, & perceiveth; but it can not take any outward work in hand by itself. certainly the body of itself is a senseless thing, neither doth it perceive. The which nevertheless being moved, & stirred up by the mind, is a fit instrument of th' outward actions. Which being so, both reason & justice requireth, that they should be again joined together after death, for receiving of punishments & rewards. 6 These things are spoken generally. And now coming to the matter, we will divide this treatise into certain principal points. First, we will bring the reasons, which seem to hinder and gainsay the resurrection of the flesh. secondly, we will search out what is the nature thereof. thirdly, whether by human reasons (and that by such reasons as are probable) it may be proved and confirmed. Moreover, we will bring testimonies out of the holy scriptures, as well of the old as of the new testament, whereby it shall be proved, that the same must in any wise be looked for. Afterward we will entreat of the causes thereof. Over this, some things shall be spoken of the conditions and qualities of them that shall rise again. And last of all shall be confuted the arguments of them, which seem to persuade, that there shall be no resurrection. And those arguments will I first of all recite; yet not all, but those only, which I shall judge to be of most importance, by the confutation whereof, others may easily be dissolved. Arguments of them which deny the resurretion. 7 First Porphyrius said, that All bodies must be avoided, for attaining to the felicity of the soul; because they hinder, and further not the contemplation and knowledge of God, wherein consisteth our felicity. By which there seemeth to be affirmed, that souls can not perfectly be made blessed, if they should be coupled again to their bodies. Further, this can not be, that when the bodies are already dissolved, and are gone into ashes, they should return to their first elements, or to the first substance of their nature. Besides, it happeneth sometimes, that a man is eaten of a wolf; a wolf, of a lion; a lion, of the fowls of the air, which afterward become the meat of other men: therefore, the flesh of the first man might not be discerned from the flesh of the latter men. Moreover, this will the more plainly appear, if we consider of those Anthropophagi, being men that feed upon man's flesh: whereby it cometh to pass, that the substances of human bodies, by that kind of means, are mingled. Wherefore, if there shall be a resurrection of the dead, unto which men shall those flesh's be attributed? To them that eat, or to them that be eaten? We see also in nature, that it is taken for an impossibility, that one and the same indivisible thing should be restored to number, when it hath perished. And therefore was generation appointed, that at the leastwise, by procreating like things in kind, order might be continued. To this, in death, when the soul is taken away from the body, not only the things accident thereunto are destroyed, but the essential beginnings also, whereby a man is made; namely the body, and also certain parts of the mind, as is the power of nourishing and feeling, which can not be had without the body. Besides this, if any quantity be sundered, it is no more one in number, but they be two quantities. And a motion that surceaseth, if it be begun again, it may be in kind the same that it was; but in number it shall be distinguished from the first. For who is it, that when he shall have walked a mile, if he stand at rest for a while, and afterward returneth, can affirm, that his latter walk is the very same that was before? And this is not only perceived in quantity and motion, and in things that happen; but also in qualities and forms. For if a man enjoy health, and do fall into a sickness, the first health doubtless is gone: but if so be he afterward recover, the health that happeneth is not altogether the same that the first was. In like manner, if bodies, with all the things belonging unto them, are to be restored, all the humours, hairs, and nails shall be given again, and the heap will be monstrous. But if all these things shall not be restored, but a certain of them, there can be no reason made, why rather one sort than an other shall be given again. 8 There be moreover in the holy scriptures many places, which are against resurrection; if they should be weighed as they appear at the first sight. In the 78. psalm it is written, verse. 39 that God did after a sort chasten the jews in the wilderness, but that he would not utterly power out his wrath upon them: because he remembered (saith David) that they were but flesh, and as a spirit that passeth away, and cometh not again. But if so be that the souls return not again, there is no resurrection. Also it is said in the 114. psalm; The dead shall not praise thee, Psal. 114, 17 o Lord. And if the spirits of them that be dead, do not celebrate the praises of God; and that they which be departed, shall not declare things: there shall be no resurrection. And in the same psalm it is written; verse. 16. All the whole heavens are the Lords, and the earth hath he given to the children of men. If heaven belong not unto men, but that they must dwell upon the earth, and therein must come to their end, there is no resurrection to be hoped for. And Solomon, Eccl. 3, 9 in the third chapter of Ecclesiastes writeth, that There is all one end both of man and of beasts. For as the one doth die, so doth the other: yea they have both one manner of breath. And who knoweth (saith he) whether the breath of the sons of men ascend upward, and the breath of beasts downward? And in the 14. of job it is written; verse. 7. that it is not so with man, as it is with trees or plants. For these, when they be cut off, are wont to sprout and to shoot forth again: but man, when he is dead, returneth not. Again, it is said, that this resurrection shall be universal. But Daniel, verse. 2. in the 12. chapter seemeth to describe the same to be particular; Many (saith he) which now sleep in the dust, shall rise again. But he would not have said [many] if they should all be raised up. Yea, and it is written in the psalm; The ungodly shall not rise in judgement. Psal. 1, 6. And it is meet, that seeing by Christ, the dead are to be restored; they only should obtain this benefit, which shall be joined unto Christ. Whereupon it followeth, that the ungodly, which are strangers unto Christ, shall not be raised up. These are the reasons, which are wont to be objected against those, which affirm, that there is a resurrection. 9 Now let us come to the second point, in searching out what may serve to the nature and definition of resurrection. The definition & nature of resurrection. And we will begin at the etymology of the word. It is called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the composition of which word, the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, which signifieth Again: as if it were meant; That which was fallen to stand up again. Therefore Damascen writing of this matter saith, that Resurrection is the second standing of the dead. And the hebrews called the same Thechijath hammethim; for Chaia is, To live. Wherefore it is even as if they had said; The quickening of the dead. And because Come among them is To rise, thereof they derived the noun derivative Thekum hammethim; that is, The rising of dead men, Also among them there is found Cuma. And of the verb Amad, which signifieth, To stand, they have derived some noun of this kind. Perhaps also they have other words of this signification, but these are more accustomed, and more commonly used among the Rabbins. Touching the Latin name we will consider afterward. 10 As to the matter. Resurrection belongeth to the predicament of action. In every action two things to be considered. And whereas in actions two things are chiefly to be considered; namely, the doer, and the subject itself, into which the action is powered by him that doth. The efficient cause of this action is God; The efficient cause of the resurrection. for that no cause in nature, nor power in any creatures can be found, which is able to bring to pass the resurrection: as afterward in place convenient we shall declare. Action in very deed is many ways distinguished. Actions diversly distinguished. One is natural, as generation, corruption, increasing, diminishing, alteration, and such like. And there be also other actions, The forms of actions. which belong to practising knowledge; as to build, to paint, to plough, to cast metal. And other actions, which have respect unto the will, that is, to man's choice: such be the works of virtues and vices. Again, actions are distinguished, that some be economical (that is, pertaining to household government) others be political, & others be ecclesiastical. But resurrection taketh place in no part of these distinctions: for all these things, which we have rehearsed, after a sort are revoked unto nature. Unto what form of action resurrection i● to be referred. But the resurrection of the dead is an act altogether beyond nature. Wherefore it shall be reckoned among those things, which do exceed and surpass the force of nature. 11 Now resteth for us to consider of the subject, wherein it is received. The subject of resurrection. And undoubtedly it is no other thing that is raised up but man, which was by death extinguished. But man (as all men know) consisteth of two parts; to wit, of the soul and of the body. So as it must be considered, whether resurrection pertain to the body or to the soul. To speak properly: Which part of man is the subject of resurrection. bodies do rise again, and not souls; for that is said to rise again, which fell when it had stood up. But souls die not together with the body, but remain alive: and therefore, seeing they fell not, they shall not rise again. And that souls remain alive after they be separated from bodies, the holy scriptures do show: for Christ said unto the apostles; Matt. 10, 28. Fear ye not them which kill the body, but the soul they cannot kill. But if souls should be extinguished, together with the bodies, they which destroy the body, would also destroy the soul. Over this, Christ said unto the thief; Luke. 23. 43 This day shalt thou be with me in paradise: which would not have been, if the soul had perished with the death of the body. And when the death of the rich man and of Lazarus is described in the gospel, it is plainly enough expressed, what becometh of men after death: for Lazarus was carried by the ministery of angels, to the bosom of Abraham: but the rich man to the torments in hell. There be also other testimonies agreeable unto this saying, but let these be sufficient at this time. That resurrection is to be attributed unto bodies, Tertullian also taught in his 5. book against Martion, and in his book De resurrectione carnis: and saith, that many things do rise, which before fell not, as herbs, plants, and such like; but none is said to rise again, but such as fell first, when they had stood before. And he argueth from the propriety of the Latin tongue, which maketh a difference between Surgere and Resurgere, [the one signifying To rise, and the other, To rise again.] And he saith, that Cadaver, a dead body, was so called à Cadendo, of falling: wherefore he affirmed, that the resurrection is not of souls, but of bodies. 12 Moreover, it must be noted, Resurrection is as it were a certain new birth. that the resurrection of the dead is a certain new birth. For even as in the first birth a man is brought forth consisting both of body and soul; so in the resurrection which is a second nativity, he shall be repaired again. In the 19 verse. 28. chapter of Matthew it is written; In the regeneration, when the son of man shall sit in his majesty. In deed the regeneration (as concerning the soul) beginneth now, but it shall be then performed, as touching the body: so as it is a certain new generation. Which I therefore say, lest it should be esteemed for a creation, the which is not done of things that be extant, but of nothing. Howbeit, it is not always taken after this sort in the divine scriptures. Wherefore the soul shall return, and of her being shall impart unto the body, even as it did before death: and shall not only give a being thereunto, but it shall bring therewith all the properties of man, and shall communicate them thereunto. In deed there shall be some diversity, but yet not as concerning the essential beginnings: only the things accidental shall be changed, the which may be altered, notwithstanding that one and the selfsame subject still remain. For others be the qualities and affections of children, and others of young men, and old men: yet is the person all one, and even the same man, both in childhood, in youth, Resurrection defined. and in age. Thus than we may define the resurrection of the dead; namely, that It is a new coupling together of the soul unto the body, by the might or power of God, that men may stand wholly in the last day of judgement, and may receive rewards or punishments, according to the state of their former life. By this definition all the kinds of causes are expressed. The form is the Coupling together of the soul and the body: the which also is done so soon as men be borne, and therefore is added New or done again, namely after death. The efficient cause is showed, when we affirm, that it shall be done By the might and power of God. The matter is the Soul and the body, which shall again be joined together. The end also is, That at the last judgement it may be determined of the whole man. The difference between the death of man, and the death of brute beasts. 13 Furthermore, it must be considered, that there is no small difference between the death of man, which goeth before the resurrection of the dead; and that death, whereby brute beasts do perish. For the death of man is called a separation of the soul from the body. For albeit that the body do perish, yet doth the soul still remain alive: which happeneth not in brute beasts, whose death is destruction of mind and body both together. Whereupon that which Solomon saith in Ecclesiastes, Eccl. 3, 19 that The end of man and of beasts is all one, is not true, unless it be understood generally; that is to wit, that death happeneth to both: but the kind of death is not all one, both in the one, and in the other. But of the sentence brought by Solomon, shall be spoken afterward: I made mention of it now, because we may understand, that even as between brute beasts and men, is given a sundry respect of death; so, if resurrection also should be granted to them both, the form of the same should not be all one. Wherefore, although it be said of the body, and not of the soul, that it shall rise; yet without the soul, the resurrection shall not be: for the same must of necessity be present. But yet it may after some sort be said of the soul, that it shall rise again in two respects. First, In two respects the soul is said to rise again. that even as through death it ceaseth to form and direct the body; and in this respect after a sort to die: so on the other side, when it returneth to form and direct the same, it may as touching these things be said after a sort to rise again. another cause is, that even the souls are said to fall: so as if it be his property to rise again which hath fallen, they also, seeing after a sort they fall, may be understood to rise. Therefore Paul said unto the Colossians; Col. 3, 1. If ye have risen together with Christ, savour ye of things that be from above. Now is there any doubt but he speaketh of the resurrection of souls? For they as yet lived, to whom he wrote. Unto the Romans also he saith; Rom. 6, 4. If Christ be risen by the glory of his father, so walk ye also in newness of life. And unto the Ephesians; Ephe. 5, 14. Rise from the dead, rise, and Christ shall illuminate thee. And in the book of Ecclesiasticus, Eccl. 2, 7. the second chapter; Shrink not away from God, that ye fall not. Again; He that standeth, 1. Co. 10, 12 let him take heed he fall not. And unto the Romans, Rom. 14. 4. as touching the not judging of an other man's servant, it is written; He standeth or falleth to his own master. Seeing therefore, that all these places are referred to souls, it seemeth, that both falling and resurrection belong unto them. These things are true, The scriptures appoint two sorts of resurrection. but yet it must be understood, that in the holy scriptures there is put two sorts of resurrection; namely, a former and a latter. In the first, we rise in the soul from sin; but in the latter, the body is restored. Now at this time we speak of the latter; therefore said we, that the same is proper unto the body. And even as in that former, the soul riseth again, and not the body: so in the latter the body riseth, and not the soul. 14 These two sorts of resurrection we gather, Apoc. 20, 6. not only out of the book of the Apocalypse, where they are pronounced blessed, which have their part in the first resurrection: but we learn it also out of the Gospel of john, john. 5, 28. where in the fift chapter both are joined together in one place. First, Christ spoke there of the former resurrection, when he said, The time cometh, and now is, when the dead shall hear the voice of the son of God, and they that believe it, shall live. That these words belong unto the first resurrection, it sufficiently appeareth, in that he saith; The time will come, and now is. But there is no man will say, that the hour of the latter resurrection was then present. So as then he meant, that those dead should live again, if they believed in the son of God, who for their sins were destitute of the spiritual life of souls: of whom Christ said in an other place; Matt. 8, 28. Let the dead bury their dead. And unto the Ephesians it is written; Eph. 2, 1. When ye were dead in your offences and sins. And unto Timothy it is written of widows; 1. Tim. 5. 5. She that is truly a widow, continueth still in prayers, and supplications before the Lord: but she that liveth in worldly pleasures, she is dead while she yet liveth. Undoubtedly before justification by faith, we are all dead in original sin; or else in those sins, which we of our own accord have added by our choice, and we have altogether need of this resurrection from death. But between the first resurrection and the latter, there is very much difference; because the first belongeth unto the elect only, and unto them which shall perpetually be made blessed: but the latter belongeth unto all, as well miserable as blessed. Of the which resurrection Christ added in the same place of john, joh. 1, 28. saying; And marvel ye not, for the time will come, when they that be in their graves, shall hear the voice of the son of God, & shall come forth: they that have done well, into the resurrection of life; and they that have done ill, into the resurrection of judgement. Here there is mention made of graves, that is, of sepulchers. Further he saith, The time will come, and said not, that it is already come. Wherefore, as there is appointed a first and second death, so is there also appointed a first and second resurrection. But we (as it hath been already said) do only entreat at this present of the latter. 15 Thus it hath been showed, that the resurrection of the dead, is an action of those kind of things, which consist of miracle, and not of nature. He than that shall demand, whether it be natural; we will answer him after this manner. As touching the form, the which I said is a joining together of the soul with the body: the name of natural is not to be refused; for it is agreeable to the nature of man, that the soul should be joined to the body. But if we consider of the efficient cause, and of the mean: those things do utterly go beyond nature. Whereby it cometh to pass, that we may easily answer to the third point of this treatise, wherein it was demanded; Whether, for the resurrection of the dead, Whether the resurrection may be proved and declared by natural reasons. there might be natural reasons given, and demonstrations made. After this manner, I say, seeing the thing itself passeth all the power of nature; there can no reasons be made for this kind. In deed there be some reasons of force great enough: but if they be diligently examined, they be probable arguments; yet respecting the nature of things, they be not necessary. And to make the matter more plain, we must understand, Probable reasons of two kinds. that demonstrations are two fold. For there be some which resolve their questions into principles, which be known by themselves at the first sight in the nature of things: but there be very few reasons of this kind, so as a certain few only can be showed in the Mathematicals. Other there be, which although they consist not of propositions known at the first, and by themselves; yet the propositions, whereby they conclude, may resolve into those things which be verily and of themselves known. And again, there be certain arguments, which consist of true and necessary principles; but yet not evident in that science which useth them: but such as are showed and truly known in a higher and more worthy faculty. This kind of science is commonly called Subalternum, that is, which succeedeth by turn. For a Musician showeth and concludeth some things of harmony and sounds, which he showed and made out of certain principles in Arythmeticke: which kind of argument is demonstrative, yet to him that knoweth both the sciences; namely, Arythmeticke and Music. But to him that is only a Musician, it cannot be called a demonstration; seeing thereof is made no resolution into principles that be known at the first, and by themselves. Even so is it in the reasons concerning resurrection of the dead. Many reasons for the same are brought of natural propositions, the which be very probable: but if the principles of them be examined, natural men, and such as only respect the nature of things, shall not be convinced, because they cannot see a resolution unto supernatural causes, the which may prove a conclusion, and constantly approve the same. But godly men, when they refer these propositions unto the word of God, and in their resolution fortify and confirm them thereby, they have them for demonstrations, which in deed proceed not from natural knowledge, but from faith, which altogether dependeth of divine Oracles. 16 But by what ways the philosophers, and they which lean only on natural reason, A pondering of the probable reasons which make for resurrection. do set themselves against the reasons, which are drawn forth of natural principles, must now be declared. And now to begin with those reasons, which seem to have more strength than the rest. First, they say, that A thing unperfect is not capable of perfect felicity; But the soul being separated from the body, is maimed & unperfect; Therefore the soul, for obtaining of felicity, must be again joined to the body. This argument the philosophers answer two manner of ways: for either they would say, that the part which is pulled from the other, is unperfect; That the soul being pulled from the body, is an unperfect thing. forsomuch as it receiveth some benefit and perfection from that other: but that this is the nature of the soul, that it giveth her good things to the body, when as yet it receiveth nothing of it, either of perfection, or profit; therefore the absence of the body is no hindrance to the 〈◊〉 felicity of the soul. Or else they would a●…der, that unto the perfect blessedness of the ●oule, it is sufficient, that the last good thing be present with it, whereby it perfectly understandeth the same, and doth embrace it with singular delight: and that the body is not needful thereunto. But to the faithful, the reason that is brought is confirmed by the scriptures, because there they learn, that soul & body together are cast by God into hell: Matt. 10, 28. but if he do so as touching punishments, it followeth, that he doth so as touching towards. Another argument is framed after this sort; Whatsoever shall be against nature, is not perpetual; Whether the separation of the soul from the body be against nature. But it is against the soul of man, that it should continue severed from the body: but it continueth, seeing it is immortal, and falleth not together with the body. And as it is a natural thing unto it, to be the form of the body; so is it against the nature thereof to be severed from the same. If this cannot be perpetual, there remaineth nothing else, but that it be again united to the body. Unto this reason first the Ethniks would say, that that which is taken for a certain and evident thing, The philosophers judged the soul to be mortal. is unto the light of nature obscure; namely, that the soul after death remaineth and is immortal: for noble philosophers, not a few, judged far otherwise. Tertullian. Gregory Nazianzen Aristotle. Alexander Aphrodysaeus. Auerroës'. Yea, and by very learned men; to wit, Tertullian; and Gregory Nazianzen, it is ascribed unto Aristotle himself, that he thought the soul of man to be mortal. And Alexander Aphrodysaeus, no mean Peripatetic, was of this opinion. And averroes taught in the School of the Peripatetiks, that There is only one human intelligence, which by conceits is adjoined unto every man. Wherefore this principle that is assumed; to wit, that the soul after death remaineth uncorrupt, seeing it is a doubt, and dependeth not of things, which of themselves be known and evident in the nature of things: the argument that is builded thereupon, staggereth, and cannot be counted firm. Auicenna. For Auicenna in his Metaphysics faith, that The soul is therefore joined to the body; because through the outward senses, it may procure unto itself both inward knowledged and sciences of things, which when it hath once obtained, there is no need to resort again to that conjunction. Others confute this reason more subtly; saying, that it is against nature, not to be continual, when the originals of the restitution thereof remain in the nature of things. But if these are utterly abolished, restitution is not to be looked for. And that which they have alleged, they set forth with an indifferent plain similitude; A similitude. A tree (say they) being cut off, lieth along against his nature; which nevertheless is restored, if the roots remaining be quick; because it springeth and groweth again but if the roots be altogether plucked up, the destruction shall be perpetual. Whereby they affirm, that the soul, being pulled away from the body, doth sufficiently understand, that in the nature of things there is no more extant the beginnings of this conjunction to be made again; and that therefore it is not affected with the desire thereof, because the chief of our will is not carried to things impossible. Thus wido●… Ethniks' answer to the reason that is brought. But the faithful use the same reason, & comfort themselves, in confirming it 〈◊〉 of the word of God; whereby the immortality of our soul after death in confirmed: & free power of uniting it with the body is granted to be in God. 17 The third reason is wont to be drawn from the justice of God, which must render punishments and rewards for those things, which be own in this life by the body: That the body also must have either rewards or punishments. for because it cannot seem just, that seeing these two, the soul and the body being joined both together, did either right or wrong, only one of them should either be punished or rewarded. Hereto the philosophers would answer, that it appeareth not to them, that the world is so governed of God by justice that rewardeth and punisheth; as it hath consideration of every particular person, in giving to each one either rewards or punishments. Perhaps they would grant, that as touching the firm and constant motions of the heavens, there is a certain providence: so would they also do, as touching the preservation of kinds: but they would deny it to be had as concerning every particular. Further, they would add, that there be rewards and punishments enough used in those very actions good and evil: for in well doing, there is a wonderful joyfulness of conscience, which excelleth all outward rewards. And again, in doing wickedly men are wonderfully vexed: neither can they escape the butchery of conscience, which is misery and unhappiness enough for the punishment of them. At length they would affirm, that it is sufficient, while the soul itself either receiveth rewards, or suffereth punishments: and that there is no need, that these things should be done unto the body; because it is not the principal cause of actions, but only the instrument. And there may be a similitude brought of artificers, A similitude. unto whom only is given a reward, if they have made a fair web, or built a fair house: but unto the instruments, which they used, either in weaving or in building, there is no recompense made. The which instruments receive not the same punishment or loss, if the work have in success: Neither will any man break a poisoned pot, because some have perished by drinking out of the same; especially if it shall be a precious & beautiful vessel. Neither do men break or cast away the sword, wherewith any man is slain; forsomuch as these be instruments, but not special causes. Howbeit, wrath is sometime so outrageous, as cups envenomed are broken, and swords cast away. Wherefore, seeing both the one thing and the other may be, and sometime doth happen; the argument will be probable, but not necessary. But as concerning that, which belongeth unto instruments, A distinction of instruments. it seemeth that there must be a distinction made; to wit, that some instruments are conjoined, and some dissevered. Doubtless, the body is an instrument of the soul; but is joined unto it: so as it is no marvel, if it bear away with it both punishment and profit. For we see, even while we live here, that the hands are cut off, that the eyes of wicked men are put out. Notwithstanding all this, it must not be forgotten, that this reason, which is taken of the justice and judgement of God, is not general: because infants also shall be raised up, who for all this shall not have need to yield a reckoning of the works, which they did by the body. But yet Paul seemeth to confirm this argument, saying in the 15. chapter to the Corinthians, when he had confirmed the resurrection of the bodies; verse. 58. Therefore my beloved brethren, be ye steadfast and constant, abounding in every good work, knowing that your labour shall not be unprofitable before the Lord. But labour is common, as well to the mind, as to the body: therefore profit shall redound to them both. And this kind of argument well-neare all the fathers used. I have already declared those, which were of the greatest force: now will I come to other arguments, which are more feeble; wherein is perceived no proof of resurrection, but a certain show of the same. 18 Days (say they) do daily as we see pass away and return; but in very deed yesterday is not the same in number with this day. A similitude. Also there is brought a similitude of herbs and trees; these things seem in the winter season to be dead, Semblances of the resurrection. but when the spring-time cometh, they bud forth again, they be garnished with leaves, they put forth flowers, and lastly bring forth fruit. But it must be understood, that they were not utterly dead in the winter season: for there remaineth life still in them, although it lay secret. But thereunto it might be answered, that the life also of man, after death, is not utterly taken away; because it still remaineth in the souls that be alive. And certainly Paul in the first epistle to the Corinthians, the 15. chapter, useth after a sort this reason, and showeth, that after corruption, reviving is obtained, while he saith; 1. Co. 15, 36 That which thou sowest, is not quickened, unless it first die. He thereby also showeth the variety of conditions of new fruit, when the seed is first thrown: for thou (saith he) dost sow a grain of wheat, or some other seed: God giveth a body to it, as pleaseth him. Then, if oftentimes there happen a renewing in creatures; what shall be done unto man, who is of much more value before God, than are trees or hay? For all those things were made for man. The Phoenix a bird of India. They borrow also a similitude from the bird of India, which is called a Phoenix, the which is properly described by Lactantius, in what sort she dieth, and is renewed. Also there be testimonies taken from the Sibyls, by whom the resurrection of the dead is confirmed. And least aniething should want, there are wound in the inventions of the poets; who say, that Hippolytus and Aesculapius were in old time raised from the dead. And so they say that these men for this cause fabled of such things; because this opinion of the resurrection was taught in old time by the fathers, the which by these is transformed, or rather deformed by their fond verses. Howbeit, this is not necessary; because not all things, which they feigned, were invented and taught by the godly fathers: for they wrote and fabled certain things of the Centaurs, Harpies, and Chimaeras, which were never devised by the godly. Besides this, there is brought in the image of sléepers, the which is common with us. Sleep is the image of death. When a man sleepeth, he ceaseth from actions, he walketh not, he doth nothing: the same being afterward awaked, returneth straightway to his former business. And the similitude is allowed by a form of speech used in the scriptures, john. 11, 11. and 13. which calleth death a sleep: and dead men they call sléepers. Again, the unbelief of men is reproved, who mistrust, that the bodies of men shall from corrupt ashes be restored again: Arguments taken from natural things. seeing they perceive oftentimes, that of corrupt and putrefied matter, sundry kinds of beasts are brought forth; to wit, mice, moles, frogs, and worms: and out of the caves of the earth are many times gathered most orient precious stones. And who seeth in seed, those things which in process of time are reaped thereof? For the seed of living creatures, is as it were a drop or trickle of an unshapen humour, wherein may not appear either hands, feet, ears, eyes, head, and other such like. And to speak of the berry of the vine, it hath so very small and slender a body, as it can scarcely be fastened between two little fingers. In what part of the same are the roots and the bodies of the roots, and the intricating of the branches? Where are the shadows of the vine leaves? Where is the beauty of the clusters? And whereas it is but a very dry seed, yet from thence doth come presses abounding with the most plentiful liquor of wine. 1. Kin. 17. 22. 2. King. 4, 33 2 Kin. 13. 21. Matt. 9, 25. Luke. 7. 14. john. 11, 43. Acts. 9, 40. Acts. 10. 20. These things do daily come to pass in nature. Wherefore we must consider, that how often as bodies must be put into sepulchers; so often is the seed of the resurrection committed to the furrows, to be renewed again. Some of the dead have been raised up again by the prophets, by Christ, & by the apostles: yea and it is reported of some godly men, which restored brute beasts unto their former life. It is written of Sylvester, that he restored to life a dead bull. And they say that Saint German called to life his ass that died, and a calf which his family had eaten. But thou wilt say, that these things be forged: I will not deny it; for many things are mingled among the lives of the saints, which although they should be granted to be true, yet must we not of necessity yield, that those brute beasts were restored to the same quantity, for it might be, that not the very same, but their like were represented. Yet can I not say, that this were unpossible to be done by the power of God; for he that made man of nothing, is able out of doubt to renew those things. Gregory, in his sixth treatise of his morals, wrote, that it should be evident unto all men, that it is much more hard to create those things, which have not been, than to repair those that had been. What things God is able to do. 19 Moreover, it is in God to be able to do all those things, which (as they speak in the schools) contain not in themselves a plain introduction one to the other: for otherwise, those things, when they take away and destroy one an other; it is unpossible that they should consist together. Yet this hath not diminished any thing of the omnipotency of God: for God is almighty, though he cannot either sin, or deny himself, or bring to pass that those things, which be past, should not be passed; neither make that man's body, while it is, should not be a body; and that the number of three should not be three: because these be not unpossible things by defect in him, but by reason of the very contrariety of things. But the resurrection of the dead belongeth not unto this kind: for as concerning souls, they perish not; but they remain alive together with their powers and human properties. So as they which are dead, may after a sort be said to be alive in their propriety and original. Which Gregorius Magnus, job. 42, 10. out of the history of job, confirmeth after this manner; Therein it is taught, that all things were restored unto him two fold: at the first he had seven thousand sheep, there were restored unto him fourteen thousand: he had three thousand camels [afterward] he possessed six thousand: but yet he begat but seven sons, and three daughters. But it is understood, that the number of children also was doubled, because (as Gregory saith) these seven first remained still safe with God, wherefore it might be said, that he had fourteen. Seeing the matter is after this sort, The difficulty of the resurrection is as touching the body. all the difficulty of the resurrection seemeth to be in the resurrection of the body: for when the same is dead, and that in such sort as there appeareth not so much as the steps thereof; it seemeth unpossible to be repaired. Howbeit, seeing it is not gone into nothing, but dissolved into elements, or (as the philosophers speak) into the first matter; therefore it must not be denied, but that it may be framed again of the same matter, and of the same elements. Yea, and the very substance of beasts, albeit they are extinguished by death, yet are they not reduced to nothing. So then, through the power of God, they might be made again, aswell of the matter, as of the elements: Rom. 4, 1●. For God (as it is written to the Romans) calleth those things, which be not, as though they were: neither is there any thing that may resist his word. For even as by the word of God allthings be made; so by the very same allthings may be restored. And these things shall suffice concerning natural reasons, the which, as it hath been said, are probable, but not demonstrative. Those things which a man believeth he cannot naturally know yet by faith we know that there is one God. And that which is vouched hereof, may also be judged of other articles of the faith: for those things, which are believed of any man, cannot by him naturally be known. But will some say; We believe that there is one God: who nevertheless by natural reason is concluded to be. Hereunto we answer, that the philosophers indeed, in searching out of natural things, learned, that there is one principal beginning, which the Grecians called ΘΕΟΝ, and the Latins DEUM, that is, GOD. But that is not he, whom christian faith professeth: for we do not simply and nakedly believe one God; but believe in him that created heaven and earth, and that hath a son, and the holy Ghost. These appurtenances doubtless the philosophers perceived not. Whereby that appeareth most true, Heb. 11, 2. which the apostle taught the hebrews; namely, that Faith is an argument of things which are not seen. 20 Now, seeing thus it is, reason requireth that we should come to an other point of the question, and by the testimonies of the word of God confirm resurrection, which indeed cannot be truly showed by natural reasons. Resurrection is proved by testimonies of the scripture. verse. 6. Which testimonies, being comprehended in the old and new testament, according to the order of time, we will here begin with the old testament: and first with that, which we read in the third chapter of Exodus; I am the God of Abraham, of Isaac, and of jacob. This place did Christ use, when he was tempted by the Saducees. Matt. 1●, 3●. The name of Saducees, is derived from the word Tsedec, that is to say, from justice; for they were justiciary men, who besides the law given by Moses, admitted no other scripture: they strictly urged the very bare word, not admitting (as it appeareth) any interpretation. And further, because they believed not the resurrection of the dead, they thought in like manner, that there were no angels; Acts. 23, 8. even as we read in the acts of the apostles. Also among the hebrews in those days (to touch that by the way) were pharisees, Whence the name of pharisees. of the verb Pharasch, which signifieth, To distinguish, interpret, and extend. These men not only allowed the law, but also the prophets as interpreters thereof: also they did expound and interpret the holy scriptures. Besides these also, Thence the name of Essei. there were certain called Essees, which were so called of the verb Ascha, which is, To do. They were very just, and wrought with their own hands, that thereby they might live and help the poor; in like manner as if we should call them labourers. And no doubt but they deceive themselves, which judge, that they were so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Holy: for the Etymologies of Hebrew names must not be sought for in the Greek tongue. Whence the name of Gaulonites. Among the jews also, there were Gaulonits', so called, of a certain principal man of the jewish faction: these in all respects held with the pharisees, saving that they held opinion, that tribute should not be given to foreign nations. For they would, that the children of Abraham; to wit, the people of God, should be altogether free. All these things are plainly set forth by josephus, aswell in his book of the jews war, as in his antiquities. But now I return unto the Saducees. By them all things in a manner were attributed unto freewill: they lived rigorously, using homely and rustical manners; so as they might seem to be the Stoics of the hebrews: saving that the Stoics yielded almost allthings to the providence of God, and to destiny; where as these men were of far contrary opinion. And albeit that the sects of the pharisees and Saducees disagréed one with an other; yet did they agree together, to withstand Christ. So as the Saducees, because they would jest at the resurrection of the dead, said; Among us there was a woman, whom seven brethren, seeing they departed without children, took to wife, (according to the prescript rule of Moses law, the which is written in the 25. chapter of Deuteronomie:) In the resurrection of the dead, Deut. 25, 5. whose wife of the seven brethren shall she be? The scope of this question was, that the resurrection should not be admitted, because absurdities thereof might follow, which would be against the law of God: neither could those things consist without impeachement thereof. Christ answered; Ye are deceived. And yet are we not to believe, that the ignorance, wherewith they were infected, did discharge them of fault: for therefore did they err, because they would not understand nor hear them, which rightly admonished them. And of their error he showeth two heads, The error of the Saducees had two fountains. or two fountains; first, because they understood not the scriptures; secondly, for that they had no consideration of the power of God. There be many ways, wherein men may be deceived about the scriptures; divers ways to be deceived about the scriptures. either for lack of knowledge in the tongues; or because that proper speeches are not distinguished from those which be spoken figuratively; or when a hard place is not expounded by an other place that is plainer; or when we do not mark, that sometime those things, which belong unto the things signified, are attributed unto the signs: and contrariwise, the properties of the signs ascribed unto the things signified. And he that would more plentifully know of these things, let him peruse the books of Augustine, which he profitably wrote of christian doctrine. But about the power of God, there is a double error; the first, Errors about the power of God. when all things are assigned unto him without any manner of exception; the other, when too little is attributed to him. And with this latter kind of error were the Saducees infected: for when as they heard, that the dead should live again after this world, they considered not, that there may be another life from this, in which we now live, and have need of meat, drink, and procreation of children. Wherefore they, having over-slender an opinion of the power of God, did not think that he is able to translate men, after they be raised up, unto a heavenly life, which should be near unto the state of angels. But how they did err, Christ (as we read in Luke) expounded, saying; Luk. 20, 36. The children of this world marry wives, and be married, but at the resurrection of the dead, After the resurrection there shall be no marriages. they neither marry wives, nor yet are given in marriage, but become equal unto angels. And while he maketh mention of angels, he reprehended the Saducees, which denied that there be angels. 21 But why men shall be such after the resurrection, he showed the cause, saying; For they can die no more. Wherein must be considered, The causes of procreating of children. that the procreation of children was appointed for two causes. First, for that men, which were at the first created but two only, might be multiplied. secondly, that when they should be multiplied to the just number (many dying in the mean while) others should be substituted in their place. So that, seeing at the resurrection there shall be a just complete number of persons, and that death cannot happen therein, procreation would be unnecessary. Neither are the words of the evangelists, or rather of Christ, to be understood; as though he taught, that a corporal substance should be wanting unto them, which shall be raised up. For he said not; They shall be angels: but, They shall be as the angels, and equal unto angels. Neither is that to be marveled at, which is written by Luke, that They shall be the children of the resurrection, Ibidem. and the children of God: for that must not be taken, as if it were denied, that the saints are also the children of God in this life. For otherwise, while they live here, how should they cry; Abba, Rom. 8, 16. Matt. 8, 9 A Rule. Father: or pray; Our Father, which art in heaven? But the manner of the holy scriptures is, that sometime they affirm things to be then done, when they are made manifest. And because it is not now evident, that we be the children of God, at the resurrection it shall be manifest: for When Christ shall come, than we also shall appear together with him in glory. Therefore it is written in Luke, Luk. 20. 36. that The saints shall then be the children of God. Neither is that to be passed over, that those things, which are there spoken by Christ, pertain only to the resurrection of the just. For the ungodly, when they shall rise again, albeit they shall be immortal, yet shall they not after the manner of angels become glorious and impassable. And these things spoke Christ of the ignorance which the Saducees had, as touching the divine power. 22 And justly also might he say, that they knew not the scriptures. A proof that there be angels. Gen. 22, 11. For how could they deny angels to be, seeing it is written in the book of Genesis, that an angel forbade Abraham, that he should not offer his son, as he was minded to do? It is there also written, that there were three received by Abraham in ghestwise, Gen. 18, 2. whereof two at least were angels. Also it is said, Gen. 19, 1. Exod. 3, 2. Exod. 14, 19 that they were with Lot. And an angel appeared unto Moses in the midst of a bush, and set himself in the midst between the tents of the Israelites and Egyptians. Again, Gen. 32, 1. unto jacob there were seen tents of angels in Mahanaim, and he wrestled almost a whole night with an angel. Rightly therefore did Christ say, Matt. 22, 29. that They knew not the scriptures. And the place he brought out of the second book of Moses, Exod. 3, 6. After what manner the Saducees read the scriptures. as well because they, besides the law, received no scriptures: indeed they read the prophets, and the psalms, no otherwise than we do the fathers, the books of the Macchabeiss, and the Wisdom, of Solomon and Sirach: as also for that they alleged Moses against Christ. So as rightly he did reply upon them with Moses. Neither was it the Lords mind, when he would answer them, to gather all the testimonies of the old testament: for than he might have found oracles enough out of the counsel of the prophets, and out of other scriptures. And albeit these words; I am the God of Abraham, of Isaac, and of jacob, are found in many places of the holy scriptures: yet do Mark and Luke expressly refer them to the vision which Moses had at the bush; as we find in the third chapter of Exodus. When jesus had on this wise confuted the Saducees, the people were amazed, wondering at the wisdom of Christ. But because the simple people is thought sometime to want judgement, therefore Luke added, that Certain of the Scribes said; Master, Luk. 20, 39, thou hast said well. Wherefore the reasoning that Christ made, was allowed, not only by the common sort, but also by them that were learned. And not without cause: for what more fit interpreter of the law of God will we have, than the word, by whom it was given at the beginning? 23 But the foundations of this reason must be searched out more narrowly, that they may the more plainly appear. If so be that the fathers, which be dead, were utterly perished; how should God still be their God? Indeed they are dead, that is to wit, in the judgement of man, and according to nature; but not before God. For it is written in Luke; Ibidem. 29. That proposition, I am the God of Abraham expounded. All men live unto him. But, The father's living unto God, may be understood two manner of ways. First, if it be wholly referred to the prescience or predestination of God: for all things that are to come, be present with him; neither can he be disappointed of his purpose. Wherefore they which shall be raised up, though it be a thousand years hence, are said to live. Or else, The fathers live unto him; because they reign with him in celestial glory. The same form of speaking used Paul unto the Romans, writing of Christ; Rom. 6, 10. In that he died to sin, he died once; in that he liveth, he liveth unto God, that is, he is with him in glory, and sitteth at his right hand. But thou wilt say; Thus it might be said, that not the saints themselves, but their souls do live with Christ in heaven. Indeed this is true, but by the figure Synecdoche, that which is a part, is attributed to the whole. For we doubt not to say, but that saint Peter, and saint james are in heaven with Christ, when as only their souls are conversant there. Yea moreover, Paul said, Phil. 1, 23. that He desired to be loosed hence, and to be with Christ: when he knew that only his soul should be with him, until the latter day of judgement. And in the evangelical story we read, that Lazarus was carried into the bosom of Abraham; Luk. 16, 22. and that the cruel rich man was carried into the torments of hell: whereas only their souls were brought to those places. 24 But against the arguing of our Lord there is a cavil objected; namely, that God called himself the God of Abraham, of Isaac, and of jacob, because he was their God in old time while they lived, he helped them, and made a covenant with them. But this is a fond objection: because it is not said, that he was their God; but the word is pronounced in the present tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am their God. In very deed, in the Hebrew, the verb substantive is not put to, but it is absolutely written Anoki Elobe. But this maketh no matter, seeing the holy Ghost expressed by the mouth of the Evangelists, the verb substantive [namely Am●…] for they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if the godly, who be departed, have no fruition at all of life, nor are not thereunto to be called again; what commodity are they to wait for of him, or how is he their God? Moreover, a master having certain scholars, he may say, so long as they live; I am their master: but when they be dead, he cannot so say. Even in like manner, as a wife, when her husband is dead, will not say; I am his wife: but, I was his wife. And the father, when his son is dead, will not say, I am: but, I was his father. Even so is it gathered, that life must after some sort be ascribed unto those fathers which be dead, if God shall be truly said to be their God: for there is no benefit bestowed upon them, that be utterly dead. Nor do I make reckoning of those cavillers, which affirm, that God did good unto the fathers departed, in their posterity. For it must be considered in the holy scriptures, that the proposition is copulative; namely, that God would be God both of the fathers themselves, and also of their issue: and therefore the same must needs be true, as well for the one part as the other. Here, in consisteth the strength of this reason, that we understand, that GOD doth always benefit, maintain, and defend them, whose God he is. And when there was a covenant made between God and men, God would be worshipped, and had in honour by them: and again, that he would acknowledge them for his people. But who can be a father without children? Who can be a lord without servants? Christ was not the first that used this argument. Abac. 1, 12. Who can be a king without subjects? certainly none: and even so God cannot be the God of them which be not. But this connexion Christ showed not at the first. But Abacuch, in the first chapter, touched the same, when he saith; thou art our God from the beginning, we shall not die; that is to wit, everlastingly. Therefore God suffereth not them, whose God he is, utterly to die. And undoubtedly he is worshipped and honoured of them, whose God he is. But the dead do neither praise God, neither yet do they worship or honour him. Wherefore Abraham, Isaac, and jacob, if they have a God, they worship him: if they do this, now are they not dead. But let us hear Christ himself, how he fortifieth & confirmeth the reason that is brought. When he had said; I am the God of Abraham, the God of Isaac, and the God of jacob: as though some man had answered; What then? He added withal; But God is not the God of the dead, but of the living. But against this saying, that seemeth to be which is written unto the Romans; Christ therefore died, Rom. 14. 9 and rose again, that he might have dominion both over the dead, and over the living. Whereof some man would gather, that it is no absurdity for God to be Lord of them which be dead. There be some which answer, that Christ said not, that God is not the Lord of the dead: but; The God of the dead. To say the very truth, this seemeth to me but a slender shift in arguing: for it is manifest and evident enough, that the Lord and GOD in the scriptures are both counted one. And the word Elohe, which is read in the Hebrew, is very often translated by the name of Lord. Wherefore the doubt must be dissolved another way: as to say with Christ, that God is only the God of the living: but that these must be distinguished into two sorts; because some of them have their body as yet joined to them, and some be loosed from the same, nevertheless, they live all. Notwithstanding we deny not, but that it followeth hereof, that the souls of them that be departed, do live with God. Howbeit, it must be added, that God is not a saviour of a part of those which be his, so as he would only have the soul to be saved: and as he is God both of the body and of the soul, so will he save both. Nor shall if be meet for them, which have served God purely and sincerely, to obtain only a half salvation: they shall in very deed have a full, whole, and perfect salvation. 25 By this manner of arguing of Christ, The Anabaptists are by this manner of Christ's arguing, confuted. the Anabaptists are two ways beaten. First, because they think, that the old testament serveth nothing at all for us, seeing Christ doth plainly take a testimony from hence to confirm the resurrection of the dead; which also the apostles at divers times did. Again, whereas they contend with us for the baptism of children; they will have us to bring out of the scriptures, express, plain, and manifest words, whereby is affirmed, that children should be baptized. Neither will they be content with the reasons and conclusions derived from the scriptures, when as Christ nevertheless intending here to prove the resurrection of the dead, brought no express testimony, but such a testimony, as from thence the resurrection might be inferred. And he himself having brought in a testimony, added the Minor or less proposition; saying, that He is not the God of the dead, but of the living. But there be others also, even of our time, which think, that the testimony alleged by Christ, was not known to the elder fathers; in such sort as they knew it surely to belong to the resurrection of the dead. For they persuade themselves, that the old people had in deed salvation by Christ, in receiving through him the forgiveness of sins, and perpetual felicity, when as yet they understood not these things. Even in like manner as the children of christians are saved, when as they nevertheless as yet understand not the heavenly and christian mysteries. They say that God, through temporal and worldly promises (namely of the land of Canaan and of innumerable issue) through victories, and riches, fed them, and kept them in his service: but that they acknowledged not Christ as the saviour from sin, and from everlasting death, as the author of life, and prince of the resurrection, and of all good gifts. And they will have it, that Christ first of all other, revealed the secret mystery of the resurrection, and derived his argument from the place which we have now in hand; whereas they of the old time never understood of the same before. Such at this day are the Seruetians, The Seruetians. who greatly deceive and be deceived. How dare they say this, if they embrace the new testament? Doubtless Paul affirmeth unto the Galathians, Gala. 3, 16. that The same seed promised unto Abraham, in whom all the nations of the earth should be blessed, was Christ. And seeing he believed, and was justified; certainly he had not that by the faith which was of temporal things, or of the multitude of posterity; but of Christ the son of God. For as it is written unto the Romans; Rom. 4, 23. We are justified even after the same sort that Abraham was; namely by faith in Christ: who also saith of him; joh. 8, 56. He saw my day, and rejoiced. Besides this, the prophets did so manifestly foreshow the mysteries of Christ, as they may seem to be no prophets, but evangelists. But did they speak & write those things which they understood not? Surely, that had not been the part of prophets, but of mad men. Neither is it likely, that this meaning of Christ was unknown; otherwise the Saducees would easily have answered, that that place was not so understood by the forefathers, neither that it was so interpreted of the life of the fathers. But the matter was so evident, that some of the Scribes said openly; Luk. 20, 39 Master, thou hast said well. And as the evangelists teach; The Phariseis perceived, that Christ had put the Saducees to silence: which declareth the matter to be so manifest, as there should be no place left to cavillation. Further, Acts. 23, 8. the Phariseis affirmed the resurrection of the dead: and seeing they were interpreters of the scriptures, there can be no doubt, but they proved the same by the scriptures. And that they were before the coming of Christ, it is sufficiently declared out of the history of josephus, who affirmeth, that they were in the time of the Assamonaeans. Wherefore, Christ was not the first that avouched this opinion; neither did he so pervert the way of teaching, as he proved his own saiengs by obscure and uncertain things. Whensoever he handled any thing out of the scriptures, he always brought forth those things which were plain and manifest. When he demanded of the jews what they believed concerning Messiah; and they had answered, that he should be the son of David: Matt. 22, 42. he answered; And how cometh it to pass, that David in spirit calleth him Lord, Psa. 110, 1. citing the psalm; The Lord said unto my Lord? And if it had not appeared unto all men, that the same psalm was written of Messiah, he should have prevailed nothing. In like manner, when he spoke of divorce, he cited a place out of the book of Genesis; Male and female created he them. Gen. 1, 27. And that saying also, which Adam spoke; This is now bone of my bones, and flesh of my flesh; Gen. 2, 21. and they shall be two in one flesh. Here also he compiled not his reason of obscure, but of manifest things. In like manner, when he treated of the order and dignity of the commandments, he declared this to be the first and greatest commandment; Matt. 22, 37 Thou shalt love the Lord thy God, with all thy hart, with all thy soul, and with all thy strength: and the other is like unto this; Love thy neighbour as thyself. Wherefore, seeing he always grounded upon manifest and certain things; why then will we only in this place have his reason to be uncertain and obscure, and never known before? But I will pass over these things, and will observe this, that these two vices; namely, ignorance of the scriptures, and of the power of God, may also at this day be objected to all them which be maintainers of wicked opinions: for they are infected with the ignorance either of both, or at the least wise of the one or of the other. So as when we have access to the reading of the scriptures, we must endeavour to be delivered from both those vices, whereby we may well understand the scriptures, and judge rightly of the power of God. Thus much shall suffice concerning the testimony brought by Christ, 26 Now having respect to the course of times, I will handle the text of job, job. 19, 23. A place of job touching the resurrection expounded. which is in the 19 chapter of his book: but before I set forth the words themselves, it seemeth good to touch that, which he treated of before. To the intent that those things, which were to be spoken, should the more diligently be considered, he did move men after this sort to give ear to him; I would to God my words were written, not in papers, but in a book, yea, and graven with an iron pen in lead or in stone, for an everlasting continuance! So the laws in old time were graven in tables of brass, lest the writing should wear out. And in jeremy we read, jere. 17, 1. that the sin of juda was written with a pen of adamant, so as it could not be wiped out. The words therefore be worthy of memory, which job desired to print after this manner. The words are these; And I know (certainly, not by natural knowledge, but by faith) that my redeemer liveth. He beginneth the saying with the letter Vau, which coupleth together: as if he should say; Seeing other faithful men believe this, I also know and confess this with them, that my redeemer liveth. He calleth him A redeemer; to wit, from death, from sins, and from all evils. He saith moreover, that He liveth; because he is the fountain of life, and quickeneth all things that have life. This undoubtedly is Christ the son of God: for there is no other redeemer given unto men besides him. And therefore a little after he calleth him The last; because there were many partly and unperfect redéemers. But Christ is the last and perfect, beside whom no other aught to be looked for. Albeit, the Hebrew word Acheron may be referred to the time, as to say; That redeemer of mine liveth, and at the last time he shall rise out of dust. This do some attribute to the resurrection of Christ: for he was raised up with his body, which after the manner of the scripture is called dust. And undoubtedly, Christ in rising again was the first fruits of them which sleep. 1. Co. 15, 20. And he is said to have risen in the last time, because his resurrection happened in the beginning of the last age: for there is no other age to be looked for, than that which we now live in; 1. joh. 2, 18. so that of john it is called the last hour. We may very conveniently also refer that saying to the resurrection of the dead, so as of that living redeemer it may be said; At the last time: that is, At the end of the world; He shall rise, to wit, He shall exercise his power upon dust; that is, upon dead bodies already become dust, in raising them up again. Over this, job making the matter more plain, addeth; Afterward, that is to say, At that time; this my hide, or skin, or flesh; which they have gnawn, pierced and hacked (for these things doth the word Nacaph signify; that is to wit, sorrows, diseases, and worms) shall not be despised of my redeemer, but in my flesh (that is, being in flesh) I shall see God. The Latin translation hath, Rursus circundabor pelle mea; I shall be again compassed about with my skin. They who so translated the same, it should seem they had a respect unto the verb jacaph, which signifieth, To compass about: and in the conjugation Niphal it is said Nikkephu, that is, They shall be compassed about; namely, my joints, sinews, and members in this skin, and in this hide, and with my flesh I shall see God. Both the one sense and the other do affirm resurrection. With mine eyes I shall see him; I myself, and not a stranger or other for me. He affirmeth that he shall rise in his own proper body, and not in another: for even as Christ took again his own body unto him, even so likewise shall be given unto us our own bodies, and no other. Whereupon Tertullian De resurrectione carnis said; I shall not be another man, but another thing: affirming, that there shall be no diversity of substance, but of conditions, qualities, and properties. Howbeit, they speak contrariwise at this day in the schools; to wit, that every man shall be another person, but not another thing. Nevertheless, the divers forms of speaking do not alter the matter. I shall see (saith job) Li, which signifieth, For myself, for mine own profit: for albeit he deal severely with me now, and seemeth to be mine enemy, he will then show himself to be merciful and gracious unto me. This is the consolation of the godly, while they abide affliction in this world; even to have an eye unto the resurrection, and therein to quiet themselves. And while he saith; I shall see him with mine eyes, he hath made manifest the two natures of Christ; namely, the divine and the human: for God is not seen with bodily eyes. These things be so manifest, as they have no need of greater light. Whereby it appeareth, that the fathers in old time were not ignorant of Christ the redeemer, nor yet of the resurrection from the dead. 27 Some say, that job spoke these things touching the recovery both of his health, and also of his goods in this life: and they are not of that mind, that he spoke any thing of the world to come. But that interpretation is strange and vain, the which is two ways to be confuted by argument. First, of the recovery of health as concerning this life, he despaired; and with the hope of resurrection he comforted himself, as it hath been said: which is evident in the same 19 verse. 10. chapter, where he saith, that God dejected all his hope, so as he compareth himself with a plant that is cut off, and springeth not again: and the very same appeareth in many chapters of his book. Further, if he had spoken of this temporal restitution; what needed he to have used such magnifical speech, before he began ●he matter, wishing that his words were written in a book, and graven in flint, or in lead, for a perpetual remembrance thereof? It is a common matter, that calamities be removed from them that repent, and to have their old state, and many times a better restored by God: yea his friends promised, that this should happen unto him, if he returned into the way from whence they thought he was departed. Wherefore job spoke these things, that they might all understand, that even in the midst of death, he godlily comforted himself with the hope of resurrection: which he would teach his friends and others to do by his example. The interpretation that is brought, is so clear, as it may seem to be written, not with ink, but with the beams of the sun. A similitude. So as they are fond without all measure, which seek a doubt in this plain matter. The Hebrew interpreters upon this place be so obscure, as in reading of them thou mightest seem to grope in the dark: certainly they have even of set purpose followed obscurity. It seemeth they would have said, that job knew, that God (whom he calleth his redeemer) liveth, through the effect of punishments and miseries, which he perceived to be grievously inflicted. And to this purpose they force that which he saith, as touching his flesh he seeth God: that is to wit, that he feeleth him, and acknowledgeth him by the griefs which he endured, and which he himself, and no other, could have considered. These be trifles impertinent and clean besides the purpose: neither can they be applied unto all the words of this text. hereunto thou mayst add, that in a manner all the fathers, although they were most ancient, understood this place of the resurrection. 28 But passing over job, I will bring an other testimony out of David. He in the 16. psalm pronounceth; Psal. 16, 8. A place of the psalter touching the resurrection expounded. I have set GOD in my sight; namely, in perpetual recording of thy law, lest I should commit any thing against the fame: or else in considering him to be always present in all my thoughts, saiengs, and doings, that I should do nothing unworthy of his presence: or else, in calling always upon him in adversities, lest I should put my hope in any other but in him. He hath not failed me, but standeth at my right hand, to maintain, support, and defend me. Therefore was my hart glad; namely, with a sound and perfect gladness, not with a vain, unconstant, and worldly joy. And my glory rejoiced. Under the name of glory, many of the hebrews understand the soul; because that is the principal part and glory of man. But others expound it to be the tongue, because the worthiness and excellency of man was sometime thought to come by speech. The Hebrew word is Cavod, The Hebrew word Cavod. Act. 2, 25. which the Septuaginta in their translation called Tongue: which also the apostles observed in the Acts, when they handled this place. Neither doth there want examples, in the which Cavod signifieth A tongue. In the 30 psalm; verse. 13. He shall sing unto thee, Cavod, with his tongue, and shall not hold his peace. Also in the 108. psalm; verse. 5. I will sing and give praise unto thee, Cavod, with my tongue. And in the book of Genesis, the 49. chapter, Simeon and Levi are warrelie instruments of iniquity, my soul cometh not into their secrets, nor my Tongue is not united with their congregations: that is to say, I have allowed nothing of their wicked counsel; neither have I with my Tongue that is, by my commandment, driven them unto so grievous wickedness. And very well doubtless, among the hebrews is both glory & tongue signified by the word Cavod: for albeit that man's dignity dependeth of a reasonable soul, Why the hebrews call a tongue and glory, both by one name. yet the same being invisible is not known by any other thing more than by speech. Whereupon some have taught, that the special distinction of mankind is, that he is endued with the gift of speaking. And Aristotle said, that Words are tokens of those passions or affections, which be in the mind. Also Democritus taught, that Speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, A certain flowing of reason: for the thoughts of our reason, which be hidden, flow and break forth by words. So as the meaning of David is; I have conceived so much joy in my mind, as my tongue exceedingly rejoiceth in giving of thanks, and setting forth of his benefits. Neither doth my gladness there cease, but it also replenisheth the body: For my flesh shall rest in hope. The verb jaschab, betokeneth not only To lie or rest; but also, To dwell: whereupon some have interpreted; It shall boldly dwell. And from whence this confidence ariseth, he straightway addeth; Because thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption. My flesh doth rest in hope, or boldly dwelleth; because I hope that I shallbe raised from death unto life: and that life not to be common, but a true, happy, and everlasting life. Therefore he addeth; Thou shalt show me the path of life; the fullness of joys is in thy countenance; at thy right hand are pleasures for evermore. 29 These verses of David were alleged in the Acts, both by Peter and Paul, Acts. 2, 25. Acts. 13, 35. before the people of Israel, as being things which pertained to the resurrection of Christ. But in the examination of them, three things seem to be alleged; first, that the sense of the words be understood; secondly, to know whether they do belong unto Christ, or unto David; last of all, how they may be aptly applied to our resurrection. First and foremost we must call to mind, that the judgement was pronounced by God, Gen. 3, 19 against Adam and his posterity, that by death they should return into the earth from whence they were taken: and in the earth they should perpetually have remained, unless Christ (by his death and resurrection) had cut off and abrogated that curse. He verily died and was buried, but he lived not so long in the sepulchre, that his dead body did putrify. He died and was buried, as other men be; but saw not corruption in like manner as they did. Other men also shall not be left in the graves, seeing that in the end of the world they shall rise again: yet shall they not escape corruption, although that their bodies, by the travel of physicians be preserved either with myrrh, or aloes, or balm, or with other spices. For the flesh is consumed, and being wholly dried up, it cleaveth to the bones, being so corrupted and changed, as it may rather seem to be skin than flesh. The elect, while they live here, are not delivered from troubles, vexations, calamities, and diseases: yea in comparison of others, they suffer grievous things, and yet they are said to be at rest; verily not in act, but in the hope of resurrection. Thereby are they comforted in the midst of death: by it the martyrs did constantly suffer, and were liberal of their life and blood for the name of Christ. And that this hope is to be understood of the resurrection, the words which follow, do sufficiently declare; Thou shalt not leave my soul in hell, nor suffer thy holy one to see corruption. This hope nevertheless, albeit it do cheer us up very much, and doth exceedingly strengthen us; yet hath it sighs & sobs joined therewith. For Paul in the 8. chapter to the Romans, verse. 22. writeth; We having the first fruits of the spirit, do sigh in ourselves, expecting the adoption and redemption of our body: for through hope we are saved. 30 Moreover, that saying hath a great emphasis, Psal. 16, 10. What emphasis these words have Thou shalt not leave my soul in the grave. wherein it is written; Thou shalt not leave me in the grave: for thereby David prophesieth, that Christ should be buried. For we leave not any thing in a place, unless it were first put there. Wherefore he dealeth not in this place touching any protection, safe custody, and defence of the flesh in this world; but of the resurrection of the flesh, and eternal life. Even cattle and brute beasts, when they die, be at rest, as well from diseases, as from labours: but they rest not in hope; because they hope not for the blessed and happy resurrection. The Hebrew word chase, is translated by the Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Holy. So was Christ peculiarly called; Acts. 3, 14. The holy one of God: and so did the devils call him, Mark. 1, 24. Luk. 4, 34. as we read in Mark and in Luke. Scheol, among the hebrews, expresseth both a grave, and also hell; of the verb Schaal, which is, To crave; because these things seem evermore to demand and crave, neither are they at any time satisfied. The 70. interpreters, and the apostles in the Acts said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into hell. But Schacath is derived of the verb Schacath, which signifieth, To destroy and corrupt: whereupon, as well a hole as a grave, is called Schacath; because dead carcases do there putrify and corrupt. Thus much of the names. So as the confession of our faith hath, that Christ was dead and buried: but yet so, as neither his soul was long detained in hell, nor yet his body so long tarried in the grave, that it had trial of corruption. These words contain singular and excellent comfort, as touching the flesh; seeing we believe that the same shall be raised up from death. Which doubtless would be no comfort at all, if so be that our body and flesh should be subjecteth unto perpetual death. The elect do advance their joy and hope; because they be not afraid of death. They know, that in these words, there is no speaking of a certain short deliverance, to be given unto them for a time. certainly David was many times delivered from sundry dangers, and from most sharp and deadly sicknesses: and for those benefits, he in his psalms gave GOD sundry thanks; for he acknowledged, that those things were laid upon him for his benefit. But in this place he speaketh of eternal life, and of the chief felicity, which the words that follow do declare, when it is said; Thou shalt show me the path of life; in thy presence is the fullness of joys; at thy right hand there are pleasures for evermore. But it is a cold comfort that ariseth through hope of deliverance, from one danger or another, and from one disease or another; when others be at hand, and that finally we must die: for that in deed is nothing else, but even to take breath for a time. Further, I pass it over, that such benefit is common to us with the wicked; because both their death is oftentimes deferred, and they escape from sundry sicknesses. But this is the great happiness of the godly, that unto them death is turned into rest; and the grave is not properly corruption unto them: in the which they sweetly lie, being now delivered from the troubles and labours of this life. And when it is said, that the flesh doth rest in hope: it must not so be understood, as though the carcase or dead flesh doth hope. For if we consider of it, as it is separated from the soul, it is a brute and rude thing, neither doth it hope nor despair: but the meaning is, that the godly, while they live here, do so comfort themselves, as they hope that their flesh shall both rest, and be restored unto a most happy life. If David, which lived under the law, and in the old testament thus prophesies concerning the resurrection of the dead, and of Christ; how dare foolish men say, that the fathers in the old testament were ignorant of these things? Peter advised the Israelites, that they should give credit unto David; because he could rightly pronounce of these things, in that he was a prophet; whose function is to foreshow of things to come. Further, that Christ was promised unto him by an oath; and that not only he should come forth of his stock, but that he should sit upon his seat, that he might faithfully govern and rule the Israelites. 31 Nor must it be forgotten, that David did not write; The words of the psalm I shall rest in hope. I did rest in hope: but he attributed the same to his flesh, lest he should give cause of suspicion, that death did also pertain unto the soul: for there be such as think, that the soul doth perish together with the body. Further, that at the resurrection of the dead, both parts shall be restored: the which opinion we have before confuted, by most evident testimonies of the scriptures. And that the thing may yet more manifestly appear, it is to be understood, that Soul in this place is not taken by all men after one manner: for some do consider of the same properly, as it is distinguished from the body, and then they take the word Scheol, not for a grave, but for hell: to have the sense to be, that Christ was not to be forsaken in hell, but should quickly be restored to his body. The descending of Christ into hell. And undoubtedly the greatest part of the fathers, when they would confirm the going down of Christ into hell, do use this interpretation: from which also the apostles do not fly, who said with the seventy interpreters; Thou shalt not leave my soul in hell; and turned not the word Scheol, sepulchre. But others do understand Soul, as though it should signify a dead man, that is, the dead carcase itself: and they think it to be said; Thou shalt not leave me being dead, that is, my dead carcase in the grave: so as if the same thing were repeated in the second clause, which was spoken in the first; namely, that it is all one [to say] that the holy one shall not see the grave; and [to say] my soul shall not be left in the grave. This interpretation David Kimhi followeth. Now, that the soul doth sometimes signify a dead man, or a dead carcase, it is read in the 21. verse. 11. of Leviticus, where God commandeth the Israelites, that they should not contaminate or pollute themselves over a soul, that is, over a dead man, or over a dead carcase. But for this matter I mean not now to contend. But yet as touching that which belongeth unto the descending of Christ into hell, which is gathered of the former exposition; I think it not amiss to have noted, that they fly from the true mark, which think, that the soul of Christ did so descend into hell, where the damned souls are punished for their deserts, as that he suffered there also the punishments and torments of the ungodly, to the intent that we should be delivered from those evils. These be devices of men, neither are they grounded upon any of the holy scriptures: nay rather, when Christ was at the point of death upon the cross, john. 19, 30. he said; It is finished: because in dying he had finished his vocation, so far forth as he was sent for the redeeming of mankind, and by that one only oblation or sacrifice (as it is written to the hebrews) Heb 9, 10. he obtained salvation for us. And we read every where in the holy scriptures, that we by the death, cross, and blood of Christ are redeemed: but we read no where [that we are redeemed] by the torments and punishments in hell, which happened after his death. Further, when he was even now dying, he said unto the father; Luk. 23, 46. Into thy hands I commend my spirit: and they which be in the hands of God, undoubtedly are not tormented with the pains of hell. But of this matter we have sufficiently spoken at this time: for I think, that hereby it is plainly showed, what sense is to be gathered out of the words of David. Now resteth to be considered, whether this oracle were uttered concerning David himself, or touching Christ. 32 The hebrews, and chiefly among them D. Kimhi thinketh, that the prophet spoke these things of himself; namely, that he believed he should in that sort be protected and delivered by God, as he should neither be left in his sepulchre, nor see the grave. Howbeit, Peter excepted him and such other, verse. 19 as we read in the second chapter of the Acts, saying unto the Israelites; For I may boldly speak unto you of the patriarch David, that he is both dead and buried, and that his sepulchre remaineth with us unto this day. By which words he showeth, that his dead body was not only left in the sepulchre, but that it there became rotten, and that therefore that prophesy could not be applied unto him; but was fulfilled in Christ. But the hebrews laugh us to scorn, and say; Without all doubt your Christ died, and was buried, as ye yourselves confess; how cometh it then to pass, that he saw not the grave? We answer, How Christ saw not the grave. that we in very deed confess, that Christ died; but yet not so, that he was detained either by death or by hell. Wherefore his dead body was not left in the sepulchre, neither did he see corruption, if we understand Schacath, to signify Putrefaction, which by the apostolical doctrine is the lawful interpretation thereof. But if we yield unto these men; to wit, that by that word is signified either a grave, or a sepulchre, we will say, that it was pronounced of Christ, that he should not see the grave; either by the figure Hypérbole, or else by Catachrésis. By which figures we say, that this thing was not extant, or was not done; because it was extant & enduring but for a short time, or for a moment. If this be spoken as touching them, which believe (as we read in john; john 8, 51. ) They which have believed in the son of God, shall not see death, whereas they shall be in death, till the end of the world: how much rather and more truly is it pronounced of Christ, which was there but three days, and those not fully complete? And certainly, according to these tropes or figures, his dying was no dying, and his burying no burying. Indeed he died truly, but he tarried not in death; he was truly buried, but he tarried not in the sepulchre: but as touching corruption or putrefaction, he had no manner of trial thereof. Wherefore unto the question proposed, I answer, that David, when he hoped well of his own resurrection to come, spoke these things: but yet so spoke them, as he altogether bend his mind upon Christ, knowing that he himself was appointed unto the church, to be the shadow or figure of him. chiefly therefore he referred the resurrection, which he spoke of unto him, by whom it is derived unto other men: 1. Co. 15, 20 so as he is justly and deservedly called by Paul; The first fruits of them that sleep. For this cause he spoke those things, which might wholly surmount and excel the degree & condition of his own reviving: for he would carry up men to Christ himself. Neither had these words been truly nor profitably spoken by him, unless he had referred them to Christ, the author of the most happy resurrection. A rule. Wherefore we must understand, that it is a certain and firm rule, that the dignities and prerogatives, which we read in the holy scriptures to be attributed unto the saints; all those are chiefly, and that excellently well to be referred unto Christ. So then David spoke not alonlie of Christ, but also of himself; but yet so far forth, as he was in Christ, and was included among others of his members. Thou wilt perhaps say, that the apostles seem to deny this, which affirm it to be fulfilled only in the Lord. I answer: they denied not, that the dead body of David was left in the sepulchre; for they affirmed the same to be left there, even unto those times. Nor deny they, that he saw the grave, seeing he was therein even until that day. But again, they denied not, but that he should from thence be taken at the time appointed, and that he should at the last be raised from corruption. Wherefore these things agree to David, so far forth as the grave and corruption shall not be perpetual unto him. Hereby likewise it appeareth, what answer we are to shape unto the third question; namely, that these things belong also unto us, so far forth as we with David be the members of Christ. For as Christ by dying overcame death, not only for himself, but also for us; so by rising again, he liveth both unto himself, and unto us. Wherefore perfect life, perpetual and eternal felicity, as concerning both the soul and the body, do rest in Christ the head; and by little and little distil and flow into the members, according to the analogy or proportion of them. Some demand why God suffereth the dead bodies of holy men to lie so long in the grave, and to be corrupted and putrefied; seeing both they be holy, and (as Paul saith) the temples of the holy Ghost? Hereunto is answered, 1. Cor. 3, 16, that our flesh indeed is of one kind and nature with the flesh of our Lord; but that in the mean time there be many differences put between them. For the flesh of Christ was pure, neither was it in any respect subject unto sin: but on the contrary part, we are compassed on all sides with sins; only we are not altogether oppressed. Moreover, as David saith; We are conceived in iniquity, but Christ by the holy Ghost. Beside this, it is very meet, Matth. 1. 18. that the head should go before the rest of the members; and it is requisite, that the members should be all made perfect together in one. So then, the dead bodies of the elect do wait, until the full number of the brethren be complete. 33 But seeing in the places now alleged, there is only mention made of the resurrection of the blessed; some man perhaps will doubt, Wither the resurrection belong also to the wicked. whether the wicked shallbe also raised from the dead. We answer, that the resurrection doth also belong unto them: because even as in Adam all do perish, 1. Cor. 15, 22 and are wrapped in the sentence of death; so shall all be quickened in Christ. But this difference there is, that the godly shallbe raised up to glory, but the ungodly to destruction. Wherefore we read in john, john. 5, 25. that They which be in the graves shall hear the voice of the son of God: & they which have done well, shall go forth into the resurrection of life; and they which have done ill, into the resurrection of judgement: that is, of condemnation. Therefore the holy scriptures have the oftener made mention of the resurrection of the faithful; because that is the resurrection of life. The other, which is of the reprobate, may rather be called an everlasting fall and destruction, than life and resurrection. For which cause the prophet isaiah, in the 26. chapter said; verse. 19 Thy slain men shall rise again: but speaking before of the wicked; The dead men (saith he) shall not rise again. So then we must assure ourselves, that by the benefit of Christ, life shallbe restored aswell unto the good, as unto the bad. But the godly shall be honoured with great glory, whereas the wicked shall receive perpetual shame. This in very deed is the cause why the divine scriptures make oftener mention of the resurrection of the godly, than of the wicked. And that in this place only the resurrection of the just is treated of, those words, which David added, do hear witness, saying; Thou shalt show me the path of life; in thy presence is the fullness of joys, and at thy right hand are pleasures for evermore. By which words are showed, that this happy resurrection pertaineth only unto them, which have set God always before their eyes. 34 But there do not want at this day also, which say, That the testimony of David touching the resurrection, is manifest enough. that David indeed foretold of these things; yet not so expressly and manifestly as they might be understood by others: but that only by the apostles, after the coming of Christ, those things were expounded and made plain. For they affirm further, that in the old testament, the resurrection was altogether unknown. But we say, that the prophesy was evident, and that there was no obscurity therein, but by the fault of teachers, who laying aside the scriptures of God, began to follow the opinions of the Greeks; rather bringing in the decrees of philosophers, than the sentences of the holy scriptures. This also might happen by default of the readers, who did not attentively, but negligently peruse the saiengs of the prophets. Otherwise the prophecies would be plain enough, or at the least wise not so dark and obscure, as they may by no means be understood. For they be given to edify withal, The word of God is set forth to be understood. therefore they might not instruct men, unless they should be understood: and they would bring no more benefit to the church, than doth a strange tongue, whose use in the church is forbidden by the holy Ghost, 1. Cor. 14, 6. because it tended not unto edifying. But against us is objected a place unto the Ephesians, Ephe. 3, 9 where the apostle Paul testifieth, that The secret or mystery of Christ was hidden many ages from the children of men, that the Gentiles should be inheritors also, and of the same body, and partakers of his promise in Christ by the Gospel. But that the meaning of the apostles words may appear, we must make certain distinctions. 35 The first is, to make a difference between the jews and the Gentiles: for unto the Gentiles we will easily grant, that the mysteries of Christ and spiritual lessons for the most part were unknown. For it was no open profession of them; albeit that there were some among the Ethniks that knew those things. But the hebrews, which received the law from God, and had given unto them most excellent prophets, were not ignorant of the mysteries of Christ; unless it were in respect that they of set purpose contemned the word of God, or else that they being hindered through affections, and blinded through hatred, would not hear them which taught well. An example may be the wicked jews, john. 8, 56. that when as Christ had said; Abraham saw my day, and rejoiced, they were so throughly vexed, as they would have stoned him: when nevertheless among the hebrews, nothing was better known, than that Abraham, Isaac, jacob, & other the patriarches, both knew Messiah, & also prophesied of him. Howbeit, they were so blinded with wrath, as they inverted the Lords words, saying; Thou art not yet fifty years old, and hast thou seen Abraham? Whereas Christ did not say, that he saw Abraham, in respect of his manhood, or else was with him: but that Abraham himself, in spirit and in faith, saw his day. But we must also make a difference between the jews themselves: for the secrets or mysteries were not known unto them all. For among them, some were Epicures, and altogether Atheists, which contemned divine things: those understood little or nothing of Christ, and of his mysteries. Others were godly, but yet rude and unskilful; who yet were not ignorant of the principal points of religion, and of those things which should be believed of Messiah. But others were learned, and well acquainted with the holy scriptures, which understood in a manner all things touching Messiah and the mysteries of him. 36 Furthermore, we grant that the hebrews, Why the hebrews saw not the mysteries of salvation, so plainly as we do. according to their time, did much more obscurely see the mysteries of our salvation, than we do. For prophecies are much more plainly perceived, when they are come to pass, than when they are not yet fulfilled. That the fathers in old time knew those things, which belong unto Messiah, hereby we may easily perceive, Matt. 21, 2●. in that they all declared him to be the son of David. For the common people, the children, Matt. 20, 31, and blind men called him The son of David. And the Scribes and pharisees being demanded by Herod, Where Christ should be borne, Matt. 2, 5. named expressly, In the city of Bethlem. isaiah. 53. And isaiah in the 53. chapter, so notably, so plainly, and so manifestly foreshowed the acts and mysteries of Christ, as he seemeth not to play the part of a prophet, but rather of an evangelist. In like manner, the death of the Lord, together with his triumph and victory, came so readily to hand in each place of the scriptures, The hebrews appointed the Messiases. as the hebrews appointed two Messiases, one of the tribe of Ephraim, which should die for the salvation of their nation; and an other they made of the tribe of juda, and him to be the son of David, which should obtain the victory, and bear rule over all nations. And by this means the things which belonged unto one Christ, concerning his two comings, they divided into two. And the calling of the Gentiles, (whereof in the place before alleged to the Ephesians, the apostle specially discoursed) is showed in the holy scriptures. For there we read, isaiah. 2, 3. that All nations shall come to mount Zion, to worship jehovah: and that Altars shall be built unto him, isaiah. 19, ●…. even in Egypt; and that All people shall speak in the language of Chanaan: also that From the east unto the west his name shall be extolled, by offering unto him acceptable and sweet sacrifices. 37 certainly, these things were very well known unto the hebrews: yet nevertheless, they were called hidden things, as touching execution and experience. For they believed, that they should come to pass afterward: but the means, the time, the way, and the manner how, all men did not plainly perceive. Herein are we happier than they: for both we understand these things, and we are not ignorant, both when and how they were ordered. Matt. 28, 19 Yea and the apostles themselves, whom Christ had commanded to preach the Gospel unto all creatures, kept themselves long time among the hebrews neither went they unto the Gentiles, because as yet they knew not the time, the means, and the manner how they should preach to the nations. They waited for some certain sign to be given them, which at the last they obtained by the conversion of Cornelius the centurion. Acts. 10. Yea moreover, the angels themselves (as the Apostle testifieth in the epistle to the Ephesians) do understand sundry and manifold things of the church, Eph. 3, 10. as touching the sundry and manifold wisdom of God. Indeed I willingly confess, that there be certain things in the holy scriptures, which be somewhat hard, being not yet perfectly understood; but those (I say) neither are, nor in old time were of necessity unto salvation. And thus I think, that the godly jews, in the old time, held in effect the principal points of religion; and believed those things which did suffice unto piety, and that the prophecies of Christ were well known unto the godly. And that if there were any, which knew them not, we must think that the same happened through their own fault. For isaiah, Why the scriptures are obscure to the jews and to other malignant man. verse. 11. in the 29. chapter, when he had reproved the people of Israel, said; that They were come to that pass, that all the visions of the prophets, were unto them like a book sealed up, which they might not read, if it were showed unto them. And he straightway added the cause, saying; Because this people honoureth me with their lips, but their hart is far from me. 38 Wherefore, the fault must not be laid unto the scriptures, Psal. 19, 8. but rather unto the sloth and negligence of Men, who love darkness rather than light: otherwise, The holy scripture is plain and giveth understanding even to the simple. So as they be very ill advised, which under the pretence of difficulty and obscureness lay aside the reading of the scriptures. And some such ye may find, which say, they know not the secret mysteries of the father, the son, and the holy Ghost: and that they know not whether they be one God, and whether one God be these three; namely, the father, the son, & the holy Ghost. And in the mean time they neglect the diligent reading of the scriptures: and sometime they so deceive themselves, as they suffer to be obtruded unto them, to be worshipped and honoured for God, him whom they think to be a creature. In those mysteries they feign themselves dull of understanding, when as otherwise they be sharp enough of wit, and diligent to defend their own inventions. And whereas they challenge unto themselves the knowledge of the scriptures, and boast that they have the key of them; neither do they enter in themselves, nor yet suffer others to enter. But I return unto David Kimhi, who albeit (as I have showed) that he did interpret the place of the psalm to belong to David, who trusting in the goodness of God, hoped to receive help in all dangers, and that he understood not these things to be spoken of the happy resurrection, (so as except he had affirmed the same in an other place, I would soon have judged him to be a Saducie:) yet did he not overpass a certain sentence of the elders, in Midrasch, which is written after this manner; Achare melammed melmalto bhi vet bolaa; that is, He teacheth, that after death the worm & moth shall not bear rule over him. But wherefore in this place they have so greatly shunned the light, I see no other cause, but the hatred which they bear against christians: which was greater than that, wherewith the people of Rome hated Vatinius. For seeing it is not unknown unto them, that the apostles; namely, Peter and Paul had used this testimony of David, for confirming of the resurrection of Christ, therefore devised they so many sundry & intricated expositions, because they should not consent unto the apostles of Christ. Last of all, it is to be noted, that the prophet was taught by inspiration from God, not by the power of nature; that resurrection should come: when he saith unto God himself; Thou shalt not leave my soul in hell, neither suffer thy holy one to see corruption. And much more in those things that follow; Thou shalt show me the path of life, etc. 39 The prophesy of David being plainly expounded, Esaie. 26, 4. A place of isaiah, touching the resurrection declared. it seemeth good to bring forth an other testimony, which we read in the 26. chapter of isaiah. There the prophet, at such time as the Israelites were grievously afflicted and oppressed with extreme calamities, would have them comforted, by testifying unto them what help should be expected from God: the help I mean of eternal life, through the resurrection that should come. Wherefore he turning his speech towards God, saith; Thy slain men shall live: 1. Thes. 4, 16 calling martyrs, or those, whose whole life was a martyrdom, The slain men of God; because they set forth the glory of God, through their good works: and whom the same Paul calleth; The dead in Christ. And he addeth; Together with my dead body: coupling and associating himself to those elect of God, that shall be raised up. certainly, the piece of sentence added, doth not a little serve for vehement affirmation. For he showeth, that he speaketh or entreateth not of things unknown, or such as pertained not unto him; but of those things, which he verily perceived, and after a sort had already tasted. Which we in like manner should imitate; namely, to apply unto our own selves those things, which are promised by GOD unto the saints. Undoubtedly, The slain of God shall live in that resurrection, which is now begun, when God relieveth his elect in afflictions: but shall be thoroughly and perfectly fulfilled at the last day, in the blessed resurrection. Whereupon, verse. 21. in the Acts of the apostles, the third chapter, that day is called; The time of restitution of all things. And we must not forget, that the Hebrew word Nibblathi, may by another manner of Hebrew pricks be read in the plural number Nibblothai: so as it may signify; My dead bodies shall rise: as though God should answer unto the prophet (which said; Thy slain men shall arise) and say affirmatively; Yea verily, my dead bodies shall arise. Furthermore, it must be diligently considered, that the cause of the resurrection is expressed; The cause of the resurrection. for therefore the slain men shall arise, because they be of God: but God is not God of the dead, but of the living; as Christ himself testifieth. 40 Besides this, it is said; Awake ye, or Be ye raised up. Because the death of the godly is counted like a sleep, as we oftentimes read in the scriptures. And he addeth; Rejoice ye: because seeing there is speaking of the resurrection of the godly, that day must of necessity be most comfortable unto them. And he calleth them; The inhabitants of the dust: partly, because it happeneth to them to be disquieted, and torn in pieces, while they be in this life; and partly, because after death they be resolved into ashes. Afterward he, turning himself to God, saith; Thy dew is even as the dew of herbs. For even as they, A similitude. being dried up in the winter, either else, through heat of the sun, do again flourish and wax green, by receiving the dew of heaven: so the dead, by virtue of thy goodness and power, shall return unto life. Herein consisteth the elegancy of this similitude; that even as these things flourish, and are green without man's labour; even so shall the dead rise again by the power of God, without the force of nature. God hath painted out in extern things, the form and image of the expected resurrection; while as those things do spring, bud forth, flourish, and fructify, which before were withered. 1. Co. 15, 36. Which similitude also Paul to the Corinthians toucheth. It followeth in the prophet; The earth shall thrust forth her dead, and shall discover her blood; but thou my people enter thou into thy chambers: namely, while the blessed resurrection is attended for. Thou mayst patiently abide the cross, while thou seest so great a good laid up for thee: For the passions of this life, Rom. 1, ●… if we compare them to the glory to come, which shall be revealed unto us, are not to be esteemed. Tertullian, in his book De resurrectione carnis: That which the hebrews call Chadarim, and the Latins turn Cubicula, he calleth Larders or saffes; which he saith are for this cause used in the house, that meat may be laid up in them, to be delivered out again unto the use of man. Even so (saith he) dead bodies are put into the graves, to the intent that they should be brought forth from thence again. But to return unto the lodgings, or chambers, and closerts, in the which God commandeth that the faithful should bestow themselves in the mean time; namely, before the blessed life. And if it be demanded, what the godly shall there do, while they be afflicted? I answer, that they be therein, to the intent they may weep, complain themselves, sigh, call earnestly for help, and as it were to set forth in the bosom of the father, their gréefs, and whatsoever doth disquiet them. For it is not the part of godly men to bewail their gréefs in the streets, in taverns, or in barber's shops, or openly to exclaim of their oppressions: for they must commit their cause to the just judge. Even in like manner as it is said by Peter, 1. Pet. 1, 13. in his first epistle, the second chapter, that Christ himself did shut the door unto thee for a little space. The argument of this consolation is derived from the shortness of time, even as Paul wrote in the second epistle to the Corinthians; that The momentany lightness of the afflictions of this life, 2. Cor. 4, 1●. doth breed unto us a great weight of glory. And it is called a short time, which is appointed in the mean time, till the resurrection: and that not amiss, although it should be a long time; because this must be understood by comparison. For if a very long time be compared with eternity, it is a very short time. After the same manner, Apoc. 6, 11. the souls of them that be slain for the name of Christ (which prayed God, that their blood might be revenged) are willed to be at rest, & to attend a certain time. The testimony brought out of the propht isaiah, The opinion of Aben-Ezra, & of the Chaldean paraphrast touching resurrection. even Aben-Ezra, a famous interpreter among the hebrews, referred unto the resurrection of the dead. And the Chaldaean paraphrast saith, that Thy God shall throw the dead into hell: which saying belongeth to the time of the resurrection. I might also have brought those things, which be written by the same prophet, isaiah. 30, 33. Esaie. 66, 15. in the thirty chapter, and in the last chapter, concerning hellfire, Topheth, fire unquenchable, the worms that shall never die, sulphur, the bellows, and such like: but the time will not suffer, and I come to Ezechiel. 41 This prophet writeth, that he was led by the spirit into a field filled with bones. This happened two ways; Ezec. 37, 11 first, because he saw those things by the inspiration of God, An excellent place of Ezechiel touching the resurrection expounded. and not by human sense or imagination; secondly, because those things were not showed him in the body, but in the spirit, and vision of the mind. And it is to be understood, that the resurrection of the dead was openly at that day believed; & that therefore the prophet did derive his argument from thence. He saw bones that were dry, bare, withered, and worm eaten; that the greater difficulty of recovering former life might be expressed. For dead carcases, that be whole and full of moisture, would perhaps be thought that they might more easily be restored to life. God said unto the prophet; Thou son of man, thinkest thou that these bones shall live? He answered; Lord thou knowest. In very deed his faith was tempted, but he made a godly answer, as one that was neither Saducie, nor yet Libertine. But if the resurrection of the dead were an article of the faith, and openly received, why did he not boldly say; They shall live? I answer: because, albeit he did believe that the dead, at the end of the world, should be quickened, yet was he ignorant touching them, which were there showed him at that time, whether they should be raised up in that hour: and therefore he committed the matter unto God. So as, if there be any doubt objected unto us, touching the articles of faith: we will fitly and profitably follow his example, in referring the matter to God, saying; He knoweth, and is able. And seeing he hath made his will manifest unto us in the holy scriptures, we believe those things, which he hath showed should come to pass. And as concerning the vision of the prophet, we must understand, that the city of jerusalem being destroyed by the host of Nabuchad-nezar, and the temple overthrown by Nabuzaradan (the chief man that had to deal with life and death) there seemed to be an utter ruin of the jews, being in captivity at Babylon. Wherefore, the restoring of them into the land of Chanaan, was now in a manner despaired of. But God confirmeth and advanceth their hope, deriving his argument from the Mayor unto the Minor, that is, From the greater to the less, and saith; Seeing I am to restore life unto the dead (which is a far greater thing, than to redeem captives) I will also make you to be delivered from captivity, as I have promised: which is much easier than to raise up the dead. And to the intent that the antecedent, that is, the resurrection of the dead, should be more thoroughly perceived, more evident, and more firm; he set before the eyes of the prophet, that vision. Wherefore, by the resurrection of the dead, which is a thing divine, and of much more difficulty, he maketh credit to be given, that that is to be done which is temporal and of lesser importance. The very same kind of argument ought we to use, If God grant us greater things, we must not doubt but he will give the lesser. if we begin at any time to doubt of wanting things necessary unto this life. In that temptation let us say; Seeing God will give unto our body eternal life and felicity in the resurrection; surely he will not withdraw from us the necessary sustenance of this life. The hebrews so ordered themselves in those days, as they believed the resurrection of the dead; but of the return into their native country they despaired: when as nevertheless God promised both. But the calamities, which presently disquieted them, so occupied their senses; as either they forgot the promises of God, or else they gave little or no credit unto them. GOD commanded Ezechiel, that he should prophesy, and speak to the bones, which were in his sight, saying in the name of God; I will put breath into you, and ye shall live. But it is a marvel, that the prophet should be commanded to prophesy and speak unto the bones, which be so rude, base, and void of sense, as they cannot either hear or understand any thing. But it must be considered, that all things, though they be void of life, and without sense and motion, do obey God without delay. And Christ in like manner saith in john; The hour shall come, john. 5, 28. when they that be in the graves shall hear the voice of the son of God: whereas yet the bones & ashes of dead men, which be in graves, neither hear nor feel any thing; yet nevertheless it is said, that they shall arise at the voice of the archangel, and trumpet of God. 42 The order and disposition of bones, in the resurrection, is most diligently taught by the prophet. First, bones being joined to bones, are bound and knit together with sinews. Further, they are replenished with flesh, which, because it should not remain unseemly and fowl to look upon, it is covered with skin. When the dead bodies were now become perfect, he commandeth the prophet to prophesy unto the spirit, that it should come; and that they should be made things living with soul. There is two sorts of spirit mentioned; A mention of two sorts of spirit. namely, of the soul, which quickeneth the body; and of the spirit of God, which illuminateth and sanctifieth the soul. And for this cause the dead raised up, are not only said to have stood upon their feet, but also it is added; And they shall know that I am God. Undoubtedly God is known by the greatness of his works: but that knowledge happeneth not without the spirit of God. A voice was heard: perhaps it was thunder; and there was an earthquake: for these things were used to be done in showing of the excellent miracles of God. Exo. 19, 18. When the law was given in Sina, there was horrible thunder and earthquakes; Matt. 27, 51. and 28, 2. yea and at the death and resurrection of the Lord, a great earthquake was made. The spirit cometh from the four winds, etc. At the resurrection of the saints that be dead, the souls return unto their bodies from the high places of heaven; howbeit, by divers and sundry ways; because the ashes and dead bodies of them be not heaped up together into one certain place of the world. And all the ways doth the scripture comprehend by the four winds; that is, by the east, west, south and north. Or else perhaps the scattering abroad of the captives, unto the four parts of the world is noted. Moses also in Deuteronomie, promised unto the penitent jews, Deut. 30, 1. this restitution from the four parts of the world. Hereby moreover we gather, that the souls of men are not bred in them: even as God breathed a soul into Adam, and afterward to every man createth souls; Gen. 2, 7. even so in the resurrection he will send them from abroad unto them again: which also is a a plain token, that they with their bodies do not die. And where it is after added, that All these bones is the whole house of Israel: thereby we learn, that the speech here is meant as touching the resurrection of the godly: for they be truly the house of Israel. And the prophet saw an exceeding great host, because (as we also read in the Apocalypse) the company of the faithful is a great number. Apoc. 7, 9 The verb Is, of the same force that Signifieth. 43 All these bones is the whole house of Israel. When he had now finished the proposition, he addeth the application. It may be noted, that the verb substantive [Is] is all one, as if he had said, It signifieth: for those bones were not in very deed the house of Israel, but they did betoken the same; even as the seven unfruitful and empty ears, Gen. 41, 5. which were seen unto Pharaoh, were the seven years of dearth. I will open (saith the Lord) your sepulchers. But it must needs be, that the graves were open already, seeing those bones were scattered in the field. Unto this it is answered, that as concerning those bones, the graves were first opened: but if so be respect be had unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the restitution of the Israelits into the land of Chanaan, they were yet to be opened. And whereas the prophet saith; And I will bring you into your land: some understand it allegorically, as if the land of the Israelits should be taken for the kingdom of heaven, The resurrection of the dead shall not be in judea alone. and eternal felicity. But setting allegories aside, I rather weigh this in this place; that the vanity of those jews is confuted, who think, that the dead shall only be raised up in judaea. Whereas the prophet in this place affirmeth it to come to pass far otherwise: for to the dead already revived, he promiseth a return into the land of promise. certainly, it is a fond and foolish devise, so to tie the power & strength of God to a certain place, as it may not or will not do the same thing in one place, that it hath done in an other. The graves do betoken the captivity of Babylon, and the lamentable servitude under a tyrant, which God promised to release. Also the sepulchre of the jews was extreme desperation; which they ran into, casting aside all hope of their return. This sepulchre did God promise to unlock, by opening the way of their return to their own country. So in very deed, the case standeth as touching assistance of the godly, as when things be in great despair, then ariseth the daie-breake of heavenly help. To be short: two things are showed by this oracle; the first is, The resurrection of the dead; the second, The return of the Israelits into their country. And one thing is proved by an other: for the restitution of the jews is confirmed by raising up the dry bones unto life. 44 Against this sound and true interpretation, A confutation of them which deny that in this place 〈◊〉 is me●t of the universal resurrection. some do vehemently argue two manner of ways, saying; first, that there is no speaking here of the universal resurrection of all men, seeing those bones made alive are said to be the house of Israel. secondly, that this was a feigned and imagined vision; and therefore, that nothing can be constantly affirmed thereby. Here unto we answer, that indeed we confess, that the prophet speaketh of the resurrection of the just, as we have already said before: but in that it was a vision, it maketh no matter; neither doth it make any thing the less, but that this vision was a general consolation, for confirming the hope of the general resurrection, as well as the restitution of the jews. For it is sufficient, that the argument is taken and derived from the resurrection of the dead. Also, the Hebrew interpreters do not deny, but that the same is to be proved out of this place. Neither is that of any force, which some cavil; namely, that the argument from the greater to the less, is nothing worth, if so be that which is taken as the greater, be more uncertain, or as doubtful as that which is inferred for the less. These men think, that the resurrection of the dead is more uncertain, or as doubtful as the restoring of the jews into their native land. But they are far deceived; because the resurrection of the dead is accounted as better known, especially to the faithful jews, unto whom it was certain and evident; not by nature or sense, but by faith, through whose light those things become manifest and firm unto our minds, which unto the sense & reason of man be obscure. And that this it was that doth prove, that the hebrews, which seek occasions against the Christians, never contended with them concerning the resurrection of the dead: because it was always received by them, and by their forefathers. Whereupon Martha, when Christ had promised her, that her brother should be raised up, answered boldly; john. 11, 24 I know that my brother shall rise again at the last day. 45 But for the better explication of this cavil, I think it good to rehearse what the fathers have judged thereof. The judgement of the father's touching the place of Ezechiel. Tertullian, in his book De resurrectione carnis, objecteth the very same against himself: and he answereth; that unless a thing first be, the same can not be resembled unto an other thing by a similitude. And therefore, unless the resurrection be known by faith, and that it shall come to pass in very deed, it can not (saith he) be applied to the restitution of the jews. A similitude he saith of a void thing is not meet: and a parable of nothing is not convenient. The nature of a similitude and metaphor. And certainly, they that will, that the resurrection of the dead is inserted in this place metaphorically, must consider, that such is the nature of a metaphor, that the thing should be translated from his own proper place unto an other. So as of necessity a thing must first be, before it suffer a metaphor: for unless that laughter and gladness were in man, he might not apply them to the corn fields and meadows. Nay rather, those metaphors are chiefly commended, which be derived from notable things, and from things that be nearest, and most known. The very which thing cometh to pass in parables. Matt. 21, 33 Christ brought a similitude of the vine, which after it was well dressed, and in excellent order, it was let forth unto ill husbandmen. This parable had not been plain, neither would it have been of force, unless that vines excellently well handled, should be found in the nature of things; & unless that the owners of farms should ofttimes happen upon ill husbandmen. Luke. 13, 8. Likewise he brought in a parable of a barren & unfruitful fig tree, the which for a year or two was dressed with compass; and seeing it brought forth no fruit, it was at the length cut down. This parable also had been brought in vain, unless that compassing of the fig tree, and pruning in husbandry or gardening, should not every where appear. Nor let any object unto me the monster Chimaera, and such like monsters; which albeit they are not in the nature of things, yet wise men do frame the like shapen things. For albeit Chimaera itself be not extant, yet are the parts thereof seen: the which be the lion, the goat, and serpents; which are every where seen. 46 But jerom (they say) was reproved, because he interpreted not the place brought out of Ezechiel, to concern the resurrection of the dead. I grant: howbeit we must understand, that it is a far other thing for him to gather the resurrection of the dead by the words of the prophet, than it is to have it proved and confirmed by a certain & evident demonstration. This latter did jerom deny, and that of a sound and right judgement. For it was not Ezechiels' mind to show the quickening of the dead: it was known, and (as we have said) it was at that time believed of the jews. Wherefore, as out of a known principle, he derived and confirmed thereby the restitution of the jews. Yet did not this father deny, but that the resurrection of the dead might be gathered hereby: yea rather, he saith with Tertullian, that unless the resurrection itself should consist, there might no similitude be derived from thence; and that no man confirmeth uncertain things by things not extant. Wherefore, even as the life of withered bones seemeth incredible, and yet the same shall be; so the deliverance of the Israelites out of captivity, which was thought should not come to pass, shall be put in execution at the time appointed. But if any man shall ask, Why he argueth from the resurrection to the restitution of captives. why the similitude is rather brought from the resurrection of the dead, than from any other thing, as it might have been? I would say, it was therefore done, that by the way might be showed, that without mention of the resurrection made, that earthly restitution out of earthly captivity should be no perfect and absolute tranquility & blessedness unto them. And thus much hath been said concerning this place. A place of Daniel touching the resurrection of the dead expounded, 47 Now let us allege Daniel. He in the twelve chapter saith; verse. 1. And at that time shall Michael the great prince stand up, who standeth for the children of thy people. And there shall be a time of trouble, such as never was, since there began to be a nation, unto that same time. And at that time thy people shall escape, whosoever shall be found written in the book of God: and many of them, which sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual reproach and contempt. But such as teach and instruct, shall shine as the brightness of the firmament; and they which make many righteous, shall be as the stars for ever and ever, etc. Daniel had set forth four Monarchies, which by a continual succession should prevail in the world; and that the kingdom of God should prevail at the last: but before he should obtain (he saith) that Antichrist should be destroyed, who tyrannically had oppressed the godly. And I understand Antichrist to be Mahomet, the Pope, Antichrist. and all those which are against the religion of Christ. He writeth, that in the same last time, the afflictions and calamities of the church should be more grievous than ever they were before. But in the mean time he comforteth the faithful, because they should have their present help to be Michael, that is, Christ the son of God, the prince of our Church. The self same thing did he promise unto his disciples, Matt. 28, 20. when he said; I will be with you until the end of the world. He addeth an other comfort; namely, that they shall not all utterly perish in those troubles, but that such as are predestinate unto life, shall escape: that is, they shall be written in the book of God. lastly, he comforteth the church under this name, that there shall be a resurrection of the dead. And he saith, that many of the dead shall be raised up: neither doth he say [All;] because many shall be found alive at the coming of the Lord. Whereupon Paul saith; We shall not all die, 1. Co. 15, 51. but we shall be all changed. Neither doth she word [Many] betoken a certain small number: because (as Ezechiel said;) There stood up a mighty great host; namely, of those bones restored unto life again. And in the book of the Apocalypse, Apoc. 7, 9 the company of the saints is described to be great in number. In this place Daniel treateth of the resurrection, and that of the same which shall be universal: for he divideth it into a resurrection of saluatition, and of reproach. And there is no doubt, but that Christ alluded unto the words of the prophet, when he said in john; john. 5, 28. They which be in their graves shall hear the voice of the son of God, and shall come forth: they which have done well, into the resurrection of life; but they which have done evil, into the resurrection of judgement. As to the felicity of the saints, to be looked for after resurrection, he addeth; that They which instruct others, shall be very glorious; and he compareth them with the brightness of the celestial Spheres. And them which make many righteous, he compareth to the clear light of the stars, because they teach the promises especially of Messiah, whereunto they giving their assent, are justified. For the power and virtue of making righteous, must not be attributed unto men, seeing that is only the gift of God: neither can it be given to men, otherwise than as the ministers and instruments of the word of God. And that which is first spoken of the firmament of heaven, and of the brightness of the stars, I think it to be all one: for it is an usual thing in the holy scriptures, to repeat in the latter member of any verse, that which had been spoken in the former. 48 This prophesy of Daniel, although it be very plain and evident, yet hath it been subject to the cavillations of Porphyrius, The cavils of Porphyrius, against the writings of Daniel. no mean philosopher. He being very angry with the christians, confesseth that Daniel was a most excellent man; but that the prophecies, which be written under his name, do pertain nothing unto him, but that they were written by a forger, which lived after the times of Antiochus and Machabeus. And that in his book he prophesied not of things to come; but rather he contrived into riddles, the things which were already past. And those things he saith, which in this place are péeced to, belong altogether to the time of Antiochus: for the jews were very cruelly used by him. First, he subdued to himself the city of jerusalem, & rob the temple; afterward he began to compel the jews to departed from the rites and customs of their country, & to forsake the just worshipping of God: he forbade circumcision, he obtruded unto them the eating of swine's flesh against their wills; he set up in the temple of God the sign of jupiter Olympus, to be worshipped. Which done, it came afterward into his mind to go against Persia, where he attempted to rob a church that was most rich, and furnished with very many gifts, & from thence had repulse with great shame. For which cause he conceived so great indignation, as he began to be sick in his mind; and he devising with himself to power out all his wrath against the jews, returned with great haste into Syria. But he fell from his chariot, and was so hurt with the crushing of his body, as partly thereby, and partly through his vehement trouble of mind, and with the news brought him of Lysias and other his captains put to flight and overthrown by the Israelites (for at his going away, he commanded that they should most grievously afflict the jews) he died. Then (saith Porphyrius) the jews which seemed to be dead, were after a sort raised up, and are risen again: but yet so, as they which had constantly behaved themselves in preserving of their country, became religious, famous and glorious: but they which shamefully had revolted from true godliness, became very vile and full of reproach. These be the doting follies, yea rather the poisons that Porphyrius scattered in this place. But of us which profess Christ, A confutation of the cavils of Porphyrius. the first point of his interpretation may not be received; namely, in that he affirmeth the book not to be written by Daniel, when as Christ not only made mention thereof, but also cited words which we read in the same. As touching the other point, wherein he will that these things should have relation unto Antiochus; Hierom demandeth, how that the afflictions, wherewith the hebrews were vexed under that tyrant, were more grievous than ever they were before? certainly, in the time of Nabuchad-nezar, the city of jerusalem was overthrown, the temple utterly razed, and all the people led into captivity, and therein kept, until the seventy year. More grievous doubtless were these afflictions, than the other which Antiochus brought upon them. The book of the Machabeis doth after a sort mitigate this saying; 1. Mac. 9, 27 where it is said, that the evils of Antiochus were more grievous, than had happened from that time, wherein the jews were without a prophet; Esdras called the prophet Malachi. that is, from Esdras, which was the prophet Malachi. Howbeit, we must consider, not what is written in the book of Machabeis; but that very thing which is contained in the volume of Daniel. Furthermore, we demand why the transgressors of the law are said to be raised from death, after that king Antiochus was dead (for so Porphyrius expoundeth it) since that revolters rather fell back, than rose again? For while the tyrant yet lived, they were had in estimation, & they occupied the chief priesthoods and bishoprics: and the Maccabees, whom perhaps he understandeth to have become famous, lived in exceeding great troubles and sorrows, and were almost all utterly extinct. Ibidem. 18. Ibid. 12, 48. Ibid. 16. 16. judas fell in battle, jonathas being a captive was slain, and Simon was beheaded in a banquet. certainly, I do not deny, but that they were very grievous things, which happened under Antiochus; but not so bitter and rigorous, as are those things which the prophet showeth shall come to pass under Antichrist: whose types and figures went before, who were not only Antiochus, but also Demetrius, and other princes of Graecia, which both afflicted the hebrews, and also were adversaries to the true worshipping of God. I know likewise, that there was a certain other man named Polychronius, The cavils of Polychronius confuted by Oecolampadius. verse. 4. which was bold to affirm, that this place of Daniel must not be understood of the resurrection of the dead: but he groundeth upon no firm reasons; and he is confuted by john Oecolampadius a very learned man. Further, we see that by john the apostle, in the 20. chapter of the Apocalypse, the very same things well-néere, and in the same order are taught as they be written by Daniel: where we read, that there were seats placed, and the judgement appointed; again it is added, that they did live again, which suffered death for Christ. lastly, this we may say, even that which we brought for making plain that place of Ezechiel; namely, if they will have it metaphorically taken, that by the resurrection of the dead, is showed the state of the people of the jews after the death of Antiochus, it must in very deed be determined, that there is a resurrection of the dead: otherwise a similitude or parable cannot be derived from thence. verse. 4. Why Daniel was commanded to seal up the book. 49 Furthermore, God commandeth the prophet, that he should seal up the book for a time: which must not so be wrested, as though GOD would not that these prophecies should be read and known; seeing prophesy is given, to the intent it should edify and teach. But the holy ghost prophesieth by Daniel, that the negligence of men in reading and knowing the word of God, should be great: and that therefore, for their incredible sloth, the holy books should be sealed up from them; to the intent they should understand nothing of spiritual things. And therefore he prophesieth, that the incredulity should be great: and he that believeth not, understandeth not the secret heavenly things. Yea, and at this day among christians, what a very great number mayst thou find, that would be counted and called by that name, which never read the Gospels throughout? We may also interpret, that the books of God are sealed up, as touching our senses and human reason: 1. Cor. 2, 14. for A natural man doth not perceive those things that be of God; yea, not only they be sealed up to him, but they seem to be foolishness. These things are open unto them, to whom the Lamb hath opened: Apoc. 5, 5. to whom only (as we read in the Apocalypse) it is given to open the sealed book. Over this, there be many which read the holy books, recite them unto others, and instruct others; unto whom nevertheless they are sealed up, because they in very deed have no sense nor experience in themselves, neither do they taste what things they read & teach. R. L. Ben-Gerson thought, that by this form of speech, God commanded the prophet, that from these visions he should take nothing away; nor yet add any thing thereto over and beside. At the end it is written; Many shall run into divers parts, Dan. 12, 4. and shall pass by, and knowledge shall be multiplied. By these words let others understand what they will; to me it seemeth, that the time of the new testament is foreshowed, when as the apostles are sent to preach the Gospel over all the world. Therefore, when they had wandered among all nations, the saiengs of the prophets became much more plain than they were before: as well, for the great abundance of spirit that was powered out; as also for that the prophecies may be a great deal better understood, when they be fulfilled; than before, when they were revealed. And these things I think to be sufficient for this place. 50 Now I come unto the prophet Osee. A place of Osee as touching the resurrection declared. God promised sundry times, that he would once destroy death: whereby is manifestly gathered, that we must believe the resurrection of the dead; the which being taken away, death reigneth, and cannot be said to be abolished. isaiah, in the 25. chapter, saith; verse. 8. I will destroy death for ever, and I will wipe away the tears from all faces, and I will take away the rebuke of my people for ever. These things be manifest: but Osee in the place now brought, did more vehemently and effectually speak the same; From the hand of the sepulchre will I deliver them, Ose. 13, 14. and from death will I redeem them. O death, I will be thy plague. O grave, I will be thy destruction. verse. 54, This place did Paul use in the 15. of the first to the Corinthians, as an evident testimony. Neither must it move us, that he followed not the Hebrew verity, but the Greek interpreters: for albeit he change the words, yet he departed not from the sense. The translation of the seventy interpreters was then better known, and was well-néere in all men's hands: and so Paul doth sometimes use the same, that even the Gentiles might understand, that those things, which he taught, were extant in the holy scriptures. But as to the meaning of the prophet thus it standeth. He a little before had inveighed bitterly against Ephraim, that is, against the kingdom of the ten tribes, prophesying destruction, and most certain overthrow unto them for their idolatry and wicked life: afterward he gave the comfort, which I have rehearsed; to wit, that they should be delivered and plucked out from death, and from the grave. But thou wilt say; How may it be, that these things are not repugnant one with another; namely, that they should be utterly cut off, and that they should be delivered? But there must be a difference put between the Israelits. For on the one part, many of them were of a most obstinate mind, cleaving unto idolatry, and to most grievous sins: to these belonged destruction, because they repented not. On the other side, there were among them some good men, holy men, and true worshippers of God; who notwithstanding that they were to be wrapped in other temporal calamities, yet should they be delivered: and to them properly belongeth the comfort which is brought. But the adversaries will yet urge more earnestly, and say; We do not read, that the ten tribes were restored, nor delivered from the grave of their captivity: some of them perhaps returned, but they came not by great companies; neither was any more restored the kingdom of Ephraim, that is, of the ten tribes. This indeed is true, and therefore GOD in comforting them did not promise temporal redemption, or the deliverance of this life: but the blessed resurrection, with everlasting felicity. And he saith, that he will redeem them from the grave, and that he will deliver them from death: and saith, that he will be the plague of death, and the destruction of the grave. A rule in reading of the prophets. In reading of the prophets we must oftentimes use this rule; namely, that we should understand threatenings to take place, as touching them, which be obstinate in sins, and which will by no means repent: but that promises and consolations shall be most certainly true and fulfilled towards them that repent. Repentance is removed from mine eyes. This added God, that he might appoint the certainty of the resurrection: as if he should say; I will not repent me of this decree, it shall in any wise come so to pass. Ephraim shall increase and multiply among brethren. Under the name Ephraim, he understandeth all them with Christ their head, which shall be heaped up in the resurrection, with great honours and incredible ornaments. Afterward the prophet returneth with his prophesy unto the wicked Ephraimits, and saith, that they shall be utterly banished. Doubtless they were men of wealth, riches, and power: in the which things they putting their trust, thought that they should never come to ruin. But God saith; Behold, I will bring the east wind, that is, Salmanazar the king of Assyria, which shall dry up their fountains and veins: that is, not only the waters, but also the springing of the fountains, the very originals and roots, so as they may not be repaired any more: and he will take away the treasure, and all pleasant vessels. This is the interpretation, which to me seemeth plain and manifest. 51 Albeit I note, The interpretation of David Kimhi. that David Kimhi converteth the future tense into the preterpluperfect tense, & saith; I had delivered the dominion of the twelve tribes out of the grave, & had redeemed them from death, and had been the plague of their death, & the destructiom of their grave, if they had been wise. By wisdom I mean very repentance, that is; If they had repent, and heard my words. And because they should not despair, by reason of so unhappy a success; the prophet speaketh so magnifically of deliverance & redemption, and also of plague, death, and abolishing of the grave. Even as if he had said; Although that they had been extinct, and utterly abolished; yet I had delivered them. Whereby is gathered, that there is no calamity of men so great, but that God can either take away or mitigate the same. Wherefore we must never despair, but set always before our eyes, that it is the property of God to redeem from death, and to be the death and destruction thereof. And if at any time deliverance come not, and that death be not taken away; God is not in fault thereof: but our own obstinacy and unbelief, because we will not repent. Paul, 1. Co. 15, 9 who was most circumspect in perusing the saiengs of the prophets, derived the argument (wherewith he confirmed the resurrection of the dead) from that same property of God, whereby he is pronounced in the scriptures to be the conqueror of death, and redeemer from the graves: because it behoveth sometimes, that the properties of God should break forth into act. He noteth, that the prophet doth stir up unto repentance the kingdom of the ten tribes, by promising them, that God would be with them; who is so mighty and magnificent a conqueror over death. Which exhortation certainly would be of no force, if we should desire of God that thing, which indeed would never come to pass. And seeing the apostle had affiance, that it would so be; therefore he useth glorious reioising against death, saying: O death, where is thy victory? O death, where is thy dart, wherewith thou didst pierce all men? It is understood; These things are wrested from thee by Christ. In what respect Christ may be called a plague. 52 It must not seem any marvel, if Christ be called a plague or destruction: for this must be understood in respect of evil things. And always a new generation must needs be the corruption of the thing which went before: for when fire is made of wood, the form and nature of wood must needs perish; otherwise the fire would not be brought forth. And as the Philosophers or Logicians do commonly affirm; The corrupting of evil things is numbered among good things. And we are wont to say of a noble and happy emperor; He is a lion, a wolf, a dragon; he is féerse and terrible: but it is added; Unto his enemies: whereas otherwise, unto his citizens he is merciful, gentle, and courteous. Yea, and in this self same prophet, Ose. 5, 12. & 14, & 13, 7 God named himself like a bear, a leopard, and a lioness; but that was toward the wicked and ungodly: whereas otherwise he is mild and merciful towards the faithful. So as God hath tempered for us a medicine out of the death and resurrection of Christ, whereby we be delivered, and death perisheth: A similitude. in like manner as a wise Physician drinketh unto the patiented of the medicine, wherewith he is relieved, and the ague or disease extinguished. And, of this wholesome medicine we drink healthfullie, while as either by reading, or by preaching, there is mention made of the death and resurrection of the Lord, and we with a lively faith embrace the same: and also, when we make protestation of our faith by the sealing of baptism, and receiving of the Lords supper. For in these holy actions, both the death and resurrection of Christ are celebrated. In the treatise of this place, Paul added; that Death is swallowed up by victory; namely, of Christ. Testimonies of the new testament for the resurrection. 53 And thus much have we spoken concerning the places of the old testament, of which sort there might be more brought: but these I was minded to produce, and to stand content with them. And I have the more largely expounded them, because there be some at this day, which affirm; that in the old testament there is nothing concerning the resurrection of the dead: or if there be any testimony there extant, they say it was not known unto the fathers of those times. Now come I to the testimonies and assertions of the new testament. First we read in the fift of john, john. 5, 28. which already I have oftentimes alleged; They which be in their graves, shall hear the voice of the son of God; and they which have done well, shall come forth into the resurrection of life; but they that have done evil, into the resurrection of judgement. john. 6, verse. 39 40. 44, &, 54. And in the sixth chapter; He that believeth in me, hath life everlasting, and I will raise him up at the last day. In the 22. of Matthew, the 12. of Mark, Matt 22, 32. Mark. 12, 26 Luk. 20, 37. and the 20. of Luke; I am the God of Abraham, the God of Isaac, and the God of jacob. But God is not the God of the dead, but of the living. And in the 14. chapter of Luke, Luk. 14, 14. when Christ had exhorted them that stood by, that they should be beneficial unto the poor, and that they should make feasts unto them; They have not wherewithal (saith he) to requite thee again, but it shallbe restored to thee in the resurrection of the just. In john; john. 12, 25. He that loveth his soul in this world shall lose it; and he that doth hate the same, shall preserve it unto everlasting life. And under the word [Soul,] he understandeth this life of the body: whereunto he that is overmuch affected, and will not render it for the gospel sake shall lose the same; because in the resurrection it shallbe judged to perpetual destruction: But he that shall lose the same, shall receive it safe unto eternal life. In the 25. of Matthew; Matt. 25, 32. Before him shallbe gathered all nations. And in the 13. Mark. 13. 27 of Mark; And he shall send his angels, and shall gather his elect together from the four winds, and from the uttermost parts of the earth, to the uttermost part of heaven. In the 17. of the Acts, Acts. 17, verse. 18, 31 Paul preached this resurrection to the athenians, when there were present with him the Stoics & Epicures, in the street of Mars: who hearing of that doctrine, partly they laughed it to scorn, & partly they said; We will hear thee another time of this matter. And they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A carrier about of news, & a setter forth of strangs gods, & of new doctrine. verse. 6. In the same book, the 23 chapter, when as Paul stood in the college of the Scribes, pharisees, and priests, and saw himself to live in great danger, he cried out; I am a Pharisie, and the son of a Pharisie, verse. 15. and I am judged of the resurrection of the dead. And again, in the 24. chapter of the same book, when he had pleaded his cause before Felix the precedent, he testified, Acts. 26, 8. that both the just and unjust should rise again. The very which thing he rehearseth again, when he was before Festus, in the presence of king Agrippa, and Bernice his wife. 54 Yea, and Peter in the first epistle, vers. 3. and first chapter, saith; that God, according to the abundance of his mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead. And ye by the power of God are kept through faith unto salvation, which shall be showed in the last time. 2. Pet. 3, 13. And in the latter epistle, the third chapter, he saith, that In those days there shall be new heavens, and a new earth. verse. 2. Also john, in his first epistle, and third chapter, writeth; When Christ shall appear, than we shall be like unto him. Whereof it is gathered, that seeing Christ hath a body, and is risen again; we also shall rise again together with our bodies. verse. 12. In the 20. chapter of the Apocalypse, we read; And I saw the dead, both great and small, stand in the sight of God, etc. verse. 4. Also in the 21. chapter; And God shall wipe away all tears from their eyes, and there shall be no more death, verse. 14. etc. In the 22. chapter also; Blessed be they which keep his commandments, that their power may be in the tree of life. Rom. 8, 11. Paul in the eight chapter to the Romans; But if his spirit that raised up jesus Christ from the dead, dwell in you, he that hath raised jesus Christ from the dead, will also quicken your mortal bodies, verse 5. And in the sixth chapter; For if we be planted with him to the similitude of his death, even so shall we be partakers of his resurrection. verse. 10. And in the 14. chapter; For we shall all appear before the tribunal seat of Christ. 1. Cor. 15. Unto the Corinthians, the first epistle and 15. chapter, he entreating purposely and diligently of this question, in such sort confirmeth the resurrection, that of his judgement and meaning therein, it is not lawful to doubt: I will not draw out words from thence, because it should be meet to recite the whole chapter. vers. 13. etc. Howbeit, this I will rehearse out of the sixth chapter of the same epistle; Our body is not for fornication, but for the Lord, and the Lord for the body. And God hath also raised up the Lord, and shall raise us up by his power. And in the latter epistle, verse. 1, etc. the fift chapter, mention is made of our habitation in heaven, Not being made with hands: and that we desire to be clothed upon, and that while we be in this tabernacle, we sigh, because we would not be unclothed, but be clothed upon, that mortality might be swallowed up of life. Further it is added, that All we shall appear before the judgement seat of Christ, that every one may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Unto the Ephesians, verse. 1. the second chapter; When we were dead through sins, he quickened us together in Christ, and hath raised us up together with him, and made us to sit in the heavenly places, verse. 10. etc. Unto the Philippians, the third chapter; That I may know him, and the power of his resurrection, and the fellowship of his afflictions, while I am made conformable unto his death, if I may by any means attain to the resurrection of the dead. Unto the Colossians, verse. 12. the second chapter; Ye being buried together with him, by baptism, in whom ye are also raised together with him, through the faith of the operation of God, which hath raised him up from the dead. Likewise in the third chapter; verse. 3. Your life is hidden with Christ in God: wherefore when Christ your life shall appear, then shall you be made manifest with him in glory. Unto the Thessalonians, the first epistle, the 4. verse. 13. chapter, he admonisheth them, that They should not sorrow for them that are asleep, as others do, which have no hope: for if we believe that jesus died and rose again, even so God will bring with him those which sleep in jesus. And straight after; Ibidem. 16. For the Lord himself shall descend from heaven, with a shout, and with the voice of an archangel, and with the trumpet of God, and the dead in Christ shall rise first. Unto the hebrews, the second chapter; verse. 14. That by death he might abolish him, who had power over death. In the same epistle, the eleventh chapter: Ibidem. 19 when Abraham at the commandment of God would have sacrificed his son Isaac, of whom he had the promise of posterity; he considered with himself, that God was able even to raise him up from the dead, from whence also he reduced him, to be a figure of the resurrection. Jude, verse. 15. in his epistle, bringeth in Enoch for a testimony, who was the seventh from Adam, and said; verse. 2●. Behold, the Lord cometh in thousands of his saints, to give judgement against all men, and to reprove all the wicked. And soon after; Looking for the mercy of our Lord jesus Christ, unto eternal life. Let it be sufficient, that we have brought these things out of the new testament: unto the which add the article of the apostles creed, wherein we confess ourselves to believe the resurrection of the flesh. Further, all those places, wherein Christ is said, that he shall be judge of the quick and the dead, have relation unto this. 55 Now that we have seen the signification of the word, and also the definition; and have sought, whether this resurrection may be plainly set forth by natural reasons; and further, have brought testimonies, Of the causes of the resurrection. verse. 4●. as well of the old as new scriptures: now it followeth, that we speak somewhat of the causes thereof. It is the effect of faith, and it followeth justification. Whereupon it is said in the sixth chapter of john; He that believeth in me, hath life everlasting, and I will raise him up at the last day. So as God, by his power, is the efficient cause thereof. For which cause Christ said unto the Saducees; Matt. 2●, 15. Ye err being ignorant of the scriptures, and of the power of God. And not only God the father himself, but also the holy Ghost is cause of the resurrection. For (as we have already said) it is written in the epistle to the Romans; If the spirit of him, Rom. 8, 11. which hath raised up Christ from the dead, dwell in you, etc. Yea moreover, the son himself, which is Christ jesus, is a cause of this resurrection: for in the Gospel of john he said; john. 6, 40. I will raise him up at the last day. And again; Even as the father raiseth up and quickeneth, john. 5, 21. even so also the son quickeneth, etc., Further; Ibidem 28. They which be in the graves, shall hear the voice of the son of God, and shall come forth, john. 11, 25. etc. In the eleventh of john; I am the resurrection and the life. Moreover, there is an argument taken hereof; that Christ, by his death took away sin, which was the cause of death. verily no man doubteth, but that the cause being removed, the effect is taken away. In the first to the Corinthians, 1. Co. 15, 22 the 15. chapter; In Adam all men are dead, in Christ all men shall be revived: & as by one man came death, so by one man came the resurrection from the dead. The final cause of resurrection is assigned to be, 2. Cor. 5, 10. That the whole and entire man should be judged at the tribunal seat of God, and should receive rewards or punishments, according as he hath behaved himself. But the angels, although they shall be ministers of the resurrection, yet can they be no causes. Among the causes of the resurrection to come, the resurrection also of Christ is numbered: for Paul, in the first to the Corinthians, verse. 13. the 15. chapter, saith; If the dead rise not again, neither is Christ risen again: and if Christ be not risen, our preaching is in vain. But we may argue on the other side; Christ rose again; Therefore we also shall rise again. So then, the resurrection of Christ seemeth to be the cause of our resurrection; which indeed is to be granted: but yet not so, as that very action, wherein Christ was raised up, and which is now past, is the efficient cause that performeth or doth any thing, which should bring forth our resurrection: but because the divine power and might, which is in Christ, seeing he is God, is retained still, even as he raised him up from the dead, so will he also quicken us in due time. This we see come to pass in human things. A similitude. For he that is a white man, begetteth also a white son: not that the colour itself can procreate, but that those beginnings or causes, which wrought the begetter to be white, do make him also white, which is begotten by him. Even so our resurrection shall not be unlike to the resurrection of Christ. Further this must be noted, that the divine actions, and heavenly benefits, which are employed upon men, be (as Damascenus saith) derived unto us by the flesh of Christ, which now should be none at all, unless he had been raised from the dead. Wherefore by this means, the resurrection of Christ may be also called ours: because without that, we might not have obtained ours. Again, if we should like philosophers follow Plato, adiecting unto the four kinds of causes an Idea [or pattern,] we might say, that the resurrection of Christ was the exemplar cause of our resurrection. The final cause of resurrection is assigned to be, that The whole and entire man should be judged at the tribunal seat of God, and should receive rewards or punishments, according as he behaved himself. And thus much of the causes. 56 It followeth, that we should speak of the properties and conditions of the bodies, Of the condition and property of bodies, when they shall rise. which shall be raised up. The Schoolmen called them endowments or qualities: neither can I disallow of those, which they have reckoned; because I perceive them to be gathered out of the holy scriptures. Howbeit, I think not that all the properties were gathered by them; neither yet may it be: for in this life we cannot have experience of the glory of the saints; but we shall then perfectly and absolutely know it, when we shall come unto it. Immortality the first property. The first condition that cometh to my remembrance of the blessed, is immortality. And assuredly, in the divine scriptures, so often as there is mention of the life to come; the same is said to be eternal, as being that, which shall have no end. Paul saith; This mortal must put on have immortality, 1. Co. 15, 53 and this corruptible body must put on incorruption. And seeing the punishments & rewards, which shall be rendered, according to the nature of works, be sempiternal; the subject or nature, which shall be given them, must needs be immortal also. Furthermore, seeing it is no doubt, but that Christ destroyed sin and death; it remaineth, that the life of the saints should be immortal. And in the sixth chapter to the Romans it is written; verse. 9 Christ rising again from the dead dieth no more; neither shall death have any more power over him. Besides, in the first to the Corinthians, the 15. chapter; verse. 50. Flesh and blood shall not inherit the kingdom of God. Yet must not these things be taken for the very nature and substance of flesh and blood: f●… they, which shall rise again, shall be wholly endued with these things. But the apostle hath respect unto corruption, unto the which flesh and blood in this life are subject: wherefore he added; Ibidem. Incorruption. And corruption shall not inherit incorruption. 57 Upon this property followeth an other; namely, that after resurrection there shallbe no need, either of meat, drink, or of women: seeing men (as Christ taught) shallbe like unto angels. Matt. 22, 30 Wherefore, the Mahometists, and the Saracens are herein shamefully deceived; who believe, that after the resurrection, the blessed sort shall have ministered unto them abundance of meat, store of drink, and a plentiful use of women: for so hath their Alcoran taught. Alcoran. Auicenna. Yet hath Auicenna in his Metaphysics, not unwisely interpreted this, and saith; that Those speeches are metaphorical, because (as he thinketh) the honest pleasures of the life to come might not be expressed, (especially unto ignorant men) otherwise than in terms of the vulgar delights, which be received in this world. These things I said were not unwisely brought, because even in the holy scriptures are found such allegories or translations. For we read in the twelve of Luke; verse. 37. Blessed be those servants, which the Lord shall find waking, for he will gird himself about, and passing by, will minister unto them. And in the 22. chapter of the same evangelist, Luk. 22, 29. it is written; I appoint unto you a kingdom, even as my father hath appointed unto me, that ye should eat and drink at my table in my kingdom. Yea, and among our most ancient fathers, there were very many, which thought, that Christ, at his latter coming, should reign together with his saints for the space of a thousand years, in singular delights, and great pleasure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These men be called by the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Latins Millenarij; Augustine. of whom Augustine spoke at large in his second book De civitate Dei, and 20. chapter. Hereby they first took an occasion of error; because Christ did eat and drink together with his apostles, after his resurrection; secondly, because the prophets do ofttimes make mention of these things, when they prophesy of the last times. Moreover, unto this purpose they wrested a place out of the 20. chapter of the Apocalypse: Apoc. 20, 6. where there is mention made of those thousand years. To confute this error of theirs: first we say, that Christ, Why Christ did eat and drink after his resurrection. with his apostles, did eat and drink, to the intent he might leave a most testified truth of his human nature, and not to serve necessity. For he had an uncorruptible body, which was neither troubled with hunger, nor thirst. Wherefore the meat and drink which he used, turned not into the substance and quantity of his body; but they departed, and were resolved into their first matter. Whereby it may be understood, that there were certain things, which Christ did after his resurrection, to testify the truth of his human body; and some other, for the setting forth of his glory. Tokens of Christ's glory. Luk. 24, 31. Tokens of his glory were these; that he vanished away upon the sudden, when he was seen, and was suddenly present with his apostles; that he came in unto them, when the doors were shut; john. 20, 29 and at the last, in that he ascended up into heaven. But on the other side, he showed himself still to be very man, when he offered himself to be seen and handled, joh. 20, 27. when he did eat and drink together with his apostles, when he ascending up into heaven, Acts. 1, 9 was visibly separated from them. And whereas the holy scriptures, as well in the prophets, as in the evangelists, make mention of meat and drink: that (as we have declared) is done by an allegory, and by metaphors and similitudes well enough applied unto teaching. This we may show by a testimony of the book of Proverbs, Prou. 9, 2. where wisdom is described, which mingled her wine, and prepared her table. Which things can not be agreeable unto wisdom, whose nature is spiritual, and sticketh in the minds of men: but under the name of meat and drink, we understand the knowledge of God, the fervent love of heavenly things, and the joy that floweth out of the presence of God. These things (I say) shall unto the elect be like most delicate meat and drink. And therefore, when as Marie sat at the Lords feet, and was marvelously refreshed with his doctrine; she was defended by Christ himself, Luk. 10. 40. when she was accused by Martha, in respect that she intermitted her business of preparing things necessary to livelihood: for he said; Marie hath chosen the better part, which shall not be taken from her. Touching the place of the Apocalypse, Apoc. 20, ●. we must understand, that the resurrection, whereby the saints shall reign with Christ a thousand years; is not that, whereof we now entreat: but it is the regeneration, whereby we are justified. And therefore it is there in express words added; And this is the first resurrection. Neither doth the thousand years note any other time, than that, wherein we now remain under the protection of Christ in his kingdom, which is the church. Neither is it any doubt, but that the certain and prescribed number is there put for an infinite number. So as those things belong not to the latter coming of Christ, but unto the former. Which if those ancient fathers had considered, they had not so fallen into error. Wherefore, in that mortal life, there shall need neither bodily food, neither yet procreation of children: for these things serve unto mortal life, but the other shall be immortal. And because there is nothing diminished of the substance of bodies, there shall be no need of that renewing which is made by meat and drink. And because also none shall die, others shall not be substitute in their place by new procreation. 58 An other condition or quality they have called light, and splendent brightness: Phil. 3, 21. whereof Paul to the Philippians saith; God will make our base body like to his glorious body. And a show of this condition did Christ make, Matt. 17, ●. when he was transformed, where his face did shine like unto the sun. And in Matthew it is written; Matt. 13, 43. The just shall shine in the sight of God like unto the sun. Dan. 12, 3 Neither did Daniel pass over this brightness or clearness, as we have already heard. 1. Cor. 15, 43 And Paul, in the first to the Corinthians, the 15. chap. saith; Now it is sown in ignominy, than it shall rise again in glory. Moreover, they think that this brightness must be derived unto the bodies of the blessed, from the souls, which shall see God: not as in a dark speech, or in a glass; but shall see him indeed as he is: by which sight they shall receive so great joy and gladness, as it shall flow from thence to their body. Neither is it unknown to any, that the mind and the spirit doth exhilerat the countenance, and make the body cheerful. Besides this, An agility of body. there is put an agility in the bodies of the blessed: for the body and members shallbe wholly subjecteth unto the soul, so as it shall neither contend nor strive against it. Whereof Paul said; 1. Co. 15, 43 It is now sown in feebleness, but than it shall rise in power. Therefore in the book of Wisdom, Wisd. 3, 7 the third chapter, it is read of the saints, that as sparks they shall run through the reeds or stubble. 1. Thes. 4, 17 And Paul unto the Thessalonians saith; We that shallbe found alive, and the dead that be raised, shallbe caught up to meet with Christ in the air. This no doubt will be a great rejoicing, and nimble motion of our bodies, that we shall ascend unto Christ through the air. In this ability the body of Christ excelled, seeing it walked upon the waters, and gave power unto Peter to do she like: and seeing Christ himself was taken up out of the earth into heaven. And herein it consisteth, that the soul shall perfectly govern the body, so as the weight and burden of the flesh shallbe no hindrance unto it. This property in very deed belongeth unto local motion. Note the ubiquists. Wherefore it is a wonder, that the ubiquists admit this quality to be in the bodies of the blessed, (as they writ in their books;) and yet do affirm heaven to be every where: so that they will not attribute places certain to the body of Christ, and to our bodies, when we shallbe blessed; as though local motion may be without a place. 59 Over this, unto the saints after resurrection, impassibility. there is appointed an impassibility: for they shall not be corrupted nor diminished with any passions, sorrows, or diseases. Wherefore the apostle wrote; It is now sown in corruption, but it shall rise again in uncorruption. A distinction of affections and passions. Of affections and passions in bodies, we must not judge all after one sort: for some be hurtful, which do waste and diminish the body, yea and finally do consume the same. Such are hunger, thirst, sickness, sorrow, and others of this kind: from these affections the saints shallbe delivered. But there be other passions, which do rather help nature, and make it perfect; than hurt or impair it: such are the feelings of the senses. The eye is not hurt, Examples when it is affected with beautiful colours; neither the hearing with harmony and tunes well composed; neither is the smelling harmed by good odours. So as our bodies shall not be deprived of these passions, when after resurrection they shall be in the everlasting mansion. A subtility. They add, that there shallbe a subtility; which must not so be understood, as though the bodies of them that rise again should be converted into spirit, & that it should be airy or elemental, or like unto the wind, so as they may penetrate all things: but I refer this subtility unto the exquisite, subtle, and sharp understanding of the senses: as also unto the affects, which do follow the body, and which shall not be gross and full of impediments; neither shall they trouble the mind. And to this purpose might be bend that saying of Paul; It is sown a natural body, 1. Co. 15, 49. but it shall rise again a spiritual body. By which words he meant not, that the body should be transformed into a spirit; but he taught, that the human body (saving the nature thereof) should, as much as may be, draw unto the property of a spirit, as touching knowledge and affects. These notable properties have the schoolmen gathered, being confirmed by the holy scriptures. And yet have they not declared all: 1. Cor. 2, 9 for saith Paul to the Corinthians; The eye hath not seen, nor the ear hath not heard those things, which God hath prepared for them that love him. Ubiquity in no place attributed unto the body of Christ glorified. Neither must we leave untouched, that neither the holy scriptures, nor fathers, nor schoolmen, in any place, have attributed, either unto the flesh of Christ being risen, or to other saints, the gift of ubiquity, or prerogative of no certain place. Wherefore it is to be marveled at, that this devise so pleased certain men of our age: yea and the schoolmen especially. Thomas Aquinas said, that it is hereby gathered; that because the conditions of blessed bodies do attain unto heavenly properties, their habitation after this life is in the heavens; yea above the heavens. Furthermore, they dispute concerning the age of them that shall rise again; and they affirm that the same shallbe of full growing, of ma●s state, ripe and strong. And hereunto they wrist that, which is read in the epistle to the Ephesians; Till we meet together in the unity of faith, Ephe. 4, 13. and acknowledging of the son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ. But (by their leave) the words of the apostle have no relation to this purpose: for he entreated not there of the fashioning again of bodies, but of the instauration of souls, as the words going before do most plainly declare. But as concerning a perfect age of them that rise again, I do not disagree with them: but yet [I affirm the same] after another sort. When God created the first men, he made them not either infants, or créeples, or else unperfect, or deformed. And seeing the resurrection is a certain new creation or forming again, it is meet that it should be like the first. So that, as those things, which GOD created, were very good; that is, perfect in their kind: even so shall the bodies, which by his power shall be repaired in the resurrection, be perfect of nature. What properties the bodies of the wicked shall have in the resurrection. 60 But what shall we affirm of the properties and conditions of the wicked, when they shall rise again, as concerning their body? In very deed they shall have immortality, but other qualities of the godly they shall not obtain. Nay rather, they shall be deformed with contrary and plain opposite qualities. They shall be altogether destitute of light and clearness: Matt. 22. 13. for as Christ taught; They shall be commanded to be cast into the uttermost darkness. Neither shall they be without sufferings: for they shallbe vexed with unmeasurable torments and gréefs. Mark. 9, 44. There (saith the Lord) shall be weeping and gnashing of teeth, their worm shall not die, and their fire shall not be extinguished. cheerful also and nimble shall they not be, because they shall be cast bound hand and foot into hellfire. Neither (for the cause, which we have now alleged) shall subtility happen unto them; forsomuch as they shall live in tears and weeping, in most gross affects, and in vehement desires: even as it is gathered by the evangelical narration of the rich man & Lazarus. Luke. 16, 24. Howbeit, among those things that I have spoken, this of ours must chiefly be remembered: to wit, What substance the bodies rising again shall be of. that through this diversity of qualities and conditions, the subject, that is, the substance of our bodies is not to be altered: for in any wise the same body and the same flesh is to be raised up. Origin. Neither must we give ear to Origin, which thinketh; that only the body shall be restored, but not the flesh. We must rather believe Christ, which said, after he was risen from the dead; Luk. 24, 39 Feel and see, for a spirit hath no flesh and bones, as ye see me have. And if the same body shall rise again, the same flesh and members shall also be restored. A place also shall be appointed for them: for these things cannot consist without a place. But that the subject shall be all one, Paul plainly proved, when he said unto the Corinthians; 1. Co. 15, 53 This corruptible must put on incorruption, and this mortal must put on immortality. The pronounce demonstrative [This] doth plainly declare the substance and very human nature of a body. Yea, but thou tellest me, verse. 13. that the same apostle, in the sixth chapter of the same epistle saith; Meats are ordained for the belly, and the belly for meats; but GOD shall destroy both it and them. It is also said, that The blessed shallbe as the angels: Matt. 22, 30. so as they shall neither marry wives, nor the women shall be married. To what purpose shall variety of sex be in the blessed, which rise again; to what use, or to what end? We answer, that indeed God, in the everlasting felicity, will take away from them that be raised up, the use and action of these parts: but not the substance and nature of them. And being demanded why the things themselves shall remain still, To what end shall remain the parts of the body whereof shall be no use. the use and action being taken away: we answer, that therefore they shall remain, because they belong to the wholeness and perfection of an human body. For if all these things should be taken away, what part thereof would be remaining? First, the throat should be plucked out, the stomach, and all the bowels, whereby dregs have their passage, and flowing humours are distilled. Further, it is meet, that those parts, which we have rightly used, while we lived here, should be benefited with reward together with us. And seeing blessed men did honestly and temperately use their throat, their taste, and their belly, and chastely kept their inferior parts; why should they not receive these parts, that they may be crowned together with them? 61 Neither is it a firm consequent; The use of certain parts and members is taken away; Therefore they themselves also must be taken away. It doth not so come to pass in nature: An old barren woman, A similitude. which can no more bring forth children, or give suck, is not therefore deprived of her paps; nor yet of those parts, which served for procreation. Yea, and a valiant and noble emperor, which hath done many worthy acts in battle, when he dieth, hath his armour, which sometimes he ware, fastened about his tomb; although he is not to use the same any more afterward. And the ships, which sometimes bore away the victory upon the sea, albeit that men cannot use them any more; yet do they draw them up into docks, and will have them preserved there, for a perpetual memory of the things that were done. Yea and Christ himself also being risen from the dead, brought again with him the scars of his wounds: and said unto Thomas, which doubted; john. 20, 27 Put thy fingers here into my side, and into the holes of the nails, and be not unbelieving, but faithful. The wounds had already performed their part, for by them mankind was redeemed; and yet had he them after he was risen from the dead; to the intent it might be perceived, that it was the very same body, which had suffered before. Exod. 3●. ●8 1. Kin. 19, 8. Elias also and Moses, when they had fasted by the space of forty days, had not in vain their mouth, throat, and belly; when as nevertheless they used not them a long time. 62 But I return to Origin, who thought, that the body should rise again, but not the flesh. But we in the creed do confess not the resurrection of the body, but of the flesh. But this father, as we gather out of his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith; that There be two errors noted, as concerning the resurrection. The first he maketh to be ours, which think, that flesh, blood, bones, and the very same members, are to be received, when we shall be raised up. For this he supposeth to be absurd and fond, and over gross: because he thinketh, that it would follow thereof, that we should eat, drink, and marry wives again. But how weak this argument is, we declared before, when we showed, that it is meet and convenient, that without use and proper functions, these parts shall be received at the blessed resurrection. Another error he maketh of certain heretics, which altogether denied the resurrection of the dead, attributing eternal salvation to souls only: and of such, as were bold to call the resurrection of Christ, a fantastical resurrection; as who should say, it were only showed by an imagined vision. Wherefore he, having set down these two errors, as certain extremities, pretended to allow of a certain mean way. He said, that when the soul shall be separated from the body, the four principal things whereof the body consisteth, retire themselves again to their own storehouses of nature: so as the flesh goeth into the earth, the breath into the air, the blood and other humours into waters, the heat into heaven. These he affirmeth, do not perish, when they come there; but are so mingled with those elements, as they can be no more discerned or drawn away from thence. Howbeit, he affirmeth, that the bodies shall rise again; and so rise again, as to every one shall be given his own proper body, and not an other man's. The body of Peter (as he saith) shall be given to Peter; of Paul, to Paul: because it is not meet that sins should be punished in a strange body, and not in the same, by which they were committed. And after what manner this may be done, he thus declareth. In seeds there is engraffed by God a certain nature and power of things, that it may draw unto it all the matter that is to come, and the corporal substance of things which do come from thence. Yet nevertheless, in the seed of the tree are not seen the fruits, the flowers, the leaves, the branches, the bark, or the body: whereas otherwise, the nature & power of all these things hath being in the same. Even so he judgeth to be in the ashes and matter that remaineth of our bodies. And he calleth that power by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or (as Erasmus corrected it in his scholies to jeronymus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A preserving place, or séed-store of the dead. And this he saith shall at the time of the last judgement, shoot forth and bud out human bodies; but not flesh, bones, and blood, lest in heaven we should have need of meat and drink, of marriages, barbers, and of handkerchiefs to wipe away the uncleanliness of the nose. And when he denieth that the flesh shall return, he abuseth the words of Paul, wherein he saith; Rom. 8, 8. that They which be in the flesh cannot please God. For the apostle, [By flesh] meant not in that place substance and nature: but corruption, viciousness, and lewdness. Even as in the book of Genesis, GOD said; Gen. 6, 3. My spirit shall not rest upon these men, because they be flesh. And by Paul it is written; Rom. 8, 9 But ye be not in the flesh, but in the spirit, if the spirit of Christ dwell in you. Wherefore Origin judged, that the body of them that rise again, shall be Homogenium; that is, of one and the same nature. Now (saith he) we see with eyes, we hear with ears, and we go with feet: but then we shall see, hear, and go with that whole body. He moreover abuseth the words of the same Paul unto the Philippians, when he said of jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is; Phil. 3, 21. He shall transfigure the body of our humility. For this he also understandeth to be spoken of the nature & substance of our body; whereas it respecteth only the changing of qualities and conditions. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence that verb is derived, belongeth to the predicament of quality: and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, Form or Shape, whereof is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Conformed. These things if Origin had weighed, he had not so foully fallen, as to say, that the bodies of them that rise again, shall be airy or elemental, so as they should not be subject, either to seeing, or feeling; but shall be invisible, and unpalpable. Yet did he leave them a place: for he said, that they should not be removed, according to the variety of places: where in the mean time, they which confess, that flesh and bones shall be restored again unto us, do take away place from them. But I return to Origin, who teacheth, that indeed the bodies shall rise again, but not the flesh. But these are distinguished, A distinction of the flesh from the body. as the general and the special kind: for every flesh is a body, but every body is not flesh. For flesh is that consisteth of blood, and veins, and skin, and also of bones and sinews. But of bodies, some be airy or elemental; such as Plato assigned to certain spirits, & unto our souls, wherein, as in a certain chariot, they should be carried, and joined to the outward body, which is the more gross and more earthy. And those bodies, which he imagined to be on this sort, might not be either felt or perceived. There be also other bodies, which may both be seen, and felt; when as yet they be no flesh: as is a wall, and wood, which be sensible bodies, and yet no flesh. So as the body, which is the general word, is drawn by the flesh into a special kind. Which is proved by the words of Paul unto the Colossians, Col. 1, 21. who saith; When ye were strangers from Christ, and enemies by cogitation in evil works, hath he yet now reconciled in the body of his flesh, Col. 2, 11. through death. And in the same epistle; With circumcision made without hands, by putting off the body of flesh, subject to sin. This was the opinion of Origin, out of the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as jerom reporteth in his epistle against john bishop of jerusalem. Origins error. 63 He greatly erred in many things concerning this matter. First, he fondly reasoneth of that séed-store of dead men, remaining after death in the ashes of them that be departed. For what need is it to appoint an original of the resurrection in the matter of our body? The action of raising up from the dead, is all wholly in God: neither are there any powers of the body, whereby it should spring up again. And to note this by the way: A rule. The fathers must be warily read. some of the ancient fathers must be read very circumspectly; because they seem to attribute unto the Eucharist, that which Origin hath assigned to reason, and to a power engraffed in the bodies, which is not extinguished in them that be dead. Of this matter did Irenaeus in his 4. Irenaeus. justinus, book, and justinus in his apology unto Antonius the emperor write, and said that our bodies, when they have received the Eucharist, Whether the Eucharist profit unto the resurrection. are no more mortal, because that sacrament is become unto our bodies a preserver unto life everlasting. If these things should properly & absolutely be understood, as they seem to be at the first sight (as though they should teach, that the body and blood of Christ passeth into the true nourishment of bodies, and so in them to be the beginning of the resurrection) the opinion would be very absurd. For the very meat of the body is concocted, digested & distributed among the parts, and is also converted into the substance and nature of him, which is nourished. But the body of Christ being impassable, cannot be changed into other bodies; even as also it cannot be buried with them. Yet did those fathers truly write, so as their saiengs be fitly understood. Wherefore, let us understand, that the faithful in the supper of the Lord do receive bread and wine with the mouth of their body, and they with their mind and spirit do receive the body & blood of Christ, even in such sort as he was given upon the cross for our salvation: and that in receiving these things by faith, we be justified and regenerated, or we be confirmed in righteousness and spiritual birth. But justification and regeneration, which be in the mind, do make the body itself capable of resurrection. And in this respect we may say, that the outward elements which we receive with our body, are a preparative to the resurrection; because they be instruments of the holy Ghost, whereby he stirreth up faith in us, which is the very original of resurrection. 64 Herein moreover Origin erred, Corpus homogen●…. in judging that the body, which he acknowledgeth in the resurrection, shall be of one and the same nature: so as the whole shall see, the whole shall hear, and the whole shall go; as though it shall not have eyes, ears, and feet, distinct one from another. Furthermore, Matt. 17, 2. Christ in his transfiguration, when he gave to his apostles a pattern of blessed bodies, was not so changed, as that he went into a round figure, as be the bodies of the sun, moon, and stars. His face remained several from the rest of his parts: for the evangelist writeth, Luk. 24, 43. What manner of body Christ had after his resurrection. that His face did shine like the sun. Furthermore, when as after his resurrection he did eat and drink together with them, I judge he did it with his teeth, mouth, throat, and belly; not with his feet, or the skull of his head. Also he talked with them, and that no doubt with his tongue and mouth; not with his knees and legs. Besides, it is said in plain terms, john. 10, 10. that he showed his side that was piersed upon the cross; wherefore he had the same distinguished from the other parts of his body. So as these members were either members in very deed, or else counterfeit members and delusions. If they were very members, let these men agree, that bodies with their several members, shall be restored in the resurrection. But if they were delusions and counterfeit things, the truth of the resurrection is ill proved by a lie. But they will say, that these were certain prerogatives belonging unto Christ; because he was not, as we be, conceived of man's seed; but by the help of the holy Ghost was fashioned in the virgin's womb. Howbeit, for my part, I take the resurrection of Christ to be the image and similitude of our resurrection: so that if to him were restored his own proper parts, they shall also be restored unto us. But they add, that these things were done of the Lord, with his apostles by a certain dispensation; when he was raised up from death unto life: otherwise he showed the condition of his body to be airy and spiritual, Luke. 24. 16 Ibidem. 3● when as he so dealt wish his apostles as they knew him not; and vanished not out of their sight, in such sort as he became invisible: as also, when he entered in unto them, the doors being shut. But the apostles knew him not, in respect that he himself was invisible, or that he wanted flesh and hands: but because (as saith the evangelist) their eyes were holden, Ibidem 16. that they should not know him. Wherefore, when as they knew him afterward, he writeth, that their eyes were opened; to the intent we should know their eyes to be letted, and no diversity to be in the body of the Lord. Further, he withdrew himself upon the sudden from their eyes, neither did they see him any more; because their eyes were let, that they should not perceive his departing. Apollonius the conjuror vanished away before Homitian. Apollonius Tyanaeus, when he was in the council before Domitian, was suddenly taken from among them, neither did he appear any more: not that his body was made invisible, or vanished into air; but because the eyes of them that were present, were held by the conjuring of devils, that they could not see him while he was yet present, or when he went away. Therefore that which was done by devilish sorceries, about the body of a profane man, shall we deny unto the body of Christ, in whom was present the perfect Godhead? john. 20, 19 Also, the argument as touching the doors is weak: for it might be that he came in unto the apostles, by the house top, or in at the windows, when as the gates were locked. And perhaps at his coming, the doors gave place, and made passage for him. But what needeth much speech? Ezech. 37, 7 Ezechiel making mention of the resurrection of the dead, speaketh nothing of an airy or elemental body, but he saith that the bones came unto bones, and every one to his own joint; that they were jointed together with sinews, covered with flesh, and skin put thereupon; and that at the last, they stood upright upon their feet. And so the prophet describeth bodies, even as he knew that it would come to pass at the resurrection. And job saith; job. 19, 26. In my flesh I shall see God, with these eyes of mine, neither shall I be another, but as touching substance, the very same that I now am. These things are so manifest, as they have no need to be explained. That the bodies of them that rise again shall be in a place. 65 And in the resurrection we shall not only have that body, which we now have; but it shall also occupy a place: neither can it be together and at one time in many places, because the nature of bodies, and especially of human bodies, suffereth not this: for seeing they be limited, and described with their parts, members, and lineaments, they must needs be contained in certain places. And yet notwithstanding at this day, there be found some so shameless and untemperate, who to defend their opinion, either of ubiquity, or of real and substantial presence of the body and blood of Christ in the holy supper, dare require of us to prove unto them, and that out of the holy scriptures, that a body can not be without a place, and that it can not be together at one time in sundry places. What if we again for our part, should demand of them, that out of the same holy scriptures they should show us by express words, that a definite body may be without place, or together at one time in sundry places? certainly, unless they will use other canonical books than those which the catholic church acknowledgeth, they shall never be able to show us any such testimony. Wherefore the voice of nature, which hath God himself to be author, must be heard. That undoubtedly hath decreed, that these things can not be; even as our adversaries themselves do testify. And Augustine in his epistle to Dardanus hath acknowledged, and Cyrillus also in his dialogs De trmitate, who wrote; that Even the divine nature, if it were divisible, should be of quantity, and in any wise in a place, nor might not avoid circumscription. verily the grounds of nature are not to be new made, except it be when they withstand the word of God. But these things which I have declared, are not repugnant thereunto. Seeing then they cannot show it to be otherwise had in the holy scriptures, let them cease without them to obtrude unto us articles of faith, That Christ his body risen from the dead, was in a place. which are not lawful to be coined without the word of God. But we will follow the teaching of the holy scriptures, which wheresoever they speak of the body of Christ, do every where attribute a place unto him: sometime saying, that he was in Galilee: otherwhile at jerusalem: john. 2, 1. 13. 14. joh. 12, 1. now and then in Bethania, or in the temple, or in the house of Simon. And they so assign him a certain place, as they may exclude him from an other: for he himself saith, Matt. 26, 6. when he went to raise up Lazarus; He is dead, & I am glad that I was not there. Whereby he testifieth himself to be so in the way, john. 11, 15 as he was not at that time in Bethania. And the angel (to the intent he might show him to be departed out of the sepulchre) said unto the women; He is risen, he is not here. Matt. 28, 6, Thus he so went from thence, as he was not there present. After this manner doth Christ speak, and the angel testify. So as the human nature of Christ was comprehended in a place, and was no where else. But they will say; What manner of argument is taken from the power to the act. When we ask the ●…estion concerning power, thou answerest us as touching the fact. Hereunto say I, that that power, which is not showed to have at any time broke out into act, is no hindrance to any purpose. Again, I return to the first demand, and I require, that they will show me by the word of God, how this can be; namely, that a human body is without place, and that it is together in diverse places: but seeing they can not do this, let them cease to affirm, and to set it forth as a thing necessary to be believed. I know they will say, that it is written and affirmed by Christ, as touching the wine and bread of the supper; Matt. 26, 26. and .28. This is my body, and this is my blood. But these words are far otherwise understood, and expounded by the wiser sort, than they understand them: wherefore, a firm and certain argument is not taken from a place diversly expounded. And this perhaps also they will object; Luke. 1, 37. There is nothing unpossible unto God. I know that so it is written: howbeit, that sentence must not be admitted without all exception. 2. Tim. 2, 13. For Paul excepted, when he said; that God is so true, as he cannot deny himself. And the fathers excepted many other things. And it is commonly said in the schools; that Whatsoever things do include contradiction among themselves, cannot be done by God. Furthermore, The Heretics arguments from the power of God. the Heretics abused that saying, who being reproved by the catholics, that they affirmed absurd and unpossible things; answered, that With God all things are possible. Paulus Samosatenus, which denied the distinction of persons, and affirmed the father to be the same that is the son: and being urged by us, that it is unpossible that any should beget himself, granted the same to be unpossible, as touching us, but that with God allthings may be. The place and the body according to the scriptures, are joined together. 66 But I retire myself to the scripture, which acknowledgeth so great a conjunction between a place and a body comprehended therein; as the place being taken away, it utterly forbiddeth the thing placed, to be; which reason would not be firm, but altogether feeble, if it were lawful for a body to be without a place: for it might not be proved, that it hath no being, if the place be utterly taken away. In job, the seventh chapter, verse. 10. when as the prophet would show, that man after death hath no being, saith; His place shall not know him: that is to say; He shall not be. verse. 9 And in the 20. chapter it is written of the taking away of the wicked out of life; The place shall not behold him: that is to say, He shall not be. verse. 36. And David, in the 37. psalm, expressed the same more plainly, saying; Yet a little while, and the wicked shall not be: thou shalt seek his place, and he shall not be found. Thus therefore doth the scripture speak. Whereupon Augustine, whom these men with so great impudency refuse, is not to be accused, when he wrote concerning bodies; that If they be no where, they be not at all. For he did not learn that form of speaking only of Aristotle, or of natural philosophy; but of the phrases of the holy scripture. The places also shallbe in the life to come. Neither is there any reason, why these men should imagine, that these saiengs belong only unto this life, and to the present state we be in; seeing places do also pertain unto the everlasting felicity, in the kingdom of God. For Christ said to his disciples, john. 14, 2. john. 17, 24. when he advertised them of his departure; I go to prepare a place for you. And again; I will that where I am, there my minister should be. And in the Apocalypse we are taught; Apoc. 14, 4 that The company of the elect do follow the lamb whither soever he shall go. But local motion cannot be without place. And that one body cannot be in many places at one time, the fathers did so well know, That one body cannot be in many places at once. as they would not attribute that unto angels. Yea and they proved thereby, that the holy Ghost is God, because he was together at one time in many places, which (as they declare) cannot agree to any creature. And to this opinion did Basil, in his treatise De spiritu sancto, Didymus, Cyrillus, Theodoretus, and many others condescend. But the scripture doth confess the very same of the body of Christ: for Peter, in the Acts said, Acts. 3, 21. that Heaven must contain him, so long as, or until all things be restored. There is a great efficacy, and a great weight of signification in the adverb of time [Until] or [So long as.] For it is showed, that the body of Christ shall so be in heaven, as in the mean time his presence shallbe excluded from our places. There might perhaps be other things brought; but these I judge sufficient for proving of these properties in the bodies of them that rise again; whereof I have hitherto treated. 67 Now lastly we must confute those arguments, which were objected at the beginning; as though they should make against the resurrection of the dead. First it was said, that by the judgement of Porphyrius, souls, for obtaining of the chief felicity (which consisteth in the knowledge of divine things) should eschew all bodies; because those trouble and let the mind, that it cannot apply itself unto heavenly things. Yea and he seemeth for this cause to have forsaken Plato, who affirmed a return of souls to their former bodies. Here we answer, that this Philosopher had respect to human bodies: not as they were instituted at the beginning; but as they be now infected and corrupted. And indeed, so good is God, as at the beginning he gave nothing unto men that was evil, or that might hinder felicity; He saw allthings that he had made, and they were very good. Gen. 1, 31. And it is a ridiculous devise (I will not say a wicked) to affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be said as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a body as it were a sepulchre; because it is as it were the sepulchre of our souls. The body was made to be a help not a detriment unto man. GOD made the nature of man to be bodily, because it might be helped by the body; not to receive detriment thereby. This if it did afterward in some part procure, it must not be ascribed unto God; but unto sin. Neither yet in the mean time is it altogether unprofitable, while we be conversant in these calamities, if a man by faith use the same well. Whereunto add, that it shall be restored unto us so corrected and amended in the blessed resurrection, and so furnished with excellent conditions and qualities; as it shall not diminish the desired felicity, but it shall rather augment the same. There was an other argument; namely, that after death the parts of our body are so resolved into elements, from whence it is taken, and so mingled with them; as thence forth it can be no more dissevered and brought forth. But this is to judge over meanly and basely of the power of God, when we will not attribute as much unto him; as we grant unto the endeavours of men in this life. A similitude. If water be mingled with wine, there be such men, as can dissever the one from the other again. Further, goldsmiths and finers of metals can resolve into their parts, those lumps, which are mixed together of gold, silver, brass, and steel. Neither doth there want such, as can of every dry and hard thing press out oil, or liquid fatness. And shall not God (who is declared to be omnipotent, and could create the world of nothing) be able to draw human bodies out of the ashes again? And therefore it is written in the Apocalypse, the twenty chapter; Apoc. 20, 13 And the sea gave up her dead, which were in her; and death and hell delivered up the dead, which were in them, etc. 68 But it may be (say they) that human flesh should be devoured either of fishes, or of birds, the which afterward may become the food of men, and be converted into the flesh of another man. What is to be judged of them, which are consumed of fishes and birds. Hereunto we answer, that certainly the dust and ashes are raised up, not as they were the substances of fishes or of birds; but as they were of a man first consumed by them. Neither shall the latter man (which fed of those fishes and birds, and turned them into his own flesh) be raised up with the augmentation or matter of the other man, which went before him. The very which answer may be made concerning the Anthropophagi. Certain men which live by the eating of man's flesh. And that the matter may be the more plainly known; we must understand, that in the nature of things, there is no need about the keeping still of the substance of one and the selfsame body, that all things, which were in it, should perpetually remain in the same. For the matter of our body doth continually shed and fall away; the hears and nails do shed, and are clipped; many things flow out by the mouth, by the nostrils, and by other excremental parts: further, the natural heat doth alway spend the vital moisture; and the substance, which floweth out, is repaired again by new eating and drinking: and this is done every hour, and yet do not the bodies cease to be the same in number. Which also we see come to pass in trees, A similitude. whose fruits are gathered, whose leaves fall, and whose branches are each year shred; when as yet the same trees do remain very long the same in number. So that if the whole matter together should be taken away, that unity might not be appointed: but because the matter avoideth by parts, and that the new matter, which is gathered by meat & drink, is joined to those that were before; therefore unity is retained, especially where one and the selfsame form endureth, and is preserved. Seeing therefore unto the truth and unity of a body, there is no necessity, that all things, which passed through the same, should be in it; it may be that GOD doth not lay up in the resurrection, for such as were consumed by the Anthropophagi, the flesh of those, which did eat them; but that he will restore other things, which at sundry times flowed from their body. And if perhaps any thing should be wanting, he will supply it by his power: even as an addition of flesh was given to the rib of Adam, Gen. 1, 11. when Eve was form thereof. But if a man will say, that it may happen, that the Anthropophagi did not feed of any other thing than man's flesh: we say that this is to small purpose, seeing they have also other brute beasts, which they feed of. They do also use milk, and the grains called millet, and panic, and such other like meats. Wherefore the substance to some shall be all one, that it was in others, & it shall be diminished, which was too much. There was brought another reason; If there be a resurrection to come, there had been no need of new generation; But the same (as we see) is continued, Gen. 1, 28. Gen. 17. and God commanded it as well before the flood, as after. But they, which reason after this sort, Generation shall have an end. aught to consider of two things. First, that procreation endureth to the end of the world: but that it is to take place no more after that time. Further, when generation was commanded, there was no condition added, that it should be perpetual. Wherefore the argument is most weak: for it is taken from the nature of things present, whereas this state of ours is sometimes utterly to be changed. 69 Besides this, it was said, that In death the essential beginnings of man are destroyed: That the essentall beginnings perish not by death. and not the body alone, but the inferior parts also of the mind. For the powers of the senses; namely, of fervent desiring and being angry, do perish as do those, which serve unto nourishment and procreation. We answer; that the use indeed of these things doth surcease by death, but that the powers themselves are not extinguished, but be kept whole in the soul, which is severed from the body: so that when the body shall be restored thereunto, the exercise of them shall be restored also, except that which declareth itself to belong either to procreation, or nourishment of the body in this life. Furthermore, it was objected; that One and the same unity of body cannot be preserved, when as the life or continuance thereof shall be broken off. For the being, wherein we be, consisteth in a certain succession, or continuation of life. And indeed we see, that walking, when it is broken off, if it be afterward renewed, is not one and the same in number. And it was added, that in augmentation, the same thing happeneth as touching other qualities. A similitude. For health being discontinued by reason of sickness, when the sick man is restored, health indeed returneth; but it is not the same in number: for as well the old things brought forth, as the new, are diverse. Hereunto we say, that this indeed is true, and altogether taketh place in those efficient causes, in which the action, or thing itself brought forth, is distinguished from the efficient cause: as it cometh to pass in all causes created. But the resurrection is the work of God, wherein the action is not divided from the nature and substance of the agent itself. And lastly, whereas it was alleged, that the heap of those things, which passed & fell from the body, should be monstrous; and that if all things should be restored at the resurrection, men's bodies should be of exceeding greatness: but if on the other side, all things shall not be laid up in store; what reason can be assigned, why some parts should be restored more than other some? Not all things, which have passed from our body, shall be restored at the resurrection. I answer; It hath been already said, that not all things which be cast forth of our bodies, shall be received when we rise again: but only those things, which make to a just and convenient quantity. But why rather one sort than an other are kept in store, we must commit it to the judgement of God, who disposeth all things with singular wisdom. 70 Now it resteth, that we dilate of those places, which in the holy scriptures seem at the first sight to be against the resurrection. In the 78. verse. 39 psalm it is written; And he remembered that they were but flesh, their spirit or breath departing away, and not returning again. For the exposition of this place, the scope must first be considered; namely, that God was led to take mercy of his people, because their infirmity was known unto him. So as, because of their frailty and feebleness, therefore had he mercy upon them, and scattered them not abroad with one only stripe. Sometime the spirit is said to be against the flesh, in respect that the flesh is said to be weak, and the spirit strong and valiant. So said Christ unto his apostles, when as they slept, Matt. 26, 41 while he was in praying; The spirit indeed is ready, but the flesh is frail. And isaiah in the third chapter, isaiah. 31, 3. describing the weakness of Egypt, saith; Egypt is flesh, and not spirit: that is; It staggereth with feebleness, Sometime the flesh & the spirit taken both for one thing. it standeth not firm and strong. But sometime the flesh and spirit are taken both for one thing, and both betoken infirmity; even as in this place: where the same thing is repeated in the latter clause, which is spoken in the former. In this place therefore, the spirit is not meant to be the soul of man, or the divine inspiration; but the breath, blast, and wind, A similitude. which being gone and passed, perish, and are restored no more. When the life of man is finished, we begin not again at the original; neither do we bud forth as trees and herbs cut down: but we lie in the dust, not returning unto our former state. When I say, that after death men be not like unto herbs, I am not against David, who saith in the 103. psalm; verse. 14. He knoweth his workmanship, he remembreth that we are but dust. The days of man are as grass, and as the flourishing flower of the field; the wind cometh over him, and he is withered, and his place hath known him no more. Wherein man is like and unlike unto the grass. Herein standeth the similitude, that the sudden and unexpected destruction of flourishing man, may be perceived: but in this is the similitude taken away, that men do not spring forth anew, like unto plants and herbs. There is showed moreover, that there is nothing found in man to provoke God unto mercy, but misery. But if spirit be taken for the soul; then we will say, that the prophet doth weigh of man, and consider of him according to his own nature and strength; and truly pronounceth, that his spirit doth so departed, as it returneth not. For the blessed resurrection is a miracle, & not a work of nature. This scripture speaketh not of man, according to those things which he shall receive, through the bountifulness and power of God; but according to the faculties and strength, which it hath by nature. Also it is written in the book of Wisdom, the 15. chapter; verse. 8. His spirit shall go forth of him, and it shall not return again. And no man doubtless hath brought with him from his mother's womb, or from the originals of nature, the power to rise again. Indeed our soul hath a being after death, but it hath no power of itself to return unto the body which it had. Nay rather, if God should remove from it his preserving power, it would fall to utter ruin. This is the common and received exposition of this place. Howbeit, there is an other sense, which cometh to my remembrance, no less profitable than both the former. When the Israelites were pressed with adversity in the desert, and were for just causes punished by God; they cried unto him, that they might be delivered: but this they did very unperfectly, which was not hidden from God. Yet nevertheless, he had mercy upon them; because they were flesh, that is, of a corrupted nature: and for this cause they oftentimes fell again into the same sins. Also their spirit, that is, their earnest motion of praying and invocating of the true God jehovah, was not steadfast in them; but in a manner passed by them, and returned not, seeing they fell again to idolatry, after the deliverance obtained. Wherefore these were Chronij, that is, Temporizers: as we read in the parable of the seed in the eight of Luke. verse. 13. 71 In the 115. psalm, verse. 16. it is written; The heaven of heavens is the Lords, but the earth hath he given to the children of men. Whereupon some do gather, that men are so become bound to the earth, as heaven doth not belong to them. But they are far deceived: for from thence is drawn abundantly, the goodness of God, which hath no need of earthly commodities, neither hath it any manner of need of worldly wealth; and yet did it bring forth the whole world, howbeit unto the use and commodity of men. But that God hath no need of those good things, hereby it is proved; that he dwelleth in the heavens, whither these things ascend not; and where they cannot grow. Neither yet did the prophet so affirm God to be settled in heaven, The essence and power of God is every where as he denieth him to be every where: for the essence and power of God is in all places. But he is peculiarly said to dwell in heaven; because his presence is there meant to be more famous, How God is said to be in heaven. more mighty, and more effectual: as well for the splendent and ample light, for the constant motion of the circles, and proceeding thereof in excellent order, and for the sundry and manifold influences; as also, because from the parts above we have winds, clouds, rain, hail, lightnings, thunder, etc. Neither doth the prophet utterly exclude men from heaven, as though they should never come thither: for thither they shall come, which have lived godly; but that must be at their time appointed. So as the Psalmist speaketh of the time of this life, as the state of things now stand. But presumptuous men have sometimes abused the words of David; so that some have thought, that it should be lawful for them to do any thing upon the earth, to rob and slay, to turn all upside down, as though God doth not mark these things, as he that only dwelleth in heaven, and walking about the limits of heaven, taketh no care of our doings. Again, others have so wickedly wrested these words; that seeing God hath heaven to himself, and hath given the earth unto the children of men, there is no cause why we should aspire to heaven; but rather that every man provide for himself, (as many parts of the earth as he can get. Of this mind they seem to be, which couple field to field, and house to house; so as they scarcely suffer a foot of land to be possessed by others. Further, the prophet proceedeth, and saith; The dead shall not praise the Lord, Ibidem. 17. That even the dead do praise the Lord. nor yet all they which go down into silence. The mind of the suppliant is, that God would spare the godly men; lest they being consumed, there should be a want of such, as would set forth the praise of God. But thou wilt say; If the senses of souls, and the life of them that be departed be taken away, will there be a want of such as should praise God? True in very deed it is, that in heaven there willbe no want. But he hath appointed to receive fame and praise, not only in another world, but even here also upon the earth: which will not come to pass, if the godly be consumed by the wicked. And God hath so ordained this, as he brought forth man for this end. Otherwise he gave also the earth unto cattle, unto lions, and also to serpents, flies, and creeping beasts: for all these things are there brought up and nourished, but yet not so as men be. For we be placed in the world, that we should publish and set forth God: this cannot the dead do here, seeing they be far from this world. And therefore it is said; The dead shall not praise the Lord; namely, upon the earth. Indeed brute beasts, and dumb cattle, have their abiding upon the earth, and therein are fed and nourished; but they were made for the behoof of man: but unto this manner of end they are not advanced; because they are not so endued with reason, as they can give thanks, call upon and celebrate the name of God. Hereby let us gather, that the earth is given unto men: not to the intent that they should rashly abuse the same, and that they should devour the good things thereof like unto brute beasts; but celebrate and extol the name of God, even as they are continually invited by his benefits. Which being only done by the godly sort, if they be oppressed by tyrants and wicked persons; who shall remain to declare and sing out the praises of God? The wicked do blaspheme the name of God: so far is it off, that they magnify & extol it. The repetition of the word; What is meant by the repetition of the word heaven. namely [Heaven of heavens] doth betoken a certain famous and excellent region of the heavens, wherein God and Christ dwell with the saints. 72 But let us come unto Ecclesiastes, where, in the third chapter it is written; verse. 19, that Men and cattle have one manner of end, both the one and the other do die, and they have all one manner of spirit or breath: and who knoweth whether the spirit of the sons of Adam go upward, and the spirit of beasts go downward? He had said a little before, that the successes of the godly and of the wicked are all one; and that thereby it cometh to pass, that no man knoweth by the outward fortunes and events of men, who are beloved of God, and who be hated. But now he compareth man with cattle, affirming that the conditions and qualities of them all are one and the same. But these must we distinguish, because some be general, and some special. As to the special, the conditions be not all one in every sort: for cattle be four-footed, but men be twofooted; the cattle are without speech, but man doth speak; cattle be not capable of vices and virtues, but men are garnished with virtues, and polluted with vices. Wherefore Solomon, in that place treateth of general qualities, as well of men, as of beasts. For as men be borne and bred up, so cometh it to pass with cattle: as those be dissolved into ashes and elements, so doth it happen unto men, as touching the body: as beasts be fed with meat, and quench thirst with drink, and engender their young ones: so do men likewise. And whereas it is said, that the spirit as well of the one as the other is one, that must not be referred to the soul: as though Solomon judged, that all men have but one soul; averroes and Peripateriks'. as Auerroës', and other of the Peripatetiks did think. But by the spirit he understandeth the wind or breath: for brute beasts and men do breath all in one air. By the spirit Solomon understandeth the blowing and breath. Indeed the spirit of man goeth upward, and the breath of beasts downward: but who knoweth this? Who is able to prove it by strong natural reasons? It is not denied by Solomon, that these things happen; but he saith, that the knowledge and understanding of these things are scarcely, or not at all extant among men, as touching natural principles. And whereas he saith; Who knoweth? He (as jerom interpreteth) doth show a difficulty: not an utter impossibility. For Socrates, Plato, Pythagoras, and some other philosophers, attained after a sort to the knowledge of immortality of souls; by what means I stand not to prove. In the same book of Ecrlesiastes, the ninth chapter, it is written; verse. 10. In the grave that thou goest unto, there is neither work, cogitation, knowledge, not wisdom, etc. These things (as jerom saith) pertain unto the good works, whereby it is the part of the faithful to approve themselves unto God, while they live in this world; In the world to come there shall be no place for good works. because in the ●ther life they shall have no place. In this life must we believe the word of God, that we may be justified; here repentance must be taken in hand; here the sacraments must be received; here alms must be bestowed: because after death, there is no place reserved for these actions. And thus spoke Christ in the Gospel of john; Now work ye while it is day, otherwise the night will come, wherein no man can work. Gregorius Neocaesariensis referreth the places, which we have alleged out of Ecclesiastes, unto Solomon, who wrote these things of himself. Because, when he gave himself to pleasures, he in a manner felt his mind to grew beastly, and to be infected with these cogitations; namely, that the end of man and beasts should be all one; that after this life, in another world, there remaineth not either cogitation, or work, or wisdom, or knowledge. And assuredly it cometh to pass, that they, which be occupied in such beastly cogitations, do eftsoons every day burn in the lusts of delights, and do more and more grow beastly. So as this interpreter doth not think, that these things were approved by Solomon, The book Ecclesiastes is thought to be the repentance of Solomon. whom he thinketh to make report of the things, which he affected of old, and of the which he repented: because this book of Ecclesiastes is accounted among the jews; The Repentance of Solomon. Wherefore the voluptuous and delicate men, to confirm themselves in their beastliness, do say, that as well men as beasts do die, that there shall nothing remain after this life. Let us use therefore no measure in carnal and earthly delights: and (as Paul said; 1. Co. ●5, 3● ) Let us eat and drink, for to morrow we shall die. Also Olympiodorus an interpreter of the book of Ecclesiastes saith; The sale●… of Olympodorus. that First these things do belong unto the life of the body; wherein (as it hath been said) many qualities are common, as well to men as beasts. secondly, that they which bend themselves wholly to pleasures and deligths, do rather approach to the nature of brute beasts. And therefore he will have us here to be admonished, that we should withdraw ourselves from these things, lest we in our manners degenerate into brute beasts, whereas we be made unto the image of God, and ordained to become one day like unto angels. lastly, he interpreteth them to be men, which rightly use reason; but those to be beasts, which have utterly addicted themselves to flesh and affections. But who (saith he) knoweth those men, which belong unto the one sort, or those which belong unto the other; seeing the conditions of men are secret and hidden? So as it may be, that Solomon spoke these things under the person of voluptuous men; or else (as it seemed to Gregorius Neocaesariensis) he had in remembrance his own person. 73 job, in the 14. chapter, verse. 7, etc. seemeth to make men of worse condition, than either trees cut down, the rivers, and the sea. For a tree cut down, springeth again, and returneth to his former state. And rivers, although through heat they be emptied of their waters; yet are they abundantly restored unto them again. And the sea, albeit every six hours it depart from the dry land; yet covereth it the same again. But it fareth not so with man, when he is dissolved by death; because he returneth no more, neither is he restored to his former state. These things doth job there lament, and that truly in very deed, if man should be considered in his own proper nature; namely, without the word of God, and without Christ. But if it be considered, that even he himself, that was entangled in these things, hath a bane, wherein he being washed, doth not only revive again, but returneth from death to life; we must otherwise determine of him. It is further to be noted, that a time is limited, wherein the dead return not unto life: seeing it is there written; Until that heaven shall pass away. Ibidem. 12. In which words are noted the end of the world. job then denieth not, but that men shall rise again, after heaven is passed away. And much more doth he seem to affirm this, when in the same place he seemeth to compare death unto sleep, and maketh mention of men that shall be wakened. For sleep is not perpetual; but hereunto is ordained, that it should be limited by watching. Yea and he added in the same place; job. 14, 13. Who shall bring to pass, that thou wilt hide me in the grave, until thy wrath be overpast? By which form of speaking he showeth, that there will be an end of God's wrath: and that death shall once have an end. And yet more plainly he saith; Ibidem. And to appoint a time wherein thou mayst remember me. And he afterward beareth record, that he waiteth for a renewing. And straightway he saith; Thou shalt call me, & I will answer thee; namely, I rising from the dead, thou undoubtedly shalt stretch forth ●…y right hand to thine own workmanship. Yea and some have expounded the same place by an interrogative point, as though it should be an argument from the less to the greater: saying; Shall a tree cut down, a river, and the sea be restored to their former state, and man not attain thereto? It is not likely, seeing man is far better than these things, & thou with no less care regardest him. And undoubtedly Aben-Ezra granteth, that the resurrection in that place is understood. But those things seem to be somewhat more difficult, which are spoken in the 7. chapter of the same book, job. 7, 7. where he saith; Mine eye shall not return to see good things. Howbeit, this must be understood, as concerning the good things, which pertain unto this life. For after the resurrection, the dead shall not return again to eat, to drink, to beget children, as they did before, while they lived here. Moreover, he saith; The eye shall see me no more: Ibidem. 8. which seemeth to be nothing else, than that after this world, there shall be no bargains, covenants, & intercourse between men, as there was before. To this he addeth; verse 9 The cloud is gone, and returneth no more: even so, he that descendeth into the pit, ascendeth not; neither returneth to his own house, neither knoweth any more his own place. 74 These things (as I have hitherto warned) are spoken as touching the strength of nature: and if a man be considered to be without God and Christ, as he is in his own nature corrupt and unperfect; and also, if death and hell be weighed of, according as they be indeed. For these things cannot be overcome by natural strength. Wherefore it is said; that In hell there is no redemption: because no man by the help of man, or by the power of nature, can be called back from thence. But if we embrace Christ with a perfect faith, forsomuch as he overcame sin, death, and hell; we have thereby great redemption in him. 1. Sam. 2, 6. And in the book of Samuel we read, that It is God which leadeth us down unto hell, and bringeth us back again. Neither are we to pass over, A similitude. that by that similitude which job useth of the cloud, which suddenly goeth away, is noted the shortness of our life. Even as james did also in his epistle, when he said; What is your life? Even a vapour that appeareth for a little while. Afterward he saith; It shall not return to his own home. Which is nothing else, but that these conditions of this life, shall not be received again after resurrection; to wit, that any man shall again be a prince, an householder, husbandman, citizen, or in such other state. Neither did Aben-Ezra dissemble, that by this place also the resurrection of the dead is not disproved. There was another argument brought out of the words of Daniel; because he wrote, that many should rise again, and did not say [All,] whereby grew a suspicion, lest he should make the resurrection particular, & not (as it is showed to be) universal. Howbeit, we expounded this saying of his, and declared, that he might not say [All:] seeing many are to be found alive at the last day, who in very deed shall not die, but be changed. Nevertheless, the prophet in that place touched the resurrection, as well of the godly, as of the wicked: when he said; Some shall rise unto ignominy, and others unto glory, and that everlastingly. Neither also is that any hindrance, which is spoken in the psalm; namely, that The wicked shall not rise in judgement: because he there treateth of the cause, and not of the nature and substance of them. They shall not stand (saith he) but their cause shall be overthrown: for they shall not be quitted at the tribunal seat of God, but shall be condemned. These answers have we made to the objections, A conclusion of this treatise of the resurrection. and (according to our promise) we have expounded the principal points of this treatise. And now there remaineth, that we endeavour earnestly while we live here, to have a part in the first resurrection: providing, that our faith may be excellent, our charity fervent and effectual, our hope firm and constant; and that our actions, aswell inward as outward, may be christian and well ordered, and that we subdue the wicked motions and affections of the flesh; altogether conforming our will and mind unto the law of God. In performing whereof, we shall after the former, obtain that latter and blessed resurrection. The xuj. Chapter. Of the taking up of Elias, and Henoch. In 2. Kin. 2. verse. 11. NOw it seemeth good to discourse of the taking up of Elias; and what I have determined to speak of, I will divide into three principal points. A division of this treatise. First, I think it meet to be understood, whither Elias ascended, that is, what place he hath occupied by his ascending; secondly, whether he be dead, and whether he enjoy his body, or hath put off the same; thirdly, if he liveth, whether he shall return unto us, and to what end he was taken up. But forsomuch as this lot; namely, to be taken up, was common, aswell unto Henoch, as unto him (as we read in the fift chapter of Genesis) we will entreat of them both together. verse. 24. Howbeit, A comparison between the taking up of Elias and Henoch. this testimony of Henoch differeth from the history of Elias; because therein is no mention of the place, whereunto Henoch was translated. But in very deed it is written of Elias; that he was taken up through a whirlwind, into heaven: How and whether, Elias was taken up. albeit some man may suppose that word Schamaijm, to be of the genitive case, as though it were said, In a whirlwind of heaven; that is to say, that Elias was taken up in a heavenly whirlwind. But the interpretation that is received in a manner of all the expounders, is that that word should be understood, as put in the accusative case: and noteth the place, unto the which Elias ascended. Yet have we not hereby any thing certain or defined, because the name of the word heaven, is manifold, and under that name many things are signified. Heaven (among the Hebricians) is this air, wherewith the earth and water was compassed. And sometimes it signifieth those upper spheres, which are garnished with sundry and manifold stars. Also, those high seats of the blessed, which are manifest far and wide above those visible spheres, are called heaven. Albeit many in this our time account heaven to be a certain spiritual and bodiless place of the blessed, which is wholly every where. But this is nothing else but to mingle together the highest with the lowest, and the lowest with the highest. We leaving this ubiquarie and feigned heaven, say not that the seats of the blessed are bodiless; but are wide and largely spread, beyond the compasses of the stars, and beyond the firmament itself. The place whither Christ ascended. Acts. 1. 11. Hereof also we think it cometh, that it is said that Christ ascended above all heavens; as the apostolical history teacheth, and as it is written in the epistle to the Ephesians: Eph. 4, 10. where it is properly understood, that he came to the lower most parts of the earth, (for he was conversant among men in this world:) so must the heaven, whither he ascended, be properly understood to be the highest, if respect be had unto the Antithesis or contrariety. And undoubted credit also must be given unto the testimony of the angel, wherein it was said; that He should come to judge from thence, whither he by ascending went. And Peter in express words affirmeth, Acts. 3, 21. that Heaven must contain him, until the restitution of all things. In which words the adverb [Until] hath great force: for it is even as if it were said; He shall not come out of heaven unto us, before all things shall be restored by the last judgement. 2 Neither only be the latter fathers (as Beda and Strabus) of our side, whose testimonies be recited by Peter Lombard: The first heaven, which is next about the seven spheres. that they affirmed heaven to be Empyreum: not so called, as though any thing were burned in them with 〈◊〉 but because of the fiery light, with which kind the place is perpetually lightened: & they will have it, that the angels were there placed, immediately after their creation. Yea and Ambrose and Basil, being men of great authority among the ecclesiastical fathers, were of the same mind: for they, expounding the works of the six days, demanded whether the darkness was created by God? And they answered, Whether darkness was made by God. that darkness hath no essence and proper nature, which may be brought forth by creation; but that seeing it belongeth unto privation, it followeth of it own accord, the firmament being under put as an arch or vault to an unshapen matter. For they say, that before the world was made, God himself lived in a most splendent light, which being shut forth, remained, when the firmament had been compassed about with inferior things. So as the light being hindered, darkness did result within the world. And of this conjecture of theirs, A similitude. they bring an example of a man, who being placed in the middle-earth region, which is clear with light on every side, maketh and pitcheth himself a tent, either of course cloth, or of very thick leather. This when he hath well closed up, the light is excluded, and darkness therewithin ariseth of itself. By these things it plainly appeareth, that these fathers do affirm the outwardmost part of the firmament to be most bright, which is the most happy habitation of the saints: The habitation of the saints. & do mean, that the innermost darkness was afterward chased away by God; when as unto the firmament he joined unto the celestial spheres, the sun, the planets, and the fixed stars. Also Augustine in his book De civitate Dei, against the philosophers, which thought christians to dote, because they confessed that human bodies have a place in heaven after the resurrection. For they thought it not possible, that unto earth, and other portions of the elements, seats should be granted in so high parts of the world. Against these (I say) doth Augustine earnestly contend: which he ought not to have done, if he had affirmed the heaven of the blessed, to be altogether without a body, and to be found in every place. For he might easily have answered; We say not, that the bodies of the saints, after the resurrection, shall have place in the high regions of the world; but in the spiritual heaven, that is, every where. But of this matter there hath been enough spoken already; for it is in an other place treated of more at large: Bright regions beyond the starry circles. and I now call it to remembrance, to confirm the third signification of heaven, which noteth, that there be most bright regions beyond the starry circles, which are seen of our eyes. Whither Elias was caught up. 3 But of some perhaps it may be thought a rash inquisition, that we have propounded: for the holy scriptures do not define any certainty of the three significations. This only they testify, that Elias was taken up, and that Elizaeus saw him a little while, and that he afterward beheld him no more. Yea and Chrysostom, in an oration which he made of Elias, wrote; that It is a point of wisdom, to stay ourselves within those terms that the scriptures teach: otherwise, it is not safe to wander out of them in our own discourses. And Cyprian saith; Unto what place he was taken up, God knoweth: as if he should say, that it extended not to the knowledge of man. But because many of the ancient and latter writers have taught somewhat of this matter, and no small number are desirous to hear somewhat of these things; therefore have I entered into this treatise: in disputing whereof, I will not incline myself to conjectures and inventions of men; but will only make relation of those things, which are brought by writers of most authority; and as touching those things, I will declare what may seem to be judged probable. First of all we are not to doubt, but that Elias, 1. kin. 2. 1. 3. while he was taken up, passed through the midst of this air, for even from thence fell his cloak. Furthermore, thither had Elizaeus looked, when he cried; My father, my father, etc. Ibidem. 12. The holy history also agreeth thereunto, which showeth, that the children of the prophets foretold Elizaeus, Ibidem. 3. that his master should be taken away from his head: that is, Above his head, and through the regions of the air. Which out of many places of the scripture may be proved, to be called by the name of heaven: for there, in diverse places we read; Psal. 8, 9 The fowls of heaven, while it is manifest enough, that they fly not, but through this lowermost part of the air. And they, Gen. 11, 4. which after the flood builded the most high tower, would have had the top thereof to have reached unto heaven, that is, unto the high air. Besides this, the spies, which at the commandment of Moses, Deut. 1, 28. went into the land of Chanaan, to the intent they might advance the height of the fortresses that were there, declared, that they did reach unto heaven; that is to say, they were built so high into the air, as they were invincible. It is said in like manner, that Moses gave bread from heaven; Psal. 78, 24. because Manna reigned upon the Israelites: certainly, not from the celestial spheres, but from the region of this our air. Also it is said, Eccl. 48, 3. that Elias did shut heaven, and open it: when as under the name of heaven was signified the clouds, whereby, at the prayers of Elias, the rain was before prohibited, and afterward distilled. 4 But if thou shalt demand, Whether Elias remained in the air. whether the body of Elias remained in this airy heaven: that doth Chrysostom in the place now alleged deny, specially by this argument; For because that in this air, is the seat, not of saints, but of satan. For Paul unto the Ephesians saith, Ephe. 2, 2. that the devil is the prince of the air: yea, and he rather thinketh, that satan did marvel exceedingly, when he perceived Elias to be so carried up through his regions in a chariot, and with fiery horses. Further, what should Henoch and Elias there do in that wilderness, severed from the society of the holy spirits, which lived quietly and happily in the bosom of Abraham? Moreover, it is very likely, that God would have the men that are so dear and acceptable unto him, to be entertained in a far better mansion, than they received upon the earth: which could not have been, if they should be retained still in the air, which is turmoiled with rains, with tempests, with winds, with hail, Whether Henoch and Elias were taken up into the starry spheres. and with sundry discommodities. But what shall we affirm, as concerning the starry spheres? Shall we think, that Henoch and Elias were received thither? No verily. What should they do there with their bodies? Vndoutedlie they should be caught with the daily motion from the east to the west perpetually, & [also be carried] with other motions of those spheres: unless a man perhaps will imagine, that they abide in the poles themselves; which would be altogether ridiculous. Neither are the seats of the blessed appointed to be in those visible heavens: Ephes. 4, 10 for Christ is said to have ascended above all heavens. And he himself testified, that where he is, there he would that his ministers also should be. Wherefore, even they also are carried up above all heavens. I know indeed, that the Stoic philosophers judged, that the souls of all men remain alive after the bodies, for a great space of time (forsooth) but not for ever: and that they did think (as Seneca testifieth in his treatise De consolation ad Martiam) that they do hover, and be conversant for a time in the air, where they should be thoroughly cleansed and consumed; whatsoever fowl and unpure thing they had drawn unto them, through the unclean contagion of their bodies and lusts: and that when they be thoroughly purified, they shall be lifted up, even unto those spheres, which are garnished with stars; that they may thereby receive most honest pleasure, through beholding of celestial things: but yet, that at the last they shall be dissolved and extinguished. Again, I am not ignorant that Cicero, in his book De somno Scipionis, affirmed, that The soul of that excellent man Scipio was among the stars; from whence he should not only behold celestial things, but also should see the earth like a very little point in the centre of the world; & should see, that men do so greatly busy themselves to amplify their possession or empire, in a part that is both least and lowest of all the world. But these be fables and fond devices of Ethniks. And yet do I not affirm this, as though I were of the opinion, that God cannot preserve human bodies, either in the air, or within these visible circles of the heavens. Howbeit, of that which God is able to do, cannot be concluded, that it is done: for he is able to do many things, which nevertheless he hath decreed not to do. Whether Henoch and Elias were carried into the high seats of the blessed saints. 5 Now resteth the third signification of heaven: and there remaineth to be considered, whether these two men, when they were taken away from hence, were carried to the high seats of the blessed saints. Which seemeth not to be, because bodies enter not in thither, before they be glorified: which thing the scripture hath attributed to neither of these two. Christ first of all endued with immortality. 1. Co. 15, 20 hereunto moreover is added, that Christ being raised from the dead, immortality was first of all other attributed unto him: for he is the first fruits of the dead. But when as these things were done, the son of GOD had not as yet taken human flesh upon him: much less was he entered with his body into heaven. And Irenaeus himself, in his treatise against heresies, attributeth so much unto Christ in this matter, as he thinketh, that the souls of the christians departed, do not enter into those blessed seats, before the resurrection; when they shall put on their bodies anew, because Christ also was not lifted up thither, till after the resurrection. How true his judgement was, hereof I stand not to dispute: but I easily gather, that it is no fit thing, that these two were carried unto the blessed places, before that Christ (who is the first fruits of all men) had gone thither. The words also of the Lord seem to persuade this, who in the Gospel of john saith; john. 3, 13. No man ascendeth up to heaven, but he that hath descended from heaven, even the son of man, which is in heaven. Whereby he denieth, that any ascended into heaven before himself: for by the verb of ascending in that place, he hath respect unto the preterperfect tense. For if it should be understood in the future tense, or time to come; that saying would not be true: for we, which believe in him, shall ascend into heaven. Neither doth it weaken the testimony already brought, if any shall say, that Christ ascended into heaven by his own power and strength; but that Henoch and Elias were lifted up into heaven by the power of God, and not by their own strength; because also the body of Christ had not this power, that he might ascend up of himself, that is, of the nature of flesh, but of the divine nature. These arguments came now unto mind, as touching the three significations of heaven. The opinions of certain learned men concerning the taking up of Henoch and Elias. 6 Now let us come to recite the sundry opinions of learned men. David Kimhi, not the meanest interpreter of the hebrews, thinketh; that In the taking up of Elias, his garments were consumed with fire, except his mantle, which fell from him: yea and that himself was extinguished, so that every one of the elements of his body was dissolved, and returned to the element like unto itself; but that his spirit went into heaven, unto the society of angels, and there enjoyed the high felicity. Of the very same mind Oecolampadius (a man singularly well learned) seemeth to be, when he expoundeth the end of the prophet Malachi. And as concerning Henoch, the hebrews think, that he died, But where it is said, that he was taken up, or received by God: that cometh to pass, by reason he departed before the time of nature had appointed. For he lived only three hundred and three score years; when as his forefathers, before the flood, lived until eight hundred and nine hundred years. And they add, that he, although he were well accepted with God; yet that he was prone unto sin; and that therefore God favouring him, would have him to departed with a sharp and untimely death. And perhaps some would wrest unto this purpose, that which is written in the book of Wisdom, the 4. verse. 11. chapter; He was speedily taken away, that wickedness should not alter his hart. But contrariwise, men of our religion do think, that this was appointed unto Henoch: because he was an excellent man, and that God would therefore make his end to be famous, by a wonderful taking of him away. But if the soul so separated from the body ascended to the seats of the blessed, doubtless it must needs be, that the bodies did penetrate the celestial spheres; seeing we affirm those seats to be above all the heavens. But we must understand, that the mass and greatness of bodies do indeed hinder bodies, that they cannot pass through: but spirits which be without a body, are not hindered by them. 7 Others do say, that they were brought into a very quiet state, and to a blessed condition. But if thou urge them to define the place, their mind is, Earthly paradise. Look part. 1. pla. 12. Art. 29. that they be in earthly paradise; where Adam and his wife Eve were placed at the beginning. This opinion seemeth but little to be allowed of; because that same paradise was destroyed by the flood, neither is it any more extant at this day. For the waters of the flood passed many cubits above the tops of the highest hills. Albeit some of the school-divines think, that by a certain privilege, the waters were forbidden, that they should not touch the garden of pleasures. And they bring a reason, that the waters of the flood were sent for the punishment of sinners; but at that time there lived none in paradise, but Henoch, together perhaps with some angels. Wherefore they conclude, that that place was not destroyed by the waters. And among others, Scotus defendeth this opinion. And it is a wonder to be said, how divers and sundry opinions have been written by the Schoolmen concerning the seat of paradise of pleasures. But this also seemeth very absurd, that Elias was caught up unto the highest places, and afterward was deposed into the terrestrial garden. Further, this must be granted, that in the holy scriptures cannot easily be found, where Guen-Eden, that is, The garden of pleasures, is called heaven. Surely, I have not found the same any where. Seeing then it is said, that Elias was taken up into heaven; that must not be understood of terrestrial paradise. True it is, that heaven itself seemeth sometimes to be called paradise: for the Lord said unto the thief; Luke. 23, 43 This day shalt thou be with me in paradise. Which saying (as Augustine affirmeth in an epistle unto Dardanus) must be referred unto the divine nature. For he thinketh, that it might not be applied to his body, which lay in the grave; nor yet unto his soul, being in the infernal places: unless by the infernal places, a man will understand the bosom of Abraham, where it is believed, that the soul of Christ was together with the fathers. Howbeit, Augustine in his treatise De peccatorum meritis & remissione, the first book and 3. chapter, seemeth to be of this mind, where he saith; that Perhaps Elias is fed in paradise, as the first Adam was before he was cast out from thence for sin. And the occasion of erring on this wise, was the book of Ecclesiasticus: where in the 44. chapter we read; verse. 16. Henodi pleased or approved himself unto God, and therefore he translated him into paradise. But hereunto we answer; first, that that book is not canonical. Further, that the Latin interpreter hath not faithfully translated that place, because in the Greek there is no mention made of paradise, but only saith; He was translated. The ubiquists. But perhaps the ubiquists of our times would say, that These men were taken up into their heaven, [which they affirm] to be in every place. Howbeit, this would be nothing else, but to send them into Utopia, which is in no place. And certainly, if they retain their bodies still, they must of necessity be compassed with some body. For that is most true, which Augustine told unto Dardanus; Take away places from bodies, and they shall be no where; and because they shall be no where, they shall not be at all. Neither doth he speak these things (as some think) after the manner of a natural philosopher; seeing he expounded a question of divinity. For Dardanus had demanded of him, whether the human nature of Christ, by reason of the Godhead joined therewith, were every where: and therefore might also be both in hell, and together with the thief in paradise. So then we must assure ourselves, that all things created be defined and distinguished by certain places, but yet after their own manner: for bodies are corporally in a place. But spirits be therein (as the Schoolmen say) definitivelie; because they have a substance and nature limited. Wherefore, the angel that was with john in the Ille of Pathmos, was not at the same time in Ephesus; and the same that was with Daniel in Babylon, Apoc. 1, 9 & 5, 2, etc. Dan. 9, 21. was not at the same time with jeremy in judaea. To be every where, is only attributed unto God. Of the bosom of Abraham, and what the same is expounded to be. 8 Another opinion also is of them, which do think, that they were carried into the bosom of Abraham; which they do understand to be a place of rest, wherein the spirits of the faithful are in happy state. And they say, that it is called the bosom; either because they are there brought together by the father Abraham, even as young children are carried in the bosom by their parents; or else, for that it may be thought to be a certain haven of salvation. For so are called the harbours in the sea, which be safe from tempests. And unto Abraham it is said, that he was the father of faith; not that the blessed fathers before Abraham's time are thereby excluded: but therefore doth this bosom bear the name of Abraham, because, in the holy scriptures, his faith is more manifestly and offener published. But this place, if it be aloft, and that it be in height above the earth, Of Christ's descending into the internal places. how is it said, that Christ descended into the infernal places? It should be said rather, that he ascended. Some perhaps would answer, that by reason of his burial it is said that he descended; and that the thing which concerned his body, by the figure Synecdoche, was translated to his soul. But there be others, which say, that this article is not distinguished from that which went before; but is rather put in for expounding thereof: so as the sense should be; He was buried, and therefore he is said to have descended into hell. And indeed the synods of Nice and Constantinople, and some synods of Toledo, and some that are mentioned by Hilarius in his book of synods, left out that particle. And Ruffinus testifieth, that it is not had in the Roman synod. Yea moreover, Ireneus & Tertullian omitted this article of descension. Irenaeus and Tertullian, being very ancient writers, when they recited the rules of faith, omitted this descending. Howbeit many of the other fathers made evident mention of the same: and especially Athanasius in his Symbol or creed. 9 But some man will doubt, whether the bosom of Abraham, whereof we have begun to speak, may bear the name of infernal places; so as Christ should be said to have descended into the infernal places, because in his soul he was there together with the fathers. Augustine. Augustine in his 59 epistle to Euodius, writeth, that he never read in the holy books, the name of infernal places to be written on the good part. But that the matter may the more plainly be opened, Two sorts of infernal places. we must understand, that the fathers appointed two sorts of infernal places; that is to wit, the uppermost, and the lowermost. Which Irenaeus testifieth, in the end of his book against heresies: where he bringeth those words which are written in the 86. Psal. 86, 13. psalm; Thou hast plucked my soul out of the nethermost hell. And he also noted that, Matt. 12. 40 which is spoken of the Lord; that The son of man should be in the hart of the earth three days. The which in very deed cannot be spoken of the sepulchre, seeing it was upon the upper face of the earth, that is, hewn out of main stone: but it is evident, that the hart signifieth the very middle itself. And thus much spoke he of the nethermost hell. But of the uppermost he saith, that doubtless the souls of the saints do go into an invisible place, appointed unto them by God: where they shall abide, until the time of the resurrection; and after that they shall come unto the sight of God. Origin. Also Origin in his third book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 804. saith; Wither the souls departing hence, do go. that The souls departing from hence, are divided either into the infernal place, or into the bosom of Abraham. And straightway after; The infernal place is called the uppermost earth, the lowermost is called Tartarus, that is, the deep bottom. But the name of Tartarus seemeth to be taken out of Plato, which useth the same in his tenth book De Republica. And Origin, in the foresaid book, pag. 802. attributeth unto the souls departing hence, a place upon the earth; where they may learn those things, which they knew not, while they lived here; lest (forsooth) they, which be departed out of this life, should have an excuse, when they had not yet heard the preaching of the Gospel: for it would seem, that such may pretend ignorance. Wherefore, even as the Papists framed a purgatory, so hath this man, A purgatory, and an eruditorie. with certain latter men, framed an eruditorie. But all these things are without scriptures. Augustine, interpreting the 85. psalm, proceeded in this distinction of the higher infernal place & the lower, and he confirmeth the same, not only by the words of that psalm; but also by the evangeliall story: because it is said, that the rich man, when he was in torments, Luke. 16, 23 lifted up his eyes, and saw Lazarus and Abraham. So as it must needs be, that those blessed souls were in the higher place. Yea and Abraham is brought in, to have affirmed, that it was not lawful to go from them unto the other; but that there was between them a great chaos, that is, an exceeding great gulf. Moreover, this difference there is between them, that in the lowermost there are punishments and torments, which are not in the uppermost. Whereupon it is written in the book of Wisdom; Wisd. 3, 1. that The souls of the just be in the hand of God, neither do the torments touch them, etc. Yea and Christ, when he hung upon the cross, said; Into thy hands, Lord, Luk. 23, 4●. I commend my spirit. And straightway also he added; Thou hast redeemed me, o Lord thou God of truth. Whereby it is concluded, that the souls of the godly are in the hands of God; and are redeemed or plucked away from the punishments and torments of the wicked. And albeit that this be chiefly spoken of Christ, yet doth it also belong unto David, and the other members of Christ. For the Lord said, john. 17. ● that Where he himself is, there he would also have his ministers to be. It seemeth that Irenaeus meaning was, that the soul of Christ was not only among the fathers in the bosom of Abraham, but that it was also in the lower hell; but yet without punishment and offence. And this doth he write upon the 3. Dan. 3, 92. chapter of Daniel, in setting forth the history of the three children, which were thrown into the fiery oven: for there did a fourth appear with them, which was called the son of GOD. Therein (as jerom thinketh) Christ was shadowed, who descended into the furnace of the wicked, without any fault of his, or pain to him. 10 Augustine wrote more of this matter in his 59 epistle to Euodius, but very ambiguously and obscurely. For he saith indeed that Christ descended into the infernal places; but he saith, that what he did there, he was in a manner ignorant. But he affirmeth, that it was believed of the universal church, that the first father Adam, was delivered from thence by him. But he demandeth, that if so be the fathers in the bosom of Abraham, were not troubled with any sorrow or torment; what did Christ for them by his coming? These things doth he there handle in that place, and disputeth at large. But in his book De haeresibus, ad quod vult Deum, heresy the 79. he maketh mention of them, which dare affirm, that Christ in the infernal places took out those infidels, which then believed in him. And in his book De ecclesiasticis dogmatibus, The book De Ecclesiasticis dogmatibus ascribed to Augustine. in the definition 78. 79. he declareth the matter more plainly and manifestly. First he saith, that before the coming of Christ, all the souls of the godly descended into the bosom of Abraham: but that after his ascension, all the faithful souls do go unto God. By which saying no doubt but purgatory is overthrown. Howbeit, we must not pass it over, that this book is not accounted for the lawful writings of Augustine. I know indeed that it is not reckoned among the lawful writings of Augustine: but whose soever it was, it is an ancient work, and containeth good instruction. And certainly, as touching either part of the definition, jerom assenteth, who upon the third chapter of Ecclesiastes, interpreting the words of Solomon; Eccle. 3, 19 That the end of man and beasts is all one; saith; These things are not spoken, as though Solomon thought, that the soul of man was dissolved in such sort as is the life of a beast: nor yet as though it should go to the selfsame place: but that before the coming of Christ all men were carried into the lower places. Gen. 37, 35. Which he proveth by the words of jacob, who said; He would go down morning for his son. [joseph] even to the infernal place. Also he bringeth the testimony of job, job. 21, 26. which saith in the 21. chapter, that As well the just as unjust are detained in the infernal place. And albeit (as he saith) it is not all one to be dissolved and preserved; yet is there but small difference between the being dissolved as the life of a beast, and to be kept still in darkness. Eccle. 9, 10. And in the ninth chapter of the same work, the same author interpreting these words; In hell, whither thou goest, there is neither work, nor cogitation, nor knowledge, nor wisdom: All the spirits of godly men, yea and Samuel himself, before the coming of the Lord, were in the infernal place. Howbeit, I think that there was particular mention made of Samuel; 1. Sa. 28, 1●. because he by a woman witch was brought unto Saul. But he added, that after Christ it doth not so come to pass: and he allegeth the place of Paul, which he wrote unto the Philippians; Phil. 1, 23. I desire to be loosed from hence, and to be with Christ. But they (saith he) which be with Christ, live not in the infernal place. We may also add, that to the thief it was said by Christ, when he was upon the cross; Luke. 23, 43. This day shalt thou be with me in paradise. And this opinion is confirmed by Nazianzen, Nazianzen in a funeral oration which he made for his brother Caesarius, where by a conversion unto him he saith; Thou hast ascended into heaven, and there thou art at rest in the bosom of Abraham, if any such place be now extant. The bosom of Abraham. Where he seemeth to doubt, whether the bosom of Abraham be yet remaining after the ascension of Christ. And in the same oration he saith, that it is the saying of the wise; that The souls of the godly, when they be loosed from the body, are brought unto the sight of God. The very which thing did Cyrillus write, Cyrillus. in the ninth book upon the gospel of john, the 36. chapter, where he saith; that The souls of them that be dead, dwell not upon the earth, neither yet are thrust forth to torments, as are the souls of sinners: but do escape into the hands of the heavenly father, the beginning being made by Christ. Howbeit, the more ancient father's thought, that the souls of the godly should be detained in the bosom of Abraham, until the blessed resurrection; as we have already declared out of Irenaeus. 11 Hilarius likewise was of the same mind, Hilarius. whose judgement I will declare in few words; not alonely as touching this opinion, but also of the infernal place. First upon the second psalm he affirmeth; that The spirits of the wicked after death do not wander upon the earth; but that they come either to pain or reward immediately after. And this he proveth by the history of Lazarus, and the rich man; Luk. 16, 23. because he was already tormented in the fire, while his brethren yet lived: unto whom he desired that Lazarus might be sent. Further, he maketh mention of the place of rewards, the which he calleth The bosom of Abraham: and also of the place of punishments, the which he affirmeth to be in the earth; inclining to the place in the Apocalypse, where it is written, Apoc. 5, 3. that None might open the book of them which be in heaven, or which be upon the earth, and which be within the earth. Whereby he noted, that even the places, which be within the earth, have their inhabitants. That also might be brought, which is written to the Philippians; Phil. 2, 10. that In the name of jesus every knee must bow, of things I say in heaven, of things upon the earth, and of things under the earth. Moreover, the same author upon the 120. psalm; God keepeth the spirits of the godly in the bosom of Abraham, even from the time of departing out of their bodies, until the time that the kingdom of heaven be come. Tertullian. And Tertullian, as touching either point, seemeth not to have disagréed. For against Martion, in the fourth book, & 274. page writeth, that he doth think, that the infernal places are one thing, and the bosom of Abraham another: because the bosom of Abraham is higher than the infernal place. Which he confirmeth by this, that the rich man is said to have lifted up his eyes in his torments, Luke. 16, 23 when he saw Abraham and Lazarus. Whereby it appeareth, that Augustine borrowed his argument out of Tertullian. Furthermore, in the 275. page he writeth of the bosom of Abraham; The same I say is a region, although not heavenly, yet higher than the infernal place. And he addeth, that the same shall be given for a place of solace, for the souls of the just, until the resurrection. Afterward he defineth the bosom of Abraham, that it is a temporal place, to receive the souls of the faithful, wherein is described the image of that, which is to come. Which (as I suppose) he therefore speaketh; because the perfect and absolute blessedness (which shall happen in our country after the the resurrection) is there begun. But in his book De anima, page 685. he saith, that The infernal place and the bosom of Abraham are underneath the earth. So as he seemeth not to agree well with himself; unless a man will say, that his book De anima, together with other books last found out, are none of his works; albeit they may seem in the style to imitate him. Finally, he concludeth, that The kingdom of heaven shall be opened, together with the finishing of the world: that is to say; The entrance into heaven shall not be opened, until the world be at an end. By these things it appeareth, that the most ancient fathers did not judge, that the souls of the godly do ascend unto heaven, till the resurrection be passed: and that the latter writers believed, that after departing from the body, the blessed souls do immediately attain unto God. verily the scriptures, which are set forth by the spirit of God, incline unto the latter writers. Phil. 1, 23. For Paul said; I desire to be loosed from hence, and to be with Christ. The Lord said unto the thief; Luke. 23, 43. This day shalt thou be with me in paradise. Unto which purpose there might also be other divine testimonies heaped together. Yet nevertheless, The error of pope john the twenty. john the twentieth Bishop of Rome, followed the opinion of the elder fathers; and thought, that the souls of the blessed do not behold the presence of God, until the last day of resurrection: and he was so obstinate in his opinion, as he would not change the same, until he was compelled. The Divines of Paris. For the Divines of Paris (using the help of Philip the king, surnamed Pulcher) made him to recant. For this king withdrew himself, with his whole kingdom, from his obedience: whereupon the Pope recanted, perhaps not from his hart, Recantation of a pope. Gerson. but through fear; lest his popedom should be pulled from him. Wherefore he openly recanted, and that not without sound of trumpet; as Gerson testified in his sermon of the passover. But the bosom of Abraham, I mean the seats of the blessed souls, and the infernal place of the wicked spirits, come to the knowledge even of the poets. For they described Orcus, or hell, to be that, wherein the wicked are tormented. And they also made mention of féelds of pleasure, wherein they placed the souls of just men, who should delight themselves therein, with songs, with doctrines, and with philosophical contemplations. 12 Now it seemeth also good to examine, what opinion the hebrews be of. In the holy scriptures, there be many names of infernal places, whereof I will recite some that be the more notable. Hebrew names of the infernal place. verse. 11. [It is called in the Hebrew] Scheol, of the verb Schaal, which is, To seek, or To ask; because hell seemeth evermore to crave, and never to be satisfied. In the 16. psalm it is written; Thou shalt not leave my soul Lischeol, In hell. It is also called Abaddon, which is, Perdition. In the eighty eight psalm we read; Psal. 88, 11. Who shall declare thy mercy and thy faith, or thy truth, Baabaddon, that is to say, In perdition? [Further, it is named] Beer Schachath: of the which we read in the 55. psalm; verse. 24. Thou hast made them to go down into the pit, or into the place of consuming. Also hell is called Tsalmaveth, that is, The shadow of death: Psa. 107, 10. whereof it is song in the 107. psalm; They that dwell or sit in darkness, and in the shadow of death. Also there is another name, whereby it is called, which is much more frequented by the latter jews; Gehinnon. to wit, Gehinnon. But why the same is so called, it shall be good to understand. It is compounded of three words; Gue, that is, A valley; Ben, A son; and Hinnon, The proper name of a man. So as it was a valley possessed in old time by the son of Hinnon, near unto the city of jerusalem: there the hebrews in ancient time had builded a notable high place, for the worshipping of Moloch, whom they think was Saturn; unto whom they sacrificed men, burning their sons and their daughters. This place was also called Topheth, that is, A timbrel, or bell: because in those horrible ceremonies they rung their bells exceeding loud; lest the crying and lamentation of their infants, which were burned, should be heard of them that stood by, and of their parents. Against this high place did the prophet jeremy, jere. 19, 2. in the 19 chapter prophesy, that it would one day come to pass, that it should be cut down, and that the place should become shameful and detestable: so that there the dead bodies should be buried. Which seeing it came afterward to pass, the place of punishment of wicked men, Why the place of punishing the wicked was called Gehinnom. (by a fit metaphor) was called Gehinnom. First, because a valley (I mean a low & vile place) doth represent hell, which is thought to be under the earth. secondly, because of the fire wherewith the wicked are tormented, as in that place children were burned. lastly, because the place was unclean and detestable, wherein were cast not only dead carcases, but also all the filth and uncleanliness which was thrown out of the city of jerusalem; even as unpure and wicked souls are thrust forth of the kingdom of heaven into hell. Also, our Saviour called hell, The uttermost darkness: Matt. 22, 13. that is, the chéesest and extreme darkness. For even as the spirits of the blessed do enjoy an incredible light, Matt. 10, 28 so the souls of the damned do live in extreme darkness. Matt. 13. 42. But he often used the word Gehenna, and said, that Gehenna, is a fire; to the intent he might exaggerate the vehemency of the grief and forment. isaiah in the 30. isaiah. 30, 30. chapter called that place Topheth, An unquenchable fire, whose fuel should be much wood and brimstone. He also saith there, that it is a breath, wherewith the fire is blown, that it may be a great deal the more kindled. But Ezechiel in the 32. verse. 18. chapter, calleth it The neither parts of the earth, & the lake. And Christ in the 9 of Mark, described this place very manifestly, verse. 43. saying; It is better for thee to enter into the kingdom of heaven, lame, and with one eye, than having two eyes, or two feet, to be sent into hell. And by exposition he addeth; Into fire unquenchable: for their worm doth not die, & the fire never goeth out. And thus much of the name of hell. The reasons of the Rabbins, by which they prove two infernal places. 13 But the Rabbins appointing two infernal places, do allege these reasons. First, that it is written in the book of Genesis, the 15. chapter, verse. 15. how it was said to Abraham; Thou shalt be put to thy fathers. What (say they) were not his parents and forefathers idolaters? Yes truly, they were, as the book of josuah, the 24. chapter, verse. 2. doth testify. But it agreeth not with the justice of God, that he would have Abraham to be in a place of pains, wherein idolaters were punished. Wherefore they conclude, that there were two infernal places, in the one whereof Abraham was placed, and in the other his ancestors. Into which place also they think that jacob supposed his son joseph to have gone; & whither he himself also should departed, by reason of sorrow: for he said; Gen 37, 3●, morning will I descend into the infernal place to my son. But we are not to believe, that he thought together with his son, to be cast into hell. Albeit Rabbi Selomoh, minding to infringe this place, saith; that The particle [Al] signifieth not To, but For: as though it stood in the place of Aal: that is; For this misfortune of my son I will go down to the infernal place: that is, (as this man thinketh) unto the grave. As though there were here no mention made of the infernal places, or of the spirit of joseph now placed there. But the Chaldaean paraphrasis is against him, wherein is written, Luth-bari. And the particle Luth, signifieth, To, near, or Toward: wherefore he saith; I will go to, near, unto, or toward my son. Nor can this be understood of the grave; because jacob did not think, that joseph was buried in a grave; seeing he thought him to be torn in pieces, and devoured by a cruel wild beast. The same also do they gather by the history of Samuel, who is said to have risen again, 1. Sa. 28, 14 being raised up by the witch, who was not likely to have been in torments with the wicked. And they endeavour to prove much more plainly this distinction of the infernal places, by his words, wherein he foretold, that the day after, Saul should be with him, that is, in the infernal place: and yet not in the same part, because Saul, Ibidem. 19 who would ask counsel of a witch, and killed himself, is thought to be sent among the damned spirits. But Samuel is reckoned to be among the number of the godly and blessed. They proceed yet further, and weigh the words of the most prudent woman Abigal, who thus spoke unto David; 1. Sa. 25, 29. Thy soul shall be bound in the bundle of life: where, by The bundle of life, or of the living, they understand the congregation of saints, resting with Abraham. After that, she added; But the souls of thine enemies [shall God cast out,] even as out of the middle of a sling: because the ungodly are cast one from an other, among the lower infernal places, that is, unto divers kinds of torments. And to this purpose also some draw a testimony of David, wherein he saith; Lift up your heads o ye gates, Psal. 24, 7. and the king of glory shall enter in: as though that these things were spoken by the angels, when the Lord should enter in unto the fathers, into the bosom of Abraham, for the spoiling of principalities and powers: as it is taught in the epistle to the Ephesians. Eph. 4, 8, etc. Col. 2, 15. By others also is brought the 4. book of Esdras, albeit it is apocryphal, and is not found in the Hebrew. Yet is it alleged by Ambrose, in his book De bono mortis: for there, in the seventh chapter, verse. 32. it is said, that It shall come to pass at the last day of judgement, that the dust and the graves shall restore the bodies of the dead, and that the storehouses or receptacles of souls shall render them up: and so the resurrection shall be made. But those storehouses or receptacles, wherein souls are kept, Ambrose doth interpret to be the many mansions, john. 14, 2. which be in the house of the father, according to the saying of Christ: and also to be those places, which Christ said that he went to prepare for his apostles, when he ascended up out of this world unto the father. And when as Ambrose had there disputed against the philosophers, which affirmed, that the souls of just and wise men, when they depart from hence, do pass into the bodies, either of bees, or of nightingales; that there they might delight themselves, either with sweet exercise, or pleasant music: he saith, that they should rather have taught, that they went unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Unto an invisible place, prepared for the dead. Whereby it appeareth, that the name [of infernal place] is general, as well unto the place of torments, as unto the place of rest, whereas the name of that hell belongeth only unto the wicked. 14 But what is the cause that led the ancient fathers into error, (to think that the souls of the faithful do abide in the bosom of Abraham, until the last resurrection) it is uncertain. Howbeit, they seem to have taken hold of certain places of the scripture, which they did not rightly understand. For it is said in the Apocalypse, Apoc. 6, 9 that The souls of the slain are under the altar, and cry unto God, that he would once at the last revenge the blood of them that be slain. But they should have considered, that the altar is not the infernal place; seeing in the eight chapter of the same book it is said to be in heaven, verse. 3. and in the sight of God: neither doth the altar betoken any other thing, but Christ himself. And we are taught by that vision, that the spirits of the godly, even after this life, do remain in the kingdom of God, under the protection of Christ. Further, whereas they heard in the holy scriptures, that Those which depart are called sléepers; 1. The. 4, 13 that also have they referred unto the soul, when as it rather belongeth unto the body. For that resteth like them that be asleep: neither can it truly and properly be said to be dead, seeing it shall return unto life, and that there is no way to return from very death indeed. So as it is rightly compared to sléepers, who being detained with heavy sleep, yet are wont at the length to be wakened again. Neither must we pass it over, that whereas it is said of the infernal place; that All men, even unto the coming of Christ, should be brought thither; and that afterward the spirits, at the leastwise of the damned, shall there be kept still. Some there be, which deny, that there can be any space found so large, as may hold so many spirits or souls. And they seem, that even as they appoint heaven to be in every place, so they would appoint the infernal places to be everywhere. Neither do they consider, that men's souls be spirits, and therefore do not occupy a place as bodies do. Indeed they be in a place, but yet definitely (as I have already said before:) not that they fill a place with their greatness or quantities of measure; but after the resurrection, when they shall be endued with bodies, God will not want places, wherein they shall be punished for their ill deeds, either under the earth, or above the earth, or in the waters, or in the air. These things had I to say, as touching the divers opinions of infernal places. And by the testimony of the most ancient fathers, and also of the latter poets, and likewise of the hebrews, I have proved, that there be two kinds of them: whom I affirm to have spoken probably, yet do I not say, that they have rightly and soundly used the places of the scriptures. 15 But now, Into what place Henoch and Elias are translated. if I should be asked unto what place Henoch & Elias were translated? I will say, that absolutely I know not; because it is not showed us in the holy scripture. Yet, to follow the reason most likely to be true, I would say, that they were brought to the place of the fathers, or bosom of Abraham: that there waiting for the resurrection of Christ, they might live together with the blessed fathers; so that afterward, with him being risen again, they might be lifted up above the heavens. Howbeit, it may be said, that this privilege they had before others; to wit, that whereas the souls of the faithful were in the bosom of Abraham without bodies, they being yet alive, had place there. But as for their bodies, whether they were glorified, that is a thing hard to be determined: yet may it be said, that in the very taking up, they were changed; with that kind of changing I mean, which is described in the first epistle to the Corinthians; namely, 1. Co. 15, 53 that Corruptible did put on incorruption, and mortal immortality. The very which shall come to pass in our taking up, 1. The. 4, 15 whereof it is written to the Thessalonians, even that we shall go to meet with Christ in the air: for it is written to the Corinthians; 1. Co. 15. ●1 that Indeed we shall not all die, but we shall be all changed. But we said, that Christ is the first fruits, and therefore it ought to be affirmed, Christ is the first fruits. that he first of all other attained unto rest with his body. Unto this may be answered, that this must be understood of the highest seat of the blessed, whereunto he being raised from the dead, was the first that came: but we speak here of the bosom of Abraham, & not of the highest region of the living. Further we might say, that the holy fathers in the bosom of Abraham, in that they were at rest, that they were well, that they rejoiced, that they were exempted from the punishments of the damned; they had all this by Christ. For the virtue of his death was not only profitable to us, but also to the fathers, which were before his coming. Wherefore in the Apocalypse the 13. chapter it is rightly said; The lamb was slain from the beginning of the world. Neither must he be heard, verse, 8. which in our age hath not interpreted, but perverted that place. For he translated; That they were fallen, that they worshipped the beast, whose names were not written in the beginning of the world, in the book of life of the lamb which is slain. To what end hath he inverted the particles of this speech? What necessity constrained him? Seeing the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is; Whose names be not written in the book of life of the lamb, which was slain from the beginning of the world. john. 3, 13. 16 Neither doth that let, which is written in the gospel of john; No man ascended into heaven, but he which descended from heaven, even the son of man which is in heaven. For here is no speech of ascending up above all heavens, whither Christ was first of all carried; but of the taking up unto the bosom of Abraham. For, so far as concerneth that highest ascending, we grant, that none attained unto that before Christ. Wherefore Henoch and Elias went unto the fathers: and there, together with them, attended for Christ; who being come, they accompanied him into heaven, together with the rest. Neither did the body hinder their taking up unto the bosom of the fathers. For, that men may be taken up, together with him, Paul showeth, saying; 2. Cor. 12, 2. that He was rapt into paradise, and whither (saith he) in the body, or out of the body, I know not. By which words is gathered, that both might be done. Albeit a certain Hebrew, the schoolmaster of jerom, understood it far otherwise: who (as the same father in the prolog upon Daniel reporteth) when he mocked the apocryphal histories, which are not found in the Hebrew; yet are they feigned to be of that prophet's writing, and especially the translating of Abacuk out of judaea into Babylon, Hist of Bel, verse, 32. to bring meat unto Daniel, that was in the den of lions, said: Where is there any to be found in the ancient histories, that was translated with the body unto places of such distance? And when as a certain man that had no great skill, answered, Ezech. 8, 3. that Ezechiel was carried out of Babylon into jury: the Hebrew confuted him, and showed, out of the words of the prophet, that that translation was done in spirit, not in body. And he saith; Even Paul, that apostle of yours, being exercised in the law, durst not say that he was rapted into heaven with the body: 2. Cor. 12, 2. but he warily saith; Whether in the body, or out of the body, I know not. But he, in speaking after this manner, did not rightly wrest the words of the apostle, according to his own meaning. For if Paul had thought, that rapting with the body had been unpossible, certainly he would not have used a disjunctive proposition, but a simple proposition. Howbeit, thus he wrote, because he thought that both might be. But this I marvel at, that that Hebrew remembered not the taking up of Henoch & Elias: unless perhaps he thought, as many other did, that they died in the taking up. But there be two things, that seem to withstand the saying, which I have affirmed. The first is, that it is declared by express words in the holy history, 2. Kin 2, 11. that Elias was taken up into heaven by a whirlwind: therefore it seemeth not that he went unto the bosom of Abraham. It may be said; Perhaps by heaven in that place is meant the air, through which there is no doubt but he passed: for so did Elias see him pass away, and from thence did his mantle fall upon the ground. Or else, the scripture speaketh not there of the first going unto the fathers, but of the latter, wherein he ascended together with Christ above all the heavens. But the first exposition is more probable. That moreover, which seemeth to let, is this; namely, that if now these two men be conversant with their bodies in heaven, now are they perfect, neither do they expect any other thing, as touching felicity. verse. 13. 39 But in the epistle to the hebrews, the 11. chapter it is written; that the fathers, whom the apostle reckoned up, although they had the testimony of faith, Yet attained they not the promise, God providing something better for us, that they should not be made perfect without us. Wherein the promise is not generally to be understood, because even the fathers, while they lived, did obtain divers things, which God promised them. Ibidem. 33. Wherefore the said apostle somewhat before saith; that They overcame kingdoms, and attained the promise. Wherefore, in the place now alleged, he speaketh of a certain and special kind of promise, which some refer to the resurrection of the dead: because they shall not be raised from the dead, before that we be risen again. But this seemeth to disagree with the words of the apostle, because than God had provided nothing better for us. For, according to this sentence, the resurrection shallbe alike, and at one time, both unto them and us. Wherefore I think that this must rather be referred to the benefit that we have, in comparison of them. For we are borne after the coming of Christ, when the promise is fulfilled, concerning his incarnation, death, calling of the Gentiles, & preaching of the Gospel; and we live in a far greater light than they lived. Wherefore it is meet, that we should be also endued with a greater faith than they had. And thus much shall suffice touching the first part of the question; which things I having expounded somewhat at large, it may be easily known by them, what answer must be made to the other two parts. Whether Henoch and Elias be dead. 17 Moreover, it was demanded, whether those two men were dead? Howbeit, it appeareth already, that I do not think them to be dead. For confirmation whereof are brought the words of Paul, which he wrote in the eleventh chapter to the hebrews; verse. 5. Henoch pleased God, or he approved himself unto him, and he was translated, that he should not see death. But they which be of the contrary mind, say, that he did not see death after a usual way and manner, as other men do, which being at the point of death are perceived to have pangs, or else are slain while they live upon the earth. But these men were taken away being alive, and even in the very taking up were extinct by a new kind of death. Neither do there want such as affirm, that the translation of them belongeth unto the soul, which died not with eternal damnation. And they cite that which is written in the 8. john. 8, 51. chapter of john; If any man shall keep my saying, he shall not see death. And on the other side, in the third chapter of john it is said; john. 3, 36. He that believeth not the son, shall not see life. We read also in the 89. psalm; What man is he that liveth, verse. 49. and shall not see death? But certain it is, that they which be justified, do believe in the son of God, and do keep his saiengs, so far forth as the state of this life will give leave; who nevertheless, as we all see, do die a bodily death. But if we should understand translating and death after this manner, what pre-eminence had Henoch and Elias above other men? All the elect and faithful of Christ, as touching the soul, are translated from hence unto God; and are not condemned with everlasting death. Indeed I am not ignorant, that sometimes; Not to see death, is referred to the soul, even as the testimonies, which we have already brought, do declare: but sometimes on the other side, it is referred to the death of the body, as it is manifest by Simeon, unto whom it was revealed, Luke. 2, 26. that He should not see death, till he had first seen the Lord Christ. Yea and the son of God himself saith; Matt. 16, 28. There be of them which stand here present, who shall not taste of death, until they see the kingdom of God; that is, Note. the preaching of the Gospel spread over the face of the earth: or (as others will) until they shall see the transfiguration of Christ upon mount Thabor. Neither is there any doubt, but that the death of the body is betokened in both these places. Further, those words of Paul to the hebrews alleged a little above, are so significant, as they seem wholly to testify, that Henoch is not dead. But they that be of an other mind, do urge that which is written in the same epistle of the hebrews; namely, Heb. 9, 27. that It is decreed, that all men shall once die. But we answer, that these general propositions must not always be understood without any exception. True indeed it is, which is now affirmed as touching the ordinary and common manner: but yet it is not brought to pass thereby, but that GOD, by his special prerogative, and certain peculiar will, may exempt some from the law of death. For what shall become, either of us, or of others, which shall be found alive at the last day? Undoubtedly, 1. Thes. 4, 15 They shall be caught up to meet with Christ in the air. And Paul unto the Corinthians said; 1. Co. 15, 51 We shall not all die, but we shall be all changed. Besides this, if the words of that saying be urged with extremity; how will it be true, that men once die, seeing Lazarus the son of the widow, john. 11, ●4 Luk. 7, 15. Matt. 9, 25. Matt. 27, 52 and also the daughter of the ruler of the synagogue, whom the Lord raised up from the dead, died not once, but twice? And it is thought by Augustine, and diverse others, that those many bodies of the saints, which rose after the death of Christ, and appeared unto many in the city of jerusalem, when they had performed that which they were appointed to do, settled in their graves as they did before. 18 They also say, that it is written unto the Romans; Rom. 5, 12. that Death by one man entered in upon all men: and that in the first epistle to the Corinthians, the 15. chapter, it is said; verse. 22. As in Adam all men are dead, so in Christ all shall be made alive: that it may be taught, that the life lost in Adam, is recovered again in Christ. Unto these saiengs we answer many ways. First (even as I said before) that these general propositions must not be understood without privilege and exception. secondly, I will confess, that Henoch and Elias, in their own nature, were subject unto death: and in that they are not dead, but do enjoy eternal life, that they obtain by Christ. Howbeit, an other answer there is, much more perfect; namely, to say, that the same changing, whereby we affirm that the bodies of those saints were glorified in taking up, was a certain kind of death. Wherefore justinus Martyr in his dialog with Triphon saith, justinus Martyr. that the world in the last time shall perish, and not perish. In what respect the world shall perish. It shall not perish, seeing it shall not be reduced to nothing. But it shall perish, because it shall be changed to better: for the light of the sun and moon shall both be purer and greater than now it is. For we shall have a new heaven, and a new earth; for because all things shall then be made new. Others say, that the death of Henoch and Elias is not altogether taken away, but rather deferred: because they shall come in the last time, & shall die in fight against Antichrist: of which opinion was Tertullian, Tertullian. who in his book De anima, page 682. saith; Elias and Henoch were translated, and their death is deferred. For they are reserved to die hereafter, that with their blood they may extinguish Antichrist. Again, in the same book, in the 672. page; Elias shall come, not from the departure of life, but from the translation [thereof:] he shall not be restored to his body, from which he was not exempted; but he shall be restored to the world. The same father against the jews called Henoch an Inceptor, Candid●tus. or one ready appareled for eternity. And in his book De trinitate, 603. he saith, that God translated Henoch into the society of his own friendship. And seeing a friend doth benefit him, whom he loveth, and wisheth well unto; it is not likely, that God translated Henoch for to kill him. Irenaeus. But Irenaeus, in his fourth book, & thirty chapter, is of the opinion, that Henoch hath exercised a message against the angels, who were thought in old time to be fallen, through a naughty desire towards women: and he saith, that he is even as yet preserved alive, for a testimony of God's judgement. And these things may suffice, as touching the second point, whereby is proved, by probable reason, that they seem not to be dead. Thy Henoch and Elias were caught up. 19 It remaineth, that we seek to what end they were so taken up. Some say, that it was done, to the intent we might have before our eyes a certain figure and show of our resurrection: as if so be that the taking up of these, were a lively example thereof; to teach us, that we are not to measure our felicity by or with the term of this life. But (in my judgement) examples ought to be clear and manifest, for that otherwise they are but weak proofs. certainly, in this place there is no mention made of resurrection, either ours or theirs. The sign of jonas the prophet doth manifestly shadow the resurrection, Matt. 12, 40. who was cast up alive out of the belly of the whale. Rom. 8, 11. But Paul to the Romans did plainly show the resurrection, after another sort; If ye have (saith he) his spirit, which raised up jesus Christ from the dead, the same shall quicken your mortal bodies. As if he had said; Seeing the spirit is one, it will bring forth the same effects. And in the first epistle to the Corinthians, the 15. chapter he saith; vers. 12, etc. If Christ be risen from the dead, we also shall rise again. Which he therefore speaketh, because it is not meet that Christ, which is the head, should live; and we that be his members should remain in death. And in the first chapter to the Ephesians he writeth; verse. 20. According to the greatness of his power, and according to the strength of his mighty power, which he wrought, by raising up of Christ from the dead. Again, in the second chapter, he joineth us unto him, saying; Ephes. 2, 1. When we were dead in our sins, he quickened us with him, and together with him raised us up from the dead, and made us to sit at the right hand in heavenly places. These be the arguments, whereby the apostle of the Lord doth confirm resurrection: neither did he send us to the rapting either of Henoch or Elias. There be some, which say; These things did therefore happen, to leave us an example doubtless, not of our resurrection, but of our last taking up, 1. Thes. 4, 17 whereof there is mention made in the Thessalonians. Of this opinion was Tertullian, in his book De resurrectione carnis, 87. page; They are not yet dead, but they be documents of our perfectness to come. And Irenaeus in his fift book writeth, that they be an example of our assumption to come. And I have showed, that by the example of their taking up, the bodies, which are now a burden unto us, shall be no hindrance to the assumption. For that hand of GOD, which fashioned man of the slime of the earth, put him afterward into paradise. And he addeth, that a certain elder, which was after the apostles, taught; that not only Henoch and Elias were rapted into that place, but also Paul the apostle: 2. Cor. 12, 2. as we read in the second epistle to the Corinthians. Indeed I grant, that in the words of Paul there is mention made of paradise: Paradise. but that the same was in the garden of Eden, wherein Adam first was, it is not proved thereby. For the apostle added, that he was taken up to the third heaven; that is, to the highest and most perfect. And indeed johannes Damascenus affirmeth, that there be three heavens; namely, the air, wherein the birds do fly; the second heaven he accounteth to be the region of the celestial spheres; and the third to be the highest seats of the blessed saints, which by a certain elegant metaphor is called paradise. The similitude whereof is derived from the garden of pleasures, wherein Adam was placed: even as the region of torments by a metaphor before declared, is called Gebenna. For these places are more fitly expressed by metaphors, than by proper names. Also, that same elder asketh the question of himself; by what means they could continue there so long without meat? And in answering he retireth himself to the strength of God's power, jonas. 2, 2. whereby jonas was also preserved three days in the belly of the whale: and whereby the companions of Daniel remained safe in the furnace, Dan. 3. 93. when it burned vehemently. We might also add the fasting of Elias, 1. kin. 19, 8. and of Moses, by the space of 40. days: but these things are from the purpose. Exod. 24, 18 Others say, that Henoch was therefore taken up, that his preaching by that means might become the more fruitful. The world in that age was degenerate, and the Cainits prevailed in number & power above the children of God. Their idolatry did Henoch, either by his preaching, or prophesying reprove. Wherefore, by a very evident seal of taking him up, God would seal his sound and profitable doctrine. verse. 16. Now then in the 44. chapter of Ecclesiasticus, he is said to be translated, for an example of repentance unto the generations: because a form and example of repentance was given unto the generations, that is, unto men. Neither are these meant to be the last generations, but rather the generations of those men, which lived at that time. For if he had died after the manner of other men, he should not have been thought to be beloved of God, or of him to have been assisted and sent to preach. But seeing God as it were by his stretched out hand from heaven, caught him up unto him, men could not choose but have in admiration an act or thing so unusual. Others there be, that attribute all this to his own honesty and righteousness: Gen. 5, 22. Eccl. 24, 16. Heb. 11, 5. for it is said in Genesis, that he walked before God. And in the book of Ecclesiasticus, and also in the Epistle to the hebrews, we read, that he pleased God, or he approved himself unto God. And by faith (as the apostle saith) he pleased or approved himself unto him: which undoubtedly was no vain faith, but was adorned with good works. Briefly, he was taken up, for because of edifying. And what is spoken concerning him, must also be transferred unto Elias. Opinions touching the return of Henoch and Elias. 20 Now there resteth, that we examine the opinions of them, which think, that these men were taken up, to the intent that about the latter time they should return, and should take upon them a dangerous fight against antichrist. And albeit that this were the opinion of most ancient fathers; yet it is embraced, without testimony of the holy scriptures. And indeed as touching the return of Henoch, there is no word extant in the divine oracles. And those things, which are spoken in the 44. chapter of Ecclesiasticus, that he was an example of repentance unto the generations, must rather be understood of the men of his own time, than of them which shall live in the last time. But I see, that the occasion of error came, because it is written in the book of the Apocalypse, verse. 3, etc. the eleventh chapter; that two men with singular praise are extolled, Two famous witnesses of the church in the last age which in the last age of the world shall fight against antichrist. And we are taught, that they shall be the witnesses of God against the beast; and they shall preach 1260. days. Of these is described the manner of their apparel; namely, that they shall be covered with sackcloth. And they are commended as two olive trees, and two candlesticks in the sight of God: and it is said, that there is power given them to close heaven, that it shall not rain: which perhaps doth somewhat seem to prove for Elias. And they shall be able (as it is there said) to turn water into blood. It is also added, that they shall be slain of the beast, but that after three days they shall be raised up by the spirit of God. Upon this occasion were the ancient fathers led to think, that Henoch and Elias shall return again at the last. But these are the imaginations of men, neither are they taught by the holy scriptures; seeing in that place is no mention either of Henoch or of Elias. We must grant indeed, Henoch and Elias sent in these our days. that certain men were to be sent unto the church in these last times, being endued with the spirit of Henoch and Elias, who should sharply fight against the Roman antichrist, and idolatry of the beast, and with diverse torments be slain: but the return of these men is not there in very deed set forth. But they are said to be two, because they shall be many, and not one only; and yet of no large number, if they be compared with the wicked and idolaters. Neither is it any rare thing in the scriptures, that a number certain is put for an indefinite number. The very which thing is done there also, seeing the certain and definite number of days of their preaching is appointed. 21 But there is a place objected as touching Elias, Of Helias coming. having in outward show some likeness of truth. For on this wise it is written in the book of Malachi, in the end of the last chapter; Mala. 4, 5. Behold I send unto you the prophet Elias, before that great and terrible day of jehova shall come; and he shall convert the hart of the fathers unto their children, and the hart of the children unto their fathers, lest perhaps I should come and smite the earth with a curse. These words persuaded the hebrews, that Elias should come, before that Messiah should be given. But we interpret this Elias to be john Baptist; having learned the same of Christ, who made mention of this thing in the 11. and 17. Matt. 11, 10 Matt. 17, 11 chapters of Matthew. He verily in the eleventh chapter, in praising of john, saith; This is that Elias. And in the 17. chapter, after his transforming upon mount Thabor, when the disciples had said unto him; Why do the Scribes and pharisees say, Elias must first come? As if they should say; For this cause they receive not thee as Messiah sent from God, because Elias is not yet come. Christ answered them; Elias indeed shall come (according as they judge by the words of the prophet Malachi: Mal. 4, 6. ) but I say unto you, that he is already come; howbeit they knew him not, and have done unto him whatsoever they would. Then his disciples understood that he spoke those things of john Baptist. Seeing therefore that we have Christ to be the interpreter of the prophetical sentence, we must rest upon him. Neither is that, which is spoken by Malachi; to wit, that The father's hearts shallbe converted unto the children, and again the children's hearts unto the fathers, to be referred (as many do) unto the conversion of the hebrews, in the end of the world: Rom. 11, 25 whereof it seemeth that Paul in his epistle to the Romans hath written. But we must rather say, that these things have respect unto john Baptist; seeing the angel did so interpret them. When he had foreshowed unto Zacharie many things of john Baptist, as we read in the first chapter of Luke; Luke. 1, 16. He shall (saith he) convert many of the Israelits unto the Lord his God, and shall convert the hearts of fathers to the children, and the disobedient unto the wisdom of the just, that he may make ready a perfect people unto the Lord. Now by these things we understand, after what manner both Christ and the angel have referred the words of Malachi unto john. Yea and Tertullian, in his treatise of the resurrection of the flesh, saith; This undoubtedly is done in such sort, as the spirit and virtue of the one is communicated unto the other: Num. 11, 17 for of Moses spirit was given unto seventy elders, 2. Kings. 2. 9 and of the spirit of Elias, there befell a double portion unto Elizaeus. Howbeit, it cometh not to pass, that the person, substance, and flesh of one should be communicated with an other, and be powered through into him. But yet not to dissemble any thing, I will show how justine Martyr hath interpreted the words of Christ. In his dialog with Triphon, he saith, verse. 11. that Christ in the 17. chap. of Matthew answered the apostles, that Elias indeed shall come, as the Scribes and pharisees say, at the last time; that is, at my latter coming. But in the mean time, so soon as I was now come, I am not without mine Elias; for even john is Elias, whom I have now in the spirit and power of Elias: but in my second coming, I will have Elias himself present in his own person. These things doth justine wrest out of the words of Christ, and he seemeth to ground upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, He shall come; as though Christ by his saying affirmed, that Elias shall yet come, seeing he said; He will come, in the same manner of speech, which the Scribes and pharisees used. 22 Also, A place of Malachi touching the coming of Elias expounded. by the words of Malachi himself it is understood, that those things, which be spoken, belong to the first, and not unto the latter coming: for it is said; Lest perhaps I strike the earth with a curse. For at the last time, albeit that the jews be converted, yet shall the earth be smitten with a curse; seeing all things shallbe burned. But it seemeth to be somewhat against the interpretation of Christ, and the angel, in that john being demanded whether he were Elias, he in plain words denied it, saying; john. 1, 21. I am not: as we read in the first chapter of the Gospel of john. But it must be considered, that he answered according to the mind of them which demanded of him: for they inquired as touching the person and substance of Elias, as they which thought that his soul should return into an other body. This dotage of theirs, john confuted: yet did he not deny, but that he came in the spirit and power of Elias. This also seemeth to be a let, because he denied himself to be a prophet, when as yet the Lord said in Malachi; Mala. 4, 5 Behold, I send unto you my prophet Elias. To this I answer two ways. First, that john had not respect unto every prophet; but unto that excellent prophet, which was expected of all men, namely unto Messiah: that prophet he denied himself to be. Also we may say; that he did not deny the very thing indeed, but only took from himself the name of being called so; and was content with the title of a forerunner, and of a voice of a crier in the wilderness. And this he did, that the people should not follow him as the prophet of God, but should follow Christ the true and only Messiah. He avoided schism, or drawing the people [into sundry opinions:] he endeavoured to set forward all men unto Christ, and to revive authority unto him. 23 But that which Malachi said; Ibidem. Before that great and terrible day of jehova shall come: it seemeth not to agree with the first coming of Christ, for than he came altogether merciful, peaceable, and benign. It is true indeed, that Christ came benign and merciful: but because those words are spoken unto the obstinate and hard-hearted; therefore are they severely and sharply uttered. We might also say, that although it were said of Christ, that he should not break a shaken reed, nor yet put out a smoking log; because he came to save, and not to destroy: Esaie. 8, 14. yet doubtless is even he called a stone to stumble at, and a rock to be offended at for their sakes, which with blind and damnable fury ran upon him. Mal. 4. 5. That day also was horrible unto the jews, because of the blindness that was cast upon them. Unto which thou mayst add, that the land was smitten with a curse; I mean the land of the jews, the which (by reason of their incredulity) was destroyed & laid waste by Titus and Vespasian. It is said, that Elias, that is, john should turn the hearts of the fathers unto their children, Luk. 1, 16. and the hearts of the children unto their fathers. By which words there seemeth to be attributed unto a prophet or minister, more than is fit. For it is the part of God, and not of a prophet, or of any man, to change the mind & hearts. But unto this we answer, that when we happen upon the like speeches, In what sense the converting of hearts is attributed unto prophets. we must not understand an outward ministery apart from the spirit, strength and power of God: but that some one certain ministery must be (as I may say) conglutinated & wrought together of them. Which if it be understood by the figure Synecdoche, there is nothing to let, but that the same which is proper unto the one, should be attributed unto the other. 1. Cor. 4, 15. So Paul saith, that he begat the Corinthians by the Gospel. And Christ said unto his apostles; john. 20, 13 Whose sins ye forgive, they shall be forgiven. Howbeit, these and such like speeches the ecclesiastical prelate's have abused, and have wrested them to confirm and enlarge their own tyranny; as though it might for this cause be lawful unto them, to challenge unto themselves armies, provinces, kingdoms, and empires; when as nevertheless they have their own outward ministery specially joined unto them by the spirit. The holy scripture useth these forms of speaking, to stir up and inflame men the more to the study of the word of God, and to the love of the holy ministery. But now, if these things should be severally considered, and set apart by themselves, we be taught far otherwise. Esaie. 43, 25 For God saith in isaiah; I, even I it is, that do forgive sins. And by john it is said of Christ; john. 1, 29. Behold the lamb of God, behold him that taketh away the sins of the world. And concerning the ministery, Paul saith; 1. Cor. 3, 6. Neither he that planteth, neither he that watereth is any thing, but it is God that giveth the increase. And again, when the same apostle had said, that he laboured more than the rest; Yet not I (saith he) but the grace of God that is in me. 1. Co. 15, 10. And when it is said, that The hearts of the fathers shall be turned unto the children, and the children's hearts unto the fathers: it must be thus understood; namely, that it should come to pass, by the preaching and ministery of john, that the faith and charity of the first fathers, that is, of Abraham, Isaac, and jacob, shall be derived unto their children. So as the children shall be like to those parents, which in times past were beloved of God, and were habitations of the holy Ghost. Wherefore, between them shall be renewed the unity, which by reason of the sin of the posterity had been discontinued. Yet nevertheless, john by his ministery, did not wholly perform it, but delivered it (as it were by hands) unto Christ to be finished. 24 These things have I argued concerning the place of Malachi, according to the interpretation of Christ and the angel: from which interpretation the jews do very much vary. Triphon disputing with justin Martyr, is bold to say, that he knoweth not whether Messiah be borne, or not borne. But this he affirmeth, that he shall not have that power, unless that Elias come, who should anoint him and declare him unto the people. And this he not only once speaketh, but he also repeateth it twice: whereby it appeareth, that this opinion of the return of Elias, sprang not up first among the fathers of our church, but that it was derived from the jews, whose fables and imaginations should not so much have hindered the ancient fathers. But the occasion of the error (may some say) that God himself hath seemed to give, who absolutely said in Malachi; Behold, Mal. 4, 5. I send unto you Elias the prophet: but he said not, I will send a certain man unto you in the spirit and power of Elias. As who should say that God doth not use such kind of speeches in other places. In the 30. chapter of jeremy, it is written of the Israelits; verse. 8. Strangers shall not have dominion over them, but they shall serve the Lord their God, and David their own king. Eze. 34, 23. & 37, 24. Also in the prophet Ezechiel the 34. chapter, and elsewhere, such promise is oftentimes repeated, namely, that David himself should govern the people of God. And if so be that by David are understood the godly and holy princes, or rather Messiah himself, that was the principal pattern of all these, and that the return of David as touching his person and substance [of his body] was not looked for: even in like manner should they, and especially the Scribes and pharisees have understood those words which were spoken by Malachi concerning Elias. But they not only used not a just endeavour in the interpreting of the scriptures, but rather for the hatred against jesus our Lord did perversely abuse that testimony. But yet there resteth a doubt; by what reason it is said, 1. Kin. 17. etc. john. 10, 41 How john Baptist came in the spirit and virtue of Elias. that john came in the spirit & power of Elias, seeing Elias showed many signs, but john showed no miracle? We must say, that the likeness between john and Elias is understood of some, to be as touching the zeal, boldness of rebuking, conflict with kings, and such other like: or that there was a knot of true conjunction in the ministery; because either of them having found right religion fallen away and consumed, was thereunto ordained, that he should restore the same. Which thing both of them; namely, Elias and john performed with a mighty spirit. john Chrysostom, upon the latter epistle to the Thessalonians, entreating of Antichrist; saith; that both of them were alike in office: for john was the forerunner of the first coming, and Elias of the latter. That Helias was present with Christ upon the mount Thabor. Matt. 17, 3. 25 Further, we must not pass it over, that Elias came in very deed; namely, when Christ was transformed upon the mount Thabor. He was present together with Moses, even as it should seem in his own proper body. He shall come again at the last time, howbeit to judgement, with other saints which shall be raised from the dead, but not to fight or to be slain of Antichrist. Some man perhaps will say, it is a wonder that these raptings did happen in the old testament, & are not written of in the new. Yes verily, divers raptings of men in the new testament. Luke. 24, 51 Acts. 24, 51. Acts. 8, 39 they are had also in the new. For Christ (of whom the old raptings were shadows) was taken up into heaven in the sight of his apostles. And Paul said, that he was rapted into the third heaven, whether it were in the body, or out of the body, etc. And Philip the Deacon (as we read in the Acts) when he had baptized the Eunuch of Queen Candaces; he was caught away by the angel out of his sight: and found himself to be at Azotus. Wherefore there be notable examples extant, as well in the old testament, as in the new; whereby we are warned, that we should at the least wise ascend into heaven with our mind, and there be conversant before God and Christ jesus. Phil. 3. 10, 1. Cor. 5, 6. Our conversation (as Paul hath taught) ought to be in heaven. Neither let us be forgetful that we, so long as we live here, do wander and stray from the Lord: happy no doubt are such raptings. Damnable on the other side are the raptings of Dathan and Abiram, Num. 16, 31 who were caught quick into hell. And fowl and shameful were those which the Poets extol; namely, of , Proserpina, and of others; whose examples must even as much be avoided of all men, as the former examples must be expressed with as much imitation as we can. And thus have we spoken sufficiently of the question proposed, whereof I meant to have said but a little. But in traveling therein, I met with a number of by-turning and points, which I might not pass over, that I was constrained to speak or write more at large, than I was determined. And as touching those things which I have defined, my mind was not to teach them as things firm and certain, or as perfectly tried out by the holy scriptures; but as likelihoods of truth, the which we may guess of without breach of faith. And if any man can allege better proofs, I am ready to hear him. Neither have I minded to contend earnestly about those things which I have affirmed: and this do I also persuade and counsel others to do. The xvij. Chapter. Of the end of the world, of the last judgement, of eternal life, of the equality of rewards, and of the restoring of the whole world. AS for the time of continuance of the world, In 1. Cor. 10. ver. 1●. we have no certainty in the holy scriptures. Augustine reckoned six ages of the world. Augustine in his first book upon Genesis, against the Manicheis, reckoned six ages of the world. The first, from Adam unto Noah; the second, from Noah unto Abraham; the third, from thence unto David; the fourth, from that time to the transmigration into Babylon; the fift, from that time unto Christ; the sixth, from Christ until the last judgement. Wherefore that age, wherein we now live, being the last, john. 2, 18. may be called the decréeped or very old age; and of john it is called the last hour: but how long it shall continue, Augustine. we know not. Augustine unto Hesychius, who had somewhat curiously questioned of the end of the world, answered; that He durst not either measure or reckon the spaces of times, unto the end of the world; because it is written, Matt. 24, 3● that Of that day knoweth no man, neither the angels, nor yet the son of God himself. Epiphanius Which place Epiphanius interpreteth, in the book which he calleth Anchoratus; affirming a double knowledge, one of the execution or work, & another of the inward science. And then (saith he) God the father hath both ways the knowledge of the last judgement: of the inward science doubtless, in that he hath known the time thereof: secondly of the work; because he hath already executed judgement. How the son hath knowledge of the judgement day, and how he hath not. john. 5, 22. He hath given all judgement to the son, and as touching himself, he hath sufficiently judged. And the son hath knowledge of that day, as touching knowledge: but as touching execution, he hath not; because he is not yet come to judge. But the angels in neither sort know of that day. First, in very deed, the hour & time of judgement is hidden to them: further, the work or execution God hath not yet committed to them, that they should go forth and take away all offences. Howbeit, this exposition seemeth to be very subtle and wrested. Augustine. Augustine hath more plainly interpreted it; that The son knoweth not of that day, not as touching himself, but concerning others, whom he causeth not to know that day; neither hath he revealed the same by his doctrine. But if thou wilt say, that afrer this manner, the father also doth not know it; because he hath not showed the same day, or instructed any man as touching it: he answereth; Yes verily, he hath revealed it to the son. Howbeit I would yet more simply understand that sentence, as touching the human nature of Christ, which by the ordinary and natural condition, knew nothing more, than was declared unto him by the divine nature. 2 Some have had a mind to cavil, that albeit the day and the hour is not known: yet that by conjectures we may attain to the knowledge of the time, because that Christ did specially speak of that day, but not of the time. But this subtle point nothing helpeth them, because it is written in the first chapter of the acts; verse. 7. It is not for you to know the times and moments: which in Greek is written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that, Matt. 24, 14. which we read in Matthew; When the Gospel shall be preached over all the world, then shall the end be: Augustine. Augustine expoundeth; The Lord shall not come, before the Gospel shall be preached over all the world. But by this it is not known, how soon, after such preaching, he will come. In the epistle to the Colossians, verse. 6. the first chapter, the apostle writeth, that Even at that time, the Gospel was already preached over all the world: and yet we see that judgement is still deferred. The Lord, in the Gospel of Matthew, Matt. 24. showed of many signs of the last times: but when we see them, we understand not whether as yet they be thoroughly come to the just measure, so as they should be reckoned even for the very same things, which the Lord hath foreshowed. But it is sufficient for us to know, 1. Co. 10, 11 that (as Paul said) This our age is the last; so as another age after this is not to be looked for. And touching this time of ours Christ said; Matt. 28, 20. I will be with you, until the end of the world: wherein he showeth, that the end of our age is the consummation of the world. And when he instituted the sacrament of the Eucharist, 1. Co. 11, 26 he said; Ye shall show the Lords death until he come: by which saying he declareth, that our sacraments shall endure, until the end of the world. 3 Many are led by conjectures, which are but weak (I will not say vain) to appoint the time of the last judgement. They bring forth an oracle from the tradition of the hebrews, which they attribute to Elias, and his School; namely, that the world should endure six thousand years. And those years they distribute after this manner; to wit, that two thousand years were spent before the law, two thousand years under the law, & two thousand years they appoint to be under the kingdom of Messiah. And others have feigned (which cometh all to one purpose) that the world shall endure six days, even as it was made in six days; but as touching the lasting thereof they appoint for every day a thousand years; as though this had been the mind of David, when he said; Psal. 90, 4. And a thousand years before thee are as yesterday that is past. Also there be others, which think, that the mystical body of Christ, that is, the church, shall live upon the earth 33. years: which number Christ lived in the world, as touching his body, which he took of the virgin: but to every year they distribute fifty usual years, that they may make a year of jubilee. All these things are inventions of men. And it is a miserable thing, that whereas we have so many clear and manifest things in the holy scriptures, concerning faith, hope, charity, and the bonds of other virtues, wherein there is nothing obscure; we will leave those utterly neglected, and with so great superstition follow other things, which are uncertain, and serve less unto salvation. This doth the devil endeavour, that we should earnestly occupy ourselves in questions, which be infinite & unprofitable; laying aside other things, which should be necessarily kept. But when we hear mention to be made of the last judgement, let us rather prepare ourselves to watch and pray, lest we be found negligent. True certainly it is, Augustine. that Augustine said, Prophecies are sooner fulfilled than understood. that Prophecies are sooner fulfilled than understood. Wherefore, when we see some of those signs, which Christ set forth unto us, as tokens of the judgement to come, let us say with our own selves; Perhaps the wrath of the Lord is now to be powered out, let us fervently desire of God by prayers and most earnest faith, that he will be merciful, and reconciled unto us, for Christ his sake. Concerning the ages and spaces of times, the heretics Martion, Cerdo, Praxeas, and Valentinus have shamefully doted; as may be seen in Tertullian and Irenaeus. 4 The deferring of punishments, In Rom. 2, verse. 4. which God useth of his own nature, seemeth to invite men to return unto God; although it have not the like strength of working in all men. Wherefore, Why God punisheth some and not all. when we see some punished, and we ourselves in the mean time spared, it is meet that we should weigh this goodness of God, whereby he beareth with us, to the intent we should correct ourselves. Of which thing Christ admonished us, when he said (at what time that word was brought him of some that were slain with the fall of the tower of Siloa; Luke. 13, 4. ) Do ye think that they alone have sinned? As though he should have said; Not only they have deserved that punishment, but many others ought to have suffered the like. But God will show forth certain particular examples of his judgement, which one day shall be general. Indeed the punishment of the ungodly is deferred, but yet it shall most certainly come at the time appointed. Ibidem. 6. The parable of the figtree, which the good man of the household commanded to be cut down, seeing it bore no fruit, admonisheth us of the selfsame thing. For the husbandman obtained, that the cutting down thereof should be a little while deferred, for that he would dung it, and husband it, if perhaps it would bring forth fruit: which if it did not, than it should not only be digged up by the roots; but be also thrown into the fire. Here are we taught, not straightway to forsake our brethren, How we should deal towards our brethren that offend. when they offend; but patiently for a time to expect: and that even as God himself doth, so should we by benefits provoke them to repentance, not omitting in the mean time brotherly admonitions. But it is worthy to be noted, that the very same men, Rom 5, 24. and 2, 5. whom Paul said were punished, (when they were delivered up to the lusts of their own hart, and unto shameful affections, and also unto a reprobate mind) shall again be punished: God punisheth the wicked with a double punishment. which therefore is done, because that first kind of punishment drew them unto pleasures and delights: for he declareth, that it shall one day come to pass, that they shall have sore and grievous punishment laid upon them. But how doth this agree with that which the prophet Nahum writeth in his first chapter; verse. 9 A place of the prophet Nahum expounded. namely, that judgement and punishment are not used twice for one thing. Seeing these men were punished once, why are they punished again? certainly, that sentence so commonly frequented, that God punisheth not twice, is not so written in the prophet; although it be so read in the seventy interpreters. The words are after this sort; Why do ye devise against the Lord? He will make an end, neither shall tribulation arise the second time. Which words some of the hebrews (as jerom reporteth) do interpret of the Assyrians, who seeing they had gotten the victory at the first time against the kingdom of the ten tribes, thought that they had been able, in like manner, to have prevailed against the kingdom of juda, which the prophet said should not come to pass; and saith, that after the first tribulation, a second should not follow. Indeed this exposition may be borne withal. But there is an other, which is more plain; namely, to say, that these things are spoken against Senacherib, which besieged jerusalem, unto whom God threatened an absolute and perfect destruction; I will (saith he) so blot thee out, as I shall not need to rise the second time against thee. One plague shall be sufficient, thou shalt be so vehemently afflicted therewith. Neither did the prophet dream, as many do imagine, that there is a measure of punishments prescribed unto God; as though it were not lawful for him to punish one and the selfsame man more than once. If this should be granted, Exod. 14, 3● Gen. 6. and 19 we must say, that the Egyptians, for so much as they were punished in the red sea, are now free from hell fire; and they, which were destroyed in Sodom, and in the flood, now at length be at rest. Which saiengs undoubtedly are most absurd: for as some in this life do receive the holy Ghost, and grace, as an earnest penny of the happiness to come, being those, which both in this life, and in the life to come shall have reward: so on the other side it may be, that the punishments of some begin in this life, which shall be augmented in an other life. As it is to be thought, that Nero, Herod, and Saul, do now feel punishments far more grievous, than those which they here tasted of. Yet in the mean while I deny not, but that God as touching his elect, is content with those griefs and punishments wherewith he punished them in this life. As Paul said to the Corinth's, 1. Cor. 15, 5 that One among them should be delivered up unto satan, to the end his spirit might be saved in the day of the Lord. And again he saith; 1. Co. 11. 32 that Some are here corrected of the Lord, lest they should not be condemned with this world. 5 But when God will deal after this sort, or use this severity, to punish both here and afterward, that is not put under our knowledge. Wherefore, according to the commandment of Christ, he is always to be feared; forsomuch as He hath power both to kill the body, Matt. 10, 28 and also to cast the soul into hell fire. Howbeit, this we may affirm, that they which perish in affliction and trouble, and repent not, shall be more grievously tormented again: and they on the other side, which being warned by afflictions, do return unto Christ, shall (after sufficient chastising with the punishments of this life) obtain everlasting salvation. Wherefore, according to that which we have said, Rom. 2, 5. Paul admonisheth wicked men, that howsoever they have been punished; yet, unless they shall repent, greater punishments remain against the day of judgement. And his meaning is, Ibidem. that the patience of God, whereby he suffereth them, The patiented forbearing of God doth not portend impunity to sinners. doth not foretoken impunity; but giveth them an occasion of beginning true repentance. God is declared to be both merciful and good, but yet so, as his forbearing and clemency hath ends and limits. And by reason of this deferring of punishments, which happen in this life, the apostle is compelled to make mention of the last judgement. Otherwise, seeing many are spared in this life from punishment, & others are very severely handled, God might be thought to deal unjustly. Wherefore he urgeth them with the fear of the last judgement, and affirmeth, that the deferring of vengeance bringeth the greater punishments. Which thing Valerius Maximus an Ethnic writer speaketh of; namely, that God by the grievousness of punishments, recompenseth the long delay of punishing. Whereby it is plain, that Paul disputing against the Ethniks, which knew not the holy scriptures, reproved them by those things, which might be known by the light of nature. So then there is a certain natural knowledge graffed in the hearts of men, A certain foreknowledge of the judgement to come is naturally planted in men. concerning the judgement of God, which is to come after this life. And this do even the fables of the Poets declare, which have placed Minos, Rhadamanthus, & Aeacus as judges in hell. Wherefore they shall be the more grievously punished, which have been the longer borne withal; because the contemning of God, addeth no small weight unto their sins: which contempt seemeth to have crept upon them, while they in such sort neglected a long time his gentleness and patience. Paul addeth; But thou according to thy hardness and unrepentant hart, heapest to thyself wrath, In whom is a hard hart. in the day of wrath. It is a hard hart, that is not mollified by the benefits of God, nor yet is broken by his threatenings, or fear of punishments. Whence the rebellion against God is derived. And this rebellion against God we draw unto us, partly by original sin; and partly by a custom of sinning: so that we are now in a manner without any feeling. To believe well, seeing it belongeth unto virtue, it hath two extremities. On the one side there is so great facility, that some will believe any thing, whether it be an invention of man, or a superstition; or else the word of God, that thou set forth unto them: this undoubtedly is a fault. On the other side, there is so great difficulty to believe, as they will not admit, no not that which is manifestly appointed by the word of God, unless their own reason be satisfied therein. Between these two dangerous extremities, there is a certain mean; to wit, that we should easily believe those things which are to be believed, when they are sincerely offered unto us, making a godly trial of them by the holy scriptures: for by that rule all things must be examined. Paul useth this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, To lay aside, or to lay up in store: for we commonly use to lay up in our treasuries, those things which we will not presently use; but will afterward occupy them at some other time. And this accordeth just with those ungodly persons: for they did not then feel the wrath of God, which afterward they shall feel; and that so much the more abundantly, as riches are greater, which are every day heaped together. He prudently saith; that These men heaped unto themselves wrath, because they should not impute these punishments unto the cruelty of God. By this kind of speech he teacheth, that it was their own selves which brought this mischief upon themselves. And this word of [Heaping up treasure;] is oftentimes used in the holy scriptures. In Deuteronomie the 32. chapter, verse. 34. God saith of the transgressions of the Israelits, that they were sealed up in his treasures. verse. 25. jeremy also in the 50. chapter threateneth, that God would power out the treasure of his wrath and of his indignation. 6 And whereas Paul to the Romans added; Rom. 2, 5. The day of wrath what it is. Against the day of wrath, it doth sometimes happen in this life, when God seemeth that he will not suffer any longer, and showeth forth some tokens of his severity. Which thing we perceive did happen in the captivity of Babylon, jere. 7, 14. Ibid. 14. 11. Gen. 19, etc. Exod. 14, isaiah. 13, 13. Lament. of jere. 1, 12. Sop. 1, 5. etc. in the destruction of Sodom, and the overthrow of the Egyptians. And the prophets every where describe the most bitter punishments of God, under this title, that they be laid up in store against the day of wrath. And wrath is here taken for vengeance, by that kind of figure, whereby that which followeth is expressed by that which goeth before. But the meetest way is, to refer those things, which are here described, unto the last day of judgement. Three marks of the day of judgement. Which he noteth out by three marks; first, by wrath; secondly, by revelation; and lastly, by justice. Vengeance he ascribeth unto God, lest it should be thought to be a thing of small weight. He addeth also, Revelation, because here things be hidden; but there all things shallbe made manifest. He added also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, justice, lest (as Chrysostom noteth) some should persuade themselves, that the judgement of God should proceed from an angry mind. Undoubtedly, there shallbe showed a most grievous vengeance but yet such vengeance, as shall have justice joined therewith. Wherefore we ought to have that judgement continually before our eyes, neither at any time to take any enterprises or actions upon us, but that we have the eye of our mind bend thereunto. And this is to walk before God, What is to walk before the Lord. which thing Abraham was commanded to do: and is very often required of us. And to walk before God, is nothing else, but to think that he doth most intentivelie behold what things so ever we do. But alas, it is a wonder to see, how continually this meditation of the judgement to come, is taken away from the sight of the ungodly. But he shall render to every one according to his works. But when he saith, that to every one shallbe rendered, it plainly signifieth, that none shall escape this judgement. In the judgements of men it oftentimes cometh to pass, that one is punished, and an other is not so much as accused. He addeth; According to their works: to let us understand, that there shall be no accepting of persons. God hath consideration of the causes, not of the men. There shall be only had a consideration of the causes, and not of the men: they shall be judged according to their works and deeds, of what state and condition so ever they be. Indeed the mercy of God is now very ample, but yet so, as the severity of [his] justice is not wanting. Albeit that Moses perceived many properties of God, which served to express his goodness and clemency; to wit, that He is gentle, Exod. 34, 6. merciful, slow unto wrath, rich in mercy and truth, which would keep in store his pity or mercy for a thousand generations: yet he perceived it to be added in the end, that God will not declare the wicked man to be an innocent. And that he visiteth the sins of the fathers upon the children, unto the third and fourth generation. In 1. Cor. 15. 22. 7 But whereas it is here and there said, that all die, and that all shall be made alive; some have thought, that in the end all men shall be saved: that the benefit of Christ may extend as far as did the fault of Adam. Of this mind did Origin seem to be. Howbeit, in the holy scriptures, as touching the punishments of the damned it is said, Mark. 9, 43. that Their worm shall not be extinguished. And Christ is said, that At the last judgement he will throw the damned into eternal fire. Matt. 25, 41. But if thou wilt cavil, that this word [Eternal] is sometime in the holy scriptures applied unto things, The word eternal is diversly used. which endure a long time; and that it is not always required, that they should be without end: we answer, that this cannot be applied unto this question. For those things, which by reason of long continuance, are sometimes by a figure called eternal; whereas otherwise they shall have their end, are proved, even by the holy scriptures to have an end, and at the length to break off. But if this be not manifest, let us always understand [Eternal] in his own proper signification. And seeing in the holy scripture there is no mention made of a change to come, after the sentence given by the high judge, touching the state and condition of things; we will absolutely understand his words. For whatsoever shall be presumed, shall be but feigned. The benefit of Christ, as touching number, extendeth not so far as the loss by Adam. Neither is that necessary, which they endeavour to prove; namely, that the benefit of Christ should as largely extend, as did the damage and loss procured by Adam. Albeit I know, that there be some, which for their readier answer, and that they may seem to defend, that so many be partakers of the benefit of Christ, as were hurt by the fall of Adam, are wont to say; that Even as death came upon all men by Adam, so the resurrection shall be spread upon all men by Christ: although that this benefit in the wicked, doth tend to destruction through their own fault. But unto this opinion I do not willingly agree: for it is here meant of that kind of resurrection, which Christ shall perform, by abolishing of sin. Which, seeing we cannot appoint to be in the wicked (as they which will remain in their sins) they cannot be partakers of this resurrection: and the resurrection of them doth belong to the severity of judgement, and not to the bountifulness of mercy. For if the Lord truly pronounced of judas, that It had been better for him if he had not been borne: Matt. 26, 24. the same may we affirm of these men, that it should be much better for them, It shall be better for the damned not to rise again. if they rise not again. And further, if these men may seem to have found a shift concerning resurrection, as though [the particle] By Christ, should respect so many as they be, which be perished by the death that came in by Adam: what (I beseech you) would they say, if so be I should use the same kind of argument as touching sin and righteousness? For so all men would say, that they be justified by Christ, as sin was derived upon all men by Adam. certainly here they have no shift: for a far less number do obtain righteousness by Christ, than are contaminated in their birth by original sin. Wherefore, that is firm, which we said at the beginning; namely, that the gift of Christ is not so largely extended, as was the loss that came by the fall of Adam. The benefit of Christ is not of less strength than the fall of Adam. Yet must we not judge that gift to be of the less strength, as well because there wanted nothing in Christ, as touching desert and worthiness, but that whole mankind might be justified by him; saving that the large scope of his grace and benefit is drawn within the limits of divine predestination: as also, for that it is a greater power to blot out a multitude, yea an innumerable sort of sins by justification, than it was to spread one sin over all men. And this reason did Paul touch in the fift chapter of the epistle to the Romans. Wherefore, when it is said, verse, 19 [All] as well on the one part as on the other, the speech must be referred unto such a generality, as is not one and the same, but which is proper to both of them. Christ hath his generality as Adam hath his. For even as Adam hath his body of all the posterity, which is derived from him; so doubtless Christ hath his body of all believers and justified persons. And very well doth the exposition, which Augustine useth, agree with this place; namely, that By Christ all shall be made alive, even as many as come to the blessed resurrection, which they shall attain by the grace of Christ. That all men's glory in heaven shall be alike. 8 The fathers, when they interpret the place of Paul, In 1. Cor. 14, vers. 41. wherein it is said; There is another glory of the sun, and an other of the moon: they expound the same, as though it should concern the diversity of rewards; so that after the blessed resurrection, some should become more excellent than others. Howbeit, if a man in this place weigh well the matter, this is not meant: which thing the conclusion brought in, doth manifestly declare. For thus Paul inferreth; It is sown in corruption, it riseth again in incorruption; 1. Co. 15, 43 it is sown in dishonour, it riseth again in glory; it is sown in infirmity, it riseth again in power; it is sown a natural body, it riseth again a spiritual body. Where it appeareth, that this diversity is only to be understood between the body, which we shall put off at our death, and that body which shall be restored in the resurrection: neither is there any thing concluded, of a difference to be between the bodies of the blessed. The effect of that which is to be considered in this comparison, is between the body put off, and the body restored. Christ spoke no otherwise than generally, concerning this matter; to wit, that in the everlasting habitation, Matt. 22, 30 we should be like unto angels: wherein, neither men shall marry wives, nor yet women be given in marriage. These things are not spoken of me, Of the diversity or equality of rewards in the heavenly country. to the intent I would prove, that there is altogether equality in that place; but I affirm, that neither of both can be confirmed out of the holy scriptures. Both opinions are probable; neither do I think it of necessity to salvation, which of these two be true. Probable perchance it is, that there is some difference among the saints, but I do not think that this can be showed by the scriptures. The which thing that it may appear, let us see what places they bring in. The first reason. Rom 2, 6. 1. Cor. 5, 10. Dan. 1●, 3. The 2. reason. First they say; Unto every man shall be given, according to his works, and every one shall have a reward according to his labour. In Daniel it is written; They which teach others, shall be as the light of the firmament; and they which instruct others unto righteousness, shall shine as the stars. The 3. reason. They reason also by contraries; Seeing there is a diversity in punishments, the same must be granted as touching rewards. Matt. 11, 21. The 4. reason. john. 14, 2. The 5. reason. Matt. 22, 30. The 6. reason. Matth. 13, 8. and 25. Matth. 25. The 7. reason. And that punishments are not alike, they prove by the words of Christ, wherein he said, that It shall be easier for the men of tire and Sidon, than for Corasim and Bethsaida; and also for the men of Sodom, than for Capernaum. Further it is written; In the house of my Father there be many mansions. And besides this; if We shall be like unto the angels, they have sundry orders among them. Moreover, the seed being cast into the earth, bringeth forth fruit, thirty fold, sixty fold, or a hundred fold. And in the parable of the talents, according as there be more or fewer restored unto the Lord by his servants, the diversity of the gain is recompensed with sundry rewards. And in the Apocalypse; The 8. reason. Apoc. 14, 4. The 9 reason. Matt. 5, 19 Some do follow the Lamb wheresoever he shall go; which seemeth not to be granted unto others. He that shall observe and teach [the commandments,] that man shall be called great in the kingdom of heaven. Again he saith; The 10. reason. Matt. 20, 27. The 11. reason. 2. Cor. 9, 6. The 12. reason. The 13. reason. He that desireth to be the greater among you, let him be made the lest of all. And in the latter epistle to the Corinthians; He that soweth sparingly, shall reap sparingly; and he that soweth in blessings, shall also reap of blessings. All the Fathers agree unto this opinion. And it seemeth, that by this means is stirred up the study and endeavour of living well. These and such other things they be, which are wont to be brought for this part. 9 Now on the other side, let us hear them, Reasons for the equality of rewards. Matt. 20, 13. The 1. reason. which affirm rather an equality in the rewards of eternal life. First, unto them which laboured not alike in the vineyard, a penny is given indifferently; and the good man of the house withstandeth the murmurers, and showeth that he doth justly; neither doth he excuse himself by a distinction of reward substantial, and accidental, which the adversaries have devised. The 2. reason. Further, out of the apostle Paul, in an other place, we hear; that God shallbe all in all. The 3. reason. 1. Co. 15, 28 Matt. 13, 43. And Christ speaking of the reward of just men; The just (saith he) shall shine as the sun in the sight of God. But no greater light there is, than that wherewith the sun is endued. And no man, except he be just, shall enter into the kingdom of heaven. Wherefore all shall have the light of the sun; that is, the high glory alike. The 4. reason. Matt. 22, 30 And again Christ disputing with the Saducees as touching the resurrection, said, that we shallbe like to the angels: neither doth he proceed any further, to appoint sundry diversities. Furthermore, The 5. reason. whereas there be sundry differences of the saints in this life, that happeneth by reason of the flesh, which they carry about with them: whereunto, according as some be more or less addicted, they profit more or less in regeneration. But in the kingdom of heaven, when all blemishes of the flesh shallbe excluded, we shallbe perfect: neither will there be cause why one man should be let more than an other from perception of the present good thing. Also Christ promised to his apostles, The 6. reason. Matt, 19, 29 that they should sit upon 12. seats, as judges of Israel. But hath not Paul obtained the same reward, although he be accounted the thirteenth in the same fellowship; 1. Co. 15, 10 The 7. reason. 1. Cor. 6, 3. whereas nevertheless he laboured more than the rest? Yea rather, he hath also made the Corinthians partakers of the same reward, and with them all believers, when he saith; But do you not know, that we shall judge the world and the angels? And in the last chapter to the Romans it is written, Rom. 8, 18. that The passions of this life are not to be compared to the glory to come, which shall be revealed unto us. But if so be that God, in giving of eternal life, hath not respect to the worthiness of our works, how shall we prove these degrees of rewards? We shall obtain felicity by the mere liberality of God: wherefore we should seek for a diversity of rewards at his mercy, and not of our own works. But we see that those men, which defend the contrary opinion, do chiefly cleave unto this ground: as if so be we should deserve everlasting life by our works, and that (as they speak) of condignity. Which thing if we should affirm, undoubtedly GOD might seem to be unjust, if he would not assign greater rewards to them which have deserved them above others. An expending of the former arguments. Rom. 2, 5. To the first. 10 But now let us come to the weighing of those arguments, whereby they endeavour to show that this difference of rewards is necessary. First, they objected, that There shall be given to every man according to his works. Which we say must be generally understood, as touching glory and damnation. And this interpretation we have out of the scripture, in the epistle to the Romans, the 2. chapter. And Christ, by the last sentence of judgement, Matt. 2, 5. that To every one shall be given his own proper reward, thus expoundeth it; to wit, when he calleth those that be on the right hand into the kingdom, & casteth those on the left hand into destruction. Briefly, he whose labours have been godly and just, shall be saved; but he that hath laboured ill, shall fall to ruin. To the second. Dan. 12, 2. Those very words, which Daniel hath in the 12. chapter, to wit; that Many which slept in the dust shall be raised up, some doubtless unto glory, but others unto shame; and that they which have taught others shall be like the firmament; and they which have instructed others to righteousness, shall be as the stars, do prove nothing necessarily: because the selfsame things, which had been spoken before (as it is often used in the scripture) are repeated in the clause in the second place. The difference which seemeth to be assigned, is of the firmament and of the stars. But whereas they, which teach, and those which instruct others unto righteousness, be even thoroughly all one, and are contained in one and the selfsame degree, there shall not, even according to our adversaries judgement, be due unto them sundry rewards, seeing they laboured all alike. Wherefore it appeareth, that the same thing is spoken afterward, which was affirmed before: howbeit, more evidently. But if thou shalt ask, why Daniel rather made mention of them which teach, than of others? The answer is ready; to wit, that these men were rather to be confirmed, because they were more abandoned unto persecutions than others were. Therefore had they need of consolation: for it behoveth them to be of a good courage. Yet thereby is not proved, that the selfsame promises should not be made unto the rest, seeing Christ plainly said; Matt. 13, 43. jerom. The righteous shall shine like the sun in the kingdom of God. Furthermore, jerom in expounding of this place, when he had plainly treated of that sentence, added; that Some did demand, whether the godly unlearned man, and godly learned man should have all one glory? And he saith, that we may answer according to the translation of Theodosius, The translation of Theodosius that one shall be as the firmament, another as the stars. Howbeit I have already showed, that it is all one thing that is spoken on both parts. 11 As touching the argument which they do bring in of contraries, To the third. we should not much pass. For we grant it to be a probable reason, but yet not necessary: for this manner of argument oftentimes faileth; as if so be a man will say, that he can kill himself, therefore he can quicken himself: and many other instances might be brought, but for brevity sake I omit them. Wherefore I grant, that in punishments there is some diversity, which nevertheless followeth not to be in rewards: for by our works we deserve punishment; but on the other side, we deserve not felicity by them. So that the argument or reason in these contraries are differing or unlike. It is true that Christ said; To the fourth. john. 14, 2. In my father's house there be many mansions: but he saith not, Sundry mansions. As if so be I should say; In Oxford there be many Inns, A similitude. but if the guests be entertained in them all after one manner, the Inns shall not be altogether divers, but of equality, if so be that in every one of them the selfsame dinners, and the same suppers, and wholly the same commodities be set before the guests. As touching angels, we say, To the fift. that the scripture granteth, that they have among them sundry orders and jurisdictions; because God useth the ministery of them for the governing of the world: but at the end, Dan. 10, 1 3. 1. Ih●s. 4, 16 jude. vers. 9 all principalities and powers (as we have said) shallbe abolished. Neither do we know, whether there shall be any more a diversity of orders or degrees, as touching felicity. Further, they that affirm sundry orders to be in angels, their mind is, that they differ in special kind, and perhaps in the next general kind: which cannot be affirmed, as touching blessed men, or our spirits. Wherefore the similitude between us and angels agreeth not as touching all things. For than should we take all angels to be of one form, or one order, whether they have all a like or equal happiness or no. But these matters no man can define by testimonies of the holy scriptures, seeing very few things are taught us concerning the affairs of angels, because they were not necessary unto our salvation to be known. He that shall observe & teach [the commandments] shallbe called great in the kingdom of heaven. To the sixth. Matth. 5, 19 We answer, that under the name of the kingdom of heaven is understood the church, wherein they are greatly to be esteemed, which teach rightly, & do those things, which they shall teach: and in the elections of the churches, they must be preferred before others. And those are to be less esteemed, who break the lest of God's commandments, & teach others to break them. Except perhaps thou wilt say, that they which break, & teach others to break the commandments of God, To the seventh. Matth. 13, 8 shallbe in eternal felicity: which thing is most absurd. Neither is it any difficult thing to perceive what meaneth the parable of the seed, whereof a part falleth on good ground, and giveth fruit, thirty fold; when as of other parts there is had even sixty fold, or an hundred fold. There is none but understandeth, that these things belong to the state of this present life: because God's word fructifieth not in all the godly after one sort. To the eight. Matth. 25. Neither doth the parable of the talents respect any thing else; for he that useth God's gifts well, is made worthy to be placed over many things: graces are increased in him, & he daily made more capable of spiritual gifts. To the ninth. 2. Cor. 9, 6. 12 Also they cited that saying unto the Corinshians; He that soweth sparingly, shall also reap sparingly. Which saying also may appertain to the receiving of spiritual fruits in this life; for they that be liberal in alms, do abound in spiritual good things: and it oftentimes cometh to pass, that God more abundantly imparteth riches unto them, to the intent they may have the more plenty, whereof to be merciful. So then, as touching all these things we may understand, that a sparing harvest shall be, if we sow sparingly. Wherefore there is nothing necessarily proved, as touching rewards of eternal life. To the tenth. Matt. 20, 27. And whereas the Lord said unto the apostles; He that will be greater, let him become the least of all: it is nothing against us, seeing it may be understood as touching the church, where those should be acknowledged for chief, which do behave themselves lowly. But the testimony out of the Apocalypse; To the 11. Apoc. 14, 4. that They which be virgins, do follow the lamb wheresoever he shall go: and, that those hundred fifty four thousand, Ibidem. 2. song a song, which might not be song by others: and those things beside, which are alleged out of the same book, are obscure; since it is said to be sealed up, and that it is not easily, yea rather of very few understood. And it appeareth not unto us, whether the things showed, do belong unto the life present, or unto the life to come. We grant, that they which be of the purer life, be more apt to penetrate the secrets of GOD. And on the other side we are taught, that wheresoever Christ is, there also shall his ministers be. Wherefore it is promised, not only unto some, but also unto all, which serve Christ, that they shall follow the lamb. 13 Concerning the fathers, we freely grant, To the 12. that they affirmed a difference of rewards. But in this place it is only called into question, whether this opinion may be proved by the testimony of the holy scriptures. Further, they do not also always speak with one consent. jerom in his epistles, when he had commended a widow, and that he seemed to compare her unto a virgin, saith; that He liked not to put this difference between the saints: whereas yet he himself seemeth to be an earnest defender of these differences. To the 13. Neither do we make any great account that it was said, that men are made sluggish, who otherwise by this diversity of rewards would be encouraged to live godly. For they, which be not moved through the love and faith of the word of God, and through a hope of excellent felicity; neither also will they be easily stirred up to do well, in respect of these differences. But if they should do otherwise, they might rather be counted hirelings, than sons of God. Neither (as I said before) are these things spoken by me; to the intent I would utterly deny such a difference of rewards: but this only I meant to say, that they cannot be proved by the scriptures. Otherwise, A great difference between them that shall be raised from the dead. among those that shall be raised from the dead, we put a difference: because the habit of the damned souls shall be one, and of the blessed souls shall be another. Moreover, we deny not, but it may well be, that when the saints consider in their mind, that God by himself did many acts, and those very excellent; they will perhaps conceive thereby more delight and joy, than others, which cannot remember with themselves, that so many and so great acts were done by him: which nevertheless is uncertain, but is brought as a thing probable. But this chiefly I think to be frivolous, which the Schoolmen devise, I know not what, as touching crowns of laurel, and substantial & accidental reward. 14 The same men also reason many things, In 1. Cor. 13, vers. 12. as touching the state of felicity; and they demand among other things, Curious questions touching the life to come. whether the knowledge which is gotten here shall so be lost: as when we shall come into the heavenly habitation, there shall be no difference between the learned and unlearned? This is a curious search, seeing it hath small or no profit at all. First it were good to come thither, and it should behove us to be careful of the means how we should attain thither, rather than with a superfluous endeavour to dispute now of the condition, quality, and form of the blessed. The holy scriptures call us not to this endeavour: and perhaps there is nothing concerning this matter determined by them. But as touching the difference of the elect in the everlasting habitation, the place serveth not to dispute any more: hereof we have spoken sufficiently, when we entreated of the conditions of them that shall rise again. But that gifts and free graces shall at that time be abolished, Why gifts and free graces shallbe then abolished. it is no marvel; seeing they be given for the advancement of faith, which then shall continue no longer. Yea, we have experience at this day, when as the gospel is in a manner every where preached, that those gifts, which we spoke of before, are either taken away, or else they be very rare. As touching languages, whether they shallbe then abolished, some man perhaps will demand; Shall not the saints in heaven speak? Speech to this purpose is given, To what purpose speech is given. that either we may communicate with others, those things which we know; or else to demand of others those things which we want. But among the saints, in the kingdom of God, it seemeth, that neither of both shallbe necessary: because both in God and in ourselves, all things shall abundantly enough be known, and be had. But if perhaps such a familiar custom shallbe granted unto us, it is very likely, that all shall use one manner of language, seeing we shallbe one people, and shall have one and the selfsame country. But unto such as shallbe importunate to demand, what tongue that shallbe, which the saints shall then use; I grant freely, that I know it not. Whereas notwithstanding I remember there be some who affirm, that the Hebrew tongue shall then be in use: but upon what certainty they affirm it, let themselves take heed. Of the change of all things. In Rom. 8. 15 These things being declared, the place itself seemeth to require, that I should speak somewhat of the change of things that shallbe in the end of the world. Of the change of things at the end of world. First I think it good to rehearse those things, which the Master of the sentences writeth, as touching this matter, in the fourth book, distinct. 48. When the Lord shall come to judge, the sun and moon shallbe darkened: not (saith he) because the light shallbe taken from them, but through the presence of a more plentiful light. For Christ, the most splendent sun shallbe present; therefore the stars of heaven shallbe darkened, as are candles at the rising of the sun. The virtues of heaven shallbe moved: which may be understood as touching the powers, or (as some speak) of the influences whereby the celestial bodies govern inferior things, which then shall forsake their right and accustomed order. Or else, by these virtues we may understand the angels, which by a continual turning, turn about the spheres of the heavens. Perhaps they shall then either cease from the accustomed work, or else they shall execute it after some new manner. Matt. 24, 29. Luke. 21, 25. joel. 2, 31. After he had gathered these things out of Matthew and Luke he addeth out of joel; that there shall be eclipses of the sun, and of the moon; The sun (saith he) shallbe darkened, and the moon shallbe turned into blood, before that great and horrible day of the Lord come. And out of the 65. chapter of isaiah; Behold I create a new heaven, verse, 17. and a new earth. And straightway; isaiah. 30. 26. The moon shall shine as the sun, and the light of the sun shallbe seven fold, that is, of seven days. And out of the Apocalypse; Acts. 21, 1. There shallbe a new heaven, and a new earth. Albeit no mention is there made of amplifying the light, either of the sun or of the moon. jerom interpreteth that place; that such shallbe the light of the sun, as it was in those first seven days, wherein the world was created. For by the sin of our first parents, the light (saith he) both of the sun and of the moon was diminished. Which saying some of the Schoolmen understand, not as touching the very substance of the light, but that as well the world as men, receive less fruit of those lights, after the fall, than they had before. Howbeit, all these things are obscure and uncertain. Whereunto I add, that some of the Rabbins think these to be figurative speeches; for that in the stars there shall be no change: but they say, that unto men being in heaviness, and bewailing the unhappy state of their things, shall come so small fruit by the light of the sun and moon, as unto them these stars may seem to be darkened, and altogether out of sight. But contrarise, when they begin to be in happier state, and to live according to their own hearts desire; then at the last, the light of the sun and of the moon shall seem to be doubled unto them, and to be lighter by many degrees than it seemed before. Which exposition as I deny not; so I confess, that at the end of the world shallbe a great change of these things. Wherefore I grant both to be true, either that in this life there happen things oftentimes so sorrowful, as the days, which otherwise be most clear, seem most dark unto us: and also, that when all things shall have an end, the state of creatures shallbe disturbed. Yea also it happeneth, that sometimes, while we live here, those lights of heaven are removed from their natural order: as we read that it came to pass, josua. 10, 12 Mat. 15, 33. when josua fought, and when Christ suffered. 16 jerom, in the interpretation of that place, addeth; that the sun shall then receive the reward of his labour, to wit, such great augmentations of his light. Zach. 14, 7. Zacharie also testifieth, that Then there shall be one perpetual day: for that the light shall be so great, as there shall be no difference between day and night. If these things be true, we may perceive in what state the glorious bodies of the saints shall be after the resurrection: Mat. 13, 43. of whom Christ said; The just shall shine like the sun. They shall then have a light seven fold greater than this sun, which we now enjoy. Neither is it any marvel (saith Chrysostom) if the creatures at that time shall be beautified with so great light. A similitude. For kings, on that day wherein they will have their sons to be established unto the kingdom, are wont to provide not only that they may be set forth with excellent apparel and solemn show, but also, that their servants may be very comely and orderly appareled. Wherefore when Christ shall then sit manifestly in his throne, and the just which be the sons of God shall come into the kingdom and inheritance of their father, God will bring to pass, that all creatures shall be beautified with wonderful ornaments, and excellent brightness. isaiah. 60. 19 Albeit isaiah saith, that It shall come to pass, that the sun and moon shall give no more light, but that the Lord himself shallbe an everlasting light. By which words he meaneth not, that those stars shall perish, but only that their light shall not be necessary unto the saints: for those things peradventure shall no more rise and go down as they do now. But if thou ask of him, what use they shall have after the judgement, he plainly confesseth that he knoweth not; for that he in this matter is destitute of the scriptures. All these things in a manner we have out of the Master of the sentences. 17 Now (as I think) there be four things for me to examine. First, what use we shall have of the creatures, when we shallbe adorned with that glory. secondly, whether their labours shall continue. Afterward, whether the nature and substance of creatures shallbe preserved, and what manner of substance the same shall be. lastly, whether all the parts of the world, or only some shall be repaired. As concerning the first, they which would diligently search out what commodity shall come unto the saints in the other life, by the creatures renewed, have taught us, that while we live here, we are by them helped two manner of ways. For first, the nature of the body and the life, Two manner of helps we have by the creatures. which we presently lead, is by them nourished and sustained. secondly also, the mind is helped, that by these visible creatures, it may arise to the contemplation of God: as Paul teacheth in the first chapter of the epistle to the Romans. Rom. 1, 19 But when we shallbe once in the blessed state, we shall have no more need of the helps of creatures; for we shall then enjoy immortality: neither shall we be any more vexed with hunger, or thirst, or cold; or such other discommodities. And as touching the knowledge of GOD, we shall see him face to face. But (say they) seeing the corporal eye cannot attain to the essence of God, 1. Cor. 13, 2. The corporal eye cannot attain to the essence of God. (as Augustine very well teacheth in his book De videndo Deo:) therefore, lest the eye should be destitute of a fit delectation, unto it shallbe offered then a wonderful adorning of the heavens, & beauty of things now renewed; that it may have, not only wherewith to delight and rejoice itself, but also an occasion to wonder at the power and infinite wisdom of God. These things I grant indeed are probable, but they are not confirmed by the holy scriptures. Neither doth it sufficiently appear, that seeing the body of Christ, and infinite bodies of just men, more brighter than the sun itself, shallbe looked upon by the eyes of the blessed, what delectation the beholding of the creatures restored, can bring over and beside. Wherefore the plainness and simplicity of the Master of the sentences liketh me well, when he saith; he knoweth not that, which he remembreth not that he had read in the holy scriptures. I would to God, that in defining of other things, he would have used the like modesty and faithfulness! 18 But as touching the actions of creatures, whether they shallbe perpetual or no; we cannot define any thing for a certainty. The angel indeed in the Apocalypse sweareth by him that liveth world without end, Apoc. 10, 6. there shall be no more time. Whereupon some do gather, that the motion of the celestial spheres shall then cease; If time have an end whether motion shall also cease. because time is the number of motion. But this reason is not firm: for it may be, that the heavens shall move; but yet, by reason of that great light of the body of Christ, and of the bodies of all the blessed, and of the sun and moon, it cannot be well observed. So that motion may endure, although there be no time: for time is not, but by observing and numbering of motion. But they add also an other reason; that heaven shall therefore cease from motion, because the continual courses do further unto the preserving of generation and corruption of inferior things. Wherefore, seeing there shallbe no more generation or corruption, there shall be no need then of the motion of heaven. The reason in very deed is probable, but not necessary: for that celestial motion, although it serve not to generation and corruption, yet may it serve unto some other purpose, which we are ignorant of. Howbeit, this seemeth to me most certain, and which ought in any wise to be affirmed; that these natures of things shall not remain at the last day, unless they shall have some use. For it is both against nature and common reason, to appoint any thing, which is altogether idle: but what works GOD will appoint unto these things, we willingly grant ourselves to be ignorant. 19 Now let us see, as touching the substance and nature of things, Whether the substance and nature of things shall be changed. 2 Pet. 3, 7. and 11. whether the same shall be preserved after the day of judgement. This doth Peter, in his latter epistle, seem to deny: for he saith; that The heavens shall suddenly perish, and like a shower, and that the elements with great heat shall melt away. But Augustine, in the twentieth book De civitate Dei, the 16. and 24. chapters saith, that Peter maketh a comparison with those heavens, which perished in the time of the flood: which cannot otherwise be understood, than of the regions of the air, wherein rain and tempests are commonly engendered. These heavens were after the flood put again in their places, and restored by the word of God, and are now reserved unto fire. Yea and Peter addeth afterward, Ibidem. 13. that We, according to the promise, shall have a new heaven and a new earth. That promise was made in the 65. chapter of isaiah, verse. 17. Apoc. 21, 1. and repeated in the 21. chapter of the Apocalypse: although it be there written of the sea, that it shall have no more being. But Augustine, in the 16. chapter, which we now cited, doubteth; whether those words must be so understood, as though the sea should utterly cease to be, as being now sucked and dried up with the burnings: or whether indeed it shall remain, but yet renewed and changed. Augustine in the same place saith, that No man, so far as he can tell, knoweth what burning fire that same shall be, or from whence it shall come. Of the burning fire at the world's end. Nevertheless, at this day, the Schoolmen have not doubted at all to fancy & fable infinite things, as touching that matter. For some say, that that fire shallbe elementary fire, which shall come down by the commandment of God, and burn allthings. Others dream, that the beams of the sun shall by reverberation be multiplied, that by them all things may be kindled: even as we see it come to pass, when the sun beams do strike upon a glass of steel, if a little flax be put thereunto, it will be burned. Augustine addeth, that the elements shall then put off those qualities, which were before agreeable to our corrupt bodies: but shall put on other bodies, which may be fit for our immortal and glorified bodies; that the world being renewed, may be aptly applied unto men being made new by immortality. But here I would gladly demand of Augustine, whether he will appoint, that the bodies of saints, after judgement, shall live in the world? Which thing if he affirm, he shall seem to make with the sect called Millenarije but if he deny this, and do hold (which we believe) that our bodies shall be caught up into heaven, what manner of application of the qualities of the elements shall this be unto our immortal bodies? Unless perhaps he will say, that although these things shall nothing further our immortality, yet there shall be a certain analogy & proportion between them, being now made immortal, and our bodies glorified. For if those things were (as Chrysostom saith) for our sins made subject to corruption; it is meet that we being delivered from death, they also should be delivered from the burden of corruption. 20 Neither doubtless is that, Gen. 8, 22. A place of Genesis declared. which is written in the book of Genesis, any let unto this renewing, where God said unto Noah; that All the days of the earth shall be sowing and harvest, cold and heat, summer and winter, day and night; for these things, he saith, shall come to pass in the days of the earth: but those days shall be the days of heaven, Esaie. 66, 23 and (as isaiah saith) A sabbath of sabbaths. Also jeremy, in the 33. verse. 20. chapter saith; Can the covenant be made void, which I have made with day & night? As though he would say; It cannot be made void. So (saith he) shall the covenant be established which I have made with the house of juda, and with the house of David. The covenant whereof the prophet now speaketh, as touching the sending of Messiah in his time appointed, must not be drawn beyond the time of the present state. But Christ, when he saith in the Gospel; that Heaven and earth shall pass away, Matt. 24, 35. but my word shall not pass away, How the heaven and earth shall pass away. meaneth not [Passing away] for [destruction;] but foretelleth, that a certain change shall one day come. Which yet shall never happen unto his words, for they shall always abide unmovable, and the truth of them shall never be perverted. Of this interpretation David is author, in the 102. psalm; verse. 26. The heavens (saith he) are the works of thy hands, they shall perish, but thou shalt endure; as a garment shalt thou change them, and they shall be changed. Hereunto also agreeth Peter: for when he had said; that The heavens shall perish, 2. Pet. 3, 12. and the elements shall melt away with heat, he added; that We, according to the promise, shall have a new heaven and a new earth. Esaie. 65, 17 And jerom expounding the 65. chapter of isaiah, unto this sense allegeth a sentence of Paul out of the first epistle to the Corinthians, 1. Cor. 7, 31. the seventh chapter. For he saith; that The figure of this world passeth away: as though he would not say, that the nature of things, or the world itself shall perish; but only the figure, that is, the state and form of this time. And that the same renewing, which we affirm, signifieth not a destroying of nature, he proveth it by a similitude taken of the degrees of our age. A similitude. For when of children, we are made young men; and of young men, men; and of men, old men: we are not as touching the nature of man destroyed; but by those changes we are transferred from a lower estate, unto that which is more excellent. Wherefore, when that last burning shall come, which the scriptures plainly teach shall come, the whole world shall be set on fire. A similitude. And as gold and silver, when they are melted in the fire, perish not, but are made more pure; so the world shall not by that fire be destroyed, but be renewed. Of this mind also were some of the Ethnic writers, as Heraclitus Ephesius, and Empedocles Siculus, and others; who peradventure had received these things of their elders, but had corrupted them with wicked opinions. An opinion of the heretics called Millenarij. 21 There have been also many of the christians in ancient time, which thought, that the creatures shall remain after the coming of the Lord, and that they shall serve unto some use for the elect. For they thought, that when Christ shall return, there shallbe then only the resurrection of the godly, which also they called the first resurrection; between which & the latter, wherein the wicked shall be raised up, there shall be the space of a thousand years: and during this time shall Christ wholly reign in this world, together with the saints: and all this space the devil shall be bound, as it is described in the book of the Apocalypse. Apoc. 20, 3. And they seem to have taken an occasion of their opinion, not only out of the Revelation of john; but also out of the prophets. For they, when they prophesy of the kingdom of Christ, make mention of many things, which seem to pertain to the kingdoms of this world, and unto pleasures and delights. And they, which were in this error, were of the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Latins Millenarij. Neither doubtless were there only of the common sort patrons of this opinion; but even the principal and most ancient men in the church, Certain principal men of the church were of this opinion. as Papias, Irenaeus, justinus Martyr, Victorinus, Lactantius, Tertullian, and many other famous Ecclesiastical writers. Whom I join not with Cerynthus, for he sowed many other errors as touching our Saviour: for unto that, which we said that these fathers held, he added a double impiety. First, that the saints shall so reign in this life with Christ, as they shall abundantly enjoy all the pleasures of the body: which is nothing else, but again with lusts, drunkenness, gluttony, and such other filthiness to contaminate nature being renewed by the resurrection. Another error of his was, that in that kingdom of Christ, the ceremonies of the law and sacrifices of Moses should be revoked: which errors none of those fathers, whom we spoke of, did follow. 22 Neither should it be any hard matter, to confute that madness by the scriptures: but because we have done this elsewhere at large, we will now cease to speak thereof. Only this I will add, that Augustine, in the twentieth book De civitate Dei, the seventh chapter writeth; If these men had said, that Christ, in that space of a thousand years, will bestow upon his saints some celestial graces, their saying should have been the more tolerable. In which place he signifieth, that he also was sometime of the same mind. Howbeit, afterward weihing things better, he judged that place of the Apocalypse, A place of the Apocalypse diversly expounded. from whence all that suspicion seemed to flow, must be otherwise expounded; namely, by these thousand years, to understand all the time, which passeth from the ascension of Christ, unto his last judgement. Neither ought the number of a thousand years any thing to offend us: for it is common to the holy scriptures, by a number certain and definite, to signify another number uncertain and not definite. Which thing, although it may by many other places be proved, yet here it shall be sufficient to note only two. Christ said unto his apostles; Matt. 19, 29. He that forsaketh his house, or father, or mother, or children, or wife, or brethren, etc. shall receive a hundred fold: where, by An hundred fold, we understand a certain great, and in a manner infinite recompense. So God promiseth in the law, that He would do good to them that serve him, Exod. 20, 6. unto a thousand generations: which signifieth nothing else, but to their posterity for a very long time. Wherefore Christ (as thinketh Augustine) reigneth with his saints all this time, which is signified by the number of a thousand years. But how it may be said, that satan is bound in this time, it cannot be so easily answered: for even now also the church is grievously vexed by him. But Augustine thinketh, Why satan is said to be bound. that he is therefore bound; because his strength is broken, and Christ hath overcome the strong armed man, so as he cannot now in such sort rage as he would: but especially because he cannot turn the elect, & those that be predestinate unto everlasting life, from their appointed salvation. Albeit, as touching this, even before Christ ascended up into heaven, satan was no less hindered than he is now; that he might not be able to disturb the elect from eternal life. But here it might be answered, that they which so lived, were few in number before Christ: for the devil ranged and spoiled in a manner everywhere, throughout the world, except some of the Israelites, and a few others. But now, after that the Gospel was spread abroad throughout the world, the power and strength of satan is much more restrained. And this may sufficiently appear by the ceasing of oracles, and by the overthrow of idolatry in a manner every where. Wherefore I think with Augustine, that this renewing of creatures shall not serve to this use; that the saints should use them living with Christ in any temporal kingdom in this world. And as for the prophecies of the prophets, which are every where set forth touching the kingdom of Messiah, The prophecies of the prophets touching the kingdme of Christ are metaphorical. and which make mention of certain things carnal, and that belong to an earthly kingdom, they are so to be taken, as we understand them, to describe by such metaphors (as are commanlie thought agreeable to the greatness and majesty of our kingdoms) the kingdom of Christ, which he now exerciseth in the church, & which in the day of judgement he will show forth with great power. And this the prophets themselves have sufficiently signified, seeing they have interlaced many things, which far exceeded belief, and went beyond the course of human things. For therein they plainly show, that they speak metaphorically. But to return to our purpose: we think, that the world, as touching the nature and substance thereof, shall not utterly perish, but rather (as writeth isaiah, Peter, and the book of the Apocalypse, and also Paul in the same place) that it shall be renewed. And of this renovation, there are set forth two principal conditions; Two principal conditions of the renovation of the world. All manner of light doth not give heat. the one is immortality; and the other is light. The Schoolmen have noted, that that light shall not be such as can cause heat: for if it should so do, all things should soon be dried up and burned. And it is no difficult thing to find light, which engendereth not heat: for there be found many precious stones most bright, which give no heat at all. 23 Now that these things are thus declared, let us consider of the other parts of the world, whether they also shall be preserved: as plants, precious stones, metals, brute beasts, and such like things. The Schoolmen think, that man, being renewed, which is the principal part of the world, other creatures shall be restored also. Which saying is most true; for it is gathered by the words of Paul. But as touching the parts, they think that only heaven, and the elements, and the bodies of men shall remain. A reason of the Schoolmen touching the unmortalitie of things. Yet (in my judgement) the reason that they bring is weak: for they affirm, that only those things shall have immortality, which after some sort were made fit for it. Such is a celestial body, which is altogether simple, and is not changed by contrary qualities. The elements also, which as touching parts are engendered and corrupted; yet as touching the whole, do always abide. So say they also of man, who although he have a transitory body, yet he hath an immortal soul. Yea rather, the body itself was so made at the beginning, as it had possibility not to die: wherefore it shall not be absurd, if immortality be also communicated with it. A disabling of the former reason. Howbeit this reason is weak for two causes; first, for that without any authority of the word of God, it taketh away renovation from many parts of the world; secondly, because that which it affirmeth, is even as doubtful as is that which is concluded, namely, that those things only shallbe renewed with immortality, which by their constitution seem fit for the same. Immortality is the mere gift of God and dependeth not of nature. For seeing this immortality is the liberal and mere gift of God, it cannot depend of any means or power of nature. For that power of God, whereby both the heavens and the elements shall be restored unto immortality, can preserve also the other parts of the world. And as the elements remain whole, although their parts be engendered and corrupted; even so also do general natures of brute beasts and plants perpetually endure, although their * Individua. particulars are renewed and perish. If thou demand what utility these things shall have, if they remain still? I answer: they shall have the selfsame that thou canst attribute unto the elements. For even as then we shall have no need of the elements, no more shall we have need of brute beasts, or plants, or other parts of the world. In my judgement, Probable reasons on both sides. it had been a better reason for them to have said, that therefore they think that other things shall not endure, because the scripture maketh no mention of their preservation. Albeit I see also that this reason is not of necessity: for though the scripture hath not made mention of these creatures apart by themselves, and expressedly; yet it is sufficient, that it hath generally signified, that creatures shall be renewed; neither did they ever except any thing. Further, if we should contend by reasons, that the sun (as they say) shall therefore be adorned with greater abundance of light, because it is meet that after a sort it should receive a reward of his labours: so may the rest of the creatures also say, that they have with no less labour and fidelity done service unto men, than the sun hath. Add moreover, that there is no less inclination and natural desire in other creatures to preserve themselves, than is in the sun, moon, heaven, and earth; wherefore if the one ought not to be frustrated of their desire, no more ought the other. 24 These things might probably be said on both sides. Eph. 3, 15. Col. 1, 20, And Paul unto the Ephesians and Colossians saith; that All things shall be restored by Christ, whether they be things in heaven, or things in earth. But this also in very deed maketh not an argument of necessity: for things universally pronounced in the holy scriptures, do always admit an exception or restraint. john. 10, 8. 1. Cor. 6, 12 All (saith Christ) as many as have come before me, were thieves and robbers. All things are lawful unto me, but all things are not expedient. Here may be understood the figure Synecdoche, so as it may be meant, that in the same [All] are comprehended some parts. And, when as S. Paul saith, that The creature shall be delivered from the bondage of corruption, it might be generally understood as touching the world; because he is not to be any more constrained to renew creatures by a new generation: yet it followeth not thereby, that all creatures, as touching the particular kinds, shall be preserved. I think it therefore the part of a godly mind, to affirm neither part obstinately: for we have nothing on either part that is certainly defined. Of creatures that be dead only men shall be restored. But yet this I dare boldly say, that of those creatures, which have died, only men shall be raised from death. But as concerning the preservation of other creatures, after the day of judgement, except heaven and earth, whereof the scripture hath made mention, I think nothing is to be said. For seeing we lack scriptures, we must not over curiously search out any thing. It is enough, if we do understand this, that for our sakes was brought in the corruption of things; and again, that when we shall be renewed, all things, which shall remain, shall be better than they were before. But we must in such sort bend the strength of our knowledge, We must so direct our knowledge as we let not slip the things necessary to salvation. that we let not those things escape us, which be necessa- unto salvation: such as are the doctrines concerning God, justification, worshipping, good works, and the use of the sacraments. Which use shall never be sincere and pure, unless the nature of them be well perceived and known; for if we attribute unto them more or less than it behoveth, we shall perpetually err. The scriptures are chiefly occupied about these principal points; namely, that The man of God may be perfect, 2. Tim. 3, 1●. Those things which the scriptures have not spoken of are not necessary to salvation. and instructed to every good work. But these things, that the scriptures make no mention of, let us not think them to be necessary to salvation: for the holy Ghost is so good, as if they were necessary, he doubtless would have taught them in the scriptures. ¶ As touching eternal life, look in the confession of the faith, at the end of the second part: and of felicitis, look the 14. chapter of the first part, and all the whole commentaries upon Aristotle's Ethics. The end of the third Part. E R THE Fourth Part of the Common places of PETER MARTYR. Wherein is entreated of the outward means which God useth for the salvation of his people, and preservation of man's society. The first Chapter. Of the Church, and of the Functions, Calling, Office, Dignity and efficacy of the ministery and Ministers in the same Church. In 1. Cor. 1. Look in the book De voris, pa 440. and 456. printed in Ba●…. Whence the name of Church is derived. THE NAME of a Church is derived of the Greek Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to call. For none can be partakers thereof, which come not thereunto by the calling of God. And to define it, The definition of the Church. we say, that it is a company of believers, and regenerate persons, whom God gathereth together in Christ, by the word and the holy Ghost, and by his Ministers governeth the same with pureness of doctrine, with lawful use of the Sacraments, and with discipline. And it is every where called the body of Christ, because all the members thereof have him for their head, of whom by the joints and sinews they take their growing, & attain unto life by the inspiration of the holy ghost. And these members are so thoroughly joined unto the head, as they are called flesh of his flesh, & bone of his bones. Ephe. 5. 30. It is the soul of Christ, and we confess the same in the creed, when we say: I believe in the holy Church. And we add strait way by exposition: Who in right and before God be of the Church. Look in 1. Sam. 15. 34. The Communion of Saints. For they alone truly and before God are of the Church: the which otherwise hath mingled therewith very many which be strangers from Christ: and these in show only, not in deed do belong unto the Church. Wherefore of them john said: They went out from us, 1. john. 2. 19 Matth. 13. 39 but they were not of us. And it is in the Gospel that when the goodman of the house and his servants were asleep, the devil sowed tars upon the good seed. And Paul in the first to the Corinthians the first Chapter, 1. Cor. 1. 2. after he had saluted the Church of God, added by exposition: Unto them that are sanctified by Christ jesus, being called Saints, that we may understand that the wicked appertain not in very deed unto the Church, although they be always conversant therein: and that (as we said a little before) we may confess that to be the Church which we call the Communion of Saints. But and if thou wilt conclude hereby that the Church shallbe unknown, we will deny it to be a firm conclusion; because there be proper marks assigned, by which the same may be very well known, and be discerned from profane conventicles. For wheresoever the pureness of doctrine flourisheth, The marks by which the Church may be known. the Sacraments are purely ministered, and discipline exercised, thou hast a congregation whereunto thou mayest safely join thyself, although the honesty of every particular man is not sufficiently known unto thee. Neither is it of necessity required, that the godly should be discerned of men what manner of persons they be while they live here. Christ, while he lived here among mortal men was not known. And we (as the Apostle hath declared unto the Colossians, Col. 3. 3. the third Chapter) have our life hidden in God: and when Christ which is our life shall appear, than we also shall be made manifest with him in glory. Again we read in the first of Samuel: 1. Sa. 16. 7. It is God that looketh into the heart: but men only know those things which are apparent. I know there is a fable spread abroad, Against them which say that the wicked be the members of Christ. that the wicked be members of Christ, howbeit dead members, which nevertheless may be quickened. But this is even as true as if thou shalt say that a dead man is a man. We will confess in deed, that by Christ and by the holy Ghost, they may be restored unto life, but in the mean time, while that is not done we will not grant them to be the members of Christ, unless we shall judge according to the form and outward show. Neither do we for this cause say, Evil men must not be excluded from the Church at every man's private judgement. that evil men at every man's judgement should be separated or excluded from the Church, when they have secretly sinned and have not been as yet cut off by excommunication from the body of Christ. Nay rather while they be permitted, if so be they administer the word of God or Sacraments unto the people, divine things are not polluted by their wickedness: but this only we affirm now, that such manner of men in very deed and before God are not members of the Church. Thou mayest perhaps doubt how Paul might truly call the Church of the Corinthians, How among the Corinthians was the Church of God. the Church of God, the which was infected with so many vices. But it must be understood, that all they which were there, were not utterly corrupted, many good men remained. Further they were as yet instructed with pure doctrine, and they retained the Sacraments whole and perfect, neither were they altogether without discipline, and those things that were wanting, were not laid aside without regard: nay rather, the godly laboured much about the correcting of them. For we know, that Paul was admonished by them which were at Cloas, 1. Cor. 1. 11 that he should prevent the evils that were breaking forth. Acts. 16. 9 Besides this, Paul had a respect to the testimony of God, who had said unto him, that in the same city he had much people. Over this thou must understand, that the Church of God doth not so fall away for every blemish, as that it should no more be called the Church of God. It is not presently without spot or wrinkle, but in the day of jesus Christ it shallbe. 2 But they exceedingly err which account only the Romish Church for the Church. In 1. Cor. 1. 2. We deny not but that there is an order among Churches, but we grant it not to be the same which dependeth of the wealth and dignities of this world. An order in Churches, and which must be taken for the better. Look after p. 6. Art. 6. etc. Wherefore among Churches, that must be taken for the better, which doth most flourish in spirit, doctrine, and holiness. But at this day only successions and Cathedral seats are had in great estimation; whereas notwithstanding Christ hath not tied his grace unto these things. And if so be that at Rome or Constantinople doctrine be polluted, the Sacraments mangled, and discipline corrupted, how can we ask counsel of those Churches as more excellent than the rest? Verily this should be nothing else but to seek grapes of thorns, and figs of thistles. Matt. 7. 16. In ancient time the Apostolical Churches were, jerusalem, Antioch, Alexandria, Ephesus, Corinth, and other such like: but what is there at this day? Alas there be many errors and superstitions: and there is little wanting but that they degenerate into Turkish wickedness. Let the Church be Catholic, for places do not separate believers; even as the place in like manner, Chrysost. (as saith Chrysostom) although it be one, doth not join them together. For if in one & the same place there be two Lords which command things repugnant, doubtless their servants will be divided: for as Christ hath taught, Matt. 6. 24. We cannot in one and the self same work serve two. 3 But it is perpetually objected against us by Hosius and Staphylus, In 2. Sam. 21. vers. 15. and other persecutors of the Gospel, that we agree not among ourselves as touching the matter of the Sacrament, Free will, and other things. We cannot deny it: but shall we therefore say, That we have the true Church though there be dissensions among us. that the reformed Church is no Church? Indeed the spirit of the Lord is the spirit of peace. It would possess us all wholly if we were wholly regenerate: howbeit as yet we are not so. The Church is instituted, Ephe. 5. 27. that it may be without wrinkle hereafter: now it is not, one day it shallbe, when Christ shall have overcome all his enemies. I think there be none but do like of a consenting together, but yet, saving the truth, otherwhile it cannot be had. Dissensions in the Church are never forthwith rooted out. These men when they declare these things, do seem to set forth mere wonders, as though that there hath never been dissensions in the Church. But (I beseech you) let them consider the beginnings. The people of Israel, Exod. 7. 4. Num. 14. 10 which was the Church of God, would often times have killed Moses in the wilderness. Num. 16. 1. Core, Dathan, Dissensions in the Church of Israel. and Abiram raised a tumult, and contended for the Priesthood, which by the express word of God was assigned to Aaron. What turmoils were there between David and Saul? 1. Sam. 18. etc. yet was there an express word of God as touching the kingdom. The house of juda had the kingdom at the hands of God, 1. Kings. 12 1. Kings. 13 11. and yet there became a schism under Roboam. After that age, the Prophets succeeded: 1. Kings. 22 11. & 17. on the one side they were true, on the other side they were false: they spoke things that were repugnant. That which one affirmed, jere. 21. & 26. the other denied. The Israelites being returned out of captivity, were rend into sundry sorts: into the sects of the Essei, Pharesees & Saducees. Who will say that a church was not there? And so it is no new thing; where the Church of God is, there dissensions to be. If they shall deny this to be done in the new Testament, I know not whether they err wittingly or unwittingly. What happened between Peter and Paul in the time of the Apostles? Gal. 2. 14. Dissensions in the Church of the Apostles. Act. 15. 39 Peter followed the jewish custom to the hindrance of the Ethnics which were converted. Paul reproved him. Paul and Barnabas (whom the holy Ghost had joined together in the ministery) so disagréed, as they departed one from an other. The time of contention for the retaining or not retaining of judaisme continued a long time. The contention was passed over unto Augustine & Jerome. The one would, that even in the holy Scriptures certenties might be grounded by dispensation, the other earnestly denied it. In the time of the Apostles & a little after, the Christians had many sectaries among them: namely the Cerinthians, the Marcionites, the Gnostickes, the Carpocratians. Admit that the Ethnics had taken our Argument and had said: You cannot agree as touching your Christ: We have holy ordinances of our Gods. Which shall I believe, these or those? They all say that they be Christians. I beseech you let us consider of the Church among the Corinthians, 1. Cor. 1. 5. the which is very much commended by Paul, saying: that they were instructed in all wisdom and in the word. Were they quiet among themselves? There were Schisms among them: Ibid. ver. 12 They said, I hold of Peter, I of Paul, I of Apollo. But thou wilt say they disagréed not as touching matters of weight. Many were at that point, that they thought simple fornication no sin: 1. Cor. 6. 13 So as it behoved Paul to instruct them concerning the same. Of the resurrection itself, they judged amiss. If there be errors in the anabaptists or in others, we agree not with them. Arrius. In the latter age the Arrians did shake the Church for the space of 150. years: and there were Ethnics which were aggrieved thereat. Themistius. For Themistius wrote of this matter unto the Emperor Constantius. Grant me that the Ethnics which then were, reasoned against the Church: How are ye Christians divided among yourselves? In one Church was a Catholic Bishop, in an other a Novatian: as at Constantinople was Chrysostom and Agelius. In Africa also wellnear throughout every Church were two Bishops, a Catholic and a Donatist. A part would have Images: Epiphanius counted it as a thing detestable. What shall we say as touching the Supremacy of the Pope? They would have it to be an article of necessity unto salvation: but have they all received the same? Gregory said that this is the title of Antichrist. The Bishop of Constantinople sued against the Bishop of Rome. At length the whole East part acknowledged not the Roman Bishop: and yet they said that it was the Church. They say that they have the Popedom joined thereunto: God he knoweth. But to deal frankly with them, let us grant them this: It is a token that they are wholly carried unto lewdness, and it is rather a conspiracy than a verity. David had the kingdom of God, yet was it not quiet: Such is the Church. Of the true marks of the Church look after Place 6. Art. 16. and 38. etc. Of divers ministries of the Church. 4 But now let us observe that the Apostles were to that end chosen, In Rom. 1. at the beginning. that they should institute the service of the Gospel, The difference between the Apostles and the Bishops. & should publish unto the believers the things which they had heard of Christ: But the Bishops were ordained to this purpose, that they should defend those things which are contained in the Gospel and the holy scriptures: Look in the Treatise against Gardiner p. 152 which they should so receive to be defended, as they must not add unto them any new things, and forge traditions at their own will. Further the holy fathers which were Bishops, when they take in hand to write, do confess themselves to be handlers of the holy scriptures, and would not, that those things which they writ should be accounted of so great authority as we attribute unto the Cannon of the Scriptures. Nay rather they forbidden that any credit should be given unto them, if they speak any thing against the holy Scriptures. thirdly, to the Apostolical doctrine were adjoined many miracles, whereby their authority is confirmed: which we see was not done in the traditions of the Elders. Again we are sure that the Apostles wrote by the inspiration of the holy Ghost: which we dare not affirm of our Bishops. Whereupon we conclude, that the Apostles could not err in those things which they wrote: but we see that the Bishops have oftentimes decreed amiss as concerning the rules of Religion: as it appeareth in the Council of Ariminum, and also in the second Synod of Ephesus, and also in many other: yea and they erred very much also in their Actions. At Chalcedone and Constantinople were Synods gathered together, in which Chrysostom was condemned and deposed, Chrisostom condemned and deposed. which also was done in the name of those Bishops which were accounted Catholic. And there might be alleged many examples of this sort. 1. Tim. 1. 14. Also Paul writing unto Timothy prayeth him to save that which was given him to keep, declaring that he ought neither to add nor diminish any thing of the doctrine of the Gospel received: This is to preserve the thing given him to keep. Add hereunto that the Apostles be so unto Bishops and ordinary Pastors, The Apostles are to the Bishops as the Prophets were to the high Priests. as in old time the Prophets were unto the high Bishops and Priests. For the Prophets might bring books and mix them with the Canonical Scriptures: For Samuel added his books unto the Scripture: Esay, jeremy, and the other Prophets added their monuments unto the Scripture, which the Scribes, high Priests and Bishops might not have done. The Apostles called the Gentiles, abrogated the Ceremonies of the law, which was beyond the compass of the high Bishops and Priests. Therefore the Apostle setteth forth himself by sundry titles, that when we read him, or hear him, we may think that we hear not the words of a man, but oracles powered out of heaven. In Rom. 10. 5 But in the Scriptures there be many places by which it may be proved that the doctrine of the Gospel should be published throughout the whole world by the ministery of the Apostles. Esay. 24. 16. & 59 19 Mal. 1. 11. As in Esay the 24. and 59 Chapters, and in Malachi, and almost every where in the Prophets. And if so be, the Gospel were published throughout the world, then could not the jews cavil that they had not heard of it: especially when as Preaching began at them, according to that saying: Out of Zion shall go the law, Esay. 2. 3. Acts 13. 46. and the word of the Lord out of jerusalem. Neither did the Apostles turn unto the Gentiles until they had now seen the obstinacy of the unbelieving jews. For than they went unto the Gentiles, who nevertheless also had Ministers of the word of God before, although not in such plenty, That the Gentiles had some ministers of the word before the Apostles. and ordinary succession as the jews had. Among the Gentiles lived Melchizedeck, Balam, Job, and the Sibyls, whose testimonies as touching Christ are revealed of old writers. joseph lived in Egypt: jonas was sent unto the Ninevites: Daniel and his companions preached in Babylon: Nehemias & Esdras lived among the Persians: all which men kindled some light of true godliness amongst the Gentiles, but at length the doctrine was made fully complete by the Apostles. The jews therefore are confuted by an argument taken a minori [that is, of the less.] If the Gentiles being far off, and at the ends of the world did hear, how have you jews not heard? And this manner of exposition doth Chrysostom follow. Neither is it any marvel that Paul in the tenth Chapter to the Romans writeth, Verse. 18. that the Gospel is published every where, for he testifieth the self same thing unto the Colossians the first Chapter, and that twice. Col. 1. 6. & 23. First he saith: In the truth of the Gospel, which being preached throughout the world bringeth forth fruit. In the Apostles time the Gospel was very far spread over the world. Rom. 15. 19 And towards the end of the same Chapter he saith: The Gospel which is preached unto every creature under heaven. Also in the fifteenth Chapter of the Epistle to the Romans, he declareth with how great endeavour he laboured to publish abroad the Gospel in all places. From jerusalem (saith he) unto Illyricum have I filled all the countries round about with the Gospel. And now seeing I have no more place in these quarters, as I go into Spain I will come unto you. If one Apostle did so much, what do we think that the rest of the Apostles and Evangelists did? Matthew preached unto the Ethiopians which were in the furthermost parts, and Thomas unto the Indians, which even they themselves at this day testify. And in the first Chapter of the Epistle to the Romans, Rom. 1. 8. it is written, that the faith of the Romans was spoken of through the whole world. And this diligence of the Apostles ought to stir up men of our time, by continual preaching to restore Religion now decayed. Wherefore that commandment of the Lord which he gave unto the Apostles, to go into the whole world and preach the Gospel to every creature, ought also to be of force in our time, that every man in his place which he is appointed unto, should by preaching not suffer sound doctrine to be abolished. 6 That the Gospel in the Apostles time was carried abroad into all the parts of the world, some expound it by the figure Synecdoche, namely that it was now preached in the most principal Provinces and Dominions: and that at the leastwise the fame and renown of this doctrine went from thence unto the Nations adjoining. And of this mind was Ambrose, who saith: Where the person of the preacher wanted, there the fame was present. And this he proveth by a similitude. A similitude The wonderful works, which GOD had wrought in Egypt to preserve the Israelites, were by fame known in jerico, as Rahab testified to those messengers or spies whom josua sent. josua. 2. 9 No nation as yet in the Apostles time by public authority of the magistrates professed Christ. No nation did publicly receive the Gospel t●ll the time of Constantine. For this came to pass only in the times of Constantine and Theodosius. And hereby is easily perceived, what they meant which wrote that certain nations were newly converted unto the gospel: which doubtless they affirm of English men, as though in Gregory's time they came unto Christ by means of Augustine his legate, and Bishop of Canterbury: and also of the Saxons, that they in the time of Charles the great, received the faith of the Gospel. This indeed might be as touching the public profession of Cities and Regions, when nevertheless, Christ was long time before preached in those places. And as touching England, England had preachers of the Gospel from the beginning. it had preachers of the Gospel even from the beginning, namely in the time of Eleutherius the first, and had them in such sort as those Bishops continued unto the time of that Augustine which was sent by Gregory. And that Island as touching the feast of Easter, observed the old manner of the East Church, and specially of the Church of Ephesus, for they did celebrate it the 14. day of March. Augustine Bishop of Canterbury brought tyrannical subjection in to England Wherefore the same Augustine (as I think) rather brought in a Tyrannical subjection under the Pope, than pure Christian Religion: And thus must we judge of the Saxons and such other like nations. Augustine in his book de natura & Gratia, the 2. Chapter, affirmeth, that in his time there were some countries far off, although very few, unto whom the Gospel was not as yet preached: which I thus understand; that the word of God was not public received and believed. He writeth also of this matter in an Epistle to Hesychius, which is in number the 80. But Chrysostom most manifestly maketh on my side in his 10. Homily upon Matthew, and also upon the 24. Chapter of Matthew, when he interpreteth these words: Mat. 24. 14. This Gospel of the kingdom shall be preached throughout the whole world for a witness, and then shall be the end. The consummation that Christ spoke of, concerned the public weal of the jews. No doubt but the Gospel was preached before the destruction of jerusalem: for the end in that place must be referred unto the public government of the jews, which was destroyed in the time of the Apostles: for john lived even unto the time of trajan. The Gospel was preached every where-but not every where received. The Gospel than was in that first time preached almost every where, but not every where received: nay rather the Preachers were in every place grievously persecuted, as Christ had foreshowed. Mat. 10. 17. For They shall deliver you (saith he) and shall scourge you in Counsels and Synagogues, and ye shall be brought before Kings and Rulers. 7 So as there were very few or in a manner none, which either heard not the preaching of the Gospel, or at the leastwise heard not of the noble and excellent fame of Christ: And yet it may be, that in process of time the name of Christ was by negligence and incredulity abolished: as the Portugese's report of places found out by them in their journey, wherein they sailed from the Gades into India. Whereupon some are wont to move a curious question: what is to be thought of those which are borne either in wild woods out of the company of men, or in those places where Christ is not preached, and his name not heard of? What shall become of the people which have not heard of Christ. Unto whom we may answer, that those men (if any such be found) are in deed somewhat excused, neither shall their damnation be so grievous, as shall theirs be which have heard the Gospel and contemned it: yet nevertheless they obtain not the benefit of salvation, seeing they have in themselves the cause of their damnation, namely, original sin and many other sins the which undoubtedly have been added of them. That God without the outward ministery can reveal Christ unto them we doubt not, and perhaps he sometimes of his mercy doth so (but not of desert as wicked Sophisters affirm, if so be they do what lieth in them: as though they were able to merit it (as they say) of congruity.) But of this, thus much by the way. Howbeit that must be attentively considered, that it was no light miracle, A miracle that Christ's preaching was so soon spread. yea rather it was wonderful, that in so short a space of time, the doctrine of Christ could be spread abroad throughout the world, when as it had so many adversaries; the devil, wicked persons, and also tyrants, the high Bishops and Priests, & the wise men, both of the jews and also of the Gentiles, and when as otherwise, as touching human arts, the simplicity and rudeness of the preachers was great. Within the space of xx. or thirty. years, the preaching of Christ was in a manner every where heard, Long before the Philosopher's doctrine could be spread. as Chrysostom writeth: but it was very long before the wise and learned Philosophers could spread abroad their doctrines further than Greece. And in such sort were they at the length published in some places, that very few understood them or gave credit to them. Why Mahomet's doctrine was so soon spread. The doctrine of Mahomet perhaps may seem to have been published with wonderful expedition: but we must consider that those things which he preached as touching the effect, were no new opinions. For he denieth not the Creator of heaven and of earth; he believeth that the souls be immortal: he commendeth Christ as a Prophet: he affirmeth the resurrection of the dead; he setteth forth also eternal punishments and eternal felicity, and very many other things which are contained in the old and new Testament. Mahomet's doctrine may be called an heresy. Wherefore it may justly be called an heresy. And in deed they be fragments of the Arrians. For he commendeth Christ but yet as a creature, he builded therefore upon another man's foundation. But Christ and the Apostles when they began to preach the Gospel, found all things utterly strange from their doctrine: so that it was an incredible miracle that the heavenly doctrine could be published abroad in so short a time, and that in some part it remained of long time wellnear in all places. For there came unto Christ some families of believers almost throughout all provinces and Cities. In 1. Sam. 10. v. 9 Look part 1. place. 3. A definition of prophesy. 8 But prophesy is a power given from God through the inspiration of the holy Ghost, whereby the secrets and counsels of God may be known and expounded unto others for the edifying of the church, whether those things be present or past or to come. And God revealeth his counsels for the commodity of the Church. Prou. 29. 18. Therefore saith Solomon in the 29. of proverbs: Where there is no prophesy the people shall be scattered; for prophesy is of great force to keep men in their duty. They prophesied in Musical instruments. Verse 1. For in the first book of Chronicles the 25. Chapter, they are appointed which should prophesy in Cymbals and haps. Paul in the 14. Chapter of the first Epistle to the Corinthians, 1. Cor. 14. 3. & 5. teacheth that prophesy must be done to edifying, he that prophesieth speaketh to men to edifying, to exhortation, and comfort. And if so be that all do prophesy and there come in one that believeth not, or is unlearned, he is rebuked of all men, and is judged of all, and so the secrets of his heart are made manifest, and so falling down upon his face he will worship God, confessing that God of a truth is in you. The devil also as he is an Ape of God would have also his divine worshippers and fantastical Priests of Sibyl, The devils Prophets. who did fret and fume in their ceremonies, not to edification, but to destruction. Deut. 18. 10. & 18. & 21. God in Deuteronomie doth earnestly forbid, that none should ask counsel of a Magician, Soothsayer, or diviner. I (saith he) will raise unto you a Prophet, him ye shall hear. And by two signs he saith ye shall know him to be the Prophet of God, both if the things come to pass which he hath foreshowed, and also if he lead not the people to Idolatry. I know that place of S. Peter in the Acts of the Apostles, Acts 3. 22. is most truly applied unto Christ, yet also it may be understood not amiss, as touching the Prophets, of whom the people should ask counsel: yea and in the Psalm, Psal. 74. 9 the people complain that prophesy ceased. We see not say they our signs. At this day also the jews are miserably destitute of all kind of prophesy. But in the primative Church, when prophesy flourished, The difference between doctors and Prophets. what difference was there between a Prophet and a Doctor? I answer, that although the office of them both were all one, yet Doctors were instructed by Masters: but Prophets spoke upon the sudden, being moved by the inspiration of the holy Ghost without any help of man. 9 But yet it is to be thought that Prophets in old time were of the tribe of Levy, In 1. Sam. 19 v. 18. Prophets of the tribe of Levi. for all administration and care of holy services pertained unto that tribe. Wherefore they that were chosen out of that tribe, were brought that after they had been well and godly instructed, they should afterward offer sacrifice and teach the people. And they were taught even from their childhood, that godliness being planted betimes, it might fasten with the more continuance and steadfastness. They were exercised unto no other trade of life, than to teach the law, to offer sacrifice, and to pray for the people. But thou wilt say: these be the gifts of God, why then should they be learned of a Master? In deed I grant they are the gifts of God, yet there is no let but that young men may adorn their minds with good arts, the which afterward, the holy Ghost may use. Children of the Prophets and why they were so called 1. Kings. 2. v. 3. 5. 7. etc. Gal. 3. 19 They were called the children of the Prophets, because they held and reverenced instead of fathers the elder Prophets, of whom they were taught. Also disciples and hearers in the holy scriptures are oftentimes called children. Paul to the Galathians, My little children (saith he) of whom I now travel in birth. And unto the Corinthians: Children lay not up for parents, 2. Cor. 12. 14. john. 1. 12. & 8. 35. & 11. 52. 1. john. 5. Esay. 8. 16. & 18. but parents for children. Also in john Christ oftentimes calleth his Disciples, Children. And john in his Epistles, Little children (saith he) beware of Idols. isaiah in the 8. Chapter saith: Seal the law in my Disciples. And strait way he addeth: I and the children which the Lord hath given me. Unto these children of the Prophets the Nazarites of other tribes did oftentimes sort themselves, those were utterly severed from the common people, and they carried some show of our Moonkes, who also might have been suffered, Under what conditions our Monks might have been suffered. if all things among them had not been contaminated with superstitions. For they had vows, invocations of the dead, Masses and whatsoever else rather than that which behoved. Undoubtedly godly Kings erected Schools & Colleges, that in them young men should be brought up to good learning and godliness. Neither was there any Cathedral Church, but a School was joined thereunto. At Alexandria and Antioch did Pantenus, Clemens, Origen, and other most learned men, publicly profess. At this day also among the canonists a place is assigned for the Schoolmaster: but he doth nothing less than teach the youth. And hereof cometh so great darkness every where in the Pope's government, 1. Sam. 10. 5. either because the youth are not taught at all, or else because they are taught wicked things. Samuel was precedent of this College. Before his time there is no mention made in the holy scriptures of any such fellowship of Prophets. Of taking a spiritual charge, look the Oration that beginneth: Those causes. In jud. 4. v. 4. 10 But when as God chose Deborah unto the ministery of judging, being weak in Sex, he strait way made her very famous, and honourable through the gift of prophesying. By which grace, and perhaps many other miracles more, she was constituted by God, and confirmed by miracles, as a woman chosen to so great an office. Neither was only this woman endued with the spirit of prophesy: for in the holy scripture we read of other women also which were in such sort instructed by the holy Ghost. Marry the sister of Moses, Exod. 15. 20. 1. Sam. 2. 1. 2. Kings. 22. 14. Luke 1. v. 42. & 46. & 2. 36. Hanna the mother of Samuel, Holda in the time of josias the king were Prophetesses. And in the new Testament (to speak nothing of Marie the virgin, of Elizabeth the mother of john, and of Anna the daughter of Phanuel:) the daughters of Philip the Deacon, That women Prophets did openly teach the people. (as it is written in the Acts of the Apostles) were Prophetesses. Neither think I it ought to be denied, that some of those women, endued with the gift of prophesy, did openly teach the people, in declaring of those things unto them which had been showed them of God: seeing the gifts of God are not therefore given that they should lie hidden, but to the intent they should further the common edifying of the Church. And yet hereby it followeth not, that what God doth by some peculiar privilege, we should forthwith draw it into an example unto us: because according to the rule of the Apostle, we are bound unto an ordinary law, 1. Tim. 2. 12. 1. Cor. 14. 34. Why woman were commanded to be silent in the Church. whereby both in the Epistle to Timothy, and in the first Epistle to the Corinthians, he commandeth that a woman should keep silence in the Church. And of the silence commanded, he assigneth causes, namely, for that they ought to be subject to their husbands: but the office of a teacher doth declare a certain authority over those which are taught, which must not be attributed unto a woman over men. For she was made for man, whom to obey she ought always to have a respect, which thing is also appointed her by the judgement of God, whereby he said unto the woman after sin was committed, Gen. 3. 16. Thy disposition shall be towards thy husband. Further the Apostle derived a reason from the first fault, 1. Tim. 2. 14. wherein he saith that Eve was seduced, and not Adam. So as if women should ordinarily be admitted to the holy ministery in the Church, men might easily suspect that the devil by his accustomed instrument would deceive the people, and for that cause they would the less esteem the Ecclesiastical function if it should be committed unto women, wherefore by the ordinary right, and by the Apostolical rule, it ought to be appointed unto men. Howbeit if God do otherwise sometime, yet can he not be justly accused, for so much as all laws are in his power. If then sometime he send a prophetess, and adorn her with heavenly gifts, the same woman speaking in the Church, must undoubtedly be harkened unto, but yet so, as her state be not forgotten. Therefore the two testimonies of Paul, Two places of Paul are reconciled. which seem to be repugnant one to another, may easily be reconciled. In the first Epistle to Timothy he writeth, That a woman ought to be silent in the Church. Which toward the end of the first Epistle to the Corinthians, 1. Cor. 11. 5. he most manifestly confirmeth. Howbeit in the same Epistle he commandeth that a man prophesying or praying, should have his head uncovered, but the woman while the prophesieth, should have it covered: whereby doubtless he teacheth, that it is lawful for a woman, both to speak, and also to prophesy in the Church. For it would not seem, that so doing she should have been commanded to cover her head, if she were utterly to keep silence in the holy assembly. After this sort the matter must be expounded, namely, that the precept of silence is a general precept, Why the women that prophesy are commanded to be covered on their head. but the other, which is for covering of the head when they pray or prophesy, pertained only to those which were Prophetesses. They verily are not forbidden to prophesy, for the common edifying of the Church: but lest they forgetting the property of their own state (by reason of the extraordinary office committed unto them) should wax proud, they are commanded to have their head covered: whereby they might understand that they have yet the power of man above them. Moreover where in the 2. Chapter to Titus, Tit. 2. 3. it is commanded that the elder women should admonish the younger women of temperance, & that they should love their husbands and children, and should likewise be diligent housewives in their family: this must not be understood as touching public doctrine or Ecclesiastical Sermons, but of private exhortations, which are meet to be used by the elder sort unto the younger. In Rom. 12 11 When Paul saith in the xii. to the Romans, He that distributeth let him do it with sincerity: The office of Deacons he touched the office of Deacons as they were at that time, and aught also to be in our time. Their office was to distribute to the poor the Alms and oblations of the faithful. Let them do their office (saith he) with simplicity, let them withhold nothing by craft and ill practice. For naughty and deceitful men, when they have dealing in public receipt, do nothing sincerely, but use wonderful guiles and subtleties. These things would Paul have to be removed from this kind of ministery. Others think that In giving with simplicity, he meaneth; without any respect unto worldly praise, which some seek for in the bestowing of other men's Alms. But the first interpretation in my judgement seemeth most fit. And whereas he addeth: He that ruleth let him do it with carefulness: although I doubt not but that there were many kind of governments in the Church, yet to confess the truth, this me thinketh is most fitly to be understood of Elders: not in very deed of them which had the charge of the word and of doctrine; but of those which were appointed as assistants unto the Pastors. They, as being the discréeter sort, and endued with a greater zeal and godliness, were chosen out from among the laity. The office of the Elders. Their office was chiefly to attend unto discipline, and to take heed what every man did, and in every house and family to see what need every one had, as touching that which belonged to the soul or to the body. For the Church had her ancients; or, if I may so say, her Senate, which according to the time provided for profitable things. Paul describeth this kind of ministery, not only in this place, but also in the first to Timothy. For thus he writeth, The Elders are worthy of double honour, 1. Tim. 5. 17. especially they which labour in the word and doctrine. In which words he seemeth to signify, that there be some Elders, which teach and set forth the word of God: Two sorts of Elders. and there are others, which although they do not this, yet as ancients and Elders they do govern in the Church. This did not Ambrose leave untouched, when he did expound that place. Yea he complaineth, that even then, either through pride, or through the slothfulness of the Priests, they were in a manner worn away. For while they, which have the government of the Church seek to draw all things unto themselves, they provide as diligently as they can, that they may have no fellow officers joined with them in that room. Rom. 12. 8 Wherefore Paul willeth that they which have this charge, should do their endeavour, and remove sloth and sluggishness. Further he addeth: He that showeth mercy, let him do it with cheerfulness. The office of widows and of old men. And this seemeth to have been the office of widows and of old men, which were to that end maintained by the Church, that they should take care of strangers and of them that were sick. For good cause he commandeth these to have cheerfulness. For men that be weak and afflicted, are much relieved, if they see their necessities are ministered unto with cheerfulness. For they, which with a frowning countenance and heavy cheer do these things, seem to add sorrow unto them that be sorrowful: for thereby they misdoubt that they be chargeable and troublesome to their brethren. By means whereof, they are oftentimes brought to that point, as they count death much better than such a life. Thus much spoke Paul concerning the public ministries of the Church, which he upon just cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, free gifts. For all these things, Why these ministers be called free gifts. although it seemeth that they may be gotten by human art and industry, yet shall we never bring to pass any thing in that kind by our own labour, unless we be helped by the grace of God, whereby those things which we do are made profitable and effectual. For they which are occupied in these offices, may in deed without the help of God, obtain the praise of men and well liking of the people, but they cannot further the salvation of souls & commodity of the Church. And as touching this matter, they oftentimes have God favourable and gracious unto them, which nevertheless obey him not with a sincere wil But this is to be exceedingly lamented, that this governance of the Church is so miserably decayed, that at this day, not so much as the names of these functions are any where extant. In the stead of these they have put Taperbearers, and I know not what Acoluthes and Subdeacons, which serve for trifling and vain actions, about that superstitious Altar of theirs. In 1. Cor. 16. verse. 5. 12 And in the first Epistle to the Corinthians the 16 Chapter, we have a notable place as concerning the visitation of Churches. For Paul for the same cause would return to the Corinthians, & first survey the Churches of Macedonia: & because he could not strait way travel to Corinth, he devised to send thither Timothy. Of the visitation of Churches. And how necessary the visitation of Churches is, the state of human things doth declare: by the which we easily perceive that things do oftentimes decay and fall to ruin, unless they be now and then revoked to their first order and institution. Wherefore we are not to doubt that this is no human but an apostolical invention. What manner of men the visitors of Churches should be. But it behoveth, that they which visit, should be men of great authority, of honest and godly life, and also well instructed in the holy Scriptures. For if so be they shall not by the word of GOD perceive those things to be perverse which they would amend, they shall bring nothing to pass. Peradventure thou wilt say: seeing all Churches have their own Pastors, what need is there that other men should come unto them to visit? We answer, that it oftentimes happeneth, that the men of any Church do not so greatly esteem their own Pastors, being otherwise good men, because through continual conversation they grow in contempt: but when they shall come before three or four which be of other Churches, being men of great name and authority, they may be a great deal more easily corrected, and the ordinances of the Pastors, if they be good ordinances, may be maintained by the authority of these men: if they be not good, they may be amended. Now it is grown to an use, that this office of visiting is assigned unto Primates and Archbishops: because those men which were endued with the more ample gifts of God and which did excel others in learning & holiness, were wont to be preferred to the higher places, to the chief seas, and more notable Cities. But forasmuch as we see, that in the most places at this day such high degrees are by the favour of princes and by perverse election, commended unto unmeet men, what profit can these men bring by their visitation? Verily not a whit, but oftentimes no small inconvenience. Of calling, and especially unto the ministery. 13 Very ill do they gather, In 2. Sam. 2 v. 8. A calling must not be condemned by a hard success. which thus say: Things happen not to this or that man according to his mind: therefore his calling is not of God. For who suffered either more or more grievous things, than did our Saviour Christ? And yet was his calling most lawful. Wherefore a great comfort is here offered to the ministers of the Church, and to lawful magistrates, that although they see many troubles laid before them, yet that they should not despair; for those things proceed of the Devil: He verily hateth all lawful calling. For he seeth, that God will bless it, and that his strength shall be diminished by the same. Hindrances to our callings laid in our way by the Devil. And seeing such manner of impediments be of two sorts, some in the minds of men, and some which happen outwardly, both kinds are laid in our way by the Devil. For in the minds he worketh that men may despair and become of faint courage, and think that they shall not be able to bear so great a charge & so to become negligent. But if he prosper not this way, he from elsewhere offereth enmities, hatreds, seditions & troubles. But & if there be some which are neither lawfully called, nor yet do their duty, the Devil doth nothing at all disquiet them, for he suffereth them safely and soundly to sleep on both sides. But God putteth himself among these troubles, and many ways comforteth them that be his. First by his word: Help against these impediments. For he foreshoweth that they are to suffer many things. secondly also he layeth before them the examples of such as suffered many things in the following of their vocation. Furthermore against the first impediment he giveth strength and stableness of minds. And if any man do withstand him, he discourageth him and maketh him feeble. Thus the kingdom of Christ standeth and shall stand for ever. Thus the kingdom of David, though it be shaken with many violences, yet it shall stand. Wherefore every man ought to abide in his calling, and not to despair and become afraid of adversities. 14 First ye must understand, that God doth oftentimes immediately (as they speak) by his own self choose and call some men, and that sometime he doth the same by men. And that immediate calling of God, Two manner of callings. is either general; as unto justification, life, salvation; or else particular, as to teach, to marry a wife, to bear an office. But whatsoever it be, we ought straight ways to obey, after we understand that we be called of GOD. Howbeit every man must be assured of his calling. For oftentimes the Devil shifteth in himself, and deceiveth men under the show of God. But in that other calling which is done by men, many things must be diligently considered. The causes of that calling which is done by men. And especially these four causes: the Matter, the Form, the Efficient cause, and the End. The matter is, the nature itself of the function, the same must be just and honest, and agreeing to the word of God. And therefore mercenary soldiers and bawds cannot be said to have a lawful calling. In the form must be taken heed, that money, ambition, or affection of the flesh be no mean therein. In the efficient we are to see, that it be done by them to whom it belongeth: to wit, by the magistrate, or people, or elders of the Church. But by force nothing at all must be attempted. And as touching the end, because it is a voluntary taking on him, it doth behove that the will have respect to some good thing: Namely, that the kingdom of God be helped, that no man seek his own gains or commodities, or other means against justice and goodness and the word of God. What they must regard which choose They which choose must regard, not only that he which is chosen be willing, but also that he have skill and be able. For what shall he do, if he be ignorant? And he must not only have skill, but also have strength to be able. And these things doubtless ought men have a respect unto. But God when he calleth any man inquireth not after these things, for he can bring them all to pass and give them. But he which is chosen must not judge of his own strength. For many being most unmeet, think themselves fit, and many on the other side when they be sufficiently furnished and apt, What they are to do which are chosen. yet being led by some shamefastness or modesty, do think themselves unfit. Wherefore the judgement ought to rest in the common weal or in the Church. Howbeit if he perceive himself to be altogether unfit for that function, he must make protestation what he judgeth of himself. But yet at the last, if they will not change their mind, he ought to give place. In. 1. Cor. 16. vers. 15. Whereupon there ariseth a doubt, how in the first to the Cor. the 16. Chapter, How they which were of the household of Steven ordained themselves. they which were of the family of Stephana, can be said to have ordained themselves, seeing the same maketh a show of Ambition and disorder. For by this means perhaps ordinary means would be contemned, and each one at his own pleasure might usurp ecclesiastical offices. Of which opinion are the anabaptists. The Anabaptists. And this place among others they cite. Howbeit if we weigh those words which be written unto Timothy, these men are soon discharged from the suspect of ambition. 1. Tim. 3. 1. He that desireth a Bishopric, desireth a good work. But whatsoever he be that desireth a Bishopric, let him throughly weigh whether he seek for riches and honours, rather than for the functions and labours of a Bishop. Chrysost. Neither doth Chrysostom otherwise understand it (when it is said that these men ordained themselves) but that they chose this kind of life & wholly addicted themselves to the ministery of the Saints. But against the fury of the Anabaptists, we are confirmed by many places taken out of the Scriptures, That in the Church should be ordinary callings. that we should observe an order in Ecclesiastical callings, and that every man at his own pleasure should not break out and make the offices of the Church common unto all men. Paul being desirous to have credit given to his Apostleship, The 1. reason. confirmeth the same by his vocation, In the beginning of every epistle and mentioneth every where that he is called to be an Apostle. And what need had it been for him in the Epistles unto Timothy and unto Titus to have reckoned up with so great diligence the properties of a Bishop, Elder, and Deacon, The 2. & 3. reason. 1. Tim. 3. 2. Tit. 2. 6. if every man might obtrude himself at his own will? Those things declare, The 4 reason. 1. Tim. 5. 22. that there aught in any wise to be had some choice of men. Yea and the Apostle writeth unto Timothy, That he should not soudenlie lay hands on any man. Where thou seest that to the ordaining of a minister, is required to have hands laid on. Which because he would not have to be done rashly, he teacheth that there be some which may be chosen before others. Neither will it easily stand, which we read unto the Ephesians, Eph. 4. 11. that God placed in the Church some to be Apostles, some Prophets, some Evangelists etc. Of which thing there is mention made both in the Epistle to the Romans, Rom. 12. 6. and in the Epistle to the Corinthians. For if a man intrude himself and usurp Ecclesiastical offices, he is not appointed by GOD, but he appointeth himself to be both Pastor and teacher. Furthermore, the Apostles have left unto us a form and example. Mathias was chosen. The 5 reason. Paul and Barnabas by the commandment of the holy Ghost were put apart to be sent unto the Gentiles. Acts. 1. 23. Acts. 13. 2. And when they had traveled over divers Cities and Regions, as we be taught in the Acts, that they ordained Elders in the Churches. The 6. reason. And also we read of Aaron in the Epistle to the Hebrews, that he did not intrude himself, but was called by GOD, whom others also should imitate. At length the Church would fall to ruin and be overcharged with expenses. The 7. reason. For such is the ambition and temerity of men, as an innumerable sort would take the ministery upon them. The 8. reason. And whereas by the law of God sustenance is due unto them that labour in the word, it were not possible to have sufficiency for all that should labour. And whereas all things, according to the commandment of the Apostle, aught to be done in order, these men would mingle and confound all things, which is the only endeavour of the Devil, who misliketh not any thing so much (especially in divine things) as a right and well ordered institution. 1. Cor. 15. 16. Arguments of them which confound orders & vocations in the Church The 1. reason The 2. reason. 1. Pet. 2. 9 The 3. reason joh. 10. 23. Mat. 16. 19 The 4 reason. Matt. 23. 8 The 5. reason. Matt. 18. 5. 15 But let us see now what reasons they bring for themselves. First of all is that place which we have cited. secondly they allege out of the first Epistle of Peter, namely, that we are now a kingdom and priesthood, to set forth the virtues of God. Furthermore they say, that the keys are not given unto one or to an other, but unto the whole Church, and so each one may use them. Besides, they lay blame unto us, as though we observe not the commandment of Christ in preferring pastors to the government of the Church: because Christ for bad, that we should be called masters, chief rulers, or Rabbi. And it appeareth plainly enough, that brotherly correction belongeth unto all men, which is not done without the administration of the word of God. The 6. reason. Tit. 2. Deut. 6. 7. Moreover Parents and householders are bound to instruct their Children and household servants in the fear of the Lord: which is nothing else but to preach and publish the Gospel. Nor doth it make any matter whether this be done within the walls of a private house, The 7. reason. or else openly abroad. For the Apostles did not always preach in the streets, Act. 20. 20 but they did it also in private houses. The lame, the blind, and léepors obtained health of Christ: The 8. reason. they went their ways publishing his name without expecting to be appointed by order. Also women have otherwhile exercised the holy ministery of preaching, The 9 reason. and yet were they not instructed before. Mark. 1. 45. Matt. 28. 7. Mar. 16. 10 john 4. 29. And Magdalen declared the resurrection of Christ unto the Apostles. And the woman of Samaria preached him unto her Citizens. The Daughters of Philip were Prophetesses. Exo. ●5. 20. And in the old Testament Deborah, Marie the sister of Moses, and Anna the mother of Samuel openly sang thanks unto God. 1. Sam. 2. 1. Martyrs being called unto the Tribunal seat, openly confessed Christ, and set him forth with all the power they had. The 10. reason. 1. Cor. 14. 29. Over this Paul in the first Epistle to the Corinthians said, that two or three should Prophesy, so as if it were revealed to any one that stood by, he that spoke should hold his peace and give place to the other. Where it appeareth, that it sufficeth to receive a revelation to exercise the office of preaching. The 11. reason. 2. Cor. 14. 29. And finally Paul would That while any doth prophesy, the standers by should judge, unto whom seeing judgement is attributed, there seemeth also power to be given, that they themselves in like manner may preach, seeing, to judge, is more than to speak. 16 For answer unto these things, The consideration is diverse of the Church not yet placed, & when it is planted. first consider we that it is one thing when a Church is not yet settled, and another when the same is now ordained and planted. For when it is not as yet builded, and that men be ignorant of Christian religion, whosoever by chance and fortune shall be there, which know Christ, they are bound to set him forth, and to win men unto him. Neither must ordaining be expected when as it cannot be had. For than he which is heard and doth preach Christ, hath, of his election, the secret voices of them which do come and consent. Nor is he uncalled of God, seeing he is bound by commandment to do that which he doth, so that (as we have said) he well understand Christ and his religion. Which must be understood; If he can in no wise attain unto them which should ordain him. For if he may have access unto any which may ordain him after the usual manner by laying on of hands, he ought not to neglect that ordinance. But where the Church is now instituted (because all things by the admonition of the holy Ghost must be done in order) therefore express and manifest voices of election and laying on of hands, are required for the avoiding of disorder and confusion of things. Besides these, we affirm that there is a certain ordinary function, Function extraordinary and ordinary. and a certain function extraordinary. Elias, Elizeus, isaiah, jeremy, and those kind of Prophets, were extraordinarily sent of God. They neither were of the stock of Levi nor yet Priests: wherefore they should never have been put into the ministery by the high Priests: nevertheless they were sent from God when all things were corrupted and marred, and might not be restored by the ordinary Ministers. And of these vocations God was sometimes author by himself, as it came to pass in Moses and in many of the Prophets: Exod 3. 20. 1. Kings. 19 19 sometimes they were called by man, as Elizeus was anointed by Elias. And we at this present deal not otherwise than by ordinary function of the ministery. For those things that be done extraordinarily by God, we are to wonder at them, but not always to follow them. For there be laws prescribed unto us which we ought to obey. Lastly, we would have it testified and and confirmed, that there is a certain general vocation which is common unto all, A general vocation and a private vocation. and hath place in all those things whereof there be commandments extant in the law of God. But there is another vocation private, whereby every one of the faithful is appointed to his own proper degree, Every man in the Church hath some private function. office, state, and function. For there is none found in the Church of Christ, that is not placed in some particular calling. To the first. 1. Cor. 16. 15. 17 These things being now determined, let us confute their Arguments. First as touching Stephana and his fellows, we therefore say that they ordained themselves, because they offered themselves to the holy ministery of their own accord, and chose to themselves this kind of life, the which is both troublesome and laborious. And this exposition doth Chrysostom follow. Neither do we so understand those things that be spoken, as though they despised the laying on of hands and the custom of right due ordering. Nor do I doubt but that either Paul or Apollo did lawfully ordain these men, and admitted them unto the holy ministery. That which Peter saith is true, To the second. 1. Pet. 2. 9 Exod. 19 6 that we by Christ are made both a kingdom and priesthood. And the same sentence we read in Exodus uttered according to this sense unto the Israelites: that God of his bountifulness promoted the Nation of the jews unto excellent honours, that in their common weal they might have kingly honour and Priesthood, In what manner we be all partakers of the kingdom and priesthood. whereby their affairs both in Religion and civil state might be in good case. The very which thing Christ hath bestowed upon us Christians, seeing we have even himself in the Church, to be both King and Priest. But hereof we must not conclude, that each one private man, either then among the Hebrews, or now among us, might use these functions at his own pleasure: but it sufficeth that every one be partaker of those functions: because although these things be not exercised by all men, yet do they profit all men. We might also understand, that we are all spiritually both kings and Priests. For they which be regenerated by Christ, do as Priests offer unto God Prayers and giving of thanks, Alms, mortification of the flesh, and other sacrifices of this kind. They be also kings, because they are not subjecteth unto naughty affections, but do reign over them. Wherefore this place nothing at all serveth the anabaptists. Further we grant, To the third. john 20. 23. Mat. 16. 19 that the keys are given unto the whole Church: but yet lest a confusion should happen, it is meet that some should be chosen among all, which should use the keys, the use of which may redound unto all that believe in Christ. To the fourth. Rom. 12. 6. 1. Cor. 12. 4. Ephe. 4. 11. That there should be Rulers of the Church, Paul hath admonished more than once, and Christ hath not forbidden it: who when he gave commandment that we should not be called Masters and Rabbi, he repressed ambition, Math. 23. 8 and would that none of us should hunt after these things: but he forbade not that we should have in honour and honourably count them whom the Lord hath set over us: Nay rather Paul wrote unto Timothy that he was appointed to be the Master of the Gentiles. 18 As to brotherly correction, and householders which instruct their family, and also of them which were restored unto health by Christ, and finally of Martyrs which confessed Christ before the tribunal seats of the judges, To the fifth sixth seventh and eight. we think it must be answered all after one manner, because these things pertain unto the general vocation which consisteth in the commandments of God. For the Lord commanded, Math. 18. 15. Deut. 67. Titus. 2. That we should correct our brother, that parents should instruct their family, and that those which had received benefit should be of a thankful mind unto their benefactors, and that they should not suffer the benefits which they have received of God to lie hidden, but should publish them, whereby the Author may be the more glorified. Moreover we are commanded not only To believe, Rom. 10. 10. but also to confess with the mouth. So as the Martyrs were bound by duty when they were examined by the judges, to confess Christ openly, otherwise they had denied him. To the ninth. jud. 4. 4. Exod. 15. 20. 2. Kings. 22. 14. As touching the holy women and other Prophets which exercised the ministery without attending till they were called, those we say had extraordinary vocations, the Church either being as yet not planted, or else so fallen to decay as it might not otherwise be repaired. And as concerning Paul, when he saith, To the tenth. 1. Cor. 14. 30. that he that prophesieth aught to give place if it shall be revealed unto an other. We have spoken at large before, and now we briefly answer, that then the gifts of the holy Ghost flourished by miracle, neither ought it to have been extinguished or hindered, but rightly ordered. But now the matter is otherwise. There is some one man which preacheth, and he cometh instructed and prepared to teach: Wherefore he must not rashly be interrupted by others. Howbeit if there shall be any among the number of the faithful, to whom it may seem otherwise, and that hath better perceived the matter, whereof the other entreated (if we will conform the Church unto the decree of the Apostle as much as our state wherein we have no miracles will suffer) he shall not be despised, in respect that he is a lay man, or unlearned, but aught to be had in convenient manner, place, and time: Nor shall this be to attribute unto him the public function of the ministery. To the ele●…th. Furthermore, that which they last of all affirm earnestly, that to judge is more than to speak, is not true. For there be few that can speak very well, of which talkers nevertheless there be infinite that can judge: especially as touching the principal and general points of Religion. Again, we affirm not, that all which stand by can judge aught of those things that be spoken, when as notwithstanding they do all judge. Besides this, the judgement is not pronounced according to the opinion of all but according to them which determine most sound. In 1. Cor. 25. vers. 9 The example of Paul must not teach us to choose ●l men to be ministers in the Church. 1. Tim. 3. 5 & 6. Rules in elections set down unto Timothy to be kept. 19 But the election of Paul and such other ought not to move us, but that in choosing the Ministers of the Church, we must follow the doctrine of the same Apostle taught us in the Epistle unto Tymothie, where he will that those which be novices in religion should not be chosen, but they which have a good testimony. But it must be considered that the rules described unto Timothy, were given unto men, from whom seeing other men's minds be hidden, and that they be utterly ignorant what is in them, it behoveth that they use the cautions described by the Apostle, lest they err in their elections. But God rightly chooseth his with out those rules. Psal. 7. 11. jer. 11. 20. Apo. 2. 23. For he trieth the rains and the hearts, and changeth the wills of men at his own pleasure. Albeit some have said, that Paul in judaisme was of very honest conversation, as he himself testifieth unto the Philippians. Phil. 2. 6. And in the latter Epistle to Timothy he writeth, that he had served God from his forefathers with a pure conscience. But I hold not with these men. For I will not diminish his fault in persecuting of the Church, seeing Paul did so greatly after a sort reproach himself with the same. Wherefore when I allow of the solution now brought, this cometh to mind that the Canons which the Apostle delivered unto Timothy are not always kept even as touching men. For Ambrose the Bishop of Milan, Ambrose was chosen he being yet a Novice. when he was yet a Novice, and youngling in the faith, was placed in the Sea of the Church. For he was sent from the Emperor to execute the office of Praetor. Here the adversaries vaunt against us, that it is lawful sometimes to deal against the holy Scriptures, and that the words of God are not most steadfast. But we must note, that the precepts of God sometime have not their own strength, neither in very deed be precepts. For when two precepts meet together, so as they cross one another, The commandments of God so far, as sometime one giveth place to another. whereof the one is more excellent than the other, & God would have that chief to be done: then the other which is of less excellency, and as touching the will of God, inferior, giveth place unto the first and hath not the authority of a commandment: because God would not have it to be done in that place and at that time. Even as Christ taught as touching the drawing of an Ox and an ass out of a pit on the Sabbath day. Luk. 14. 5. By which means he excused his Disciples who had plucked off the ears of the corn on the Sabbath day, Matt. 12. 1. and had rubbed out the grain. And he often times testified that he would have mercy and not sacrifice. Ibid. ver. 7. The Church of Milan therefore was greatly molested by the Arrians: it had need of a Bishop, An examination of the choosing of Ambrose. and specially of a teacher that should be of great authority. These things were perceived to be in Ambrose. Neither was there any other fit man presented. Whereby that Church was quit from the other precept which was of less excellency, wherein it was commanded to beware of Novices, or those which were not fully instructed. And of this matter it seemeth to be enough to have spoken somewhat by the way. 20 Moreover the rite of the old consecration is set forth in the book of Numbers. In 1. Sam. 7 at the beginning. It behoved that the Levite should change his garment and wash his body, and shave all his hair. The consecration of the Levites & Priests. Further that he should come into the Tabernacle unto Aaron, and by him to be consecrated before God the Lord. After the same manner also it behoved the Priests to be consecrated, namely that they should put on new garments, that they should be sprinkled with holy oil and blood. This outward means was to this purpose effectual, that the people might understand, that they were now ministers assigned unto them by God. But these shadows being taken away, there is nothing left unto us but the laying on of hands. But the Papists, The laying on of hands as I suppose to the intent they might be of more solemnity, The conse●ation and mark of the Papists. have transferred all those rites and Ceremonies of Moses unto themselves. They are clipped, they are shaven, they are washed, they are anointed, they have garments put on them: And I marvel not a little why they be not also circumcised. But they add that these things of theirs are endued with much greater virtue than those rites of Moses: For that they imprint a mark which cannot be razed out: and that it consisteth not only in the flesh, but that it pierceth also even unto the soul. Paul saith that he beareth the marks of the Lord upon his body. Gal. 6. 17. But these good men would lay up those things in their mind. For what they do in their body, all men see. In 1. kin. 19 The sign of outward unction. 21 Moreover oil in the old time was an outward ceremony appointed by God, and therefore it was not destitute of the word of God. And it signified the gift of the holy Ghost, whereby God instructed them whom he would promote, either unto ecclesiastical or public offices. Moreover by that sign, they which were promoted, were advertised of their duty: Wherefore it was a sacrament, but not general, because all the believers in God were not anointed, but only the men of that order which we have mentioned before. 1. Kings. 19 19 But some man will say: we read not that Elisa was anointed by Elias with outward oil, for as the holy History saith, he only cast his cloak unto him. Neither was Azael consecrated by Elisa with outward unction. 2. Kings. 8. 11. Some answer that indeed the same was used, although the holy scriptures make no mention thereof. certainly many things have happened which the holy History otherwhile speaketh not of. But I would say, that seeing it cometh to pass many times in the Sacraments, that outward signs take their name of the things: as bread and wine in the holy Supper are called the body and blood of Christ, The nature of sacraments in the transferring of names. because they be the signs and Sacraments of those things. In like manner the very body of Christ, john. 6. 51. as we read in the 6. Chapter of john is called bread: that even so Elias, although he had not the outward ointment, yet it may be said, that he did anoint, because by his ministery (God working the same) he bestowed the grace and free gifts of prophesy, the which are signified by the outward unction. The very which form of speaking David used when in the Psalm under the person of God he said: Psal. 105. 15 Touch not mine anointed. And he spoke of Abraham, Isaac and jacob, whom he calleth anointed, whenas notwithstanding they had not the outward unction. But so they be called, because they were replenished with the spirit and with graces, the which were signified by the oil. Yea and our Saviour jesus himself is called Christ, that is anointed, because he hath had the grace of God, and that indeed beyond the measure of other men. 1. joh. 2. 27 And john in the first Epistle the 2. Chapter, speaketh of the ointment of Christians: And he addeth: The ointment shall teach you all things. What the word of anointing signifieth. Furthermore we are to consider that the word of anointing is metaphorical, and signifieth the institution or promoting unto the functions already rehearsed. Wherefore it is said that Elias anointed Elisa, because he instituted him a Prophet. And it is said that Azael was anointed by Elisa, because in the name of God he foreshowed that he should be King, although he used not the outward anointing. 22 But seeing we speak now of such anointings whereunto the word of GOD was peculiarly applied, Whether unction be rightly transferred unto Christian Princes. Look part 2. p 17. Art. 12. I cannot marvel enough why the same have been translated unto the Kings and Emperors of Christians. I know that some say that the same thing is political, and therefore may be retained. But they which thus answer, both are deceived themselves and do deceive others. For it is counted for a religious ceremony, and therefore it is done in the temple: and is exercised by no other, but by Bishops and Cardinals. Indeed I allow that Kings and Emperors should be consecrated openly, by the voices and acclamations of the people, and especially godly prayers to be used therein: but I do not think that anointing should be called back from the jewish Ceremonies. And much less do I commend that whereby the Priests and Bishops are anointed. The rite of unction hath not been long in the Christian Church. And verily the Church of Christ of long time was ignorant of these anointings as by a sure argument may be confirmed by a certain rescript or letter of the Roman Bishop in the decretals, in the title De sacra unctione. Innocentius the third answereth the Patriarch of Constantinople, and among other things saith that Bracharensis the Bishop came unto him, whom he perceived not to be anointed when he was created Bishop: and he addeth a cause, namely that in your Regions Bishops were not accustomed to be anointed. If then until that age this unction was not used in Greece and in the East, the Church of Christ above the space of a thousand and two hundredth years was destitute of the same throughout those Regions. Which nevertheless the same Innocentius thought to be so necessary, as he caused the same Bracharensis to be anointed at Rome. But we read not in any place, that the first Christian Emperors were anointed. I read that Leo the first, successor unto Martianus was crowned by the Patriarch of Constantinople; yet not that he was anointed. Certainly he received not the Empire of the Patriarch, but by that rite confessed himself to belong unto the Church, and to agree unto the sound and received doctrine. But at what time the anointing of Princes first began within the Christian dominion, I cannot for a certainty perceive, but I think it to be a new thing. I am not ignorant of the fable that is carried about of the holy oil of Remigius, The oil of S. Remigius. wherewith the kings of France are sacred: but thereof we must not take a firm & sure testimony. But I return to the decree of Innocentius: Two sorts of oil in the Popish Religion. according as he there teacheth, they observe two sorts of oil in Popery. One they call the oil of the Cathecumeni, & of the sick: which is pure and mere oil. Whereunto they put nothing but that which they commonly call blessing. And this they call the oil of the Cathecumeni or of the sick. There is an other oil which they call Chrisma, and it consisteth of common oil and of Balm: the which Balm being not had at this day otherwise than supposed and counterfeit, they are found to lie and deceive the simple people. With this oil they anoint Bishops upon the head and hands. Of which rite he rendereth a reason, What is signified by anointing of the bishops head. namely, that by anointing of the head they signify the authority and honour of a Bishop: and by that which is done upon the hands, they note the office and ministery of a bishop. Further he addeth: After the coming of jesus Christ, Psal. 45. 8. who was anointed above his fellows, the anointing of a king was translated to the Arm or shoulder, but that in bishops the anointing of the head was still retained as though kings cannot resemble Christ so much as bishops do. But, as they be ambitious, they would have Bishops to be preferred above Princes and magistrates: Rom. 13. 1. whereas the Scriptures testify, that they be the Vicars of God. Yea and they use their Chrism oil for the anointing of Bishops and not for Kings, whom they only anoint with their blessed oil, because they will have a great difference to be between themselves and these. In the same rescript of Innocentius we read withal that all Christians are twice anointed: namely, before baptism they anoint with the oil which they call blessed, The anointing of all other Christians. the breast and the shoulders of the Infant that shall be baptized: but after baptism is taken, they anoint the crown of the head and the forehead with ointment: Which thing is also done in Confirmation. They transferred also these their oils unto men at the point of death: The anointing of men ready to die, of Walls, & such like. Under what pretence unction was brought into the Church then also unto walls, altars and bells: in like manner unto Chalices and such other things: the which we perceiving to proceed from a superstitious zeal, are to be disallowed being taken from the old judaisme. That same Innocentius excuseth the Church that in this doing they use not the jewish rites, because these things in the new Testament do signify other things than in the old Testament: As who should say, it were in their power to ordain Sacraments, and to make a certain new signification of them. And these things have I said by the way as concerning unctions. Of the authority or contempt of Ministers. 23 But how grievous a thing it is to contemn prophesy, In 2. Kings 2. verse. 23. How great a crime it is to contemn prophesy. Exo. 20. 12. Look 2. kin. 1. ver. 9 and to deride the ministers of God, it may be declared by many Arguments. First of all two points of the law are violated, to wit, that, wherein it is said: Honour thy father and thy mother. For the ministers of God are instead of parents. For Paul said, that he was in travel again of the Galathians, Gal. 4. 15. 1. Cor. 4. 15 and that he begat the Corinthians by the Gospel. another law is broken, Levi. 19 32 whereby God commanded that honour should be done unto Elders. And Elizeus was not only an Elder, but he was also of that sort which laboured in the word: And therefore according to the doctrine of the Apostle, 1. Tim. 5. 17 They be worthy of double honour. And Christ said unto the Apostles, He that heareth you heareth me, Luk. 10. 16. and he that despiseth you, contemneth me. 1. Sam. 8. 7. And the Lord answered unto Samuel: They have not contemned thee, but me. Wherefore ministers are not to be weighed of as they be in their own nature, but God through them is to be beholden, who speaketh and dealeth in them, and whose Embacie they execute. So that if their Lord see them to be contemned and to have injury done unto them, he is present and revengeth their contumelies. He destroyed Core, Dathan and Abyrom, Numb. 16. 35. Acts. 5. 5. & 9 he revenged the false craftiness of Ananias and Saphira, neither did he suffer that they should mock Peter. Again, he punished Elimas the Sorcerer, who both hindered and scorned the Preaching of Paul. By reason whereof, seeing the children which did outrage against Elizeus grievously sinned, it must be no marvel if they suffered due punishment. No doubt but they were instructed by the ill education of their parents. And no marvel, seeing they were Idolaters. Whereby we may perceive, Il education of children breedeth their destruction. that the Parents by the ill bringing up of their Children do procure death unto them. Nor is there want of expositors which think that the children were provoked by their Parents to mock the Prophets of God whom they hated. Furthermore it should be the part of the Magistrate, to take care that the ministers of the word of God should not be afflicted with contumelies, which thing these men did not seeing they were strangers from sound religion. But Princes, when they had embraced Christ, sinned on the other part: For to the intent that the Prelates of the Gospel might be had in estimation and honour, they bestowed principalities upon them: They ordained Bishops to be Earls, Marquesses, Dukes, yea and Kings also. And by this means they plucked them away from ministering the word of God, from studying of the holy Scriptures: and entangled them with the affairs of this world. Now they being adorned with wealth and temporal renown, addicted themselves wholly unto pride, riot, pleasures and voluptuousness. The children's mocking was the reproach of bauldnes, which was no sin, but only a light imperfection of the body. But the world so hateth evermore the ministers of the truth, as men have been accustomed for the most part to take exceptions even to the smallest blemishes. 24 And as the children of Bethel railed at Elizeus, Crimes laid against the preachers of the Gospel. so at this day the Papistical people do mock godly men, and especially the ministers of the Gospel. But we may not a little rejoice that even as they could not reprove Elizeus of just crimes and very sins, but only they objected bauldnesse: even so the Papists are not able to lay any grievous sins to the charge of our Preachers which truly bend themselves to their office, but only they object certain matters of small weight, I will not say, that may be laughed at. They say that our Pastors have not the laying on of hands: and thereof they endeavour to conclude, that they are not to be counted for just governors of the Church, & that the congregations which be taught and ruled by them, be not true churches but conventicles of Runagates. And these things they speak, as though the laying on of hands were so necessary, as without the same there can be no ministery in the church. levit. 8. 1. Whereas Moses notwithstanding consecrated Aaron his brother and his children, offering divers kinds of sacrifices: upon which men there was no hands laid before by any. Also john Baptist brought in a new Rite of Baptism, Matt. 3. 6. and gave the same unto the Hebrews, when nevertheless there was no hands laid on him, and he did minister baptism, when he himself was not baptized by any. Gal. 1. 17. Paul also being long called in his journey by Christ, went not immediately unto the Apostles that they might lay their hands upon him, but taught throughout Arabia by the space of three years, and ministered unto the Churches before that he went unto his predecessors the Apostles, as it is testified in the Epistle to the Galathians. We despise not the laying on of hands, The laying on of hands but we retain the same in many Churches: Which if we have not of their Bishops, it must not be imputed a fault unto us; for they would not vouchsafe this unto us, unless we should departed from sound doctrine, and therewithal to bind ourselves by oath unto the Roman Antichrist. But we for conscience sake cannot submit our ministery to the power of them, from whom we further disagree than heaven from the earth. Further whereas they say that we want a just succession, Succession. that is the smallest matter of all, seeing it ought to suffice that we have most manifestly succeeded that Apostolic doctrine which is truest and hath been received of the godly fathers in the best times. They also object against us, that in the holy service we use profane garments, and after the common use do not put on graver apparel. Apparel. We in very deed confess, that we imitate Christ and his Apostles, who used not apparel differing from other men. We have no garments wholly of silk, no broidered or purple garments. What then? Are we not therefore the ministers of Christ? These things which they lay against us, are no grievous crimes or sins. But they cavil against us even as did the Children of Bethel: they say, Go up thou bald pate, go up thou bald pate. Howbeit even as the bauldnesse did not pollute the mind of Elizeus: so also these slender objections hinder not our ministery. Of the office of Pastors. 25 But a mean must be observed, In 1. Cor. 4 2. that neither we attribute too much or too little unto Pastors, How much must be ●…teth need to Pastors. lest that either they should grow too proud, and tyrannically oppress the people, and by their precepts, and inventions obscure the commandments of God: or else if they should be over much dejected, not only themselves should be contemned, but also the word of God and Sacraments ministered by them might lie neglected. They are appointed governors of Churches between Christ and the people. They be the ministers of Christ, Pastors be the ministers of Christ and of us. because he useth their labour: They are our ministers also, because as stewards and disposers of the Lord, they distribute unto us those things which of him they have received. Those things which the Ministers propound unto us must not elsewhere be taken than out of the scriptures. Wherefore they ought to receive those things which they set forth unto us from no other place than from the words of Christ and the holy Scripture. This did Moses: first he ascended unto the mount, and there spoke with God: and afterward when he was come down unto the people, he showed them what he had heard of God. Exo. 19 3. The example of Moses and of Christ. Luk. 21. 37. The very which thing Christ seemed to do: not as though this was necessary for him, but because he might give an example unto ministers. In the night season he gave himself to prayers upon the mount and was conversant with his father: & descending from them in the morning unto the Temple, taught those things which he had heard of his Father. And Paul wrote unto Timothy, 1. Tim. 3. 16. that he should attend unto reading: not for any other cause than for that he should draw out of the holy Scriptures those things which he was to preach: and by that means save both himself and also them which should hear him. And if they be the ministers of Christ, they ought to submit themselves altogether unto him, The Ministers must be no Lords or Tyrants but Stewards. 1. Pet. 5. 3. 1. Cor. 4. 1. 1. Pet. 5. 3. Not to bear dominion over the Clergy or people of God: which thing Peter did expressly forbid. For they are showed to be stewards and disposers not overrulers or Tyrants. And Peter declared that they ought rather to be patterns to the flock, which is to be understood as touching the soundness of doctrine and example of life. And when they hear themselves to be the ministers of Christ, let them consider that they do not their own work, They do not their own work but the Lords. but the work of the Lord. So that it behoveth that they show themselves to be more attentive in those affairs than if they should deal in their own. 26 Furthermore they be called disposers of the mysteries of God. 1. Cor. 4. 1. And a mystery we distribute into the word of God, How a mystrey is distinguished. What fellowships economy hath. and sacraments. economy [or household government] as appeareth by Aristotle's politics hath three societies: namely of a husband and Wife, of a Parent and children, of a Lord and Servants: Which degrees are also found in the Church which is the household of Christ. And whereas the governor of a house hath certain instruments which be without soul and be void of reason: as be fields, pastures vineyards, herds of cattle, and flocks, of the which it behoveth him to have a care: he hath also instruments which both have life and are capable of reason; of which kind be servants, in the instructing of whom (as the learned governors of households have taught) a great deal of diligence must be bestowed. Crassus' said in Plutarch, Crassus. that other things may be governed by other men, but the master himself must take heed unto the Servants that they be righlie instructed: Wherefore Crassus himself would be present when they should be taught. But our governors of household, How worthy and excellent a charge the Pastors of Christ's Church have. which be rulers of the family of Christ, are to care for living instruments, to wit, the servants of Christ, [which] not only be reasonable creatures, but are also citizens of the kingdom of heaven, being redeemed by the blood of the Lord. So as it appertaineth to them to deal both very warely & diligently. And their actions may thus be described. First come they which are to be adopted together into the family of Christ. The actions or works which these men are to exercise in the household. It is the part of the governor of the household to chastise and instruct them in the faith. Further he baptiseth them which is the cognisance of the household. afterward he instructeth them of their vocation, and teacheth that according to their state and degree, they should endeavour to be beneficial to their brethren: And he commandeth that they should do some certain work lest they be idle. And because wars and temptations be imminent, he ministereth armour: namely, the word of God; and with the meat of the communion he confirmeth and strengtheneth them to the battle. whereupon Cyprian in his first book the second Epistle, Cyprian. judged that unto them which were fallen, and had repent them when as persecution was now at hand, the communion should be restored, that so they might be the stronger to make war: And he saith: How can we think them meet for the cup of Martyrs, whom we shall not admit to drink the cup of the lords blood? Also the ministers of Christ shall minister livelihood unto them that be poor, Ministers must keep hospitality. of the Church goods and of the store of oblations which the faithful do give. Hospitality kept near the Temples. The Elders in times past had near unto the Temples many Hospitals, where the poor were nourished, not unto idleness, but that they should serve to good & godly occupations, 1. Thes. 4. 11. The end of the economy of the Church. & that if their strength would serve, They should labour with their hands, according to the doctrine of Paul. 27 The end of this household government is appointed, that in them which belong unto the family should be restored the Image of GOD wellnear clean defaced through sin. For which cause the Apostle wrote unto the Ephesians, Eph. 4. 22. that they should lay away the old man, which is corrupted according to the concupiscences, and should be renewed in the spirit of the mind, putting on the new man, which is created according to God in righteousness and holiness of truth. Neither is it otherwise which is written to the Colossians: Col. 3. 8. The wise governor will minister according to the capacity of the hearers 1. Cor. 3. 2. and the wise governor of a household will use his endeavour that all things may be ordered according to the receivers capacity: so as they which have need of milk may have it distributed unto them, and they which shall have need of strong meat, he will set the same before them. Finally, His part is to exclude the unpure livers, and upon repentance to receive them again. he will be careful that they which live unpurely and naughtily shall be excluded from his household, and that if they repent themselves, he may again receive them. And all things that we have spoken of he will do, not at his own pleasure, but according to the will of the Lord, He must change nothing that the Lord hath commanded Leuit. 10. 1 Examples Numb. 16. who would have nothing to be changed of those things that he hath prescribed. Nadab and Abiu which offered strange fire, were consumed by the same. Core, Dathan, & Abiron would otherwise have done than was appointed by God: and they perished miserably. And King Ozias who against the law would administer the holy function, 2. Chron. 26. 16. was taken with the leprosy. He must not hinder himself with other business. 2. Tim. 2. 4 He also that entereth into this office must take heed that he hinder not himself with other cares and business, as Paul saith unto Timothy. No man being in the warfare of God troubleth himself with the business of this life. This function is of so great moment, as it requireth the whole man. Neither shall he do a little that shall be able to perform this as he ought to do. Aristotle. Aristotle in his first book of politics saith, that every one instrument is meet for one only work: One instrument for one work Wherefore it is not meet for the ministers of Christ to play the part of soldiers, huntsmen, Merchants, or Mariners. Further it is to be noted, that seeing they be called the ministers of Christ, they ought in any wise to be distinct from others. Which thing john Baptist very well distinguished when he said: john. 1. 26. Myself baptise you with water, but he standeth in the midst of you whom ye know not, There must be put a difference between Christ & his ministers. john. 1. 6. They must not live idly. he shall baptise you with the spirit and fire. And john the Evangelist wisely did put a difference between Christ and his forerunner, when he said: He was not the light, but that he might bear witness of the light. Neither is it the part of ministers to live idly: for they be hired to labour in the vinyeard, Matt. 20. 1. to the end that they may afterward have their reward, which they should the oftener have respect unto seeing they exercise a work, both troublesome to the flesh and full of labour. But in the mean time, while we live here, there is no cause why they should dream of a better estate than either the Apostles or Christ himself had experience of in their ministery. They must not expect better fortune than the Apostles had. 1. Cor. 4. 13 Act. 17. 18. Act. 22. 22. Matt. 9 24. & 34. Ibid. 12. 29. Ibid. 26 67 john. 8. 59 Luk. 4. 29. The Apostles were accounted as the offscourings of the world. Paul boasted that he was reviled as a babbler, and was reported of the jews to be unworthy to live, as though he were an ofscooring and heinous offender. And was not Christ derided in every place? there was no want of contumelies and reproaches. They rose against him with stones. They endeavoured to cast him down headlong from the mount. Oftentimes they would have laid hold upon him, whom at the last when they had taken, they crucified with great ignominy. The same lot must they look for: because it is enough for the scholar to be like his Master, Mat. 10. 25 and the servant if he be as his Lord. 28 They be called the dispensers of the gifts of God, Look part 4 p. 12. Act. 15. They are not called sacrifices, or sacrificing priests but not sacrificers or sacrificing Priests: not that all kind of sacrifices be taken away from them. For praises and confessions (by the which the goodness and mercy of God is declared) are an acceptable sacrifice of God. No less are prayers, What be the sacrifices of the ministers of the Church. confession of sins, offering of Alms, and repentance (by which the heart is made contrite and humble) and finally the sacrifice of our own bodies, which we offer up unto God as a lively and reasonable sacrifice: we deny not but that these things are done by the ministers of the Church. And last of all it is a sacrifice, whereby unbelieving people are brought unto Christ, as it is plainly showed in the xv. Rom. 15. 16 Chapter of the Epistle to the Romans: in the which evangelical ministration the Ministers of Christ are most of all busied. But the favourers of superstitions brag that they sacrifice the son of God, which is most absurd: The ministers do not sacrifice the son of God. Heb. 10. 14 because Christ offered up himself, nor needed he another Priest. By one oblation did he finish and make perfect whatsoever was to be done for our redemption. Nor meet it is that man should be had as a sacrificer in so great an oblation. For it behoveth always that he which offereth, be either equal or more excellent than the thing that is offered: which we to imagine of ourselves, being compared unto Christ, is plain sacrilege. Further how can we offer the son of God, seeing he is perpetually in the sight of his father, where he is our propitiation and our Advocate? 1. john. 2. 1. But if by sacrifice, they understand thanksgiving for his death, and because he would give his body to be crucified & his blood to be shed for our salvation, such a sacrifice we will not deny to be offered to God in the lords Supper aswell by the Minister of the Church, as also by all them that stand by. And happily the Fathers after this manner understood this word To Sacrifice, What the fathers meant by the word To sacrifice The fathers are not to be commended for using of this word. Cyprian. which in their writings they often use: albeit I may not commend their advise, seeing thereof is grown an intolerable abuse. Neither must we forget that offerings were accustomed to be done by the faithful when they approached to the Supper of the Lord, as Cyprian most plainly witnesseth. And of these oblations, there is mention made in the collects which are read after the Offertory in the Mass. But of these things else where. Only this warning we would give, lest it should be thought that they are called the Ministers of Christ, because in the Mass they sacrifice his body and blood unto God the father. 29 As to the rest. It is required in Stewards That every one be found faithful: 1. Cor. 4. 2. Ministers must be found faithful and prudent. A governor of a house ought to be prudent and wise Mat. 24. 45. The Apostle requireth not the eloquence of the world, Nobility, Favour, the power of Kings, but a faithful administration only. Unto this Christ added, Wisdom: when he said in Matthew: A faithful servant and a wise whom the Lord hath set over his family. Howbeit these two qualities be so joined in themselves, as the one of necessity followeth the other. Neither shall the servant escape free, if he behave himself otherwise than is prescribed unto him, seeing in the Gospel we read, Ib. ver. 48. that If the servant when his Lord shall delay his coming, wax cruel to his fellow servants, so as he striketh them and oppress them with tyranny, the Lord shall come at a time unlooked for, and shall destroy and slay him, and appoint his part with Hypocrites, there shall be weeping and gnashing of teeth. Also of the wise and prudent householder, Mat. 13. 52 we have heard that he bringeth out of his treasury things both new and old. Even so he that maketh a banquet for the flock of Christ, setteth before them both the new and old Testament, that he may daintily and plentifully feed them. The goodman of the house hath both new fruits, and layeth up also in store for many years. Ministers must weigh the circumstances. 30 And it very much furthereth the wise and faithful governing of the lords business, if the Minister have always circumstances before his eyes. Let him first of all consider what himself is. He is not a private man. Wherefore let him set apart his own proper affections. The Minister of Christ is a public person, whereby it is convenient that in the Church he should do the business of God with singular gravity. Again let him take heed what he hath taken in hand to deal in, namely the word of God and Sacraments of Christ, which to have corrupted or falsely to have taught is a grievous sin. And let him no less consider, who they be which are committed unto him: for they be no vulgar men, but the sons of God, the sheep of Christ redeemed by his blood. It behoveth also that he have consideration of the time, and that he observe the opportunity of time, in which he judgeth that he may the more conveniently attain his purpose. And although he ought to deal as the Apostle hath commanded in season and out of season, 2. Tim. 4. 2. yet nevertheless he must endeavour with great diligence, that he overslip not occasion. Also he must thoroughly weigh and consider with himself for what cause he hath entered into or doth sustain the charge which he hath, and beware that he serve not in the Church in respect of gain: but rather follow that which Paul said in the latter Epistle to the Corinthians, 2. Cor. 12. 14. We seek not the things which be yours, but you: for children must not lay up treasure for their parents, but the parents for their children. Therefore (saith he) I will offer myself and will be offered for your souls. Over this, respect must be had unto the manner and form wherein he shall do it, which may not otherwise be taken in hand, than of this purpose, that provision should chiefly be made for all those that come unto his Church. 31 And those things which we have now spoken as touching the word of God, our meaning is that they should be understood in the same manner of the Sacraments. First concerning himself, let him repent for his sins without which this life is not led: and let him so refrain from those grosser sort of vices for the which the holy scripture commandeth That we should not once communicate in common bread, 1. Cor. 5. 11 much less in the Sacraments with such as shall be guilty of these vices, lest he should procure destruction to himself and offence to others. And let him weigh with himself the nature and dignity of mysteries, lest he should think that he giveth the Bread, Wine, or Water as bare elements of the world. Neither let him delay to search out and thoroughly to know them unto whom he must distribute the Sacraments: that if so be he shall perceive them to be dogs, he may remove them from him; but if they be godly and such as fear God, let him invite them and persuade them thereunto. As touching the time also, let him take such order as he suffer not his flock to want their food of the Communion during the whole year: as though it were lawful for them to communicate at Easter only: And let him take heed that he be not constrained to the administration of the sacraments either of a custom, or that he do it not only for avoiding of accusation, or for filthy lucre sake. And finally let him retain and keep the form which he knoweth to be taught him by the Lord out of the Scriptures. 1. Cor. 11. 24. Which is not observed by them, who, whereas Christ hath instituted, that we should take, eat and drink, they have been more diligent to hang up the bread consecrate by them; to set it forth to be worshipped, to prostitute the same to an infinite number of superstitions. Christ instituted a common supper: but they with their liftings up, and bearings about, make a show of the same, Math. 26. 27. worthy to be laughed at. Christ said of the Cup, Take and drink you all thereof: but they drive the laity from the Cup. Christ said: 1. Cor. 11. 24. This do: but they beside have added many things which do make to superstition. So as they neither faithfully nor yet wisely administer the holy Sacraments. How greatly in the Popedom they err from the faithful ministery. 32 If at this day under the kingdom of Antichrist, some godly man should come unto a sacrificing Priest, and say unto him: I pray thee say a Mass for me, but so as I may plainly understand the confession of sins and absolution: Expound unto me the praises of God which thou hast at the entrance of the Mass, and the Himme, and Gloria in excelsis, in such sort as I may together with thee both magnify God & give him thanks: neither hide thou from me the meaning of thy prayers, so that I may answer Amen. Teach me the Epistle and the Gospel, that thereby I may learn wholesome doctrine and admonition of thee: let us pronounce together the creed of the Catholic faith: and when thou comest to the blessing or consecration of the mysteries, put me not back, for because those words do also pertain unto me, and even in the breaking of the bread, and drinking of the Cup, communicate thou with me, that finally we may give thanks together unto our God: and for as much as thou hast no want neither of wealth nor food, all this as thou hast freely received; so bestow thou freely upon me. He that shall crave these and the like things of a Massing Priest, I beseech you after what sort shall he be entertained of him? He shall be excluded with taunts of Lutheranisme, and shall be uncourteously railed upon with the reproach of heresy. But let there come in like manner another man, which would say: Go to, I must hunt to day, but because this being the lords day, I will not be without the Sacrament, take this money to thee, and now betimes in the morning say Mass for me, and dispatch thou forthwith and with all speed: believe me there will be no delay made by the Massing Priest. Dost thou think, that this is to do the faithful part of a Minister in such sort as the Apostle hath now commanded? I think not. On the otherside hear what example of faithfulness the Ministers of our time have. Against 〈◊〉 residences. Some one of them hath three or four Parishes, and is not able to take the charge of all, yea rather he will not dwell at one of them, but be absent the greater part of the year as long as he can from them all. In the mean time if a man reprove him, he saith, that he hath appointed another there in his place. But this so faithful a Minister considereth not that Christ, when he was by his coming and death to redeem mankind, did send none in his place, nor substitute an other unto the Cross in his stead. He himself came, he himself laboured, he himself died for us. Might we have God, and cannot have his vicar's to attend upon the office committed unto them? They say it is lawful for them, so that they live within any university or School, whereby they may procure unto themselves good arts and learning. john. 2●. 15. But Christ when he said unto Peter, Feed my sheep, excepted no such thing. But and if they shall not be as yet meet and sufficiently learned, they ought not to take the charge of a pastor in the Church. Perhaps they think it sufficient for them if they have the vocation, title, and possession. But this is to play masking and counterfeit parts. For it behoveth, 1. Cor. 4. ●. as the Apostle teacheth that the Rulers of Churches should both minister faithfully and faithfully dispense the mysteries of God, that is, the sacraments. 33 There be three things then required unto the lawful minister of a Church. Three things required to a lawful Minister of the Church. The first is, that the Pastor should be justly called: secondly, that he should feed in very deed: last of all, that he should do it faithfully and with great discretion. I speak not of the sincerity of life (which is required to be more than ordinary) both because it ought to be common unto all Christians, and also that all men understand how necessary it is. I pass over also of how small faithfulness they be of, which hide the gifts that God hath bestowed upon them, and will not communicate them with others: for because these men are sufficiently condemned in the parable of Christ under the person of that servant which buried in the ground the Talon that was committed unto him. Mat. 25. 24 Neither doth he less unfaithfully deal, who hath made the graces which he hath obtained of God so proper unto himself, as he ascribeth them not unto God: and he that is such a one, Chrysost. A similitude is by Chrysostom compared unto him that receiving a purple rob of the king to be kept, nevertheless was bold to wear the same as his own garment. Doubtless such a one shall be accounted guilty of treason. So that if we will be faithful unto God, we must ascribe all good things unto him. In the Acts, Acts. 3. 12. Peter said of the lame man which was already healed by him. Ye marvel as though we of our own power have healed this man, when as the God of Abraham, Isaac and jacob would glorify his son jesus. Unto this faith also it belongeth that A good Pastor even as Christ did, joh. 10. 11. should give his life for his sheep, Touching the flying away of ministers. which in peril must not be forsaken, unless perhaps the persecution shall be of a particular Pastor: for which cause it was lawful for Athanasius to fly because of the cruelty of the wicked prince, for so much as in the Church of Alexandria there were very many which could minister in his place. Augustine unto Honoratus in his 180. Augustine. Epistle disputeth at large of flying away. And furthermore many things hard enough hath Tertullian, the which are not at this time in this place to be recited. The duty of a Pastor is, so faithfully to behave himself, that through his default he may not suffer the least silly sheep (though it be an abject) to perish in the Church. He rather ought to follow Christ, Mat. 18. 11. who said, that He came to seek that which was lost, and to save that which had perished. Christ is present with his ministers, & revengeth their injuries. And in these excellent actions, Christ forsaketh not good Pastors, he defendeth them, & oftentimes revengeth for their sakes with great severity. We know how displeasinglie he took it that Samuel was rejected, 1. Sam. 8. 7. he revenged that injury, and in his fury gave the people a king, under whom they lived in small felicity. And he that shall peruse the Histories [shall find] that they were sore afflicted under the greatest part of the kings. 1. Sam. 22. 18. And when as Saul in the City of Noba had slain many of the Priests, 1. Sa. 31. 4 he also with his son jonathas upon Mount Gelboa lamentably perished. God revenged Moses and Aaron, Numb. 16. and executed unaccustomed punishments upon them that conspired against him. So we see likewise that the jews which siue Christ the high Priest, and did ill entreat his Apostles, were thrown headlong into destruction. Of the Efficacy of the ministery. 34 And first of all whereas the Corinthians are by Paul reproved because they made men their Authors, In 1. Cor. 3. verse. 4. let the faithful Ministers of Christ learn not to make disciples or followers unto themselves but unto Christ, unto whom only the Church doth belong. This did the Ethnic Philosophers seek: namely, to distinguish the scholars which they had by their own names: so that some were called Platonians, The arrogancy of Philosophers. The modesty of Socrates. others Pythagorians, others Epicureans. But Socrates seemed more modest than the rest, because he made not himself Author of the doctrine that he taught: as he that affirmed himself to be like a midwife, which should bring help unto parents: so he thought good to be present at his questions among young men, to the intent he might bring to light the sciences which they had in their mind. Much rather doth this take place in Christ's affairs. For although that a man teach cunningly, unless that the holy Ghost do inwardly stir up the hearers, he looseth his labour. It is the spirit which truly maketh the minds fruitful. Wherefore it is said there: Who is Paul, and who is Apollo? 1. Cor. 3. An example of john Baptist. john Baptist very well declared this, when being demanded of himself what he was, said that he was not Christ, nor Elias, nor yet a Prophet, but only, john. 1. 20. A voice of a crier in the wilderness, prepare the way of the Lord. The ministers of God have very ample gifts, which like faithful servants, they ought to use to the commodity of other servants, and to the glory of their Lord: neither must they bend them either unto gain or unto preferments. 35 And although Paul seem after a sort to abase the ministery, yet if thou diligently observe what he saith, thou wilt confess that there is nothing taken from the worthiness thereof. For in deed he leaveth unto it a notable commendation, when he saith, The worthiness of the ministery. 1. Cor. 3. 5 that they be Ministers, by whom they believed. Faith, Remission of sins, reconciliation with God, and the right of eternal life are knit together: of which things they be called ministers which have the government of the Church. If that they be appointed as Organs and Instruments of our faith, who will not have them in honour and estimation? The anabaptists reject and despise Ministers, The Anabaptists. therefore hitherto they have had no true Church. For it cannot continue, neither can the divine worshipping be openly retained, if so be that consideration of ministers be not had. We must take heed that we attribute not too much unto ministers. jere 17. 5. Ambrose. Nevertheless take thou heed that neither thou attribute over much unto them, nor yet put over much trust in them. For it is written: Cursed is he that trusteth in man, and that maketh flesh his arm. For (as Ambrose writeth) they do notable contumely unto God, which give unto them being but creatures, the honours due unto God: which little differeth from the wickedness of the Gentiles, whereby they gave divine honours unto things created. The very which thing must be taken heed of, We must take the same heed as touching the Saints. that it be not done towards the Saints, whom we rob of their own good reputation, while we adorn them with divine Titles. For then when as we with our ornaments and dignities cannot make them equal unto God, we deprive them as much as lieth in us, of the ministery of God which is most agreeable to their nature. How shall we excuse them who commonly call the blessed Virgin the mother of mercy, Certain titles given to our Lady reproved. which is proper to God, who in the holy scriptures is called The father of mercy? 1. Cor. 1. 3. And they name her to be their life, whereas Christ unto the Colossians is called Our life: Col. 3. 3. and he himself said of himself: john. 14. 6. I am the way, the truth, and the life. Also in that song she is called our sweetness, as though in her were laid up the consolation of the godly. Howbeit God is the father of our consolation and comfort. 2. Cor. 1. 3. Finally they call her their hope, as if they would put hope in a creature. Show unto us (say they) jesus Christ thy son. But this pertaineth only unto the father, according as it is written, john. 6. 44. None cometh unto me unless the father draw him. Much doubtless is attributed unto ministers, when they be accounted the ministers and servants of God. For even Christ himself as touching men, took upon him this name of a Minister. Unto the Romans we read: Rom. 15. 8. I say that jesus Christ was a Minister of the circumcision. Also in the Epistle to the Romans, Rom. 13. 4. Magistrates and rulers of the Church have their functions joined together. He● 1. 5. 1. The definition of a high Priest out of the Epistle to the hebrews. a Magistrate is called the Minister of God. Wherefore we must not pass over that Magistrates and Prelates of the Church are defined much in like sort: I would to God their minds were aswell united as their offices and charges do in a manner concern one another. In the Epistle to the Hebrews a high Priest is defined, that he is taken from among men, and for men is appointed in those things which pertain unto God, that he may offer gifts and sacrifices for sins. And if thou wilt define a Magistrate, thou shalt perceive how near he cometh unto the nature of a high Priest. He also is taken from among men, The definition of a magistrate: and for men is ordained unto those things which pertain unto civil good, that is to say, that we may live under them a peaceable and quiet life unto godliness and temperance: as is gathered out of the Epistle unto Timothy. 1. Tim. 2. 2 Then seeing the Magistrate also is accounted the minister of God, we own great honour unto him: but yet so, as we attribute not those things which be of God unto him: and that when he shall command those things which be against God, let him not be harkened unto. 36 But to return unto Paul: In the first to the Corinthians the 3. Chapter, In 1. Cor. 3. 3. 1. Cor. 3. 6. Asimilitude in the two words of planting and watering he comprehendeth all the works of husband men. God giveth the increase so as that which hath been planted and watered may live. And that under the name of increasing, he meaneth life, hereof I suppose it may be gathered, seeing plants have no life, except that, which they commonly call Vegetative, because they be moved unto nourishments whereby cometh greater increasings. For although they seem to change place, or to vary in qualities, all these things happen unto them because they receive increase or nourishment. The similitude of the Apostle doth very well concur. The increase & success of the fields must be expected from God. Because although the husbandmen do diligently employ their labour, yet the increase is to be expected from heaven. But and if so be it shall not come to pass after their mind, they have lost their labour. Albeit we must ascribe the whole matter not unto heaven, but rather unto God himself. He it is that maketh his sun to rise both upon the good and bad: Matt. 5. 45. and raineth upon the just & unjust. And that he doth rule and moderate these things after his own pleasure, it appeareth out of Leviticus: Levi. 26. 19 where he threateneth the Israelits when they grievously sinned, that he would give them a heaven of Iron and an earth of brass. In like manner we read in Deuteronomie: where he addeth also a promise, Deut 28. 12 that if they shall abide in his commandments, he would open his treasures unto them, giving rain in due season. Wherefore that the Metaphor of the Apostle is most profitable, The metaphor of putting and water 〈◊〉 profitable two manner of ways. thereby it is declared in that he not only teacheth the thing which he hath in hand, but also with fruit expoundeth that nature from whence it is derived. For it is no less profitable to know that the successes of human labours in all arts and enterprises, and in like manner in the increase of natural things, must be expected to come from God, than so to understand that by the ministery of the Church nothing is brought to pass, but so much as the power and goodness of God shall further. Therefore in the Acts of the Apostles the 16. Act. 16. 14. Chapter, we read that the woman which sold Purple heard the Apostolic doctrine, Of the woman which sold purple. whose heart the Lord opened, that she might understand those things which were spoken by Paul. Apollo, Apollo succeeded Paul in the Church of Corinth. of whom there is mention there, succeeded Paul in the Church of the Corinthians: therefore he is said to water those things which Paul had planted. The word of planting answereth unto milk, but the word of watering answereth unto stronger meat. Albeit Ambrose understandeth planting to be the first doctrine of the Apostle, Ambrose. & watering to be Baptism: perhaps alluding unto this, because it is ministered by water. Finally the increase that is said to come he referreth unto the holy Ghost. Howbeit the first interpretation is the more plain. Man of thē●…s are we willing to receive this ministery. Matt. 20. 6. 37 And how strange of themselves the husband men of Churches be from these labours, it is sufficiently declared in the Gospel: where those which be negligent to labour in the vineyard, are thrust forth by the goodman of the house. Exod. 3. 10. Neither is it to be doubted, jerem. 1. 6. but that Moses, jeremy, and jonas, withstanding after a sort, jonas. 1. 3. were drawn unto it. Which thing we may believe hath happened unto many others, seeing that in this vocation, labours only, grievous dangers, hatred and persecutions are to be expected, the which things our flesh doth marvelously abhor. Plato saith that for three manner of causes men were led to take offices Yea and Plato in his first book of a common weal saith, that men were wont to be invited to take offices upon them, partly with money, partly with honours, and partly with punishments. But they which be honest are not moved for money sake, seeing they are not infected with covetousness. And the same men are not led for honour's sake, because they be not ambitious. Only they may be alured through punishment, lest they being called to the government of the common weal and would not come, they themselves also together with others should be subjecteth to the government of wicked men, who would intrude themselves into the offices: & the common weal falling to ruin, neither might they themselves be safe. So also must a Christian man do that shall perceive himself to be furnished by God with gifts profitable for the Church. When he shall be called to the government or ministery thereof, let him beware that he obstinately refuse not the charge that is laid upon him. The ministery must not be obstinately refused. In deed it is lawful for him to give unto that Church a testimony of his weakness, and to admonish them to seek for one that should be more fit: but he ought not to contend with an obstinate mind, lest afterward by the severe judgement of God, he together with the whole Church be committed to the pernicious government and charge of naughty rulers which shall thrust in themselves. But at this day there is no danger imminent on this behalf, seeing we see that benefices and dignities ecclesiastial are procured with great ambition: which therefore cometh to pass because these ambitious men do not lay before their eyes the work which they do in the Church, but the riches and honours which they abuse at their pleasure. Thereof it is gathered by Plato, that if the Common weal consisted of good men, the strife and contention would no less be between the Citizens for the not taking of offices, than now the labour is to obtain them. 38 But Paul teacheth that it is God that giveth the increase: and certainly it behoveth that God do prosper the work. Yet nevertheless the ministers have their works also which should not be contemned of any man, seeing by those God worketh in us the things which belong unto salvation. Why God would not govern his Church without ministers. He could easily by himself without his ministers have wrought the very same things: which he would not do, to the intent that a greater conjunction might happen among the faithful. So as those words which Paul addeth: I have planted, etc. are not said as though the Ministers without God either plant or water: But these two things are attributed unto them, because in these things they be workers together with God, and have their parts. To quicken, is said to come of God, because he doth that only by himself. And if perhaps it shall come to thy mind that the holy Ghost is also given through godly Sermons, Act. 10. 44. (For while Peter yet spoke, the holy Ghost fell upon them: and the same seemeth to be given at the laying on of hands: Acts. 8. 17. for when the Apostles had laid their hands upon certain persons, the holy Ghost came down upon them) give ear unto Ambrose, who saith, Ambrose. that this comes not always to pass. The imposition of hands, and work of the ministery, be not the perfect and whole cause that the holy Ghost is given. For because neither were hands put upon Paul: neither did he hear the preaching of man, when he was converted unto Christ by the way: neither do all they which hear the holy doctrine, nor they upon whomsoever hands are laid, receive the holy Ghost, which in any wise should be if these were the true and proper causes why the spirit should be given. Sometime the Scripture attributeth to the ministers that which belongeth to God. 1. Cor. 4. 15 Gal. 4. 19 Howbeit we must understand, that the holy Scripture doth sometimes attribute unto Ministers those things which pertain unto God. As when Paul saith, I have begotten you through the Gospel: As also, I am again in travel of you. And the same Apostle wrote unto Timothy: And thou shalt save thyself and those that hear thee. And Peter in marvelous wise joined the holy ministery with God: Acts. 5. 3. who said unto Ananias: How hath the Devil tempted thee, that thou shouldest lie unto the holy Ghost? for thou hast not lied unto men but unto God. Yea and Christ himself said, Mat. 16. 19 Whose sins ye shall lose they are loosed, and whose sins ye retain they are retained. 39 Unto all these things on this wise confirm thyself. The ministers of the Church, if thou accept them as they be of themselves, undoubtedly they can do none of all these things. The ministers must be considered of two manner of ways. 1. Cor. 3. 3. They are only means and instruments the which God useth, and is present with while he planteth and watereth. And so must it be understood which the Apostle addeth in that place: Neither is he that planteth any thing, neither he that watereth, but God which giveth the increase. But if thou consider them as they be joined unto God, and as he is of efficacy in them; and as the action of the holy Ghost is coupled with the action of the Ministers, so that after some sort one is made of those two, that which belongeth unto the one part is by the figure Synecdoche attributed unto another. And after this manner the ministers of the Church are said to work those things which we have declared. That which we have spoken as touching the ministers is also to be understood of the sacraments And that which we have set down touching the Ministers, must also be judged of the Sacraments: for if thou wilt regard them as simple and bare figures, thou shalt very much err if thou ascribe either the forgiveness of sins or thy salvation unto them. But if in thy mind thou refer these things unto that which they signify, and the same embrace by faith as thou oughtest to do, assuredly thou shalt draw from thence both salvation and remission of sins, and thou shalt receive and reverence them as excellent gifts of God. Wherefore let Ministers take heed that they continually pray unto God, What prayer the ministers should daily make. and beseech him that his ministery through the holy Ghost, may be of efficacy towards them which be committed unto their trust, and let them to their power apply themselves unto God, that they may be his apt and meet instruments. Nor let them ambitiously go about to wrest great honours of the people. They must not seek for honours. Christ so humbled himself, Phil. 2. 6 that when he was in the form of God took upon him the form of a servant: and he acknowledging the weakness of human nature said, joh. 14. 28. Mat. 24. 36. The father is greater than I Of that day and hour none knoweth, neither the Angels, nor the son himself. Peter forbade the Centurion that he should not worship him. Act. 10. 26. Act. 14. 14. The same did Paul and Barnabas when the Ethnics were minded to do divine honour unto them. Yea and the Angel (as it is in the apocalypse) forbade john that he should not worship him. Apo. 19 10 The Pope adored of men. At this day the Pope is most shamefully adored of all men. And how the world doteth upon the Ministers of the Church, hereby it is easily gathered, that it hath bestowed such honours upon them as God hath not required to be given them. I mean Kingdoms, Dukedoms, Earldoms, Marquesshippes, The word giveth unto ministers that honour which it should not, and denieth it that which it should. and other such like, which was no hard matter to give when Monarchies abounded in them more than enough. But on the other side is denied them the obedience and subjection due unto them by the will of God, to wit, that place should be given unto Ecclesiastical discipline, and to be obeyed when they command us out of the word of God to reform our life, to repent and to avoid them whom the church hath pronounced excommunicate, and whatsoever things else be of this sort. But because in these things the alteration of life and sincere holiness is furthered, the devil provideth with great care and diligence that with deaf ears they may be heard: whereby it falleth out that all goeth to wrack because the Prelates of Churches are come to that pass, Note a great ab●…. that not being content to have immoderate riches & principalities, do altogether busy themselves in the affairs of this world, neglecting the charge which they have to feed the people of God. And the people in like manner, think, that they have very well performed their duty, if they heap up upon their Pastors the goods of this world, being nothing careful in the mean time to be nourished with doctrine and the word of God. The sentence of the Apostle when he saith, that Neither he that planteth, neither he that watereth is any thing, may be understood by Hyperbole or excessive speech, namely that they are said to be nothing, if they be compared unto the divine Action. 40 But because all the Pastors of the Church do serve one and the self same high God, and do appoint unto themselves one & the same end, they are all means and instruments of God for the salvation of men. Which they have in common with all the creatures: for the which in the scriptures God is called The God of Hosts, 1. Sam. 1. 3. Ibid. 15. 2. Esa. 1. 24. and in very many places beside. for that all things do no less serve God, than soldiers do their Captain. Which comparison in very deed Aristotle made mention of in his Metaphysics. Wherefore as touching those things, the ministers of the Church are among themselves all one: The unity of ministers Degrees of ministers are not taken away from the Church. and yet would not Paul therefore take away from the Church the degrees of ministers. For in better place is he which preacheth the Gospel, than he which baptiseth: And in the Church we have known some to be Pastors, some Teachers, some Prophets, Yet more of the unity of ministers. etc. They be all one also because they serve one an other, because they all consent in one thing even as inferior arts are joined with that which is called Architecture. Further they be one because albeit the greater be preferred before the lesser, that is not done either in neglecting or contemning of the lesser. They be one also, because of themselves they have no other thing as touching the office wherein they be conversant, but so much as God hath distributed unto them. So that in this they be equal, that whatsoever they have, that have they received of him: neither have the things which they use in their ministery proceeded of nature. And as a living creature is said to be one because the members thereof being divers are knit together, and are stirred up in their actions, & quickened with one life wherewith they are form: even so the ministers of the Church are by the bonds of charity knit together with the other members of Christ, and they also are drawn with the same spirit wherewith the whole Church is moved; that they might further the commodity of the sheep of Christ. Mark thou the doctrine of the ministers more than their life. 1. Cor. 5. 11. One of the ministers indeed is holier than an other, that is nothing to thee, mark then the doctrine, and take thou heed that they be not defiled with those most gross vices, for the which Paul commandeth that we should not so much as eat with them. Neither persuade thou with thyself, The vices of ministers cannot contaminate the Sacraments jerom. Similitudes 2. that their infirmity or blemish of vices can hurt those things that are holy. Hierom against jovinian hath two proper similitudes, by the which he excuseth God that giveth a soul unto the children begotten in adultery. For (saith he) if corn be stolen away, Of him that stealeth seed. the sin remaineth not in the seed, but in him that soweth it. And therefore the seed sown springeth, neither doth an other man's sin hinder it. Of him that soweth with polluted hands. Furthermore if the hand of him that soweth shall be defiled and polluted, the seed is not therefore so infected, as it cannot grow: Even so holy things cannot be corrupted with the sin of them that minister. And Augustine in an Epistle to Hierom: Augustine. The corn that is to be purged in the Lord's flower is borne by the stalk: A similitude The stalks and husks are profitable. & although the husks be unprofitable, yet they do the Wheat good; even so the vices of the ministers do not so hurt the believers in Christ, that the Sacraments distributed by them, & the word ministered by them should become of no force. The mighty simpleness of the ministery. 41 And whereas Paul teacheth that our faith is not of the wisdom of men, In 1. Cor. 2. verse 5. but of the power of God, this doth chiefly commend our faith, The root of our faith is not upon the earth but in heaven. whose root is not in the earth but in heaven. Whereby thou mayst gather for persuading unto faith, that there is no need of those things which agree with human judgement, our sense and reason: whereas rather the things which men judge likely to be true are not without suspicion. The faith of Christ is not to be taught by man's wisdom. This is very greatly against them which will therefore confirm human traditions and rites invented by men, because our wisdom liketh well of them. Which the Apostle hath manifestly reproved in his Epistle to the Colossians, Col. 2. 23. when he saith: According to the doctrines & traditions of men, which verily in words have a show of wisdom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, A place to the Colossians expounded. in a will worshipping & that is invented of men, the nature whereof he expoundeth a little after as touching the mind under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Often times they speak of their inventions, that they make the mind humble and lowly, and for this cause they commend their clothing and apparel. He also addeth, The not sparing of the body, not in any honour to the satisfying of the flesh. Hitherto belongeth the choice of meats, the sleeping upon the ground, and unprofitable consuming of a man's self under a show of the worshipping of God: in such sort as neither is honour done unto the body, neither yet is the flesh nourished as it ought to be. That our faith must not rest upon human wisdom, and why. The Apostle confesseth in these words that there is a show of wisdom: wherein nevertheless our faith must not rest, although they seem things goodly and godly: It cleaveth fast to the only foundation of the word of God. For as it is unto the Romans: Faith cometh of hearing, Rom. 10. 19 and hearing by the word of God. But and if so be that our faith should cleave unto man's wisdom, it might easily be dissolved, seeing that godly things, profitable things, and true things are not evermore accounted all one. And it may oftentimes come to pass that the things which did please be cast away. Wherefore not without a cause did Christ say unto Peter: Mat. 16. 17 Blessed art thou Simon the son of jona, because flesh and blood hath not revealed unto thee, but the spirit of the father which is in heaven. And this constancy and steadfastness of faith (as Chrysostom saith in his second Homely upon Matthew) is that rock, upon the which Christ builded his Church. But if that man's wisdom cannot be the cause of our faith, Faith is not of works. the very same is not to be expected of our works: seeing that wisdom doth a great deal excel all other works. Why the wisdom of God pleaseth the perfect and not others. In 1. Cor. 2. 6. Which is the wisdom of the world. 42 And this is a cause why the wisdom of God pleaseth perfect men, but unto others it is not acceptable, because it is not of this world. It is called the wisdom of the world which is attained unto by natural power and light, & which is able to govern, defend, and administer the things of the world: as things pertaining to medicine, things civil, Logic, Rhetoric and such like. The wisdom of this world shall end with the world. These faculties we have need of in this world, the which also shall have an end therewith. For in the world to come there shall be no place for those things. Now do we teach that the wisdom of this world must not be shunned, so it keep itself within her own bounds, for so hath it commodities belonging thereto, Only this is not permitted thereunto, that by the guiding thereof it should presume to bring man unto Salvation. Also it must be terrified from adventuring to measure divine things with the reasons which it hath. Yea that must be rejected which many do falsely think: namely, The wisdom of the Gospel doth not take away the wisdom of this world. that the wisdom of Paul and of the Gospel doth either take away or weaken the wisdom of this world. Many have said, that through the receiving of the Gospel the Roman Empire was after a sort destroyed, and that Christian discipline greatly hindered public affairs. Augustine against them that say that common weals are destroyed by the Gospel. And Augustine in an Epistle unto Marcellinus doth excellently well resist these errors and slanders: and showeth, that these evils (of which these men complain) happened not through fault of the evangelical wisdom: and he saith, that the Calamities must be ascribed to the fault either of the Emperors, or of them, without whom the Emperors can do nothing. Sallust declareth from whence came the ruin of Empires. Sallust ascribeth the ruin of the Roman Empire unto Riot and lust: for that the Roman host began to be amorous, to fall to drunkenness, to marvel at miracles, to pill and paul provinces. And the same man writeth: O City set forth to sale and shortly to perish, if it find a chapman! Juvenal. And Juvenal complained, that now riot revenged the conquered world. The Gospel is against those evils which destroy common weals. Wherefore the wisdom of the Gospel bringeth not in these evils, but doth rather redress them. What doth more serve to confirm the state of Cities, Provinces, and kingdoms, than peace and concord? The same doth the evangelical doctrine both command and preach. A merciful prince is wanting which forgetteth injuries: such a one as Cicero commendeth Caesar to be. But this clemency is no where more persuaded than in the Gospel. Also for the preservation of a common weal, nothing is more worth than godliness, obedience, chastity, temperance, justice, fortitude, and virtues of this sort, which the Gospel doth not drive out of the world, but doth rather convey them into the world with the chariots of the spirit. The Gospel bringeth in virtues, driveth them not away. So that it is manifest, that the wisdom of the Apostle, whereof we now speak, doth not take away the wisdom of this world, seeing it rather furthereth the same & maketh it better. For there be no civil virtues, which having godliness added unto them, are not made more profitable, both as touching this life and the life to come. Let there be given unto us soldiers, Emperors, Magistrates, people, and pastors of Churches, such as the Gospel doth frame, and then if the common weals flourish not, let men justly complain. And now the wisdom of the world is not condemned by Paul, unless it be because the false Prophets did so mingle the same with Religion, as they forsake Christ, disturbed the Church, and ascribed unto it the first and principal place of judgement as touching godliness. 43 But now whether eloquence may be convenient for the Gospel, In 1. Cor. 1. 20. or whether it be altogether repugnant unto the same, Whether eloquence be mere for the Gospel. No man hath the chiefest degree of eloquence. I think it best to reason after this manner. The chiefest degree of eloquence is granted unto none, seeing those things which Cicero attributed unto a perfect Orator, he did not therefore write, because that so many or so great things may be found in any one man, but to the intent that such as be studious, might understand whereunto they should direct their mark. Why God in the Apostles joined not the eloquence of the word together with the Gospel. There be very few that have but even a mean force of eloquence. Wherefore God chose not to himself so rare, hard, and laboursome an instrument, that he might thereby teach the Gospel unto mankind. For it was needful to have many ministers, who would not easily have been found out, if it had been needful for them to have had so great a furniture. Furthermore, whereas this healthful doctrine, should be set forth unto all men, if it should be handled with so great Art, the vulgar and ignorant men, into whose capacity it might not descend, would not perceive the same. Hereunto add, that so great Art and exquisite diligence in speaking is not without suspicion. Wherefore the excellent Rhetoricians have wisely taught, that as much as may be, Art must be hidden. Again, so great light is joined with the divine wisdom, as it needeth not be lighted with the candle or torch of man's eloquence. Neither yet do we affirm this, that the holy Scriptures have not their certain eloquence. For to speak of Paul, The eloquence of Paul. he useth his proper words, and frameth his speech most effectual of all other, which pierceth even to the most inward parts of the heart. And so that force of eloquence is not wanting in him: which Augustine unto Cresconius the Grammarian defined on this wise: A definition of eloquence ●ut of Augustine. Eloquence is the power of expressing fitly those things which we perceive. Neither aught Ecclesiastical men commit under the pretence of an unpolished speech that they should speak rudely of a set purpose, but let them rather take heed that they take to themselves a pure and single kind of speaking. An objection. 44 Perhaps thou wilt demand, that seeing the power of speaking, which is corrupted through original sin, even as be the other powers of man, is renewed by eloquence, how it comes to pass, that Paul seemeth so to be against it. An answer We say, that in this respect only it agreeth the less with the Gospel: because God would not that men should seem to be directed unto faith by the force thereof. An order in renewing of human powers. And as touching the renewing of man's powers which were decayed at the first sinning of man, we condemn it not, but wish that it may be done, yet in a right order, least light matters should prevent things of more weight. For since renewing must be had, first let us restore the mind, to wit, the better part of the soul in adorning the same with faith, but the will with hope and charity. And finally all the other powers of the soul, let us instruct with sound and sincere virtues. Then if the time will serve, let us by Art beautify & reform the powers of speaking, singing, running and wrestling. But we must in no wise commit that the care and endeavour about those things which we have now last recited, should exceed the diligence which ought to be used in restoring the better and more pleasant powers of the mind. This were to do contrary unto order. To speak well & wisely is the gift of God. 1. Cor. 12. 8 We grant that it is the gift of God to speak well and wisely. For it is also written, that it is given by the holy Ghost, Some to have the word of understanding, and others the word of discretion. So that if these things be given by the spirit, they must needs be good, although that the spirit be not wont to inspire these things unto all men after one manner. For this he doth otherwhile upon the sudden, that the thing may be by miracle: As in the day of Pentecost it happened unto the Apostles. Acts. 1. 2. But sometime he giveth these things by little and little, we applying our own diligence and endeavour: Touching the use of good Arts. Wherefore since we be careful to challenge unto ourselves good Arts, let us remember this, that God hath no need of these Arts for the building of his Church, but yet that he may use them when it seemeth good unto him. Therefore when as men come unto the very administration of the word of God, it is not meet that we should be careful about the precepts of Rhetoric, otherwise the whole action would wax cold. Let us rather at that time, suffer ourselves all wholly whatsoever we be, to be ordered by the holy Ghost. And while we teach the Gospel, although we be furnished with these Arts, yet is it not meet that we should trust to them, seeing the whole power of persuading those things which be divine, must be placed in the power of the word and efficacy of the spirit. An admonition to the weaker sort of ministers And this must be taken heed of, that a man being lawfully called to Preach the Gospel (so he sufficiently understand those things that be necessary) he should not step back from the office committed unto him, although he perceive himself after a sort destitute of these Arts, but shall rather strengthen & confirm his mind with that sentence of God wherein he said unto Moses: Exod. 4. 11. Who hath fashioned the mouth of man? Who hath made the blind, the seeing, Ibid. 12. the deaf and the dumb? Is it not I? And it was answered to jeremy the Prophet when he alleged that he was as a child for that he could not speak I will give my words in thy mouth: fear not, jer. 1. 10. & Deut. 30. because I am with thee. And Christ thus promised his Apostles: In the same hour it shall be given unto you what you shall speak. Mat. 10. 19 So great is the Majesty of the word of God, that no man, although he be eloquent, aught to persuade himself that he is able either to better it or to be equal unto it, much less is able to beautify or deck the same. And as touching those things which are under man's eloquence, it very well agreeth, that they should both be handled and handsomely set forth. And finally they that have the Art of eloquence, let them carefully take heed, that they incur not into those vices whereof ill preachers are accused by Paul, Vices of ill preachers. as Ambrose testifieth, because they vaunted of their eloquence, neither sought they the glory of Christ: and further because they did not urge nor enforce those mysteries of religion which were less plausible unto the wisdom of man, yea rather they could scarcely allow of them. The things are these: namely, that the son of God was borne in the Virgin's womb: also was fastened to the cross, was dead, and buried in the grave. These things did they marvelous cunningly dissemble, and digressed into arguments more likely to be true in man's reason. Erasmus. Erasmus doth not a little inveigh against them which under pretence of this place, rail against good arts, as though the word of the Cross, as Paul now saith, should be abolished by them. And among other things he warneth these men, The worldly power of the Pope obscureth the virtue of the Cross. that the word of the Cross is no less obscured when contrariwise they pretend that with force, riches, titles, and arms, they would defend religion. But the just complaint of this great learned man I now pass over: Cold Ceremonies and superstitious abuses make feeble the power of the cross. whereunto this only I add, that the word of the Cross is no less weakened by superstitious abuses, most cold Ceremonies, and mere traditions of men, (by which the favourers of the Pope at this day think that Christianity is to be upholden) than now when Paul speaketh against them, who through the wisdom of man and the eloquence of speech, were an exceeding great harm unto the Church of Christ. The second Chapter. Of the receiving and not receiving of rewards, gifts, and offices. And also of goods Ecclesiastical, and the immunity of Ecclesiastical persons. In 2. Kings 5. verse. 16. Ministers of the word have licence to receive gifts and rewards. THat which is propounded cannot in one answer be determined, seeing it is a thing in it own nature indifferent, as that which sometime is rightly & sometime naughtily done. Look in 1. Sam. 9 7 But that it is lawful for Prophets and Ministers of the word of God to receive rewards and gifts, wherewith they may maintain their life, many reasons do confirm. For in a common proverb it is said, The labourer is worthy of his reward. Mat. 10. 10 1. Tim. 5. 8 Which proverb being true, Christ and his Apostles used the same. Further Paul saith (which thing he gathereth out of the new Testament) He that serveth at the Altar, 2. Cor. 9 1● liveth of the Altar. And Christ did more largely expound the same in saying: Ibid. v. 1. In 1. Sa. 9 ● He that laboureth in the Gospel, let him live of the Gospel. Neither ought such an exchange seem to be unjust, 2. Cor. 10. 6 That they which sow spiritual things, should reap carnal things: yea rather it may be called the change of Diomedes and Glaucus, seeing a great deal less is received than that which is given. Of this doth the Apostle purposely treat in the first Epistle to the Corinthians, where among other things he expressly writeth: 1. Cor. 9 7. Who goeth a warfare at his own charges. But it is no obscure thing, that the ministery is a certain holy kind of warfare. Wherefore we ought not to defeat it of his wages. Furthermore he allegeth out of the Law: Thou shalt not moosell the mouth of the Ox that treadeth out the corn. Ibid. v. 9 Deut. 25. 4. And if so be that meat must be freely given unto the cattle which labour for our living, why shall not things necessary for their living be also given unto Ministers, that labour day and night for the salvation of souls? Pastor's also have fruit & living of their flock. Are not husbandmen & planters of vines maintained by their labours and fruits? So that the Prophets and ministers of the Church, when they feed the children of God, and husband them as the spiritual husbandry, they have a right to be nourished and sustained thereby. Yea and Paul who received nothing of the Corinthians: 1. Cor. 9 15 1. Thes. 2. 9 and among the Thessalonians laboured with his hands, And was oftentimes in hunger, thirst and nakedness, 2. Cor. 11. 27. etc. 2. Cor. 11. 8. yet did he receive those things which were sent from other Churches: and he so praised that sacrifice of theirs, Phil. 4. 18. as he called them a sweet fragrant smell. Christ also commanded his Disciples that they should eat such things as were set before them, Luk. 10. 17. ask no question for conscience sake. And Pharaoh, otherwise an Ethnic Prince, fed Priests from his own table. Wherefore in the time of a grievous dearth, when as other men were constrained to sell their inheritance, they still retained those things unto them. And in the first Epistle unto Timothy we read, 1. Tim. 5. 17 that The Elders should have double honour done unto them: especially they which labour in the word and doctrine. joh. 13. 29. The Lord himself also had purses of Alms, which he committed unto judas, and he was maintained by the wealth of the holy women which accompanied him. And the Apostles received their living of the faithful, not only for themselves, 1. Cor. 9 5. Phil. 4. 10. but also for their wives which they led about with them, as Paul unto the Philippians testifieth. joseph as it is written in the Book of Genesis, Gen. 41. 40 received rewards of Pharaoh: by the which he honourably maintained not only his own life, but had also for his father and brethren which went down into Egypt unto him. Moreover Solomon when he gave gifts, 1. King. 10. verse. 10. & 13. Gen. 20. 14 did also receive gifts of the Queen of Saba. Neither did Abraham refuse oxen, sheep, gold, and silver, which were given unto him by Pharaoh, when he had restored unto him his wife Sara, Gen. 14. 22. who nevertheless refused to receive any thing of the King of Sodom, lest it should have been thought that he had been enriched by him. Yea and let us call to mind the history of the holy Prophet, 2. king. 5. 16 2. king. 4. 42 namely of Elizeus, who, when he would receive nothing of Naaman, yet did he not reject the gift of that man which came from Baasalizack: a gift I say of the first fruits, that is, of xx. barley loaves and of new wheat corn. Also Elias refused not to be fed by the widow of Sarepta. 1. kin. 17. 10 Yea and the children of the Prophets which hide themselves in the dens by fifty and fifty, 1. king. 18. 4 received daily sustenance of that godly man Abdias, which was the steward of Achab the King. Wherefore we have examples and testimonies enough, in the holy Scriptures, whereby it is confirmed, that it is lawful for Prophets & Ministers of the word of God, to take a living of them whom they bring up and instruct in godly doctrine. Hitherto also pertaineth the Law given by God as concerning the honouring of parents: Exo. 20. 12. Num. 18. 24 and the maintenance of the whole Tribe of Levy by tithes. lastly, the reason that persuadeth this is very plain: all men know, that the ministery of the Church is a thing very laboursome, which exerciseth and requireth the whole man, if he will do his duty. So that he hath no leisure to exercise other Arts and functions, whereby he might get his living. For the which cause, unless he should receive a living of his flock, he should be constrained to die with hunger. Neither must he rashly attempt so to do, lest while he seek to live by any other means, the flock of Christ should be defrauded of spiritual nourishment. 2 But thou wilt say: what if peradventure he shall have whereof to live either by Patrimony or by inheritance, Whether ministers having wherewithal, otherwise may take stipends. or that he hath enough wherewithal both by occupation to maintain himself, and by ministery to govern and feed well the Church? Which the Ecclesiastical history teacheth to have happened unto some. For they say that Spiridion received little or nothing of his Church: when as nevertheless he executed the office of a Bishop, and therewithal exercised the Art of a Pastor. Which also Paul and Barnabas sometime did. 1. Cor. 9 6. The matter is hard to be judged, for dangers are not wanting of each side. For if he take a living of the Church, such a one perhaps shall offend his flock, which will think him to be too much addicted unto gain, for that he seeketh to live by other means, when he can be maintained of his own charges. But on the other part, if he receive not the ordinary profit, he shall grieve and cause to be envied such as receive stipend of the Church to live by. And it will easily come to pass, that men of his Parish, when they have not yielded unto him the accustomed stipend, they being alured by such a custom, would afterward deny the same to the successor. So that such a man in my judgement may receive the usual profits, but to bestow the same among the poor, and convert it into good uses, that it may be provided as much as is possible that the weaker sort take no offence. Besides this I think it meet to consider that Christ himself seeing he was God, Luke. 8. 3. might easily have taken both offices upon him: namely to execute perfectly the office of preaching, Christ and the Apostles lived at the charges of the godly. and therewithal also to have gotten his living with his hands: which nevertheless he did not, but as we said before, lived upon the Alms of the godly. 1. Cor. 9 6. Yea and the Apostles which were plentifully replenished with the holy Ghost, nor needed great study, might easily have taken both charges upon them: yet they did it not. Which I suppose was therefore done, because it should not be thought that this custom ought to be required of ministers. Seeing therefore it hath been showed, that it is lawful for them, 1. Cor. 9 7. both to enjoy their right and to receive food and raiment, it is to be added, Pastor's must do their duty with a good courage. that they on the otherside with a good courage ought to do their duty, lest they be justly accused of negligence. For Paul took his arguments from those duties and arts which be very laboursome: namely from warfare, husbandry, and from shepherds craft. No man is ignorant how many and how great be the labours of warfare. And the troubles which shepherds have, Gen. 31. 40 jacob expressed when he was at variance with Laban his father in law. For there he made mention of the watchings, cold, heat, violence of Lions, Wolves and thieves. But as touching husbandry, how hard that is, we have no need to declare, seeing we have the afflictions and vexations thereof continually before our eyes. So as Prophets and ministers are hereby admonished that they receiving food and sustenance, should not be dainty of their labours, but should diligently and with courage behave themselves, while that they be able in respect of their age and health: which thing I therefore speak because that even they which have lost their strength, and who are vexed with grievous diseases, aught to be excused, nourished and cherished as though they laboured. The ministers may not without great offence be denied their stipends. 3 These things thus concluded, it is requisite to see how grievously they sin, which either deny or unwillingly yield sustenance unto the Prophets and ministers of God. Which not only some of the anabaptists do, but also very many of them which would seem Gospelers. And of the causes of this envy (I will not say ungraciousness) towards ministers of the Church, I see that there be many roots. For some be moved with covetousness, and think it to be lost whatsoever is given to the ministers of the Church. Others seem to be moved of an unskilful zeal: 1. Cor. 9 6. Ibid. 15. for they hearing that Paul and Barnabas laboured and received no relief of the faithful, are of the opinion, that all the ministers of the Church should do the same. But the argument is nought: for of a particular and private fact, they bring in an universal law, when as rather it should be concluded on the contrary, neither should all ministers be charged by one example. So it is said to be done at this day in that part of Polonia where the Waldensian brethren do govern the Churches: The brethren of Waldensis. for they put the people to no charges for their living, but they live of their own labours, and those things that remain they bestow upon the poor. Hereof it cometh that the noble men of that province, which triumph over others, have evangelical Pastors, and (as meet it is) do maintain them, saying, that they have true Pastors, and that others be rather belly gods than ministers of the Church. The third root is, that certain hypocrites crept into the Churches, and the more to allure the minds of the people, they feign that they would yield of their own right, and that neither they would have yéerelie rents nor certain revenues. Which doubtless at the first show abused simple men: for they were persuaded that they would live of their own. But the crafty men began afterward to beg from door to door. Wherefore when they had gotten large living, they were by wise men called not beggars but belly gods. Another occasion was given unto this disease, in that they lived idly: neither took they care of the lords flock, by whom they were maintained in stead of ministers: as at this day there do an innumerable sort of Monks and Abbots, Carthusians, Benedictines, and such like. Against whom all things agree by rule and squire, which Augustine hath written in a little book of the institution of Monks whom he would have altogether be constrained to labour with their hands. Augustine's book of the instruction of Monks lastly the incredible abuse of Ecclesiastical goods, and the unmeasurable greatness of them is an offence unto men. For there is no equal partition made of them. There be of them which have a thousand, ten thousand, a hundredth thousand, & two hundredth thousand crowns, which they lavish, waste and spend upon most wicked uses. And thus for the most part, we see it come to pass that they which have most, do labour least, nay rather they vex the Church of Christ, and in miserable wise afflict the same, when as notwithstanding by the office of justice distributive much reward should not be given, unless it be to them that deserve well of the common weal: and that justice, which is called commutative, forbiddeth any thing to be received, unless altogether so much be rendered again. 4 There remaineth that we declare when it shall not be lawful to receive. When it shall not be lawful to receive gifts & stipends. First if they that give and receive gifts and stipends of this kind, think them to be an hire and reward of spiritual gifts, as though it should be lawful to buy and sell them: such merchandise is unjust. For Christ said, Matt. 10. 8. That which ye have freely received, give you freely. Further in planting of Churches and in spreading of the Gospel, if men should be burdened with this kind of charges, and so burdened, as they will not embrace the heavenly doctrine: it must not be taken of them, but Paul must be followed, who preached freely unto the Corinthians: 2. Cor. 11. 9 and judged that all things ought to be suffered, lest the work of God should be dissolved. Also the living of the minister must not be extorted from them which are pressed with extreme poverty. Which I therefore speak, because in Popery there were many Testaments made, by which simple men (I will not say foolish, fond and superstitious men) bequeathed such and so many of their goods unto Monks, unto the builded buildings of Temples, unto the ornaments of Altars, unto Masses, and foundations, as they brought their Children or right heirs unto extreme poverty. Such Testaments were against duty, and without controversy should have been cut off. There were also many Tyrants, who, when they had most unjustly taken away by violence the goods of the poor, would enrich the ministery of the Church with some part of that pray. Briefly they must not be taken, when as the glory of Christ is obscured, or else where manifest offence doth hinder the course of the Gospel. Howbeit when such dangers are to be feared or not to be feared, if man's reason do not attain unto it, the spirit of Christ doth readily suggest. As touching the greatness of charges, let there be used a certain and just measure, that there be no more taken than is meet. And these cautions must be used, in certain cases, and not only in these cases which I have rehearsed, but also in the like. But by an ordinary and usual custom, and where the Gospel is received, and the Churches are rightly ordered it is a just law, and the commandment of God requireth it that we should provide living for Ministers, and that no base living, but such as thereby they may honestly maintain themselves and theirs. But there can be no general rule without exception determined of: for as we said at the beginning, sometime it is rightly received and sometime wrongfully. The Pope prescribed to himself a general rule without all exception: namely that he may take always and of all men, and that he may wring from whomsoever he can, that he may draw all manor of goods unto him: so as he may justly be called the shipwreck of Patrimonies, and the unsatiable gulf of possessions. 5 As touching the receiving of gifts and stipends by Ministers of the Church, I think it hath been sufficiently spoken. Of civil rewards. Now is it meet to speak of rewards and gifts in Civil affairs. And I think it needless to dispute whether it be lawful for private men to give gifts one to another, neither is it doubtful, whether it be lawful for private men to give any thing unto their Magistrates, so it be not done for corrupting of justice. Nor do we contend, whether o● the other side a Magistrate may give any thing unto private men and their subjects, for these things be lawful, and perpetually have been lawful, so it be done with reason and honesty. Whether it be meet for subjects to receive pensions of strange Princes. But this cometh now into controversy, whether the subjects of any Magistrate may lawfully take pensions and gifts of strange Princes, and whether that be for the common weal. Unto this I answer, that it is a dangerous and very hurtful thing to the commonweal. For such manner of men serve not one but two Masters: Matt. 6. 24. and those oftentimes requiring things contrary, which they cannot do both together. And whereas men own more unto their own Magistrates than unto strangers, yet they being overcome with the sweetness of gain, and having more care unto private commodity than unto public, forsake their allegiance which they own unto their own Prince, and do more diligently obey strange Magistrates: and thus both Kingdoms and the common weal, falls to decay. This happened at Athens, when the Rhetoricians, who by their eloquence governed the commonweal were corrupted with the liberal gifts of the Kings of the Macedonians or Persians, whereby the Athenian affairs went to wrack. And so the Roman common wealth perished, when the dignities & offices were not committed unto the more excellent men, but unto them which bestowed most rewards upon the people. But why bring we old examples, seeing if need be, we may use present examples? No safety can Magistrates and Kings look for, which have counsellors, hired with the money of strange princes: they that so receive money, have already lost the liberty of frank speech i● those things which seem good unto them. And such now and then is the covetousness of those kind of men, as they fear not to receive gifts on both sides, yea and those of princes at variance one with another: namely to the end they may betray them both. Wherefore I affirm, that these princes and public weals are well advised, which by laws, and those most penal, forbidden these stipends and gifts: and that subjects which obey those laws be well advised. And let this much suffice for the question propounded. 6 But passing over these things, In 1. kin. 21. at the beginning. two things come now to mind to be examined which serve to our purpose. For there be two things, which pertain not to our right and power, and yet are they sometime required of princes: therefore we must see whether it be in our hand to give them. There be certain goods which be called Ecclesiastical goods: of the which the Bishops and Ministers of the Church be disposers and have the charge; but are not free and absolute lords. For they be assigned for the living of the Ministers, and for sustenance of the poor. Nevertheless, this doth Princes oftentimes require, that they should be given to them and to their nobility. There is also a Catholic & sound faith, which is not ours, but must only be agreeable to the doctrine of the holy Scriptures, and oftentimes notwithstanding, it is required by monarchs and Tyrants, that we should bend and apply the same to their will and pleasure. Wherefore it is demanded, whether in those things we should always follow the constancy of Nabaoth, whereof there is mention made in the xxj. Whether goods ecclesiastical are to be delivered unto Princes. Chapter of the first book of Kings. As touching the first, to wit, Ecclesiastical goods, the opinion of all men is not one, & reasons are found for both parts. They that will not have those things to be given, say that these goods be not the goods of the ministers, but of the Church, so as it is not lawful for them to pluck away those things that be none of their own. Leo the first of that name, writing unto a Bishop near Sicilia said: these goods are not ours, but are committed unto us. Further they say, that those things being given unto kings & princes, are not converted unto good uses, but serve unto riot and courtly pomp: and they think it rather the part of a Magistrate to provide that those be well distributed and bestowed. And that if he shall perceive that Ecclesiastical men perform not the same, both they may and ought to drive them to do their office. Ambrose. Verily Ambrose would not deliver the Church unto Valence the Emperor when he required the same. Laurence. Laurence also would not deliver the Treasures of the Church unto the most cruel Emperor Decius, but bestowed them upon the poor: Further he showed unto the Tyrant the lame, the blind, the afflicted and needy, and those he said are the treasures of the Church. On the other side Augustine being a man of a gentle and meek nature, Augustine was a man of meek nature. was not austere and straight in defending of those things: Nay rather as Possidonius the Bishop of Calamensis reporteth in his life the 33. Chapter, when some of his Clergy were envied by reason of certain Farms and possessions which they had, said openly unto his people, that he had rather live of those things which should be given by the people, than to take upon him the charge of possessions & lands, of the which he with his might be maintained, and that he was ready to give place that they themselves and the Ministers should be maintained by the oblations of the Altar, as they were in the old Testament. And this he not only spoke in words, but performed it by a certain deed, which differeth not from this his saying. For upon a time a certain noble man of Hippo, who notwithstanding lived at Carthage, frankly and of his own accord gave to the Church of Hippo, (whereof Augustine had the charge) a possession by writings made and sealed, which writings he delivered to Augustine and his clergiemen, only reserving unto himself the profit of the land during his life. But after a certain time, when he had repent him of his grant, he sent his son unto Augustine to require the writings of the grant, and in the mean time he would give a hundredth shillings to be bestowed upon the poor. These things being heard, Augustine lamented and sorrowed, not for the possession demanded again, but for the inconstancy of men. For he reproved him by letters, but he restored the writings of the gift, neither would he receive those hundredth shillings. And yet nevertheless he feared not to alienate from the Church that right of Donation which he then possessed. The question is difficult; Note. in the resolving whereof, I was first of this opinion, that if the Magistrate and Prince would take away those goods, they should not be resisted by force. Howbeit if they would compel me to deliver those things, I should not easily yield unto it. 7 But oftentimes it cometh to pass that Princes and Magistrates will not take away those goods by force, but they would have them delivered by writings of exchange or alienation made and sealed. And unless this be done, there is a danger lest their minds should be alienated from the Church and from the reformation thereof. And whereas they may seem after a sort to favour religion and if they be rejected, they will hinder the same, and through them the Church shall want good Ministers, and Papists shall be called in, the people shall be destitute of sincere and pure doctrine, neither shall the same have a due administration of Sacraments. For what uses the goods of the Church may be delivered When the cause than cometh into so great danger; then if that any goods of the Church be delivered, to the end that the Church may be redeemed from such vexations, they which so do; must not in my judgement be thought to sin. For if it be lawful to sell the goods of the Church for redeeming of the believing captives, why should it not also be as lawful for the redemption of the Church itself? That the goods of the Church may be sold to that use, Ambrose declareth, Ambrose. who in his second Book of Offices Chapter 28. saith, That Ambrose took the goods of the Church and employed them to godly uses. that he sometimes for this cause incurred the envy of the Arrians, for that he melted the Chalices of gold & the holy vessels, whereof he might make a benefit, for the redeeming of captives: further, that he defended that the souls of the Captives which were redeemed be more acceptable unto God, than vessels of gold, and other ornaments of Temples. Beside this, he rehearsed the example of Laurence of whom we spoke a little before, The example of Laurence. adding that the Church hath gold, not to keep it, but to bestow it. That the very same is lawful, Gratian in the decrees 12. Quaest. 2. Can. Apost. And it is out of the sixth Synod. And the same thing is in the same place in the Canon: Et Sacrorum Can. Therefore if it be lawful to redeem captives with the Church goods alienated away, it shall be much more lawful to redeem the Church itself being captive. Another argument also may be drawn from the civil laws, which grant unto a guilty man in peril of his life, and that should fall into extreme punishment, to redeem for a price, even his own blood, namely by making agreement with the accuser that he should surcease his action. And this is in the Code De Transact. in the law Transigere. And in the Digests De eorum bonis, qui ante sententiam latam mortem sibi consciverunt, in the first law. And if it be lawful for a man through the abandoning of goods and possessions, to redeem his own blood, why may it not be lawful for Churches which belong unto eternal life, to redeem by their outward goods, seeing these things are more of value than corporal life. 8 But they say: no man can give these things, because they appertain unto the Church, and are not in the power of any particular men. I answer. Neither would I that a Bishop or Minister of the Church do this by his own only counsel and will, but that the Church should be privy and consenting to the same. Over this let us imagine that there is some steward which governeth the goods and possessions of his master. If it happen that he cometh into the danger of his life or be taken prisoner, who will blame the good steward if by selling some of his masters goods he redeem him and deliver him from calamity? If it be lawful to give skin for skin, job. 2. 4. & all that we have for the soul, that is, for the life: doubtless it is much rather to be done that we may have the pure Gospel, and may obtain eternal life. Let us put the case that there is some Pope created (which nevertheless is not to be looked for) but for example sake let one be imagined, Note. that will say unto our men: permit ye me that I may possess these Cities and Castles: and I will suffer that ye shall have the Gospel free, The liberty of the Church is to be redeemed. that ye shall reform the Churches as ye will, I will not trouble you: nay rather, I will be favourable to your endeavours. Who would not give these things unto him? Wherefore if any being put in such or in the like danger, do deliver any goods of the Churches unto Princes, they are not strait ways to be accused as though they have sinned: nay rather if they obstinately delay to do it, they may incur the suspicion of covetousness. Yet this must they take heed of, namely that they being moved through Ambition to attain unto dignities or bishoprics or other spiritual promotions, show not themselves ready either to give or alienate such goods. This also must be foreseen, that they give not unto their near kinsfolk and friends those things which they feign that they would not grant unto Magistrates and Princes. But as things now are in Popish religion, I cannot tell what profit it may be to the Church, that so many and so great riches are possessed by Ecclesiastical men (as they will be called) seeing they abuse those goods, especially against the Gospel and profession of true religion. The effect is, that in this difficult & hard cause, I would allow that if it might possibly be, they which have the government of Churches should not resist Magistrates which pluck away such things by force, and yet that they should not by their own proper assent deliver them. Howbeit if the same be done at any time in manner & form as it is now described, in my judgement it cannot be blamed. 9 But as to the other kind of good, that is to wit, the true and right faith: because the same is the vine of God, Whether the true and right belief is to be yielded to the persecutors of the Church. it is lawful for no man to yield that unto any. For nothing must be added or diminished at princes pleasures. In this matter very many at sundry times departed from the constancy of Nabaoth. Verily there were some weak men in the time of Dioclesian and Maximinianus, which delivered even the very holy books to be burned. Of which offence Coecilianus Bishop of Carthage was greatly accused by Donatus, Whence arose the heresy of the Donatists. whereupon arose the heresy of the Donatists. Moreover under Constantius some which otherwise were good Bishops, being forced by fear, The father of Gregory Nazianzene. subscribed to the opinions of the Arrians, among whom was the father of Gregorius Nazianzenus. Also many revolted what time as julianus the Apostata obtained the Empire: neither did they faithfully keep the vine of the Lord: I mean the inheritance of their parents. 10 But in very deed the Clergy and Ecclesiastical men contend, In Rom 13 verse. 9 that they by the benefit of Princes are exempted from tributes and customs. Doubtless Christ used not this privilege, for he provided to pay tribute both for himself and for Peter. Mat. 17. 27 Why the Clergy be exempted from tributes & customs. Look after in pl. 13. Art. 23. Again if we look upon the Civil laws, they are not exempted from all burden of tributes. justinianus in deed willed that they should be free from personal offices, as it is in the Code de Ecclesijs & episcopes. And those are called personal offices, which we execute giving hereunto industry and labour only. For if the ministers should be bound to them, it could not be chosen but that they should be hindered from their function. And the same justinian seemeth also to have exempted them from extraordinary, and not from ordinary exactions. Yea they are bound to the mending of common high ways and to repairing of bridges. Neither doth the law of charity suffer, that when as they possess lands and many other things, they should withdraw themselves from civil burdens, and lay the whole weight upon others, 2. Cor. 8. 13 that there should be a burden upon all others and they only discharged. Bonifacius the 8. A most unjust decree of Boniface the 8. a man (as the Papists themselves confess) over proud and arrogant in his decrees, as we have De Immunitate ecclesiarum, made a decree, wherein he ordained, that Ecclesiastical men be altogether free from all payment of tributes: yea rather he straightly forbiddeth than that without the commandment of the Roman Bishop none should be so hardy as to pay any thing to profane Princes. A most grievous constitution of a most outrageous man: from whence have sprung wellnear infinite garboils and endless quarrels. Howbeit, some have patched it up with a goodly interpretation: namely, that somewhat notwithstanding may be exacted of them, if Church matters, or Religion, or common weal, be in any extreme danger. As though (for sooth) these men ought not to secure the common weal except when it is in extreme necessity. A Philosopher wittily quipped by Dioclesian. I remember a very witty saying of Dioclesian to a certain Philosopher that desired immunity. Thy profession (said he) much differeth from thy petition. For thy Philosophy teacheth that affections ought to be overcome: but thou plainly declarest thyself to be overcome with greedy desire and covetousness. So the clergy when as above all other they profess Religion & charity, do yet nevertheless desire not to be compelled to obey Magistrates, or to secure the commonweal. In what sort the Priests of Egypt were exempted. Gen. 47. 22 11 Thomas Aquinas thinketh that this exemption of the clergy came by the privilege of Princes: Howbeit he saith that it is agreeable with the law of nature: and he citeth a place out of the book of Genesis, where it is written, that the lands of the Priests were free from the pension of the fifth part: but if a man diligently consider the whole matter, he shall easily find, why their lands were free from that fifth part. Namely because they were not sold to the King when the famine was very great. For the priests had corn of the King, so that they were not compelled to buy corn. Wherefore the possession of their lands abode whole unto them: which nevertheless might at the pleasure of the king be charged with other customs and tributes, although they were not comprehended in that general pension of the fifth part. Others object that it is written in Esdras, Esdras. 7. verse. 23. that King Artaxerxes commanded that no tributes should be laid upon the Priests. The Priests of Israel were justly exempted because they possessed nothing. But this was no marvel, seeing they possessed not lands among the children of Israel, but only lived of oblations and sacrifices. Caesar also writeth that the Druids among the Frenchmen paid neither tributes nor customs as other did, but that they were altogether frank and free. But Pliny in his 16. book and 44. Chapter writeth that those Druids had nothing: wherefore it is no marvel if they paid no tribute. I speak not these things because I think that Princes may not remit some of their tributes to ecclesiastical men, which diligently execute their office, and keep hospitality, and secure the necessities of others, so that a regard be had that this turn not to the harm of others, and that such indulgence do nothing else but maintain their pomp. I grant in deed that princes may not do this, howbeit I affirm that Ecclesiastical men cannot by any law of God claim unto themselves any such immunity, and that they cannot in conscience deny tribute unto princes if it be demanded. Neither ought Pope Boniface by any means to have challenged unto himself a right to make that mad decree. It is already concluded by Paul, that all people do owe obedience and subjection to public governors. Neither ought the godly (saith Chrysostom) to take it in ill part to be subject unto Magistrates, although they themselves are the children of God, and appointed to the kingdom of heaven. But their glory is not in the state of this life: they wait until Christ appear, Col. 3. 4. in whom their life is as yet hidden. In the mean time, they ought not to count it a thing grievous, if they rise up, if they uncover the head, if they give the upper hand, if they obey Magistrates. Here is nothing unmeet or uncomely, nay rather whatsoever is done by them according to the prescript of the word of God, is a full decent and worthy thing. The third Chapter. Whether two heads may be in the Church, one visible and another invisible. In 1. Sam. at the end. 1. Sam. 8. 7. jud. 8. 23. Look after in pl 6. Act. 19 Look in jud. 8. 23. & 18. at the beginning. In 1. Cor. 11. 3. THey do not (sayeth God unto Samuel) reject thee but me. And Gedeon in the Book of judges, when the kingdom was offered unto him: I (saith he) will not reign over you, but the Lord shall reign over you. Here it may be demanded whether when he was chosen King, God seized to govern his people, or whether he persevered to govern together with kings, that there should be one king to be looked upon, and another that might not be seen? Hereof also ariseth another question: For if this be true, why also can there not be two heads in the Church. For if God may be king together with a visible king, why may he not together with a visible head be an invisible head? But these two questions cannot be resolved both after one manner. As to the first: the rule of a king doth not exclude the Empire of God: nay rather a king is the minister of God and executeth his office: God ruleth together with good Kings. for God ruleth together with good kings, why then doth the Lord say: They have not rejected thee, but me? Wherefore said Gedeon, I will not reign over you, but the Lord shall reign over you. These things are therefore said, because the people would innovate the state of the common weal by God prescribed. For this was to despise God himself. For if God described this state of the common weal, why should the same be changed by the people? But yet God did not for that cause depart with his governance which he before had over the people. On the other part they seemed to reject God, because they went about to change the common weal without the commandment of God. Further God reigneth together with good kings, because they no where else receive the form of governing the common weal than by the law of God. Again, because they be not only careful that the bodies and goods of subjects should be well provided for: (For that is the office of a herdman and shepherd, not of a king) but that men may live rightly and with virtue and godliness. But they be not always godly, nor they do not always desire the rule of governing by the law of God. Whether doth God reign also with these men? These things it behoveth to distinguish wisely. There is no government so evil, There be many good things even in ill governments. that hath not also many goods things. Who was ever worse than Nero? yet public peace was maintained under him: there were precedents in the provinces. The law was executed. Paul by using of Nero's name, Acts. 25. 11. brought to pass, that he was not delivered to the will of the jews. When he was to be beaten with rods, He cried out that he was a Citizen of Rome, and so he escaped: He was also dismissed out of prison. jame. 1. 17. These things being good, cannot be denied to be of God: For every good thing is of the father of light from above. But if thou ask of the wickedness of ungodly kings, those things they have of themselves, neither is there any need that because of them men should complain of God. For God doth blame, reprove, punish and condemn those things, yet as they be punishments of sins, it cannot be denied but that they are of God. For they have a respect of justice. For so doth God oftentimes for the sins of the people raise up an ungodly Prince. But although he be ungodly he must be obeyed, After what sort wicked kings must be obeyed. howbeit so far forth as Religion shall permit. And if he shall command ungodly things, he must not be heard. Neither is it lawful with silence to dissemble any thing that the King doth perversely and ungodly. We ought to warn, counsel, reprove, chasten and amend him, for so did the Prophets. Also for defence of the common weal we must obey without exception. Therefore Cicero, Cato, Pompeius, and others must not be blamed who took wars in hand against Caesar. But when he had once attained to the Empire, no private man ought to have taken arms against him. Therefore when Augustus Caesar, had heard railing words to be spoken against Marcus Cato being now dead, because he dealt tyrannously against julius, answered, that Cato was a good Citizen in that he would not have the present state of the common weal to be changed. So that God reigneth together with kings, whether they be good or evil. King's be the heads of the common weal. Psal. 18. 44. And kings may be called the heads of the Common weal. For so David writeth of himself. Thou hast set me to be the head of the Nations. Yet are they not properly but metaphorically called heads. For even as from the head is derived all the sense and motion into the body, so the senses by good laws, and motions, by edicts and commandments are derived from the prince unto the people. And this strength exceedeth not the natural power. 2 Now as touching the other question, none may after this manner be called the head of the Church, No mortal man may be called the head of the Church. for here the consideration is far otherwise than in a common weal. For the Church is a celestial, divine, and spiritual body; Sense can be given unto her by no mortal man. For those things which pertain to the sense of the Church be of such sort as neither ear hath heard, Esa. 64. 4. 2. Cor. 2. 9 nor eye hath seen, neither have they ascended into the heart of man: for all quickening of the Church proceedeth from the holy Ghost. So as they which will raise up unto us a new head of the Church, are not well advised what they say. For regeneration and remission of sins do flow from the spirit of Christ, and not from man. Only Christ is head of the Church. Ephe. 4. 15 Also the Scriptures do sufficiently testify, that Christ alone is given to be head of the Church. Paul unto the Ephesians saith: Christ is the head of the Church, by whom all the members by order of assistance make increase of the body. And unto the Colossians, Col. 2. 19 speaking of hypocrites: They hold not (saith he) the head whereby all the body is knit together by sinews & joints. And again unto the Ephesians: Let us therefore grow up in him which is the head: Ephe. 4. 15 namely Christ. So that every sense and moving of the Church floweth from Christ alone, not from any mortal man. But thou wilt object: An objection. that Princes undoubtedly cannot engender civil virtues in the minds of their people. Wherefore the reason on both parts is a like. The consideration of the Church and common weal is diverse. Yes verily they can: for that doth not exceed the power of nature. For virtue springeth of frequented Actions. So when as princes by laws and edicts drive their subjects unto actions, they also drive them unto virtues. But the spirit of God and regeneration is not attained by many actions, but only by the blessings of God. For these gifts of God flow unto the Church, by joints and sinews, that is, by preachers and ministers. For their part is to teach the people to minister the Sacraments, to excommunicate offenders, and to reconcile the penitent. For albeit that Christ is the only head of the Church, yet doth he use the ministery of these men. Whether in the Church may be an outward head that should govern the ministers. The order instituted by Christ, must not be changed. Aristocratia. 3 But thou wilt say, that although the inward senses and movings of the Church be of Christ, yet there may be an outward head to rule ministers, and to keep them all in their duty. There may not be, neither undoubtedly is it lawful to change the order appointed by God. For God would that in the Church there should be a government of the best men, that Bishops should take the charge of all these things, & should choose Ministers, yet so, as the voices of the people should not be excluded. That Bishops are to choose ministers. But even as the Israelites cast away the government of God, that they might make themselves a king, even so they that would have the Pope to be the Head of the Church, have cast away Christ the true head of the Church. Paul unto the Ephesians saith: Eph. 4 11. that Christ Gave some to be Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, for edifying of the Church: neither addeth he that he set one over all these persons. Who commanded these men to alter this order? Further when Mathias was to be substituted in the place of judas, Acts. 1. 15. Acts. 6. 3. and when Deacons should be created, the matter was referred, not unto the Pope, but unto the people. Besides this, That the Pope cannot be the universal Bishop. if the Pope were head of the Church, he should be the bishop of bishops or the universal bishop: which thing no reason would bear. But least that the Papists should think that there is small weight in my words, let them hear Gregory the chief of all Popes. Arguments of Pope Gregory touching this matter. He in the fourth book of the register in the Epistles unto Mauricius the Emperor, unto Constantia the Empress, unto the Patriarch of jerusalem, Alexandria, Antioch, and unto john of Constantinople, writeth at large of this matter. I will comprise his arguments in as few words as I can. There cannot (saith he) be one head of the whole Church. For if peradventure that head should fall into any heresy, it would of necessity be, that the whole Church should be corrupted. And that the same head may be corrupted, Nestorius, and Macedonius may be a trial, who sometimes governed the Church of Constantinople. The one of these affirmed distinct persons to be in Christ, the other denied the holy Ghost to be God. Furthermore if there might be one only head of the Church, he saith it would of necessity be, that the authority of all other Bishops should be derived unto him. But that would be absurd. Therefore Cyprian saith, that there is one Bishopric whereof a part is wholly holden in gross of every one. He addeth further, that whosoever will arrogate this title unto himself is Antichrist. Here we will add the Minor: But the Pope challengeth unto himself this title: Wherefore the Papists must bear it with an indifferent mind if we call the Pope Antichrist. lastly in the Epistle unto john of Constantinople: What answer (saith he) will thou make before the tribunal seat of Christ, whose office thou hast so arrogantly usurped? Here Gregory confesseth that this title is meet for Christ only. But the foundation & strength of these reasons is, that it is not lawful to reverse the order which Christ hath appointed. Mat. 16. 18. Whether Christ instituted one head in the Church. 4 Yea verily say they, Christ himself appointed one head in the Church: For he saith, Thou art Peter, and upon this rock, etc. But these men lean to a ruinous foundation. Peter confessed Christ to be the son of God: The words of Christ, Thou art Peter, etc. expounded. Then Christ: Thou (saith he) shalt be Peter, because thou hast confessed the rock that is me, being the foundation of the Church: And upon this rock which thou hast confessed I will build my Church. But now saith Paul, 1. Cor. 3. 11 none can lay any other foundation, but that which is laid, Christ jesus. But if at any time we read among the Fathers, that the Apostles be foundations, as in the apocalypse we read that there be twelve foundations of new jerusalem, Apo. 21. 14 foundation is not here put for the root of the building, but for the xii. stones which are next unto the foundation. For otherwise Christ is the foundation even of the Apostles. But they object that the keys were committed unto Peter: Of ye●eies. Yea rather they were given to all the Apostles without difference. For Christ gave the holy Ghost unto all, joh. 20. 22. and said unto all: Mat. 28. 19 Go ye, preach ye: The which in very deed be the keys of the Church. But unto Peter it was said: joh. 21. 15. Feed, feed: Yea rather they were all bidden, and they ought to feed. 1. Pet. 5. 2. Of those words, feed any sheep. And Peter in his Epistle writeth unto the other Bishops: Feed ye as much as in you lieth the flock of Christ. Why then was it chiefly said unto Peter before others, Feed thou? Mat. 26. 69 Because when he had thrice openly denied Christ, he might have seemed to have fallen from his first dignity. Wherefore Christ as though he had restored him into his place, bade him by name to feed. Howbeit what he spoke unto him alone, he spoke unto all. By this also he signified, that he which will teach in the Church ought to be endued with singular love towards Christ. Paul, although after the death of Christ he were made an Apostle, Gal. 2. 6. yet he saith, That he learned nothing of Peter, or conferred any thing with any of the Apostle. But if so be that Peter had been the prince and head of the Church, nothing ought to have been done without his authority and sufferance. Nay rather Peter and Paul so allotted the Provinces between them, Ibid. ver. 7. as Peter taught among the jews, and Paul among the Gentiles. 1. Pet. 5. 3. Further Peter admonisheth the Bishops that they should not reign over the Clergy. Therefore how may any one obtain the kingdom over others and bear himself as head? But this reason is first of all to be noted: john the Apostle lived until the time of Domitian: Peter died at Rome under Nero. Him did Linus, Cletus, and Clemens succeed. Now if they will the Pope to be head of the Church, they must of necessity confess that john the Apostle was subject unto Clement. If the Pope be head of the Church the Apostles were subject unto him. So then let them either deny the Popes to be heads of the Church, or if they will not, let them subject the Apostles-unto them. The Epistles of Clemens although they be manifestly feigned and invented, yet are they oftentimes cited & highly esteemed by them. Then let it be lawful for us also to consider, what he writeth. His Epistle unto james the Apostle hath this inscription: Clemens unto james, Clemens calleth james the Bishop of Bishops. the brother of the Lord, the Bishop of Bishops, ruling all the Churches of God which are founded every where by his Providence. Wherefore Rome the head of the Church shall be translated to jerusalem. To this, The universal Church cannot be ruled by one man. how may the universal Church be ruled by one man? Sometime the Roman Empire was the greatest, yet could it not embrace the Parthians, Scythians, Indians, & Ethiopians: and although it obtained not the whole world, yet (as Titus Linius saith) it was weary of his own burden: Even so these men when they saw that no one man might embrace the whole Church, they instituted as it were a Quadrumuirat, that is, that the world should be ruled by four patriarchs: Namely, that the Patriarch of Antioch should be over Syria, the Patriarch of Alexandria over Egypt, and Ethiopia: The Patriarch of Constantinople over Asia, Greece and Illyricum: The Patriarch of Rome, over all the West part. But what came to pass at the length? Verily this, that they strove among themselves and rend the world in sunder: for each one would reign over all. And this welnéere is wont to be the end of human counsels. But Paul said, that he took care of all the Churches: I grant, but yet he said, he had a care, not a dominion: and that therefore he rather wrote unto, admonished, counseled, and reproved the Churches: but neue● called nor could have called himself the head of the Church. 5 But we are sometimes wont to say: The Church would be a monster if it had two heads. If the Church should have one head in heaven and an other in earth, it should be double headed, and so seem a monster. This argument the Bishop of Rochester derideth: For a wife also hath both her own head and her husbands; so by this means every wife should be a monster. The Bishop of Rochester. But I marvel at Rochester, being so great a Logician, that he noted not a false argument in that which he reporteth of the wife. For those two heads of the wife be not of one and the same order, for one is natural and other is Economical. But it would be a monstruous thing if a wife should have two natural heads, or two Economical heads, or two husbands. But they add: The difference which they put between Christ and the Pope. The Pope is only a ministerial head, he poureth not into the Church senses and spiritual motions, for that is only the part of Christ. Wherefore the Pope and Christ be not two heads of one and the same kind. The Pope is not confessed to be only the civil head of the Church. If thou require of Papists, they will never grant that their Pope is only the civil head of the Church: Nay rather they will have them to be called spiritual fathers: So as they have two heads of one and the same kind. For they will never suffer themselves to be enclosed within these bounds. For they dispense against the word of God: they forbidden marriages, they apply the merits of Christ and of the saints, they ordain new Sacraments, they sell Pardons. This pertaineth not to a civil head. Wherefore let them grant that their Church hath two heads, and that it is a monster. But I will deal frankly. Admit the Pope be a civil head, That if the Pope be a civil head, yet the Church is double headed. yet do ye fall into the self same error. For seeing the Magistrate also is a civil head, ye shall be constrained to confess that in the Church there be two civil heads both of one order, and that so your Church is a monster. But these men as they be importunate, dream of two heads: First that the Pope is the civil head of his ministers, and so is one head of the Church. Whether the Pope be be civil head of his ministers. Rom. 13. 1 For they will have ministers to be exempted from the power of the civil Magistrate. But this is a vain conceit. For Paul commandeth that every soul should be subject unto the Civil power: he exempteth none. Yea and Chrysostom saith that neither the Apostles, nor Evangelists ought to be excepted. Peter also exhorteth ministers, that they should obey the civil power. Wherefore in vain do they babble, and ridiculously do they adjoin two heads unto their ministers. Whether the magistrate may bear rule over preachers. Ministers subject two manner of ways. What then wilt thou say? Shall the Magistrate bear rule over ministers and Preachers? I answer: that the word of God and the Sacraments are subject to no potentate. But ministers are subject two manner of ways; both in respect of manners, and of their function: For if either they live wickedly or do not their duty, they may be both rejected by the Magistrate and deprived. Look part 4. p● 13. Act 7 6 But these men still dream of one civil power that is Ecclesiastical, and of an other that is profane. The one of the which they attribute unto the Pope, and the other unto the Magistrate: but all in vain: For as much as pertaineth unto Ecclesiastical power, the civil Magistrate is sufficient. For he, as saith Aristotle in his politics, must provide, that all men do their duty: both lawyers, Physicians, husband men, Apothecaries: among whom we may also reckon ministers and Preachers. What need have we here to multiply heads? Solomon, David, & josias, being civil Magistrates, yet did they not think religion to be without the compass of their charge. Constantine, Theodosius, and justinian thought upon nothing more than to set in order the true church of God. So then there was no need that these men should raise up a new head unto themselves in the Church: and especially for the setting up of tyranny. For the Church hath Elders, who must provide in what order all things ought to be done, and that all things be in order the Magistrate ought to provide. What the church must do if the magistrate be ungodly But what if the Magistrate be wicked? Yet there is a Church, there be Elders, there be Bishops: by these it must be decreed and appointed what ought to be done in Religion. And this perhaps is it, How the king of England is called the head of his own church why the king of England would be called head of his own Church next unto Christ. For he thought that that power which the Pope usurped to himself was his, and in his own kingdom pertained to himself. The title indeed was unwonted, and displeased many godly men: Howbeit if we consider the thing itself, he meant nothing else but that which we have now said. 7 But they object, that after the Pope, Whether the Pope being now made head ought to be removed. 1. Sam. 8. 7. once became a Monarch, and that we see that christ is not thereby excluded, he must not rashly be removed. For so the Israelites, although they had made themselves a king without the commandment of God, he being once appointed, they did not afterward revolt from him. I answer: The reason is not alike, For the Israelites in creating their king had the voice of God: which thing if these men can show of their Pope, we will confess that the reason on both parts is alike. But they cannot do it, nay rather they have the contrary out of the holy Scriptures. Wherefore we conclude first, that it is not agreeable for the Church to have a double head. secondly, that although it might be agreeable, yet that one mortal man cannot rule and regard the whole world, for that doth far exceed man's strength. Whether civil Prince that hath more provinces than he can outsee be to be suffered. But thou wilt say, If this reason be of force, even a civil Monarch ought not to be suffered, who hath more Provinces than he is able to take the charge of. Wherefore if a king be not able to provide for all that be his, shall we revolt from him as ye have done from the Pope? I answer, that these Empires largely extended, cannot be without fault: For seeing the kings cannot deal in all things themselves, they commit their Provinces unto unsatiable and greedy cormorants, by whom the people is miserably drawn dry and sucked out. And in ancient times, when things were better, several cities had several kings. We read that Nynus first made ware upon the nations adjoining, and amplified his borders. So we read of so many kings, that were in the land of Canaan being no very great Region. Indeed it is an ill thing to have so large a dominion, yet must not the people for that cause revolt from their kings. Howbeit, if they will command any thing against God, they must in no wise be heard. Christ came not to change the order of common weals. For my kingdom (saith he) is not of this world. joh. 18. 36. Neither did Paul at any time persuade, that there should be any defection from Nero. So as we have the word of God that we should obey the Magistrate whosoever he be, but we have no word to obey the Pope. If there be one head of the Church, whether the ●…nt aught to be at Rome. 8 But admit that there may be some one head of the Church, why should he rather be at Rome than else where? Because Peter, say they, sat in Rome. First that doth not sufficiently appear: For by some it is denied. But be it he was at Rome: he was also at Antioch and jerusalem: Why then should not the Bishops of these Cities be heads of the Church? But Peter, say they, died at Rome. And Christ died at jerusalem which is more. We declared at the first, that the Pope hath no word of God whereby he should appoint his kingdom: then, that no one man can be overseer of the whole world: lastly if he might, yet he ought not any more to be the Bishop of Rome, than any other Bishop. Besides this, the authority which they boast of, either they have it of God or of men: if of God, let them bring forth some testimony of the word of God that we may believe: But if they will say of men: yet men cannot nor ought not determine of the kingdom of God. For that were to usurp upon an other man's kingdom. Neither do we only shake off this power, The elder Fathers sh●…ned this power. but also in a manner all the elder Fathers. In the time of Cyprian there were such as would appeal out of Aphrica unto Rome. Of that matter Cyprian wrote unto Cornelius: Let causes be heard where they be committed. There is one Bishopric, a part whereof is throughly possessed by each one. Apiarius the Priest being condemned of his own bishops, appealed to the bishop of Rome: who commanded that he should be wholly restored. The council of Carthage had decreed that if any man had appealed beyond the sea, he should be excommunicated. And so the Bishops of Aphrica receive not Apiarius: & answer that this is not lawful unto the Roman Bishop. Unto them was sent Potentinus a bishop. The Pope once claimed not from Christ, nor from Peter, but from the Council of Nice. The Aphricans demand from whence the Pope challengeth so great authority: he answereth not of Christ, not of Peter (for as yet they became not so shameless) but of the Synod of Nice. The Aphricans desired the original copy. The Pope made delay: for he had not what to show. They send to Alexandria, Constantinople, and Antioch, in the Libraries of which Cities they doubted not but that all decrees of the Nicene council were extant. But no such thing is there to be found. Afterward the Pope by no very faithful dealing instead of the council of Nice foisted in the council of Sardis. But the authority of that council was over light. Gregory writeth, that this title in in the council of Chalcedon, was tendered unto Leo the Bishop of Rome, but that he would not accept the same. But now as touching doctrine, we shall find, The Pope teacheth things contrary unto Christ. that the Pope doth teach in a manner all things contrary unto Christ: justification by works, invocation of the dead, maiming of the Sacraments, prayers in a strange and foreign language. By these Arguments which we have spoken of, is sufficiently proved, that there is no head in the Church besides Christ. Arguments of the adversaries. 9 Now will we weigh the four strongest Arguments of our adversaries, what force they bear. First they say: Christ went into heaven, Acts. 1. 9 Christ went into heaven, therefore there is need of an other visible head. therefore the Church hath need of a visible guide. Further, Christ loveth his Church, therefore to the intent that the same might be the better governed, he would have it to be provided for by one head. For even as the body cannot be governed without the soul, Ephe. 5. 25. Christ loveth the Church, therefore he would it to have a head. so neither the Church without a head. thirdly they say, that the old Fathers had always refuge to the Roman Church, as unto the head. lastly they say, The ministers be not equal among themselves. Therefore lest the matter should grow to a tumult, one must be chosen, who should be preferred among others, and have a pre-eminence of voice in counsels. How Christ remaineth with us. As touching the first Argument: Christ so went his way, as he nevertheless remaineth perpetual lie in his Church: not in body, but in spirit, grace, and providence. For so he promiseth: Behold I am with you even to the end of the world. Mat. 28. 20. Mat. 18. 20. And wheresoever two or three be gathered together in my name, there am I. Wherefore Christ is always with us, How Christ remaineth with us. that is in our hearts. Further he left his word, from whence the form of governing the Church must be sought. But so, thou wilt say, as he cannot be seen: I grant it. And your Pope also when is he seen of the Indians or Ethiopians? But thou wilt say: The Pope hath his legates: As though Christ hath not likewise his Legates. To the second Argument: Christ would have the Church to be provided for, therefore he would have one head thereof. The Argument followeth not. For the Church may be otherwise provided for. How the Church is ruled & provided for. The Roman and Athenian common weals were best administered, and were most flourishing when they were ruled by Senators. Wherefore in the Church there may be Aristocratia, that all things be ordered and ruled in counsels: as in times past it was done among the Apostles, and in the ancient Church. For what? Cannot Helvetia be safe without a king? Yet so strong are the Arguments of Pigghius, although to himself he may seem very sharp. thirdly, the ancient Bishops being wronged, An argument taken of the bishops appealing to Rome. repaired always unto the Roman Church: therefore it was the head. I deny the Argument. For in the common weal, if perhaps a man receive injury, he flieth unto some Senator, whom he believeth to be a good man: shall it therefore follow that the same Senator is the head of the common weal? In those days the Roman Bishop was more holy, more learned, and less corrupt than others: he was of great authority and in great place about the Emperor, therefore Athanasius, Chrysostom and others went unto him for refuge; not that they took him for the head of the Church. And in that government of the four patriarchs, of which we have spoken before, the west part did not so commit itself unto the Roman Bishop as unto their head, but took his advice in doubtful causes: and afterward referred the matter unto a council. An argument taken from the unevenness of ministers. 10 Unto the fourth, Ministers be not all equal among themselves: Therefore lest there might be a confusion of all things, it were necessary there should be one head. I answer. He that is better learned & more spiritual, Dignity must not be tied to chairs. It must be given to doctrine & holiness. let him be above the rest. So was there very much ascribed to Athanasius and Basil, not for the worthiness of the seat, but for doctrine and holiness sake. Many in all parts, for learning sake, took counsel of Augustine: but the posterity bond all the dignities unto certain chairs, namely of Alexandria, Constantinople, Antioch, and Rome, because they hoped that in these seats there would always be most learned and holy Bishops. But it fell out otherwise; for afterward the Emperors chose Bishops, not the worthiest, but those whom they most favoured. Augustine being most learned, was a Bishop of Hippo, being a place of no great name. Aurelius being a man much more unlearned, was Bishop of Carthage a famous City. But since they fear confusion, let the Roman Bishop sit in the first place in Counsels, the Bishop of Constantinople in the second place, and afterward others in their place: but let not one reign over all. Let the government be Aristocratia, which order seemed always the best. For it is harder to corrupt many than one. It is harde● to corrupt many than one. What titles the Pope's flatterers have given him. For even blind men may see that the Popes are most shamefully corrupted by those their flatterers and parasites. For De electione & electi potestate in the Chapter Fundamentum, in the Gloss it is written, that the Pope is no man. In the Proheme of the Epistles of Clement in the gloss it is written, that he is neither God nor man: Wherefore he is directly opposite to Christ. The Pope quite contrary to Christ. For Christ was both God and man: he is neither God nor man. Therefore he is either an Angel or a beast: but he is no Angel, therefore he is a beast. In the Extravagants de verborum significatione in the Chapter Ad Conditorem, it is written, that the Pope is no pure man. This I easily believe, for he is oftentimes an unpure Ruffian. Gelasius in the Decret the 9 Quaest. 3. Chapter Cuncta per orbem: The Roman seat (saith he) ought to judge of all men: none of it. It is lawful for all men to appeal unto it: and from it, it is not lawful. The same may condemn those that be absolved in Counsels, and absolve them that be condemned. In the Extravagants De concessione Praebendarum, in the Chapter Ad Apostolorum: None ought to say unto the Pope: Sir why dost thou this? And in Quaest. 2. in the Chapter Abtulisti, and they be the words of Anacletus: God is the father because he hath made, The Church is the mother because it hath regenerated. Here of Panormitanus in the treatise of the council of Basil. Therefore (saith he) the Pope is the son of the Church, The Pope must obey the Church. therefore he must obey the Church. Which nevertheless Eugenius, and Paul the third in the council of Trent would not. But I of these words do also gather an other thing: He is the son of the Church, therefore he is not head. He is the son, therefore he is not the spouse, unless he will confess himself to be incestuous. Of the dignity and worthiness of the holy ministery, look the Sermon upon a place out of the 3. of Kings. Also of the power of the keys: look the Sermon upon a place in the 20. of john: john. 20. 3. verse. 23. Whose sins ye remit, they are remitted, etc. At the end of this book. The fourth Chapter. Of Ecclesiastical laws, of Traditions, of the discerning of spirits, of Counsels, Fathers, and of the Canons, which they call the Canons of the Apostles. HEre are three things to be considered of us. In 1. Sa. 14. at the end. The first is, whether it be lawful for Bishops & Ecclesiastical men to set forth such manner of laws and decrees. Secondly, if it be lawful, what manner of laws those aught to be. Thirdly, That Magistrates & laws must be obeyed. what force they may have to bind the conscience. As touching the first, we know that all godly men are bound to obey Princes and Magistrates, Rom. 13. 5. And that as Paul saith for conscience sake. Ephe. 6. 5. 1. Pet. 2. 18. Mat. 17. 27. Peter and Paul command servants to obey their Masters, even though they be froward. Christ himself paid tributes and customs, and was never against the laws. We are commanded to obey parents. Exo. 20. 12. And the Magistrate is in stead of a parent as unto whom our parents have referred all their power and authority. Solomon in the proverbs saith. Pro. 24. 21. Fear God and honour the king, and meddle not with Seditious men, for their destruction is at hand. But this is true so long as they command nothing against the Lord. For if that happen, we must obey God rather than men. Albeit in the Civil laws there be certain things belonging unto the necessity of a City: some unto decency only. It is for necessity, that men should punish offenders: unto decency, that it may not be lawful for a matron to marry in the time of mourning: which was provided for by the Roman laws. Further his purpose also is to be considered who made the Law. For some things he would have to be straitly and throughly observed: and that some things should be certain provocations and admonitions. lastly in these lighter sorts of decrees we must take heed, that nothing he violated by contempt. The effect is, that men seeing they be not borne to themselves, but to the common weal, should endeavour with all their care to obey laws. 2 But some think that Bishops may not make laws. Whether Bishops may make Laws. And thus to say they are moved by no small or obscure Reasons. For first they demand from whence they should have that part: I speak here of Bishops so far forth as they be Ministers of the word, not in respect that they be civil Princes: for the consideration of that matter is otherwise. That power they have not of Christ, for he neither made laws, nor yet ever gave such commandments to his Apostles. Wherefore, if Bishops be so sent from Christ, as he was sent from the father, they cannot make laws. Further it behoveth that they which make laws should have dominion. 1. Pet. 5. 3. But Peter warneth Bishops that they should not bear rule over the Clergy. Besides, he that writeth laws, it behoveth he have an interest to punish: as it is in the Pandects de legibus & Senatus consultis out of Demosthenes. For he saith, that the law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the law is a lawful correction of offences committed willingly or unwillingly. But the Church hath not the sword or power of punishing. Moreover where the law is, there of necessity must follow transgression: such is the infirmity of our nature. 1. Cor. 7. 39 jam. 4. 12. But Paul would not ensnare any man. And james saith, in the 4. Chapter: There is one lawmaker who can save and destroy. And isaiah in the 33. Esa. 33. 22. Chapter: Thou art our King, Thou art our judge, thou art our Lawgiver. But the Canons decree far otherwise. The Canons have licensed them to make Laws. Yea & when they speak of them which may make laws, they give the first place unto the Pope: the second, unto the Counsels and Bishops: the third, unto Emperors. And of this mind be the Schoolmen, as Thomas in Secunda Secundae de jeiuni: saith, that the Church cannot decree: at what time and in what manner we should fast. For even as (saith he) civil Magistrates may declare and ratify those things which be confusedly and obscurely shadowed in the law of nature: so the Church may define & determine those things which be confusedly taught in the holy Scriptures. Ostiensis. And Ostiensis de vi Constitutionum saith, that such decrees ought to be of that force, that he which contenmeth them should be excommunicated. And we read in the histories that Victor would have excommunicated all the East part, for no other cause but for that they did not solemnise the feast of Easter after the Roman use: Albeit that matter was somewhat repressed by the Counsel of Ireneus. The reasons that are brought for the contrary, An answer to the reasons denying this power unto Bishops. they think that they be able easily to refel. For whereas it is said, that the Bishops received not authority of Christ to make laws, they answer, that that is nothing. For they say that laws do belong unto doctrine: Cicero. What the Law is. For the law (as Cicero saith) is a commanding of honest things and a repelling of things shameful. So that seeing the Church hath the authority to teach, if hath also (say they) authority to make Laws. 1. Pet. 5. 3. And albeit Peter saith that a Bishop ought not to bear rule, yet that he ought to have oversight in the Church and to have the power of the keys. And whereas it is alleged that the Church hath no right to punish, they say it is false: for the Church may bind, lose, & excommunicate. And whereas Paul writeth that he will not cast any man into a snare, 1. Cor. 7. 37 they say he writeth this particularly of virgins, because chastity is not commonly given unto all men: And that it is a weak argument for a man thus to gather: It is not lawful to make a law of virginity, therefore it is not lawful for any cause. And that whereas isaiah saith: Esa. 33. 22. Thou art our lawmaker and king: that is true as touching the last judgement & eternal damnation: Or by the figure * Antonomasia is when in the place of a proper name an other name is put. Antonomasia, because whatsoever is, is of him. For otherwise by the same reason every civil magistrate should be taken away. 3 But whether these be Laws or or no, I will not contend, because it maketh not much to purpose. Wherefore let it be set down, that it is lawful for the Church to make to itself, either Canons, or laws; or decrees, or statutes, or call them by what name thou wilt. For the Church is a company, and must be ruled by the word of God, especially because it belongeth to the salvation thereof, and to the worshipping of God. But there be other things which belong only unto outward discipline. For there is need of certain outward bonds, to the end that the fellowship of the people may be retained. 1. Cor. 11. 5 So the Apostle decreed, that women ought to pray with the head covered, and men uncovered. Acts. 15. 29 And the Apostles in the Acts, decreed that we should abstain from blood, from strangled, and from things dedicated unto Idols. And always in Counsels after they had done with doctrine, they began to entreat of discipline. Finally so did all the Fathers as Tertullian, Origen, basil, Augustine and jerom. The end of these laws must be edifying and good order. But for so much as they be not of neessitie, they may be changed according to the times and places: as in Baptism, concerning the three times dipping, of sprinkling of them that are diseased: of the time of Easter and Penticost: at which times only Baptism was wont to be given. Of the Eucharist, in what place, at what time, after what manner, whether we ought to communicate standing or sitting, in the morning or at evening: unless that these things shallbe determined of, there will never be any tranquility of the Church. For one man will hear a Sermon at one time, and an other at an other time: one in this place, and an other in that. So as it is lawful to appoint such decrees if it be done with the peace of the Church. Others reason thus: The people is unlearned and unskilful, therefore to be held in Ceremonies. But this difference is between us and them of old time: They had many Ceremonies: we, as saith Augustine, have very few. And Christ saith that God will have a people of whom he shall be called upon in spirit and in truth. 1. Co. 14. 40 Yet Paul teacheth the Corinthians, that it behoveth that there should be some things which may serve unto order and comeliness. Howbeit this order consisteth not in great pomp, in apparel, in songs, in the noise of bells, and organs, but in that which may serve unto modesty and gravity, which may remove lightness, confusion, and barbarousness. 4 Now that we may understand, What manner of laws ought to be of the Church of what sort such laws should be, we ought to remember, that some there be, which pertain to doctrine, and some to governance. Unto doctrines nothing ought to be thought necessary, but that which is gathered either expressly or by manifest and sound reason out of the holy Scriptures: such as is of the baptising of Infants, and of Homonsion, that is [that Christ is of one substance with his father.] For God expressly commanded in Deuteronomie, Deut. 12. 32 that there should not any thing be added unto his law. Again, those things which pertain to governance, are distinguished two manner of ways. For some be necessary and serve unto salvation: of which sort none must be thought, unless they be taught in the holy Scriptures. Others there be indifferent in their own nature, the which we may use either well or ill. Laws touching th●… indifferent. Unto this part only belongeth all this discourse: In this kind we must specially take heed; that nothing be thought to be done to the worshipping of God. For divine worshipping dependeth not of the will of men, but of the counsel of God. Therefore Christ in Matthew saith out of Esay: Matt. 15. 9 In vain do they worship me, teaching doctrines being precepts of men. For the worshipping of God must remain simple and pure. Esa. 29. 23. Ibid. v. 14. Therefore God saith in Esay, that he would send fury and madness upon them of whom he is worshipped according to the precepts of men. And in deed so we see it commonly come to pass, that they which are wholly occupied in this, are after a sort given up to a reprobate sense: they dote, they are mad, and they cannot see, even those things that be most clear. Col. 2. 10. Paul unto the Colossians saith: If ye be dead with Christ, why are ye yet as it were living held with decrees? And unto the Galathians: Gal. 5. 1. Stand you in the same liberty wherein Christ hath delivered you. And to the Colossians he utterly condemneth all voluntary worshippings. Col. 2. 22. These things in deed have a show of holiness and wisdom, but that show standeth in superstition, in humility, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, neglecting of the body, and in the revelation of Angels, but in very deed they be rebuked, Matt. 15. 9 as Christ saith in Matthew. But now if these things be neither necessary, nor yet belong to the worshipping of God, they may be changed: neither is it necessary that they should be after one sort in all Churches. In these things saith jerom let every Province abound in his own sense. And Ambrose, as he is cited by Augustine to januarius: If ye will not err do you (saith he) as I am wont: for I unto what Church soever I come, do apply myself unto the ceremonies thereof. Neither undoubtedly ought the Church be deprived of that liberty, which Christ would have evermore remain whole unto it. Yet do I not therefore speak these things, to the intent I would have Ceremonies to be every day altered in the Church, for nothing must either be changed or abolished without great counsel and grave deliberation. Further we must take heed, lest these ceremonies do grow to an exceeding number, and so do overturn all things. Augustine in his 119. Epistle unto jannarius saith, that in his time the number of observations was so great, as the condition of the jews seemed much more tolerable than did the condition of the Christians. All things (saith he) be full of presumptions: so as he may seem to sin more grievously, which during their Octaves treadeth on the ground with his bare feet, than he that drinketh drunk. And what do these things profit in the end? Verily they will make ill men nothing the better. For as we have said, they are only effectual unto good order, for so much as many of these kind of things are invented for filthiness, and gains sake: for by these arts the Papists kitching are made fat. It also happeneth oftentimes, that by these small matters men are led away from the true worship of God. This did Christ reprove in the pharisees, Matt. 15. 3. that for their traditions they contemned the precepts of God. Wherefore such inventions and decrees of men must be taken away so often as they begin to hinder holiness to Godward. For so Ezechias took away the brazen Serpent when the people had once begun to honour it for God, although it was erected by Moses. 2. king. 18. 4 Ceremonies therefore are to be suffered so long as they serve to good order and to any use of the Church: but where as there shallbe no more use of them, they must without all doubt be taken away. 5 Now let us see as touching the third part, which fit the best our purpose, Of what force the laws of the Church be. what force such decrees should have for the binding of consciences, and what difference there is between these things and civil decrees. First of all those things bind not, if contempt and offence be renewed, and that we do not either through pride and of set purpose abolish those things that be well instituted, or else trouble the common quiet of the Church. These things being observed, the conscience is nothing bound. Act. 15. 29. For example sake: The Apostles decreed that the gentiles converted unto Christ should abstain from strangled, from blood, and from the thing dedicated unto Idols. Wherein they had respect unto nothing else but the tranquility of the Church: for otherwise the jews could never have agreed with the Ethnics. If any man had eaten those things, preserving the common quiet of the Church, he had nothing at all sinned against conscience. For otherwise Peter saith: Ibid. ver. 10 Why tempt you God, in putting on a yoke & c? And Paul unto the Colossians: Col. 2. 16. Let no man judge you in meat and drink. And if so be we ought not to be judged of our brother much less ought we to be judged of ourselves. And Christ saith, Mat. 15. 11. That which goeth in at the mouth, defileth not the man: and so he defended his disciples when they had eaten with unwashed hands, and when as they iourneied, they rubbed out the ears of corn in their hands. 1. Cor. 10. 25. The same doth Paul prove in the Epistle to the Corinthians, saying: Whatsoever shall be set before you, that eat without ask any question. But if any man shall declare unto thee, that that meat is dedicated to an Idol, eat not for conscience sake, not thine own conscience, but his that showed it unto thee. Wherein they differ from laws politic. Rom. 13. 5. But a far other there is in civil precepts. For we are commanded to obey, not only because of wrath, but also for conscience sake: the conscience I mean not of an other man, but our own. Therefore great is the difference between Ecclesiastical decrees and political. So than it is of necessity that those things do not bind the consciences. For in Ecclesiastical things, good order must be regarded, but in civil things we must obey, although thou perceive not that good order. In 1. Sam. 15. 22. Matt. 9 13. Osee. 6. 7. In 1. Sa. 15 6 In fine we must always hold that common rule, To obey is better than sacrifice: and to hearken, is better than the fat of rams. Samuel disputing of sacrifices and obedience, useth a double comparison. For first he saith, that those things are not of like estimation. Further he saith, that obedience is better than all sacrifices. Ben Gerson showeth this reason thereof. Because sacrifices (saith he) are invented to take away sins, Why obedience is better than sacrifices. but obedience maketh a man not to sin at all. And much better is that which causeth us not to sin, than which purgeth sin committed. another reason is, because, that must needs be less which is sometime refused by God, than that which is always required: but sacrifices are often rejected of God; obedience, never: wherefore this must needs be the better. For jeremy saith in the 7. jer. 7. 22. Chapter: When I brought your fathers out of Egypt, I spoke not a word unto them of sacrifices, but only that you should obey my word. Esa. 1. 11. And isaiah, Why offer ye (saith he) so many sacrifices unto me? I am full of offerings and of the fatness of fed beasts. And David in the 50. Psalm: I will take no calves out of thy stall, Psal. 50. 10. nor he goats out of thy flocks, for all the wild beasts of the forest are mine, and so are the cattle upon a a thousand hills. I know all the fowls of the mountains, and the wild beasts are with me. If I be hungry I will not tell thee. I might cite many other places for the confirmation hereof, but it sufficiently appeareth by these few, that sacrifices were sometimes refused: but GOD never refused obedience. 7 But here by the way, somewhat must be spoken of those words of jeremy, how it can be said, The place of jeremy expounded by jerom. that God spoke not to the old jews as touching sacrifices. jerom referreth this unto the ten commandments, because in it there is no mention made of sacrifices, but that afterward, when they had made unto themselves a Calf, God commanded, that if they would needs do sacrifices, they should rather do them unto him than unto Idols. Albeit there may be an other reason no less probable gathered by the History itself. For when the people was brought forth into the wilderness, when the tabernacle was consecrated and that now the Priests were appointed, there was instituted a most plentiful sacrifice upon mount Sinai. But after that time, so long as they remained by the space of forty years in the wilderness, they neither had circumcision nor sacrifices. Hereunto it seems that jeremy had respect, rather than unto the levitical law. A third exposition may be: that God required not these things, that is to wit, chiefly and especially: For this kind of speech is usual in the holy Scriptures, that that which is not chiefly done, is absolutely denied to be done. So Paul saith: 1. Cor. 1. 17 Christ sent not me to baptise. Whereas yet he said unto all the Apostles: Mat. 28. 1●. Go ye and baptise. But because that seemed to be the least part of the Apostolical office, therefore Paul denieth utterly that the same belonged to his office. Otherwise he baptised Gaius and Stephanas, 1. Cor. 1. 1● in the doing whereof he had swerved from his vocation, if he had not been sent to baptise. So as God commanded not sacrifices unto the old jews: that is, he did not specially and chiefly command them. Also we may say, that God required not sacrifices of them, namely after such a manner as they were done of them: that is to wit, with dissimulation and hypocrisy, when as their heart was altogether strange from God. What be sacraments. For sacraments be seals of the promises of God, and confirmations of our faith. But if faith be absent, An excellent argument to prove that a sacrament cannot worthily be received without faith. what can either be sealed or confirmed? Moreover God requireth no such kind of sacrifices, which for the very work sake should be thought to purge sins; or which should be gathered of robbery of poor men's oblations. In sacrifices, the thing signified did please, that is to wit, Christ, unto whom those things, and the mortification of affections stirred up the minds of men. So Paul saith: Rom. 12. 3. I beseech you my brethren that ye will give your bodies a lively sacrifice, holy, acceptable unto God, which is your reasonable serving of GOD. Without these things, sacrifices were nothing else but dead bodies without life. Other reasons why obedience is b●tte● than sacrifice. The third reason why obedience is to be preferred before sacrifices, is, that sacrifices may be common unto God and unto Idols, but obedience is peculiar unto God. lastly in sacrifices, a man may make much of the belly and of good cheer: but obedience is reserved unto God alone. But that sacrifices are of some estimation, it appeareth by the very words of Samuel, 1. Sa. 15. 22 to obey (saith he) is better than sacrifice: therefore sacrifices are good, so that they be done rightly and in order. This place do the Papists wrist unto that obedience, which they cry out to be due unto them and their traditions. Howbeit Samuel spoke not of this obedience, Of what obedience the words of Samuel, are means. but of that which is due unto the commandment of God. So Paul saith: that he received grace & Apostleship to the obedience of faith, that all the Gentiles might be brought unto Christ. But Christ (say they) saith: Luk. 10. 16. He that heareth you, heareth me, & he that despiseth you despiseth me. These things indeed agree unto you, but yet so as you must allege the word of God. Of Traditions. In 1. Cor. 4 ver. 17. & In 1. Cor. 1. 10. 8 Moreover false Apostles are by Paul reproved, because they brought in manners and doctrine altogether without Christ. Let them consider therefore how far they stray which earnestly affirm that traditions should be urged, seeing the same be not taught everywhere in the Church, neither were always received: and yet are they called Apostolical. There was a tradition in Tertullians' time, The traditions called Apostolical. Milk and honey given to the baptised. The Eucharist given to Infants. that milk and honey should forthwith be given to them that were baptized, that so (as he speaketh) they might he fed like infants. Also it was a tradition, that the Eucharist, and that under both kinds, should be given to Infants in the time of Augustine and Cyprian, and should so be given as things necessary unto salvation. Epiphanius in Doctrina compendiaria contra haereses, Reasons for fasting Thursday and Friday saith, that it was an Apostolical tradition, that they should fast the day before the Sabbath, which is called friday, because Christ as that day suffered. Also the fourth day of the weak, because Christ on that day was assumpted into heaven. And when he lived on the earth he said that the Apostles should not fast so long as they had the bridegroom with them. Matt. 9 15. But that they should then fast, when the bridegroom should be taken from them. It is there added and confirmed by Augustine, Augustine. No fasting between Easter and Pentecost. in an Epistle to Cassulanus, that there is a tradition, that we should not fast from Easter unto Pentecost: There is also a tradition, as Basil confirmeth in his book de spiritu Sancto, that during all those days we should not worship upon our knees. The very which he affirmeth of the Lords day. The tradition was Apostolical at Ephesus and in Asia, that the feast of Easter should be kept after the fashion of the jews. In the Church of Rome that the tradition of the Apostles was said to be otherwise. Seeing therefore they be so divers and are repugnant in themselves, they cannot be the ways of Paul or of the Apostles. For he saith, that he himself taught every where and in every place one and the self same thing. Wherefore Cyprian writeth unto Pompeius, Cyprian alloweth no traditions but such as are in the Gospel. that he alloweth not of traditions, unless it be those which are in the Gospels, Apostolical Epistles, and Acts of the Apostles, whereto I add those which necessarily are inferred out of the holy Scriptures. Whatsoever things else are brought they be uncertain and not every where received. So as if a due consent ought to be preserved in the Church, it is necessary that we firmly and constantly stay ourselves in the holy Scriptures. Of discerning of Spirits. 9 But the discerning of spirits is a gift, In 1. Cor. 12. ver. 10. How Spirits may be discerned. by which the difference of them which are moved by an evil spirit is known from them which are inspired with the holy ghost. Which, how necessary it is, Christ admonished, when he said, Matt. 7. 15. Beware of false Prophets which come unto you in sheeps clothing, but inwardly they be ravening wolves. 1. Thess. 5. 21. And Paul unto the Thessalonians, Prove all things and keep that which is good. But how spirits are to be known, john teacheth in his first Epistle when he saith: 1. john. 4. 2. If a man confess that the Lord jesus is come in the flesh: he is of God: and he that denieth that the Lord jesus is come in the flesh, is not of the Lord, but is of Antichrist. Augustine treating on these words, Augustine. marveleth, that many Heretics be very pernicious, which confess the Lord jesus to have come in the flesh, who nevertheless be not of God: but he answereth to this effect: that they confess the Lord jesus to be come in flesh, which with a sound faith receive all those doctrines which either go before or follow this article. If Christ come, in the flesh, he was before his coming: he took very flesh upon him to this end, that he should verily die, and that afterward he should rise again, whereby he might also give us the hope of resurrection. And many other things are knit unto that principle, the which aswell heretics as infidels do refuse, either in whole or in part. Wherefore john would not distinctly reckon up every thing which we ought to confess unto salvation, to the end that our spirit might be approved, but he only spoke of that which was the chief, unto which in a manner all other things necessary to salvation are adjoined. Look part. 1. pl 3. Art. 8 Every one that holdeth right opinions is not therefore said to be of Christ. Two sorts of confession. But if thou wilt say: Admit there be some which rightly and faithfully hold all those opinions, is he therefore thought to have the spirit of Christ, if he live unpurely? Augustine answereth, that there is a certain confession which is in outward words only, and an other which is true, and hath good works with it. And this he proveth out of the Epistle unto Titus: Tit. 1. 16. They confess that they know God, but in deeds they deny him. Therefore by contraries he saith: there be some which in deeds confess God himself: therefore he affirmeth that confession, of which john speaketh, is no vulgar confession, but such a one as hath deeds. But through these things which are spoken by this godly man, we have as yet no certain rule by the which spirits are discerned. Many heretics have lived godly in show. For there be many Heretics, which in outward show have had their life garnished with works notable enough, but the same in the mean time was contaminated with the endeavour of human glory, and we being ignorant of the purpose of their mind, can judge nothing of the goodness of the works which they make semblance of: for this judgement pertaineth only to the conscience. Wherefore john in the same Epistle writeth: 1. joh. 3. 20. And if so be our heart accuse us, God is greater than our heart, and knoweth all things. As if he had said: Although thou shalt behave thyself notably in outward show, and shalt have an evil mind, think not that thou art hidden: for God also understandeth the perverseness of thy mind, seeing he is greater than our heart. So as to God must be left the secret judgement of perfect uprightness of works: because he being the judge, it may be, that he which shall give his body to be burned, 1. Cor. 13. 3. seeing he is without charity, it is nothing: and that those things which he seemeth to do very well, are condemned: Only we can judge of those things which appear manifestly. Two rules for the trying of spirits. 1. joh. 4. 2. The confession of opinions must be examined according to the scriptures Before the new Testament was written opinions were examined by the Apostles sayings. 1. john. 4. 6. 10 Wherefore there remaineth two rules for to judge of spirits. One is, if the opinions, as touching faith be retained perfect and pure. And this meant john when he said: If any man confess the Lord jesus, etc. And this confession of opinions must be examined by the holy Scriptures: the which seeing they had not in the Church at the beginning, as concerning the new Testament, they were examined by the words and doctrine of the Apostles. Therefore john a little after saith: He that is of God heareth us, and he that heareth not us is not of God. Then he addeth, that thus we do prove the spirit. another rule is of manners and life: This did Christ express when he said: By their fruits ye shall know them. And as opinions are known by examining of them with the Scriptures, Life and manners must be tried by discipline. so life and manners should be tried by the discipline of the Church. Howbeit either rule of examination is at this day waxed cold. For the life of the faithful is not looked upon, but the sheep of Christ do miserably perish and are neglected. Further the holy Scripture is less red than meet it should; neither is it carefully and diligently handled. And the Papists will that the opinions should be examined, not by the Scriptures, but by the counsels and fathers. Thereof it cometh to pass, that the Church hath these many years been deceived. In the primative Church a gift was extant, whereby it might easily be known with what spirit they which did speak were led. By these means Satan was resisted when he transformed himself into an Angel of light. Of Counsels, 11 Wherefore let them take heed which in divers places boast of the Counsels, In 1. Cor. 2. verse. 14. in which it hath been judged as touching religion, what men it behoved there to be, namely spiritual, for somuch as the judgement only of divine things is brought to them: But at this day the greatest part of a Council, Out of this place is gathered an argument against Counsels. is so overfraught with gross imperfections, as in very deed it is not lawful to take meat with them. They say that they be the Church: howbeit although they be baptized, and have taken orders in the Church, Look after pl. 6. Act. 9 & 17 etc. Look part. 1. pl. 6. Act. 11. yet do they not therefore prove themselves to be spiritual, seeing it is proved that they do the works of the flesh and not of the spirit. And although some spiritual men may perhaps agree with them, very few they be and are overmatched both in number and authority of the carnal sort, neither deal they always valiantly as they ought to do. And in truth as the case now standeth it is the Pope which governeth the council. For he summoneth, suspendeth, alloweth, and refuseth the same at his own pleasure. Who, how truly he may be called spiritual, all men understand. Besides further seeing the holy Scriptures be inspired by God & therefore most spiritual, none that be spiritual can decree in counsels any thing against them. For spirits are not one against an other. But in Counsels they have sundry times defined against the decrees of the holy Scripture. There the communion was mangled: Matrimony was forbidden the ministers of the Church: Innumerable abuses were brought in of masses: namely Invocation of Saints, the use of Images: the superstition of Purgatory and infinite pestilences of this kind were confirmed. And what authority a council should have, Augustine showeth in the 3. Augustine. book against Maximinus the bishop of the Arrians, when he saith: But now neither aught I allege the council of Nice, nor thou the Council of Ariminum as though we would prejudice one an other, neither must I be tied to the authority of this, not yet thou to the authority of that: We must appeal from the Counsels and Fathers to the scriptures Let thing with thing, cause with cause, reason with reason strive together by the authorities of the scriptures, not being each man's own testimonies, but by those which be common to both parts. Where thou seest, that this father doth appeal from the Counsels unto the Scriptures. The same father in the 2. Augustine. book against the Donatists the 3. Chapter, saith: The letlers of bishops and the decrees of Provincial counsels give place to the greater counsels, but the Canonical Scripture giveth place to none. And the same father writing unto jerom with whom he disputed as touching the reprehending of Peter which is spoken of to the Galathians, he most manifestly appealed from the Fathers which jerom cited, Look in the book of bows pag. 72. set forth at Basil, Anno 59 & pag. 235. & 419. joh. 16. 12. unto the words of the holy Scripture. 12 Neither must we pass upon that which they often times object unto us: namely, that Christ said unto his Apostles: I have many things to speak unto you, but ye cannot now bear them away. Whereof they will gather, that many things as touching the worshipping of God and Religion, may be appointed by them, which the holy Scriptures have not taught: Nothing necessary to salvation remaineth in man to appoint. As though Christ in those words had spoken of worshippings and Ceremonies. Might not the Apostles then abide such things, who both had been borne and were conversant from their childhood in ceremonies and rites? Was Moses able to teach those things to the ignorant people, and could not Christ teach the Apostles those things which be of the same kind? The case doth not so stand: but those many things were the same which he had already told them: and they were more expressedly and effectually to be expounded unto them and to be printed in their minds, by the power of the holy ghost which he promised unto them. For a little after he saith: When the comforter shall come, joh. 16. 13. he shall prompt you in all things that I have showed you. Moreover he testified, that all things which he heard of his father, he told it unto them: joh. 14. 26. joh. 15. 15. All things (saith he) which I have heard of my father, I have made them known unto you. So as there shall be nothing left necessary unto salvation which is lawful for these men to decree. Neither are these things spoken, The authority of Counsels must not be rejected, when they deal by the word of God. to the intent that the authority of counsels should be utterly rejected. For if so be they shall reprehend, excommunicate, or absolve by the word of God, and shall pray together by the power of the spirit, these things shall not be in vain and without fruit. Yea and Paul went to Peter and to the Apostles unto jerusalem, Gal. 2. 6. not to derive doctrine from them, but lest he should run in vain, he went for the commodity of others, that they might understand, that his kind of doctrine did not disagree from the opinions of the Apostles as some boasted that it did. For what cause Counsels should be sometimes had. If Counsels were otherwhile had for this purpose, that all Churches might acknowledge a consent in the verity of the Scriptures, they might very well be borne withal. But when they decree against the testimonies of the holy Scriptures, they are not to be suffered. For Paul if he had perceived any thing to have been defined, either by Peter or by the other Apostles, otherwise than he himself had heard of Christ, he would not have given his assent, no verily Not to an Angel, if he had showed from heaven any thing other than the Gospel which he had received: Gal. 1. 8. so as we also must esteem none to be spiritual, nor yet to judge aright, if they have decreed against the scriptures. 13 Wherefore that which Paul writeth of the Corinthians judgement, In 1. Cor. 4. verse. 3. Look part. 1 pl. 6. Act. 7. we must retain, if we be judged either by a Council or by the Papistical Church, against the scriptures, we may boldly say with Paul, we esteem it least of all to be judged by you. Neither must our adversaries be heard, who say, that the judgement of the Church must be preferred above the Scriptures: and they think that they have proved it by a sufficient reason, when they say: the Church hath judged of the Scriptures, by receiving some and refusing some: which it might not have done unless the judgement thereof had excelled the Scriptures. But these men must consider, that there hath been even from the beginning some men replenished with the spirit of God, by whom God hath set forth his Oracles unto men, the which he would have to be registered in writings. These words of God, when as others either heard or read, it happened by the benefit of the spirit, that the faithful acknowledged those to be the natural and sincere words of God. Hereof it came to pass that the holy scriptures be admitted. But & if they which being illuminated with the holy Ghost, acknowledged the holy scriptures to be the word of God, had been demanded, whether they would not have their own authority to be preferred above them, they would not have suffered it: but on the other side, those being known & received, they altogether submitted themselves, and agreed that they should be reputed for the most sure rule of their faith & life. Wherefore it is but a weak consequent: The fathers accepted and discerned the holy Scriptures from other writings, therefore they ought to be preferred above them. Because we also acknowledge one very God, Similitudes. and admit jesus Christ, we dissever him from Idols and from the Devil: yet for all that we cannot infer, that we are more excellent either than Christ or God. Also our mind admitteth the persuasions and motions of the holy Ghost unto reading and praying, unto chaste living, and them discerneth from the enticements of the devil, the flesh and the world: yet shall not our mind for that cause be called, either superior or better than the holy Ghost. Further also, a man endued with the knowledge of Philosophy, when as he shall receive Aristotle or Galen or noble Philosophers, and shall place them above Epicurus, Aristippus or Democritus: dare he therefore because he hath so judged as touching Philosophy, prefer his own authority either above Aristotle or Galen? The first way to judge of the scriptures is by faith and the spirit. Wherefore men have by faith and illumination of the holy Ghost known that those things which the patriarchs, Prophets, Christ, and the Apostles have spoken are the words of God. Which things being so known and received, they did not account themselves either greater or better than the Scriptures of them: nay rather (as we said at the first) they committed themselves to be governed and ruled by them. There was also an other manner of judging of the Scriptures, another way to judge of the scriptures. that those things which the latter Canonical writers did speak or write did not disagree with the first, but they agréeed very well with them. The Prophets, agree unto the law in all things. The Evangelists and Apostles borrowed the Testimonies of their sayings, aswell of the law as of the Prophets. Whereby thou seest that the law is allowed by the Prophets, and the Prophets are confirmed by the Apostles and by the Evangelists. And when they demand Why some Gospels how it came to pass that Luke and Mark being writers of the Gospel were received, whereas the Gospel of Bartholomew, Were allowed and so●…e not. of Thomas, of Thaddeus, and of the Nazarits, was excluded: we will answer, that the holy Ghost did not persuade the hearts and the minds of faithful men that these were the words of God, as were those which be written both of Luke and also of Mark. To this, there were many yet remaining in those days which had heard Christ, and had been much conversant with him: as Peter, john, and many others of the Disciples, who bore faithful witness unto the writings of Mark and Luke; and did not so unto the monuments of others, who perhaps erred, not only from the truth of the History, but also péeced in many things, which sounded to be contrary to the old Testament and to the other Evangelists. What authority the Fathers are of. 14 Finally as touching this, to wit, Out of the Book of Vows. We must not appeal from the scriptures to the Fathers. Look in the Treatise against Gardiner pag. 49. set forth at Tigur. Ro. 10. 17. 1. Cor. 2. 8. 2. Tim. 3. 16 the judgement of Fathers, I protest that it seems unto me not the part of a Christian man, to appeal from the Scriptures of God to the judgements of men: For this is to do injury to the holy Ghost. For faith cometh of hearing, and hearing, of the word of God, and not of the Fathers. And unto the Corinthians: That your faith (as he saith) may be yours, not through the wisdom of men, but by the power of God. And unto Timothy: The whole Scripture (saith he) given by the inspiration of God, is profitable to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be perfect and instructed to every good work. These words must be diligently noted. For there be four things necessary in Ecclesiastical doctrine; to wit, that we should teach true things, that we should confute false things, that we should instruct unto virtues, and reprove vices. And all these things are to be sought out of the holy Scriptures. And to speak more manifestly hereof: whatsoever the minister doth unto the people; that belongeth either unto doctrine or unto manners. And either must the opinions be taught which are true, or else be confuted which are false: and either must manners which be good be taught, or which be evil be corrected. So shall the man of GOD be perfect, that nothing can be wanting unto him, as touching either doctrine or manners. There is also an other place in the same Chapter: Thou hast learned the holy scriptures, Ibid. ver. 15 out of which thou mayst have salvation. These things manifestly teach, that we must not appeal from the Scriptures unto the Fathers: for that would be to appeal from certainties to uncertainties, from manifest things to obscure from strong to weak. For although father's being wise and learned, saw much, yet were they men, and might err. And that which I have said is most of all to be considered: namely that the Fathers do not always agree among themselves: and otherwhiles not one of them indeed doth agree with himself. But here the adversaries answer: But they must be heard, when they all agree among themselves. But we say that they must not therefore be heard because they agree among themselves, but for that they consent with the word of God: so as that may be said unto them which was spoken unto the Woman of Samaria: john. 4. 42. Now do we not believe because of thy word, but because we ourselves have seen. For albeit that all the Fathers shall consent among themselves, yet will we not do this injury to the holy Ghost, that we should rather give credit to them, than to the word of GOD. Yea and the Fathers themselves would never have themselves to be so believed: and that have they sufficiently testified by their writings, that they will not have that honour to be given unto them, but to the holy Scriptures only. So as he that appealeth from the Scriptures to the Fathers, appealeth unto the Fathers against the Fathers. Augustine. 15 This hath Augustine in many places confirmed: That when Cyprian in his treatise de baptismo Haereticorum, was objected, he answered, that he accounted not the Epistles of Cyprian for Canonical, but that he attributed that to the word of God only. And he oftentimes reproved them which yielded more unto his own writings then was meet. And when as jerom had cited three or four fathers as touching the reproving of Peter, he answereth, that he also can cite fathers, but that he had rather appeal unto the holy Scriptures. Basilius. Ro. 14. 23. Ro. 10. 17. Basil in his Morals Summa 80. Chapter 22. saith: If all that is not of faith be sin, and faith is of hearing, and hearing by the word of God, than whatsoever is not of the word of God is sin. And in a certain oration of the confession of faith: It is a fall (saith he) from faith, and a crime of exceeding great pride either to start back from that which is written, or to admit that which is not written. john. 10. 17 And he addeth a proof: Because my sheep hear my voice. Neither are we bound (saith he) to hear others than the shepherd. And that he might affirm his saying the more, he brought a place unto the Galathians: Gal. 3. 15. No man altereth a man's Testament, or addeth thereunto: And if so great honour (saith he) be done to the testament of a man, how much greater must be done to the Testament of God? And in the exposition of the creed which is attributed unto Cyprian, after the recital of the Canonical Scriptures: By these things (saith he) are gathered what soever is necessary to salvation. And against the Aquarians, he always appealeth from custom unto the holy Scriptures, and unto those things which Christ himself did. And in an Epistle unto Pompeius he hath many things to the same purpose. jerom. jerom also upon jeremy the 9 Chapter: The Elders (saith he) must not be followed as touching errors, but faith must be sought for out of the holy scriptures. Chrysostom upon the 7. Chrysost. Chapter to the Hebrews: Even as they which give rules have no need to teach a thousand verses, but a certain few by which the rest may be understood: even so if we would only hold fast the Scriptures of God, not only we should not fall ourselves, but we should also call them back which be fallen. And this he proveth by that which Christ said: john. 5. 39 Search ye the Scriptures, in which ye think there is eternal life. Again, Ye err, Mat. 22. 29 not knowing the Scriptures. And he citeth the place of Paul: Whatsoever things are written, Rom. 15. 4. are written for our learning that by patience and consolation of the Scriptures we may have hope. lastly he bringeth all those places the which are cited by me a little before, and in his oration de profectu evangelii, upon the place of Paul unto the Philippians. Phil. 1. 18. Whether by occasion or by envy, etc. If ye would hold fast these words (saith he) ye may encounter with heretics. But upon the Epistle to the Galathians de Divite & Lazaro he hath many things much more evident. Abraham answereth: They have Moses and the Prophets. Luk. 16. 29. Here Chrysostom showeth (saith he) that greater credit ought to be given to the scriptures, than if a man should rise again from the dead. And he addeth, that we ought not only to give more credit to the word of God than unto dead men, but also more than unto the Angels, as Paul hath admonished. Gal. 1. 8. Also if an Angel from heaven shall teach you an other Gospel than that which we have taught, let him be accursed. 16 Furthermore it is certain, The Church judgeth by the word, and by the spirit. that the liberty of the Church must not be taken away. But the Church hath always judged by the word and the spirit: Therefore it is now meet also that it should judge as it list. For what did those most ancient writers, when as yet there were no fathers? If then the Church judged by the word and the spirit, why may it not now also judge in the same sort? For the Fathers undoubtedly meant to help the Church, & not to deprive the same of her liberty. But they are wont to say, that in the Apostles times was only an infancy of the Church, and that afterward the same grew more and more to perfection. These things are not to be confuted but to be laughed at. For would to GOD that we could attain to the lowest step of the Church which was in the Apostles time. Howbeit, admit that the same were the infancy of the Church as ye affirm: but if so be that they were then able to advance the Church by the word and the spirit, why can not we now also promote it after the same sort? For there be many things always in the Church which ought either to be renewed or taken away, judging by the spirit and holy scriptures those things which the fathers ordained, either by giving consent unto them, or dissent from them, according as we are now in a riper age of the Church than they were. But how do these men esteem of the Fathers? If for age sake: we also shall one day become fathers: and those schoolmen which were five or six hundredth years past, shall now be fathers: And so there will never be any certain number of the fathers. But they say, that the Scriptures are obscure, and therefore, that there is need of Fathers to be interpreters. But the fathers were also obscure, and therefore there was need of the Master of Sentences. But seeing the Master of sentences himself might seem to be obscure, there was need in a manner of infinite commentaries. And hereof arose very many sects disagreeing in opinions one from an other: so that some were called Scotistes, others Thomists, others Occamistes: others were called by other names. Neither certainly can it be denied, The father's Counsels & Traditions err, and are sometimes one against an other but that the fathers erred often times. Cyprian erred as concerning the baptism of Heretics, Tertullian as touching Monogamia, that is the Marriage of one wife: and others after another sort. Counsels also did oftentimes err, as we have above declared at large. Lastly the traditions do other while err & are repugnant in themselves. The tradition of Ephesus was, that the Christians should celebrate Easter upon the 14. day of the month, as the jews did: and they ascribed the same unto john the Apostle and Evangelist. But contrariwise the Roman tradition was, that the Christians should not celebrate Easter but after the 14. day of the month, lest they might seem to agree with the jews. And of this tradition they make Peter and Paul to be authors. Either of both is Apostolical yet both of them may not be allowed. Panormitanus. But Panormitanus de electionibus in the Chapter, Significasti, saith that the unlearned, if they bring the Scriptures must be more believed, than the Pope & the whole Council if they deal without the scriptures. A man that was a Canonist, although he oftentimes erred in many other things, yet could he see this. Paul saith: 1. Cor. 14. 29. When any man prophesieth, let the rest sit still and judge. The fathers when they interpret the scriptures, do not they Prophesy? Wherefore we must as it were sit and judge of their sayings. 17 But they say that then at the leastwise the Fathers are to be allowed, The fathers are not to be allowed in all things wherein they agree together. when they agree among themselves. No verily not then always. For the consent of the Council of Chalcedon took away the consent of the second council of Ephesus. In the Synod of Constantinople under Leo the Emperor, there was a consent to take away Images. But that consent in the Synod of Nice, under Irene was taken away by an other consent: And that self same consent was afterward also taken away by the Council of Germany, under Charles the great. But I will add a proof by induction that we must not always judge of the scriptures by the Fathers, We must judge of the fathers by the scriptures but we must rather judge the Fathers by the Scriptures. Other Fathers say, that justification is of Faith, and not of works. Others do affirm that works do much avail unto justification. Who shall decide this controversy? The word of God. Paul unto the Romans saith. We judge that a man is justified without the works of the law. Neither can it be said, Rom. 3. 26. that Paul in that place doth only treat of Ceremonies, for he treateth in that place as touching that law which showeth sin and worketh wrath: and he addeth that we be justified freely, and he mentioneth the decalogue: Rom. 7. 7. I had not known lust (saith he) unless the law had said: Thou shalt not lust. Peter was reproved by Paul, Gal. 1. 14. because he dissembled and withdrew him from the Table. Here doth jerom contend with Augustine, jerom saith that Peter so dealt with Paul as though that matter had been done of set purpose: that by the reproving of Peter, the jews which were present might the better understand the whole matter. Augustine cannot abide any dissembling or lie in the scriptures. Who shall here be the judge? The word of God. Ibid. ver. 11 Paul to the Galathians: He was (saith he) to be reprehended or blamed, because he did not walk uprightly according to the truth of the Gospel. Mat. 16. 18 Upon these words: Thou art Peter, & upon this rock will I build my Church, others understand: upon the rock, that is upon Christ, and upon the faith, and confession of Peter: but others: upon Peter himself. Who shall judge this controversy. The word of God. Paul saith, another foundation can no man lay than that which is laid, 1. Cor. 3. 11 even jesus Christ. In the Scriptures the dead are oftentimes said to sleep. joh. 11. 11. That do some refer unto the body, others unto the soul. 1. Thess. 4. 13. Luk. 23. 43. Who shall judge this case? The word of God. Christ saith unto the thief: This day shalt thou be with me in Paradise. Phil. 1. 23. Dan. 9 5. And Paul saith, I desire to be dissolved and to be with Christ. Daniel confesseth his sins. In which place, Origen saith, that he doth not sustain his own person, but the person of others. Augustine citeth this very place against the Pelagians and teacheth, that none is innocent. Who shall judge these things? The word of God. Paul saith: Rom. 3. 23. 1. john. 1. 8 All have sinned and need the glory of God. And john: If we shall say that we have no sin, we deceive ourselves, and the truth is not in us. Rom. 7. 24. Paul saith: Who shall deliver me from this body subject unto death? This do Ambrose and Augustine interpret of Paul regenerate. Others think it was spoken of others not regenerate, and that it cannot be applied unto Paul. Who shall judge of these sayings but the word of God? In the same place it is written, Ibid. ve. 22. I serve the Law of God in my mind: But those that be not regenerate serve not the law of God in mind. And he addeth, Verse. 19 The good which I would, that I do not. But those that be not regenerate, those cannot will that which is good. Verse. 25. And he addeth through jesus Christ our Lord. It is not the part of a man not regenerate to give thanks unto God: the Heretics called Millenarii, thought that Christ would return unto the earth, and reign among men for the space of a thousand years. And of this mind was Papias, Lactantius, Apollinarius, Irenaeus, justinus and others: those doth jerom flout and calleth it a jewish fable. This controversy doth the word of God easily decide. Paul saith: The word of God is not meat and drink. Rom. 14. 17 And Christ saith: My kingdom is not of this world. joh. 18. 36. And in the kingdom of my Father they are neither married nor do marry. Mat. 22. 30 In the times of Cyprian and Augustine, the Eucharist was delivered unto Infants. This is not done in these days, but which is the better the word of God shall judge. Paul saith: 1. Cor. 11. 28. Let a man try himself, and so let him eat of that bread and drink of that cup. But Infants can not try themselves. I might beside recite many things in which the fathers disagree among themselves, where it should be necessary to refer the judgement to the word of God. Wherefore let Smith consider how wisely he might write thus: According to the rule and level of these fathers let us examine the sense of the holy Scriptures: let us follow the judgement of these men in reasoning of things pertaining to the holy scriptures. 18 But our adversaries, while they thus obtrude the Fathers, seek no other thing but to bear rule over our faith. But this would not Paul. 1. Cor. 1. 24 We will not (saith he) bear rule over your faith: That is, under that pretence that we teach you faith, we would not bear rule over you in taking away your substance. Wherefore it is not meet that the Fathers (in respect that they taught faith in the Church) should so far overrule, as whatsoever they have said or written, it should not be lawful to judge the contrary: for that would not be to bear rule, but to exercise tyranny. Augustine in his second book to Cresconius Grammaticus. Augustine We (saith he) do injury unto Cyprian when we sever any of his writings from the authority of the Canonical Scriptures. For it is not without cause that the Ecclesiastical Canon was made with so wholesome care, whereunto certain books of the Prophets and Apostles do belong, the which we ought not in any wise to judge, and according unto which we may freely judge of other men's writings whether they be faithful or unfaithful. Constantine. And Constantine in the Synod of Nice, exhorted the Bishops that they should decide all controversies by the Canonical Scriptures, by the scriptures Prophetical and Apostolical and inspired by God: As Theodoretus testifieth in his history. Augustine And Augustine against Faustus the Maniche in the xv. book and v. Chapter: The scripture (saith he) is set as it were in a certain seat aloft, to the which every faithful and godly understanding should humble itself. Therein if any thing as absurd, shall move us, it is not lawful to say: the author of this book held not the truth, but either the book is faulty, or the Interpreter erred, or else thou dost not understand it. But in the works of them that came after, the which are contained in innumerable books, but are in no respect made equal unto that most sacred excellency of the Canonical scriptures, yea in which soever of them is found one and the same truth, yet the authority is far unequal. Wherefore if perhaps any things in them are therefore thought to dissent from the truth, because they be not understood as they be spoken, yet the reader or hearer hath there a free judgement, whereby he may allow that which shall please him, or disallow that which shall offend him: And all, which be of that sort, unless they be by sure reason, or else by that Canonical authority defended, so as it may be plainly showed, that that which is either there disputed or declared, is altogether so, or that it might be so; if it shall displease any man or that he will not believe it, he is not blamed. And in the 19 Epistle unto jerom: This free service I own unto the divine Scriptures, whereby I so follow them alone, as I doubt not but that the writers of them erred nothing at all, nor put any thing guilefullie in them. And there is no antiquity or dignity of person so great as can prescribe unto the word of God. Whether we ourselves (saith Paul) or an Angel from heaven shall preach unto you any other gospel than we have preached, let him be accursed. 19 But our adversaries continually make much a do of years, of times, and of the holiness of fathers: But all these things ought to be of none importance against the word of God. Christ and the Apostles never cited the Rabbins and Fathers, although many were very well learned, but they taught all the things out of the law and the Prophets. jerom. jerom upon Esay the 18. book and 65. Chapter. That they should not hasten to believe without reason, let them follow Nathanael, who was praised by the mouth of the Lord: john. 1. 47. Behold a true Israelite in whom there is no guile. He sought Christ by the authority of the scriptures, and was desirous to have knowledge of the Prophets, saying: Can there any good thing come out of Nazareth? And the sense is: why bring ye me Messiah out of Galilee and from Nazareth, whom I know was sent before out of Bethleem juda? Wherefore the Apostles and Apostolical men will so beget their children as they may instruct them in the holy scriptures. The same father upon the 23. chapter of Matthew upon these words: Verse. 35. And upon you shall come all the blood which hath been shed from the blood of Abel the just, until the blood of Zacharie, dealeth with the place in controversy, who was that Zacharie that was slain between the Temple and the Altar. And he allegeth the opinion of them which would have him to be the father of john Baptist, who was slain because he had preached Christ. Whereof he thus speaketh: Because this thing hath no authority of the Scriptures, it is as easily rejected as it is proved. And by these words he closely quippeth Basil, who was of the same mind. So in the seventeenth cha. of the Acts, Verse. 11. when Paul had preached Christ to the Thessalonians, they did not strait way give credit to his words, but they took counsel of the scriptures whether the thing were so or no. 1. Cor. 3. 11. And unto the Corinthians when he had said: An other foundation can no man lay than that which is laid, even Christ jesus: he addeth, that some, but not all, do build upon it gold and silver or precious stones, but othersome hay, others stubble. 20 When I read Augustine in the third book de Doctrina Christiana in many places, where he entreateth of the interpretation of the Scriptures, I never see him send the reader unto the fathers: How the harder places of the scripture must be expounded Look in the treatise against Gardiner. pag. 279. If saith he there happen any obscure or hard place in the scriptures, confer the same with an other place in the scriptures, either more manifest, or with the like. Then if out of one place many senses may he gathered, chiefly embrace thou that, which shall most seem to edify. thirdly endeavour (saith he) that being instructed in the tongues thou mayst come to the interpretation of the scriptures. For it oftentimes cometh to pass, that what thou understandest not in one language thou mayst understand in an other. fourthly, let it not green thee to take counsel of sundry interpreters: for that which one hath expounded somewhat obscurely, an other hath expressed oftentimes more plainly. fifthly, all circumstances must be diligently considered. sixtly, thou must see what went before, and what followeth: but specially (saith he) never remove thine eyes from the purpose of the writer. By this way and means Augustine thought that we might most easily attain to the sense and understanding of the Scriptures. Although I disallow not but that young men may also take counsel of men better learned & of interpreters. Howbeit this let them remember, that they whosoever they be, although never so well learned, cannot prescribe against the manifest word of God. There is an excellent Epistle of Cyprian unto Caecilius the 2. book, the 3. Epistle. Cyprian. We must not regard (saith he) what this man or that man shall judge, but what Christ shall do and teach. In that place was disputed against the Aquarian heretics who in the celebration of the Lords supper, used water in steed of wine. Those did Cyprian blame, because they did it against the word of God. At this day the Papists use not water indeed instéed of wine, but they tear and mangle the Sacrament, and the one part they pluck away from the people: neither do they consider in the mean time, what Christ taught or did, but only what some men have decreed against the word of God. Even so in those ancient times of the jews, when all things were weighed according to the Scriptures, all things were sound and perfect. But when the controversies were revoked unto the Rabbins, who sat in the chair of Moses, all things were marred and corrupted: And therefore the Pharises were reproved by Christ, because for their own traditions they violated the commandments of God. 21 Further what else is there sought, but that the mind may be in quiet? But the mind cannot be in quiet, unless it be in the word of God. But the word of God (say they) is obscure. Admit it be: and the Fathers also be oftentimes obscure. Wherefore they must needs waver always in mind and conscience, which take away this anchor from themselves. This order also the Ethnic writers followed. For from things (say they) that be better known, we must go to things that be less known. But those things which belong unto religion, are only known by faith and not by the sense. But unto faith the Scriptures are better known than be the fathers. Ro. 10. 17. For faith is by hearing, & hearing by the word of God, & not by the word of the Fathers. But we must specially note, that which Paul hath in the first to the Corinthians: Comparing spiritual things with spiritual things, 1. Cor. 2. 13 for a carnal man doth not perceive those things which belong to the spirit of God. So then a comparison must be made, that our spirit may be confirmed by spiritual things. What is so spiritual as be the divine Scriptures? For they proceeded (as I may say) immediately from the spirit of God. But they say, that the fathers also are spiritual. I confess: for they were faithful and regenerate. But how were they spiritual? Verily not in that they were fathers, but in that they were Christians: and this is a thing common to all the faithful. And be it they were spiritual fathers, yet were they not so altogether of the spirit as they had nothing of the flesh or human affection, for they did not always speak, or write, or judge according to the spirit, they are even at variance sometime among themselves. So be not the holy Scriptures. I add, that in Christ there is neither man nor woman, Gal. 3. 28. neither bond nor free, but only a new creature. For the spirit of God is not bound to persons that it should be in this man because he is a king, or in that man because he is a subject: for it is common unto all men. A father hath the spirit of God, but not in that respect that he is a father. A young man hath the spirit of God, yet not therefore because he is a young man. Augustine against the Donatists the 2. Augustine. Book and 3. Chapter: Who knoweth not that the holy Canonical scripture, aswell of the old Testament as of the new, is contained within his own certain bounds, and that the same is so preferred before all the latter writings of Bishops, as thereof may in no wise be any doubt or disputation? But the writings of Bishops which after the Canon confirmed either have been written, or now are in writing, we know, if that any thing in them have perhaps scaped the truth, must be reprehended both by a speech perhaps more wise, of some man that is more skilful in that matter, and by a graver authority of other Bishops, & also by the wisdom and counsels of them that be better learned. And these Counsels which are made by particular Regions or Provinces must give place (without casting any doubts) to the authority of more fuller counsels, which are held by the whole Christian world. And that the more full Counsels themselves being the former are oftentimes mended by the latter: when that which was closed up is by some experience opened, and that which was hidden is known. And against Maximinus the Arrian Bishop: Now (saith he) neither I ought to allege the Council of Nice, nor thou the Council of Ariminum, as it were to give judgement before hand. Neither must I stay myself upon the authority of this, nor thou upon the authority of that. Let us contend by the authority of the Scriptures, which are not each man's own, but common witnesses of both, so that matter with matter, cause with cause, reason with reason, may encounter together. And in his treatise De bono viduitatis: what should I more teach thee than that which we read in the Apostle? For the holy Scripture joineth a rule with our doctrine: that we should not presume to understand more than we ought to understand, but that (as he saith) we should understand according to sobriety, even as the Lord hath dealt unto every man the measure of faith. 22 But they object unto us that Paul in the Epistle unto Timothy, 1. Tim. 3. 15. calleth the Church the pillar of truth. Paul calleth the Church the pillar of truth. Whereof the Church is so called. I grant it, it is in deed the pillar of truth, but not always, but when it is stayed up by the word of God. And it is called a Church of the greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to stir up: and it is stirred up and called forth by the word of God: and as long as it doth according thereunto, so long it is the pillar of truth. What then? Do we reject the fathers? No not at all. But as concerning the authority of the Fathers, we diminish the superstition of many, who accounted their words in the same place and number, as if they were the words of God. In very deed they wrought and found out many things, which we peradventure should never have found out. Yet have they not so written all things but that we must judge and weigh what they have written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two ways of judging obscure things. But in judging of things obscure we must set forth two marks. The one of which is inward, that is the spirit: the other is outward, that is the word of God. Then if unto these things, there come also the authority of the fathers, it shall be very much worth. So in civil causes, Orators, when the thing is confirmed do add other agreements taken from things already judged, and those otherwhile are of very much weight: howbeit the judge pronounceth not according to those things: for we live by laws (as saith Demosthenes) not by examples. Hereby is understood that saying of Augustine Contra Epistolam Fundamenti. Augustine. I would not believe the Gospel (saith he) unless the authority of the Church should move me. Here do the adversaries marvelously boast themselves, and cry out, that the authority of the Church is greater than is the authority of the word of God. And they bring forth the rule of Logic, Propter quod unumquodque est tale, A rule in Logic. illud ipsum est magis tale: that is, That whereby any thing is such as it is, that itself is more such: but for the Church's sake (say they) we believe the Gospel, therefore much rather we must believe the Church. An examination of the former rule Let us examine that rule, and see how much it maketh for them. A schoolmaster was the cause why Virgil should be a Poet, therefore his master was more a Poet than Virgil. By reason of wine a man is drunk or furious, therefore wine is more drunken and furious. Why do not these things follow? Because in efficient causes this rule doth not hold, unless it be both the whole cause and the next cause, not the removed or instrumental cause. But the Church is not the whole cause why we believe the Gospel, the spirit helpeth also, without which we never believe. In deed the scriptures are preserved in the Church, and the Testaments are kept safe by the Bishop or Magistrate: A proof that the Church is inferior to the scriptures. but neither the Bishop nor Magistrate may alter them. A Notary or Scrivener writeth acts and bargains, and otherwhile retaineth the writings in his office: yet must not greater credit be given to the Notary than to the testator or to them that make the bargains. 23 But they are wont to say, that Heretics believe not the Scriptures: but that is their own fault and not the fault of the Scriptures. And the obstinate jews would not believe, no not Christ or the Apostles. But this must be imputed to their own fault and not to Christ nor to the Apostles. What; will they say that they will not believe, no not the Church? For after the Synod of Nice the Arrians both were more in number and more obstinate than ever they were before. But why do they place the Church above the Scriptures? Let themselves go unto the Turks, that by the authority and name of the Church they may bring them unto the faith. Cyprian, Cyprian. De singularitate Clericorun hath an excellent place: If (saith he) all that we do, we do it only to the end that we may please the Lord, undoubtedly, whatsoever the Lord, whom we seek to please shall will and command and allow, that only shallbe just. For seeing that servants cannot know of themselves, what will please their lords, unless they follow the commandments of their lords, and that men doubtless are not able to know the minds of men like unto themselves, unless they have received that which they should observe: much rather mortal men cannot comprehend the righteousness of the immortal God, unless he himself vouchsafe to declare the judgements of his righteousness. Wherefore they which shun the scriptures and make much of the Fathers, seem to me not to be students of divinity, but of Fathers. But we will say, that which in old time a certain Ethnic answered, that he cared not for those dimi gods, so he might have jupiter to be favourable. Even so we make not so great account of the sayings of the Fathers, so the Scriptures make of our side. So as we see that in old time it was a laudable custom, In old time only the Canonical Scriptures were read●… the Church that nothing should be read in the Church besides the Canonical Scriptures: and this was decreed in the third Council of Carthage. And in the Synods when the controversies were disputed both of the one side and of the other, at the last, the Bishops pronounced sentence out of the holy scriptures, whereof we have a most manifest example in Cyprian. For when there was a controversy in the Council as touching the Baptism of Heretics, The third Council of Carthage. every Bishop proved his opinion by the testimony of the Scriptures. Again, seeing we would restore the Church in which the adversaries themselves confess many things to be corrupted, there is no better counsel than to revoke all things to the first beginnings of the Church, and to the first originals of Religion. For so long as we stay in Counsels and Fathers, we shall always dwell in the same errors. So in the Common weals, where any thing is decayed, good Citizens give their endeavour, that the same may be revoked to the first beginnings and foundations of the City if so be that those were good. A judgement touching the Canons ascribed to the Apostles. Out of the book of Dove's. 24 But Smith keepeth a great stir for Canons of the Apostles, and vehemently accuseth us because we will not by public teaching receive them as Canons of the Apostles. But I would have him to tell me whether they themselves receive them or no. Perhaps, as he is wilful, he will say: yea. But in the ix. Chapter, it is there commanded, that a Bishop and any else of the Catalogue of Priests, which standeth at the ministration of the holy mysteries, if he will not communicate, either let him show the cause, or let him be excommunicate. Verily if he will admit this law, he himself shallbe a thousand times excommunicate, seeing he is very often present at his idolatrous Mass, and doth neither communicate nor yet show a reasonable cause why he abstaineth from the communion. The Communion. In the x. Chapter also it is there commanded, that faithful men which enter into the Church, should hear the scriptures, Private masses condemned. should persevere in prayers with others, and should communicate; otherwise they ought to be deprived of the Communion. Let this fellow say, whether at this day his Papistical Churches will have this Canon to be of force, or whether they do receive it for a Canon or no. Ecclesiastical men married. In the 6. Canon it is commanded that no Bishop or Priest under the pretence of Religion, should put away his own wife, and that if he should put her away, he should be excommunicate, and finally if he persevere, he should be deprived. Doth not this place sufficiently prove that they which were called to be Bishops, might lawfully retain the company of their own wives? And again it appeareth hereby, that Matrimony is not so repugnant to the holy ministery as these men imagine. Which thing is now declared by Paul: and therefore for the confirmation of this, there is no need of these unwritten Canons. But let us yet proceed further, & see whether these Canons do so greatly please Smith. In the 38. The bishops Counsels to be celebrated twice in the year. Chapter we read that the Counsels of the Bishops should be celebrated twice in the year: namely at the feast of Pentecost, and in the month of October. Here would I know, whether the Papistical Church receive this Canon. It receiveth it not, seeing the Counsels of Bishops are rare therein. Woe be to Gregory Nazianzene if this Canon were true: Gregory Nazianzene. who not only conveyed himself away from the Council of Bishops, but as it is in a certain Epistle of his, he durst write that he never in a manner saw any good end of the Counsels of Bishops. Certainly these Canons, if they were written by the Apostles (as this man would bear me in hand) they should no less be reckoned within the account of the divine scriptures, than be the Epistles of the Apostles. For what privilege should be more assigned unto the Epistles than unto the Canons, if the Apostles had been authors alike of both sorts of Scripture? Did ever any man reckon these Canons among the Catalogue of the Scriptures? But yet I mind to add that which is written in the 8. Canon. If any Bishop, or Priest, or Deacon shall with the jews celebrate the holy day of Easter before the winter Equinoctial, Easterday. he shall be deprived. This Canon if it had been made by the Apostles, what place could have been left for the contention which happened in the time of Victor, Polycrates and Irenaeus? The Ephesians did celebrate Easter after the manner of the jews, alleging the tradition of john the Apostle. The Romans did otherwise, and made vaunt of an old institution of Peter their Apostle. Undoubtedly the Canons of the Apostles if they had been now sprung up had defined this vain question. Hereby this cometh to my mind, that, as the self same Canon citeth, they make mention both of the readers & singers, as though in the time of the Apostles either readers or singers were reckoned among the holy orders: these orders (believe me) were brought in after the Apostles. There is never any mention made of these orders in the holy Scriptures of the new Testament. What orders in the Clergy men the scriptures acknowledge Thou mayest find Bishops, Elders, and Deacons. The rest be put in and invented by men, not that there were not in the Apostles time those which read or recited something in the holy congregation, or those which did sing somewhat, but thou canst never show, that these things belonged to the holy orders. Wherefore seeing the Apostolical Canons have made mention of these orders, The Canons of the Apostles are feigned. they bewray themselves to be counterfeit. Further I pass over that Zepherinus the Bishop of Rome in his decretal Epistle, Zepherinus. maketh these Canons of the Apostle to be seventy; when as there are only reckoned fifty. Which so great a diversity of number, declareth them not to be of the right sort. For if they had been properly and lawfully set forth by the Apostles, we should have them preserved with singular diligence, and there would be a certainty of their number, according as the Canonical Epistles of the Apostles are extant: neither is there any doubt of their number. The fifth Chapter. Of discipline & government of the Church, and namely of Excommunication: Of order Ecclesiastical: Of Temples and their ornaments. In 1. Cor. 10. verse. 9 A definition of ecclesiastical discipline. Look the 18 Epistle, whose beginning is, Sum plané ECclesiastical discipline is nothing else but a power granted to the Church by GOD, by which the wills and actions of the faithful, are made conformable to the law of GOD: which is done by doctrine, admonitions, correction, and finally by punishments, and also by excommunication if need require. They that cannot abide this kind of medicine, speak ill of their Pastors for doing well their office. Howbeit of God whose messengers they be, they are not nor ever shall be forsaken. Wherefore let us set before our eyes, what things must be observed in brotherly correction. Two extremities in brotherly correction to be avoided. In 2 Sa. 12. at the beginning. We must take heed that we avoid two extremities, and keep the mean. On the one part, that we use not a fair and flattering speech, whereby we rather nourish vices than remove them. On the other part, that we use not over rough & raw admonition: lest we rather turn a man from salvation, than lead him unto it. The mean must be kept which Christ will have to be kept in the 18. Chapter of Matthew: Verse. 15. If thy brother trespass against thee (saith he) go and reprove him between thee and him only. But if he shall not hear thee, take yet with thee one or two. And if he refuse to hear them, tell the Church, In 1. Sam. 2 verse. 22. the which is very necessary, aswell in the Church as in the Common weal, and in every family: forsomuch as the same being taken away, all goeth to wrack. For even as there shall never want poor folks whom we may help with our liberality, Mat. 26. 11. so there will never lack vices of men, Of reproving. the which by reproving we may heal: so as reproving is an action pertaining to discipline, A definition of reproving. whereby of charity we are earnest with them that are fallen as touching their sins, warning them to repent according to the manner and form set forth by Christ, to the intent that evil may be taken away from among us. In this definition, action is placed as the general word: the efficient cause is charity, for that it is no just correction, if it proceed of hatred, wrath, or injury. But the matter wherein it is occupied, be sins, and those grievous sins, seeing lighter faults pertain not to this kind of correction. The form is the manner prescribed by God. The end is, that evil may be taken away from among the faithful: which is every godly man's part to have a care of in the Church, so much as possibly may be. Correction comprehendeth not discipline generally, Yet nevertheless correction containeth not discipline generally, because neither a Father, neither an Ecclesiastical Pastor, nor yet a civil Magistrate ought to suffer sins to pass, for that there be many with whom brotherly admonition is of no force. Wherefore the father if his offending son, and the Magistrate if stubborn Citizens will not amend their lives, aught to punish them more sharply than by admonitions. A Pastor shall correct with the greater discipline, a brother that goeth forward in disordinate life. This discipline is no invention of man. Neither is this kind of Action invented by men, but established by the law of God. Christ, as it is written in the Gospel, saith: Mat. 18. 15 If thy brother trespass against thee, reprove him between thee and him alone. And Paul unto the Galathians: Gal. 6. 1. If thy brother be suddenly taken in any offence, ye that be spiritual, instruct him with all gentleness. And in the 2. to the Thessalonians: 2. Thess. 3. 15. Ye shall not esteem them as enemies, but admonish ye them as brethren. Verse. 17. And in Leviticus the nineteen. Chapter it is written: Hate not thy neighbour, but bear with him, correct him when he sinneth, lest thou bear his sin: Revenge not nor keep hatred against him, but thou shalt love thy neighbour as thyself. So we are commanded not only by the Gospel but also by the law to admonish and rebuke our brother. Exod. 25. 5. And undoubtedly if we be commanded to lift up the ass of our enemy falling down under his burden: how much more is it commanded that we should help our brother when he falleth? Levi. 19 14 Also in an other place, to wit, in the 19 Chapter of Leviticus God hath charged by the law, that a man should not lay a stumbling block in his way that is blind, but should rather bring him into the way again: but brethren which do sin grievously, are blinded with covetousness and do stray out of the way: so as they cannot be overpassed of us without a fault. Of Excommunication. In 1. Cor. 5 at the end. 2 Excommunication, as concerning the Etymology of the word, is that, whereby we make any void of the fellowship of communion. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And under that name is signified some thing severed from common things for Religion's sake, & that aswell in the good as in the evil part. For even great offenders be called Anathemata or accursed. Rom. 9 3. And in this sense Paul would have been accursed from Christ for his brethren's sake. Among the Hebrews it is called Cherem, that is, perdition, prohibition, or a thing prohibited. And it may be also defined by those things which are taught of the Apostle, A definition of excommunication. after this manner: Excommunication is the casting out of a godless man from the fellowship of the faithful, by the judgement of them which be chief and the whole Church consenting, by the authority of Christ, and rule of the holy Scripture, to the salvation both of him that is cast out, and of the people of God. An order of the Treatise. Now let us see how necessary this punishment is. secondly what things ought to go before. Afterward who is to be excommunicated. Further from whence he should be cast, whither he should be cast, by what degrees, by whom, when, why and by what motion or inspiration, and what we should at the length do with him that is excommunicate. How necessary a thing excommunication is. Mat. 18. 17 3 By the Gospel we easily know how necessary this aught to be accounted in the Church. In the 18. of Matthew when Christ had taught as concerning brotherly correction, he added: But and if he shall not hear the Church, let him be unto thee as an Ethnic and Publican. Ibid. ver. 18 Again, Whatsoever ye shall bind upon the earth, shall be bound also in heaven, and whatsoever ye lose upon the earth, shall also be loosed in heaven. Wherefore seeing it is the Gospel of Christ, as touching all the parts, it ought to be received of the Church, & credit every where to be given unto it. So as they are to be wondered at, which would profess the Gospel, and yet do exclude this particle. We read in the 13. of Deuteronomie: Verse. 5. jer. 51. 6. Take away the evil from among you. And in jeremy it is written concerning Babylon: Fly you from the midst of her. Esa. 52. 11. Moreover the Israelites were forbidden to touch unpure things: and if they had perhaps touched those things, they became so unclean as they were severed from the company of others. Levi. 13. 46 The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure, Gen. 3. 23. the first parents when they had sinned. Gen. 4. 14. Cain also after the kill of his brother, went as a runagate from the sight of his parents. Finally if there were no other testimony extant: 1. Cor. 5. 3. 2. Thes. 3. 14 that which we have out of Paul to the Corinthians, to the Thessalonians and else where, aught to be sufficient. Also john in the second Epistle, Irenaeus. 2. joh. ver. 10. The second Epistle of john whose it is. the which Irenaeus in his first book confirmeth to be the Apostles, (although some think the same to be the Epistle of one john a Priest) saith: If any man come and bring not this doctrine, him receive ye not into your house: neither say ye unto him: God speed, and do not ye communicate with evil works. In like manner doth the Apostle seem to have written unto the Ephesians: Ephe. 5. 11. Have no fellowship with the unfruitful works of darkness. 4 Before excommunication, Correction goeth before excommunication. Mat. 10. 15. goeth brotherly correction. For Christ said: If thy brother shall have sinned against thee. Neither is he to be thought that he sinneth not against us, which sinneth against God, seeing we be his children & the members of Christ, yea verily, the Saints are so prepared, as they easily neglect that which is committed against themselves, and soon forgive their own injuries, except so much as they perceive them to redound against God. What manner of corrections ought to be. But and if the sin be common and known to all men, shall it have need of brotherly correction? No verily, let it be brought and made manifest unto the Church. But it shall be needful that the mind of the sinner be searched out, whether he have minded to repent and return into the way. This being purposed, he which sinneth openly, must be exhorted and admonished. Whereby it appeareth that in all sin aswell secret as public, there is need of brotherly correction. The which behoveth not to be done softly and slackly: but very earnestly must be laid before the eyes of the sinner the weight of his transgression, the wrath of God kindled and stirred up against him, the punishment that remaineth for him: finally the offence whereby he hath hurt the Church: But let the rebuke be gentle, as proceeding from a friendly mind. Otherwise if he shall think thee to be his enemy, thou shalt rebuke him without any fruit. This unto the Galathians is commended: Gal. 6. 1. You that be spiritual rebuke your brother in the spirit of gentleness. Excommunication must not be rash. Let space be given to the sinner to think with himself, that he may the easilier repent. A Physician doth gently handle sores: he doth not straightway prepare an Iron & fire: And all ways and means must be attempted, if it be possible without impairing the word of God, to retain him that hath sinned in the Church, before that excommunication be used. If he which was fallen, give place to admonitions, & promise faithfully, that he will change his life, and with tears and confession of sin do testify a repentance and sorrow of mind, and do take away the offences and occasions of sins, there let admonition cease. For now the brother is won unto Christ. But if he shall despise to hear, being warned twice or thrice before witnesses, let him be brought to the rulers of the Church, of whom also he shallbe admonished. But if he shall make light of them, let the Elders refer the matter unto the people of Christ, and by the institution of the Apostle, unless he shall first repent, let him with the consent of the whole Church be excommunicated. These things ought to go before this judgement. Who is to be excommunicated. 5 Now remaineth to see who he is that must be excommunicated. He must be (as Paul taught) among the number of the brethren, 1. Cor. 5. 11 who although he confess Christ in words, yet in deeds (as it is written unto Titus) denieth him. Tit. 1. 16. Augustine Neither is the exposition of Augustine allowed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the party named to be excommunicate should be referred to an adulterer, a drunkard, and to other great crimes which follow after. For sins also which be not so public and known unto all men, when they shall be stirred up through brotherly correction, How private sins become public. are by accusing to the Church, made public. Also they that be infected with ill doctrine are excommunicated. As unto the Romans it is written: Beware of them which bring discords and offences among you, Ro. 16. 17. besides the doctrine which ye have learned, and shun ye them. Gal. 1. 8. It is also said unto the Galathians: He that shall preach any other Gospel than that which we have preached, let him be accursed. Unto Titus: After one or two admonitions avoid an Heretic. Tit. 3. 10. The self same thing also hath john, 2. joh. v. 10 whom we alleged a little before, that for false and corrupt doctrine sake we should not say unto him that cometh unto us: God speed. And unto this have all those vices respect, of the which Paul saith: 1. Cor. 6. 10 They that do such things shall not possess the kingdom of Heaven, of the which thou hast a particular enumeration aswell to the Corinthians, Ephe. 5. 3. Col. 3. 5. as also unto the Ephesians, and Colossians, and else where. And when thou hearest reckoned up evil speakers, drunkards, covetous, etc. Under these names understand them, who are not penitent at all, but be of an obstinate mind, neither will amend those things which they have committed, but rather make vaunt and boast of these vices. But in the Epistle which is written unto the Thessalonians, when he had spoken of them which labour not with their hands, but be idle and deal curiously, he added a general particle, when he saith: And every man walking inordinately. 2. Thess. 3. ver. 10 & 11 And he is said to walk inordinately, which dealeth against the word of God. How one must not be excommunicated for an other. Neither must it be suffered that one should be excommunicated for another, unless perhaps he also have offended, and is entangled in the same vice or gave his consent unto him that offended. Augustine. Augustine in an Epistle unto Auxinus a Bishop wrote: The whole house must not be comprehended within the curse for the sin of the goodman of the house: as the same Auxinus unwisely did. Gal. 6. 5. Unto the Galathians it is said: Every man shall bear his own burden. 6 Now presently will we show from what things he who is severed from the Church by excommunication is excluded. From what things the party excommunicated is excluded. This if we shall express in a word, is the fellowship of the faithful, among whom there is a conjunction, forsomuch as company is not eschewed in respect of Religion. But it is meet that we distinguish what fellowship is. Cōm●…al distinguished. One is inward and as touching God, unto whom we are coupled by our spirit in faith, hope, charity and all virtues, together with all the believers in Christ. But an other is outward, whereby we are partakers, aswell of the Sacraments as also of the conversation with the members of the Church. Excommunication doth not separate us from God, but declareth us to be separate. From that first conjunction, excommunication doth not cast us out, as the first and principal cause: but from thence every man falleth away by his own sin, while he doth against faith, is enemy unto charity, and resisteth other virtues. But from the latter, excommunication driveth us, lest we should be partakers of the Sacraments and fellowship of the faithful: and the latter dependeth altogether of the first. For a man is excommunicated for no other cause, but that he is now for some grievous sin that is known and manifest, declared a stranger from God and from the charity of his neighbours. But because Paul wrote: 1. Cor. 5. 10 For than ye should go out of the world, he signified that all fellowship with excommunicates is not taken away: Excommunication taketh not away all fellowship. because it is lawful to communicate with them in those things without which we cannot live. For if by chance a Magistrate should be excommunicate and something in the mean time should happen whereby there ought to be treating & dealing with him, we must not refuse to deal with him, lest the Common weal should be troubled. And the very same must be judged, if a father or a husband shall be excommunicated. The wife or children are not for this cause set a part from living with him, neither be they excommunicated by reason of the conversation with him, unless they consent and be partakers all in one crime. Neither is it to be otherwise judged of the buying of Merchandise of them that be excommunicate, if that necessaries unto life cannot otherwise be had: for if all evil men should be avoided in bargains and civil contracts, we should of necessity go forth of the world. Albeit I confess, that seeing at this day the Churches be most large, we are not so greatly urged with this necessity. For that which we cannot get of some, we shall easily attain of others. 7 And when we be demanded to what purpose the excommunicats be driven forth: We will answer not doubtless to the intent they should despair or think themselves to be without remedy of salvation. For while we be in this life, we must never lay away the hope of salvation, unless the sin against the holy Ghost shall happen, Sin against the holy ghost. which seeing it is not understood unless it be showed by a certain private revelation, hope must not be cast away. In ancient time the Church had the gift of trying of spirits, The gift of trial of spirits sealed in the Church. whereby peradventure this kind of sin was known. But at this day, seeing we have no trial when any man is detained therewith, we must hope well of all men: And albeit that the excommunicate man, as touching himself, is divided from the Church, yet the Church is not destitute of that which it should deal towards him. The duty of the Church towards the excommunicate. For it will exhort him, comfort him, and pray for the conversion of him. And finally, as being desirous of his salvation, doth bear great charity towards him. The causes of excommunication But the degrees of them which be renewed from the Sacraments, are found sundry and manifold among the Fathers. Abstinents Cyprian maketh mention of Abstinentes. For so he calleth them, which for a certain time are driven from the Sacraments. They also be excommunicate, who do not yet repent, unto whom the Sacraments are forbidden, not for a definite time as to the abstinents. thirdly there be those which be accursed of whose salvation there is no more hope. Chrysostom of a man accursed. Chrysostom wrote an Homely of the accursed, and showed that neither the living, nor the dead shall be punished with this kind of punishment. That the dead stand now at the tribunal seat. For of the living we must perpetually hope well, and the dead stand now at the tribunal seat of God. It is lawful (saith he) to curse opinions, but not men. A part of this saying we willingly allow, wherein it is said that we must not cast away hope of them that be onlive. But whereas he saith that no man must be punished with a curse, it agreeth not with the sayings of other fathers & Counsels, which cursed Arrius, Manicheus, and many Heretics. Further it seemeth to agree but little with the holy Scriptures: seeing it is said unto the Galathians: Gal. 1. 8. If an angel from heaven shall preach any other Gospel than we have done, let him be accursed. In the Synod of Nice there seem also some degreées to be appointed in the Church. In the Synod of Nice. Hearers. In the first place were hearers, because they were suffered to be present at the holy preaching. Wherefore none were utterly driven away, unless there were some open derider & contemner. There were also men that prostrated themselves, Men prostrated. who desired pardon of the ministers of the Church for their sins committed. There be also suppliants reckoned, Suppliants. who not withstanding they were driven from the sacraments, yet when the faithful prayed, they were suffered to be present: unto which degree it seemeth that the abstinents did pertain. Finally they are reckoned which communicated in the Sacraments with the whole Church. Excommunicants. Among these degrees it was accounted the smallest to be driven from the Eucharist for a time: more grievous to be put apart from the company of them that prayed, but most grievous of all to be removed from them that lay prostrate. But as touching the Council of Nice, many thought that these articles were counterfeit, and that they are not to be reckoned for the lawful decrees of that Synod, seeing they are almost no where observed: yet out of Cyprian we manifestly gather, To men fallen into Idolatry no peace given but at the hour of death. that there were some degrees, unto them which were fallen into Idolatry, (as he saith) there was given no peace by the Church, unless it were about the hour of death: but unto adulterers it was granted after a long repentance. Adulterers. Libellates what they were. But unto the Libellatistes (for so were they called which for money redeemed themselves in the time of persecution) pardon was somewhat easilier granted. So as out of the Fathers are easily gathered these degrees, which nevertheless cannot be proved by the holy scriptures. Who should use the sentence of excommunication. 8 Now are we to entreat, who they be which ought to exercise excommunication. Separation from God and from the members of Christ, the which (as we said) happeneth through infidelity and other sins, cannot be laid upon us by any creature: we separate ourselves from God. Esa. 59 2. Wherefore isaiah said: Sins have made a separation between me and you. Rom. 8. 35. & 39 And Paul said that he certainly knew that no creature could pluck him away from that love wherewith God & Christ loveth theirs. But Excommunication which is a token of this inward * Apostasy is a falling away from him that we profess. Apostasy (in deed not a certain and necessary token, yet a great one and greatly to be feared) must be inflicted by the Church of Christ. Excommunication is no certain token of the separation from God. And therefore I have said, that it is no certain and necessary token of the separation from God, and the members of Christ, because it may sometime be, that a good and innocent man may be excommunicated by the corrupt judgement of the rulers in the Church, as we have known it to be done more than once in the counsels and among the Fathers which were otherwise accounted holy. Wherefore by excommunication we are not properly said to be separated from God, but are showed and discerned to be separated: A similitude as in the old law, a priest when he judged any Leper, did not infect him with leprosy, but pronounced him to be already infected. Mat. 16. 18 Neither is it against this sense that the Church is said to bind & lose: because this judgement when it concurreth with the word of God, How God worketh together with the judgement of the Church. is not in vain. And seeing God worketh together with them, the separation which had already happened to the poor wretch, is become more grievous. But now this only we say, that in excommunication it perpetually happeneth, that Apostasy and falling away from God goeth before the same: and so God worketh together with this judgement of the Church, when according to the rule of the holy scriptures it decreeth that he may send scourges and unclean spirits for to vex them that be excommunicate. Ambrose. We read of Ambrose, that the Scribe of Stellico, when as he had excommunicated him, began to be grievously vexed with an ill spirit. And these things doth God to the intent he may declare, that he confirmeth that in heaven which in earth shall be justly bound. 9 But that we may rightly understand, who ought to be excommunicate, it is needful to discuss in what sort the society of the Church is. It is not simple, What manner of society the Church is of. but it is compounded of one alone, of many good governors, and of the government of the people. For from it must be removed pernicious kinds of common weals, I mean, Tyranny, the government of a few, How it is a monarchy. Act. 20. 28. and the Lordship of corrupt people. If thou respect Christ, it shall be called a Monarchy: For he is our king, who with his own blood hath purchased the Church unto himself. He is now gone into heaven, yet doth he govern this kingdom of his, indeed not with visible presence, but by the spirit and word of the holy scriptures. How it is an Aristocracy. 1. Co. 12. 28 Ephe. 4. 11. And there be in the Church which do execute the office for him: Bishops, Elders, Doctors, and others bearing rule: in respect of whom it may justly be called a government of many. For they which are preferred to the government of Churches, only because of the excellent gifts of God, as touching doctrine and pureness of life, must be promoted unto these degrees. These offices are not committed unto them, according to the estimation of riches and revenues, not for favour, beauty, or nobility sake, but in respect of merits and virtues: but if it be otherwise, it is done against the rule. But because in the Church there be matters of very great weight & importance, How it is a Democracy referred unto the people, Acts. 1. 15. Acts. 6. 2. (as it appeareth in the Acts of the Apostles) therefore it hath a consideration of politic government. But of the most weight are accounted excommunication, absolution, choosing of ministers and such like: so as it is concluded, No man can be excommunicated without the consent of the Church. The Roman common weal. that no man can be excommunicated without the consent of the Church. On this wise it stood with the common weal of Rome: In the miserable & most dangerous times. It created a Dictator, who behaved himself as a Monarch. It appointed also a Senate, having respect unto virtues and merits. By reason whereof it might be called a government of many. Howbeit in the most weighty affairs and in confirming of laws and decrees, the matter was brought unto the common people of Rome, by means whereof it was judged to be a government of the people. 10 Cyprian writeth unto Cornelius the Bishop of Rome, Cyprian. that he laboured much with the people that they which are fallen might have pardon. Which if it might have been given by himself, there had been no need that he should so greatly have traveled in persuading of the people. Augustine And Augustine against the Donatists showeth the same, when he saith: We must then cease to excommunicate, if the holy people shall be infected with one and the self same vice. For it will not (saith he) consent to excommunication, but will defend and maintain him whom thou shalt excommunicate. Wherefore this right pertaineth unto the Church, neither ought it to be plucked from the same: against which opinion they chief are, Excommunication must not be committed to one Bishop or Pope. which would have the same to be committed unto one Bishop or Pope, because they say that a bishop is the universal Church, (as they speak) virtually. But at this day we see that he is oftentimes the whole Church, as I may so say, viciouslie. This understand thou of them that be evil & that deal tyrannously. They are wont to say that this is therefore to be done that tranquility may be kept. For if so be that consent of voices should be left unto the multitude, there willbe tumults and seditions raised up. But these men ought to consider that the City of Rome was in better state, when it suffered those broils of the Tribunes and people, than afterward when it was come unto Tyrants. For in those turmoils of the people, thou mayest perceive some good and wholesome laws continually to be made: and many wicked were condemned. By means whereof, the Roman common weal flourished and stood. But when it was come to the Tyranny of one, it suffered Nero's, Domitian's, Caligulaes' and Commodoes', and other like pestiferous persons. Even so, when excommunication was turned to one man, thou mayst often time's see him with great abuse excommunicate others, who is himself excommunicated, and cut off, both from Christ and from the true Church: which thing is in no wise convenient to be done. For he that commandeth a man to be banished, it is necessary that he himself have the right of the City. And that the Bishops of Rome be excommunicate and be strangers from the Church, A proof that the Pope is excommunicated from the Church Gal. 1. 8. the Epistle to the Galathians doth sufficiently teach: where it is said: If any man shall preach any other Gospel than we have done, let him be accursed. And that they do teach otherwise than do the holy Scriptures it is so evident as it needeth no proof. Further it is required, that they which be excommunicate should be present: neither can it therefore be, that they which be in England or in Spain should be condemned by them which be at Rome. Of this matter as we have above declared, The Council of Africa. did the council of Africa complain; And Cornelius the Bishop of Rome, in the time of Cyprian sent back to be absolved into Africa those which were there excommunicated. Tertullian And Tertullian in Apologetico Chapter 39 writeth that judgements were given in the Church with great consideration, as with them that were assured of the sight of God, and that there was a singular providence of the judgement of God the elders or Priests sitting as chief, who attained unto the degree and honour, not by reward but by testimony: that is to wit, because they were allowed for their life & manners. 11 There is a saying of some, The opinion of them which say that excommunication is not needful. that in times past, seeing Magistrates were Ethnics, excommunication might take place: but not at this day when as the Magistrate is a Christian, who with the sword and civil punishments, taketh away evil from among the Cities and Church. But let these men know, that there be many vices whereat the civil laws do wink, as adulteries, drunkenness, evil talk and such like kind, yet cannot those things be suffered of the Church. Again, the Magistrate doth oftentimes punish by money, by a certain exile and prisonment for a time: which punishments being performed, he restoreth them to be citizens, neither requireth he any repentance: but the Church cannot reconcile unless they be such as be penitent. Wherefore let not jurisdictions be confounded. The difference between civil power and ecclesiastical power in reconciling. Let one be civil and an other Ecclesiastical. Yet do we not deny, but that princes or a Magistrate hath that principal power, by which, although he exercise not all offices and all Arts in a common weal, yet doth he provide that all things be done in due order: 1. Chro. 15 & 25. etc. 2. kings. 12. 2. king. 18. 4 2. kings. 22. etc. And if so be that the ministers of the Church behave not themselves well he correcteth them, as David, joas, Ezechias, and josias reform the religion and Priests. 12 Now let us see, When excommunication must be used. Augustine The Donatists. when excommunication must be used. Augustine in the 3. book against the Epistle of Parmenianus and in many other places against the Donatists writeth that the same must be used when there is no danger of schism. The Donatists did urge him, objecting that the Catholics have no Church, because they wanted excommunication. On the otherside Augustine objected Cyprian, who in his Sermon de lapsis, Cyprian. complaineth, that certain bishops of his time were greatly corrupted, who notwithstanding the poor did starve, they would possess plenty of silver, they drew lands unto them by crafty practices, and by manifold increasing of usuries they made their gain the greater: from whom nevertheless Cyprian did not separate himself: and yet nevertheless we must not believe but that he had a Church. Therefore Augustine said: If it may be done without schism, let it be had: if otherwise let us stay ourselves: For that would be to seek destruction, and that which was invented for charity sake, would be repugnant unto charity. He also bringeth the parable of the tars, Mat. 13. 29. The parable of the tars. wherein Christ would not have the tars plucked up, lest the wheat should be destroyed together with it. And he calleth to mind the example of Christ, john. 12. 6. Mat. 26. 21 judas communicated with the Lord. who forbore judas whom he knew to be a thief, and did communicate with him in the institution of the supper. Let us excommunicate (saith he) the faults: the which seeing no man dare defend, we shall run into no danger. Let us also excommunicate men when we perceive it may be done. But and if we shall perceive that the greater part of the Church is infected with one and the same vice, it remaineth that we sorrow & lament. And he maketh mention of the 9 Chap. of Ezechiel, Verse. 4. where it is read: They which in the midst of the people did lament the iniquities of the people, were noted with a sign in their foreheads, and so they escaped from the distroyers. So (sayeth he) it will sometimes without separation be enough, among the midst of wicked men, to lament and bewail the iniquities which are committed. And where as the Apostle saith: Take ye away the evil from among you, 1. Cor. 5. 13 he sometimes meaneth that each one should drive away sin from himself. And because that Paul (as we have noted) speaketh of the taking away of an evil man, he interpreteth his words of the inward evil man, which each one should put off. And he interpreteth that which Paul saith: If any that is called a brother: He saith not: If many brethren, or if the greatest part be such: but, If any man in the singular number: as though he had said: If one or two shall so be. And he allegeth out of the second to the Corinthians: 2. Co. 12. 21 I fear if I shall come unto you, the Lord will humble me, & I shall be constrained to bewail many, which have not repent them of whoredom, uncleanness, and wantonness: I will not spare you. Behold saith Augustine, Augustine. seeing many were infected Paul saith, that there remained nothing over and above unto him, except weeping and mourning. And in that he added I will not spare, he referreth it to any scourge & punishment whatsoever is to be laid upon them. For the Apostle would, that they also should after some sort be afflicted, to the intent they should be made more apt to repent. Many times are wholesome admonishments heard, when we be vexed with scourges and afflictions. Cyprian. Wherefore saith Cyprian: He spoke those things in the time of persecution, and as we think not without fruit; the which things he first forbore to speak, because he should have spoken them unprofitably. So as the blessed Martyr cited the sentence of David: Psal. 89. 32. If they keep not my precepts, and walk in my commandments: If they profane my righteousness, I will visit their wickedness with the rod, but I will not take away my mercy from them: So that in that case, there remained only sighing and mourning. For which cause he left men that were so corrupted, to the chastising of God: and whatsoever separation from them thou shouldest attempt, it would be vain and unprofitable. 13 But this fear of Augustine seemeth to be overmuch, Augustine feared too much touching the parable of the tars. as though we ought to leave the word of God, for the avoiding of schisms and tumults. Let us follow that which God commandeth, and commit the events unto his providence. Mat. 13. 29. The parable of tars serveth not to this purpose. For God showeth by the same, why he himself who is able, doth not pluck up the tars, nor yet destroyeth evil men whom he with so great patience seemeth to suffer among the Saints. And he declareth that he suffereth this, for the commodity of them that be perfect, to the intent that they should want no exercise, and matter unto virtues. We are not to imitate God in all things. Matt. 5. 45. But we are not bound in all things to follow and imitate God. He causeth his sun to rise alike upon the good and bad: but we must not bestow benefits without making of difference, but must do it specially to the household of faith. God revengeth sins: neither behoveth it that every one of us pursue his own injuries. When we have a certain and special commandment, we are not to appeal from thence to the general imitation of GOD. And as touching judas, Of the sin of judas. his sin was not known and manifest, nor yet convicted by any judgement. The very which thing perhaps may be said of the evil Bishops, whom Cyprian doth so describe: Of evil Bishops in the time of Cyprian. Their crimes were not pursued in judgement, or detected by Ecclesiastical accusation: or else (which seemeth more likely unto me) by reason of persecutions, which daily waxed more grievous, Counsels and Synods could not easily be had, We must not for any man's example break the commandment of God. by which those corrupt Bishops might be excommunicate and deposed. Further, admit that Cyprian bare with them, we must see whether he did it well. No man's example must lead us to be against the commandments of God. And that interpretation of Paul, 1. Cor. 5. 13. to wit, that an evil man should be taken from among us, is not very fit. For the Apostle expressly maketh two kinds of evil men: Two kinds of evil men. the one is of brothers, and the other is of infidels. And as touching the ungodly, I confess that we have need to departed from their vices in mind and inward man, neither is it required of us, that we should be separated from them. But from brothers that be infected and corrupted, the Apostle requireth that we should be divided both in mind and in familiarity. Neither are those interpretations very likely to be true: 1. Cor. 5. 11. If any man being named a brother, etc. Because in this place, Paul had respect neither to few nor many. Only he would describe who should be punished by excommunication. Also in the same place: I fear lest if I come unto you the Lord will humble me, 2. Co. 12. 21 etc. Because seeing he saith: I will not spare: it might aswell have respect to the judgement of excommunication, as to the inflicting of the pains and punishments. Now must we think that the Apostle disagreeth from himself, who elsewhere forbiddeth that we should not so much as take meat of them. I know that Augustine answereth, that every godly man can do this of himself: namely to withdraw himself from evil men least evil talk should corrupt good manners. 1. Co. 15. 33 But if this be left unto every man's own will, No man of his own authority must separate himself from his neighbour. It is better to have small Churches than great Churches polluted. that he may have the power of departing and separating himself from whom he will, there will arise privy hatreds, contentions, and discords far more grievous, than if we should use public excommunication. It is better to have less Churches, than so great and populous, which nevertheless are polluted and infected on every side. 14 Wherefore some men seem to be somewhat afraid of turmoils and troubles, that they provide for their own quietness & feign and dream unto themselves a certain tranquility and peace in the Church: the which it is unpossible to have, The church cannot be well governed without troubles & disquietness if they will rightly feed the flock of Christ. For they cannot have all things at rest and quietness, unless they will wink at faults. The Synod of Nice assuredly had no respect unto these things, An example of the Synod of Nice. when it condemned Arrius and his favourers, whereas yet a great part of the learneder and mightier sort of the world favoured him: whereby afterward much troubles followed in the Church, in such sort as welnéere the whole world was shaken. Neither did the Lord, john. 6. 16. when (many were offended because he spoke hard things, and difficult to be understood) desist therefore from preachers of the truth, but turning to the twelve, said: Will ye also go away? Ibid. ver. 67 They say that we set forth things unpossible, because if the greater part of the Church be corrupted, who shall excommunicate? We answer, that that which our adversaries understand is unpossible, to wit, that the whole Church or the greatest part thereof should be all infected with one and the same kind of vice, so as there should not many times happen repentance and amendment in the mean while. Over this why are not vices which grow resisted at the beginning? We must not expect till a disease invade the whole body. Whereof comes so great a corrupting in the Church Neither cometh it otherwise that in so populous a Church the multitude should be corrupted, but because they intermitted this discipline. If the Elders and principals of the Church had not ceased, but continually had delivered unto the people to be excommunicated those whom they perceived to be past amendment, the whole Church should not so wellnear wholly have been defiled. 15 And when they demand: What is to be done if the people consent not unto excommunication. What shall be done if it happen not that excommunication of the offenders is not obtained by the consent of the people? I will answer, that this at the leastwise must be regarded, that the Pastor distribute not the Sacraments unto them that be condemned & convicted of manifest crimes. Chrysost. That sacraments must not be imparted comen polluted. Chrysostom said that he would rather spend his own body than impart the Sacraments unto polluted men. And in the mean time he ceaseth not to persuade by all means that this censure should be restored. Augustine. The best time to excommunicate. And it will (as saith Augustine) be a most fit time to obtrude the same, when the Church is afflicted with calamities: for then the minds of the people are more ready to receive sound doctrine. Wherefore although we have this fear of these fathers in suspect: yet do we not discredit this father, as though he had not by firm and strong reasons contended against the Donatists. The heresy of the Donatists. For they said that the universal state of Christianity had no Church, because betrayers of the holy books were admitted to the communion of the Church and polluted all things: Further who in comparison of themselves condemned all other Christians: released their own from the severity of the Censure, and in their congregations suffered most unpure men: such as were the Optatians, the Gildonians, and the Primians. In fine, they were not able to convince those whom they had accused of betraying the holy books as Caecilianus and others of like sort: & in the Acts before Constantine the great they did nothing. 16 Now must we entreat to what end excommunication must be used. Unto what end excommunication is used. First of all, lest the Church should have evil report. secondly, that he being so cast out might be amended. Further, that others should not be corrupted: A similitude in like manner as by one scabbed sheep, the rest also are infected. fourthly, that the severity of this judgement might terrify from sinning. Finally, that the wrath and punishments which are sent by God, may be avoided. For while man doth chasten, the hand of God withdraweth punishments: but if that they cease, God prosecuteth his injuries. And excommunication was chiefly invented, for the restoring of his principal and inward communion with God. And we ought always to remember with ourselves, 2. Cor. 10. 8 that authority is given, not to destruction but to edification of the Church. They are envious to these grave and lawful causes, Against them which excommunicate for money. which only for the payment of a little coin and money do bring in excommunication, and oftentimes use this divine sword against them, which are not able to pay, seeing such are rather to be accounted worthy of mercy than of punishment. Again, because in common weals there be civil tribunal seats of Magistrates, therefore this punishment should seem to be less in this kind of crime than in others. Nor do I speak this, as though I thought that the Censure of the Church hath no place against those which deceive, cirumvent, and withhold other men's goods, especially when they will not be amended. But this only I lament, that they persecute this kind of fault only, & leave unpunished, adulterers, drunkards, backbiters, and other such like wicked persons. Besides forth, because many being paid, they absolve from excommunication, when as they have had no trial of repentance or change of life. We must not excommunicate for light causes. Irenaeus reproveth Victor. The sword must not be drawn out for light causes. Therefore Irenaeus, not without a cause reproved Victor the bishop of Rome, for that he would excommunicate many Churches of Asia, for no other cause but because they would not consent with the Roman Church for the celebrating of Easter. Which example must not so be taken, as though for the fear of a schism we should not use excommunication, seeing it is therefore recited by us, for that the causes of this censure must be great. 17 But of what affection they ought to be which do excommunicate, Of what affection they ought to be which do excommunicate this we may say: that doubtless, great pity and mercy ought to be used, and that they ought so to be prepared in mind as if they should pluck out their own eye, A similitude and cut off their own hand or foot. For if we be members all of one body, how shall not we wonderfully sorrow, when one member is to be pulled away from the rest of the body? When Tiberius should subscribe to the death of any condemned person, he was wont to say, Tiberius Caesar. I would I could write never a letter. Which thing if it were, men would be the more careful, neither should there so many unjust sentences in excommunication be suffered. Hereby appeareth how grievously the jews sinned, who being provoked through anger and hatred, caused Christ and his disciples, john 9 21. and as many as followed him, to be cast forth of the Synagogue. But excommunications of this kind, Unjust excommunications are no harm to innocents. seeing they be wicked and unwise, are not prejudicial unto the godly and innocent, but they do exceedingly hurt the Ministers, and executors of them, who in doing perversely, do harm unto God, to Christ, to the Church, and to themselves: and at length so far as in them lieth, they murder the little flock of Christ. For although God be present with him that is unjustly excommunicated, yet the authors of this unrighteousness for their part drive him out of the Church being oppressed with slanders, and cast him forth to be devoured of wolves, for whom Christ died. But against the cruelty of these men, Christ comforteth us when he saith: Fear ye not them which kill the body, Mat. 10. 28 seeing they cannot kill the soul. Let these men excommunicate as much as they will, they shall not separate us from GOD, from Christ, and from the Church. A certain foolish Suffragan, An example. disgraded as they speak a certain Priest after a while to be bound, because he preached the Gospel, and said that he did separate him from the Church of Christ militant and triumphant. Unto whom that prudent, and constant Martyr answered: What showest thou me of the triumphant and militant Church of Christ? No creature can pluck me from thence. Rom. 8. 37. And thou having the room of a Bishop in vain attemptest to cut me off from the body of Christ against the word of God. 18 lastly it shall not be hard, by these things which we have spoken, to see how we ought to behave ourselves towards him, How we ought to behave ourselves towards an excommunicate. which is already excommunicate. The familiar conversation which is done for affection sake must be withdrawn from him, yet so, as children, wife, and subjects, be not exempted from their due obedience towards the Magistrate, lest all things be confounded. But in the mean time let heed be taken least in this conversation they give assent unto the same crime. But as to others let the excommunicates be avoided, let not meat be eaten with them, let it not be said unto them, God speed, but let them be accounted as Ethnics and Publicans. Yet must we not cease from admonishing, teaching, and reproving, neither from giving meat and drink, if necessity shall urge. Because excommunication can no further be extended, than charity and other holy commandments of God will suffer. We need not to fear the hatred of him that is excommunicate. For if he will justly weigh what is done towards him, he shall perceive that the faithful are stirred up against him, not through envy, but through charity. Theodosius. Theodosius being corrected by Ambrose ceased not to love him, to honour him, and to commend him. And again, they which be excommunicate, ought not for that cause to step back from the Gospel, or to desist from the faith thereof. Further, when they shall repent, he which was separated from the Church let him be reconciled, as Paul exhorteth in the second Epistle to the Corinthians: 1. Cor. 2. 8. which thing should be done mildly with great good will and charity. These things I meant to say as touching excommunication, being always ready to hear better matter. For I perceive that many things herein be obscure which do oftentimes trouble the weak. And for this am I very sorry that it seemeth to me, I have spoken of Utopia, and the common weal of Plato, the which although of many they be praised as goodly things, yet are they no where to be found. Of Comeliness, and order in the Church. In 1. Co. 14 at the end. 19 But Paul in the first to the Corinthians the 14. Chapter, added a very excellent conclusion; to wit, That all things be done decently and in order. But that particle, Decently, must be rightly understood, lest we should think that this comeliness consisteth in instruments of silk, in vessels of gold and silver, in cups set with precious stones, in the ringing of Bells, in sweet perfumes, & in the shining of lights. They which boast of these things as decent, fall into the false argument which Aristotle calleth A secundum quid ad simpliciter, A false argument. that is, From that which is in some respect, to that which is absolute. Comely we grant these things to be: howbeit unto the eyes of the body, unto the sense of the flesh, and to the judgement of the world: which things we must rather deny than follow. What comeliness is required in the service of God. The comeliness which in these things is required, consisteth in mortification, holiness, modesty, contempt of the world, and especially in edification. Let it not be objected unto us, Exod. 25. that God in the old Testament required of us these outward ornaments: The ornaments of gold & silver etc. were convenient for the old law, & why? as gold, silver, precious stones, etc. For these things were convenient for that time and age, when the people of God was unskilful, and were detained as infants under the rudiments of this world. Now hath Christ brought a more perfect state, therefore in his Church we must retain those things which of themselves be decent, not those which for some certain time were meet for the people of God being newly sprung up. Also he willeth that all things should be done in order, that is, without confusion. For it is order where some things do fitly go before and follow one another. A definition of order by Augustine. For Augustine De Civitate Dei defined it: Order is a disposing of things that be like and unlike, giving to every one their proper places. In a Church let there be Doctors, Disciples, People, a Pastor, Elders. And in rites, let some things be set before, and other things follow after, so that in every place nothing be done unorderly or confusedly, Of Temples or Churches. 20 David although he be commended to be an acceptable and godly King, In 1. Cor. 3 verse. 16. yet is he forbidden by God, that he should not build a Temple unto him, because he was exercised in warlike affairs, and had put his hands to the blood and slaughter of many men. Let us further consider, that God showed marvelous vengeance upon the Philistians, 1. Sam. 5. in vexing them with most foul diseases, for that they took away the ark of the covenant. Neither did it well happen unto the Chaldeans at the length, for that they burned the Temple, and took away the holy vessels into captivity: forsomuch as their Monarchy not long after was overthrown. The Macedonians also, who most contemptuously violated the temple repaired, had an evil end. And that we pass not over the holy houses of the Christians, Augustine. Augustine giveth warning, who declareth in the first Book De Civitate Dei, The history of king Alaricus. that when Alaricus the king of the Goths had surprised the City of Rome, so many as fled unto the great Church of Peter through a wonderful work of God were preserved by the Barbarians. Which thing the Romans in old time did not show unto Idolatry, whereunto they had bondslaved themselves. For their Emperors when they conquered the world by war, spared not the temples of the gods, that they would any whit the less either lead away captives, or slay those which fled for secure unto them. The very which thing Augustine perfectly reciteth out of the second Book of the Aeneads of Virgil, and out of the history of Sallust: whereupon that which happened in the time of Alaricus, he altogether ascribeth to divine miracle and to the power of Christ. The Temples of the Christians must not be adorned as the jewish Temples. 21 But the temples of the Christians, albeit they ought not with so many outward ornaments nor yet so curiously be trimmed, as God commanded in the old Testament to be garnished, yet are they no less dedicated to the service of God than they were, so as if any such house amongst us be erected, it is meet that we should give thanks unto God, who hath given a place unto his people, wherein they may meet together for the exercise of holy things. What is to be done at the dedication of a Church. The superstitious consecrating of Popish Churches. And prayers ought to be made, whereby a right and perfect use of that place may be obtained. But now to the consecration of Churches they have brought in sensing, painted crosses, wax candles, burning oil, salt, and holy water, and they write in the dust the Alphabet both in Greek and Hebrew: and use wellnear innumerable signs, and yet are not able to yield a sound reason for them: How superstitious these things be, every one as I think doth by this time perceive, therefore they should be abandoned at the last if we would embrace pure religion. What works become our Temples. The works which become our temples, as in number they be few, so in worthiness they excel all the rest: First, the praises of God: secondly, the confession of sins, the administration of holy doctrine, prayers, receiving of the Sacraments, exercise of Ecclesiastical discipline, and offerings for the poor. Wherefore an argument a minori [that is, from the less] may thus be made: Seeing there appeareth so great a dignity of the outward temple, be it of our times or of the jews, what then should be said of the true, lively, and entire Temple of God, the which we are? Of the Ornaments of Churches. In 1. kin. 7. Why the Temple of Solomon was so richly decked. 22 If a man will demand what should be the meaning of so much gold in the temple of God; I answer, that many reasons may be given thereof. One of them I showed before: namely, that God had then to deal with men both rude and prone unto Idolatry: therefore seeing they had those extern ornaments in more admiration than was meet, God would call them away from idolatry, and retain them in his service: for if they were delighted with the garnishing of Temples, there was no cause why they should run about unto idols, for God found means, that they had a Temple and Tabernacle so artificially trimmed, that in those days there were none in the world so goodly and excellent. And verily, while men of that time saw so much Gold in the house of God, they should have remembered, that God himself whom they worshipped, is both the author and giver not only of spiritual things, but also of goods and of gold, who distributed those things at his own pleasure, so that we must seek this kind of good things, not elsewhere but from God only. Neither must we use riches and gold, but according to the will of God: seeing it is his true and lawful possession. But at this day the Papists, of a certain blind zeal, are careful to furnish their temples with precious stones, with gold also, & with silver, that all things may glister on every side: which neither is necessary, Whether precious ornaments be necessary in our Temples. neither is at this day meet for the faithful: neither are the things which are commodious for one age profitable for another. Besides, we must consider that these golden and silver ornaments which are now rehearsed, had in the old Testament their just use. For if there were in the temple the Candlestick of gold, with the brightness thereof it made the place beautiful: If the table of show bread, loaves were set thereon: If the Censures, both the appointed and certain incense were made therein. The Goblets and Bowls and vials, served to receive the blood of the sacrifice, and to sprinkle and offer. And other instruments served for mending and cleansing of the fire. And because God decreed that they should have such ceremonies, therefore it behoved that such instruments should also be ready at their hands. But when after the coming of Christ, such kind of ceremonies were abolished, what need have our Churches of so many kinds of golden ornaments? A place of Beatus Rhenanus Beatus Rhenanus upon Tertullian in the book De Corona militis, reporteth, that among the riches and treasures of the Church of Mensae, there were two silver Cranes, Silver Cranes & Whistles in the Church of Mensae. in the belly of which was put fire, whereupon were sweet perfumes powered, the which being kindled, gave out a sweet savour by the open beak. And also that there was certain silver pipes by the which, profane men whom they call the laity sucked out of the Chalice in the holy supper: as though (forsooth) out of the Chalice itself the faithful might not drink, or that there was need of crane's for making a perfume not necessary. Wherefore we cannot otherwise determine, but that the sacrificers devised to themselves certain ornaments of Temples altogether superfluous. 23 I know also, that in the time of the fathers there were certain golden Ornaments in the temple, but before the age of Constantine the Great, When the golden vessels began in Temples I suppose they were very rare. Further they had those things, to the intent they might sometime be bestowed upon the use of poor wretches: which our men do not at this day. Ambrose. Ambrose in his treatise De officijs, teacheth that the gold of the Church is justly molten for the redemption of captives. And Decius the Emperor when he would wrest away the treasures of the Church from Laurence, Laurence. understood that they were already distributed unto the poor. Let them show, if they can, that the Lord or the Apostles commanded any of these things. Doubtless no other thing did they commend than the sound preaching of the word of God, than the use of the Sacraments, and innocency of life. And of such ornaments have some of the good Fathers made no account, whereupon (as jerom showeth) Exuperius Bishop of Tholosa ministered the holy Supper with a cup of glass, Exuperius and with a wicker basket. And in the Triburien Council, they began to dispute whether golden or wooden vessels should be had for the use of the Sacraments. Boniface saying of golden Priests and wooden cups and contrariwise. There Boniface the Martyr being demanded of his opinion, said: When they were golden Priests they had wooden cups, now being wooden Priests they will have golden Chalices. And after this manner he derided the question put forth. Yea and Persius and Ethnic Poet taunted this vanity of men, Persius. writing: Tell me ye Bishops, what doth gold in your sacrifice? Which verse bernard something changed, Bernard very well used the verse of Persius. when as already in his age the Bishops had gold in the furniture of their horses, and said, Tell me ye Bishops what doth gold in your bridle? But the adversaries say, that by these rich metals and precious stones, their ministery is beautified. Let them be holy of life and manners, let them teach, reprove, and feed the people committed unto them. It is very diligently taught by Paul in the Epistles unto Timothy and Titus, 1. Tim. 3. 1 Titus. 1. 6. with what ornaments the holy ministery should be decked. 24 But they still say: it cannot be denied, An objection why that should not be lawful in the new Testament that was lawful in the old. but that such things were used in the old Testament: why is not the same lawful for us? But if they have determined to revoke all things which were done in the old Testament, why do they not also renew the sacrifices of Moses? Let them confess that they have the spirit of children, not of men; and of bondage, not of freedom. They that be delighted with this kind of worshipping, had need to devise to themselves another Christ: For true Christ never required such things. We grant that in the old Testament, God would have the jews to have these things, but of the Christians he hath not required them. So as they which at this day give unto him without ask, do ill. We live now in that age, The true worshipping of God john. 4. 24. wherein God must be worshipped, not in this place, nor upon that mountain, but in spirit and truth: as we read in the 4. Chapter of john. Wherefore the charges which are lavished upon these things, should much rather be bestowed for the maintenance of the poor, and advancement of learning, and especially divine learning. Further that the ornaments of Solomon in that time also were not so necessary, Those ornaments of Solomon were of no necessity to them of that time. but that GOD might be worshipped without them, it is thereby declared, that by the will of God they were taken away by the Chaldeans. Moreover if we calculate the times, Those ornaments were not long kept in the Temple 1. kings. 14. 25. we shall easily perceive, that this gold of Solomon was not long kept in the temple, because Rehabam his son took away the greatest part thereof, to deliver it unto Sesack the King of Egypt, whose prisoner he became. And again Abias' gave no small part of that gold unto the King that besieged him. Ezechias also did the like. 2. kin. 18. 15 But let us return to our own. The beginning of superfluous expenses in our Temples. Constantinus the first Emperor of that name, opened the window unto this so great a charge, who (as Eusebius writeth in the third book of his life) dedicated a temple at jerusalem, which he magnificentlie garnished with offerings, with gold, silver, and precious stones. Furthermore I know that Optatus the Bishop of Milan, in the first book against Parmenianus, made mention of such Ornaments, and so also did other of the Fathers. But whatsoever they either affirm or decree, if it should be received by us, it ought to be allowed by the testimony of God. The sixth Chapter. Of Schism, and whether the Gospelers be Schismatics because they have alienated themselves from the Papists. Look after in the 20. Place. In 1. kin. 12 at the end. I Will divide this defence into three principal points. A division of this question. First I will show that there happened most just causes of our separation. Secondly, I will prove that this separation was necessary for us. thirdly, I will make it plain, that we have not departed from the Church, but have rather returned to the same. But before I enter to the explaining of these things, I mind to speak somewhat of Schism. The Etymology of Schism. The word is a Greek word derived in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, to divide, to cut & hew in sunder. But between Schisms and Heresies, The difference between Schism & Heresy. Look In 1. Cor. 1. 10. Augustine against Cresconius Grammaticus so distinguisheth, as a Schism is called a late separation of the congregation, by reason of some diversity of opinions, the which when it hath waxed old, is called an heresy. Howbeit it seems not very likely to be true, that these should differ one from another by the difference of newness and oldness. This doth rather agree, that men may be infected with schism, who nevertheless retain the self same faith as it hath oftentimes happened in the papacy. And the property of heresy is, that it taketh some opinion to be defended severally from others, the which is repugnant aswell to the word of God, as to the common faith. Yet doth Paul in the first Epistle to the Corinthians seem to confound these two. 1. Cor. 11. 18. For he accuseth them both of Heresy and Schism. The efficient cause of Schism. 2 It must not be passed over that Augustine affirmeth hatred against the neighbour to be the cause of Schism. And of this hatred there may be showed four chief parts: namely, that men among themselves, as touching the principal points do not consent: 2. Cor. 13. 11. and therefore Paul wished that the Corinthians were agreed and joined together in one mind. secondly, they oftentimes jar in those things, which are derived and concluded of principles: and therefore the Apostle added: That they may be knit together in one and the same opinion. It also happeneth sometime, that although they agree in mind and opinion, yet are some so in love with their own phrases and form of speech, and so obstinately maintain the same, as rather than they will forsake them they will be separated from their brethren: therefore Paul wished that they might speak all one thing. lastly they therefore hate their brethren, because some made one their guide and some another, as it happened among the Corinthians: of whom some said: I hold of Caephas, 1. Cor. 1. 13. I of Paul, and I of Apollo, and every one hated another which held not with that guide with whom he held: and as it appeared in the Church of Rome when two or three Popes lived at one time. These things being marked, it may easily be gathered, what is Schism, that is to wit, It defin●… of Schism it is a separation of a congregation through the hatred of brethren, because of the diversity either of mind, or opinion, or speeches, or election of governors, which things do both breed and increase that hatred. 3 Howbeit we must understand, that all Schism is not good or evil. For there is, A distinction of Schism which thou mayest not condemn, It is no separation, but of parts from the whole. and which thou mayest justly allow. It is no separation except it be of the parts from the whole, which whole when it shall become evil, if certain parts divine themselves from it, because they will not be corrupted and infected, the departing shall be commendable. A good departure or separation. Hebr. 11. 8 So is Abraham commended, because he departed from the Chaldeans & from his own country. A good separation also there was of the Proselits, who sundering themselves from idolatry, went unto the people of God. Also the departing of Christ and of the Apostles from the jews is altogether commendable, especially seeing Christ himself said, Mat. 10. 34. that he came not to send peace but a sword, and to sever men from their own household. It also happeneth sometimes that all the parts of some whole be evil. And it profiteth the godly that those be drawn one from another, to the intent they may languish and be enfeebled. And to that purpose, Paul when he was come into great danger, Acts. 23. 6. set the Pharisees and Sadduces at debate one against another. It was profitable also, for preaching of the Gospel, when the jews disagréed among themselves as concerning Christ. A part said of him: He is good, john. 7. 40. seeing he doth so many signs: but others affirmed that he was evil, and that he could not be of God, seeing he broke the Sabaoth day. But if the whole itself be good, and some parts being putrefied & defiled are departed away, A detestable Schism. such a schism must be detested, and we affirm it to be evil. Wherefore it is a pernicious thing, because the nature neither of the parts, nor yet of the whole is preserved. Which that we may understand, a certain distinction of the whole must be considered as it is taught of the natural Philosophers. One is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it consisteth of like parts: as is water, blood, earth and such like. If a division be made, doubtless the powers of the whole do after a sort perish, for by that plucking in sunder it is weakened, but in the parts the nature of the whole is preserved. For every part of water is water, and every part of blood is blood. Another whole there is found which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which consisteth of the diversity of parts: Such be living creatures made of divers members: yea and plants consist of divers parts. These things if a man divide, neither the whole nor the parts will stand. A man being drawn asunder into parts ceaseth to be a man, and his parts be no more the members of a man. And the Church seeing it is a body of divers parts when it is divided, both itself after a sort is ruined, and the parts thereof being distracted do perish, seeing they fall from eternal life. So as they that separate themselves in an evil Schism, both destroy themselves, and as much as in them lieth destroy the Church, unless that Christ be present to restore and preserve the same. Wherefore the vice must be shunned as a pernicious thing. What manner of departing ours is, & what be the causes. 4 Now must we see whether our separation be evil or good. I affirm that it is good; First because it hath most just and very good causes, the which I will in this order recite. The first cause is: In the Church, there can be no conjunction between them which retain not the faith. The Papists are fallen from the faith. Our adversaries have cast away, and retain not the faith, so as there can no knitting together happen between them and us. That they have departed from the faith, hereby it appeareth, in that they have cleaved to traditions, neglecting the word of God. But faith is by hearing, and hearing by the word of God, as Paul testifieth. Ro. 10. 17. Further there can be no fellowship with them, They lay upon us intolerable burdens. which by a mighty, and wellnear tyrannical violence, obtrude unto us heavy & intolerable burdens, a great deal more than false prophets would lay upon the Gentiles being converted unto Christ. What may we here do? In times past the Lacedæmonians said unto the Athenians: If ye shall command things that be more hard than death, we will rather die than do them. thirdly, our adversaries usurp more unto themselves than Paul thought did appertain unto himself. The Papists arroga●… too much unto themselves Verse. 24. He wrote in the 2. Epistle to the Corinthians the first Chapter, Not as though we have dominion over your faith. By which words he testifieth, that faith is subject unto none but unto the word of God, so as the ministers of the Church have no dominion over it: but (as Peter saith in the first Epistle the fifth Chapter, Ver. 2. & 12 ) They ought by admonishing and teaching to be helpers of the joy of the faithful, that is, of their eternal felicity. And he had said before: Not as though ye bare rule over the Clergy: by the Clergy he understandeth the people of God. The Church if it be generally considered, is one certain body of Christ: but it hath many parts, to wit, particular Churches, all which be called the lots and inheritances of God. Wherefore Peter would not that Ministers and Pastors, should behave themselves towards them like Lords. Fourthly, Papists suffer us not to worship God purely and sincerely, The Papists admit no liberty of the Gospel among them. if we be conversant with them. Because they neither suffer that the Gospel should be preached by us: neither grant they the pure administration of the Sacraments, as they be instituted of Christ. fiftly, The Papists every year accurse us upon Shere thursday. they curse us and pronounce most horrible execrations against us, especially upon Thursday in the great week. Seeing then they have so excommunicated us, and every year renew their excommunication, what should we deal with them when as they have so cruelly abandoned us? Sixtly, if we should join ourselves unto them, The Papists are separated from the greatest part of the inhabited world. we should be pulled away from the greater part of the world. In so much as they accounted for Schismatics, the Churches of Africa, Egypt, Syria, the East-Church, the Churches of Asia, and the Greek Churches, in respect (forsooth) that they will not be subject to the seat or rather the Tyranny of Rome. seventhly, they being not content with excommunications and execrations by which they curse us being faithful men and professors of the Gospel, The Papists persecute the godly. do most cruelly persecute & destroy us with sword, violence, prisons, banishments, confiscation of goods, and finally with flames and fires. eightly, it is meet that godly men should be conversant together with sinners, The Papists admit no reformation. so long as there is any hope of them remaining, and while they abide to hear those which warn them. But these men have stopped their ears like Adders, neither can they abide any word of men admonishing them. They have been cried upon of long time, and they compelled of force, confess that many great errors are crept in into the Church, yet do they not either show or amend any. Certain Counsels have been held, namely of Constance, basil, Florence and Trent. wellnear within our age, or the age of our Fathers, yet is there not corrected in the Church so much as one trifling thing, or error, or abuse. So as they seem now past hope of salvation. And experience teacheth that in living with them the truth is rather hidden and weakened than that they are become the better: wherefore it is no marvel if we depart from them. For the Apostles for the very same cause departed from the jews, Act. 13. 46. seeing they cast away the word of God. The papists mislike of a Christian Council. Ninthlie, many have hoped, and yet hold opinion, that the only remedy which remaineth for the relief of the miserable state of things, is a general Council which should be freely held, where the cause on both parts might be discussed. But they never abide themselves to be brought thereunto. With grief, they hear mention made of a Council. Moreover lest they should seem over wicked, they permit a Council after a sort, but such a Council as consisteth of them that conspire against the word of God: and seeing the ground and state of all depends wholly upon the Pope, they will abide none there but such as be sworn unto him. 5 Tenthlie, in the Church, there be three kinds of things: What and how many kinds of things are in the Church For some be necessary, others be free, and othersome be wicked. Among things necessary are appointed doctrine and administration of Sacraments, as also holy and honest life, namely, that men should behave themselves godly, modestly, and justly, towards God, themselves and their neighbours, all which in very deed belongeth unto discipline. This being so, let us consider how these men behave themselves in all these things. Doctrine out of all doubt they have corrupted. For they teach that we are not justified by faith only, Rom. 1. 16. & 3. 21. & 5. 1. Gal. 2. 19 (as the scriptures do appoint) but that we be also justified by works. They preach worshipping of Images and the adoring of creatures: They defend invocation of the dead and such like things, which be mere corruptions of heavenly doctrine. And as touching the administration of Sacraments, they have so defaced by adding too and mangling of the Sacraments, as they are now scarcely known. Further as to manners and life, they have so exceedingly loosed the rains of discipline, as they call good, Esa. 5. 20. evil: and evil, good. And all things are taken hand over head: and so great a confusion there is of things as there be no difference perceived of justice: And things that be free now they suffer not to be free. They have ordained a choice of meats, Col. 2. 16. when as in meat and drink (as testifieth the Apostle) none ought to judge us. They observe days with great superstition. Also they suffer not fastings to be free, but they will have appointed times, as the year goeth about. They have decreed to fast upon friday and saturday in the time of Lent, in the Vigils, and Imber days. Matrimony, which among other things is most free they have forbidden to all the clergy. Also there be garments prescribed by them to be so ncecessarie, as without them Mass cannot be had. They will not that leavened bread should be consecrated, but sweet or unleavened. Ceremonies and rites they will have to be so common, that all men may use them. Briefly they have made things that be free to be of necessity. Things that be nought and corrupt they will not cut off, they retain them obstinately, and he that will admonish them thereof, they grievously pursue him. Whether the title of the Catholic Church be agreeable with the Church of Rome. Look before cap. 1. Act. 2. 6 Furthermore, they will have none to be of their fellowship, that profess not the Roman Church to be the Catholic Church, and they endeavour to make the universal Church to be particular: For the Roman Church is one certain Church, as is the Church of Alexandria, Milan and Ephesus. But the Catholic is universal: for it is there found, wheresoever the believers and true members of Christ live well: It is not bound to places & chairs. They strait way revolted from the Catholic church when the Pope's kingdom was erected by them. For they which would not go under the yoke were by the romanists expulsed from the Church. They sought not that the name of Christ might be largely spread, but that they might bear rule far and wide. Paul unto the Romans wrote, Rom. 12. 5 that we be one body in Christ & members every one of an other. But and if he said that we be one in Christ, it ought to be enough to profess Christ, E●…ors of the Donatist●…. not the Roman Church. The Donatists are reproved by many of the Fathers, and especially by Augustine, because they had straightened the Catholic Church, into a small corner of Aphrica, affirming that the Church was no where else to be found. But do not the Papists the very same, when as they acknowledge none for the Churches of Christ, which follow not the Roman Church as their head and Prince? Let them prove if they can that the Gospel sprang up at Rome. It cannot be said. For it came from jerusalem aswell unto the Greeks as Latins. Whereby it cometh to pass, that the Roman Church is not by the right of antiquity the first of all. Further it is gathered, that the Catholic Church was before the same. And if it could then be without it, what let is there but that now also it may be without it? But if so be (to speak after the manner of the Logicians) the Roman Church, first of all and by itself had been the Catholic Church, all Churches by it should be named, and should be called and become Catholic through her. Which how false it is, I have already showed, in that the Churches of jerusalem, Antioch, and diverse others, were catholic before the Roman Church was planted. Besides forth let us consider that the Catholic church was in old time called the Church of Christ, not the Roman Church. From whence came this addition? What mortal man hath made this article of the faith? We say and profess in the creed that We believe one holy Catholic and Apostolic Church. These words have they transformed into the Roman Church. But by what licence and power they have done this, unless they confess their own ambition, they are not able to show. And as to men's arguments, if this title should be given unto any, it had been convenient for the city of jerusalem, seeing Christ did their teach and was fastened to the cross, from thence ascended into heaven, and from thence sent his Apostles to preach. Why the Church of jerusalem was not preferred as flesh. But there were many causes, for the which that Church was not appointed the first of all. The Apostolic men, which at the first time flourished therein were godly and modest, and therefore sought not after such primacy. Again there happened a certain emulation, I will not say hatred, between the jews and Ethnics which were converted unto Christ. And as the jews were most sure holder's of the ceremonies of their forefathers, so attempted they to obtrude them upon the Gentiles: which endeavour being perceived, the estimation of that Church was obscured. Besides these things, that place, after the destruction brought in by Titus and Vespasian was not famous nor noble, for so much as no kings and monarchs had any abiding there. And it is manifest enough, that the primates of Churches followed the civil magnificence. To this, the patriarchs of jerusalem in process of time were not constant in the true faith, but did pollute themselves with heresies. Wherefore they were the less famous. And therewithal penury and poverty was adjoined which was a great hindrance unto the primacy. That Church was not so plentifully enriched, as were the Churches of Rome, Alexandria, and Constantinople. But to return whence I came: If antiquity, if the conversation of Christ and his Apostles, and the original of the Gospel, wrought not that the Church of jerusalem should be or be called Catholic, how can they imagine that the Roman church had it? Perhaps they will say: Of Peter. But of this I will speak hereafter. And to the matter now in hand, let us affirm that all churches, as touching the thing itself, so they retain faith and the word of God with just sincerity, be Catholic and also equal. But if we shall behold not the thing, but the accidents, to the judgement of ignorant men that excelleth others which exceedeth in riches, and great estate of princes. And as for godly men, that Church is more excellent than the rest which is more honourable in the gifts of God and graces of the spirit. 7 Further our adversaries are most manifestly found to be plunged in those crimes of which the Apostle hath pronounced, 1. Cor. 6. 10 The Papists are guilty of those crimes for which Paul saith men are excluded from God. that they which do such things, have no part in the kingdom of God. What place therefore shall we give them in the Church? Undoubtedly they be Simonites, Sorcerers, blood suckers, raisers of wars, men given to lust, they abound in more than Persian or Sybariticall riotousness: They have no leisure for the word of God, they preach not, they feed not the flock, nay rather they fill all things full of offences. And in the mean they did nothing but jangle of Peter's and Paul's, from whom they are more distant than heaven is from earth. Lastly they will not suffer us to deal with them, They suffer none to deal with them except they will communicate with them in the Mass. unless we communicate with them in the mass, wherein do hang so many faults, as in this place cannot be declared. But it maketh no matter The faults and corruptions thereof, in these our days are so manifest, as they have no more need of one to set them forth. One thing only I will allege, that they propound bread and wine there to be adored, which if a man shall refuse to worship, he is utterly undone both in life and goods. Wherefore seeing there be so just and so many causes of our departing from the Papacy, our separation seemeth very much worthy to be praised, not to be disallowed. But lest we should dissemble any thing, now let us bring those things, which they are wont to object against such causes. 8 First they say, The first objection. Whether the authority of the word of God depend of the Church's judgement. that it is neither rightly nor orderly done by us, who measure the Church by the word of God, when as we should deal otherwise: namely that the word of God should be established by the authority of the Church. Briefly they would that the virtue and power of the Church should be preferred above the word of God. To confirm this, Hosius. Hosius, the bucklar of the Papists in our time, allegeth that which was spoken by Christ, Mat. 18. 17 If they will not hear thee, tell the Church. Now thou seest (saith he) that there was a Church of the new Testament, when there was no written word thereof. Some men answer, that Christ meant this of the Church that was to come, and should be gathered by the preaching of the Apostles, but not of that which was extant at that time. In the time of Christ the Church had the written word. This answer I allow not, seeing the Church was even then: neither did it want the word written as this man feigneth: that is to wit, the books of the old Testament. Out of those doubtless did Christ and the Apostles confirm their doctrines. Wherefore Paul in the Epistle to the Romans speaking of the old Testament, saith, Rom. 15. 4 Whatsoever things are written before time are written for our learning, that we through patience and comfort of the Scriptures might have hope. Unto Timothy he saith: The whole Scripture given by the inspiration of God, is profitable to teach and convince, to correct and instruct, that the man of God may be perfect, 2. Tim. 3. verse. 13. etc. Unto the same man also he writeth: Attend thou unto reading, etc. Of the Thessalonians it is said in the Acts of the Apostles, Act. 17. 11. that they having heard Paul, searched out of the Scriptures whether the things were so as he had taught. But our adversaries fetch their Argument further, and affirm, that the Church of God was before Moses which nevertheless had no Scriptures: Whether the word were written before Moses time. for they account the books of Moses to be most ancient of all. Which I would easily yield unto, if they would speak of those that be now extant. But how do they know whether that old Church had any divine books or no? Moses undoubtedly citeth the Book of the Just, Num. 21. 14 josu. 10. 13. 2. Sam. 1. 18 & the Book of the wars of the Lord. And it may be that Noah, Abraham, Isaac, and jacob, wrote those things which belonged to their times, so as Moses afterward by the inspiration of God's spirit did gather and digest those things. Certainly Jude in his Epistle did insert certain things out of the Book of Enoch. jude. 14. The book of Enoch. Nor doth it make any matter, if thou say that the Book is * Of an uncertain author. Apocryphus, because that Book perhaps was Apocryphus which was carried about after the Apostles time. But those things with judas brought, were both firm and certain. But let us imagine that there was no words of God before Moses, except such only as were given forth by mouth, and delivered by hands. What serveth this to the present matter? For the very same words when they were afterward put in writing, aught to be kept and retained, so as nothing in them should be changed by men. The church is later than the word. Seeing the Church is gathered together by the word of God, the same of necessity must be latter than it, neither can the Church by her own authority be against the words of God, because the spirit of God doth not strive with itself. But that it is in word or in writing, it maketh no matter, for these be accidents, and not the proper and true nature thereof. And therefore the word of God, whether it be delivered by word or by writing, it is inviolable, neither can it speak things contrary. 9 Over this, Hosius is against us, Whether the Church & the word of God are to be heard alike. and saith, that the holy Ghost speaketh with faithful men, aswell by the Church, as by handwriters who wrote the holy scriptures, and thereby concludeth (as he thinketh) that the Church should equivalentlie be heard as the holy Scriptures. But we say that the spirit of God speaketh unto us both ways: yet (as we are warned before) things in no wise repugnant one to another. Wherefore when as the same spirit delivereth any thing by the Church, that is not repugnant with the written Oracles. Furthermore of the handwriters we be certain: for our forefathers which then lived, did manifestly know that the holy books were set forth by them. So as there is no cause to fear that they are counterfeit. Again, the spirit of God is present with the faithful, whereby they perceive the writings of them to be divine and not counterfeit by men. But as touching the Church we stand oftentimes in doubt. For the Bishops which represent the same, do not always come together in the name of the lord The Bishops and Counsels do err. Look before cap. 4. art. 10 Cyprians error. And although they be godly and holy, yet are they men, and have much of the flesh, whereby their minds and affections are oftentimes troubled. I doubt not but that Cyprian with his Bishops met together with a good and godly mind, yet nevertheless he erred as concerning the rebaptising of heretics which should return to the Church. Besides this in Counsels, the voices be not weighed but numbered: whereby it cometh to pass, that oftentimes the greater part prevaileth above the less, and the worse above the better. So as we cannot determine that the Church is without error as the scripture is. How the Fathers of the Synod of Nice behaved themselves. Verily in the Synod of Nice, although it was rightly decreed concerning one substance of the Father and the son, yet was there much seed of impiety inserted as touching satisfactions and times of repentance. But how those fathers were moved and driven by affections, thereby it is sufficiently declared, in that like furies and mad men they raged one against another, and with their infamous Libels and slanders stirred up and inflamed the good Emperor against their fellows, that it is a wonder he could abide their untemperance. They were called together to deal about a principal point of religion; and setting this aside, they gave over themselves only unto choler and stomach. The manner and error of the Ephesine Synod. In the second Synod of Ephesus, they not only erred shamefully in doctrine, but they also came to blows: so as Flavianus the Bishop of Constantinople was there spurned to death. I know that some say, that that assembly was not a lawful Council. Howbeit this moveth me but little. For I demand what might be wanting thereunto that is required unto due and true Counsels? The Bishops were called together by the authority of the Emperor, no less than unto the Synod of Nice. The legates of the Bishop of Rome were present, and the Bishop of Alexandria, sat as chief by his own right. The Synod of Chalcedon. The Council of Chalcedone although it justly condemned Eutiches, yet is it reproved by Leo the Bishop of Rome, that esteeming less the Seat of Alexandria, it gave the second place to the Seat of Constantinople, and abolished that which was decreed in the Council of Nice: which could not be done without note of inconstancy. 10 But they say, that this belongeth not to the doctrine or Articles of the faith. Against whom we reply by the latter Synod of Ephesus, which allowed the error of Eutiches, and absolved him whom afterward the Council of Chalcedone condemned: and further, The Synod of Constantinople. that the Synod of Constantinople, the which was held under Leo the Emperor took away images. Again that the seventh Council which was gathered together under Irene allowed aswell of Images as of the worshipping of them. Seeing these Counsels vary and be contrary in the chief points of faith, who shall give judgement of them? Certainly none but the word of God: according whereunto it behoveth that the answers of the Church or Counsels be examined. The church otherwhile doth err, if we speak of that Church which is visible, and sitteth in Counsels. Mat. 24. 24 The Lord saith, that the false Christ's and false Apostles shall so prevail, as the very elect, if it were possible, should be deceived. Dan. 8. 9 & 11. 36. Daniel also testified, that Antichrist should sit in the very Temple of God: that is, among them which are named the Church. Let us consider the meetings of the old Church, and we shall perceive that they went so far astray that amongst them jeremy the Prophet was overthrown, jerem. 26. 1. Kings. 22. 24. and Micheas, who was beaten when the 400. Prophets were come together before the kings Achab and josaphat. john. 9 22 Finally Christ and his Apostles were condemned by the Council of the jews: yea, Nazianzene said he never saw good end of the bishop's Counsels. Whether the Church can err. and Nazianzene (to return to our own Counsels) in a certain Epistle of his, said, that he never saw good end of the Bishop's Counsels. To conclude, this controversy is between us and our adversaries: namely, whether the Church can err: We join thereunto the word of God: by which if it deal and define, we will grant that the same doth not err. But the Papists judge that it is so greatly ruled by the holy Ghost, that although it decree any thing beside or against the word of God, it doth not err: and therefore they will, that the same should rather be believed than the Scriptures of God. But while they stand to that opinion, they descent the whole world over from the fathers, who always in their Counsels confirmed their decrees by divine Oracles. 11 Our adversaries proceed and craftily assault the truth with a certain saying of Augustin Contra Epistolam Fundamenti. The saying of Augustin I should not believe the Gospel, except &c. expounded. Look part. 1. pl 6. Act. 7. & part. 4. pl. 4. Act. 12. There the man of God writ: I should not believe the Gospel unless the authority of the Church moved me withal. Unto these words they add a rule of Logic, wherein it is said, that for the which every thing is like, that thing itself is more like. But they ought to have known, that if we should deal by Logic, that rule is true only in final causes. For if a man for healths sake use a medicine, health is rather desired of him, than the medicine. But in efficient causes nothing is this way concluded, unless the whole and full cause shall be brought. For if one will say that a man is made drunken with wine, he cannot thereby prove that the wine is more drunk, because the whole cause of drunkenness is not in the wine. For it is required that it should be digested in the stomach, and that vapours be stirred up to trouble the brain. Further if one should learn of his master the eloquence of an Orator, it should not therefore be concluded that his master is better than he in making of Orations, because the master is not the whole cause of his learning. There is beside required a wit, and also a study and diligence. But the Church, of which we now speak, is not the whole cause of our faith: it only publisheth, preacheth and teacheth. Also there is need of the holy Ghost, to lighten the minds of the hearers, and to bend their wills to embrace those things which be spoken. Therefore Augustine wisely wrote: Unless the authority of the Church had moved me withal: and did not put simply, moved. What is to be affirmed of that, that the Church hath given judgement touching the holy Books. 12 They are wont also to prattle unto us that the Church hath given judgement of holy writ, allowing some part and rejecting other some. For it disallowed the Gospel of Nicodemus, the Acts of Peter, divers Revelations of the Apostles, the Book of the shepherd, and such like. And on the other side it embraced the four Evangelists which we now have, & the writings of the Apostles which are at this day read in the Churches. By which judgement they decree that the authority of the Church excelleth the holy scriptures. Howbeit this kind of reasoning derived from judgement is weak, because there be men of sharp wit found, which can discern between the right verses of Virgil and the wrong, and between the natural works of Aristotle and the counterfeit: who nevertheless are a great deal less learned than Virgil or Aristotle. 1. john. 4. 1 We are also commanded, To try the spirits, and to put a difference between God and the devil, and yet we be not equal or greater than God. How then doth the Church of God behave itself towards the words of God put in writing? It preserveth and faithfully keepeth them, it publisheth, defendeth & maintaineth them: it is like a Notary which faithfully retaineth testaments with him, whereas he is able to do nothing beyond the last will of the Testator: for if he should change or invert the same, he should not be counted a faithful Notary, but a falsifier and counterfeiter of testaments. The Church in no otherwise hath and preserveth with it the holy Scriptures, when as nevertheless it may not either change or invert or amplify them. But seeing they contend with an obstinate mind, that the authority of the Scriptures dependeth of the Church; why do they not produce some Canon or decree of some Council, by which the holy Scriptures be ratified? The holy scriptures have not been ratified by any decree of Counsels. The primative Church of the Christians found the writings of the old Testament to be firm, and by them allowed and established the articles of our faith. After this succeeded the Books of the Apostles written by the inspiration of God, the which Books no decree of men hath fortified. For the words of God are not subject to the will of men: but on the other side, whatsoever thing the Counsels of the Church have decreed, they always were careful to confirm them by the words of God, even as it may be proved by all the Synods which were of best note. I am not ignorant that certain Counsels made rehearsal of the Books of God, which also some of the old Fathers did: howbeit the faith of the divine Scriptures was of force among the Christians long before the recital which they made. Moreover in their Catalogue are found certain books either past or abolished: the which our enemies affirm to be most Canonical. The Books of the Machabées. For out of the history of the Maccabees, they seek to prove their Purgatory, when as nevertheless it is easily showed out of the writings of the old Fathers that that book is not in the holy Canon. 13 Some being overcome by the force and power of the truth, prefer the word of God above the Church, but they will overrule tyrant like, and retire themselves to interpretations: which they will have to belong only unto the Church: Whether the exposition of the Scriptures belong to the Church namely the Roman Church: so that in very deed they are not subject to the word of God, but do account it to be subject unto their decrees. But how faithful interpreters they be, and how just expositions they make, every one may perceive by these things which I will here add. Anacletus said, Interpretations of the scriptures john. 1. 41. that Peter was called Caephas of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he was head of the Church. But how strange a thing it is that the Hebrew or Syrian word should take his derivation of the Greek tongue, all men perceive. Christ reaching out the cup in his supper, Drink ye all of this (saith he. Mat. 26. 27. ) The Romanists in their interpretation say, Drink not ye all of this: Let the lay men or unlearned be content with the bread: let only the Priests receive both kinds. In the Epistle to the Hebrews Matrimony is called honourable amongst all men. Hebr. 13. 4. And unto the Corinthians it is written, 1. Cor. 7. 9 They that do not contain, let them marry: Ibid. And it is better to marry than to burn. But they by their decrees and expositions exclude a great part of the world from marriages: namely all the holy ministery. Exod. 20. 4. The Law of God commandeth that we should not make unto ourselves images to worship them: these men command that images should be had and worshipped. Col. 2. 16. Paul saith: Let no man judge you in meat and drink. These in their interpretations have perverted this liberty, and have brought in a most severe, or rather ridiculous and superstitious choice of meats. The holy scripture hath decreed That we by faith are justified without works: Rom. 3. 28. They by their exposition affirm, that we are also justified by works. Therefore their glosses be very much against the text. Neither are their interpretations any thing else than corruptions: Where the word of God commandeth that we should set our minds on high, their interpretations draw us downward. This power of expounding the scriptures have the Popes therefore drawn only unto themselves, or unto the Counsels, to the intent that they might after their own pleasure bring in strange opinions into the Church, and contend against the word of God howsoever they thought good. Neither did the jewish high Priests, Scribes and pharisees otherwise behave themselves: But Christ received not their perverse interpretations. Matt. 15. 4. etc. Christ rejected false interpretations. God commanded in the Law that children should obey their parents: But the Priests being driven by covetousness took away the strength of this commandment, in absolving of children from the burden of maintaining their parents, persuading them to offer excellent and rich gifts, the which should profit their parents much more than sustenance. The Lord hath cried out also against this crafty interpretation: he testified that the commandment of God is made void. Matt. 5. 33. Also by their exposition they have lessened the strength of others, and have taught that some are of strength and some feeble. Here also the Lord hath gainsaid, & hath confuted their Sophistical interpretations. Matt. 5. 20. They also taught, that men satisfy the Law, if only they conform themselves unto the same: Christ rejecting these perverse glosses, hath declared, that the law requireth not only outward works, but also good motions of the mind. Wherefore there is no cause why the adversaries should compel us without judgement to repose ourselves in their expositions. Augustine wrote books of Christian doctrine, where he teacheth many ways to interpret the Scriptures: but among them there is not one wherein he sendeth us unto the Pope, or unto the church. In obscure things he willeth us to use the skilfulness of tongues; to consider those things which go before, and which follow: to expound a doubtful place, by another place which is more easy and manifest: and such like things. Thou canst no where find in the Fathers that the Scriptures are in such sort that this or that Council hath interpreted the same after this or that manner. 14 But hereat they cry out that it is sufficient that Christ hath said: Mat. 18. 17 If he will not hear the Church, let him be unto thee as an Ethnic and Publican. How that saying of Christ to wit that the Church must be heard is to be understood. Unto this I answer, that it may seem that Christ spoke not there as touching the exposition of the scriptures, but of brotherly correction. But setting this answer aside, I say that the Church must be heard so far forth as it answereth or speaketh out of the word of God, but if it bring forth only the devices and traditions of men, we must with deaf ears pretermit the same; and specially then, when it setteth forth things that be against the word of God. To conclude, we include the true Church in the word of God, the which as a firm and certain rule is fixed unto it. But as concerning power above the Scriptures, The old Fathers acknowledged not any power of the Church to which the word of God should be subject. which these men challenge to themselves, the old Fathers neither acknowledged, nor sought. In the Council of Nice, as the History of Theodoretus showeth, Constantine commanded the Fathers that were assembled together, to define the controversy (as touching one substance of the Father and the Son) by the Scriptures of the Prophets and Apostles: there none withstood him, in saying that the Church of her own authority ought to judge the controversy, because the same should not be subject to the Scriptures, but should rather have them in her power. Neither did they complain, that the Emperor plucked any thing from the Church, seeing it subjecteth the same to the rule of the Scriptures. 15 But they cry out that the Church is the pillar and ground of the truth, How that is to be understood which Paul saith, The Church is the ground of truth. 1. Tim. 3. 15 as it is written in the first Epistle unto Timothy. Here I say, that the words of the Apostle must not so be understood as though the Church doth urge, confirm, and compare her authority with the word of God. The case doth not so stand. The word of God is of itself most firm, it endureth for ever: neither hath it any need to be propped up by men: nay rather it sustaineth all things: Heaven and earth passeth, Matt. 5. 18. the words of God do not pass. But the Church is the pillar and ground of the truth, so far forth as it hath the word of god with it, as it preacheth, retaineth, and keepeth it within itself, as it defendeth and maintaineth it; neither is the word heard without it: but not as though that ground did yield strength or authority unto the word wavering or like to fall. So far forth then as it speaketh out of it, it erreth not, nor cannot err: Whether the Pope may err in the matter of faith. but speaking or dealing without it, not only it can err, but it doth err. But our men (on God's name) do also attribute this unto Popes, that in the matter of faith, as they call it, they cannot err. When as nevertheless it most certainly appeareth that john the xxj. The heresy of Pope john the xx●. most shamefully fell, seeing he affirmed that the souls of men perish together with the body, or (as some more modestly say) do sleep, and shall finally be raised up when as our bodies also shall rise again from the dead at the latter day. Neither did the Bishops nor Cardidinals, whom they say do represent the Church, resist the Pope that erred so soulie and shamefully. The school of Paris resisted him, and so informed the French king of his error, as he forbade all his the Communion of the Pope, unless he would repent, and so he drove the Pope to recant. I speak not of Peter, who (as testifieth the Epistle to the Galathians) was justly and of due desert reproved, Gal. 2. 14. because he together with certain others went not the right way unto the Gospel. If thou wilt ask these men wherefore they think that Popes cannot err as touching the faith: they will answer, that Christ said: Luk. 23. 33. I have prayed for thee Peter, that thy faith do not fail. If they would transfer this unto the Church, it might after a sort be borne with, seeing the faith of the Church, which Peter did represent, should endure even unto the end. But when as they apply that saying unto the Popes, they deal too impudently. Why do they not also apply unto their Popes all things which are found to be said of Peter in the Scriptures? Undoubtedly Christ said unto him, when he persuaded him to be favourable unto himself: Mat. 16. 23 Get thee behind me Satan, thou art an offence unto me, because thou understandest not the things that be of God, but the things that are of the flesh. He also called him when he should have been drowned in the water, Mat. 14. 31. Mark. 9 36 A man of little faith. And in the transfiguration the Evangelist testifieth, that he knew not what he said. Mat. 26. 52 Also the Lord commanded him that he should put up his sword into the sheath. Which if the Popes would observe, the world perhaps should be quiet from wars. Paul also unto the Galathians in express words testifieth of Peter and certain others that they went not the right way unto the Gospel. Gal. 2. 14. All these things should most manifestly be applied unto the Popes, seeing they do notably agree unto them. But these fellows gather flowers unto themselves, and only unto that purpose derive those things which after a sort seem to make unto the establishment of power, honour, and tyranny: and thus they endeavour to lead away the faithful from the word of God, that they should not believe it, but the Popes & Counsels. Augustine. Thus did not Augustine deal with Maximinus an Arrian Bishop, unto whom he said when he disputed with him: Neither object thou unto me the Council of Ariminum, nor I unto thee the Council of Nice, seeing neither I am bound unto this, nor thou unto that: but let us deal by the common testimonies of the Scriptures: let matter contend with matter, cause with cause, and reason with reason. 16 But of this part shall be said enough when I shall have added this, to wit, that the three marks of the Church which are wont to be showed by men of our side: Which be the true marks of the Church according to Paul. namely doctrine, the right administration of the Sacraments, and the care of discipline (which these men cry out to be feigned by us and cannot be confirmed by the word of God) are very manifestly found in the Epistle to the Ephesians: whereof in the 5. Verse. 25. Chapter it is written that Christ loved the Church, and gave himself for it, that he might sanctify it, being cleansed by the washing of water through the word, that he might make it unto himself a glorious Church not having spot or wrinkle. Hereof is gathered, that besides an inward cleansing, which consisteth of the forgiveness of sins, and of the saving power of the holy Ghost, there is required an outward word and Sacraments, which the Apostle expressed, saying: By the washing of water through the word. And the exercises of holy life he noted when he added: That he might make it unto himself a glorious Church without spot or wrinkle. For by living godly the faithful do daily lay away the affections and filthiness of the flesh. 17 Hosius when he perceived that by these notes our Churches might easily be approved, Why Hosius rejecteth these marks of the Church. he maketh small account of them. Because (saith he) it is brought to pass by Heretics, that they can not be the marks of true Churches. For he seeth that among us the pure word of God is exercised, the sacraments according to the institution of Christ administered, and discipline not altogether neglected. So as leaving those marks, he bringeth in others, all which he cannot find in the Scriptures of God. He saith moreover, Whether we justly complain that the laity is excluded from the Counsels. that we unjustly complain of counsels, in that he will have them to be assembled of bishops only, and that therein they will admit no place, for lay men. It hath always (saith he) been done after this sort: Whereupon of the fathers, the Counsels are oftentimes called Episcopalia, [that is, Bishops Counsels.] Indeed so are they oftentimes called, because the greater part of them that meet together are Bishops: And if they be compared with others, they have the pre-eminence, seeing they be esteemed as better learned in the scriptures, and more skilful of Ecclesiastical matters. Yet are they not always called after this manner. For oftentimes they be called Counsels of the Church, Christian Synods etc. Neither is it soundly proved, that by reason of the name or joining together, only Bishops were in the counsels, and lay men excluded. The Emperors were present and subscribed to the decrees of the Counsels. Oftentimes the Emperors were present, and not only were present, but also subscribed together with Bishops unto things that were concluded. Constantine in the 6. Synod, & Basil in the 8. who said, he subscribed that he might imitate the godly princes Constantine the great, Theodosius and Martianus, all which (as he saith) subscribed unto the counsels. Theodoritus in his history recordeth that Constantine the great commanded the Fathers that they should discuss the controversy then in hand, by the Scriptures of the Apostles and Prophets. Who seeth not that it is a far greater matter to prescribe unto judges the form of dealing, than to subscribe unto things that be judged? There is also extant a certain Epistle of Eusebius Pamphili in the volume of the council of Nice, which he wrote unto the men of Caesaria. He saith, that the Emperor was present at the council, Constantine in the Council of Nice commanded the Fathers to subscribe. and commanded the Bishops that they should subscribe: and he saith, that he diligently examined the matter, and declared that the son is begotten by the father being of one substance with him, not by natural reason or by partition. To do these things is not to be present in the council like a stock or looker on, but he did his part among the Bishops. Panormitan. Did not Panormitan also write, that we must rather believe a lay man that speaketh out of the Scriptures, than the Pope if he deal without the word of God. But against us they object the act of Augusta Pulcheria, which was sister unto Theodosius the younger: also the wife of Martianus being a wise woman and well commended. She in her Epistle unto Strategus in the Prohems of the council of Chalcedon, The example of Pulcheria to Strategus. commanded that out of Nice, a city of Bithynia (where she would have had the council, which afterward was translated to Chalcedon) should be expelled all the clergy men and Moonkes, to the intent that they might leave the place void and free unto the Bishops, and that the matters might not be molested by them. The Argument is of an Act or example, which is not of force. In very deed that woman was in other things godly and wise, but in this act she cannot be allowed: Neither is it thus done by our adversaries at this day. In the council of Trent and in many other, together with Bishops, there sat Abbots & general Masters of the Franciscans, of the Carmelites, & of other orders which were not bishops. 18 Fricius also a Polonian, The judgement of Fricius of Polonia. an excellent learned man, judgeth, that the Legates of the kingdoms and Provinces of Christianity should be admitted unto these kinds of Actions of the church. But setting aside the reasons of men, I think we must have a regard unto the first council, which is in the 15. chapter of the Acts of the Apostles. Acts. 15. ver. 22. 23. The Apostolical Council ought to be a pattern unto all Counsels. This for so much as it was holy and Apostolical aught to be accounted for a law and rule to all counsels. There the Apostles establishing the decree of Christ, said: So it seemed good to the Apostles and Elders with the whole Church. Afterward they being minded to write thereof to the Antiochians, wrote letters after this manner: The Apostles, Elders, and brethren, etc. These things do plainly testify, that not only the bishops but the other members of the Church have place in counsels. And as to that which we complained of the Church of Rome, they allege that the same hath always had singular authority among the Christians. The power of the Roman Church exceeding her bounds, hath brought great loss unto the Church. Unto this we answer, that whatsoever power the church hath, the same aught to be unto edifying. Let now the romanists themselves take heed that they edify the body of Christ. They have raised up infinite contentions for the maintenance of their primacy, and for that cause they stir up most bitter contentious troubles, to the intent they may obtain and keep the same. They diminish the Church of Christ, they shorten it, and contrive it in a narrow room: For all those which will not acknowledge their primacy, they excommunicate and cast out from the communion of the faithful. Furthermore they lay upon men an intolerable burden of men's traditions. Besides the Canons of the Counsels they have adiected innumerable decrees and decretals, their sixth, their Clementines & their Extravagant constitutions. Thus the Church is charged by them with most grievous burdens, so far is it from being eased. The complaint of Augustine for the burden of Ceremonies in his time. Augustine in his time complained that the Church of Christ was more charged than in old time the Church of the Hebrews was. I beseech you what would that father now say, if he should behold our times, which is now so grievously pressed with superstitious rites, and manifold traditions, as it is altogether oppressed? Of the Roman Church, it may fitly be said, In vain do they worship me, Esa. 29. 14. teaching the doctrine and precepts of men. But let us consider to what end they so extol the power of the Roman Church. Certainly for no other cause but that they may easily obtrude their traditions and every feigned thing: Why they so greatly extol the name of the Roman Church. so as with hearing the name of a decree, letter, or tradition of the church of Rome, we should straightway give a blind consent. 19 When we demand of them how so great a power happened unto the Church of Rome, they say, and especially Cardinal Caietanus, From whence they claim the Roman power. Before pl. 3. Act. 1. that it came by Peter. For Christ (as they say,) when he knew that he should go from hence into heaven, left that Apostle to be his vicar upon the earth. But we demand why had not other Churches the Popedom from Peter? Because (say they) they were not properly or peculiarly appointed or joined unto Peter. They feign that before Peter was any where Bishop, the Popedom was a wandering and flittering thing, namely that there it should be wheresoever Peter abode. At the last as they trifle, he settled himself in the Church of Rome. But seeing they judge also, that Peter before he went to Rome, was also Bishop of Antioch, why do they not attribute the Popedom unto that seat, especially seeing they celebrate every year the feast of Peter's chair, whereby they declare that they renew the memory of his being bishop in Antioch? Yet must we not believe that the Church of Antioch was planted by Peter. For it was before that Peter went thither. He no doubt was at jerusalem with the rest of the Apostles, Acts. 15. 4. & 7. as it is in the 15. of the Acts, when that great contention sprang up among the believers of Antioch as concerning the Legal ceremonies of Moses, whether they should be observed or refused. All which cause was referred to the Apostles at jerusalem. Whether Peter leaving his bishopric of Antioch went to Rome. 20 But they feign that Peter went afterward unto Rome, and forsaking the bishopric of Antioch, took upon him the bishopric of Rome. But how know they that Peter going to Rome, kept not to himself the bishopric of Antioch? As though we see not daily that the Bishop of Paris, London, Artois, and Augusta do go to Rome, & yet do not renounce their bishopric. But let us grant them that they desire, let them at the least wise show why they gave not the second place unto the Church of Antioch next unto Rome. Truly they made the patriarch of Alexandria to be chief, seeing that Church was founded and planted by Mark an Evangelist, not an Apostle. Further in the Council of Chalcedone they deprive the patriarch of Alexandria from his place, giving unto the Bishop of Constantinople the second place next unto the Roman Bishop, whenas neverthelesie it appeareth that the Church of Constantinople was founded by none of the Apostles: whereby is gathered that Churches have not gotten their honour or degree of the founders: otherwise the Churches of Ephesus, jerusalem, Corinthe, and Thessalonica, and such like, which had the Apostles their master builders, should be preferred above Alexandria, Constantinople, & many other famous Churches, than that which they by the decree of the Canons have been less esteemed. And as touching Peter it is very uncertain to the most learned men whether he came to Rome. Whether Peter were at Rome, & how long. But forasmuch as the Fathers and the greatest part of the Ecclesiastical historiographers affirm it, I will not deny it. But this I will boldly affirm, that he lived not 25. years bishop of Rome as they would: and that this is altogether against the course of times and against the holy Scriptures. 21 But that is of very small weight and ridiculous which they feign: namely that the Popedom of the Church of Rome ought to be preferred above the Church of Antioch and other Churches where Peter lived, because he died at Rome and no where else. Therefore say they all those which are created Bishops of Rome, do not only succeed Peter in the bishopric, but also in the Popedom. What of this, shall there be more attributed unto the death and Cross of Peter than of Christ? If Peter were slain at Rome, Christ was fastened to the cross at jerusalem. I would moreover hear of these men, how it comes to pass that the bishops of Rome succeed Peter in the Popedom, and that the bishops of jerusalem succeed not james in the Apostleship, and become not Apostles in like manner as the Roman bishops be Popes. Hear they feign a difference out of man's reason, but not out of the holy Scriptures: Their reason why those of jerusalem receive not the Apostleship from james, as the Roman Bishops do the Popedom from Peter. that the Apostleship was a dignity of persons, which together with the persons themselves was extinguished, but that the Popedom is a function so necessary in the church, as the same aught to be continued and endure perpetually. When we afterward demand of them whether they think that by the will of God, or by the will of Peter the Church of Rome hath the Popedom: and we say that that seemeth to be done by him, because if he would have gone away from Rome and have gone to another Church, and there have died, doubtless the Popedom should have been there appointed and not at Rome: Here they chase while they will that the Popedom should by the law of God be tied to the seat of Rome. But setting aside the holy Scriptures, out of which they have nothing to make on their side: they fly unto feeble traditions, A Fable touching Christ and Peter. I will not say unto fables, & they say that Peter when he was at Rome, and the Christians there were most cruelly tormented under Nero: at the last was persuaded by the brethren to go from thence. Who being come unto the gate of the City, saw Christ come to meet him. When he had seen him, he said: Lord, whither goest thou? And he made answer unto him: I come to Rome, that I may be there crucified again. By which answer, they say that Peter knew he should die at Rome. Hereof therefore these pleasant follows gather, that the Popedom was confirmed to the seat of Rome, and not to any other Church. And they allege an example of Marcellus Bishop of Rome, A supposed example of Marcellus in very deed not true but counterfeit, wherein he writing unto the men of Antioch saith, that the seat of Peter was sometime with them, the which was afterward by the will of God translated unto Rome. These things are brought by them which they utter being destitute of better arguments. They have not one out the holy Scriptures, but they only devise wily subtleties to confirm false doctrine. They did feign that God chose Rome, as the most mighty and most noble City of all the world, wherein he might place the Popedom. Neither do they see that it was his old manner and property to choose things base and abject, as Paul in the first Epistle to the Corinthians, 1. Cor. 1. 26 and the holy Scriptures in many places testify. Whether the Apostles were Bishops any where. 22 But as to this matter, it seemeth much more likely, that the Apostles were never Bishops, for their charge was to travel throughout the world, to preach Christ, and to raise him up Churches in cities & towns. But the office of bishops is to reside in their Churches, The office of a bishop. and continually to feed the sheep committed to their charge. The Apostle Paul in the Epistle to the Ephesians put a difference between Pastors and Apostles, Ephe. 4. 11. but they of Apostles make Bishops. Whether & how james was bishop of jerusalem. I am not ignorant that it is declared by certain of the most ancient writers, that james the Apostle the brother of our Lord, was Bishop of jerusalem. This indeed they say, but the holy scriptures teach no such thing. I suppose he was a great while at jerusalem, and from thence with his Council, study and pains taking did help the Churches near about, I mean the Churches of Syria and Palestine, but that he lived bishop in that Church I am not persuaded. For the very which cause I think that john remained a good while at Ephesus, to the intent he might both confirm and instruct the Churches of Asia, which undoubtedly were very many. And to speak that of james (which cometh to mind by the way,) Clement the Bishop of Rome, and as they will have it, the successor of Peter, calleth and saluteth him by the name of Bishop or Pastor of all the Churches of Christ. But as touching this matter I will not contend overmuch. But if I shall grant that the Apostles were Bishops, I will ask our adversaries where was the Bishop's seat of Paul. It cannot be denied but that they also ascribe the same unto the city of Rome. How say you? Whether Peter and Paul could be Bishops both at one time at Rome. Cardinal Pole. Was Paul also made Bishop of that city when as Peter lived Bishop there? It is not meet that two should be Bishops at one time of one and the self same city. Cardinal Pole writing against Henry the 8. King of England feigneth that the bishops See or seat Apostolic of Paul was set as a graft in the Bishops See or Apostolic seat of Peter, so as both together grew up into one function. All men see these things to be lies, and therefore feigned because our adversaries wanted other just defences of their lies. If the thing might be done after this sort, A decree of the Synod of Nice. wherefore did the Synod of Nice afterward charge, that no Bishop in any Church should be ordained while the former Bishop were yet living? And it grieved Augustine very much he having no knowledge of that Canon, Augustine while Valerius the bishops of Hippo was yet living that he was appointed bishop of that Church. But to return to Paul: We which from the Gentiles are converted unto Christ ought rather to have respect unto Paul than unto Peter: Gal. 2. 7. seeing (as it is in the Epistle to the Galathians) the Apostleship of Peter had respect unto the circumcised, and the Apostleship of Paul unto the uncircumcised. Such verily was the society between these Apostles. 23 But setting these reasons aside, I perceive plainly that this power which they say is given only to the Bishop of Rome by the succession of Peter, The primacy of the bishop of Rome is taken away by the old Canons. is overthrown by the Canons of the Fathers: forsomuch as in the Synod of Nice some certain limits were prescribed unto the patriarchs of Rome, of Alexandria, and to the rest: which might not have been done if the Roman Patriarch had at that time been head of all Churches. How rightly they did, which appointed four patriarchs to be the principal of all Bishops throughout the Church of Christ, I will not at this present declare. But this only I affirm, that they in the Church which is * Governance of many good men Aristocrasia or a kind of common weal, did institute a * The dominion of the four patriarchs was like the quadrum●…rate in Rome. Quadrumuirat, whose fellowship nevertheless in process of time they observed with small fidelity. Leo the Pope misliked that any Bishop should be called universal. For Leo the first of that name complained, that the Patriarch of Alexandria, would make himself the universal Bishop of the Church of Christ. The very same contention had Gregory with john Bishop of Constantinople. And Socrates in the 7. book and 10. Chapter writeth, that the Bishops of Rome and Alexandria went beyond the limits of their jurisdiction, especially in that they turned themselves to an outward dominion: which is a most sure token that the Bishop of Rome had not in times past, as they will have it an infinite power. 24 But to return to Peter himself, by whose labour they boast that they have obtained so great and so excellent an authority of their Popedom, as it may be judged by none upon the earth whosoever he be. But good Peter as it is in the Acts of the Apostles when he was accused because he went in to the ethnics, Acts. 11. 2. Peter had none of that common majority. declared the cause, purged himself, neither did he fly from judgement, under that pretence that he was Pope, and that he would be judged by none upon the earth as they would have it, He was sent together with john by the Church of jerusalem into Samaria, Acts. 8. 14. whereby it cometh to pass, that he is of less authority than the same. For it is evident that he which is sent is inferior unto him whose messenger he is made. Moreover Paul ordained bishops, and that by Titus, Titus. 1. 5. neither did he in that thing ask counsel of Peter, or thought it requisite to use his authority therein. The same Paul (as we have to the Galathians) reproved him, Gal. 2. 14. & that openly before the Church of Antiochia, undoubtedly not as an inferior unto him, but as one equal and of like dignity. The most ancient Fathers were not subject to the Roman bishop Cyprian and others of the most ancient fathers, and also Counsels, especially those which were celebrated in Africa, when they wrote letters unto the Bishop of Rome, professed not the subjection towards him, which they imagine should be given him: they called him brother, or else honourable, or worshipful fellow in office, or such like. In the 4 Chapter to the Ephesians are reckoned the ecclesiastical degrees: Ephe. 4. 11 The Ecclesiastical degrees. and God is declared to have put in the Church, some Apostles, some Prophets, some Pastors and teachers etc. No mention of the Popedom in the holy ●…tures. But of so great a matter, namely of the Popedom we have no mention there made. There is also a remembrance of one body, one spirit, one hope of vocation, one faith, one baptism, but this ministerial head of the Church is utterly silenced. 25 But they make great outcries, that they have a perpetual succession of these their high Bishops, What we are to judge of the continual succession of the Roman Bishops. and that the same is greatly accounted of by Tertullian, Augustine and other fathers: as though the Churches of jerusalem, Antioch, and Alexandria cannot even unto this day show their successions. As though perhaps also we would defraud of those successions the Churches of Corinth, Ephesus, and very many other Apostolical seats. And what? Did not also the high priests of the jews, in the time of Christ and the Apostles, brag of their successions even from Aaron? But yet that might be no impediment but that it should be lawful for the Apostles to departed from them, when they saw them reject the Gospel of the son of God. Steven also said unto them, (although they sat in very honourable place, and might make vaunt of their successions) and that verily with great boldness: You have always resisted the holy Ghost. So that succession no whit availeth them which depart from godliness and from the word of God. And that it is sometime lawful for just causes to departed from a continual succession, Note an example of Charles the great. the example of Charles the great declareth. The Emperors of Greece had a continual succession: but whenas now through succession of time, they were become slothful and of small courage, the Roman Empire revolted from them, and they ordained Charles the son of Pippin to be Emperor. Augustine Moreover Augustine teacheth us for what cause the fathers sometimes allege those successions. In his 165. Epistle unto Generosus dealing against the Donatists as touching this matter, he writeth many excellent things, & among the rest he rehearseth the Roman Bishops even unto Anastasius which in his time sat at Rome, and at length saith: Ye will not be so bold to say that any one of these was a Donatist, so as it appeareth that ye enterprise new matters in the Church, and bring in new opinions utterly unknown to the ancient time, seeing unto your doctrine you are not able to show any succession or continuance with the ancient fathers. Wherefore the argument of this father was very evident and plain against the Donatists: neither will we therefore despise the same, but being instructed thereby, will contend against the Papists. Let us make a reckoning of the Roman bishops in their order & course until we come to Boniface the 3. which first erected the Popedom. Boniface the 3. first ●…rected the Popedom Certainly we may perceive that amongst them there were many excellent and holy men, and valiant confessors of Christ: yet let our adversaries say if they can of any one of them: This was a Papist. Let them take heed then to which of those men they will apply their doctrine, The doctrine of the majority of Rome is new: and from whence 〈◊〉 sprang. so as they may say that he received it by this or that succession. Undoubtedly this doctrine of theirs is new, in no wise taught by those godly fathers, but by the devil, and by Boniface the third, & brought into the Church by the Emperor Phocas the author of their Popedom. But on the other side, we beholding those better sort of Roman Bishops may easily say of them, that they were gospelers. And we may show that our doctrine doth very well agree with their faith and meaning. And seeing there is no new thing ordained by us, but that we have recourse to the wellsprings and principal points of sincere and Apostolic doctrine, we have and do hold fast a succession, communion, and fellowship with all those godly fathers and true faithful Bishops. What they mean by this their succession, & whether it suffice thereunto, that the place by somebody be occupied. 26 Besides forth, let us demand of them, what they understand by this their succession, & whether they think that thereunto it be enough and enough again that one, I know not who, (whosoever finally he shall be) should be placed in the seat of Rome wherein very many godly men in times past have sitten. Assuredly the place and chair doth not sanctify men, nor yet maketh them like unto their predecessors. If carnal generation work not this, much less shall it be done by the local mutation of the seat. Abraham begat of himself such posterity, as Christ called them not the children of Abraham, john. 8. 44. but children of the devil: even because they did the works of the devil: so as the succession is of no force to warrant the power of his Popedom. No man doubteth but that out of the Church of jerusalem, Acts. 15. 1. which otherwise was most holy, there went false Apostles, who by their legal observations, troubled every where the Churches of the Gentiles. Paul foretold the Elders and Bishops of Ephesus, Act. 20. 30. that from among themselves Wolves should go out, who would not spare the flock. Wherefore, if it be lawful to fly from Wolves, undoubtedly it was lawful to withdraw themselves from the wicked successors of the Ephesian Pastors. In deed we deny not but that the Bishops of Rome in old time were good and holy, but we say that a generation of vipers did afterward succeed them. Matt. 3. 7. So as it seemeth true which is spoken in the proverb: Dangerous is the issue of nobility. Let them prove themselves to be the true successors of the godly fathers whom the faithful do justly honour, but they are not able, seeing they have nothing common with them: neither life, nor labours, nor preaching, nor doctrine. In old time there was in the Roman Church plenty of light, simplicity, and knowledge: Now in the place of these things reign darkness, deceit, and ignorance. That Church was highly commended by the fathers, who if they might now see it as it is, they would exceedingly detest the same. They gave unto it at that time a certain pre-eminence: I grant, but it was a pre-eminence of order and not of power. A pre-eminence of order, not of power, was attributed to the sea of Rome. It is meet when men meet together, that in sitting and declaring of opinions a beginning should be made by some one man. I will not deny that that was sometime granted to the Bishops, but I cannot therefore grant that the Roman Bishop had pre-eminence over all Bishops of Christendom. It is not unknown that at Rome there was some one man among the number of the Senators, which was called precedent of the Senate, because he sat in the first place and first of all declared his mind, whenas nevertheless he had no power at all over the rest of the Senators. And among the electors of the Empire some one is reckoned chief, yet are not the rest of the electors subject unto him. Athanasius of good right was chief of the Synod of Nice, seeing he was Patriarch of Alexandria, which had the second place next unto Rome. The Patriarch of Rome was not there, although he sent his Legates. And although Athanasius was there the chief, yet had he not power over the Bishops which were present. The same thing is apparent in the trinity, where the person of the father as touching order is the first, yet doth it not thereof follow, that the son and the holy ghost, be less than he or subject unto him, as though they have not altogether as much divinity, when as they have one essence and equal substance with him. So then we may grant a primacy of order without a primacy of power, which these men so greatly affect. Doubtless great is the impudency of them, which tie Christ and the holy ghost unto the chair of Rome and to their Popes, whenas nevertheless they themselves will be tied within no bounds and limits, but usurp unto themselves an infinite liberty. But we include the Church in the word of God, so as the power thereof may be bound and comprehended in it as within certain limits. 27 Howbeit to urge them somewhat further, seeing they say that the Church of Rome had the Popedom of Peter, & that Peter received the same of the Lord, I will demand of them by what place or Oracle of the scripture they can show that the Popedom was given to Peter. Whether this primacy were given unto Peter. I know that they thunder without measure and without end that Christ said: Mat. 16. 18. The words of Christ, Thou art Peter declared. Thou art Peter, and upon this rock will I build my Church. But why do they not mark in that place, that Christ demanded the question of all his Apostles and not of Peter alone by himself, and that Peter answered not only for himself, but for all his fellows? And therefore the words of Christ not only belong unto him, but also unto all the Apostles. Wherefore Origen an ancient writer saith, that the answer of Christ not only belongeth unto Peter, and unto the rest of the Apostles, but also unto all them which follow the faith and confession of Peter. But what do I speak of Origen? Christ himself elsewhere gave unto all the Apostles that which he seemeth in that place which they allege to have granted only unto Peter. He said (as we have it in john: joh. 20. 21. ) Even as my father sent me, I send you. He breathed upon them and said: Receive ye the holy ghost. And whose sins ye shall forgive, they be forgiven: and whose sins ye shall retain, they be retained. In these words may be noted that Christ said: I send you: you I say, not thee only or any other. And that he gave the keys not to one or an other, but unto all. What then hath Peter above the rest? They answer: This above the others he hath: that he not only received the power and keys in general, and in common together with others, but also particularly and severally. They that thus say seem not to have read very. What Peter had peculiar above the rest. attentively those things which the Fathers have written of this matter, who affirm that these words belong to the Ministers, which were spoken particularly unto Peter: and they yield a certain and plain reason, why they were severally spoken unto Peter. Cyprian dé simplicitate Praelatorum saith, that Christ in the person of one man gave the keys unto all, that he might have a respect unto unity: and that all Churches dispersed throughout the world, although they be reckoned many, yet may be accounted for one: and he affirmed that all the rest of the Apostles were the very same that Peter was: endued I say in the fellowship of equal honour and power. Augustin in his 50. Homely upon john testifieth that these things were spoken by Christ unto Peter, because in him was the mystery and figure of the Church. For if (saith he) the keys were given unto Peter, the Church hath them not. But these things were spoken unto Peter, because the Church was noted in him. But I return to Cyprian, who in the same place de Simplicitate Praelatorum which I alleged a little before, writeth that there is one Bishopric of Christ, whereof every one of the Bishops wholly holdeth a part in gross. Hierom also unto Nepotianus saith: All bishops, all principal Elders and Archdeacon's, and every Ecclesiastical order dependeth upon their governors. Neither did he write, it dependeth upon one ministerial head, or upon the Roman bishop. The same Father writing unto Euagrius doubteth not but that the bishop of Eugubium and certain others, I wot not who, were equal unto the bishop of Rome both in power and merits. 28 Over this it is to be considered, that Christ in his speech put no particle exclusive. He said, I will give unto thee: Mat. 16. ●9. but he said not to thee only and alone. Howbeit although he had spoken after this manner, our men might not thereby have had what they would, because the particle exclusive should have been understood to put a difference between the Apostolical and judaical or Heathenish ministers: but to avoid all ambiguity, he would abstain from the exclusive particle. Thou art Peter (saith he.) He did not then first call him * Otherwise Petros of Petra a rock john. 1. Caephas, but when he called him at the beginning he would so name him, foreshowing by that name that he through the grace of God should be promoted to a sound and strong faith: And the sense of the words is: Thou by an excellent confession hast honoured me, in calling me Christ the son of the living God. I on the otherside give this testimony unto thee, that thou art a rock and a firm and steadfast stone. But to avoid all ambiguity, the Lord said not, Upon this Peter: What Christ meant by Petra or Peter. Which in very deed he might have said, seeing the names of Peter & a rock in Greek do signify all one thing: but he said, Upon this rock, whereby he would give us to understand, that besides Peter there is some other foundation to be sought after upon which the Church should be builded. But what foundation that is, all the Fathers do not establish after one sort. Augustine in the hundredth & twentieth treatise upon john judgeth that Rock which is the foundation of the Church, to be Christ, Augustine. unto whom Paul agreeth when he writeth unto the Corinthians: 1. Cor. 3. 11. None can lay any other foundation besides that, which is already laid, that is Christ jesus. He saith also in the same Epistle: And the rock was Christ. 1. Cor. 10. 4 Esa. 2●. 16. And Esay said that Christ is a sound and precious stone in Zion, that is, in the Church founded by God. 1. Pet. 2. 6. Whereunto also Peter had respect in his first Epistle and second Chapter. So Paul said unto the Ephesians, We are no Aliens and strangers, Ephe. 2. 19 but are builded upon the foundation of the prophets & Apostles. And Christ affirmeth that he is not only the foundation of the church, but also the head corner stone, whereby the walls of that building are joined together. In the Epistle to the Hebrews, Heb. 10. 1. etc. the Christian Priesthood is after this manner distinguished from the Priesthood of Aaron: that Aaron's Priesthood might not endure for ever, but therein the latter succeeded the former one after an other: But the Priesthood of the new Testament abideth in Christ only, without interruption for ever more. By this doctrine we may know, that in the new Testament we must not establish such a Popedom or Priesthood, as a foundation of the Church, because it is renewed and hath always need of new successors, otherwise it should not be a Christian Priesthood, but a priesthood of Aaron. Add hereunto, that in the 1. 1. Cor. 1. 13. Epistle to the Corinthians, they be blamed which would be of Paul of Apollo or of Cephas For it is not meet that Christians should be built upon men. Hitherto of Augustine's opinion. 29 There is an other opinion which showeth the rock being the foundation of the Church, The rock which Christ spoke of was the confession of Peter. Hilarius. Cyril. to be the faith or confession wherewith Peter confessed Christ to be the son of the living God. This exposition doth Hilary follow plainly & in many words in his seventh book de Trinitate. cyril also in his Dialogues de Trinitate the fourth book is of the same mind. Chrysost. Chrysostom is of sundry minds, and although in his Commentary upon Matthew, he referreth the words of Christ unto Peter, yet in the Homely de Pentecosta sive de adorando spiritu Sancto, entreating of those words, inferreth them not unto Peter, but unto his faith or profession. No otherwise doth Theophilact. Theophilact. Erasmus mind touching these words, Thou art Peter, etc. Yea and Erasmus in his annotations is of the same mind: and saith, that he woondereth that the same speech should be wrested unto the Roman bishop. But least perhaps he should be counted an heretic, he granteth that it agreeth with him specially, yet not with him alone, but withal them that be faithful, even as Origen hath excellently well expressed. Here I gladly common with our adversaries, and request them, that they will not hold us for heretics if we refer not those words of Christ either unto Peter or unto the Pope. We follow the interpretation of the Fathers which we have alleged, that which they must condemn as heretical before they condemn us as heretics. Undoubtedly so long as they bear with them, they cannot justly banish us. But of this will I admonish the Reader, that he think not the former opinion and the latter to be divers, but to be all one. For Christ is the foundation of the Church, not simply and absolutely, but so far forth as the believers by faith apprehend him and confess him. How Christ is the foundation of the Church. But what shall we say unto Cyprian, jerom, Ambrose, and Augustine, which sometime apply those words of the Lord unto Peter, as though the Church were builded upon him? Augustine. Augustine in his first book of Retractations, maketh mention particularly of both expositions, namely as touching Christ and Peter, and leaveth the opinion free unto the reader, although he incline more willingly unto the former interpretation touching Christ. Erasmus, and that (as it seemeth to me) not unfeignedly, excuseth them after this manner: namely, that they accepted not of Peter otherwise than as he was the figure of the Church, and also of his own faith and confession. Cardinal Poles opinion confuted. 30 Reginald Pole a Cardinal of England endeavoureth to confute the latter exposition which hath respect to the faith and confession of Peter, because it appointeth accidents without a subject, and upon those would have the Church to be founded. But these things belong rather unto shifting sleights, than unto sound arguments. We know indeed that the nine predicaments differ from the predicament of substance, but we are not ignorant that those also have their proper natures and essences, so as of them are sometimes spoken those things which cannot be affirmed of substance. Knowledge undoubtedly being an accident, cannot be found any where but in the mind of man: which nevertheless is certain & infallible. Whereas man notwithstanding is a thing inconstant, feeble, & deceivable. Cogitation in like manner is in man, who in the like sort cannot be in all places at once. What let is there then but that the truth, faith, and confession which was in Peter, may be called the foundation of the Church: and that Peter himself (being otherwise a frail and mortal man) should be denied to be this foundation? Assuredly Peter did sometimes doubt and waver whenas nevertheless that faith and truth which he professed remaineth firm and unshaken. jerom. Christ communicateth his things with them that be his. jerom expounding this place saith, that Christ doth liberally communicate his properties with his Apostles and members. He said on a time, that he is the light of the world: but the very same he pronounced of his Apostles. john. 8. 12. Matt. 5. 14. 1. Pet. 2. 6. And whereas in very deed he himself is the stone, he also calleth them stones. Whereby it cometh to pass, that seeing he himself is truly and properly the foundation of the Church, it is not absurd, that he will also have his Apostles after that manner to be the foundations of the Church: 1. Cor. 3. 11 namely, because they be lively and great stones, who have cleaved unto him in the first place in the building of the Church. 1. Pet. 2. 5. Peter himself also in his first Epistle, willeth us to be such lively stones who should be builded in Christ. So many as are the more excellent in faith, and do the more constantly profess Christ, do the more merely cleave unto that foundation of the Church. Apo. 21. 14 In the apocalypse, the heavenly city is fitly and magnifically described: A place of the apocalypse touching the twelve foundations of the Church whose wall is said to stand upon twelve foundations, and there the names of the xii. Apostles are written: not that they are truly and properly the foundation of the Church, but because by their doctrine, word and preaching, they show the same unto all the faithful. I myself was sometimes of the opinion that whereas it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What strength the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath. that the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the cause, I mean not of the principal, but of the instrumental cause: that it might be signified that Christ determined to build the Church by Peter, by the Apostles and such like who should profess the true faith and confession which Peter made. Neither is it dissonant from the Hebrew, What strength the preposition Aal is of. that the particle or preposition Aal, which they have translated, Upon, is nothing else than By, that it might signify a means and instrument. But this interpretation I dare not so seriously affirm, because I very little favour mine own devices. I note beside that that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joined to a dative case, is seldom used by the Grecians in this signification, wherefore I will not departed from the other interpretations of the fathers. Neither do I think it meet to be suffered, that the Church should be said to be builded upon the Popes. Yet is their impudency so great, as they not only call themselves heads of the Church, but they will be called the spouses thereof: whereas Paul said unto the Corinthians, 2. Cor. 11. 2 I have betrothed you to one man to present you a chaste spouse unto Christ. john. 3. 29. And john Baptist testified, that he in deed was not the bridegroom, but the bridegrooms friend. 31 But passing over this place, now let us turn to another, joh. 21. 15. which they oftentimes object lewdlie against us. Christ's words, Peter lovest thou me, etc. expounded. We have in john that Christ asked Peter, & that thrice, whether he loved him: and that when he had affirmed it, the Lord thrice commanded him to feed his sheep: as though it should be all one thing to feed the sheep of Christ, & to bear rule over all the Churches in the world. Why do they not consider, that there be also other Apostles sent to feed the flock of the Lord? Undoubtedly Christ said unto them all: joh. 20. 21. Ibid. ver. 22 As my father sent me, so I send you. He breathed upon them all. Luk. 24. 45. He gave the holy Ghost unto them all. And finally he opened all their minds, that they might understand the scriptures, which as a spiritual food they should offer unto all mortal men. Mat. 28. 19 Also he gave commandment unto them all, that they should go into all the world, and preach the Gospel unto every creature. Verse. 1. Yea and Peter himself in his first Epistle and v. Chapter saith: I do exhort the Elders who am also a fellow Elder (so he speaketh: neither doth he name himself a Prince or head, but equal to them) that they feed the flock which is among you. While our adversaries abuse this place, we should reply upon them by a rule very much used of the Lawyers and Canonists: A rule of the Lawyers expounded. A benefit is given for doing a duty. Which proposition if we turn on the contrary part, we may very well prove, that a benefit is not bestowed upon them that do not their duty. Let them therefore cease to boast that they be Pastors, Bishops and Popes, seeing they nothing at all feed the lords flock. At this day their Popedom or Bishopric standeth only, in lead, Wax, Bulls, Writs, Oracles of lively voice, proper motions, the chest of the breast, Indulgences, Dispensations, and such like gauds. 32 They boast also of that saying of Christ: Luke. 23. 33 I prayed for thee Peter that thy faith should not fail. The words of Christ, I have prayed for the Peter, expounded. As though the Lord prayed not for others also. Assuredly he prayed as it is in john for others also, not only for the Apostles, but also for all men that should believe. But I return to the place, Of feeding the sheep, and I answer them which demand why those words were severally spoken by the Lord unto Peter, Why it was only said to Peter, Feed my sheep. and I say that Christ would take away the infamy of Peter's thrice denial. And as Augustine saith: It was provided that the tongue of Peter should no less serve to the loving, than to the fearing of the saviour: to the intent that death being at hand, he should speak no otherwise than in the life present he did. And the same in a manner hath cyril. So as the Lord dealing after this manner with Peter caught as it is commonly said, two hares at one leap. First he endeavoured that all the Apostles should know, that Peter was received into favour, and restored to his former place. secondly, that they might understand, that there is no need of singular love to the feeding of the flock of Christ. For he that from the heart and sincerely loveth the Lord of the flock, cannot but feed it with exceeding faithfulness. But least that unto any man it may seem somewhat hard, which we affirm, either that Peter spoke for the rest of his fellows, or else that those things which were spoken unto him, pertain also unto others, this will be easily proved by the usual speeches in the scriptures. Zuinglius judgement. Certainly Zuinglius laboured very well in that Argument. He in his Treatise De vera Religione, in the Chapter where he entreateth of the keys of the Church, gathered many places which make well for the present purpose. Verse. 67. In the 6. Chapter of john when the seventy Disciples were gone, Christ turning unto the 12. said unto them, Will ye also go away? There Peter in the stead of all answered: Lord, unto whom shall we go? Thou hast the words of eternal life. We know and believe that thou art Christ the son of God. Seeing he speaketh in the plural number, he manifestly showeth, that he answered in the name of his fellow Disciples, neither did the confession which he uttered differ from that which a little before both we brought & uttered out of the 16. Mat. 16. 16. Chapter of Matthew. But sometime it cometh to pass, that one man doth not answer for all men, but all men for themselves: as when the Lord demanded in the 22. Verse. 35. of Luke whether they wanted any thing while they lived together with him: they answered nothing. Again in the same Evangelist he said unto the Apostles, Luk. 9 13. Give them to eat. Unto whom they answered: We have no more but five loaves and two fishes. There this answer is ascribed unto all: whereas nevertheless in john it is assigned only unto Andrew the brother of Simon Peter. john. 6. 9 Matt. 4. 10. Moreover unto Peter and Andrew, is said that which belonged unto all the Apostles: to wit, I will make you fishers of men. But to come more near unto that place in the 16. Chapter of Matthew, of which I spoke before: it is easily gathered by the other Evangelists, that Peter answered under the name and person of all. For we have it in the 8. Mark. 8. 30 Luke. 9 21. of Mark, and in the 9 Chapter of Luke: The Lord rebuked them and threatened them, that they should not tell it unto others. Our adversaries do not weigh these things. They are only very desirous to speak, but what they do speak they consider not. They are exceeding careful for the defence of their dominion and primacy: Mat. 20. 26. But the Pope to become Lord of Lords calleth himself the servant of servants. whereas the Lord forbade the same to his Apostles, and commanded that they which would be the greater, should behave themselves as the lesser: and he warned that such Ambition was proper unto the Kings and Princes of the Ethnics, and that it did not appertain unto his Disciples. 33 Because we have said that they deal very wickedly and shamefully, Whether the fowl life of the Roman Clergy because sufficient to departed from them. Mat. 23. 2. here also they set themselves against us and say, that the foul and reproachful life of ministers is no cause of separation and departing from the Church: because Christ said unto his Apostles of the Scribes and pharisees, which sat upon the chair of Moses, that they should do those things which were spoken by them, but not those things which they did. We also confess that we ought not to departed from the Church for the filthy manners and vicious life of Clergy men: although it behoveth all godly men and members of Christ to endeavour that either they may be amended, or else if they shall be obstinate in their sins, to be removed from their place. But while this cannot be done, let us hear them when they shall speak out of the books of Moses: I mean out of the law of God, out of the Prophets, and out of the writings of the new Testament. But if under the pretence of the holy ministery, they will obtrude the traditions of men, and especially such as be repugnant to the word of God, we may not hear them, neither shall we violate the commandment of Christ, by withstanding them. They are wont also to object that which is in the 17. Chapter of Deuteronomie, Verse. 12. where God commandeth that the high Priest should be heard by the people of God. A place in Deuteronomie answered. But why do they not mark in like manner that it is commanded the Priest, that he should answer according to the law? Whereby it is gathered that he must in the mean time be obeyed, while he declareth his opinion, not out of his own head, but out of the law of God. To this they allege against us the examples of the blessed Virgin, An example of Simeon and others which in Christ's time forsook not the company of the Scribes. of john Baptist, of Elizabeth, joseph and Simeon, who being not ignorant that the Priests and Levites of their times were corrupted, yet did not withdraw themselves from the Church. Unto this we answer: First that the precepts of the law urged them to sacrifice for the time of that age, & that for sundry causes. Deut. 12. 5 Again they were enforced that they should not sacrifice, wheresoever they thought good, but in some certain place which God had chosen. But we by the benefit of Christ are not bound to those precepts. Further, the Priests and Levites although they were corrupt and infected, yet did they not compel any man unto wicked rites and ceremonies. For as yet by the ordinances of Moses they retain the sacrifices and Ceremonies: and no man was constrained to give assent unto their false opinions. But we are forced by the Popes and Bishops to profess wicked doctrines: neither can we by reason of them receive the Sacraments according to the institution of Christ, & sincerely call upon the name of the Lord. Wherefore the consideration of both parts is not alike: neither can the example which they have brought be applied unto the present cause. The crime of breach of Charity. They accuse us also that we have broken charity with them: neither do they remember that charity dependeth of faith. And so seeing they retain not the same, but have renounced it, we cannot (as touching Ecclesiastical communion) exercise brotherly charity with them: nevertheless we withdraw not Christian love from them: we continually wish and pray for their bettering: namely that they may convert to the Gospel of the son of God, and that they will at length correct and reform those things which they have marred & corrupted in the Church. Further they disquiet us, They object that we have departed of our own private authority. for that we are departed, not by public but by private authority. Neither consider they that God commanded every man to have a care of his own salvation. What if others will not assent unto the truth, and avoid the corruptions of Religion, shall he that is bound to the study of God's commandments & glory of Christ, neglect to do what he can, and that which belongeth unto him? Moreover all men may see, that our Churches are not without public authority, seeing in them dwell both Magistrates and Princes. Neither doth that subtlety which they often use, hinder us, in saying that it is not the part of this or that common weal, or of this or that Prince thus to do, but that we must expect the consent of all Christendom. Here do they exceedingly err, seeing God hath commanded both every Magistrate & every Prince, that they should with singular diligence and watchful study be careful for the salvation of them which be committed to their charge. Over and beside, Constance and Constantine when they had embraced Christ, they did not expect a consent in Christian Religion of Dioclesian, Maximianus, Licinius, and of their Emperors or Caesars, which were their fellow Magistrates, and had then the rule in their hands. And ill came to Tiberius, for that he expected the consent of the Senate in appointing of Christ to be among the number of the Gods. 34 Hitherto I have taught, how just causes they be for the which we have departed from the communion of the Papists: and as I think have sufficiently to the nature of this place answered their arguments wherewith they rend and tear us. So then remaineth that I should descend to the other point of the treatise, whereby I may declare that this was altogether necessary: Which shall three ways appear. First shall be showed that the commandment of God which is the strongest weapon unto godly minds did urge us. Further that it behoved us to fly, lest our minds and consciences should be polluted by the unpureness of doctrine and idolatry of our adversaries. And finally lest we should be in danger of the wrath and punishments of God which they be in danger of. As to the first: Commandments of GOD by which we are bidden to departed from the company of the unfaithful. there be very many and sundry precepts of God extant in the holy scriptures, which command this separation. Yet all those I will not recite, because it would be over long, but I will only repeat some. Christ said, Matt. 7. 15. Beware ye of false Prophets: for although they be in sheep's clothing, they be ravening wolves. Wherefore even as we should fly from Wolves, so should they be avoided which destroy souls by perverse doctrine and religion. He in like manner (as we read in john) said: joh. 10. 27. My sheep hear my voice, and follow not the voice of strangers. Therefore seeing the adversaries have alienated themselves from Christ, we cannot cleave unto them unless we will cease to be the sheep of Christ. The same Lord said: Mat. 15. 14 If the blind follow the blind, both of them shall fall into the ditch: so as we have renounced the conduct of the Papists, lest we should fall headlong together with them. It is also written in john joh. 12. 48. that many of the Princes believed in Christ, who nevertheless because of the pharisees confessed not Christ, lest they should be estranged from the Synagogues, because they rather sought the glory of men than of God. Wherefore if we had tarried with our adversaries, it had been also needful for us to have feared, lest we should have more hunted for glory and honour at their hands, than to have entirely loved the sincere truth of the Gospel. We have heard also that Christ said: Mat. 10. 34 I came not to send peace but a sword, and to separate every faithful man from his own household which would hinder them from the doctrine of the Gospel. Then seeing our enemies, study & earnestly endeavour nothing more than to turn us away from the truth received, we have upon just cause departed from them. But in the Epistle to the Galathians the first Chapter, Gal. 1. 8. there appeareth a most plain testimony of this matter: for there the Apostle commandeth, that whosoever shall bring another Gospel than that which he had preached unto them, he should be accursed unto us: & he goeth so far, as he testifieth the very same thing of himself, and he ascendeth from himself even to the Angels. Nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signify any other thing than a malediction or curse. And who seeth not that it behoveth every Christian man specially to beware that he run not into the curse of God? And if so be that Paul once wished to be accursed for the brethren, Rom. 9 1. he saw that it redounded to the glory of God. But in this cause by adjoining ourselves to the Papists, we should become accursed together with them: doubtless not unto their salvation, but through our consenting they would be more and more hardened in their errors. Whereof would proceed not the glory of God, but rather the dishonour of his name. Augustine expounding this place in the Epistle to the Galathians, brought in an excellent exposition of the Apostles meaning: namely, that the truth for itself is worthy to be desired, but not for their sakes which set forth and publish the same. For if it should be admitted for fear of them, it might easily be, that we would also receive lies for dread of them. And we are not to think that the Apostle in that place rashly used a repetition, because the matter was both weighty, and doubtful: for even the adversaries themselves will seem to preach the Gospel of Christ. Whether the Gospel of the Papists agree with that of the Apostle. But it is our part to inquire, whether their Gospel agree with that, which the Apostle preached. If we shall compare these one with another, we shall easily find that the Papistical Gospel differeth very much from the Apostolical. For the Apostle taught that forgiveness of sins is freely given by God for Christ his sake unto the believers, and that man is justified by faith only without works. But the Papists threape upon the world such things as do utterly disagree from these. Wherefore they ought not to be heard, but to be avoided as men accursed, unless that we also together with them will be made accursed. 35 The same Apostle wrote in the last Chapter to the Romans: Verse. 17. Mark them diligently, which cause divisions and offences contrary to the doctrine which ye have learned, and avoid ye them. But none have given cause of greater divisions in the Church than the romanists have: partly for their decrees and traditions, partly for the usurping and defending of their primacy. Offences also have proceeded from them without measure and end, while they lay most grievous burthrens' upon the people, and live in corrupt manners: whereby men are exceedingly turned away from the religion of Christ: so far are they off from turning to embrace the same. Paul yet more manifestly discovering them addeth, Those which by fair speech & flattery seduce the hearts of the simple. Ib. ver. 18. There is none but seeth how much the Pope flattereth the Princes of Christendom, and how fairly he speaketh them: whenas he calleth the Emperor his first begotten son, and the French king his second borne child. One, the most Christian, an other, the Catholic, and an other, the defender of the faith. And thus he setteth forth his smoke to be sold to the unlearned and simple. But of such like men there is a perpetual mark given. They that be of this sort (saith the Apostle) serve not the Lord jesus Christ, but their own belly. Ibidem. And certainly whosoever shall somewhat narrowly look upon the crafts, frauds, and guiles of the Papists, they all tend to this end, that they may serve to their gain and belly. There is nothing sought that may soundly make to the glory of Christ. It is also written in the first Epistle to the Corinthians: 1. Cor. 5. 11 If any named a brother among you shall be a covetous person, an extortioner, a whoremonger, an evil speaker, a drunkard, with such eat not meat. But whether they be infected with such faults, all the world knoweth. In the same Epistle we read: 1. Cor. 6. 15 Shall I take the member of Christ and make it the member of an harlot? Hereby we are admonished to beware, that seeing we be the members of Christ, we join not ourselves to an Harlot. And we must not be ignorant that the whoredom of the mind, (which is Idolatry) is a far more grievous sin than bodily fornication. Wherefore the Church of the Hebrews is reproved by the Prophets, jer. 2. 20. Ose. 2. etc. not in one place but everywhere because it maketh herself common to sundry Idols. And seeing in the Popedom Images are worshipped: and that also bread and wine and dead men are called upon, their congregations are justly convinced of whoredom. Wherefore we may not by any right cleave unto them, for otherwise we should make the members of Christ to be the members of an harlot. And in the latter Epistle to the Corinthians, 2. Cor. 6. 14 commandment is given to the faithful that they should not draw the yoke with the unbelievers, because there is no participation of righteousness with iniquity, neither communion of light with darkness, nor fellowship of Christ with belial, nor of the temple of God with Idols. Afterward it is added, Go ye out from among them & separate yourselves. Further hereunto appertain those things which are written of shunning things offered unto Idols. But shall we (saith he) provoke God? Be we stronger than he? Moreover the whole matter is concluded in this plain commandment: Fly you from Idolatry. And unto the Ephesians: Ephe. 5. 11. I would not have you communicate with the unfaithful works of darkness, but rather reprove them. In the first Epistle to Timothy, there is mention of men corrupt of mind, from whom the truth is taken away, and who think that lucre is godliness. And Timothy is commanded 1. Tim. 6. 5 that he should separate himself from that flock. In isaiah the 52. Chapter Esa. 52. 11. it is written: Go you out, separate yourselves, touch no unclean things ye that bear the vessels of the Lord. The Prophet spoke unto the priests, but that which he speaketh unto them belongeth also unto us, because we bear the vessels of the Lord, & we ourselves be the vessels of the Lord which we ought to keep pure fronal uncleanness. jeremy in the 50. Cap. saith, Verse. 8. Fly you from out of the midst of Babylon & every man save his own soul. And the self same thing in a manner is in the same Prophet in the 51. cap. jer. 51. 6. Further in the Apoc. cap. 18. we read: Apo. 18. 4. Fly you from the midst of Babylon, lest ye be polluted with the sins thereof, & receive of her plagues. Yea & David in the Psa. Psal. 26. 5. pronounced of himself that he hated the congregations of the malignant, & entered not into the council of the wicked. 36 Further we are to consider that this separation is a kind of confessing of the evangelical truth. And it behoveth that every faithful man not only in words but also in deeds profess that which he believeth. And as Gellius saith: When the city is troubled with sedition, it is no point of a good citizen to say that he is of neither part, but he must join himself unto that which he thinketh to be the more lust. It serveth also unto this purpose that the controversies of our times be of so great importance, as they ought not to be dissembled: neither will God suffer them any longer to lie in darkness. Neither must we omit the commandment of Christ wherein he said: If thine eye offend thee pluck it out and cast it from thee. Matt. 5. 29. The like he commandeth of the head and foot. By which figurative speech he willeth that we should cast away all things although they be profitable, pleasant, and new unto us, rather than suffer ourselves to be called away, or hindered from the profession of the Gospel. He also commanded his Apostles that if they should not be heard of any congregation or City, Mat. 10. 13 they shaking off the dust should departed from thence. The people of Rome in times past departed from the Senators, because they afflicted them with most grievous injuries, & would not return unless there should be provisoes made for the power of the Tribunes. The displeasures which the common people suffered by the Nobility were temporal, and belonged to the maintenance and safety of the body: but those things which the Papists bring in upon us, have respect unto eternal salvation. But letting pass the example of Ethnics, another thing cometh to mind, which is mentioned in the Ecclesiastical History. The example of Paphnutius. Paphnutius a Bishop of Egypt, and a very noble confessor of the Lord (whose right eye the Emperor Maximianus put out and hockst his left ham, whereby he might live half blind & lame) when he was in the Synod of Tyrus where also sat Maximus a worthy Bishop of jerusalem, and he himself a confessor of Christ: and perceived that nothing else was sought by his fellow Bishops but that Athanasius might be oppressed by deceits, ill reports, and naughty practices: rose up, and taking Maximus by the hand which sat in the midst of the rest, said: It is not lawful for thee to sit among these men. And having spoken these words, he led him away with him. Also Christ admonished, Mat. 16. 6. that we should beware of the Leaven of the Pharisees. And Paul said: 1. Cor. 5. 6. A little leaven marreth the whole lump. Yea and experience itself teacheth, that they which having knowledge of the truth are withheld through an affection to their friends or kin, love of their country, covetousness of riches and goods, they become colder every day more than other as touching godliness, and are so frozen together at the length, as the feel of religion is extinguished in them, and sometime of friends and brethren, they become most cruel enemies. And it is found to be most true which the wise man said: Eccle. 13. He that toucheth pitch shall be defiled therewith. Neither can it otherwise be, but (as the Apostle said out of Menander) 1. Co. 15. 23 that ill speech will corrupt good manners. 37 Let us see what happened unto the Israelites in the time of jeroboam when Idolatry was erected. 2. Chro. 11 13. Verily, they which had but a crumb of godliness, leaving the confines of the kingdom of Israel, joined themselves to the house of juda, to the intent they might not sacrifice unto the Idols which were erected, but that they might worship the true God, according to the prescript of the Law, in the place which he had chosen unto himself. Which whoso did not, they not only contaminated themselves with Idolatry, but together with the w●…ed they were afflicted with manifold and grievous punishments. There was even at the beginning of the world a separation made between the posterity of Seth and Cain (for these had departed from the true worship of God) wherein they soundly continued. Gen. 4. 17. & 5. 1. And assuredly the punishment of the flood was so long differred as that holy posterity continued free from Idolatry: but whenas afterward the sons of God, being alured with the beauty of women, had joined themselves with the ungodly, all things went to confusion and horrible shame: wherefore God destroyed the world by a flood of water. Gen. 6. In which destruction neither Noah himself with his family had been saved unless by going into the Ark he had severed himself from the ungodly. Lot likewise escaped the fire, because he was led forth from the fellowship of wicked men. Gen. 19 The Lord also commanded as we have it in the book of Numerie, Num. 16. 21 that the Israelites should separate themselves from Dathan and Abiram, unless they were more willing to perish together with them. He also called forth the Israelites which were remaining in Babylon after the liberty given unto them by Cyrus and Darius, Esa. 52. ver. 11. for that grievous punishments were at hand unto the Babylonians by reason of their Idolatry and shameful wickedness. In fine if the first Adam, by the instinct of God's spirit, truly said of his wife: Gen. 2. 23. For this cause, shall man leave his father and mother and shall cleave unto his wife; why also were not all things to be left of us for retaining the truth of Christ, seeing that even the wife herself & the children must be left for religion sake? But if we seem not to our adversaries to have done well, let them declare the cause, why they have separated themselves from all other Churches, being the greater part of the world. They are not able in very deed to show such just and evident causes as ours be, which we have before alleged. Let not their slanders terrify us, especially those, which they have always in their mouth, saying that we are disturbers, These be no new things: They have been oftentimes upbraided to the servants of God. Did not Achab the king of Samaria rebuke Elias the man of God, 2. King. 17. 18. and said: Art thou Elias which troublest Israel? But the Prophet constantly returned the rebuke upon him: I trouble not Israel, thou rather dost altogether with thy wife jezabel. The jews also accused Christ before Pilate, Luke. 23. 5. that he troubled all jury, beginning at Galilee. Of the Apostles also (as it is in the Acts) it is said, Acts. 17. 6. Acts. 24. 5. that they troubled men. Yea and Tertullus the Orator thus spoke unto Portius Festus, that he should punish Paul, because that they might by his conduct and government, enjoy excellent peace and tranquility, if only Paul were not a let, who troubled all things by perverse and new doctrine. But now I cease to urge any more the second point: namely that we might not otherwise do but departed from the Popedom. Three special causes of departing from the Papists. For three sorts of necessity urged us: namely of obeying the commandments of GOD, of shunning sins, and flying Idolatry and also for the escaping of pains and punishments which remain for the wicked. Neither must it seem any marvel, that these necessities are laid upon us, seeing that in the civil laws, the companies and assembly, which unlawfully assemble together are condemned to grievous punishments, as it is in the Title de Collegijs & corporibus illicitis: the which are not only forbidden by the Commonweal or Emperor, but they which frequent the same, are accounted of even as if they had occupied the public place or temple with armed men. For they are thought to abuse such corporations and fellowships, for the working of their naughtiness. Wherefore God doth rightly and in order, when by his commandments he reconcileth us from such assemblies. 38 But now I come to the third member of this treatise wherein I will show that we departed not from the Church but are rather come unto it. That they which have left the Pope have not departe● from the Church but rather returned to the same. Which that it may evidently appear, we must consider that our adversaries are very much deceived, forsomuch as they think that things are continually preserved, after one order, as though they may in no wise be changed, where nevertheless it may be, and daily cometh to pass, that those things which in old time were good, do utterly degenerate. The Church of the hebrews in the old time was very acceptable unto God, 1. King. 9 2 Mat. 21. 13. jer. 7. 11. so long as right religion flourished therein: but when that was afterward polluted, that which was the temple of God was turned into a den of theenes, which they not considering, trusted unto it more than was meet, always crying on this wise: The Temple of the Lord, Verse. 4. etc. as though their common wealth should not perish so long as the Temple remained. Even so our adversaries think, so that the name of the bishop's church and the outward pomp and show of the ministery be at Rome, there the Church is, when as they have subverted all things which make to the nature of the Church of Christ. It is a grievous crime to departed from the Church: but when that is called the Church which is not, who will disallow the departing from thence? The hebrews in the time of the Apostles, boasted that they had the Church, but seeing they refused the Gospel of the son of God, the Apostles upon just cause departed from them. And this did Ezechiel beforehand declare in the tenth Chapter, Verse. 18. when he saw the majesty of God lifting itself up into heaven and forsaking the Temple of jerusalem. Besides this, josephus testifieth, that when the Roman war was at hand, there were voices heard from the secret places of the Oracle, who oftentimes repeated: Let us departed from hence. And the ecclesiastical history bewrayeth that the Christian Church which was at jerusalem was translated to Pella when the war was at hand. Again into Chaldea the Church of the jews removed under Nabuchadnazar. So as there is no cause why these men should assure themselves that the continuance of the Roman Church is unchangeable. 39 But some of them say that among the people of Israel changes were easily made: but after the coming of Christ, and that the seat of Peter was settled in the City of Rome, it is not to be thought that these alterations would at any time happen. But let them tell us what assurance they have above other Churches. Whether the Roman Church shall never change his place. If they go about openly to persuade, that the Churches of Constantinople, Alexandria, and Antioch are subverted, wherefore be they exempted from the like mutations? Assuredly Paul did not so think. For unto the Romans (speaking unto the nations converted unto God) he saith, Ro. 11. 21. that they should diligently take heed to themselves, because God who spared not the natural branches, would in like manner not spare them. Wherefore they err as far as heaven is wide, if they affirm that Christ and the holy ghost are so bound to the seat of Rome, as they will never go from thence. So long they tarried there, as that Church did lean unto the true foundation. But when it began to be founded upon the sand of man's traditions, it was subverted. Neither can it be said that it is of God, seeing Christ prescribed a rule: that they be of God which hear the word of God. Rom. 8. 47. And afterward of them which boasted themselves to be the Church he boldly pronounced: ye hear not those things because ye be not of God. And what congregation can there be of the Church if it be not of God? And the cause why the Romanists admit not the word of God, is, for that they perceive it to be wonderfully against them. Furthermore what Church I pray you can that b● which judgeth not itself to stand safely, unless that Christ and his word be driven away? He that believeth not those things, let him more narrowly behold their dealings. They have transformed the Church into a court or place of judgement (for so they speak among themselves, and these words they use every where) and moreover, a far greater labour is used in the style of Chancery, which consisteth altogether of frauds and guiles, than in any studies of divine things. Gregory in the register the 4. book in the epistle 251 and 55, writing of the holy ministery, faith, that seeing it is fallen within, it cannot long stand without. This did he judge 800. years past. And shall we think that that Church hath truly stood hitherto? Malachi in the second Chapter saith: Verse. 8. Because ye have gone out of the way and have caused many to fall, therefore have I made you to be despised. Wherefore in going from the Romanists we have not forsaken the Church, but have fled from an intolerable yoke, and from the conspiracy against the evangelical doctrine. It is a wonder that these men would persuade Christians that it should be permitted them by God without any limit, yea continually, to waste the vineyard of the Lord, to yield no fruit for it, but to murder the servants of the Lord which are sent unto them to demand any fruit. Undoubtedly they be much more foolish than the hebrews, which answered Christ when he had put forth the parable of the vineyard: He will cruelly destroy those wicked men, Mat. 21. 41 and will let out his vineyard unto other husbandmen. Why do not these men remember that it was said of the very truth itself unto the jews: Ibid. ve. 43 The kingdom of God shallbe taken from you? Seeing then they be in the same faults, seeing the cause is all one, seeing he is the son of God. I see no cause why we should doubt, but that the power, dignity, and true nature of the Church is taken away from them. But to disprove this our departure, they bring a place out of the epistle of Jude, which blameth the wicked because then have separated themselves. But the answer is ready, A place of Jude expounded. because it ought not to be ascribed unto us that we have departed from the Pope, God hath severed us from him, as it hath been showed by his Oracles and precepts: Acts. 4. 19 neither could we forget the saying of the Apostle, that we must rather obey God than men. Even as when there is a just divorce for adultery, Matt. 19 6. man divideth not them whom God coupled together, but God himself by his word and law severeth man and wife in that case. 40 Also they enforce against us (as they think) a very strong reason, Whether all that hitherto have lived under the Pope have perished. in demanding whether all men that were before us, and have lived under the obedience of Rome, are perished: ye (say they) are n●we men and lately sprung up, seeing ye were scarcely to be seen 30. years past or thereabouts. But there be above 900. years passed since Boniface the 3. whom ye make author of the Popedom. It were most absurd to be said that all Christendom during all that time were damned. Héereunto we say, that there never wanted men in all that space which repugned the lies and deceits of Popery, and that they of the East parts & the Greeks resisted that tyranny: Neither as yet do they acknowledge the dominion of the Church of Rome. So then, not all Christendom as these men feign have perished for that cause. Yea and in our West regions the liberty of the Church stood after a sort until the time of Pippin & Charles the Great. We will add moreover, that as touching the predestinate, none of them have perished in any age. The thief at his last hour embraced Christ: And it is not unlikely but that which happened unto him, happened unto very many others. The spirit of Christ wanteth not ways by the which he can reduce the wandering sheep unto the fold. Great, yea most large is the embracing of God's mercy, whereby he draweth unto him even those that be at the point of death. Neither is it therefore brought to pass that men should not now follow the truth being laid open. But why do they so often weary us with telling of the salvation or perdition of our forefathers? It had been lawful for the Hebrews to have objected the very same unto the Apostles. john. 4. 20. So the seely woman of Samaria said unto Christ: that the fathers worshipped God upon the mountain or place. So might the ethnics ask the preachers of the Gospel of the son of God, whether all their forefathers which had not heard such doctrine did perish everlastingly. It is none of our part, when as the revealing of Gods, will is brought, to make inquiry upon his judgements. Let us ourselves do our duty unto him, leaving to the judgement of God to give sentence of our forefathers and of all men by the decrees of his justice. If that all things have not been revealed unto our fathers in such sort as they have been unto us, and not in general, yet shall they partly be excused for their ignorance: But our cause shall be much the worse, if we knowing the things that have been showed in our times, do not embrace them, so far is it off that the error of the fathers shall be defended by us. But because the force of this argument is common to both parts, we may fitly return the same again upon our adversaries. Let them say, Before Boniface the third, when as in Christendom the Popedom was unknown, (which they would should appertain to the articles of the faith,) whether all men perished which embraced not the same by faith, nor obeyed the seat of Rome? And whether be they also condemned and judged to the pains of hell, so many as were ignorant of the transubstantiation of the bread and wine of the eucharist before Innocentius the third? Be they also damned all which in the time of Epiphanius and jerom judged that Images should be taken out of the Temples? They have not what to answer: and so let them cease to object that unto us, which no less presseth them than it doth us. 41 They demand moreover where the Church of Christ hath been so long: In what places the Church of Christ was before the Churches were reform by us. you (say they) as yet were not: And as you affirm, the Church was not among us, therefore it was no where. Which thing is most absurd, and must not in any wise be admitted. But if we will say, Mat. 18. 20 That where two or three were gathered together in the name of Christ, they were the Church: and that it never happened but that such have been in the world, they again contend against this in saying that the Church ought to be visible which the faithful may have access unto, because Christ said, Tell the Church. Ib. ver. 17. To answer hereunto, Of the Church. we think good and that in few words and grossly to speak somewhat of the Church. The Church is the body of Christ: And lest that any should deride this naming of it, we will search how many kinds of bodies are found. Three kinds of bodies. Pomponius a notable Lawyer in the Digests De usis Capione L. Rerum mixtura, made three bodies: The first is that which is contained in one spirit: as man, wood, stone, and that naturally groweth in itself. An other is that which consisteth of a certain knitting together, wherein the parts do one touch an other: as a house, a ship, a storehouse, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Finally the third is that which hath parts distant one from another which nevertheless are joined together in one name and communion of order, as a people, a company, a legion etc. In the third kind is comprehended the Church, What kind of body a Church is. which is a fellowship of them that be distant in place one from an other. For whether any faithful man be at home, or in the street, or in the country, yet he is reckoned to be in the Church. But there is a difference in defining of this body. The Papists & we den the Church after a divers manner. For it is not defined by the Papists and by us after one manner. For they think that all they which profess Christ be the Church, so that they be not excommunicate, wherein they exceedingly err: because the Church, seeing it is the body of Christ, is lively, neither hath it any dead members. And it is said by john: 1. joh. 2. 19 They went out from us, because they were not of us: for if they had been of us, they had surely tarried. We grant in deed, that in the Church (which consisteth only of the elect of God which be justified by faith, and endeavour to express the word of God so far as they be able in godliness of manners) there dwell very many wicked and ungodly men: and that sometime it cometh to pass that therein they hold the chief places. Christ said, that the kingdom of heaven, which is the Church, hath fishes good and bad, Mat. 13. 47 virgins wise and foolish, Cockle and Wheat: although nevertheless it be not the Church in very deed. Assuredly they be conversant and be in it no otherwise saith Augustine than are corrupt and naughty humours in man's body. For even as those trouble and corrupt the health, A similitude so these vex and disquiet the Church. Therefore when it is demanded by the adversaries, whether their congregation advanced by the Popedom were the Church: I answer that it was then exceedingly fallen to decay, and daily more and more ruinated, so as now amongst us, there is no more left but certain rubbish, and pieces of walls, together with some beams or small joists, so as it is not properly the house of God: howbeit as yet it retaineth certain steps, although they be slender. Wherefore we acknowledge the baptism that is there given, neither do we rebaptise those which come from them to our Churches: and we reverence and read the self same holy books which they use. Antichrist in the temple of God. 2. Thes. 2. 4 And by this reason we understand Antichrist to fit in the temple of God, because undoubtedly such a one he was in times past, and so by many he is esteemed and called: & because he still retaineth (as I have said) some steps of the Church. 42 When they urge us as touching a visible Church, How the Church is visible. we answer, that justified men which truly believe in Christ be bodily and visible, albeit that those differences, namely Faith and Hypocrisy, by which the true members of the Church differ from the wicked, cannot be discerned with eye. Whereof it comes to pass, that the parts of the Church can not in sense be discerned from hypocrites. But as to that precept, Mat. 18. 17. How far forth that precept, ●e● the Church bindeth. Tell it the Church, we say that the same is in the order of affirmatives. Which kind (as the Schoolmen say) doth in deed bind men perpetually, but not so, as it requireth an execution in every place, moment, and case, but then only it ought to be when it is possible and profitable. They that are corrupted must be showed to the Church, where and when there is a Church, which may he come unto: Even as we judge of Baptism. For it must be provided that every faithful man if it be possible may be baptized: but when he cannot have a minister he is excused. When in the time of Constantius, well-near all the Churches in the East were governed by the Arrians, unto what Church should it have been told? If thou answer unto the West Church: I reply that all men could not go thither: neither would the Tyrant have permitted it. I will add moreover, that godly men, so long as they were constrained to be in the Popedom, and could not have their assemblies else where (if they had thought that they should have profited any thing in correcting of manners and in procuring any way the glory of God or salvation of others, they should have showed that which was requisite unto the Bishops and Pastors for that time given, if they might not do it among their own. But now whenas it hath seemed good unto God to raise up famous men, such as were Luther and Zuinglius, The famous me● Luther and Zuinglius raised by God to restore Churches. who have planted innumerable Churches, it was meet that godly men, setting aside the relics and remnants, and slender steps of the Church, should repair thither where they might both deal and live according to the word of God: & by that means they should continue in themselves through succession, the faith & Apostolical life, conjoining themselves with their forefathers, which lived rightly & sincerely in the primative Church. 43 Nor would I have them ignorant that the further they have gone, the worse always are their dealings become: which we may gather, not only by the former similitude of the decayed building, but also by an other, namely of wine, An exce●… similitude. the which at the first being of itself mighty and strong is praised of all men: wherewith if there be any water mingled afterward, the wine in deed remaineth still, although more unperfect: and the more that it is still delayed, the less it retaineth of the pureness of the wine. And if might be brought to such a pass, that in the end the wine would be overcome by the water, so as of the wine only the colour after a sort might be perceived, and some token, although but small, of the first taste. Thus undoubtedly is it come to pass in the Church with the purity of the word of God and administration of the sacraments, since the traditions of men were begun to be blended, which as they have daily more and more increased, so have they made feeble the pureness of doctrine and mysteries. And at the last it is come to pass, that those things which most of all do establish a Church, have after a sort vanished away. So as, whether the Church of Rome have ceased to be the Church, or else be so infected & corrupted, as nothing in a manner remaineth sound therein, we being separated from thence, are not worthy of blame but rather of praise: especially when we go unto the Catholic and Apostolic Church, because the Church from which we separate ourselves wanteth both. For it is no more Catholic, because it hath transformed the universal Church into the Roman Church: And Apostolic it is not, seeing it differeth most far from the doctrine and ordinances of the Apostles. We have departed from them which will be built upon Peter and his successors: & be come to that Church which leaneth only unto Christ the surest foundation. We have departed from them, which build chaff, hay & stubble, & that upon a strange foundation: & we are come thither, whereas silver, gold & precious stones are for the most part builded upon Christ himself. An objection touching the multitude cleaving to the Pope confuted. 44 They press us much with multitude, and boast that France, Spain, and Italy make on their side: but herein they are double deceived, and deceive others. First of all the greater part of Christendom have departed from them, or take not part with them. Secondly the multitude is no certain note of the Church. In the most populous country of the Israelites, God saith unto Elias, 1. King. 19 18. that he had kept only seven thousand unto himself, which bowed not their knee unto Baal. And of the seed that was cast upon the ground, Matt. 13. 8. only the fourth part fell upon the good ground. And it was said by Christ: Luk. 12. 32. Fear not thou flock because thou art but little. This Nazianzene understanding in Sermone de seipso adversus Arrianos, saith: Where are they now which defended the Church by multitude, and despised the small flock? He therefore spoke these things, because the Arrians by favour of the monarchs had possessed the greatest part of Christendom, & mocked the right believers as being most few. Nor must the Church be measured by nobility or worldly honour. Luk. 14. 21. For Christ warned us that it would come to pass, that the blind, the lame, and the poor, should be called out of the streets, and should be compelled to enter, when as others which were bidden had denied to come. Paul also in the first Epistle to the Corinthians testified, that not many mighty men, noble men, 1. Cor. 1. 26. and wise men are called. Yea & jerom in his proheme to the Galathians the 3 book, writeth that the Church is gathered out of the poor people. 45 And we must take heed that we suffer not ourselves to be deceived by the glorious titles which our adversaries abuse. Titles of the Papists For they call themselves Apostolic, Catholic, & the ancient Church. These things must be examined, and it must be diligently considered whether the things be answerable to the names: otherwise the devil himself transformeth himself into an angel of light. How be they Apostolic when as they corrupt the Apostolical doctrine? Nor can they be called Catholic, seeing they have separated themselves from the greater part of the Churches. And how they have fled from the old opinions, rites, and customs of the ancient Church, we need not declare, seeing the thing itself speaketh of itself. They would be counted pastors, when as they nevertheless seldom or never visit the flock of the Lord, which they brag to be committed to their charge: much less do they feed the same. They think that the Churches which either by violence or by tyranny they obtain, are nothing else but lands and farms, whereby yearly revenue may come unto them, by which they themselves may be fed and the flock of Christ be devoured. The Pope boasteth himself to be the pastor of all the sheep of the whole world, unto which he cannot have access & though he would, neither doth he labour to do it. He dwelleth at Rome, and continually giveth himself unto his delights. We are taught by mistress experience and by common sense, that it is not possible for the whole world, to be fed and governed by some one man. In deed Christ said vnt● Peter, Feed my sheep: but he said not All: joh. 21. 15. Nay rather he would that the rest of the Apostles should be fellows with him in the exercising of that function. But this is the more to be lamented, that the Pope with his members do disquiet the sheep of Christ and in miserable wise slay them, Even as the Church in old time was oppressed by the jews: so is now the Church of Christ by the Popes. so far is he from feeding and fostering them. Even in like manner as did the Hebrews in old time: who while they boasted themselves to be the Church, oppressed Messiah, and most grievously persecuted the Apostles, and had Herode to do as they would have him: For when he had killed james, and did perceive that it was acceptable unto the jews, he laid hold upon Peter and cast him in prison, that he might destroy him. After the same manner, Kings, Emperors and princes at this day, because they may obey the Pope, do most cruelly afflict godly men. And it is no marvel that the romanists, which succeeded the reverent and holy fathers did on this wise withstand the Gospel: seeing the Hebrews, Rom. 9 4. (as Paul testifieth to the Romans) were Israelites: and the adoption, and the glory: yea and the testaments and lawegiving seemed to appertain unto them. They had the worshipping and the promises, and of them were the fathers, of whom Christ as touching the flesh was borne: yet nevertheless they refused the Gospel, & were made altogether strangers from salvation. 46 But to come near to the showing of that which was promised: The marks of the Papistical Church. namely that we departed not from the Church, that congregation from the which we are separated must be described by the marks of the same: that all men may understand it to be nothing less than the Church: for somuch as it is bend to the staying of the godly, it is infected with hatred of the brethren, it gathereth not, but rather scattereth Christ his members, it maketh more account of men's traditions than of the word of God, it will have itself to be heard, not the scriptures, which with incredible boldness it would have to be subject unto the authority of it. Now of traditions (which they add and pluck away at their pleasure, seeing nothing of them abideth more than liketh themselves) they have after a sort made an Alcorom, like unto that of Mahomet, and the same they endeavour to defend by the sword, & by force, not by divine Oracles. And it is come to this pass that our Church is much more unhappy than the Church of the jews. For unto that Church, the scriptures of God were sufficient unto salvation: but unto ours they are not sufficient unless the traditions of the Pope be added. But let them say what they will, they shall never prove but that the believers and livers according to the prescript of the word of God, be happy. The congregation from which we have severed ourselves, Matt. 13. 4. layeth grievous and intolerable burdens upon men, which nevertheless, the authors of them will not so much as touch with their finger. Further the kingdom, which ought to be spiritual and heavenly, is transformed into temporal and worldly. Christ said, joh. 18. 36. My kingdom is not of this world. They on the other side say that their kingdoms be of this world. And they dare usurp and stamp in their coin: The nation and kingdom that will not serve me, shall be rooted out. They seek nothing else but that the prerogatives of Emperors, kings, princes, and magistrates may be cast down at the Pope's feet, and that they may be obtained and governed at the will of the seat of Rome. We have departed from that society which hath polluted the Sacraments, either by bringing in of others which were not instituted by Christ, or else by renting in sunder, & with many and sundry abuses defiling those which were given and devised by him. Over this, it forceth upon us idolatry towards bread and wine, and in like manner towards Images, and that which they commonly call relics of saints, it dilateth their phylacteries, and enlargeth the fringes of their garments, while it ascribeth great power of divine religion unto garments, shavings, annoyntinge, & outward ornaments. We have left them which build the sepulchers of the Prophets, in saying: Mat. 23. 29 Our fathers and ancestors have slain them, but we in this behalf follow not them, but do adorn, honour and worship the Prophets slain by them, whenas they themselves nevertheless do as great, yea they commit more grievous crimes. For it is incredible to be heard, how much innocent blood is shed by them, whenas notwithstanding they marvelously adorn and deck the monuments and bones of the ancient Martyrs. They endeavour to lay away the institutions of Christ, & to abolish the decrees of the Apostles, whereas all that be Christians ought to endeavour all their life long, that they may be most sound preserved. 47 We have departed from her that would be accounted the mother of the faithful, whereas in very deed she is their stepdame. She is not content with Christ to be head, but appointeth herself an other head upon the earth, which also she dare affirm to be necessary unto salvation. Whether & what ministerial head the Pope hath. But I would fain hear of these men what manner of ministerial head as they term it the Pope hath upon the earth: for even he would be reckoned among the members of Christ. And this is certain that none is head of his own self: neither will they beside one Pope admit an other. What head therefore shall he have? They will say: Christ. But we will reply unto them, that if Christ be sufficient for a head unto the Pope, how happeneth it that he may not suffice others also? We have departed from them, which challenge unto themselves an other power and ability of forgiving sin than by preaching of the Gospel: and thus I know not what counterfeit keys, whereby they bind and lose, they have made unto themselves. They say, Mat. 24. 23 of Christ: Behold he is here, behold he is there, behold he is in the secret places, while they offer unto us a small Wafercake to be worshipped in the Mass, in the Pix, and also in Pomp wherein they carry the same about. We have separated ourselves from them, which preach the merits of men, and brag of the works which they call works of Supererogation. And seeing they have revolted from Christ, let them cease to wonder that we are departed from them. The fellowship of them is now the pillar of lying, not the ground of truth. It is ruled and governed for the most part by Wolves covered with sheep skins. Neither is there among them the house of God, but the receptacle of Images. It is the property of the Church, (as saith Ambrose upon Luke the 2. book and 3. Chapter) to be the mother of the living: but those men be the council or convent of the dead. We have departed from that Church which consisteth in walls, painted colours, and vizardes', whereas the true seat thereof aught to be in the heart, as Lactantius in his 4 book de vera sapientia and 13 Chapter hath written. There the corrupt and vicious man is worshipped, and Christ the Author of salvation is neglected. We forsake the adulterous Church, which besides Christ the lawful spouse, acknowledgeth the Pope for her husband. We have also departed from the old grown schism, wherein that multitude of Romanists have severed themselves from others, by turning away her ears from the word of God, and converting altogether unto fables: And because it hath forsaken the love of the truth, it is given over to a strong illusion of error. We are fallen away from them that go astray, and we go forward unto the way of truth, and unto the king's high way. We would not be with them which following the spirit of error, have their conscience marked with an hot iron, and forbidden meats and marriages. 48 Now it appeareth by these marks, what manner of congregation it is from whom we have revolted: and it is sufficiently perceived, that it is not the Church, unless perhaps thou wilt say, it is the Church of the malignant. Other marks also might be annexed, but I cease to reckon up any more, because whosoever is but meanly acquainted with the holy scriptures may see them. The marks of their Church which have departed from the Pope. And it is not needful that I should now describe that Church unto the which we have repaired, seeing it hath properties contrary unto those which we have now alleged. This one thing will I say, that it is the same which in the book of the apocalypse is described to be like a woman, Apoc. 12. which brought forth a man child, and fled into the desert lest it should be destroyed by the Dragon which persecuteth her. Our men are after a sort constrained to be in the desert, seeing the chief Prelates most cruelly rage's against them: who nevertheless in the mean time do most earnestly complain that we leave them no form of a Church. Howbeit they ought not to ascribe this unto us, but unto themselves. For they have deceived godly men of that liberty, seeing that the true Church should be heard and reverenced and the faithful sort ought to obey it. But these men require such things as we ought in no wise to obey. 49 But they say, It is objected that Paul departed not from the Church of Corinth, though it were corrupt. 1. Cor. 1. 1. 1. Cor. 1. 12 1. Cor. 6. 1. 1. Cor. 5. 1. that the Church of Corinth was very much inserted and corrupted: which nevertheless Paul acknowledgeth and saluteth. The Corinthians were very much divided among themselves. One would be of Paul, another of Caephas, another of Apollo: and so they attributed as much unto their Ministers as unto Christ. They brought their contentions and strifes to the judgement seats of the Ethnics: they suffered an incestuous man who had the wife of his father to be conversant among them: they thought not whoredom to be sin: 1. Cor. 6. 13 1. Cor. 8. 10 1. Co. 11. 21 they did every where eat with the Ethnics things dedicated unto Idols: they celebrated the supper of the Lord with unquietness of mind: they abused the gift of tongues: 1. Cor. 14. 1 1. Co. 15. 33. neither did they judge truly and godly of the resurrection. These things no doubt be grievous crimes, yet did they not therefore bring to pass but that among the Corinthians there was a Church. But we answer this doubt after the very same manner that we did before as touching the Church of the jews: that although it were distained and corrupted, yet did it not constrain any to wicked opinions and rites: and it exercised the ceremonies according to the prescript of the law of Moses: wherefore seeing in many things they were good men, it was acknowledged as the Church of God. So likewise in the Church of Corinth, the word of God was openly published, and the Sacraments were soundly administered. And thus although many were infected with sins and grievous corruptions, yet did they not all stray from faith & holiness: wherefore the Church ceased not to be at Corinth. Where the two things which we have made mention of be soundly kept: (the word of God I mean and the Sacraments,) they are never without some fruit, but as it is elsewhere said, they be assured tokens and pledges of the true Church. They object the breaking of the unity of the Church 50 They also cry out against us, that we have broken the unity of the church. But what union I beseech you do they tell us of? No other verily but the unity of the Pope, of the seat of Rome, to which they are in miserable bondage; the unity of Idolatry and of the Mass, the unity of the mark of the beast which all they receive: and also the unity of the outward ceremonies: wherein all they in a manner communicate one with another. But this is not the union of the Church, which the holy Scriptures neither acknowledge nor testify. Paul unto the Ephesians writeth: Ephe. 4. 3. Be ye careful to keep the unity of the spirit, through the bond of peace. Again: One body, one spirit, even as ye be called in one hope of your vocation. And again, One Lord, one faith, one Baptism, one God the Father of all, which is above all, 1. Cor. 5. 30 through all, and in all. He saith also that we be one body of the flesh and of the bones of Christ, that we be most merely conjoined unto him, and the gifts which we have are derived unto us by God through the flesh of Christ given for our sake upon the Cross, and so by the flesh of Christ we be coupled and united unto God. And in the 17. Chapter of john Christ prayeth the Father for the Apostles, joh. 17. 20. and all that do believe and shall believe: 'Cause thou that they may be one, even as I am in thee and thou art in me. Wherefore he would that they should be one by communicating, I mean of one and the same spirit. The unity of the Church therefore by the places alleged consisteth in the spirit, in the word of God, in the Sacraments, and in a most near bond with Christ, who is the head of all the members of the Church. Such a unity have not we broken, but we wish every manner of way that it may be maintained safe and sound. Much more might be brought for the deciding of this controversy, but those things which are already spoken I think are sufficient unto godly minds, to confirm and comfort themselves against the cavillations of the Papists. What is to be done of them which have departed from the Papists 51 lastly this remaineth, that seeing we have departed from that congregation, which persecuteth true godliness, let us show that we have done the same in good earnest, lest we should seem only to be absent from them in body. Therefore let us with our whole heart and with all our endeavour, embrace sound and true godliness, and show forth plentiful and manifest fruits of our faith. In this vocation of ours, let us avoid the offences by which the course of the Gospel may be hindered, and they called back from the going forward in Christ who as yet be somewhat tender therein. Let us rather labour to edify the brethren, and drive them so far as we are able to the purer religion. And let us remember that it is not sufficient to have put our hand to the plough: we must persevere unto the end. Luke. 9 22. And since we stand in the right way, we must take very diligent heed of the fury and sleights of the Devil. Let us not suffer ourselves, by perverse opinions and erroneous sects, to be led away from that truth which we perceive by faith. This if we shall do, we shall purge ourselves both to the godly and to the wicked: but if we behave ourselves otherwise, we shall be very much hated of both, not for the cause sake, but through our own fault. The seventh Chapter. Of Sacraments, and namely of Circumcision. THe word which signifieth a Sacrament in Hebrew is Sod and Razi. In Rom. 4 ver. 11. Look In Gen. 17. Look Epist. 18 unto the brethren of Polonia. Verse. 16. The first of these words is common unto all secrets and hidden things, & is more in use. And the other isaiah used in the xxiv. Chapter when he said: Razili Razili, that is, a secret unto me, a secret unto me. Daniel also in his second Chapter, setting down the interpretation of a mystery useth the selfsame word. Such is the nature and condition of Sacraments, that they contain things hid, known yet unto some, but not unto all. And from this Etymology the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differeth not much, which is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, because we ought to keep things close inwardly. After such a sort were the mysteries of Ceres Eleusina in the Country of Athens, The mysteries of Ceres of Eleusis. which were opened unto none but those who had been first instructed. And they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whose secrecy these things are committed. Chrysost. Rom. 11. 25 Chrysostom when he interpreteth the xj. Chapter of the Epistle of Paul to the Romans, where Paul saith, that he writeth a mystery of the Israelits, partly blinded and partly to be restored, saith, that a mystery signifieth a thing unknown, and unspeakable, & which hath in it much admiration, and which is above our opinion. The same father when he interpreteth the second Chapter of the first Epistle to the Corinthians, 1. Cor. 2. 7. where it is said: We speak wisdom in a mystery, thus writeth: It should be no divine or perfect mystery, if thou shouldest add any thing of thyself. Unto divine mysteries must nothing be add●…. By which words it is manifest, how much they are to be blamed which at their own pleasure and judgement ordain Sacraments, and from that which Christ himself hath ordained, pluck away what they will. Those words of Chrysostom do manifestly reprove them. Neither let them think themselves to be any thing relieved, by saying that he speaketh of that mystery which is found in the holy scriptures, whereunto he saith nothing must be added nor taken away: Forsomuch as the Sacraments whereof we entreat are of no less weight than the holy Scripture. The sacraments of the same weight that be the holy scriptures. For they (as Augustine very aptly saith) are the visible words of God. Furthermore Chrysostom expounding the place before alleged saith, that we in the Sacraments see one thing, believe another thing, behold with our sense one thing, & understand in our mind another thing. The faithful and the unfaithful are not affected both after one manner towards the sacraments Whereof it followeth, that all are not after one and the self same manner affected towards these mysteries. For an Infidel when he heareth that jesus Christ was crucified, thinketh it to be a thing foolish and of no value. But the faithful man acknowledgeth in that mystery, the most high power and wisdom of God. If an Ethnic hear that Christ was raised from the dead, he will think it to be a fable. But a Christian not only believeth that the same was done, but also will not doubt but that he himself as a member of Christ shall one day be raised up from the dead. Afterward Chrysostom cometh to the visible Sacrament, and saith: If an Infidel see Baptism, he will judge that there is but water only: but the faithful beholdeth the washing of the soul by the blood of Christ. And in the Eucharist by the senses is known only the bread and wine: but the believers refer their mind to the body of Christ. Hereunto he applieth a similitude of a Book. A similitude For if an unlearned and rude man that cannot read a word, should light upon a Book, he only may behold and wonder at the pricks, figures and colours, but the sense and understanding of them, he cannot find out: but he which is learned, draweth from thence either Histories, or else other things pleasant and worthy to be known. Now that we have declared the interpretation of the Greek and Hebrew word, there resteth that we speak somewhat of the Latin word. Among the ancient writers Sacramentum, that is, What the Latins have signified by the word sacrament. a sacrament, signifieth a bond which passed between men by an oath. Wherefore we are accustomed to say, Sacramento cum aliquo contendere, that is, to contend with a man by an oath, and Sacramentum militare, that is, an oath which a man taketh when he goeth to warfare. And perhaps these our mysteries, are therefore called Sacraments, because in them God bindeth himself with covenants and promises, being after a sort sealed: and we on the other side bind ourselves unto him. The treatise now is not of sacraments in general. Now than we treat not of a mystery or Sacrament generally, whereby (as Chrysostom saith) is signified any thing that is unknown and unspeakable, which hath in it much admiration, and is beyond our expectation: for after that manner, there are a huge number of Sacraments. For so the Nativity of Christ, his Resurrection, the Gospel, the blinding of the jews, the calling of the Gentiles, and many other things may be called Sacraments. But we speak of Sacraments after that manner that Paul speaketh of Circumcision. 2 Now because we have sufficiently spoken of the word, The definition of a sacrament. we will add the definition of a Sacrament, and this definition is most received. A Sacrament is a visible form, or visible sign of an invisible grace. What a sign is. And that is called a sign, which besides the form which it offereth unto the senses, bringeth some other thing into our knowledge. The distinction of a sign. And a sign (as Augustine writeth and the master of the sentences affirmeth) is divided into a natural sign and a sign given. Smoke is a natural sign of fire, and clouds a natural sign of rain. But a sign given and devised at our own will, is diverse, as Letters, Words, Gestures, Becks, and many such like. And these signs may pertain to divers and sundry senses. But consider that the things which are signified, are either past, present, or to come. The tables of the law, Hebr. 9 4. Things signified are distinguished by three sundry times. Gen. 9 20. Manna, & the rod of Aaron which were kept, signified things past: for God would have them to remain as certain monuments of things past. Other signs betoken things to come, as the rainbow in the Clouds, which was given in the time of Noah, jud. 6. 36. the fleece of Gedeon, and the shadow of the sun, which in the time of Ezechias the King, Esa. 38. 8. went backward. Exod. 28. Sometimes things present are signified, as in the garments of the Priests, in the apparel of the Levites, in the ornaments of Magistrates, & in the miracles of Christ. For all these signified the present power of God. Our sacraments are visible signs, not in deed of their own nature, but given unto us by the will of God: and they pertain to many senses. For the words which are set forth in the Sacraments, are received with the ears, but the notes and outward signs are perceived either by sight or feeling, or smelling, or tasting, howbeit the matters themselves do make demonstration of things present, and things past, and things to come. For the death of Christ which is now past is represented in them: and so is the promise and gift of God, which in the mind and by faith is presently embraced, and so is the pureness of life, and mortification, and duties of charity, which are afterward to be performed of us. By these it is manifest, what manner of signs we account Sacraments to be. But it may seem to be better to take the definition out of Paul: The definition of a sacrament out of a place of Paul. Rom. 4. 11. namely to say, that sacraments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sealings up of the righteousness of faith. For they seal the promises, by which (so that faith be adjoined unto them) we are justified. If a man demand, what it is that God promiseth unto us: What is the chiefest promise that is sealed in a sacrament to answer briefly, it is, that he will be our GOD: the which when it comes to pass, saveth us, and maketh us blessed and happy. This is the promise, which is by diverse outward signs sealed in the Sacraments. And this we have in the Book of Genesis the 17. Gen. 17. 10 Chapter, where circumcision is given, whereby was confirmed the covenant made between God and Abraham. jere. 31. 33. The sum of that promise was (as we have said) that God would be his God, and the God of his seed. The very which thing jeremy also testified as touching the new covenant of the Gospel, where he saith, that the laws should not only be written in the bowels and hearts of the believers, but also that GOD would be unto them their God: and they again on the other side, should be unto him his people. Sacraments consist of two things. 3 That also we will allow, which is commonly said, that the Sacraments consist of two things, namely, of outward signs, which the Schoolmen count for the matter: and of the thing signified, which is chiefly expressed by the words adjoined unto the signs, whence we may gather the form. Which is not so to be understood, as though those things which are signified, are bound to the outward signs or lie hidden under them: otherwise as many as should receive the outward elements, should together therewithal receive the things signified. And it is necessary, Some Analogy must be kept between the figure and the thing signified. that between the sign and the thing signified, there be kept some analogy, that is, proportion and conveniency: for if signs had no similitude with those things that are signified, then should they not be signs of them. And yet notwithstanding, with this conformity is to be kept a diversity between that which is signified and those things which signify. Which Augustine most manifestly teacheth against Maximinus the Arrian, A diversity to be kept between the sign and the thing signified. in his third book, where he saith, that Sacraments are one thing, and signify another thing: whereby oftentimes it cometh to pass, Many times are things spoken of signs which are not agreeable to their nature. A place one of the 1. john. 5. 7 that those things which are attributed unto the signs, agree in no case with the nature of them, but only are to be referred unto the things by them signified. And he citeth a place out of the Epistle of john, where this matter is manifestly showed: for he saith, that there are three things which bear witness, Blood, Water, and the Spirit, and these three (saith he) are one. This can by no means be true, if we have a consideration to the nature of blood, water, and the spirit; for these indeed are not one (as they use to speak) in essence, or in kind. But this verily agreeth to the father, the son, and the holy Ghost, which are the thing signified: And that which Augustine here writeth we may easily perceive in the Sacraments which we now entreat of, wherein the outward sign and inward matter of the Sacrament have their properties ascribed one to an other. Now that I have sufficiently spoken of the name, and definition, and also of the matter, and form of the Sacraments, there resteth to speak of the final and efficient cause of them. The end of sacraments The end for which the Sacraments were instituted, is, that our mind being admonished by the senses, might be stirred up, and by faith take hold of the promises of GOD: and so be inflamed with a desire to attain unto them. For we see, that signs tend to no other end, but to transfer and to imprint those things, which we ourselves have in our minds, into the mind of an other man: that thereby he may be made the more certain of our meaning and will. And this is not commonly done but in matters of great weight. For if they be but light matters, To things of great weight are added signs. we are not accustomed to confirm them with signs: but in things of great importance, they are commonly used. As when princes are consecrated, when matrimonies are contracted, when barganinges and gifts, or other like covenants of great weight are made: for we desire to have them to the uttermost witnessed, and to be known, not only by reason, but also by the senses. The efficient cause of sacraments is GOD. 4 But there can be no other efficient cause of the Sacraments given, but either God, or our Lord jesus Christ, who also is verily GOD: and of them ought we to have an evident testimony out of the holy Scriptures. Which is most plainly declared, by the definition which we have now set forth: for thus we defined them; namely that Sacraments are signs not in deed natural, but given and that by the will of God. And this his will cannot be made known unto us, but only out of the holy scriptures. And therefore it is no hard matter to know how many there are in number in the new Testament. How many sacraments of the new Testament there be. Look part 3 pl. 8. ar. 9 etc. New found sacraments excluded. We see that Christ instituted Baptism, and the Eucharist: but the other Sacraments with the school divines set forth, cannot by the word of GOD be proved to be Sacraments. We speak not this, as though we deny that matrimony is to be had in reverence, or that the institution of ministers is to be retained still, or the penance is to be done: although we reject auricular confession, and other the abuses thereof, and deny it to be a Sacrament, otherwise even we also do highly esteem those things, but not as Sacraments. Neither mislike we with that confirmation, whereby children when they come to age should be compelled to confess their faith in the Church, and by outward profession, to approve that which was done in Baptism when they understood nothing: but yet in such sort, that of such an action we frame not a Sacrament. But as touching extreme unction, it is manifest, that it nothing pertaineth unto us: especially seeing it had no longer any force, than whilst the gifts of healing were extant in the Church. And for as much as those gifts are now long since taken away, it were a folly to keep still a vain sign thereof. Neither yet did Christ command, that this unction should be perpetually used in the church. But those other things, which we before spoke of, although they may still be retained with profit, yet are they not properly Sacraments, either because they have not outward signs, or because they want manifest words of promises: Why besides Baptism & the Eucharist the rest are not sacraments properly. which should by a visible sign be sealed: or else because there is no commandment of God extant, whereby we are bound to observe those things. Basilius in his book de spiritu Sancto, where he reckoneth up the traditions of the Church, maketh mention of the sign of the cross, wherewith we ought to defend ourselves: and that upon the Sunday, and from the resurrection unto the feast of Pentecost they should worship upright and standing. Basil reckoneth holy unction among the Traditions Among others also he reckoneth holy unction. Hereby we see that this father held not, that this unction is had out of the holy Scriptures, which our adversaries rashly do. Further by his words we gather of how great weight it is, since it is accounted but of the same value with those things which have now long since grown out of ure. 5 Now let us see, The effects of the Sacraments. what be the effects of the Sacraments. The master of the sentences, in the fourth book, in the first Dist. putteth three effects of the sacraments: for he would, that as men for pleasure sake have made themselves subject unto things sensible and inferior unto themselves, so now they should for piety sake do the same, that of a certain modesty, or (as they speak) humility, they should suffer themselves to be made subject unto these visible signs of the Sacraments. We are not by the sacraments made subject unto Creatures. But herein he seemeth not to say well. For by the Sacraments we are not made subject unto creatures, neither ought we to worship them: only the mind is there erected unto God, that man may be restored unto his old dignity: for he is set to be above all things, which are seen, and not to be subject unto them. The second effect he putteth, to be of instruction, that by the outward signs we should be instructed of heavenly things. In Sacraments we are instructed as touching divine things Which also we undoubtedly affirm. lastly he saith, that therefore they were instituted, that we should not be idle: but be profitably exercised in true ceremonies, casting away superstitions. But this, unless it be declared, is not very plain: for we are sufficiently occupied in believing, praying, reading of the word of God, and doing good to our neighbours. But outward ceremonies, although they be instituted of God, yet without faith they nothing profit: wherefore the exercising of them doth not of itself please God. Howbeit if faith be present superstition can take no place: For faith hath always a regard unto the word of God: And so after this manner they may be called exercises of faith, and of piety, and be counted acceptable unto GOD. But we will after a better sort, Other effects. set forth these effects of the Sacraments. First we say, that they instruct us: which thing is already said. secondly, The kindle in us a faith and desire of the promises. that they kindle in us, faith, and a desire of the promises of God. thirdly, that they knit us together in a more straighter bond of charity, for that we do all take upon us the selfsame mysteries. And to those may two other effects also be added: for by the sacraments we both are separated from other sects, By the Sacraments we are separated from other sects. and also are admonished to lead an holy life. But touching grace, whether it be given by the Sacraments or no, we shall afterward see. These things being thus set down, there are two things which are contrary & repugnant unto the nature of the Sacraments. Two things repugnant unto Sacraments. The first is, if we attribute too much unto them: for by that means is Idolatry easily brought in: when that which belongeth unto GOD only, is ascribed unto a creature. And if at any time the sacraments are said either to save or to remit sins, or any such like things, the same aught to be understood, of the thing signified, & not of the signs: for these things only proceed of the promise and liberality of God, which is sealed unto us by visible signs. Unto the sacraments are sometime attributed those things which belong unto the thing. Who be sacramentaries And oftentimes it happeneth, that both the scriptures & the fathers, seem to attribute unto the signs, those things which only belong unto the promises. But now they which after this manner attribute more than is meet unto the sacraments, may be called Sacramentaries, because they put too much affiance in them. They are not bare signs. The other thing which we said is repugnant unto the nature of Sacraments, is, when we count them to be nothing but bare & naked signs. For by that means, they should nothing differ from Tragical and Comical significations, and from colours and garments. Neither are they only signs of our actions, but also of the promise, and of the will of GOD, and are sealings thereof. And the holy Ghost doth no less use these signs to stir up our hearts, than he useth the words of God which are in the holy scriptures. The difference between a sacrament & a sacrifice. And hereby also we may see, that they likewise are against the Sacraments, which will have them to be sacrifices: for the nature of a sacrifice is, to be offered of us unto God: but the nature of a sacrament us, to be offered of God unto us. I confess in deed, that in the celebration of the Supper of the Lord, are contained thanksgiving, alms, prayers, & other such like things, which may have the consideration of a sacrifice. But we deny, that the very sacrament of the Eucharist may properly be called a sacrifice: The sacrificers offer not up Christ unto God the Father. and much less is that to be borne withal, which the sacrificing Priests make their boast of, namely, that they offer up unto God the body of Christ. Our Lord hath offered up himself, neither hath he need of any other to offer him up. 6 Now that we have well considered all these things, we need not many words to express the instrument, whereby the thing of the Sacrament is received. Rom. 4. 11. For Paul hath most manifestly declared it, when he said That circumcision is the seal of the righteousness of faith: for it is faith, By what instrument the thing of the sacrament is received. john. 15. 3. whereby the righteousness, which is signified in the Sacrament, is received of us, for neither can our sense or reason thereunto attain. Augustine, expounding those words of john, Augustine Now ye are clean, because of my word, saith that in that the Sacraments do make us clean, they have it of the word of GOD: for if thou take away (saith he) from the element, the word, there will nothing remain but water only. The word cometh unto the element, and it is made a Sacrament. For how cometh it (saith he) that water toucheth the body, We are washed by the power of the word not because it is spoken but for that it is believed. and washeth the heart? He answereth, that the same cometh to pass through the force and power of the word, not because it is spoken, but because it is believed. By these things it is manifest, that faith is it, whereby we receive cleansing and sanctification. Acts. 15. 9 Which thing also is written in the Acts of the Apostles: By faith purifying their hearts. And Paul to the Ephesians saith, Ephe. 5. 26 that Christ loved the Church, and cleansed it with the washing of Water. But there is added, In the word, that is, by the word: The benefits of God are not given by pronunciation of the words. which (as Augustine saith) is understood to be done, because it is believed, and not because it is spoken: for by the pronunciation of the words, are neither changed the natures of of the signs, nor the benefits of GOD given, for so it might seem an enchantment. Faith (I say) is the instrument, whereby we receive the words of God, and let them down into our minds. The Sacraments must be administered as Christ hath commanded them. But now touching the manner of administering the sacraments, there ought none other manner to be brought in than that which Christ himself, the author of the Sacraments, hath commanded unto us. For if the jews durst not deal otherwise in their Ceremonies of the old law, than was prescribed them of God, much more ought we to observe those Ceremonies which Christ hath prescribed unto us, after the self same manner that he prescribed them. Further, for as much as those signs came from the will of God, and of their own nature signify nothing: what is more reasonable than to refer all things unto his will, which hath given them? But his will can by no other means be known but by the holy Scripture. And undoubtedly no man will presume to alter the letters patents of king's grants: much more ought the same to be taken heed of in the Sacraments of God. And the minister by whom these things ought to be exercised, & distributed, although it be convenient, that he be godly & of an honest life: (For such a one is to be maintained, & when he behaveth himself otherwise, The naughtiness of the Minister defileth not the Sacraments. and is known so to do, he ought no longer to be suffered) yet though he be wicked, so long as he keepeth still that function, he cannot hurt the Sacraments, so he do those things which Christ commanded to be done. Augustine hath a very trim similitude, A similitude Look In 1. Cor. 4. verse. 7. of a pipe of stone, through which water is brought into a garden. For although the Pipe be made nothing the more fertile by means of the running through of the water, yet is the garden by it watered, and made fruitful. The dignity of the sacraments dependeth not of the minister, but of the institution of God: which the Donatists not understanding, raised up many tumults against the Church. That is true which is commonly said of living creatures, that by a dried up member, the spirit of life can have no passage into the other member. For if the arm be dead and withered up, the life and spirit cannot come unto the hand. But in the Church there is no such great conjunction between men. For the power of the Sacraments is to us, A similitude as the light of the sun: which light although it be dispersed through vile and filthy places, yet is it not therefore defiled or corrupted. 7 But the times of the sacraments we will divide into two parts: Of Sacraments, same were before the coming of Christ, & some after. They differ one from another by notes and signs. For some were before the coming of Christ, and some after. And these differ the one from the other by outward notes and signs. Neither was that done rashly or without great consideration: for we also (as saith Augustine) do after one sort signify things to be done, and after another sort affirm things already done, and this do these two words now pronounced sufficiently declare. But here are two errors to be taken heed of us: Two errors to be shunned in Sacraments. as the same father against Faustus very well admonisheth us: first, that we think not, that though the signs be changed, therefore the things also are divers, or that for as much as the thing is one and the self same, therefore the signs ought not, nor can not be changed. For if an householder may command straighter things unto those servants whom he knoweth it expedient to be kept under with great servitude, Two similitudes. and may lay easier burdens upon their necks, whom he will count as his children, why then may not God do the same towards men? physicians also use according to the diversity of the diseases of the sick persons, to minister divers and sundry medicines, of all which medicines yet the force is one and the same, namely, to restore health: But whether the signs of the old testament have now utterly ceased or no, Augustine answereth in his book de vera religione, How the signs of the old Testament remain, and how they are taken away. that they remain by interpretation and faith, but are in very deed taken away. But touching the very things themselves, those which were set forth unto the Elders in their sacraments, and which are set forth unto us in our sacraments, were one and the same. And if thou demand, what were those things which were common unto the fathers and unto us, it may in few words be answered, God, Christ, Reconciliation, Grace, Remission of sins, and such other like matters. What things were common to them & us. These things in times past were signified, and set forth to be believed in the sacraments of the old fathers, & the self same are in our time signified in the new Testament, and set forth in our sacraments. But the signs and symbols, which the fathers used, were changed by the coming of Christ: At the second coming of Christ our signs shallbe taken away. at whose second coming also, those which we now have, shall in like manner be taken away. For when we have once the fruition of that chief felicity which we wait for, we shall then need no sacraments. Further besides the alteration of the signs, are also out of Augustine gathered some other conditions, whereby is declared that our sacraments are more excellent than were the sacraments of the forefathers. Our Sacraments are more excellent than those of the forefathers For ours (saith he) are in power greater, in profit better, in act easier, in number fewer, in understanding most full of majesty, in observation most pure, and in signification most excellent. Those things in deed are great, Look part 2 cap. 16. Art. 12. & part. 4. p●. 10. Art. 8. but yet they altar not the nature of the things signified. Neither cause they, but that our sacraments and the sacraments of the old law are as touching the substance one and the same. Paul in his Epistle unto the Romans, saith, Ro. 11. 17. that the jews as unprofitable branches were cut off from the holy tree, and we grafted in their place. And the root (saith he) carrieth thee, and not thou the root. How we and the Fathers are both in one stock, and in one root. Whereby it is manifest, that both we and the fathers as touching the substance of salvation, are in one and the same stock, and in one and the same root. The nature of the things signified, is one and the same. So then the better and worthier part of the sacraments is one and the self same. And whatsoever difference there is between us and them, the same consisteth wholly in the coming of Christ, past, and to come. Wherefore Augustine against Faustus saith, that our sacraments are signs of things now fulfilled, but the sacraments of the forefathers were signs of things to be fulfilled. And upon the 6. Chapter of john he saith, that in signs, they were divers from ours, but in signification of things, they were both alike. The fathers extenuate the sacraments of the old fathers. 8 I know in deed and I remember that the fathers are sometimes wont above measure to extenuate the sacraments of the old law. Chrysostom in his 27. homily upon Genesis denieth, that circumcision any thing profited unto salvation: but that the Israelites carried it about with them, as a token of gratitude and as a sign and seal, to the end they should not be defiled by mingling themselves with other nations. And in his 39 Homily he saith: that it was a bridle and a pair of fetters unto the jews, that they should not mingle themselves with other nations. And he affirmeth that God commanded it unto Abraham and unto his posterity, that by an outward sign he might declare, that he was the possessor of him. And for that cause he changed his name. A similitude For so do we also when we take into our possession a beast or bondman: for we give unto them a name, and we mark them with our sign or mark. And upon the same book in the 40. Homily, he saith, that the jews by circumcision might be known. And hereunto may be added Ambrose: for he declareth that circumcision did only put a difference between the posterity of Abraham and other nations. The Fathers speak not of this thing after one manner. Howbeit they do not every where speak after one manner. For the same Ambrose when he expoundeth that place in the 10. Chap. of the first to the Corinthians: That the old fathers were baptised in the sea, saith, that their sins were not imputed, and that they were without doubt purified. These things are of much more excellency than to be separated, or to differ from other nations. Augustine admitteth unto the old Fathers true Baptism. And Augustine against Faustus in his 12. book and 19 Chapter, expressly saith, that the sea, and the cloud was baptism consecrated in the blood of Christ, and by them the sins of the jews were forgiven. All which things are common with our sacraments. The school-divines. Further all the school divines hold, that circumcision was a remedy against original sin: whereby we may perceive, they hold not, that circumcision was a bare and naked sign. That Circumcision was no bare sign. There may also for proof hereof be brought places of scripture, which teach the self same thing. For in the 10. Chapter of the first Epistle unto the Corinthians, 1. Cor. 10. 2 the old fathers are said to have been baptized, and to have eaten the self same spiritual meat, and to have drunk the self same drink which we at this day eat and drink. And again in the 2. Verse. 11. Chapter to the Colossians he saith, that we are circumcised with circumcision not made with hands: And he addeth: by the washing away of the sins of the flesh. Where he declareth, that in the sign of circumcision was through Christ given the washing away of sins. And in the book of Genesis the 17. Chapter is most manifestly declared, that circumcision was the sign of the covenant, wherein God promised, that he would be the God both of Abraham and of his seed. 9 But against those things which have been spoken, is objected unto us out of the 10. The 1. objection. Chapter of the first to the Corinthians, 1. Cor. 10. 1 that Paul there affirmeth not, Whether the sacraments of the old Fathers and ours are all one. that the sacraments of the old fathers were one & the same with ours: but only writeth this, that the elders and fathers had one and the self same sacraments amongst themselves: and yet many of them shamefully perished, and were destroyed in the desert, although in the sacraments they had communicated with other godly men. Wherefore they say, that Paul of the lesser, or of the like would conclude, that we also if we live wickedly shall perish, although we be initiated in Christ, and use the self same sacraments that the elect of God do. But against this exposition the words of the Apostle himself are most plainly repugnant: for he saith, The forefather's 〈◊〉 eat & drink Christ, therefore they had the f●…th on of the same meat that we have. that the old fathers had in their sacraments the self same meat that we have, that is, Christ. For thus he writeth, And they drank of the spiritual rock following them: and the rock was Christ. Now if they had Christ, doubtless they wanted not the meat of our sacraments, which cannot be said to be any other thing than Christ. Further we see that the Apostle hath expressly appointed names unto our sacraments: for he nameth baptism, and spiritual meat and drink. Further if we follow the expositions of our adversaries, we shall make Paul's argument of small force. For he meant to reprove the security of the Corinthians, which seemed to promise unto themselves salvation. For this cause only, because they were Christians, and partakers of the holy mysteries: although in the mean time they lived loosely, and dissolutely. Wherefore he declareth that God would severally punish them, except they repented, as we read that he punished the fathers of the old testament, when he sundry ways afflicted them in the desert. And if their sacraments and ours were not one and the self same, Paul concludeth nothing. For the Corinthians mought have said: yea but our testament is a far other thing, than was the testament of the old fathers, & our sacraments are far more excellent than were their sacraments. Wherefore God will not afflict us, neither oughtest thou to compare us with them. By this means is Paul's argument made of no force, if we take away the similitude and proportion which the things of our sacraments have with the things of the sacraments of the old fathers. Besides also Augustine in his 26. treatise upon john most plainly teacheth that the old fathers as touching the spiritual matter had in their sacraments the selfsame that we have. Augustine saith that the Sacraments of the forefathers and ours are all one as touching the spiritual thing. In outward form (he saith) one thing was given unto them, and an other unto us: but as touching the thing signified, he acknowledgeth no difference at al. So that the place of the Apostle, which our adversaries have by their expositions gone about to wrest from us, is by these reasons to be defended. The 2. objection. 10 They object moreover that the fathers in many places say that the sacraments of the old fathers were shadows and Images of that truth which is exhibited in our sacraments. Images taken two manner of ways. Unto them we answer, that Images may two manner of ways be taken. For some are outwardly vain and void, and contain nothing: other Images have in deed the thing itself, but yet intricately and obscurely if they be compared with other Images more evident. In the second sort we will easily grant, that the sacraments of the old fathers were Images and shadows of ours, not that the old fathers had not in their sacraments the self same things that we receive in ours, but because their sacraments more intricately and obscurely shadowed the same. For the better explication hereof Chrysostom seemeth to bring a very apt similitude, in his Homily which he made upon these words of Paul: A similitude Our fathers were baptized into Moses. And in his 17. Homily upon the Epistle to the Hebrews: Painters (saith he) when they intent to paint a king, first they draw out the proportion upon a table with shadows and dark colours: but yet in such sort that a man may by these lines although it be somewhat obscure, easily perceive, that the image of the king is there painted, and horsemen, and chariots and such other like, which things yet are not straightway known of all men. But afterward, when the Painter hath laid on fresh colours, and hath finished the work, those things which before by those first lines appeared scarce begun and rude, are now manifestly and expressly perceived. Such (saith he) were the Sacraments of the old fathers, if they be compared with ours. By these words it is manifest, that Chrysostom was of the opinion, that one and the self same thing is represented in our sacraments and in the sacraments of the old fathers, although in theirs more obscurely, & in ours more manifestly. The names of the sacraments old and new are put one for another. But how great a nearness there is between both these kinds of Sacraments, Paul seemeth hereby to teach, in that he putteth the names of the one, for the names of the other, and maketh them common to both. For in the 10. Chap. of the first Epistle to the Corinth. he affirmeth, that the old fathers were baptized, and had one and the same spiritual meat, and one and the same spiritual drink, which we now have. And on the other side, Col. 2. 11, to the Colossians, he calleth our baptism, circumcision: for he saith: that we are circumcised in Christ, but yet with a circumcision not made with hands, by putting off the body of the sins of the flesh. In which place he ascribeth unto circumcision, the putting off of sins. But they think that this maketh against us, which is read in the viii. Verse. 13. The 3. objection. Chapter to the Hebrews, In that he saith, New, he hath abolished that which was before. But that which is abolished and waxen old, is even ready to vanish away. Of these words they conclude, that the old Testament is utterly abolished. Whether the old Testament b● utterly abolished. And this (say they) could not be possible, if the substance thereof were one and the same with the substance of the new. But these men ought to have considered, that the substance of the old Testament is not abolished. In deed ceremonies are abolished as touching the outward signs, howbeit the signification of them abideth the self same that it was. judicial precepts also, although in our days they be not all had in use, yet the sum and principal scope of them, is still retained, namely that sins should be punished, and justice preserved in common wealths. But the sense and observation of moral precepts, remaineth still perfect and whole, although they no more either accuse or condemn the conscience, to the destruction of the elect. 11 But they say that Augustine also is against our opinion. The 4. objection. For in his Preface upon the 73. Psalm, thus he writeth: That the sacraments of the old Fathers promised a saviour, but ours give salvation. But by these words Augustine meant only to put a distinction between the manner, whereby the Sacraments of the old Fathers signified Christ in one sort, and ours in another sort: for they so represented Christ, as him that should one day come: ours do so represent him, as now already come. For how could Augustine think, that the sacraments of the old Fathers did by no means give a saviour, when as he most manifestly testifieth that the fathers in the Manna had the self same Christ which we now have in the Eucharist. And in his Book De nuptijs & concupiscentia ad Valerium, and other places he oftentimes confesseth, that the old Fathers were by circumcision delivered from original sin. Bede also upon Luke affirmeth the self same thing, and saith, that circumcision differed nothing from Baptism, as touching remission of sins, but only that it opened not the gates of the kingdom of heaven: for to the performance of that, the death of Christ was looked for. Touching this surely, I will not much contend, so that it be granted, that those father's being dead, in what place soever they were, were in the presence and sight of God in happy state. For they had without all doubt the fruition of God, neither is it to be thought, that they could be forsaken of him in whom they believed. But that they were carried up into heaven, Where the Fathers were before Christ's ascension. before Christ ascended up, I know the Fathers do deny, neither do I therein any thing contend against them. But let us return unto that, that these fathers of their own accord grant, namely, that circumcision took away original sin. How then can they say, that Christ by circumcision was not given at all? For what remission of sins could there be without Christ? The Master of the sentences very absurdly thinketh, An error of the Master of the Sentences. that circumcision had the power of remitting of sins, but not of conferring of grace, as though forsooth remission of sins can be had without grace. They also feign that the sacraments of the Gospel had their force by the death of Christ, and forasmuch as this death is now accomplished, therefore are they of more efficacy and of more force than the sacraments of the old Fathers: as in whose time, the price of the death of Christ was not yet paid. But this their opinion, whereby they appoint the force of the merit of the passion of Christ, to be but for a time, cannot be but absurd. For of what more force to save, is the death of Christ now that it is already past, than it was in the old time, when it was looked for to come? Undoubtedly, on echeside is required faith, whereby assuredly we do no less comprehend things to come, The death of Christ, was of efficacy even before it was performed. than we do things past. But if we will say, that God hath a respect unto the sacrifice of his son offered upon the Cross, undoubtedly this was from all eternity, and before the foundations of the world were laid, ratified, & most fully accepted of him. Of Christ also it is written in the apocalypse: Apoc. 13. 2. That the lamb was slain from the beginning of the world. And whereas they say, The 6 objection. that circumcision had the power to take away original sin, from whence I pray you, had it such great power, but from the death of Christ? Doubtless our Baptism so agreeth with circumcision, that Augustine against the letters of Petelianus in his second book and 72. Ar●a●g●… from Circumcision to baptism Why rebaptisation should not b● Chapter, and in other places proveth, that the sacrament of Baptism ought not to be renewed, because circumcision in the old time was not renewed, if a man had received it of the Samaritans, and did afterward betake himself to the sincere Religion of jerusalem. 12 But amongst other things, this seemeth not a little to have moved our adversaries, Gal. 4. 9 for that it is written unto the Galathians of the ceremonies of the old Fathers, How the sacraments of the old fathers were weak and beggarly elements of the world. that they were weak & beggarly elements of the world. But these words of Paul are to be understood of those old sacraments which are now abrogated by Christ. Or if this answer like not, then understand Paul so to speak of the sacraments of the old fathers, as he saw the jews at that time used them: namely without Christ or his promise. But the first answer is both truer and plainer for that place. And if a man demand how it cometh to pass, Why 〈◊〉 sacraments were in the law than in the Gospel. that the sacraments of the old Fathers were more in number than ours, this question may be easily answered. Namely that the Church was than beginning, neither did they know so many things of Christ, as are made open unto us, now that he is come into the world and hath finished the sacrifice so long looked for. Wherefore it was requisite that God should at that time by many ceremonies and images shadow one and the self same thing: but there is no need now of such painful instruction. For (as we have before said) the signs of the sacraments were therefore given, to confirm the promises of God, not as though those promises are not of themselves firm enough, but that our minds, being otherwise hard to believe, and wavering, should by sensible signs be strengthened. Chrysost. Chrysostom in his 60. homily unto the people of Antioch: If (saith he) our nature had been utterly spiritual and without body, spiritual things should have been delivered us, without corporal signs. Hereby it is manifest, how absurdly they order the matter which set forth the visible signs of the sacraments to be seen of all men: but the promise which should be confirmed by those signs, & aught to cleave unto our minds, they both pronounce in a strange tongue, How far they err which closely m●…ter the words of consecration. and secretly mumble up, that it should not be heard of others. But that the sacraments of the Law, which were so many in number were seals of the promises of God, may by induction be easily known. An explicaon of certain sacraments of the old fathers. The Tabernacle and Ark of the Lord sealed the promise, that God would dwell in his people, and that he would be in the midst of them. The consecration of the Priest, and the ornaments of his garments, shadowed Christ the only Priest, and the same perpetual and eternal, as the author of the Epistle to the Hebrews proveth. And of this self same promise, Hebr. 5. 6. & 7. 17. Psal. 100 4 David most plainly maketh mention, when under the person of Christ he saith, Thou art a Priest for ever according to the order of Melchisedech. The sacrifices also foreshowed the oblation of Christ upon the Cross. But here some man will peradventure say: Ergo the sacrifices were sacraments. How then do we say, that there is great difference between the nature of a sacrament, and the nature of a sacrifice? So in deed we said before, and now again constantly affirm it, but thereof it followeth not, but that the consideration of either, may sometimes light upon one & the same thing. The nature of a sacrifice and a sacrament may concur in one and the same thing, The nature of a sacrifice and sacrament may concur both in one thing. for there were two things to be considered in sacrifices, first that there was something offered unto God, and therein consisted the whole strength of sacrifices: Two things to be considered of in sacrifices. secondly that the oblation which was killed and burnt, represented Christ, which was to be slain for us, by whom we should have God pacified and merciful. And after this manner we doubt not but that in them was a sacrament. And how all these things were scales of most certain promises, may easily be declared by every one of them particularly: as by the observation of the Sabaoth, by circumcision, by choice of meats, by washing and sprinklings of holy water, by the vow of the Nazarites, by the ceremony of them that were zealous, by the purification of the childwife after her delivery, and by all such like kind of mysteries. But because we would be brief, we thought it sufficient to express those few now mentioned. Whether the jews understood the promises which were sealed in the Ceremonies. Augustine. 13 But there yet remaineth one doubt: whether the people of the jews having such sensible ceremonies, understood also the promises of God, which were by them sealed. Augustine at large entreateth of this matter in his 4. Book against Faustus, and in his 3. Book De doctrina Christiana, and saith, that the patriarchs and Prophets, and the excellenter sort of men in the old Testament, being endued with a mighty spirit, know very well the signification of the ceremonies and of the sacraments: so that they took not the signs, for the things, which (saith he) is a miserable servitude: but he thinketh that the people and common sort of men used these signs as the things themselves, understanding only this, that there is one only God, whom they ought to honour with this kind of worshipping and service. For if there were any which when they knew those to be signs of other things, would yet notwithstanding interpret than after their own lust, that had been an error of an unsteadfast mind. By this doctrine of Augustine, Three kinds of men which use signs. may be affirmed three kinds of those men which use signs. For some there are which in very deed understand what is signified, and therefore stick not in the signs, but turn their eyes to the things signified. Others use the signs, but to what they are to be referred, they know not. And this Augustine thinketh to pertain unto servitude. Last of all there be others which are not ignorant, that those things which they use are signs, but yet notwithstanding they perversely, and as they lust themselves, interpret them. This is an error, and that not a little hurtful. As touching the first and the third, I am of the same mind that Augustine is. But in the second as touching the common and vulgar people of the jews, I do not so fully assent unto him, to grant, that the common people of the Hebrews knew nothing else of the Sacraments, and ceremonies of the law, but that by them they should worship the only and true God. For they were taught continually of the Scribes and of the Priests, and heard daily the Oracles of the Prophets. Whereby they might easily gather, at the least a general signification of their Sacraments, as well touching Christ, as all other things pertaining to the pureness of life & holiness of manners. The doctrine of expecting Messiah was common. john. 1. 45. The doctrine of the looking for Messiah was so common amongst them, that as I suppose, it was hidden from none of them all. Philip (as it is written in the Gospel of john) thus spoke unto Nathanael: We found the Messiah, of whom Moses and the Prophets have written. And the common people of the jews, being amazed at the miracles of Christ, said: We know that Messiah shall come and teach us all these things. john. 4. 25. 14 Hereunto also serveth that the Prophets ever taught, Psal. 50. 13 Esa. 1. 11. that Ceremonies being only done outwardly and without faith, are displeasant unto God. And that faith, which was required to outward rites, unless it had a respect unto Christ, although not fully, yet somewaie, & that at the leastwise generally: of what force could it have been? The Prophets diligently taught the signification of Ceremonies. And for as much as the Prophets were so diligent in obtruding, and everywhere beating into their heads the significations of the Ceremonies, do we think that they taught nothing of Christ? David most plainly speaketh of sacrifices, that God hath no delight in them. Psal. 51. 18. But a sacrifice unto God (saith he) is a troubled spirit, and a contrite and humble heart. Esa. 1. 16. Touching washings and cleansings, isaiah instructeth them saying, jer. 4. 14. Be ye washed and be ye clean. jeremy also, Wash (saith he) thy heart from iniquity. Eze. 36. 25. And Ezechiel showeth, that by those waters is signified the power of the holy Ghost, when he bringeth in GOD, promising that he would power clean water upon them. Touching cirumcision also they are very often admonished in the holy scripture, jer. 4. 4. to circumcise their necks & their hearts. And that they should not think, that they were able to do this of themselves, and by their own strength, Moses in the 30. chapter of Deuteronomie saith: Deut. 10. 16 & 30. 6. GOD shall circumcise thine hart that thou mayest love him. Touching purification and washings of garments, and such other like things, they were thus admonished in Leviticus the 11. Chapter: Verse. 44. I am the Lord thy God, which brought the out of the land of Egypt: ye shall be holy unto me, because I am holy. Touching the Sabbath they were oftentimes told that in it was signified the rest of God, Esa. 58. 13. and their sanctification. And if so be all these things were so manifestly and plainly declared, which no man can doubt, but that unto them they were good and profitable, and that it was not possible for them to be ignorant that the attainment of every good thing came through Christ or the Messiah: The Hebrews understood that Messiah was signified in their sacraments. Esa. 53. 6. I cannot be persuaded, but that they saw that in there sacraments was signified Christ. Moreover this also is an other reason, which Esay most manifestly testifieth, that GOD did lay upon Christ all our sins, and that we were healed only by his stripes and death: Wherefore seeing in the Sacraments mention is made, that GOD by sacrifices is made merciful unto us, they could not but call to remembrance the only mediator Christ, by whom only God is made merciful unto us. Howbeit we cannot affirm, that the common sort of Israelites knew all the mysteries particularly. Only this we say, that they had a certain general knowledge of Christ in the Sacraments of the Law, They knew generally, but not particularly the consideration of all the Ceremonies. when as otherwise we ourselves cannot particularly render a reason of these Ceremonies. The Apostles have only given them set forth unto us generally. And if there have been some amongst us, as Origen, and a great many other like which have attempted to frame for every particular Ceremony a proper allegory, yet have they in a manner but lost their labour, for their inventions could bring no profit at all unto us: for they most plainly want the word of GOD. Neither is it to be marveled at, that they so much delighted in such inventions, for even as every where our own devices wonderfully please us, so in this matter the curiosity of man exceedingly delighteth itself. 15 Now those things which we have spoken, most plainly declare, The error of the schoolmen. how far the sophistical men have miss of the mark, which have affirmed this difference to be between the old sacraments and the new, that the old Sacraments signified grace & Christ only, but ours largely and abundantly exhibit both. For the old fathers (say they) were helped by the work of the worker. For when any man came with faith and a godly motion of the heart and of the mind unto these holy services, he had thereby merit. But the work wrought (as they call it) nothing profiteth them as touching salvation. But in our Sacraments (they say) it is far otherwise, that not only faith and the spiritual motion of the mind, which they call the work of the worker, helpeth us, but even the outward sacrament itself, and the institution of GOD, which they call the work wrought, giveth unto us both remission of sins and also salvation. But I will demand of these men, what that is which the outward work and visible Sacrament exhibiteth unto us, that we do not attain unto by faith? If they answer it is Christ: as for him we comprehend him by faith: if remission of sins, that also we obtain by faith: if reconciliation, whereby we return into favour with GOD, this also we cannot obtain without faith: if last of all, the increase of grace and of the spirit, neither undoubtedly do we by any other means obtain this, but by faith. What is there then remaining that this work wrought bringeth? Work wrought is a word strange to the scriptures. This word is altogether strange, neither is it once mentioned of in the holy Scriptures. Neither would I at this time have used it, but that I have to contend against the adversaries. But peradventure they will say: for as much as besides faith is also added the outward work, is there nothing to be attributed unto it? Yes undoubtedly, I attribute much, when it proceedeth of faith. For I know that such work pleaseth GOD, and that he useth to recompense many things unto such works. But what maketh that to this present purpose? Did not the old fathers unto their faith adjoin also these works, whereby they exercised and received the Sacraments of their law? And thus as touching this point, we see that they had in theirs as many things which pleased God, as we have in ours, unless peradventure they will contend, that the exercising and receiving of our sacraments, The perception of our sacraments is no whit more noble shan was theirs in old time. is either a better or nobler work, than was the exercising and receiving of the Sacraments of the old Fathers: which I will not grant unto them especially, seeing that the perfection of the work is to be considered by faith and charity from whence it proceedeth. Wherefore if Abraham and David had more faith when they received their sacraments, than any weak Christian, when he is baptized or communicateth, who will not judge but that their work is more notable and more excellent than the work of these men? And moreover as for that kind of speech which these men so often use, namely, that sacraments remit sins or give grace, Whether sacraments give grace and forgive sins. Rom. 1. 16 1. Ti. 4. 16. we do not easily admit, unless peradventure in that sense wherein Paul affirmeth, that the Gospel is the power of God to salvation: and as unto Timothy, the reading of the holy scripture, is said to save. Which undoubtedly is nothing else, but that the might and power of God whereby he remitteth sins, giveth grace, and at the end saveth, doth use these instruments and means to our salvation. And even as to bring salvation, he useth the words of the Gospel, and the preaching of the holy scriptures, so likewise joineth he thereunto the sacraments. For by both of them is preached unto us the free promise of God, which if we take hold of by faith, we shall obtain both salvation and also remission of sins. This is the true sense, according to which the fathers must be understood, when they say, that grace is the power of the sacraments. Which is all one, as if they had said, understanding and sense is the force of speech and of words. Of the schoolemens stay or let. 16 And how unsafely the schoolmen speak of their stay or let, hereby it is manifest, for that they say, that he putteth not a stay or let, which although he have not the act either of loving or believing, yet objecteth nothing that is contrary or opposite unto grace, namely, the act of infidelity or of hatred. Then in such case (say they) the sacraments of the Gospel give grace: But this is nothing else than to attribute unto creatures the cause of our salvation, and to bind ourselves too much to signs and elements of this world. This aught to be certain and most assured, that no more is to be attributed unto the sacraments as touching salvation, than unto the word of God. No more must be attributed to the Sacraments than to the word of God. In what respect our sacraments are better than those of the old Fathers. Wherefore if sometimes we hear (as Augustine also saith) that our sacraments are better than the sacraments of the old fathers, this aught to be understanded, that it be referred unto perspicuity. For we grant that our sacraments both speak and preach more plainly of Christ, than did the sacraments of the old fathers. Now then seeing we are more clearly and plainly instructed, faith is more fuller, and bringeth unto us more grace and spirit. And we gladly admit that which the fame Augustine saith: Sometime the Sacrament is received without the thing, & sometime the thing without the sacrament. That sometimes it cometh to pass, that the sacrament is received without the matter itself. For so the wicked and infidels using the sacraments receive only the outward signs, and are utterly void of salvation and of grace. Sometimes also it contrariwise happeneth, that the godly being excluded by any necessity from the use of the sacraments, yet are in no wise defrauded of the matter itself, and of the thing signified. Neither let any man here lay to our charge that we affirm that sacraments depend of our faith: for neither teach we any such thing: yea rather we affirm that the sacraments are sacraments, although thy faith be either weak or none at all. And Augustine's judgement is very good concerning him, which only carnally receiveth the sacrament, when he saith: It doth not therefore cease to be spiritual, but unto them it is not spiritual. And now at length to make an end, Grace is not bounb upon sacraments as it were in small bags. Look In Gen. 17 we must never come to this point, to think that grace and our salvation is contained in the sacraments, as in bags, which may be powered out upon the communicantes and receivers: for the sacraments are as certain messengers of our salvation which whoso giveth credit unto, obtaineth salvation. And thus much hitherto have I sufficiently spoken of sacraments in general. As touching the preposterous use of the Sacraments, look part 4. pl. 16. Art. 27. & 28. & in 2. Kings. 5. Of Circumcision. 17. Now remaineth for us to speak somewhat of Circumcision. For the better understanding whereof we have spoken these things the more largely and with more words. What circumcision is said to have had remission of sins. But here we shall not need so long a treatise, for if we remember all those things which have generally been spoken of sacraments, it shall be no hard matter to understand all that which may be spoken of circumcision. Rom. 4. 11. And circumcision (not to go from the words of the Apostle) was the seal of the righteousness of faith, because it preached and confirmed the promise concerning righteousness, which the old fathers received by faith. And hereof it followeth, that the old fathers had by it remission of sins. For seeing that righteousness consisteth chief in the remission of sins. whosoever believes the promise set forth and by circumcision sealed, it followeth of necessity that he was partaker of the remission of sins. Some demand whether circumcision, and baptism which succeeded circumcision, Whether remission be had of sins to come. bring remission only of those sins which are already past, or also of those which are afterward committed. Let these men consider, that the use of circumcision and of baptism is not for a time but perpetual. For as the faithful oftentimes fail, so when they forthwith come again unto themselves, they think upon the promise of the Gospel, which is as touching the remission of sins. Wherein also even for this cause they are confirmed, for that they remember themselves to be either baptised or circumcised, and so by putting too of faith, they are delivered from sins, and are reconciled unto God. The error of them which would not be rebaptized but at the hour of death. Hereby it is manifest, how they were in the old time deceived, which would not be baptized, but even when death approached, and that they were in a manner giving up the ghost. Neither let any man think, that this is repugnant unto the keys of the Church, whereby the penitent are received. For, that they may the better understand the matter, this they must needs grant, that those keys of the Church are nothing else, What the keys of the Church be. but the preaching of the Gospel, whereby the ministers do persuade the believers that their sins are forgiven them. But they which are to be persuaded, are by the benefit of the holy ghost persuaded, and their faith concerning the promise is also hereby confirmed, for that they call to memory the sign of baptism or of circumcision, which in times past they received. And Paul when he said, For the remission of sins going before, meant that justification when it is applied unto us, always putteth away those sins which we have before committed. Yet that letteth nothing, but that the promise of the remission of sins, and sealing thereof, may oftentimes with profit be called to our memory. But so oftentimes as sin is so forgiven, it followeth of necessity, that the same sin went before: Howbeit that which we speak of, tendeth to this, to declare, that the utility of sacraments is not for a time, but pertaineth to the whole course of our life. Circumcision differed from our sacraments, for that it was the beginning & first step and visible entrance to the covenant of God. And what manner of men the uncircumcised were accounted to be, the Apostle declareth in the Epistle to the Ephesians. Ephe. 2. 11. Remember (saith he) that ye were sometimes Gentiles in the flesh, which were called uncircumcision of them which are called circumcision in the flesh made with hands: ye were ye say sometimes without Christ, aliens from the common wealth of the Israelites, strangers from the covenants of the promises, without hope in the world, and without God. And in the Epistle to the Philippians he teacheth, Phil. 3. 3. which is the true and spiritual circumcision. For we (saith he) are circumcision, Which is the true & spiritual circumcision. which serve the Lord in spirit, and glory in Christ, and have no confidence in the flesh. And to the Colos. he writeth: Col. 2. 11. In whom (saith he) ye are circumcised with circumcision not made with hands, by putting off the sinful body of the flesh. By which place we see (as we have before also noted) that forgiveness of sins is to be put as well in circumcision as in baptism. Wherefore Augustine in his book against julianus the Pelagian, (in that part wherein he heapeth up a great many of authorities of the fathers) reproveth the Pelagians by these words of the Apostle, for that notwithstanding they denied original sin, yet they baptized their infants: for seeing they affirmed that in them is no sin, how could that baptism (as Paul saith) be circumcision not made with hands, by the putting off of the sinful flesh? These places of the Apostle serve very much to expound the meaning and nature of circumcision. In Deut. the x. Deut. 10. 16 Chapt. the Lord saith: Thou shalt circumcise the uncircumcision of thine heart, neither shalt thou harden thy neck. In stead of uncircumcision the Chaldey interpreter hath, Tephashot, that is, foolishness: thereby signifying, The first ground of sin. that the first ground of sin herein consisteth, that we are blind to all things pertaining to God, and that we are in all heavenly things blind and want the knowledge of God. The promise which circumcision sealed. The 70. interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, hardness of heart. The promises which are offered unto them that are circumcised, are those, that God is made our God, & the God of our seed: in which only thing we have the horn of plenty, that is, the sum of all good things. Hereof also springeth our felicity, and consolation in all affliction. They were thereby also put in mind of the mortifying of the flesh: that is, of the cutting away of superfluous pleasures. And moreover by it they professed true religion. And briefly thereby was signified the covenant made with God. These were the things signified, and the matter of this sacrament, and do pertain truly unto the nature and substance thereof. Why circumcision was commanded of the part of generation. 18 Now are there two things remaining to be discussed. The one is, why circumcision was commanded to be marked in the member of generation: the second, why it was commanded to be done the eight day. Out of Augustine in divers places we gather, that therefore God would have it so to be, to put us in mind, that original sin, is by generation drawn from the parents unto us, and that even as the foreskin being cut off in the parent, doth notwithstanding return again in the child which is begotten, so original sin being remitted unto the parents, buddeth up again in the children which are brought forth. We are thereby also admonished (which we have now oftentimes said) that the league of God pertaineth not only unto us but also to our children which we beget. Finally by that sign was chief signified, that Christ should spring of the seed of Abraham. Circumcision is no ridiculous thing. Neither ought we here to follow our own sense or human reason, to think that to be a thing ridiculous or of small force, which God himself hath instituted. For otherwise the cross of Christ and the Gospel are an offence unto the jews, and foolishness unto the Gentiles. Neither ought we to judge of things divine according to that which is showed outwardly. Divine things must not be judged according to outward sight. 1. Kings. 5. 11. Otherwise julianus and Celsus made a laughing matter, that the apple was forbidden our first parents. And Naaman the Syrian thought it a ridiculous thing, that he should be seven times washed in the river of jordan. Neither doubt I, but that there were some which derided Moses, when he cast the wood into the bitter waters, Exo. 15. 25. to heal their bitterness. In our days also, very many marvel, how it cometh to pass, that the stealth of one halfpenny bringeth eternal destruction. The word of God is of great weight. But these men ought to remember, that these things are not to be considered according to their own force: but unto them must be added also the weight of the word of God, which undoubtedly is of so great weight, as it weigheth heavier than the whole world. Neither is there any thing so vile and abject, but that when the word of God is added thereunto, it is made notable and excellent. In deed kings and princes of this world have a care to have goodly and honourable seals. But as touching the promises and gifts, which are by them sealed, they oftentimes deceive men. But God when he useth even the most abject signs, never deceiveth any man. The seals of God consist not of honourable things. Now will I speak in a word or two of the consideration of the eight day. The Hebrews affirm, that such is the dignity of the seventh day, that of it all things obtain (I know not what) force and strength. Wherefore they think, that after the seventh day there cometh into the infant newly borne so much strength, that he is able easily to abide the pain of circumcision. But let us leave unto them such feigned toys, and let us rather thus think, That the eight day betokened the resurretion of Chri Col. 2. 11. that in the eight day was betokened the resurrection of Christ, and therewithal ours. Which may easily be perceived by Paul: for he saith, that in circumcision was signified the cutting off of the sins of the flesh. But the sins of the flesh can never be perfectly cut off from us, until we are come to the holy resurrection. All the whole time of this world, and the time of this whole life, The whole time of this life representeth a week. representeth a week of days. But the eight day signifieth the resurrection. There is moreover an other reason not to be contemned, namely, that a child being so newly borne, is able to do nothing of himself as touching the attainment of righteousness. Wherefore hereby we be admonished that justification cometh not of our works. And although it were so in the right of circumcision, In Baptism we are not enjoined to any certain number of days. yet are not we in baptism bound to any certain number of days. For Christ hath made us free from this kind of observation. Howbeit there have been some, which have gone about in baptism also to compel Christians unto the eight day. But those the counsel held by Cyprian, hath condemned. 19 Circumcision was for a time observed in the Primitive Church. Circumcision might in the primitive Church be retained for a time. And Augustine upon the Epistle to the Galathians saith, that not every circumcision after Christ was condemned, but only that circumcision wherein was put a hope of salvation: but that circumcision, which was received for this cause only, to retain peace in the Church, and the more to advance the preaching of the Gospel, mought well be borne withal. For this cause Paul suffered Timothy to be circumcised. Acts. 16. 3. But if it be required to be done as necessary unto salvation, it is by no means to be permitted And therefore Paul earnestly resisted and would not suffer Titus to be circumcised, as it is in the Epistle to to Galathians. Gal. 2. 3. That many Churches of the Christians do still retain circumcision. They say that even now very many Churches in the East or in the South retain still to this day Circumcision together with Baptism. How rightly they do it, let them see unto that. Doubtless it is most likely, that, forasmuch as they have retained it so long, and that so stiffly, they put some hope of their salvation in it. Wherefore they should do much better, if they would utterly omit it. But it shall be good, in the mean time to declare how Paul to the Galathians saith, Gal. 5. 3. Why Circumcision bound men to observe the whole Law. That he which is circumcised is debtor to observe the whole law. For when Abraham received circumcision, the law was not yet given. Wherefore it seemeth that circumcision had not that of his own force, and nature, to bind men to observe the law. But we ought to remember, that that which the Apostle saith, Gal. 4. 4. proceedeth out of another principle: namely that circumcision represented Christ as to come, and as to give himself upon the cross: and the law should so long be of force, until Christ came. Seeing then by circumcision they testified that he was not as yet come, it must needs follow, that they were kept still under the law, seeing the law could only by the coming of Christ be abrogated. 20 And with how great an observation God would have that sacrament to be kept, hereby it is manifest, for that in the Book of Genesis the 17. Gen. 17. 14 Chapter he testifieth: That the soul which is not circumcised the eight day should be cut off from his people. How it is meant that the soul which is uncircumcised shallbe cut off. Look further pl 8. Art 19 Exo. 21. 13. Deut. 19 2. Ambrose in his book of Abraham the Patriarch, seemeth to wonder at this so great severity. For God (saith he) appointed Cities of refuge, that if any had by chance or unwares killed a man, he mought have a place whither to go, that the friends and kinsfolks of the partly slain should not kill him, so that he had not of set purpose and willingly, but by chance and unwares committed the murder. Wherefore seeing infants did not by their own will refuse circumcision, what reason was there why they should be cut off? He answereth, that therefore peradventure God would have the children to be deprived of their corporal life, that in them parents might be punished for their impiety. But he saith, that there were others which were of the opinion, that this sentence pertained not unto the infants: but unto those, in whose power they were, as if it had been said, that they should be cut off. But the very words of the Scripture are against this opinion: wherefore he turneth himself to an allegorical exposition, as though that threatening should pertain to those, which circumcise not the mind which is the strongest and most excellent portion of the soul. But such allegories satisfy not this question. Wherefore it seems to me that two things may well be applied to the absolving of this doubt. The first is, that threatening pertained unto him when he came to full age, if he should then allow the negligence of his parents and not receive circumcision, unto the which he was by the law bound. The second is, that God is not to be accused of injustice, if sometimes he killed the infant being so brought up uncircumcised. For such severity mought be of force to admonish men, in how ill part God taketh it, to have his sacraments contemned. And if peradventure thou demand what is to be judged of the soul of a child so killed, What is to be judged of children dying without circumcision. having not as yet received the sacrament: I answer, that we either as touching his salvation or condemnation, can affirm nothing on either side. For if he pertained to the number of the elect, so that he was predestinate to eternal life, there is no cause but that he may be saved: forasmuch as grace is not bound unto sacraments. But if he were a vessel to that end made of God, to show forth in him his wrath, and so to be condemned, what can we complain of the severity of God, especially seeing we are all borne the children of wrath, and of condemnation? Howbeit in my judgement we ought to hope well of him. For seeing the promise was given unto the seed of Abraham, and he being an infant hath not by any actual sin of his own withdrawn himself from the promise, it is most likely that he is admitted to the kingdom of God. Neither ought we to think, that he was slain of God to eternal condemnation, but rather to salvation, that wickedness should not change his heart: and that by his death he might testify unto his parents and elders, and unto others, how grievously they sinned in neglecting his circumcision, & might profit the whole Church, carrying in him a token of the wrath of God against the contemners of the sacraments. Moreover it is no hard thing to be believed that godly men which lived before circumcision was instituted, That before circumcision there were some signs of the Sacrament. had other certain notes, whereby their righteousness which was had by faith, was sealed. For we read, that they both offered first fruits and also sacrificed: but by what sign, they noted their first regeneration, the holy Scriptures do not teach. Whether the knife of circumcision were of stone. 21 And the Hebrews in circumcising of their children used a knife made of a stone: which nevertheless God commanded not. But they were moved so to do, by the example of Ziphora the wife of Moses, Exod. 4. 25. which used such a knife in circumcising of her son, when he was in danger to have been slain of the Angel. And although this sacrament was diligently observed and kept among the jews, Circumcision was spread among other Nations. yet it spread abroad also to foreign Nations. For if we may give credit to Ambrose in his second Book of Abraham the Patriarch: the Egyptians, Arabians, & Phoenicians are circumcised. And he thinketh that they did it, because they thought that by such first fruits of their blood, are driven away evil spirits, to the end that they should not hurt him which is circumcised. So the Devil hath always gone about to corrupt the sacraments of God. The devil to his power corrupteth the sacraments of God. For it was superstition to ascribe the power of salvation or of the delivery from Satan, unto the nature of blood shed forth. And at this day the jews seem not to be far from this kind of foolishness. A fond custom of the Hebrews in circumcising of their children. For while they circumcise the infant, there standeth one by with a little vessel full either of earth or of dust, whereinto they thrust the foreskin being cut off: as though the devil might seem by that means to have his meat. For the Lord said unto the serpent even straightway at the beginning: Upon thy breast shalt thou creep, and earth shalt thou eat. They seem to think that the devil having thus gotten his meat, departeth from the child and will not trouble him any more. Amongst the Ethnics also, as the same Ambrose affirmeth, was circumcision corruptly observed after another manner. The Egyptians circumcised their children the 14. year. Gen. 17. 25 For the Egyptians circumcised, not in the eight day as God had commanded, but in the 14. year, in so much as Ishmael at that age received circumcision. Which manner also it is most likely that the Arabians followed. For at this day the Turks are likewise circumcised at that age: The Egyptians circumcised their women at the age of 14. year. although the Egyptians, as the same Ambrose affirmeth, were wont also to circumcise their women kind, and that in the 14. year, as they did their male children. And for the same they used this reason, because they might signify thereby, that lust must be restrained, which in both kinds at that age beginneth very much to be kindled. The women kind of the Hebrews perished not in dying uncircumcised But God commanded that only the male kind should be circumcised. And yet were not the women of the Hebrews therefore counted either strangers from the Church, or from the covenant. For they are always numbered together with the men. They that are unmarried, with their fathers; and the married, with their husbands. 22 There have been some, which by deceitful arguments have spoken ill of circumcision, A cavil against circumcision. & after a sort reproved the God of the old Testament. For first they said, that the foreskin which was cut off, is either according to the nature of the body, or else it is against the nature thereof. If it be according to the nature, why would God have it to be cut off? If it be against the nature, why doth God suffer it to grow? Ambrose in his 77. Epistle to Constantius answereth, that that foreskin is according to the nature of our body: but it is not absurd, that those things which are agreeable with our body, or our flesh be cut off, if the spirit may thereby be helped. Which we perceive to be done in fastings and other mortification of the flesh, and in bearing of the Cross, which God hath laid upon all the faithful. In which we are compelled to suffer many things against the flesh. Further they say that God feared away the other nations from the law of Moses, An other Cavil. when he laid upon them this yoke of circumcision. Which if it had been away, many strangers and outward nations would have come unto the religion of the Hebrews. But after the self same manner also, they might cavil against Christ himself, for that he seemed to fray away the world from his religion: partly by reason of the severity of his doctrine, and partly by reason of the persecutions and martyrdom, which in the first time, the most part of the faithful were like to suffer. But they which truly pertain to the number of the elect, do in no wise start back for the difficulty of the calling. But they which go backward were not of us, and therefore they are fallen away. Why God would have them to be circumcised being yet Infants. They marvel also, why God would in so tender an age, have such a ceremony exercised, which might oftentimes bring weak little bodies into danger. That every age is meet for a Sacrament. As touching age (saith Ambrose) As every age is subject unto sin, so likewise it is meet for the sacrament. And that Infants are subject unto sin, their diseases, weepings, pains, and deaths abundantly declare. And if peradventure they were brought in danger of their life; yet was there no cause why they should complain, forasmuch as they ought the same all wholly unto God. And yet as they writ, very few have by that occasion died. And that pain and danger brought some utility. Why God would the children to be afflicted, with such a wound and with pain. A similitude For even as valiant soldiers when they remember that they have before suffered many things, for that they should not fly away, are the more animated to stand by it, lest they should dishonour those scars and wounds which they before suffered, rather than they would forsake their place and standing. So would God that the Hebrews being now of full age and at man's state should defend the profession of their law, even against all dangers, when they called to remembrance that for religions sake, they had been wounded even from their infancy. But now he saith, Circumcision is worthily refused of Christians. For that seeing Christ hath shed his blood, the price of our redemption, there is now no need that every particular man should privately shed his own blood. And as touching the Sacrament of Circumcision, these things we think sufficient for this present purpose. The eight Chapter. Of Baptism, Baptising of Infants, and holiness of Infants. In Rom. 6. ver. 5. A large and ample definition of Baptism. Look In 1. Cor. 1. 17. Baptism is a sign of regeneration into Christ, into his death, (I mean) and resurrection: which succeeded in the place of Circumcision, consisting of the fountain of water, in the word: wherein in the name of the Father, and of the Son, and of the holy Ghost, remission of sins and shedding out of the holy Ghost is offered, and by a visible Sacrament, we are grafted into Christ & into the Church: and the right unto the kingdom of heaven is sealed unto us, and we on the otherside profess that we will die unto sin, and from thence forward live unto Christ That the members or parts of this definition may the better be understood, we will plainly set them forth. All Sacraments are called signs. First it is called a sign which word that it is common unto Baptism and unto all the Sacraments it is proved hereby, because Paul in the Epistle to the Romans taught that Abraham after he was justified did receive Circumcision, Rom. 4. 11. being a seal of the righteousness already obtained. And what thing Baptism sealeth, is sufficiently expressed, seeing it is called the sign of regeneration. For Christ manifestly enough taught Nicodemus in the third Chapter of john, john. 3. 3. that they which will be saved must be borne again. That Baptism is a sign of this regeneration, Paul teacheth unto Titus, saying: Tit. 3. 5. According to his mercy he hath saved us by the fountain of regeneration. An explication of Regeneration. And seeing that regeneration is a certain changing: that we may the better understand what it is, first must be declared the end whereunto it tendeth. And therefore we added: Into Christ, because the faith, the endeavours, and life of those that be regenerate, have respect unto no thing else, but wholly to pass into Christ. And seeing that all things which Christ did for our salvation, are comprehended in his death and resurrection: therefore in this definition we put, That we must be baptized into his death and resurrection. Which also Paul teacheth: For thus he writeth: Rom. 6. 3. Know ye that all we that are baptized into Christ, are baptized into his death. Verse. 4. And straightway he maketh mention of the resurrection. But that baptism succeeded in the place of Circumcision, the Epistle unto the Colossians teacheth. Col. 2. 11. Since than Circumcision was only once given unto each one, and that every one hath but one only nativity, thereof it cometh that baptism must not be renewed. Which is also done to that end: Why Baptism ought not to be renewed. that the holy Ghost will have us fully persuaded, that after baptism we ought no more to return to our old life, as though an other regeneraon might be granted unto us. For if any should so think (as we read in the Epistle to the Hebrews) he should tread under foot the blood of the son of GOD. Heb. 10. 29 Paul therefore unto the Ephesians saith, One spirit, one faith, one Baptism. And that it consisteth of the fountain of water and of the word, we are taught out of the Epistle to the Ephesians in these words: Ephe. 4. 5. Even as Christ also loved the Church, and gave himself for it, that he might sanctify it, being made clean by the fountain of water through the word. This is the nature of sacraments, that they consist of a sign, an outward element, and of the word of God. Many ecclesiastical writers, treating of Baptism, set forth the praises and commendations of Water. The signs of the evangelical sacraments are most easy to be obtained. But here I rather praise the simplicity of Christian religion, which hath Sacraments annexed as in number few, so most easy to be celebrated. And as touching the signs: we have nothing but bread, Wine and Water, which are every where usual, and easy to be had. The mysteries of the Ethnics were sumptuous. Doubtless the mysteries of Idols were celebrated with great cost, and were very sumptuous: but Christ in outward things always followed great simplicity. Albeit the Devil also as he imitateth God, would sometimes also have water to be joined with his services: As in the mysteries of Mitra and Isis. The devil sometime imitateth the simplicity of God. And the Romans in the plays of Apollo and Pelusius besprinkled the City with water: For by that means they thought it to be perfectly cleansed from perjuries, murders, injustice and public crimes. And such as had committed murder, did with great diligence seek after purging waters. But omitting these things, this we ought to consider, that the sign in Sacraments should have an affinity and similitude with the thing that is signified. What Analogy the water hath in baptism Wherefore seeing that water washeth away the filthiness of the body, maketh the earth fruitful, and quencheth thirst, it aptly signifieth remission of sins, the holy Ghost whereby good works are made plentiful, and also grace which refresheth the anguishes of the mind. Neither did the Prophets in the old Testament otherwise prophesy of the giving of the holy Ghost in regeneration. joel. 2. 28. joel saith, that God would power clean water upon the sons and daughters of the jews. And isaiah saith: All ye that thirst come unto the waters. And the old Hebrews are said by Paul to have been baptised in the red sea, Esa. 55. 1. 1. Cor. 10. 2 and in the cloud. 2 But what manner of word it is that aught to be joined to the element of water, we have noted: namely, wherein, In the name of the Father, of the Son, and of the holy Ghost remission of sins, etc. Into this promise our faith is sealed: and as Tertullian saith: Tertullian the Sacrament of Baptism is the garment of this faith. These very express words are delivered by Christ in the last Chapter of Matthew. Verse. 19 The form prescribed by Christ in Baptism. Neither can I persuade myself, that the Apostles changed this form of words, although Ambrose of that thing thought otherwise: It sufficeth us at this present, that by the element and by the word of GOD we have a manifest testimony of our regeneration & salvation. For even as there be three things (as saith john) which bear witness of Christ: The place of john of the three testimonies. the spirit, blood, and water, (For the father which is signified by the spirit, the Son which is declared by blood, and the holy Ghost which is noted by water, do bear witness of his divinity: and of his true human nature the spirit is a witness, which upon the cross he commended to his father, and also the blood and water which flowed out of his side) so have we a testimony of the holy Ghost, that we be the children of God. And we have the remission of sins by the blood of Christ, set forth in the word of promise, and the water outwardly powered upon the body. For by these witnesses, our faith is both raised up and also confirmed, because we are regenerate and now made the children of GOD. There is offered unto us remission of sins, in the name of the Father and of the Son and of the holy Ghost. And yet ought we not to think that it is given by reason of the work wrought as they use to speak: as though a holiness, or the spirit lay hidden in the water, and that it can regenerate us by the outward touching. For it is not so, but by the word of GOD, and outward sign is signified unto us our reconciliation with God made by Christ: upon which reconciliation if we lay hold by faith, we are both justified and also sanctified. Wherefore Augustine upon john saith: From whence cometh this so great a virtue unto the water, that it should touch the body and wash the heart, unless the word wrought it: not in that it is spoken, but it that it is believed? But in Infants which by reason of age cannot yet believe, The word cleanseth not because it is spoken, bu● because it is believed. The holy Ghost worketh in the stead of faith. Tit. 3. 5. the holy Ghost worketh in their hearts in the stead of Faith. The effusion also of the holy Ghost is promised in baptism, as it is expressly written in the Epistle to Titus, Who hath saved us by the fountain of regeneration and renewing of the holy Ghost which he hath plentifully powered upon us. 3 Neither are these two things in such manner offered unto us in Baptism, The things offered in Baptism are also had even before Baptism. Rom. 4. 11. Act. 10. 44. as though we in no wise might have them before baptism. For it cannot be denied, but that they which be of full age, if they believe, are justified even before they be baptized. For so Abraham believed and was justified: and after that he received the seal of Circumcision. And Cornelius the Centurion when he had heard Peter and believed, was not only, justified, but also visibly received the holy Ghost. Neither would we baptise Infants, but that we suppose that they already pertain unto the Church and unto Christ. And yet are not such baptised in vain. For we must obey the commandment of GOD, which if any man should contemn, though he boast never so much of his faith, yet should he sufficiently declare, that he neither believed, nor is justified, nor yet hath received remission of sins. Furthermore, although they believe, In Baptism the gifts which are had before, are increased. yet when these promises are again offered, & that by the appointment of the Lord, and they through faith and instinct of the holy Ghost, do effectually take hold of them, the benefits of God cannot but be increased in them. And why the holy Ghost is powered into the hearts of them that be regenerate, this is the reason: Why the holy Ghost is powered into the heart when we be regenerate. Eze. 36. 26. By Baptism we are visibly grafted into Christ, and his Church 1. Co. 12. 13 Because they must be made men again, and their stony heart (as the Pophete saith) must be turned into a heart of flesh, which is not possible to be done by man's reason. And that we are by the visible sacrament grafted into Christ & into the Church, is first declared out of Paul. For Paul saith that they which are baptized are grafted into Christ. And in the first to the Corinthians the 12. Chapter. By one spirit (saith he) all we are baptized into one body. And that this body is the Church, he teacheth at large in the same Chapter. We added [in the definition] by a visible Sacrament, because so soon as we be justified, we are verily in mind and in spirit, grafted both into Christ and into the Church. But because that is unknown unto men, it is afterward known when we are entered by the outward sacrament. By Baptism the right of eternal life is sealed. 4 Also the right way unto eternal life is sealed unto us by baptism. So soon as we be justified, we have it given unto us: and it pertaineth unto us by right, not of desert, but of the liberal gift of God: and by baptism it is sealed. A similitude As the gifts of kings so soon as ever they be granted unto us, do without doubt pertain unto us: but afterward are sealed, that the will of the king, if it be needful may be testified unto others. Neither is this part, to wit, The right unto eternal life, Not all which be not baptized do perish. so to be understood, as though they ought to be excluded out of the kingdom of heaven which were not baptized. For if they believed, and that there was no let in them that they were not baptized, there is no doubt of their salvation. For Christ saith: john. 11. 25. He that believeth in me hath life everlasting. And in an other place, although he say: that he which believeth and is baptized shall be saved, Mar. 16. 16 yet strait way he added: He which believeth not, shall be condemned. A faithful man may be saved without Baptism. By which words he gave us to understand that baptism is not of such necessity, but that a faithful man may be saved without it: so that there happen therein no contempt nor disobedience. The Schoolmen also confess that besides the baptism of water, the godly are sometimes baptized with martyrdom, and with the inspiration of the holy Ghost, Death called baptism Mat. 20. 22 so much as suffireth unto salvation. Christ also called death itself, Baptism: when he said that he should be baptized with an other baptism, and foretold that the Apostles should be baptized with the holy Ghost not many days after his ascension into heaven. Acts. 1. 6. Repentance must be joined with Baptism. lastly we again in baptism profess death toward sin, and also a new life: Which profession showeth nothing else, but that unto this Sacrament is joined repentance, Mat. 3. 2. & 28. 20. which both john and Christ taught, when they spoke of Baptism. And the father's waen they passed over the sea escaped into liberty: Exod. 14. but Pharaoh with his host was drowned in the waters, whereby was signified that by baptism we ought so to be renewed, as there we should forsake our sins, and issue out with a new purpose to holiness of life. All these things ought we, when we are baptized, often to consider out of the testimonies of the Scriptures, and continually admonish ourselves thereof. For although this sacrament be but only once given, We must continually carry our Baptism in remembrance. yet ought it never in our whole life be forgotten. For even as it behoved the jews evermore to remember that they were circumcised, so also we ought continually to call to mind our baptism. 5 But it is wonderful how some dare affirm, Baptism of children is no new thing in the Church Cyprian. Look In. 1. Cor. 1. 16. and in the Book De Votis, pag 73. 〈◊〉 forth at Basil. that the Baptism of Infants is a new institution in the Church. For Cyprian a very ancient writer, maketh mention of it and answereth, that it is not of necessity, that we should tarry till the eight day for the baptising of them: For that the truth of the Gospel hath delivered us from observing the number of days, and that therefore they may well be baptized, what day soever the Church shall be assembled together. Origen also writing upon the Epistle to the Romans, and upon Leviticus, sufficiently declareth that Infants were in his time accustomed to be baptized. And since that these men were not long after the Apostles times, and that they make not mention of it as a thing invented by them, or in their time, it sufficiently appeareth that that custom came from the Apostles. They say that Higinus a Bishop of Rome was the first author thereof, Higinus made a decree for the godfathers not for the Baptism of Infants which certainly cannot be proved by his decrees. We read in deed that he made a law for sureties, whom they call godfathers and godmothers, which without doubt was a profitable ordinance. For his meaning was, that when Infants should by baptism be received into the Church, they should be commended unto the faith of some men by whom they might be instructed. And for the performance of this, the godfathers and godmothers do bind their faith, although now adays they regard nothing less. But it is a very weak argument to gather thereby, that Higinus was the first author that Infants should be baptized, because he first ordained godfathers: Nay rather seeing he made a decree touching that matter, it is probable that the baptism of Infants was before that time in use. But they cite Tertullian in his book de Baptisimo, which is very elegantly written by him. The opinion of Tertullian as touching this thing is not to be received. But for somuch as that man in his latter age, fell from the true faith unto the Heresy of Montanus, his authority hereof cannot be of so great force: For he also condemned second marriages, and disallowed the Baptism of Infants against the received use of the Church. And if we should follow his opinion, neither young men unmarried, nor yet young widows ought to be baptized. For he affirmed that this Sacrament ought to be administered very late and but to those only which were of full age. But it may sufficiently be declared by the self same Tertullian, It was a use in Tertullians' time to baptise children that even in his time the manner was that children should be baptized. And he would not have reproved it, unless it had then been in use and practise. In 1. Cor. 7 verse. 14. Look part. 2 pl 1 Act. 38 What holiness there is of our Infants. 6 But there ariseth a very weighty question as touching the holiness of children, which are begotten of Christian parents, what manner of holiness it is, and of what sort it is to be accounted. Some have interpreted the words of Paul in the first Epistle to the Corinthians the seventh Chapter: The first opinion. that they, which be so borne, obtain a good and godly education: which might not be, if a divorce should chance between the parents. For they should perhaps be adjudged children unto an unbelieving parent, where they should be altogether set free not unto religion but unto ungodliness. But if the marriage continue, then hath the believing party power to bring them up to Christ, which exposition Augustine in his book De Sermone domini in monte, seemed not to mislike. For he saith, their children are brought unto Christ, and they be consecrated to him in baptism. But Augustine seemeth to say less (although his judgement be godly) than the Apostle minded to prove: Augustine. for he would confirm the sanctification of that matrimony which he had set forth before: but by this sense he should rather declare a certain fruit of that matrimony, than have proved the same to be holy. For sometimes the children, otherwise begotten by unclean copulation, may have this benefit of godly education and of Baptism. For if by hap any Christian man being fallen into fornication, should beget a child, and should provide to have it baptized and brought up after a godly sort, it should not be proved thereby that the conjunction wherein he abused an harlot was either godly or honest. Which we understand happened in Adeodatus the son of Augustine, A son of Augustine begotten one of matrimony. who being borne in unlawful copulation, was both baptised and by the Father's endeavour was most godly brought up. Wherefore others say, another opinion. that Paul by this sentence understandeth only a civil pureness and holiness because that children being borne after this manner are taken for Legitimate, and are not accounted for bastards which they say, doth very much serve to the purpose of Paul. For seeing he would declare that these matrimonies should be still continued, he thereby proveth the right and honesty thereof, in that the children which do spring of the same would by public and just laws be accounted for lawful and just inheritors: But they do not fully satisfy this Argument of Paul. For the Corinthians might have said: We which are now Christians, require more in our matrimonies than to have them established by civil righteousness: we would have them to be holy and such as should please GOD. How shall it be proved that there is such holiness in unfit matrimony, that by the copulation of infidels we cannot be defiled? If thou only allege the civil cleanness of the issue so begotten, what dost thou more attribute unto us than the Infidels have? For their children, if they be begotten in matrimony, are lawful, and be admitted as just heirs. So that it seemeth that Paul signified some other thing that is not given to the children of the Infidels. The holiness is, that they belong unto the Church of GOD. Wherefore I judge it to be this holiness, that they belong unto the Church of Christ: For they are reckoned as if they were borne of Parents that were both faithful. 7 But if thou demand how the children of the Christians belong unto the Church or unto Christ, we will answer: No otherwise, than the children of the Hebrews, being of the posterity of Abraham, Gen. 17. 7. were said to be contained in the covenant of God. For God promised unto Abraham that he would be not only his God, but also the God of his seed. And therefore are our children baptized, as the children of the old fathers were circumcised, because they must not be thought to be out of the Church. For we have succeeded into the posterity of Abraham: and those things that were spoken of him, do very well agree to us and to our children. The young children of the faithful may have the spirit and grace of Christ. Ro. 11. 16. For they may have the grace and spirit of Christ, seeing they be parts both of us & of the Church. For this cause the Apostle seemeth to call them holy. Wherefore unto the Romans it is said: But and if so be the root be holy, the branches also are holy: & if the first fruits be holy, the lump also shall be holy. The covenant of Abraham belongeth to us and to our children Which words, although they be spoken of the Hebrews, yet are they not strange from us: for we have passed into the family of Abraham and of Israel, because through Christ the wall is broken up by which the Gentiles seemed to be severed from the posterity of Abraham. So as our little ones enjoy the benefit of them which were sprung of the stock of that Patriarch, Salvation is not attributed to the generation of the flesh. not that we attribute this to the generation of the flesh, as unto the chief and true cause. For as our own salvation is, so verily is altogether the salvation of our children of the mere election and mercy of God, which oftentimes goeth together with natural propagation. Weigh with thyself, that even they be elected of God which be also borne of the saints, as we saw it came to pass in Isaac which was the seed of Abraham, Rom. 9 7. not only according to the election, but also according to the generation of the flesh: The promise is not general touching all the seed. Not that it doth always so happen of necessity: because the promise is not general as touching all the seed, but of that only in which the election together consenteth. Otherwise the posterity of Ishmael and Esaw were of Abraham. But because we ought not to be overcurious in searching out the secret providence and election of God, therefore we judge the children of the Saints to be Saints, Seeing we be ignorant of the secret predestination of God we hope well of the children of the faithful so long as they by reason of their age, shall not declare themselves strangers from Christ. We exclude them not from the Church but embrace them as members thereof: hoping well, that as they be the seed of the Saints according to the flesh, so also they be partakers of the divine election, & that they have the holy ghost and grace of Christ: And for this cause we baptise them. Neither must they be heard which move a doubt of this matter and say: A Cavil. What if the minister be deceived? And what if for a very truth, the child be not the child of promise, of divine election and of mercy? As the profession of a man of ripe age may be a false token, so to be borne of the faithful is no true sign. Because the same cavil may also be as touching them that be of lawful age. For we also know not, whether they come feignedly, or whether they believe truly: whether they be the children of predestination, or of perdition: whether they have the grace of Christ, or whether they be destitute thereof, and do falsely say that they believe. Why dost thou baptise them? I know thou wilt say: This I do because I follow their outward profession which if they falsify, it is nothing unto me. So we say, that the Church doth therefore embrace our children and baptise them, because they pertain unto us. And that is unto the Church such a token of the will of God, as outward profession is in them that be of ripe years. For as it may be deceived in the one sort, so also it may be in the other. There is nothing so certain but it may be otherwise. And so not all, so many as are baptized; are either saved or predestinated to eternal life. Neither can we by any other means discern between the baptised who belong unto salvation, and who be not the sons of God, but that we daily judge of them by their works. 8. Against the Anabaptists. Wherefore the anabaptists must not be heard, which will not have children to be baptized. Because they deny original sin, therefore they will have them tarry till they come to years, whenas now every one having sinned by choice, and fallen by his own will, and infected with vice, hath matter to be washed away by baptism. From these men we disagree as far as heaven is wide, Original ●n proved. Rom. 5. 12. seeing we altogether confess original sin. For it is proved in the Epistle to the Romans where it is said, that by one man sin entered into the world, & by sin, death. Whereby it appeareth, that sin is there, wheresoever death hath taken place. Therefore seeing infants die, it is of necescitie that they be subject unto sin. And many other testimonies there be in the same Chapter, which most manifestly prove this original sin. And we have in the psalm, Psal. 15. 7. For behold I was borne in sin, and in sins hath my mother conceived me. And Christ said: john. 3. 5. Unless a man be borne anew of the water and of the spirit, etc. Whereby is manifest, that if it behoveth us to be borne again, we be borne in sin. And unto the Corinthians the 2. Epistle and 5. Chapter, Verse. 14. it is said of Christ: That one died for all men. But and if he be dead for all, it is manifest that the infants also had need of a redeemer. And when it is said unto the Romans: Ro. 5. ver. 6. 8. & 10. Christ died for them that were sinners, enemies, and weak, and ungodly: it followeth that infants also are such, in their own nature when they be born, unless we will say, that Christ died not for them, which is against the judgement of Paul now alleged. And in the book of Genesis it is showed, Gen. 8. 21. what the imagination of our heart is, even from the very childhood and deliverance from the mother's womb. Wherefore the Hebrews have often in their mouth jetser haraa, an evil imagination, which they take out of that place of Genesis. And we read in the book of job: job. 14. 4. Who can make clean that which is conceived of an unclean seed? Where the seed of man is called unclean: which cannot be otherwise referred but to original sin. For if thou shalt weigh the natural causes, the seed of man hath no more uncleanness in it than hath the seed of other living creatures. Ephe. 2. 3. And to the Ephesians: We were by nature the children of wrath as others be. Where that word Nature showeth that this evil is drawn with us even from the beginning. Why Parents regenerate do procreate children with original sin. And although that they be Christian parents, yet because they beget not with that part, wherein they are cleansed anew (with the mind I mean where faith hath place, by which they are reconciled unto God) but with the body & with the flesh, which while we live here, have not altogether put off their uncleanness: as it is derived from Adam, so doth it draw with it his infection and blemish. So then we disagree very much from the anabaptists: for both we confess original sin which they deny, and do also teach that children ought to be baptized, as at this day in the Church. Therefore how are the infants of Christians when they are baptized, How our Infants may be called holy though they be infected with original sin. called holy & members of the Church, seeing they be corrupted with original sin? We answer, that in original sin, two things are to be considered: One is the corruption of nature, whereby the posterity of Adam lacketh righteousness, and are loaden with ignorance and evil concupiscence. Then there is a guiltiness whereby God imputeth these things unto sin and unto death. Wherefore the first part all our children undoubtedly have, when they be borne: but the other part, I mean guiltiness & imputation unto death & unto everlasting damnation, those (which not only are born of their parents according to the flesh, but also appertain to the election & promise of God) have not, because it is taken away by the mercy of God, by the holy ghost, and by the grace of Christ: neither is that corruption imputed to them unto death. They therefore, which be so borne of Christians are called holy, because they are judged to belong unto grace and election, seeing nothing persuadeth otherwise. Now then, the Church doth seal these things unto them in Baptism, as to these which belong unto the promise, and already have the gifts of God: I mean the remission of sins and grace of Christ. Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romans. 10 But one thing seemeth to make here against, which is written unto the Romans the 4. Chapter: That it was given unto Abraham to be the father of Circumcision, and not only of Circumcision, but of them also that walk according to the steps of the faith, which he had when he was uncircumcised. Whereupon it is concluded, that the Ethnics which are joined unto the stock of Abraham, have not that by the seed of the flesh but by the power of faith, which seeing the Infants have not, they shall not be understood to be engraffed into the stock of Abraham. But we must understand, that the Apostle spoke there of them which be of ripe age and of the first graffing in of the Gentiles, whereby they were coopted into the stock of Abraham: which none of us doubteth to be done by faith. But when as now, that the Gentiles, & our families or Churches be grafted unto that stock, all the privileges are communicated with them that were granted unto Abraham, among which this was the chief, that God would be both his God & the God of his seed. So as it is granted in like manner both unto us and ours, in manner and form already declared. Verse. 6. Further it is written in the ix. Chapter of the same Epistle: A place of the 9 Chapter to the Romans. Not all they which be of Israel be Israelites, nor all they which be of the seed of Abraham be all children: but in Isaac shall thy seed be called. That is, not all they which be the children of the flesh, be the children of God, but they which be of the promise. Whereupon it seemeth to be gathered by these words of the Apostle, that the generation of the flesh, bringeth nothing at all to pass that our children be called holy. But unto this we have sufficiently answered. For we have declared at large, that this must not be attributed to the generation of the flesh, as to the proper and chief cause, when as our salvation (as Paul saith) consisteth only of the grace of God, and of the election or promise. But because the reason of this election is hidden, and that the first token which we have thereof, is, if children belong unto them that be holy, and be offered by them in the sacrament of regeneration: therefore do we call them holy, although as it hath been said, this token may deceive: even as also the confession of faith, which is expressed in words by them that be of ripe age, when they are to be Baptized, may lie and proceed of hypocrisy. Moreover the Apostle would by that place, call back the jews, (who disdained the Gentiles) unto the first and principal cause of our salvation which he had propounded unto them not to be the works of ceremonies, or our merits, or the stock according to the flesh, The election and predestination of God cannot be deceived. which they always boasted of. He set before their eyes the election of God and the promise: which cause is of that kind that it cannot be deceived, but that it hath perpetually an effect. Yet his mind was not to make void all these second instruments or means and also tokens which God useth, as he would utterly say, that they were nothing. The lineage of the flesh is not sufficient of itself unto righteousness and true holiness. For sometime the children of holy men may belong unto perdition. When they be grown to ripe years, they may degenerate from their good and goodly bringing up. They may also departed from religion, which they seemed to receive from their childhood: as we know the jews did, which have denied Christ, and have no more to glory of concerning the holy seed: although the promise of God in that stock, shall never be utterly void. For afterward in the xj. Verse. 16. Chapter the same Apostle most plainly showeth, that he took not from the jews the gifts of kindred and progeny, when he saith: If the root be holy, the branches are also holy: if the first fruits be holy, so is the whole lump. 11 Neither doth Christ show these promises to be vain when as in the seed of Abraham according to the flesh he became man, Rom. 15. 8. Although it were no certain sign yet no vain sign to be borne of the Saints. and was so conversant in that nation: as in the Epistle unto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers. This undoubtedly had not the jews by their merits, that Christ unto them before others ministered the word of life, but they had it by the promise which was made unto their stock: whereby it appeareth, that it is not altogether a vain and peerless thing to be borne of a godly kindred. And in the Acts of the Apostles Peter said unto the jews: Acts. 2. 39 that unto them specially pertained the Gospel by the right of the covenant: as it is in the second Chapter. Further in the next chapter, Acts. 3. 25. they be called children of the Testament. And every where in Paul thou readest: First to the jew, Rom. 1. 16. & 2. 9 & 10 and then to the Greek. And the Apostles observed this: that they went not to preach unto the Gentiles, unless they had first ministered the word of salvation unto the jews. An excellent promise of God. And more than all these things thou hast in the ten Commandments an excellent promise of God, Exod. 20. 6. that God would do well unto those that fear him, and unto their posterity unto a thousand generations. Although we deny not, but that oftentimes ill children have succeeded in the place of good parents: because such promises (as I have said) be not common unto all the seed, but only unto that seed wherein even the election of God and predestination do meet together, the which oftentimes (as we faithfulfullie believe) hath place in the seed of the Saints. God doth not so bind his promises to a kindred or to things of this world, but that it may be lawful for him sometime to temper them according to his providence. For it sometimes happeneth that he endueth with greater grace the children of ill parents than others which were borne of the seed of the godly. The divine covenant is not powered from the flesh into the children And we must not think, that this covenant of God made with Abraham, and with his posterity and ours is derived from the flesh to the children, but that such promise is preserved only by the power and efficacy of God's mercy. 12 And lest thou shouldest think, This prepertie is agreeable to God, to save and deliver his. Gen. 17. 7. that the promise made unto Abraham, is only a thing temporal, consider this specially, I will be thy God, and the God of thy seed. They undoubtedly unto whom God is manifested, are delivered from sin, death and damnation. For so much as this property is agreeable unto God, that he will save and deliver them that be his. Mat. 22. 32. By which reason Christ proved that the dead do live and shall rise again: because in the Scriptures we read: I am the God of Abraham, of Isaac, Exod. 3. 6. The covenant made unto Abraham belongeth also unto our children. and of jacob. Neither are we to doubt, but that the same covenant is applied unto our children, unless we will account God to be less pitiful and merciful unto us than he was unto the Hebrews: although his grace were diminished by the coming of Christ. In the Epistle to the Colossians circumcision is most manifestly compared with our baptism. Col 2. 11. For it is said: A comparison between circumcision & baptism. In whom ye be circumcised with a circumcision not made with hands, by putting off the sinful body of the flesh, in that ye are buried with him through Baptism. Wherefore our baptism is of no less account than was Circumcision, for it did seal the covenant and promise in the young children of the Hebrews. The which we must judge to be done by Baptism. This (if we do well) must be observed while the Sacraments be given, that the thing which is sealed with the outward sign be had, The thing that is sealed by the sacraments ought to be present. and be there present. Those that be of ripe age declare, that they hold the promise by faith, when they confess the truth of Christian doctrine, and then is applied the sealing, and they are baptised. And in the young children of the Christians, when they are declared by the words of God to have the promise of the covenant, and to be in the church, this communion and promise no doubt is sealed by baptism. Sometime in deed by an overthwart order it happeneth, that the thing followeth the applying of the sacrament, and then the promise or the gift of the promise, which in very deed is not there, is not sealed, as appeareth in them which be unbelievers and come to baptism with a feigned mind. Those men assuredly belong not unto the Church: neither have they the justification or communion of Christ: only they carry a sign about with them. Howbeit it may be, that if they be converted unto Christ, they may afterward obtain these things, neither must baptism be therefore renewed. But this way of receiving the sacraments is not allowed. And as touching the riper age there is no doubt, when they faithfully receive baptism, but that they have first entered into the covenant of God. For so soon as ever a man believeth in Christ, he both hath salvation, and is also justified. And albeit some have doubted as touching the children of the faithful, yet must we judge the self same [of them.] And undoubtedly unless that the children of the Hebrews had been contented with this covenant before circumcision, A reason why the Hebrew children were in the covenant before circumcision received. if they had died the fifth or sixth before they had come to the eight day, they should have been thought to be damned, and circumcision differred would have beguiled them, which as an absurdity may not be granted, seeing they were destitute of the circumcision, not through contempt of the sacrament, but by reason of obedience to the law of God. And [by that reason] our young children which die before Baptism should be damned. The reason is all one both as touching the Hebrew children and ou●s. Which although Augustine admitted, yet is it amiss and is not necessarily gathered out of the Scriptures. But and if so be that they may be saved, the children also of the Hebrews which died before the eight day might be saved. Furthermore it is necessary that they belonged unto Christ and to the church, seeing out of it there is no salvation. And that the state of our infants and the Hebrews is all one, we have already declared before: because through Christ is broken down the wall of the old ceremonies which seemed to be a stop, Ephe. 2. 24. and he being made the head corner stone, Mat. 22. 42. hath joined together in one the two walls of the Ethnic and of the Hebrew people. So as now there is but one fold and one shepherd: joh. 10. 16. Ro. 11. 17. and many bows are broken off and we grafted in their place, so as it is now one and the self same tree which beareth aswell the Ethnics as the jews that believe in Christ. 13 And that it may be the more plainly understood how they pertain to the covenant of Christ, which either were sealed with circumcision, or now be washed with baptism, it behoveth to repeat that which is written in the history of the book of Genesis the 17. Chapter, whereas God did first enter into covenant, not only with Abraham, but with his whole family: and would that not all only Abraham, but all his household servants, & those that were bought with money, should pertain to that covenant: among which no doubt but there were many young children. Afterward there followed circumcision. A proof why children belong to the covenant before they be sealed. Whereby it appeareth, that the promise, agreement, or covenant was not brought in by circumcision, but that it went before it. The very which thing must be understood of baptism. For first the word was preached to Citizens, or to householders, and the covenant to be made by Christ was set forth. Wherewithal when they were kindled by faith, & that they had submitted themselves to the covenant, there followed baptism, not only touching themselves, but touching their young children, who were acknowledged to be within the compass of that covenant. S. Paul saith, 1. Cor. 1. 16 Acts. 16. 33 that he baptized the house of Stephanas. And in the Acts of the Apostles, as we said a little before, not only the master of the prison, but also all they which belonged unto him received baptism. And that do they observe (as I said a little before) which have heads of cattle: For they have not been accustomed to set their sign or mark upon either horses or Oxen that belong not unto themselves. A similitude So doth the Church baptise them whom it supposeth to belong unto it, First it behoveth to be of Christ his flock, and then to be signed with his mark. Act. 10. 44. & 48. and which be not strangers from the same. Neither is it otherwise in a king's letters patents. First we obtain the gift and bill assigned, and then we cause it to be sealed. Cornelius the Centurion, first received the holy ghost, afterward was given water wherewith he was baptized. Acts. 8. 38. The same happened unto the Eunuch which was baptized by Philip. And finally all they which be of ripe age do first by faith take possession of Christ before they be marked with his badge, unless that (as we said before) they come in hypocrisy unto baptism. 14 They were wont to object that there is one consideration to be had of infants, & an other of them which be of ripe age: because they that be of years, may have faith whereby they belong to the flock of God, which cannot be attributed unto infants, seeing they have not the use of understanding and reason, by which they may give consent to the promises of God. Their opinion which thought that Infants have faith. I know it hath been thought of some, and those of no small estimation, that infants have faith, as though God wonderfully & beyond the course of nature worketh in them, whose opinion to say the truth I do not very readily embrace: not that I judge this to be unpossible unto God, that either he may power in virtues into what age soever he will: or that he can even bring forth a sense of the mind or reason in the souls of Infants, by preventing the time of nature, or else bring to pass that although they themselves neither understand, nor know what is to be believed, yet the holy ghost apprehendeth the same in them, and consenteth unto them even as he is said to do in them that be of age in the Epistle to the Romans, Rom. 8. 25. when we require things that we know not whether they be profitable or no, but the spirit itself maketh intercession for us, when we know not of it, and prayeth as it behoveth: and God for so much as he knoweth his meaning heareth him. And these things I say as touching God may easily be done. But seeing the holy scripture telleth me not that young children do believe, or that these miracles be done in them: neither that I do see this to be of necessity unto their salvation, I judge it sufficient to affirm that they which shall be saved, It is sufficient for the salvation of Infants if they be endued with the holy Ghost. (for so much as by election and predestination they belong unto the treasure of God) are endued with the spirit of God, which is the root ot faith, hope, charity, and of all virtues which he afterward showeth forth and declareth in the children of God, when through age it may be done. Howbeit by a certain kind of speech, Our infants may after a sort be called faithful. such young children may be called faithful, even as otherwhile we call Infants reasonable, not that they in very deed are able to reason, but because they have a soul, the which so soon as their age shall give them leave, will both reason and exercise them in sundry arts and and faculties. And that that age may be adorned with the holy ghost, Luke. 1. 15. jerem. 1. 5. john and jeremy may witness, who were inspired with the spirit of God even from their mother's womb. Which thing also jerom unto Marcelia writeth of Asella, jerom. that she was sanctified by the holy Ghost even from her mother's womb: which sanctification must not be thought repugnant to original sin: For doubtless they have it as we above declared, but it is not imputed. If original sin should be imputed unto infants those of them which die before baptism should be damned. For if it should be imputed unto them, it would be altogether of necessity, that so many young children of the faithful parents as died without baptism or circumcision, should be damned, seeing that none with original sin are admitted into the kingdom of heaven. 15 But the cause why our adversaries are so loath to allow of this opinion, is for that they attribute unto the Sacraments more than they ought to do. For they think that by the power and efficacy of the work of baptism, sin is forgiven. Neither do they acknowledge that by the Sacraments, forgiveness is rather sealed, which they of perfect age obtain by believing, and the young children of the faithful, which belong unto election, have it already by the holy Ghost and by grace. And when thou shalt demand of them, Why we baptise Infants when as they understand not what is said, nor yet do consent unto the covenant. wherefore they baptise Infants, knowing that they perceive not those things which are spoken, nor yet do consent unto the covenant which is pronounced to them in baptism, perhaps they will answer according to the opinion of Augustine, that they be saved by other men's faith, that is, by the faith of their Parents. But the Prophet saith, Abac. 2. 4. that every one is saved by his own faith and not by an other man's. Every one is saved by his own faith, not by others. Wherefore we may more fitly make answer, that as touching them which be of ripe age we require a faith expressed and in Act, but in the young children of Christians which are offered to be baptized we say, that the same is began, I mean in their beginning and root, because they have the holy Ghost, from whence, aswell faith as all other virtues do flow. And that it may the better appear that young children which are baptized (and not only they which have been already baptized) do pertain unto the Church, we will declare it evidently enough by the Epistle to the Ephesians: where it is said, Ephe. 5. 25 Ye men love your wives, even as Christ loved the Church & gave himself for it, that he might Sanctify it, being cleansed by the washing of water through the word, etc. By this place thou seest, It is the Church that is baptised. that it is the Church which is washed and baptized. So then, so long as young children be baptized, it is manifest that they belong unto the Church, and they cannot truly be parts of the Church, unless they be adorned with the spirit of Christ. Wherefore young children which verily belong unto the election of God, before they can be baptized are instructed by the spirit of the Lord: other wise as we alleged before, they cannot be saved, if they died before circumcision or baptism. 16 Neither must it be thought that I have spoken these things, Salvation is not hereby promised unto all those Infants which depart without Baptism. to the intent I would promise salvation unto all the children of the faithful which depart without the sacrament: for if I should so do, I might be counted rash. I leave them to be judged of the mercy of GOD, seeing I have no knowledge of the secret election and predestination. But this only I affirm, that they are in very deed saved upon whom soever the divine election lighteth, although they be not baptized. For God hath not tied grace unto the Sacraments, as though without them he neither can nor will save any. Also I hope well of such young children, We must hope well of those Infants. because I see that they be borne of faithful parents. Which (as it hath been declared) hath no mean promises: which though they be not general as concerning all, (as appeareth of jacob and Esaw which had both one father and one mother) yet when as I see nothing otherwise, it is meet that I should hope well of the salvation of such Infants: otherwise not all be saved which are baptized. Neither have all those salvation which attain unto Baptism. Certainly Esaw was circumcised when he was a young child, and yet who dare say that he was acceptable unto God at that age seeing the Scripture saith, That he was hated of God, Rom. 9 11. before that he did any good or evil? And yet nevertheless we must hope that the children departing with baptism are saved, since there appeareth nothing to the contrary: yea and rather on the otherside we have arguments of their salvation, because they be borne of the faithful, the promise is extant, they are adopted in the Church, and sealed with the Sacrament. Wherefore letting pass the curious enquiring of Predestination or election of God, we will hope well of them. 17 But some will say, if the children of Christians which belong unto Election, (as thou hast said) before they be baptized, do belong unto the covenant of GOD, and have the holy Ghost, neither is original sin imputed to them unto death, otherwise they might not be saved, doubtless baptism seemeth to be superfluous. How Baptism is not superfluous though children be saved before it. Why then are they baptized? What profit have they thereby, or what is bestowed upon them that they had not before? The same difficulty presseth the adversaries Before I make answer I will again demand of thee: Admit an Ethnic be of ripe age, who giving ear to the preaching of the Gospel, is converted unto Christ, doth truly believe: Further by his faith, is already justified: He desireth baptism, but as yet he hath it not. This man seeing he hath already obtained all, I pray thee tell me why should he be baptized? What will the Sacrament avail him? And least the case should seem to be uncertain, we know that this happened unto Cornelius the Centurion. Act. 10 44. He before he was baptized did believe, and so believed, as the holy Ghost in visible form descended upon him, & afterward was baptized. What had he by baptism, that he had not before? Moreover let jacob be considered. He was loved of God being an Infant, he was borne of faithful Parents, and he truly belonged to the covenant of GOD. And if he had died before circumcision, who will say, that he should have been damned? If he had already all things that served to salvation, what need was there that he should be circumcised? What had he by the sacrament, that he had not before? But although I have showed an argument which maketh no less against us than against our adversaries, yet to dissolve the same I will add these things. The commandment of the Lord must be fulfilled: Mat. 28. 19 he commanded that we should be baptized: Gen. 17. 11 and even he commanded Circumcision, so that if any man would contemn these things, Why men must be baptised which already belong unto Christ and may have salvation. he should most grievously sin. Hereunto belong the gifts which are already had, and the promise which already belongeth unto them that be of Christ, must be sealed with the outward sign, that we may be continually mindful thereof, thereby to take an occasion to exercise our faith, and to be admonished of our duty. Furthermore there be added the prayers of the minister, the vows of them that offer, which things no small deal profit the young Infant: and the Church which standeth by at the ministration of that Sacrament, is taught concerning salvation. Do these things little avail, or be they unprofitable? Yea and it must be thought that GOD, as he is God, How grace is increased in the receiving of the sacraments doth of his mere mercy while his promises and gifts be sealed, make these things more ample, not by the work of the Sacrament, but by his goodness and spirit, by the very which he hath been accustomed while we outwardly hear the word of the holy scripture, to inflame our hearts, and to renew us more unto godliness. And if so be that any man shall proudly under this pretence contemn the Sacraments, he neither hath faith neither belongeth to the covenant of God: so far is it off that he can promise himself salvation. And the Parents and Elders, in whose power the Infants be, aught to be very careful that they depart not without Baptism: Parents to be punished which neglect the baptizing of their children which if they do not, both they sin grievously, and they must suffer punishment, because they contemned the Sacraments iustituted by God. 18 Now here remaineth that we discuss two places which seem to prove that young children which are departed without circumcision or without baptism, should be thought to be damned. Augustine Augustine against the Pelagians, while he seemeth to defend this opinion, always urgeth that place which is in john: joh. 13. 5. Where water cannot be had, there the spirit alone sufficeth to salvation. With the heart we believe to righteousness, and with the mouth we confess to salvation. Rom. 10. 5 Unless a man be borne a new of water and the spirit, he shall not enter into the kingdom of heaven. But whereas it is said: of water and Spirit, it is showed to be sufficient unto salvation, that at the leastwise the spirit be present when water cannot be applied, and that there cannot always be a conjunction of both, and he affirmeth that both the one part & the other must of necessity be had. The like speech thou hast unto the Romans: With the heart we believe unto righteousness, and with the mouth we confess unto salvation. If any man by hearing the word of God shall believe, to whom is not given the liberty of outward confession, shall we deny him to have salvation? For it may well be that a man at the last hour of his life doth receive the faith, which he can neither testify by words, nor yet by signs. Further our adversaries also confess that there is a baptism of request & desire, Baptismus flaminis. which they call, The baptism of fire. For whenas a man believing, desireth baptism & cannot enjoy it, & dieth, they say he is saved. Which also Ambrose judged of Valentinian the Emperor, What Ambrose judged of Valentinian the Emperor. which came unto him to be baptized, and was slain by the way. How then do they regard this sentence: Unless a man be borne again of the water and the spirit, & c? If a request & desire be there sufficient, why may it not be sufficient in children, the election of God, and the promise, and the holy Ghost, wherewith we declare them to be endued, seeing they be borne of faithful progenitors? john. 3. 5. The water and the spirit taken to be both one. Moreover Christ talked there with Nichodemus, who was of a perfect age, and might have had the benefit both of water, and of a minister. There be some also, which there by the water and the spirit understand all one thing, so as the latter word expresseth the former. For Water allegorically, doth diverse times signify grace and the holy ghost: as Christ showed when he talked with the Woman of Samaria, and when he cried: john. 4. 10. john. 7. 37. joel. 2. 28. He that thirsteth let him come unto me and drink. And in joel it is said, I will power upon you clean water, etc. And the same manner of speech in a manner thou hast, in that which john Baptist said of Christ: Matt. 3. 11. He that cometh after me, he baptiseth with fire and with the spirit. In which place, fire and the spirit signify all one thing: but the former answers are plain enough. 19 There is another place in the 17. Chapter of the book of Genesis. Verse. 14. But the uncircumcised manchild in whose flesh the foreskin is not circumcised, that soul shall be cut off from his people, Whose flesh shall not be circumcised, his soul shallbe rooted out. because he hath broken my covenant. Behold (say they) the young Hebrews, which died without circumcision were to be cut off, and that as touching the soul: wherefore it seemeth to follow, that they cannot have salvation. Howbeit this place also proveth but little, which even our adversaries shall be compelled to grant: Forsomuch as the Master of the Sentences in the 4. The master of the Sentences. Book, when he followeth this opinion, that children which died before the viii. day being uncircumcised, were damned, is forsaken, How the Hebrews understand that sentence. and for the more part is not defended by the writers. And as touching the matter: the Hebrews refer these words unto him which after the viii. day was not circumcised, and they understand the cutting off to be as concerning the life of the body, to wit, that he should die before his natural time: which opinion seemeth to be proved out of the history of Moses, Exod. 4. 24 where the Angel would slay him because he had not circumcised his son. But this proof seemeth not to be sufficient enough: because it is not read, that the Angel meant to kill the child, but the father, unless perhaps they bring this testimony only to the intent to declare that the threatening was to kill the body. There be others which understand That the soul should be cut off from among the people, because he shall not be reckoned among the Israelites, nor their Church, neither shall be numbered in the common weal: there to obtain neither heritage nor office. Now, seeing these two interpretations may be used, it maketh the argument to be weak. But lest we should seem to give the slip: Look part. 4 cap. 7. art. 20 admit that God speak there of the death of the soul and of the loss of eternal life: yet may we expound that these things must not so be understood except when the circumcised shall be come to age, and shall consent to the negligence of his elders which did not circumcise him. Otherwise if he himself shall circumcise himself, and shall detest that which the Parents did towards him, he shall not deserve to be cut off, but rather to be commended. So must the law of God be understood: if their happen a consent of omitting Circumcision, he is worthy to perish, he (I mean) shall be cut off. But if so be he depart uncircumcised, before he have power to circumcise himself, he must be left to the merry of God, neither is it meet to judge rashly of him. But seeing he might belong to the predestination or to the election of God, and that he came of godly ancestors, we may hope well of him. And the self same judgement in all respects is to be given of this sentence that was of the saying of Christ which we entreated of before: namely, john. 3. 5. Unless a man shall be borne of water and the spirit, he shall not enter into the kingdom of heaven. Which saying since our adversaries are constrained whether they will or no, to understand modestly: there is no cause why thy should so greatly wrangle about this sentence. By these things which we have now alleged it is easily proved that our young children, seeing now by the word of God and promise of the covenant they seem to be engraffed to the Church, ought not to be excluded from Baptism. Even as the children of the Hebrews although they were young ones, were circumcised. The ninth Chapter. Of the dedication of Temples, wherein is entreated of sundry corruptions of Baptism. WHile I earnestly think upon the Dedication [of the temple] which Solomon made, In 2. kin. 8. at the end. that cometh to my remembrance which Augustin hath in a certain Oration to the people, of the dedication of a temple: to wit, that those things which are done in the outward temples, do also pertain unto us, who be the true temples of God. The dedication of a Temple is applied unto us. Verse. 17. Wherefore in the first Epistle to the Corinthians the third Chapter, it is written, That the Temple of God is holy which are you. Verse. 17. Further we have in the 6. Chapter: Verse. 19 Your bodies are the Temples of the holy Ghost. Therefore we must take heed lest we err in the dedicating of any of both temples. The outward temple is then dedicated, when we begin to apply it to holy uses: Godly men are visible consecrated when they be baptised. and godly men are then visibly consecrated unto God, when they be washed in holy baptism. But this must be provided, that both the one and the other be done according to the rule of the word of God. But seeing we are to entreat of these things, it is meet we should begin with the Etymology of the words. What strength the names of dedication be of. In Hebrew there be two verbs Chanac and Cadasch, which in the conjugation Hiphil hath Hicdisch, and is nothing else but to sanctify. But Chanac, signifieth to teach and instruct in the first principles. Wherefore Solomon in the Proverbs the 22. Verse. 6. Chapter wrote Chanoc jannaar Aalpi darco, which is: Instruct a child according to his way, that is to say, as his capacity will serve. Gen. 14. verse. 14. And in Genesis we read that Abraham for the recovery of Lot, armed Eth Chanicau his house borne servants, whom he had trained not only in religion but also in necessary arts. Moreover that verb signifieth to dedicate, because it is then done so soon as we begin to use any thing. Wherefore Chrysostom upon the Epistle to the Hebrews saith: that consecration or dedication is then done so soon as ever we begin to use it. And not only are temples dedicated, but many things else, as a house. And therefore the title of the 30. Dedication of private houses. Psal. is Schir Channucath both jedavid, that is: The dedication of the house of David. Then also men are said to enter their house, when they first begin to eat, to drink, and to dwell therein. Which thing the godly without prayers and thanks giving use not to do. Therefore David when he had dedicated his house, made a song or Psalm: wherein both he himself gave thanks unto God and also prayed, that the same might be godly, religiously, and holily used. Of such dedication also, there is mention made in the 20. Chapter of Deuteronomie, Verse. 5. wherein are delivered precepts of warfare. Verily God would, that many should be excepted from the wars, and those among the rest, which when they had built an house had not after dedication used the same. And in the Book of Nehemias there is a dedication of the walls of a City: Nch. 12. 27 Dedication of the walls of a City, & the manner thereof. which was no thing else, but that the walls of the City being made up, the people, together with the Levites and Priests, and also the Princes went thither, and there gave thanks unto God, because the walls were re-edified, and prayed that the City might be righteously used. After which manner likewise, before we take meat, we also consecrate the same: Consecrating of meats. Gen. 1. 31. not that we think that the Devil is therein, or that it is evil in his own nature: Because God saw all things that he made, and they were exceeding good, and Paul in the first to Timothy very well said, 1. Tim. 4. 9 That the things which God hath made be good, & that therefore nothing must be rejected which is taken with thanksgiving: for it is sanctified by the word of God and by prayers: But in our consecration, we first give thanks unto God, that he hath provided for us these helps of life. Further we crave that our bodies may not be hurt by them, because we distemper ourselves, whereby we afterward fall easily into sickness, and while we be loaden with surfeiting and drunkenness, we can be no apt instruments either of reason or of the spirit of God. 2 Wherefore it is very commendable, that after this manner we should consecrate all things so soon as ever we begin to use, them: that is to wit, as well by thanksgiving as by prayers: so far are we from disallowing such a custom. The dedication of Byzantium or Constantinoble. Constantine the great, when he had repaired Byzantium, and had determined to use that City for the seat of the Roman Empire, would consecrate the same to God: and to the dedication thereof, he called three hundredth and 18 fathers, which at that time held the Synod of Nice. The same Emperor also going to jerusalem, builded a very sumptuous temple unto Christ, and decked it with precious offerings: with gold I mean, with silver, and with precious stones: And he called away those Bishops, which held a Council at Tyrus, that they would come to dedicate the same. And as Eusebius showeth, that dedication consisted of preaching of the Gospel, of praises unto God, of prayers, and of thanksgivings. And hereof (as I think, From whence spang the dedication of temples among the Christians. ) the dedication of temples had original and beginning among the Christians. For I find not in the Ecclesiastical histories, that Temples were dedicated before that time. Neither must this be unspoken of, that the Hebrews accustomed to dedicate Temples not only which were new builded, but also those which were repaired and cleansed from uncleanness. This they did when after the return out of Persia they had repaired anew the Temple and altar. Nehe. 12. 39 1. Mach. 4. verse. 37. Also judas Machabeus reform the Temple when it was polluted by the Ethnics with the most filthy idolatry of Antiochus. Yea and yet still in the papacy both the one and the other is retained. Such renewed dedications are in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Latin we may call Renovalia or Renovales dies, that is renewals or days of renewing, which are not once celebrated, but the solemnities of them are done every year at one time. Moreover in the executing of them, the Papists have gotten to themselves many things as well from the Hebrews as from the Ethnics: pretending that they very much profit the ignorant by the ceremonies which they use. Howbeit what the jews did in their dedications, the holy history doth plainly teach. But the rites of the Ethnics were sundry and manifold. The Ethnic dedications. Whereof we read many things in tuli: especially in the Oration for his house unto the high Bishops. There the Soothsayer must hold fast a post, and speak certain set words, without stutting or stammering in his tongue, but with a firm and constant mind. Also men were consecrated by the Ethnics, & thereof Cicero rendereth a reason in his second book de legibus, namely, that the mysteries which were delivered unto them were certain entrances, of man's life. Whereby men might be drawn from rude and rustical to a more human and civil kind of life. The initiating of children. Yea and children were said to be initiated or entered, when as they were weaned, because they were then trained up: namely from milk unto a more substantial meat and drink. Wherefore they were said to be consecrated unto the goddesses Edidia and Potina. The things verily were ethnical, but yet a token of them remaineth in the holy history. Wherein it is showed, Gen. 21. 8. that Abraham made a banquet when he weaned Isaac. Wherein no doubt but thanksgiving and prayers were placed among. Gen. 5. 21. Chanoch, that is, Henoch. Also Chanoch which lived before the flood, had his name of consecration or dedication: and I doubt not but it was by some mystery: of which, although I know that the Hebrews do fable, yet have I not what to bring for a certainty. And to dedicate or initiate the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but to consecrate, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and to sanctify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To consecrate, to initiate, to sanctify, to dedicate, what they signify. And the Latins name them Initiari, Dedicare, Consecrare, Sanctificare. And to sanctify is nothing else but to apply to divine and religious uses, or to prepare himself to offer some thing unto God. And Cicero said: to bind with everlasting religion. And there is a difference between these words, To consecrated, and To dedicate: forasmuch as things are said to be consecrated, when of profane things, they are said to be religious and holy: and they are said to be dedicated when they are appointed to any certain God. This truly is a very trifle: The dedications of the Hebrews. but yet it must be earnestly considered, that the Hebrews did dedicated and initiate their things, not by simple and bare words, but by adding of outward rites, signs I mean, and tokens which might be seen: not forsooth that they thought any holiness or divine quality to be in those things: for seeing they be in the soul, they be not capable of holiness: but so they thought, because, the rites being instituted by God, those things which were consecrate, might become instruments of the holy spirit, by which the faith of men might be stirred up. Neither were they deceived because those things for that time had the word of God: & that which is to us at this day, water, bread, & wine, was unto them sundry, and manifold signs in holy things. Furthermore as the holy history teacheth, they extended consecration unto priests, altars, garments, & other implements as well of the Temple as also of the Tabernacle. 3 The very selfsame things in a manner have the Papists of a certain naughty zeal drawn unto them. The Papistical consecrations. In the second council of Bracca in the 5 Canon it is commanded, that a Church should not be consecrated till a provision be made for gifts and revenues. Whereby both the Minister and Deacon might be maintained lest the temple being built should lie desolate. Both these might have been done, if superstition had not been added: whereby they in that Synod would have it provided, that in no wise the Temple should be without oil and lights. Much better should it have been that these expenses had been bestowed upon poor and sick folk. The like in a manner hath the council of Worms 3. Chapter. But De consecratione in the first distinction, by the former Canons, it is very severely commanded, that no Temple should be builded or consecrated, unless it were with the will of the Bishop of Rome. Which in very deed tended unto manifest tyranny. And why it was abolished, I will not now declare. But again De Consecratione, in the Chapter, Missarum Solennia there is straight commandment, that Masses should not be said or sung, except in places dedicated by bishops. And there in the Chapter Si alijs, it is affirmed that it is far better, that Masses be not said nor sung, than that they should be celebrated in places not consecrate. And lest they should seem to speak without the scriptures, they bring that which is written in the 12. Chapter of Deuteronomie: Verse. 4. Take heed that thou offer not thy whole offerings in every place, but in that place only which God hath chosen. As though God hath chosen to himself all those places, which they with their superstitious Masses do every where contaminate. But there be many more of these things in the Extravagantes of consecration of Churches and Altars, and also of holy anointing. In a national Council, holden at Colen: which was held in the year of the Lord 1536. in the 9 part the 12. Chapter: Those fathers which were present, endeavoured to excuse their dedications, and denied that they would follow the trade of the jews, when as nevertheless in confirming their trifles they bring nothing out of the word of God, unless it be so much as they wrist for their purpose out of the old Testament. But Gratian in the beginning of the first distinction De Consecratione, while he goeth about to confirm those things whic●●re fond done in the dedication of Temples, Arguments of Gratian in behalf of the papistical consecrations. reasoneth on this wise: The jews did these things, therefore it is much more lawful for Christians to do the same: grounding his reason in very deed from the greater. Which kind of Argument is most feeble: because it is not lawful so to conclude of the ceremonies and rites of the old fathers. In moral precepts, the reason would be firm: but in ceremonies which were figures & shadows it is not meet so to reason, seeing all the commandments of that kind were abolished after the purging of Christ. Arguments of the men of Colen. But I return to those of Colen, who in the place now alleged, the 14. Chapter, say, that Temples are therefore consecrated, that from thence ill spirits may be expulsed: which how true it is, shall afterward in his place be declared. But in consecrating of the Church, they have superstitiously devised many things. For they use water, oil, wax, lights, many marks of the cross upon the walls: And upon the flower the description aswell of the Greek as of the Hebrew alphabet: when as nevertheless the bishops which do these things be altogether ignorant both of the Greek & of the Hebrew. Papistical renunciation of temples. Their custom is also to reconcile (as they speak) the Temples themselves, if they have been overthrown, if blood have been shed by slaughter, or if filthy lusts have been committed, or if the dead body of a man excommunicate or an alien from Christ have been there buried, when as nevertheless their temples are continually polluted with horrible Idolatry. But in those reconciliations, lest they should be thought destitute of holy scriptures, they bring for example sake the fact of Christ, who having made a whip of small cords, cast the buyers & sellers out of the Temple. Which argument in very deed doth manifestly reprove them: because the Bishops and Suffragans which dedicate their Temple, do buy and sell their own labour. For unless they be hired for some reward for the doing of these things, they deny to go. Further, what other thing else are the Papists Temples, but the markets and merchandise of Masses? Neither doth that any thing help them, which they bring out of the 14 and 15. Chapters of Leviticus, seeing all those things belong unto the tabernacle of Moses. 14 Furthermore it is to be considered, What kind of things the Papists do consecrate. that these importunate men, do not only consecrate the Temples themselves, but also the altars, and coverings of the altars: I mean the tableclothes and napkins, & also the Chalices & patins, the Massing garments, the Churchyards, the wax candles, the frankincense, the paschal Lamb, eggs, and also holy water, the boughs of their palm trees, young springs, grass, and pothearbes, and finally all kind of fruits: and it is come to that pass, as they consecrate the very bells and they take it in ill part that we say they baptise them. For Hosius cavileth, that this is vainly spoken by us, The baptizing of bells and affirmeth that they be consecrated by their Ministers, but not baptized. But truly, the common people are wholly to be excused for saying, they do baptise them: for seeing all things in a manner are there done w●…h pertain unto baptism, it is not without a cause that they say they baptise them. For they be washed, they be anointed, they be conjured, they are named & handled with far greater pomp and ambition, than men are while they are baptized with the holy baptism, How much the Papists attribute unto Bels. & much more is attributed unto them, than to the prayers of godly men. For they say, that by the ringing of them, the wicked spirits, the host of adversaries, the laying await of enemies, tempests, hail, storms, whiriewindes, violent blasts, and hurtful thunderclaps are driven away, flames and fires extinguished, and finally what else soever. But we much more soundly and rightly judge, that it is lawful as we have said, yea to be required by godly right, A lawful kind of dedication. that in the first use of every thing, we should give thanks unto God, and celebrate his goodness, and that with meet and convenient praises, and desire that we may use religiously and holily such a benefit bestowed upon us. These things doubtless cannot be reproved, seeing they have just foundations out of the holy Scriptures. Why the consecrations of the Papists must be rejected. But the trifles of our adversaries, seeing they be not derived of the word of God, but have been brought in by idle and superstitious men, ought worthily to be rejected by the Church of Christ. For such is not the condition of men to institute sacraments at their own pleasure, because that is proper to God alone, and to none besides him. For sacraments be instruments of the holy ghost, the which he useth to stir up our faith. And seeing he is altogether the wisest, he hath no need that we should by our own imagination or endeavour prepare instruments for him. Which thing also no artificer in his faculty would abide, but would himself make choice of his own instruments. Wherefore great is the boldness of these men, which will prescribe his instruments whereby he should work our salvation. They are also reproved for an other cause: because they deal against the devil by commandment, as though they could constrain him to departed when they will, whereas they have received no such grace of the holy Ghost, and seeing that all Christians enjoy not that gift. 1. Co. 12. 11 For the spirit (as Paul testifieth) distributeth his gifts, even as he will. Further they be ignorant whether an evil spirit be in that place, which they say they consecrate: which seeing they know not, neither are warranted by the word of God, whatsoever they do, they work without faith: and therefore they sin, seeing it is written by the Apostle: Ro. 14. 24. Whatsoever is not of f●…, is sin. In deed there hath sometime ●in certain wicked houses where ill spirits exercised horrible things, so as they might not be inhabited by men: but there it was known by the deed itself: that the ill spirit was present: but in other houses we cannot perceive, either by the effects, or yet by the word of God that there be ill spirits. Why then do they so imperiously conjure them? They might aswell conjure the whole world, seeing Paul in the 6. to the Ephesians calleth the devils, Verse. 12. The rulers of the world: or at the leastwise the whole air (whereby we chief use to take breath) seeing the evil spirits are called the powers of the air. Neither can that be, because they make more account of the ceremonies invented by themselves, than of the Sacraments instituted by God. For they use greater pomp and preparation in the administering of them, than when they celebrate the supper of the Lord or baptism, which Christ instituted: Again, they prefer their inventions above the ten commandments, and would more grievously punish the breakers of them, than those which transgress the commandments of God. Wherefore godliness is marvelously impaired: for men are led away from the word of God and do turn their minds unto vanities and to men's traditions. And it is unspeakable how greatly the ordinance of new worshippings do displease God: for he hath every where in his laws forbidden that it should not be done. 5 But now that we have spoken enough of the consecrating of outward things, Only thanks and prayers must be used in outward consecrations. What manner of consecration of men the papists use. With what superstitions they have infected Baptism. wherein this briefly must be held, that besides prayer and thanksgiving, no other thing ought to be used: now will we see whether they deal any thing more sincerely and godly in the baptising of men. Undoubtedly with their superstitions and inventions they have horribly infected baptism. For that sacrament doth consist of two things: of the outward element of water, and the word of God. ●hereupon Augustine very well said: The word is added unto the element. and it is made a Sacrament. Other things which afterward were put thereunto proceeded from Bishops, who were more given unto Ceremonies than was meet, and were marvelously affected to things invented by themselves. For this is a grievous, and in a manner a continual fault of the nature of man, that we have in estimation those things especially which we ourselves have invented. Therefore were the institutions of Christ and of his Apostles contemned as things worn out of use. Whereof it came to pass that the Papists do more detest them being barely and simply received, than good Orators do the words that be altogether out of use. So that in tract of time the Bishops have foisted into Baptism, Oil, salt, spittle, Consecration of fonts twice in the year. wax, light, breathings, exorcisms, consecration of Fontes twice a year, (that is at Easter and at Pentecost) three times dipping, and such other like. And (as they be most pregnant in coining of words) they have called many of them not sacraments, The Papists Sacramentals. but sacramentals, because they be tokens & signs of those things which they themselves not God, would have to be signified: and as they were moved and did dream in their imagination, so they brought in things which seemed good unto themselves. As concerning Oil, Oil added to baptism we confess that the ancient Kings, Prophets, and Priests, and among the Ethnics the wrestlers were anointed withal. But these men by applying their anointings in Baptism, do say that they shadow Christian kings to be made Prophets and Priests, and also strong wrestlers, to fight continually with the Devil, the world, and the flesh. And while they do these things, they expound them not unto those that stand by: and a great part of their Priests are ignorant of them. Besides this, if they understand the matter after such a sort, (seeing they alone will be Priests) they disagree much among themselves. Wherefore intolerable is their ambition, who by the ceremonies which they have added, do arrogate unto themselves only that which belongeth unto all Christians, as they themselves also testify. The Papists as much as in them is, would pull the Priesthood from Christ. Herald 9 & 10. But it is no marvel if they be injurious to other Christians, seeing they spare not Christ himself, whom they fear not to rob of his honour. For he (as the Epistle to the Hebrews teacheth,) is our only Priest which remaineth for ever, and alone offereth the sacrifice of salvation for us. But these men with an incredible boldness have challenged unto themselves the ministery both of the Priest and of the offering. Moreover Paul when he armed the faithful unto battle against the world, Eph. 6. ver. 10. etc. Note. the flesh and the Devil, he did it by the word, that is, by wholesome admonition, not by oil: neither do we find, that the son of God or the Apostles anointed them whom they baptized. But it is no marvel that these men do things which the Apostles never did, seeing they also teach those things which the Apostles never taught. Salt added to baptism. The use of salt was much in the old Testament, for without salt sacrifices were not offered. But Christ and the Apostles admitted not that seasoning to the Sacraments of the Gospel. So then, that which is added unto Baptism, is self worship and no lawful and sincere administration of Baptism. Spittle added to Baptism. Further why should they have used their corrupt spittle? The devils be no Scorpions, whom they would destroy with their spittle. In deed there is a certain property of spittle against poisons: but that is natural: but to spiritual graces, we read of no power that it hath, especially when the institution and word of Christ is not applied unto it. But they say, that Christ with his spittle tempered the dust, and with that clay wiped the eyes of him that was borne blind. We know that this was done: but let them show that Christ commanded that we should do the like: and then we will grant that they do it rightly and orderly, but they can in no place show of such a precept. Whereunto thou mayest add that the spittle of a corrupt and infected man (to say no worse) ought not to be compared with the spittle of Christ. It is therefore a perverse imitation, seeing they learned no such ceremony, neither of Christ nor yet of the Apostles. And it may well be sometime, Note. that they hurt the infant which they spit upon, if they be infected either with the Leprosy or with the French pocks: which is not unlike, for it falleth out sometime that diverse of them be whoremongers. 6 Furthermore I would demand of them, Wax candles added to baptism wherefore they light wax Candles in Baptism, seeing it is ministered in the day time. I am not ignorant that the Christians were constrained in the old time to use lights in the holy assembly: because when the Church had no peace of their Princes, it was not lawful for the Christians to assemble in the day time: and therefore (as Pliny testifieth) they had their holy assemblies before dayelight. The cause why they used lights in the Churches in times past. Yea and jerom against Vigilantius writeth: we light not candles in the day time as thou dost vainly misreport, but we use light as a tempering of darkness, that we may watch till it be day light, lest we sleep with thee in darkness, etc. For in the time of jerom, when the Church had now peace, upon certain days there were watches used in the temples: and there candles being lighted, the Christians which watched, gave themselves to prayers, singing of Psalms, and hearing of the word of God: And this is it that jerom teacheth, that the use of wax lights was not used in the day time, but for avoiding darkness of the night. Whereby w●…ther that this father acknowledgeth not the use of wax candles which are lighted in the day time: and yet notwithstanding in Popery candles are lighted even in the Churches at high noon. In popery candles are lighted at high noon. The double consecration of fruits is also superfluous at Easter & at Pentecost, because the salt water is consecrated when it is applied to an holy use, The priests blowing forth added to baptism the word of God (I mean) being added thereunto. For then (as it hath been said) it is made a sacrament. Let them say moreover what meaneth the breathing of the Priest, before that the Infants be baptized. Perhaps they attempt to breathe the holy Ghost upon the Infant, that is to be baptized. But that this is not in man's power, all wise men understand. For only God giveth the holy Ghost unto men. But and if they will say, that by such a breathing they drive away the evil spirit, who hath given them such power? But of that matter we will speak more largely when the place serveth. Thrice dipping in Baptism. In vain also do they give precept of the three times dipping in the water, seeing that once may be sufficient and otherwhile a small sprinkling is enough. And therefore in the book de ecclesiasticis dogmatibus the 7. Chapter, the proposition is read not * Categorica. simple, but disjunctive: that is to wit, that after the confession made the party to be baptized should either be dipped in the water or else sprinkled. Yea and Cyprian himself allowed the baptism of them that lie bedrid. For many at that time differred baptism till the end of their life: and when as they in that state being at the point of death could not be baptised, they were only sprinkled with water. We also demand of them, Why salt is exorcised. wherefore they conjure the salt, as though the devil by himself were not salt enough, & therefore dwelleth in salt, that he may be yet better and more salted. The master of the Sentences in the 4. book the third Distinction of baptism, saith, that therein be some things (as he speaketh) substantial, but othersome that be added: he saith that the substantial things with us are the word and water: but the rest he saith are added for honesty sake, for comeliness, and solemnity. If we shall receive these things, it will follow thereof that john, Christ, the Apostles, and primitive Church did baptise unhonestly, uncomely, obscurely, or shamefully: because their baptism wanted all these things, the which (as the master of the Sentences deemeth) do serve for honesty, comeliness, and solemnity. This doubtless is lamentable that almost all things in Christianity be corrupted, not only 〈◊〉 concerning manners, but also as touching doctrine and Sacraments. Verily it had been meet in baptism to have dealt by faith, and to require a full and perfect profession thereof. And let not any man answer, that the creed is recited, because in the baptism of Papists it is done very coldly: especially seeing it is always used in the latin tongue, which is not under stood of them that stand by. And although, they that be present do after a sort know by long experience, the articles of the faith, yet do they but lightly understand them, wherefore it is necessary to instruct them more plainly. They boast also that they use a Catechising or instruction: But in what sort? Forsooth the same consisteth of five or ten words, and these not understood. Besides they command him that is to be baptized to renounce the Devil and the pomps of this world: For the which they have no commandment of God. 7 But leaving the rest of their trifles: Exorcism added to Baptism. Look part 2 pl. 1. Art 24. & part 1. pl. 9 Art. 30. let us come to Exorcism, wherein they put the whole sum and effect of the things that be added. And seeing the matter is of great importance, I think it first meet to speak somewhat of the signification of the word. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to adjure by holy things. Augustine in his book de Beata vita, writeth, that an evil spirit invadeth the soul, troubleth the senses, and casteth men into madness, in the driving out of which they that have authority, do lay on their hands and exorcise, that is, do drive him out in adjuring him by divine things. Hereby it appeareth now that exorcism is an adjuring by holy things. Vlpianus in the Pandects in the Title de variis & extraordinariis cognitionibus, in the first law saith, that he alloweth not of those Physicians which inchaunt and exorcise: and he addeth, that the same is a word which deceivers use. And although some (saith he) affirm, that they be helped, yet do they nothing but inchaunt and curse. Also Pliny believed that there be certain diseases, which may be healed by enchantments and adjurations. In like manner there were some which supposed that exorcism is therefore applied to holy baptism, because a great oath is there made in the name of Christ. But they be very far deceived, for that the sacrificer doth there adjure the evil spirit, neither doth he take any oath in the name of Christ. True indeed it is, that the verb is derived of the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, an oath. And undoubtedly as I have already said: A certain adjuration by holy things is performed in exorcism. I have noted that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is three times found in the new Testament. For in the fifth Chapter of Mark, the Devil adjured Christ, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Verse. 7. I adjure thee by God, that thou torment me not. In the 19 Verse. 13. Chapter of the Acts the sons of Sceva said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, We adjure you by jesus Christ whom Paul preacheth. And in the first to the Thessalonians the last Chapter, Verse. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, I adjure you by the Lord that this Epistle be red unto all the Saints. Wherefore these places declare, that exorcisms as it hath been said, is an adjuration by divine things. But exorcism is exercised, by a certain commandment and royal power: because the exorcists command the unclean spirits, and very boldly command them to departed: and by this means exorcisms differ from prayers and supplications. Now it throughly appeareth, what is exorcism, and what is to exorcise. Look part. 1 pl 8. Art. 13. & pl 9 art. 30 Unto what times may be referred the original of Exorcism. 8 Now are there three things to be considered in order, first, when exorcisms began: secondly, whether exorcists should be retained, and so retained as they may belong to the holy ministery: lastly, whether exorcisms are to be joined with baptism. As touching the first; I say that in all the old Testament I have not read that any exorcisms were ordained for the driving out of devils. I know indeed that there be adjurations extant. Wherefore there is a law of zelosie in the book of Numbers, Num. 5. 12. which commanded unto the Israelits a form of a certain adjuration: but by it the Priests did not adjure the woman to cast Devils out of her: but he wished either good or evil unto her, according as she had behaved herself. If she had been chaste and blameless, he wished her well, but if she were unclean and defiled with whoredom, he cursed her with express words. Also josua adjured Acham, josua. 7. 19 not to drive the Devil out of him, but to drive him to confess a truth of conveying away the accursed thing. Some think that David did exorcise Saul: 1. Sam. 16. 23. which I allow not, for he with his Harp played before him, and with most pleasant verses praised God: But that he used not exorcism it may for two causes be affirmed. First because he did not perfectly heal him: but as it is written in the history: While he played, his trouble was assuaged: yet was not the evil spirit utterly cast out from Saul. Further David used not the form of adjuration, which the Scripture teacheth, but verses of Music: and these (as it is like lie) of the nature of prayers. But that there were Exorcists among the Hebrews, I deny not, as I will straightway declare by plain Testimonies: although I grant that I am ignorant 〈◊〉 what age they first began. josephus in the 8. book of Antiquities, the second Chapter writeth, that Solomon made certain charms and exorcisms. But of that matter I spoke sufficiently, when I interpreted that place where it is showed that Solomon passed in wisdom all the men of the East and the Egyptians. But to come somewhat nearer unto the matter I think that the wisdom of Solomon was inspired into him by GOD. And those things which God bestoweth upon men are not to be counted evil, but good: but that incantations are condemned by the laws of GOD, it is most certain: For which cause they are not given to men by the spirit of God. Whereby it is proved that the exorcisms, enchantments, and the book of the little Kay, the which are carried abroad under the name of Solomon: A counterfeit book of Solomon. are counterfeit and not to be fathered upon him. They abound every where with superstitions, and be fraughted with gestures both ridiculous and Idolatrous. 9 But that the Hebrews (as I have said) had Exorcists, it is proved by the testimony of Christ in the 12. of Matthew. For there the Lord answered: Verse. 27. A place of Matthew expounded. If I in the name of baalzebub do cast out Devils, in whose name do your children cast them out? Where jerom interpreteth, that by the children of the Hebrews may be understood exorcists, Exorcists among the Hebrews. which all that time wandered here and there conjuring ill spirits by the name of the Lord. It is said then that they shall be their judges, not by power but by comparison: They doubtless confessed that Devils were cast out by the spirit of GOD, but these men attributed the power unto Baalzebub: wherefore they were found to be much worse than they. But he addeth that that place might also be understood of the Apostles: which were the children of the Hebrews as touching the flesh and had already given by Christ the gifts of casting out of Devils, and are rightly said, that they shall be judges of the wicked and of the blasphemous, seeing it is said unto them: Mat. 19 28 Ye shall sit upon 12. seats judging the 12. Tribes of Israel: And he far preferreth this latter interpretation before the first. But me thinks the first seemeth the more agreeable. For if we affirm that these things are spoken as touching the Apostles, the Scribes and Pharises shall not seem at the full to be reproved of Christ. For they might have said: Thy Disciples also cast out Devils in the name of Baalzebub, even as they be taught by thee. Neither do I persuade myself that those wicked men make more account of the Apostles in better place than they did of their master. But if so be we refer those words unto exorcists, the Scribes and Pharisees are notably confuted. Wherefore I confess that among the jews there were exorcists. Neither do I deny but that God bestowed that gift (of driving away of Devils from men) to certain men whom he would, yet not unto such as the Priests had appointed. But the Priests therein grievously sinned, in that they would at their own pleasure appoint a fellowship, or college, or order of Exorcists: as though they might bind the grace of GOD to their elections and constitutions. Christ the head of new Exorcists. 10 But afterward Christ renewed that strength and power, yea rather: he was the a chief and prince of new Exorcists: and he dealt against the unclean spirits with great commandment and absolute power, as it manifestly appeareth in the story of the Gospel. Mark. 1. 25 Ibid. 5. 11. Neither did he only cure them that were present, but them also which were absent: for he healed the daughter of the woman of Chanaan which was absent: neither had he himself only power over the devils, but he also gave the same gift unto his Apostles. But there is another place in the Acts of the Apostles, Ver. 13. in the 19 Chapter: whereby it most evidently appeareth, that such Exorcists were among the Hebrews. For the sons of Sceva adjured ill spirits, which also they attempted to do through the name of jesus. Howbeit the ancient Prophets, although I read that sometime they did miracles, yet do I not find that they used Exorcisms. But that Christ gave power of casting out the Devil unto his Disciples, it is showed in the 16. Chapter of Mark, where it is written: And there signs shall follow: the believers shall cast out devils, Luke. 9 49. etc. And in the 9 of Luke it is declared that john saw a certain man which through the name of Christ cast out devils, and yet he did not follow him: Wherefore (saith john) we forbade him: which deed jesus disallowed. Many also at the latter day shall say: as we have it in the 7. Ver. 22. of Matthew: Have we not in thy name cast out Devils? And Paul as it is written in the 16. Act. 16. 18. of the Acts commanded the spirit of divination to departed: which forthwith was done. Howbeit we must understand, that the Apostles were not always able by their authority to cast out ill spirits. For as the history of the Evangelist teacheth: Mat. 17. 16. A certain man offered to them his son to be cured, whom they could not deliver. And Christ coming to them taught that that kind of Devils, are not cast out but by fasting and prayers. As if he should say: Ib. ver. 21. that therein prayers, and that very earnest are needful: the which are very much furthered by fasting: true fasting I mean, not that feigned fasting, which consisteth only of the choice of meats. 11 A great while did these gifts of healing remain in the Church. How and how long the gifts of healing were in the Church. The words of Christ in the last of Mark expounded. And what time they utterly ceased, it cannot precisely be defined. And because that they are now no longer had, we are constrained to think that the words of Christ, (wherein he said: These signs shall follow them that believe:) were not generally spoken, as if those graces should be given always unto all the faithful. It was sufficient that they were given to the Church, and remained for a certain space in it. justinus Martyr, who lived in the time of Antoninus Pius in the first Apol. page. 146. writeth, that the Christians over all the world and in the City itself healed very many that were possessed with evil spirits, which other enchanters, conjurers, & sacrificers could not perform: and that as yet those men of ours persist in their purpose. Neither only did these graces endure until the time of Antoninus, but as Tertullian in his Apology teacheth, they continued still until the time of Severus the Emperor, in whose time he flourished. We are accustomed (saith he) to assail Daemons, that is spirits, and to drive them away from men: and as it should seem he reckoneth himself among the number of them which did this. And in the same place he saith: We drive out ill spirits without reward or hire. Likewise in his book entreating of idolatry, in the 734. page he saith, against them who being Christians yet nevertheless sold frankincense, and those things which were used in the worshipping of Idols: When thou seest the Altar smoking, how canst thou contemn it, and with what constancy wilt thou exorcise thy scholars? And he calleth the Devils, Whose scholars the devils are counted. the scholars of these men, because they made their house a Cell for Idols, whereby they retailed Frankincense unto them, to the intent they might make a perfume for them. By this place we are taught that the gifts of these adjurations, were not only given unto the Clergy men, but that they happened even to merchants also, & moreover that they were granted unto soldiers. For the same Author in his little Book De Corona Militis page 454. against them which of their own accord went a warfare with Emperors, writeth: Those which he by exorcism in the day time chased away, in the night he defended. Which he therefore ●rote, because the soldiers were constrained otherwhile to watch about the Churches and Temples of the Idols. Also in his Book De Anima, the last Chapter but one, he teacheth that unclean spirits did oftentimes deceive men, The devils fame themselves to be the souls of men departed. and made lies unto them: namely when they feigned themselves to be the souls of men departed, which wandered in the shape of men's bodies. For the Devil would not that it should be thought of the Christians, that the souls after this life should be detained in hell. To some was granted the free gift of adjuration. And he addeth, that at the last they were convicted, and constrained by adjurations to confess the truth: to wit, that they were no souls of men, but ill spirits. Further in his Book De Praescriptionibus adversus Haereticos page. 111. saith, that the women among the Heretics were wont to use Exorcisms. 12 But it must be considered that what hath hitherto been brought as concerning Exorcisms, must not be understood of the Exorcisms in baptism, In ancient time there was no mention of Exorcism about Baptism. but of those whereby the possessed with ill spirits were healed by the Christians. Yea and justinus Martyr in the former Apology while he is earnestly occupied about baptism, maketh no mention of Exorcism. Neither did that Dionysius whatsoever he were, that wrote the Ecclesiastical Hierarchy, make any mention of such Exorcisms. In deed he hath certain things, I cannot tell what, of three times breathing out and three renouncings. Which nevertheless must be done (as he teacheth) by a man that is to be baptised, and not by an exorcist, or minister of the sacrament. Of renouncing also Tertullian made mention in his Book, De Corona militis, but he writeth that the same was wont to be used under the hands of the chief Prelate. But at this day, there be no Bishops present when the sacrament of baptism is administered. But they were present in those days, and also in the time of Ambrose, as he himself testifieth in the first book De Sacramentis, in the first and second Chapters: And also in the Book of them which were entered into orders even from the beginning. Yea and basil in his Book De spiritu sancto in the 27. Chapter made mention of Renouncing: likewise anointing and holy water: and also of thrice dipping in the water: but he speaketh nothing of Exorcism. But the consent of Colen, to prove their trifles as touching fault and anointing, allege Origen in the 6 and 7 Homilies upon Ezechiel. But if a man diligently weigh his sayings, he hath nothing which serveth to that purpose. Eusebius Caesariensis in his 6. book 43. Chapter maketh mention of an Epistle of Cornelius the Bishop of Rome, unto Fabius the prelate of Antioch, in which he describeth the manners and life of Novatus, making mention among other things, that at the beginning when he was possessed with a devil, he was remedied by exorcisms, which was an occasion that he was converted to Christ, where notwithstanding he was afterward baptized lying beddered. And Cyprian in the 4 book and 7 Epistle writeth unto Magnus that the unclean spirits do sometime deceive the servants of God while they be adjured by them, and do feign that they go their ways, whereas nevertheless they depart not. But he saith: that when they come unto the water, that is to wit, unto Baptism, there the devil cannot stay, he utterly departeth, neither is he able to abide the Sacraments. While I diligently consider with myself this place, it seemeth to me that I have found the fountain, head, and beginning of Exorcism joined together with Baptism. For that Father seemeth to signify, that if deliverance succeeded not after Exorcisms, men in those days fled unto Baptism, and that men followed this way in the curing of them which were possessed with ill spirits. Wherefore the age that followed would imitate this, that Exorcisms should be used before Baptism, even though the possessed were not to be baptised, lest they should seem to have any thing less than the former church, in which they which could not be cured by Exorcisms, were brought to the receiving of baptism. And afterward it followed that although the power of casting out devils be not nowadays had, yet do the Papists use Exorcisms. But to return unto Cyprian: He in his treatise De Baptismo Christi & manifestatione Trinitatis, Acts. 19 13 calleth those children of Sceva (of whom we made mention before) gainful Exorcists, as though they sold those adjurations, and made a market of them. Also Gregory Nazianzene in his Oration De Luminaribus, or in his third Oration ad Sanctum Lavacrum made mention of Exorcisms: and also many other Fathers. But this must be considered, that the latter age used Exorcisms as being joined with baptism: and as though they belonged unto a certain order of Clergy men. Whether Exorcists are still to be retained in the Church. Arguments for retaining of them. 13 Wherefore I will now come to the second point of the question proposed: wherein we must try whether at this day Exorcists should be retained, and so retained, as in the Church should be a certain peculiar order of Exorcists. It hath seemed good unto many that such an order should be had in the Church. Epiphanius. For Epiphanius in his third book and second Tome, when he reckoneth the holy orders, among others, nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adiurers. Indeed after a sort he altereth the word, but yet indeed he meaneth the self same thing. Isidorus. Also Isidorus in his book De Officijs Ecclesiasticis Chap. 13. citeth the place of Esdras where in the second Chapter, Verse. 55. the sons of the children of Solomon are reckoned together with the children of Nathan. The Hebrews were declared to be those servants of Solomon for the reparations of the Temple: namely that they should provide to keep it safe from wind and water. But Isidorus saith, that they were Exorcists: But how truly, let others judge. In the decrees, Gratian Distinct. 77. in the Canon Monachus: Exorcists are called defenders, as if (in my judgement) they should defend bodies and souls from the devil. In the Laodicene Council in the Chapter 26. it is forbidden, that none should exorcise, unless he be ordained by the Bishop, as though the bishop be able by his imposition of hands, to give power to drive away ill spirits. This also we have in the decrees in the distinct. the 69. in the Canon, Non oportet, etc. Again in the fourth Council of Carthage it is decreed that when an Exorcist, is ordained the Book of Exorcisms is delivered unto him, and he is commanded to learn them by heart, that he may use them when opportunity shall serve. Arguments on the contrary part. But at this day the Papists in their Churches have only the titles & names, but they perform nothing of those things which they teach to belong unto their functions. For only the Elders do baptise ordinarylie among them, neither are there used besides them any other Clergy men, which by their ministery, may exorcise the infants which be brought unto them. And they which in times past accompanied the Bishops as witnesses of their good name & conversation, Who were Acolutht. were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At this time in deed remaineth the order of Acoluthes, but they do not the office. They have also the name & order of doorekepers: unto whom the Temple doors are said to be committed, that they may have a regard to them that go in, and that they may keep the infidels and excommunicate persons from the holy service. Door keepers. But there is no doorekéeper found at this day that doth execute that office. Readers. Furthermore they ordain readers: whose office in the purer times was, that they should openly read certain places out of the Scriptures unto the congregation assembled: which the Bishop afterward succeeding did interpret unto the people standing by. This office is at this day out of use: Yet is the name and order retained. And they have also added exorcists which should adjure them which be assailed with devils. And this as I have said, the priests at this day do in baptism, not the meaner Clergy men, who seem now to do nothing in the Temples (as we see) but to sing, to bear wax lights, to ring bells, and to help the priest to say Mass: and so now all things in the Church are become ridiculous & foolish. And while they will imitate the forefathers, especially in that wherein they were not to be allowed, they after a sort show themselves to be their Apes. Wherefore vain names and degrees ought not to be retained without the true exercise of a function. By what means we must secure the possessed with ill spirits. How that Exorcism is taken away. What then shall we do with men that be taken and assaulted with evil spirits, when they be tormented by them? shall we forsake them? undoubtedly they must not be forsaken: Yet must we not by adjurations command the evil spirit to go forth, seeing we perceive not ourselves to be endued with that grace and power that we should by our own commandment cast forth devils. Wherefore we will use faithful prayers, devout and most earnest supplications for the recovery of them. Briefly it would be well and advisedly done in these days to convert exorcisms into prayers. And hitherto concerning this point. Whether Exorcism is to be joined with Baptism. Arguments affirming it, and first the testimonies of the Fathers. 14 Now let us see for the third: whether exorcisms should be joined with baptism. They which defend the part affirmative, use very many testimonies & sentences of the fathers. Further they bring certain reasons of their own mind. Augustine in the first and fourth books De Fide & Symbolo ad Catechumenos giveth an excellent testimony unto exorcism. And in his book De peccato originali against Pelagius and Coelestius the 40. Chapter. By exorcisms (saith he) is blown out before baptism a contrary power. The same father in his Encheridion unto Laurence Chapter the 31 saith: that now Exorcisms be in the whole world, and that by an exsufflation or blowing out, the unclean spirit is driven away and the prince of this world is cast forth, the strong armed man is bound and his vessels are plucked from him. Moreover in the first book and 14. Chapter De peccatorum meritis & remissione he writeth: what doth my Exorcism work in the baptising of an infant, if he be not held in the family of the devil? Undoubtedly Augustine in this opinion erred grievously, in that he attributed over much unto Baptism. For he acknowledgeth it not to be the outward sign of regeneration, but he would that by the very act of washing, we should be regenerate and adopted, and pass into the family of Christ. As though before that very hour of washing, we did pertain unto the family of the devil, and were wholly possessed of him. The same Author in the 6. Chapter De fide & operibus teacheth that by Exorcisms men be purged. And in his treatise De Ecclesiasticis dogmatibus he is of the same opinion. And also in his Sermon De Sacramentis fidelium feria secunda paschae, where he saith: By Exorcisms and adjurations ye began to be grinded. Chrysostom also in his Homily of Adam and Eve made mention of Exorcism and exsufflation, as of things used generally by the Church. Furthermore Optatus the Bishop of Miletum in the viii. book against Parmenianus, maketh mention of Exorcisms, as though they served every where for the use of Churches. Reason's see●ing for exorcisms about Baptism. 15 Surely, it would be over long, to recite here the sayings of all the fathers. Wherefore leaving now the Testimonies of them, I will rehearse the reasons by which they defend this opinion of theirs. First they take as granted, that it is necessary unto salvation to pass from the power of darkness into the kingdom of light. They add afterward that men before baptism, live under the power of the Devil. So then they conclude, that he must be put away, which they judge to be done by exorcism. secondly, they say, it is come to pass for sins sake that the Devil hath power over men: but they affirm that sin is in them until such time as they be baptized: and therefore judge it requisite that the evil spirit which is always joined together with sin, shall give place unto the good spirit, seeing they cannot be both together. For what agreement is there between light and darkness, and between Christ and belial? Further that the unclean spirit is driven out by exorcisms, they thereby confirm, because with their cries they testify themselves to be tormented and il vexed while they be adjured. But if thou shalt say unto these men, that the nature of Infants is good: For GOD saw all things that he made, and they were good: They will answer, that they do not exorcise nor blow out nature which GOD hath made, but that they would depress the power of the enemy, I mean the Devil, that he should not at his own pleasure hurt nor stir up the infection or concupiscence to commit sin. And they add that it is lawful for them to Exorcise every creature: seeing Paul hath said unto Timothy: 1. Tim. 4. 5 that things are sanctified by the word and by prayers. For this purpose also they allege that saying which was spoken by God unto Adam after sin committed: Gen. 3. 17. Cursed is the ground for thy sake: and thereby they gather, that by Exorcisms the state of man is to be delivered from the devil and from the curse. Ephe. 6. 12. They bring also that saying of the Apostle: Our wrestling is not against flesh and blood, but against wickedness in heavenly things. Wherefore they affirm that the spirits must be bridled by Eorcismes. lastly they say, that in natural things the impediments are first removed from the matter, before a form and habit of good be brought in. So it behoveth before the form of new generation to exclude the adverse power which hindereth, and altogether resisteth spiritual birth. Reasons to the contrary 16 But this matter is far otherwise: for seeing the Scripture hath no where commanded, that exorcisms should be joined with baptism, it is not to be attempted by us. And if so be we will follow better examples, we shall perceive that Peter baptised Cornelius: and that the Eunuch was baptized by Philip without any adjurations. thirdly I add, that this gift of the holy Ghost flourisheth not at this day in the Church, that we be able to heal them that be taken with ill spirits, & to cure such as be possessed with the Devil. Therefore we must cease to boast of that which we have not received. Moreover it should be necessary, that they which judge otherwise should show some sign or token of their power which they have received from God. There be (as it is said) very many Lunatic men, and there want not of them that be possessed of ill spirits, why do they not heal them? This whilst they do not to the Devil himself, nor yet to us, let them not persuade us that they be endued with such power. Augustine in the 22. book de Civitate dei Chapter 22. writeth that Infants of Christians being baptized, are oftentimes miserably vexed by unclean spirits. Then seeing these Exorcists be not able to drive away unclean spirits out of them, in whom it is not doubted but that they are, why babble they, that they can cast them out of them in whom they show no sign of their presence? Over this let us consider, that Circumcision in old time was in the place of Baptism, and yet that during all the time of the old testament no exorcisms were used to the Circumcising of Infants. Which if they had been necessary, we are not to think that so many Prophets had passed them over: especially seeing among the Hebrews, (as we have said) there were some exorcists that were endued from God with the power of driving away ill spirits. Neither can they easily escape which embrace exorcisms, but that of one Sacrament they make many, seeing they make so many signs which they will to be accounted holy, adding oil, spittle, exsufflations, and such like: so as one Sacrament of baptism doth degenerate into many. Neither must they be heard when to the intent to mock the simple, they feign a difference between Sacraments and Sacramentals, which is altogether Sophistical. For distinctions are to be received gladly, but those to be such as are taken out of the very nature of things, because they bring much light to controversies: but those distinctions, which spring out of the brain of Sophisters only for the shifting off of Arguments, are altogether to be refused. 17 But seeing that among themselves, even private men and silly women do baptise and use neither exorcisms nor exsufflations, what manner of baptism will they judge that to be? If they will say: a perfect baptism, they ought not to join thereunto these inventions of their own, seeing they judge that to be perfect, unto which nothing can be added: If unperfect, they make themselves wiser than Christ, who joined not exorcisms and exsufflations with baptism. Besides that, they are so insolent, as they say in the 4. book of the Sentences, Dist. the 6. that these their Sacramentals must both be supplied and péeced up, when they have been omitted upon the dangers of life. But they know for a certainty, that they are vainly and superfluously patched. For if (as themselves say, and Cyprian affirmeth) when they come to baptism, the Devil is chased away, neither can he be there any more after Baptism is celebrated at the peril of Death: if he now be away, why do they adjure him, and by a certain imperious manner command him to departed? A foolish thing doubtless it is to speak with one that is absent, and to command him to departed which is already gone. But that we may again fight with their own weapons, we remit the reader unto Gratian, who de Consecratione, distinct. the 4. C. Si paruuli, bringeth the judgement of Caelestinus who decreed, that from baptism must be driven all those from whom the Devil by adjurations and exsufflations hath not been cast out. There the Gloss saith, that this must not be absolutely understood, because the evil spirit before baptism is not cast out, seeing until the time of baptism we be the Family of the Devil and his members. Wherefore he affirmed that the Devil is not cast out by exorcism, but signified that he shall be cast out, namely in baptism. To conclude, these men be they which so greatly fly from figurative speeches, and cannot abide that we should apply a figure of signification unto the words of the Lords Supper: where as they at their own will (I will not say for their pleasure) every where abuse figurative speeches. But if it be lawful for them to say, that by exorcisms is signified that the Devil shall be cast out, by the same reason another will say, it is signified that he is cast out already. But I go yet unto stronger reasons, and affirm, A firm argument against exorcisms about Baptism. that those which are to be baptized, be either men of ripe age, or else Infants. They which be of ripe age, it behoveth that they believe before they be baptized: who if they believe they be already justified, and when they are become the members of Christ, the Devil out of doubt is departed from them: So that they ought not to be exorcised or adjured as though they had yet evil spirits present in them. And if they which be offered to be baptized, be the Infants of Christians, I deny them to belong to the devil, seeing they be in the covenant of God, wherein it was said unto Abraham: Gen. 17. 7. I will be thy God, and the God of thy seed. Wherefore in the Prophet Ezechiel the 16. Chapter and also in the 23. Chapter, Eze. 16. 20. Eze. 23. 37. God is brought in to the Israelites, blaming them because they had yielded unto Idols, the children which they had begotten unto him, and had made them to pass through the fire that they might become sacrifices of the Idols. And Paul in the first Epistle to the Corinthians affirmed that the Children of the Christians be holy. 1. Cor. 7. 14 Which if it be true, there can no cause be assigned why the Devil should be driven from them by exorcisms. 18 But the head of their superstition is this, that these men think, It is Christ, not Baptism that taketh away sins, and that is proved by many arguments. john. 1. 29. that by the outward baptism sins are chiefly forgiven. But they are greatly deceived: this is the gift of Christ alone: and therefore john in pointing unto Christ said: Behold the lamb of God, which taketh away the sins of the world. And in Exodus the 33. Verse. 39 it is expressed as a thing proper unto God, that he taketh away iniquity, ungodliness and sins. And isaiah in the 43. Chapter: Verse. 25. It is I that take away sins. In the first of john we read: 1. joh. 2. 10. He it is that is the Propitiation for our sins. Which also Paul affirmed unto the Romans when he saith: Rom. 3. 25. Whom he hath set forth a Propitiation through his blood. 1. john. 1. 9 Also john in his first Epistle and first Chapter wrote: The blood of jesus Christ his son cleanseth us from all sin. Verily the outward things do not cleanse the conscience, otherwise Christ had died in vain. Again, the soul which is a spirit and without body, is not purged by gross & corporal things. Which the Epistle to the Hebrews the 9 Verse. 9 Chapter doth plainly teach, when it saith, That the gifts and sacrifices do not purge nor make clean: but that Christ was the very high Priest, who having wrought eternal redemption, passed into the heavens. And if at any time the holy scriptures may seem to attribute forgiveness of sins or salvation to outward signs, that must be understood by the figure Metonymia, whereby those things are given unto signs, which are proper unto the things signified, & the things signified are expressed by the name of the signs. So Peter in his first Epistle saith, 1. Pet. 3. 20 that in the time of Noah viii. souls were saved by the water, alluding unto baptism. Howbeit by water he understandeth not the outward element, but that washing which is done by the blood of Christ. And so in the outward sign he comprehendeth the thing signified. Which he himself manifestly declareth afterward, when he saith: 1. Pet. 3. 21. Not in that wherein the filthes of the flesh is put away, but in that a good conscience answereth even to God by the Resurrection of jesus Christ. So that by the water he noted the blood & death which is expressed under the name of Resurrection. After the same manner must that be understood, Ephe. 5. 25 which we have to the Ephesians: namely, That Christ gave himself for the Church, that the same might be sanctified by the washing of water through the word, etc. The cause of sanctification is Christ himself, who gave himself for us, and for that cause gave the washing of water, that the cleansing by him might be testified by the word and by the sign. Briefly this must be held: that the outward signs join us not unto Christ, but that they be given when we be already joined unto him. A similitude. Even as the watch word of soldiers doth not levy a soldier, but hath been accustomed to be given when he is already levied. And there is none that marketh his sheep, horse, and ox, unless he first possess those beasts. Yea and the letters of Donation are first finished and written before the seals of the givers be set unto them. And assuredly thus God dealt with Abraham: Gen. 15. 6. First he believed and it was imputed to him for righteousness. Then he received circumcision as a seal of the righteousness of faith, which he was endued with when he was uncircumcised. Neither did God begin to deal with Abraham in circumcision, but the same circumcision followed justification. Which is also done in baptism. The thing itself, that is the covenant, made with mankind by Christ goeth before: afterward followeth the outward token. And that it is not otherwise with us than with Abraham, Paul declareth, when he saith, Rom. 4. 23. that he was set forth unto us, as an example of justification. Which if it were not, all the Arguments of Paul concerning that matter should be weak: yea rather, they would be utterly overthrown. 19 Yet do I not deny, Certain signified things that follow baptism. but that there be certain signified things of baptism, which do not go before but follow the eternal washing: as is mortification and repentance: and according to this Analogy I understand that which we have in the Epistle unto the Romans, to wit, that we die with Christ, Rom. 6. 4. and are buried together with him, because the old man, that is the affections and lusts of the flesh must perpetually be mortified: which is not yet brought to pass so soon as we be baptised, but it is requisite that it should afterward be done. And whereas we read unto the Galathians: Gal. 3. 27. So many of you as are baptised, have put on Christ: I judge it must be so expounded, as if thou understand, To put on Christ, for to be made the member of him; that goeth before baptism: but if you mean it by manners and life to express the child of God; Two places in the Epistle to the Galathians expounded. that followeth after baptism received. So as we must decree as concerning the children of faithful men, that they be reckoned among the faithful, and that the children of the Saints are numbered among the Saints: 1. Cor. 7. 14 as Paul testifieth in the first Epistle to the Corinthians. And if that one will object, Ib. 12. ve. 13 that in the same Epistle the 12. Chapter it is written: that we be baptised into one body: that must not be so expounded, as though we first pass by outward baptism into the body of Christ, An objection touching original sin confuted. seeing we were of the body of Christ before. Then to the intent that this may be testified and sealed, we are outwardly baptised. Ibidem. And therefore before those words it is written: By the spirit we are baptised into one body. So that it is first wrought by the work of the holy Ghost that we become the members of Christ: then baptism is added. Wherefore seeing the Infants of Christians be such, there is no cause why they should be adjured or breathed upon. But we must weigh, that it is not brought to pass by those things that original sin is utterly taken away, because we confess that all men are borne the children of wrath, and be depraved with original sin: seeing that kind of sin cometh not by imitation, as the Pelagians taught, but it is the corrupting of the whole nature of man, both as touching the soul & as touching the body. Again we add that God, by jesus Christ doth make clean his elect and predestinate: so as the vice, which in his own nature should be mortal sin, shall not be imputed to them unto death. Further by his spirit he reneweth and adorneth them. Afterward is added the sealing of outward baptism. First therefore, they have election or predestination, they have the promise, and they are borne of faithful [Parent's:] and seeing they be now in the covenant, adopted by God, and justified, there is no cause, but that they be justly and of good right baptised. In 1. King. Cap. 8. 20 Wherefore many are deceived, which thoroughly persuade themselves that the Infants of Christians which perish without baptism are utterly damned. In deed Christ said: Mar. 16. 16. He that shall believe and be baptised shall be saved: And further added: He that will not believe shall be damned: But did not there put, He that shall not be baptised. For it may well be that some man believeth, and by some occasions is let that he cannot be baptised. Yea and Augustine himself somewhat hard in this matter, acknowledged a baptism aswell of the spirit as of martyrdom, namely, when any man dieth of martyrdom before he be baptised. And Ambrose in his funeral sermon made at the death of Valentinian who was slain, being * Catechumenus. newly converted and not yet baptised, affirmeth that he reigneth with Christ in heaven. For albeit that he were not baptised, yet did he therefore travel into Italy, that he might be baptised of Ambrose a Catholic Bishop. Wherefore he affirmeth that he was justified by faith. Therefore look what faith bringeth to pass in men of ripe age before they be baptised, that doth the spirit of Christ, and the promise, work in young children. Whether all the children of the Christians belong to the Covenant. But here some men demand, whether all the children of the Christians belong unto the covenant. Which, if it be avouched, then that is objected which unto the Romans is written of the two twins: of whom being not yet borne, when as they had done neither good nor ill, it was said: jacob have I loved, Rom. 9 13. but Esau have I hated. Neither is it any doubt, but that Isaac was a faithful father and a holy man: whose son Esau notwithstanding is known to have been out of the covenant. Unto this we answer, that those which be of the covenant of God, are considered either as they are before God, or else in such sort as they may be known of the Church. God doubtless hath the number of his children most certain which he hath predestinate from all eternity. But the promise of the covenant with the stock of Abraham, is not of any number certain, and it expressly shutteth forth none of his successors. And so when the children of the believers are offered unto the Church to be Christened, the same hath respect unto the promise according as it is uttered. But if there be any prerogative or exception in the secret counsels of God: the Church stayeth not for that, seeing no such matter belongeth unto it. Therefore it cannot be accused of falsehood when it reckoneth the children of holy men among the holy. And so it circumcised Esau and such like. It is said of some that regeneration is not to be granted but by the word which is the seed of God. Verse. 23. How it must be understood which is said, regeneration is not to be granted but by the word. For Peter saith in his first Epistle the first Chapter, That we are borne anew not of a corruptible seed, but of an incorruptible, which is the word of God. But unto this we answer, that this must be understood as touching men of ripe age, but that the case standeth not so with infants, unless we will make the children of the Hebrews to be in better state than the children of the Christians. For those could not be circumcised, if they had died the viii. day. Whom notwithstanding to exempt from the covenant of God would be wicked. Also it might be lawful to affirm that young children be borne again by the word of God, but yet by the inward word, that is by the comfortable power of Christ and his holy spirit. lastly is objected that which is written in the 3. Chapter of john: john. 3. 3. Except a man shall be borne again of the water and the spirit, How must be understood that saying the 3. of john, Unless a man be borne anew of water and the spirit, etc. he shall not enter into the kingdom of heaven. Unto this may be first said, that Christ would teach Nichodemus a new regeneration, and that the same is done by the spirit. Which he expressed by two words, namely by water and the spirit: neither is it against the manner of the scriptures, that the grace itself of God, should be signified under the name of water. For it aswell watereth as also maketh fruitful the mind and the soul of the faithful. Yea and john Baptist joined together the spirit and fire when he saith: He that cometh after me, Matt. 3. 11. shall baptise with the spirit and with fire. In which speech he uttered one and the self same thing under two manner of words. Or if ye had rather refer these words unto outward baptism, the saying may be drawn unto them which neglect the receiving of baptism, when they have no let to the contrary. For if a man refuse this sacrament, he undoubtedly showeth himself not to be justified. Then seeing the matter thus standeth, that justification dependeth not of baptism, but goeth before it, there shall be no need of exorcisms and exsufflations. For the word of God teacheth not that these things should be used. Also there appeareth not in us at this day this grace of healings: neither are the Infants which are offered to be baptised, such as these men have imagined. But perhaps thou wilt say: Whether men having the spirit & grace before Baptism, are therefore baptised in vain. To what end then is Baptism delivered unto them, if they had the substance of baptism before? Is the labour spent there in vain? No verily. First, because we obey God, who commanded unto us the work of baptism. Secondly, we seal the promise and gift which we have received. Moreover, faith is there confirmed by the holy Ghost, through the word and outward signs. And when we think with ourselves of this visible word or sacrament, the spirit of God stirreth up faith in our hearts, whereby again and again, we embrace the divine promises, and so justification is amplified while faith is increased in the believers. Verily God doth assist the signs ordained by him. For they are no profane or empty things. Wherefore the fruit of baptism is not momentany, but it endureth all our whole life. For which cause they that are baptised, spend not their labour in vain, neither do they an unnecessary work. An answer to the reasons of the Fathers. 21 Now these things being declared and expounded, it remaineth that I answer the judgement of the Fathers, and the reasons which the favourers of exorcisms do bring. The fathers that were of the greater antiquity and purer age, spoke of those exorcisms, with which the men taken or possessed of ill spirits were healed by those faithful which had the grace of healings given them by God. And therefore they would wonderfully marvel, if they should now see men being not endued with that grace, so boldly and impudently command the Devils, as at this day it is done by Priests and feigned exorcists. But those things that were afterward spoken by the latter writers of the Church, as touching the joining of exorcisms with Baptism, seeing they be alleged without Scriptures, and savour of superstition, neither are done with any fruit nor aught to be received. But from whence the error sprang, it was declared before, when we handled a certain place of Cyprian. 3. etc. Further an other cause of the error was, for that men had begun to attribute over much unto Sacraments. In which thing Augustine (otherwise a man of a sharp wit and incomparable learning) was very much deceived. For he thought that the Infants did then first go out of the power of the Devil when they were baptized. But seeing it hath been declared, that this is not so, I think it good not to use any new confutation. Only this I will say, that the Sacraments must not be contemned: but on the other side, we must not attribute unto them that which belongeth only unto God. An answer to the arguments of the Exorcists. 22 And thus much as concerning the Testimonies of the Fathers. Now come we to confute the reasons alleged. First it was taken as granted, that we out of the kingdom of darkness, shall be translated into the kingdom of light. That we willingly grant, but we deny that to be first done by receiving of Baptism, seeing Infants obtain this by the predestination and promise of GOD, and also in right of inheritance of the covenant. So that there is no cause why place should therefore be given to exorcisms. And they which were of ripe age obtain this translation by faith. For by the same they receive justification. Wherefore they must not be adjured, seeing they belong already unto Christ. We confess also that by the desert of sin it is come to pass, that men are come into the power of the Devil: but yet that the same is taken away and evacuated by Christ through the holy Ghost and the word of God: and as concerning men of ripe age, by faith, not by adjurations and exorcisms. And whereas otherwhile, when adjurations be used, the ill spirits cry out that they be wrung, tormented and vexed, it may be done by collusion: namely that the father of lies doth feign such things, to the intent that superstitions may increase, and may be longer time nourished in the Church. And whereas they say, that they do not blow out or exorcise the man's nature made by God, which is therefore good, but only endeavour by their adjurations to make feeble the power of the devil & original corruption, lest then it should as much hurt as it did before: We answer, that this may much more justly and religiously be obtained by prayers. Further if this were their mind, men ought to exorcise, not only at Baptism, but also in a manner through out their whole life, seeing men are endangered all their life long by the violence and temptations of the Devil, and also by the naughty original corruption, which doth perpetually remain in them. 1. Tim. 4. 5. But after what manner, meats, and those things which we use for defending the life of the body are sanctified by the word of GOD and by prayers, their is no need now to express, seeing of that matter we have spoken largely enough before. They added, that in times past the earth was cursed by GOD, by reason of the first fault of Adam: and that therefore it is needful that the fruits thereof should by adjurations be plucked out of the power of the devil. This do we not deny, but we add, that the curse was through Christ, either mitigated or turned into blessing, and that therefore exorcisms should be counted for superfluous and unprofitable, seeing that the use of the earth and the fruits thereof (so that thanksgiving and prayers be used therein) are made clean and pure unto the faithful. Also the words of the Apostle were alleged, wherein he saith: That our wrestling is not against flesh and blood, Eph. 6. 12. but against spiritual wickednesses. What this maketh for the present purpose, I cannot so much as imagine, much less perceive. The Apostle in that place instructed us, with a wonderful complete armour against spiritual enemies, and against celestial things: yet spoke he not of exorcisms and exsufflations. To conclude, they said that before regeneration be wrought, the impediments must be removed: namely the forces of the Devil. That which they first take unto them, let us grant them: but we must add that such obstacles are removed by the might of Christ, and also by the power of the holy Ghost, by the promise of God, by the right of the covenant, and, in men of riper age, by the preaching of the word, by faith and by prayers, and therefore there is no place left unto adjurations, unless perhaps in some one man, that shall be endued peculiarly from God with the gift of healing. Which power or faculty we judge not, that it can be given by the bishops to whomsoever they will by laying on of hands: seeing it is the holy Ghost which distributeth these gifts of his upon whomsoever he will. And thus much have we spoken as concerning the question propounded. Of Papistical holy Water. 23 The fact of Elizeus, In 2. kings. 2. ver. 21. [wherein he applied salt to help the waters of jerico] do the priests of the Pope imitate of a certain * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. perverse zeal, who not only use salt in the baptising of infants, but do also power it into their holy waters, Aqua lustralis & piacularis. which may rather be called heinous waters. I marvel that they sometimes use not figs, since that isaiah once applied them in healing the sore of Ezechias. 4. Kings. 20. 7. Howbeit so great is the boldness of these men that in their feignings and inventions, they not only exercise these things which Christ and his Prophets used, but they also take those things which they never used. For they say that they mingle the holy oil with Balm. But they make a notable lie, seeing Balm hath not been brought unto us of long time. And seeing they so bountifully abuse salt, they bewray themselves that the salt is become unsavoury. Cardinal Caietanus. Which Cardinal Caietanus manifestly confessed, when he interpreted the words of Christ, wherein he said: Matt. 5. 13. But if the salt be made unsavoury, it is nothing else worth but to be cast forth and to be trodden under foot by men. When he wrote these things, the City of Rome was sacked by the spaniards under Pope Clement the seven. Rome sacked. Whereupon he said: Because we are now become unsavoury salt, therefore are we cast forth and trodden under foot. Wherefore we must pray unto God that these bondslaves of Antichrist may become new vessels, and receive the salt of wholesome doctrine, seeing they have of long time forsaken God the fountain of lively water, jer. 2. 13. and have digged to themselves pits, which cannot contain wholesome waters. And this place they have abused for confirming of their holy water, which every Sabbaoth day they inchaunt and conjure, ascribing the invention thereof to Alexander the first Roman Bishop of that name, The inventor of holy water. whom they will to be the fift or sixth after Peter. And in deed there is carried about a decretal Epistle of his wherein are contained many things as touching this invention, which were afterward set forth in the decrees De Consecr. distinct 4 in the Chapter Aquam Sale. But in my judgement and the judgement of the more learned, that Epistle is no right, but a supposed Epistle. For Alexander lived in the time of Traianus. So then most ancient had the institution of this water been. Whereof nevertheless the Ecclesiastical writers which flourished before the time of Gregory made no mention in any place. But how fond and absurd things they be which are there written, we will somewhat more diligently examine. First he decreed that that water should be sanctified of the Priests. Whereupon the Canonists gather, that the same is not lawful neither for a Deacon nor a Subdeacon, whenas notwithstanding they admit the administration of Baptism both unto laiemen and unto women. But this is an old purpose of the devil, to provide that man's inventions may he had in more price than the laws of God. Which also may be perceived in confecting of the unsavoury ointment called of them Chrism or the holy oil: where so great a solemnity is used, as it behoveth that a Bishop with all the Clergy men be present, when in the mean time Baptism and the Eucharist, which be the very sacraments of Christ himself are ministered after a vulgar and common manner. But howsoever this Alexander or whosoever he were do approve his holy water, he useth a very wicked argument in usurping those words which are in the Epistle to the Hebrews: Hebr. 9 13 If the blood of Goats and of Bulls, and the ashes of an Heifer being sprinkled did sanctify them that are unclean as touching the sanctification of the flesh, how much more doth the blood of Christ, which by the eternal spirit offered himself for us, & c? Wherein Paul the Apostle argueth from the less to the greater. These words Alexander taking, inferreth that much more the water consecrated by divine words, shall sanctify them that be unclean. And so that which Paul concluded, as touching the blood of Christ, this man with intolerable blasphemy transferreth to holy water. Note. For the worthiness and work of Christ his blood, must not be attributed to the elements of this world, especially when they lack the word of God. 24 Again, he commendeth his water through the fact of Elizeus. 1. king. 2. 21 For if Elizeus (saith he) by casting in of salt, put away barrenness from the waters, much more shall this water drive away all barrenness. And yet further amplifying the matter, It will bring all good things (saith he) to them which use it. Moreover he attributeth so great a strength thereunto, as he affirmeth that the crafty endeavours and temptations of the devil are thereby put away, and that it also removeth from the minds of men, hurtful visions and naughty cogitations. And he yet proceedeth further, and useth a very wicked argument. Luke. 8. 44 If the skirts (saith he) of our lords garment, when he was touched by the sick woman, did make her whole, how much rather shall this water bring health both of body and soul unto the faithful? The holy water made equal to the blood of Christ. By these things it plainly appeareth, that this holy water is made equal unto the blood of Christ, and is preferred above the skirts of his garments: as though our sins were so light, and took so feeble root in our minds, as they can be wiped out by the sprinkling of a superstitious water. Besides this, among the false Ecclesiastical men, there is in use an other kind of consecrated water, which they use in the consecration or reconciliation of Churches or Temples. That, only the Bishop doth conjure, or as they speak, doth sanctify: and he applieth thereunto wine and ashes. There is also among them an other kind of most solemn water, namely, of the fountain of baptism, which they with great pomp consecrate the day before Easter and Pentecost. The water of baptism consecrated the day before Easter and Pentecost. And thereof is mention made by many of the fathers. And the custom of consecrating such waters of baptism seemeth to have been of some antiquity. And so whereas I said before that the Elder fathers made no mention of holy water, I had only respect unto that which is said to have been instituted by that same Alexander, namely which they keep in temples, to the intent that men may sprinkle themselves therewith. They themselves also do sprinkle houses, dead bodies, churchyards, eggs, flesh, pothearbes and garments with the same. Thomas Aquinas. Of this doth Aquinas in the 4. book of sentences inquire whether it be a Sacrament: And in answering, denieth it, alleging this reason, that it is not instituted to abolish any defect of ours. But he affirmed it to be a certain sacramental thing whereby we are affected, and as he speaketh, disposed to obtain the forgiveness of some certain sins. And from this opinion Petrus de Palude and Alexander de Alice do nothing disagree. For they say, Petrus de Palude. Alexander de Alice that by the use of the consecrated water, sins be forgiven, not in very deed as by the Sacraments, (which perform this even without the motion of the heart, if only there be put no let) but in respect of merit, because they sprinkling themselves with that water, do devoutly (as they speak) lift up their mind unto God, desiring the forgiveness of sins, which by prayers they obtain. Among those sayings of the schoolmen, there are many wicked & blasphemous things, sé●…ng they attribute to the elements of this world that which belongeth only unto Christ. Besides this, they tri●…e many ways, disputing whether profane water being added unto consecrated water becometh holy. And finally they conclude that it doth so after this manner: to wit, that those things which be the more worthy do convert into themselves the things which be less worthy. Which is most contrary unto the truth. An example For if a man mingle water with wine, and do that often, at length the water changeth into his own nature the wine itself which is better than it. 25 But pass we over these things, and let us consider that this ordinance had his original of two sorts of perverse zeal and fond imitation. Holy water devised by an imitation of the Hebrews and Ethnics. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One wherein they would imitate the Hebrews, unto whom by a prescript rule of the law of Moses that water was commanded, as it is in the book of Numbers. Num. 8. 7. Howbeit seeing the legal ceremonies by the benefit of Christ his death be extinguished, we ought not of our own rashness to revoke the same. While they were in use they had the word of God joined with them: but now when they are destitute of that, they be more superstitious. An other there is wherein they have imitated the Ethnics, who no doubt but used purifying waters, but yet not after the same manner. For when holy service was done unto the supernal Gods, the body that was to be purified was all wholly washed: but if to the infernal Gods, they were only touched with sprinkling of the purifying water. And this Virgil as a man very skilful of [their] high priests law, Virgil. did diligently observe by the testimony of Macrobius in the 3. book of his Saturnals the first Chapter. Which I therefore thought good to rehearse, to the intent that sacrificing priests may know, that while they sprinkle things with holy water, they do it not to the high God, but do sacrifice unto the infernal gods, that is, to them that be in hell. And that sprinklings with purifying waters was an use among the Ethnics, the Ecclesiastical history teacheth. In which it is written of Valentinianus, when as yet he was not Emperor, and was in the train of julianus the Apostata, and had come into the Temple: there the prelate sprinkled him with his water. He being angry thereat, gave him a blow, saying: Why hast thou polluted my purple garment with thy water? Yea and God may therefore seem to have appointed that rite unto the Hebrews, because they should not decline ●o the superstition of the Ethnics. And that ceremony no doubt so long as it was of force had his utility, Why the ceremonies of the old law were instituted. as the rest had. For the old rites before the coming of Christ, were testimonies and certain seals of the heavenly gifts, promises, and favour of God to be given. For these are spiritual things, neither can they be discerned with the outward eyes: and therefore were signs, rites, and ceremonies added thereto, that men being admonished by them, might be confirmed as touching the good will & grace of God. Whereunto add, that all those things shadowed Christ and his redemption. Also we after the same manner do in Christianity use baptism & the Eucharist. And there is no doubt but that David when in the 51. A place of the Psalm expounded. psalm he sang (Sprinkle me Lord with Hisop and I shall be clean, and shall become whiter than snow) had respect unto the legal sprinkling, the which in that age as I have declared had the word of GOD joined therewith. But that which the sacrificers do say that they consecrate, is no invention of God but of men. 26 These men endeavour indeed, howbeit in vain, to fasten to their superstition certain places of the Scripture. As that of Ezechiel: Eze. 47. 1. I saw water going forth of the Temple etc. Zach. 13. 1. And also the Testimony of Zacharie, wherein it is written: And in that day shall the house of David and all the inhabitants of jerusalem have an open well. Those things are altogether impertinent to the matter, because the Prophets under this word, Water, meant nothing else than the gifts of the holy Ghost, and abundant grace of God toward the faithful. And there was a certain Papistical preacher in these our days, who commending unto the people the use of the holy water, taught that it served to renew the remembrance of Baptism: and he counseled all those which sprinkle themselves with the same, that they should say in themselves: Remember that thou art baptized. Howbeit these things, besides that they be fond, they have not any testimony either of the Scriptures, or Canons, or Counsels. Over and beside we must weigh how frivolous and absurd it is, in that they would institute it to be either a Sacrament or (as they call it) a Sacramental thing, because some one Prophet or Apostle did it once or twice. As, if so be God would once by Elizeus amend the waters by using of salt, should therefore such a kind of Rite be brought into the Church? jer. 28. 11. jeremy ware upon his neck a wooden yoke, And Esay healed the sore of Ezechias with figs. Why did they not here make so many sacraments? 27 In like manner the men of Colen, 4. Kings. 20. 7. Ridiculous arguments of the men of Colen. have offered themselves to be laughed at in their Antididagma, where they alleged the example of Marcellus Bishop of Apameensis, as it is in the Tripartite History in the 9 book the 34. Chapter, who, when the Temple of a certain Idol was to be burned, and that the fire put thereunto took no effect (for there was present an ill spirit which repressed the violence of the fire) than he, perceiving a danger lest the people as yet weak, should take offence, and think that the ill spirit was stronger than Christ, did run unto the Church, and commanded water to be brought unto him, and lying prostrate before the altar, prayed with great spirit and faith. Further he signed that Water with the sign of the cross, and commanded Equitius his Deacon that he should cast the same upon the Temple of the Idol, and after that, he cheerfully set it on fire, which, when he had done, both the Idol and the Temple were very easily burned. They bring also that which Narcissus Bishop of jerusalem did, As Eusebius reporteth in the 6. book and eight Chapter. He upon Easter day at night (during which night the faithful in times past were continually praying in the Temple) when there now wanted oil in the Lamps, and that it seemed that the lights could no longer endure, and that the people were marvelous sad, he himself commanded that water should be brought him forth of a well near at hand. And when he had prayed earnestly, he commanded to fill the lamps, and the water did in a manner take unto it the nature of oil, and kept in light all the whole night. But to what purpose are these things alleged? The Histories show not that those were holy Waters. Furthermore if it seemed good unto God to make those bishops famous by the instrument of water, for confirming of their sound Doctrine, ought therefore holy water to be instituted? Undoubtedly, as a law is not wont to be made, upon a particular example, so for the showing forth of some certain miracle, sacraments in the Church must not be invented according to the will and pleasure of men. Where as I have now spoken many things touching holy Water, namely that the author thereof (as they will) was Alexander, and have confuted the Arguments whereby he commended the same, and have declared the strength which they ascribe unto it, and have showed how many kinds there be, reprehending two sorts of their fond imitation, and lastly have set forth that an Ecclesiastical Rite must not for every miracle sake be instituted, I think I have spoken enough of that matter: To what end the miracle of Elizeus was showed. This only will I note at the last, that the end of the miracle showed by Elizeus was, that the people of jerico might by that benefit received be more and more alured to the true service of God: and that not only that City should be won unto God, but that all other Cities to whose knowledge so great a miracle should come, might be brought to the knowledge of God. A Treatise of the Sacrament of the Eucharist made openly in Oxford by D. Peter Martyr, the King's public Professor of Divinity in the same University, when he had now finished the interpretation of the xi. Chapter of the first Epistle to the Corinthians. Before which Treatise we have placed an excellent Preface of his touching that matter dedicated by him with the same Treatise unto the most Reverend Father and victorious Martyr of jesus Christ, THOMAS CRANMER Archbishop of CANTERBURY. NOw have I determined in few words to declare certain things, Out of the Preface to Cranmer Bishop of Canterbury. which if I should commit to silence, I might perhaps be accounted unwise, a forger of new matters, a bold, rash, and an ungodly man, as though I took from the sacrament of the Eucharist the honour and dignity thereof, or that I would obtrude the holy Supper to the Church without Christ, or persuade such like things, as may tend unto impiety and negligence of Religion. I had rather die or that I had never been borne, or to suffer the greatest grief in the world, than to scatter abroad such kind of opinions. Verily I for my part, do attribute so much to the sacrament of the Eucharist, as I say that the faithful, by exercising of the same, do obtain the greatest benefits which can be hoped for of God in this life; so, that they themselves be not hindered either through vices or infidelity. And truly I affirm now, that there be three sorts of good things, which men do earnestly desire. First, that the life which they received in their birth may be given and preserved to them so long as is possible. Secondly, that they would have God to be gracious and merciful unto them. For, since they that be wise, understand that they be never without fault, and that by the justice of God there is a certain punishment due for every fault, unless they have in readiness a sure satisfaction, they live most miserably. lastly, this do the wise sort wish for, to wit, that they may live justly, commodiously, merrily and peaceably one with another: For without these things men live both miserably and most unhappily. These in effect be the things which are chiefly desired every where of all those men which do not deal foolishly. And the chief and principal point of these three, is, that the life may be prolonged a very great space of time, which we obtain by a profitable and wholesome kind of diet: this most certainly we have in the holy Supper; where, even as the bread and wine which nourish the body, are given outwardly to the body, so is it truly granted unto their minds, that by faith they eat the body and blood of Christ given for our redemption: whereupon the whole man aswell inward as outward is restored to the high felicity. And this is the only way that the scripture alloweth and knoweth of eating the body, and drinking the blood of the Lord, namely, when we apprehend by a constant and firm faith, that jesus the son of God our Lord and saviour gave his body upon the Cross, and shed his blood for us, and that he hath so embraced us, being given unto him by the father, and so joined and incorporated us unto himself, as he is our head, and we flesh of his flesh, and bone of his bones, and that he dwelleth and liveth in us and we in him. Herein standeth the whole power and reason of this meat and of this drink; whereunto our faith is stirred up and kindled three manner of ways: sometime inwardly, that is to wit, while the holy Ghost by his secret, but yet mighty power, stirreth up our minds to record these things with ourselves, and that they may be embraced with a lively and ready faith. To the self same thing are we many times moved by help of the word of God, which either by sound or writing doth outwardly pierce us. Finally, that there should want no reliefs to our infirmity, Christ gave in the supper, bread and wine for signs, the which by his institution and his words are made sacraments, that is to wit instruments, whereby the holy Ghost stirreth up faith in our minds, that by the same faith we may be spiritually, but yet truly nourished and sustained with his body and blood. What then is there that can more further the faithful unto everlasting life, than this kind of meat? Do we not by this manner of eating dwell in Christ, and Christ in us? Can we require that so great a God should more expressly be promised us than when he himself said: He that eateth me, he shall live for me. john. 6. 57 Moreover in the 6. of john the Lord taught this simple, bare, yet true, that is to wit, no feigned eating of his body and drinking of his blood, which the Lord would afterward to be helped by the assistance of the outward word, and by the feel of the bread and wine when we come to the holy table. Wherefore he that is no contemner of the divine life, (I mean the eternal and most happy life) how can it be that he will not make singular account of the sacrament of the lords Supper? How can it be, but that he will embrace the same as a sweet pledge of his salvation? How is it possible, but that he will use the same in the congregation, so often as it shall be delivered him? Undoubtedly no man, which will any thing earnestly weigh these things with himself. And next unto life, which all men chief desire to lead happily, all men for the most part covet to have God well pleased with them. Whereof, if we be not persuaded, our mind is disquieted, our cogitations trouble us, our conscience tormenteth us, the creatures terrify us, as revengers & most severe Ministers of God, nothing is quiet either within us or without us, we fear heaven and hell both alike, the same hatred bear we to God, that we do to the Devil: for the one we fear as an executioner, and the other as a judge. Wherefore the holy scriptures do help in this behalf, and teach us that the heavenly father is by no other means pacified with mankind than by the sacrifice of his only begotten son; by which sacrifice God hath made an everlasting covenant with his people, hath forgiven our sins, hath adopted those that believe, to be his children, hath committed them to his first begotten son to be saved, and hath incorporated them, and made them heirs of his heavenly kingdom. And in receiving the sacrament of the Eucharist, we are put in mind of the lords death, and of the whole mystery of our redemption, by reason of the word of God which became flesh, thereby is renewed the memory of God's testament: and therein is offered the participation of Christ and remission of sins through the sacrifice of Christ offered upon the altar of the Cross. Wherefore in this sacrament, if it be received rightly, and with faith, not by the power of the work, but by the free benefit of Christ which in believing we apprehend, we confess our sins to be forgiven, the testament or covenant between God and us to be confirmed, and the very son of God having life in himself for the father, to be so received, that whosoever with a true faith are partakers of his flesh and blood, do live for him, and that the heavenly inheritance is possessed of the faithful, so far as the state of this life will permit. We therefore do challenge unto us not only life, but also a safe and quiet life from the wrath of God: and we which have God merciful and favourable unto us, and the son of God dwelling in us, of what joy, of what delights, of what honest pleasures are we destitute? Without doubt of none, if we seek after those that be true and sound things, and not after fancies and shadows. And of this commodity did Christ make mention in the institution of this sacrament, when he gave his body and blood to be eaten and drunken by faith, namely to the maintenance and nourishing of life by faith. For in the Gospel of Luke he saith, Luk. 22. 19 Do this in the remembrance of me. Which Paul expressed more plainly saying: For so often as ye shall eat this bread, 1. Co. 11. 26 and drink of this cup, ye shall declare the lords death till he come. Luk. 22. 20. 1. Co. 11. 25 Finally in the end it is said of them both by Luke and Paul: This cup is the new Testament through my blood which shall be shed for you. So then as touching the reconciliation with God, the forgiveness of sins, and the confirmation of the Testament, I have feigned nothing, I have devised nothing, I have invented nothing which I have not done out of the holy scriptures. Lastly because a man is not made to solitariness, but that he is desirous of fellowship and of a civil life, therefore when he hath now assured himself that he hath God merciful unto him for Christ his sake, and that by the same his sins are forgiven him, there is nothing else required towards his perfect and absolute life so long as he liveth in this world, but that with other men which in the holy scriptures be called his neighbours, he live together jointly and with singular justice and charity. But this sacrament doth most effectually and earnestly admonish us hereof. For while we in these mysteries become partakers of one Table: what else should we meditate in our mind than this, that we be one body, that we be members one of another under Christ our head, that we be one bread, that is, to be so joined one with another: even as well-near an infinite number of wheat corns are made up together in that bread which we receive? Those, without doubt, which through these admonitions are not persuaded to maintain mutual concord and charity between brethren, have their hearts hardened like stone and Iron, and shall be accounted more savage and beastly, than Tigers and most cruel beasts, insomuch as they knowing that the son of God gave his life for his enemies, are not moved themselves to do good, as much as in them lieth, to their brethren and neighbours for whom Christ died. If a temporal Table do reconcile men one to an other when they meet together, why should not rather the Table of Christ bring this to pass:? Since the beasts which be most savage are made tame by meat, why do not men wax meek by this heavenly food? If leagues and covenants were wont to be confirmed by meat and drink, why do not the children of God by communicating together, establish peace and friendship among themselves? Of these things undoubtedly are they admonished by this divine Rite, and by the words of the holy scripture recited therein. But and if the admonition (we being obstinate as we are, and very untoward unto just, honest, and holy things) be thought but slender, or not to be effectual enough, yet upon condition that faith be not wanting, the power of the holy Ghost is by the sacraments and words of God joined unto our hearts, the which doth always stir up unto concord, peace and mutual charity, so as not only an outward admonition is used, but the minds also while we communicate together, do feel the inward encouragement of divine inspiration. Wherefore ye see what notable & excellent good things I teach to be given unto us by the Eucharist. Let now mine adversaries go and cry out as much as they will, that I do violate the sacrament of the lords supper. Let themselves come forth and show by their monstruous and prodigious transubstantiations, what more sound fruit and just commodity they have brought by this sacrament, either unto communicants or unto Churches than I have verified. Will they speak of the benefit of our dwelling in Christ, and Christ's dwelling in us? That do I also affirm. Will they speak of obtaining a divine life, and a heavenly blessedness? Even that do I also testify. Will they boast of a receiving of the body and blood of Christ. That do I also prove no less than they, but yet such a receiving as is by faith, and from the heart. But will they object the remission of sins, the confirmation of the testament, and the memorial of the cross and death of Christ? I think they will not. For all these things have I oftentimes taught in great assemblies. Will they allege against us the incorporation, (as I may say) which we in communicating by faith, obtain with Christ and between ourselves which be his members? They cannot, for this also hath been perpetually rehearsed of me. What do they then say, since besides these, there is nothing else taught us in the holy scriptures touching the Eucharist? I know now what they will say: Ye take away (say they) Transubstantiation, bodily, fleshly, real, and substantial presence: this do we take in ill part: this do we confess over and above that which you affirm: herein do we disagree from you. I hear them well enough: and as touching Transubstantiation, aswell for that it is a vain thing, as because I have dealt therein sufficiently both in my disputations and also in the Treatise which is prefixed thereunto, I have determined at this time to answer nothing. But concerning the body of Christ, which ye so greatly mislike that I should deny to be present: I will say somewhat for their satisfaction. If I should demand of you to what purpose there ought to be affirmed any such presence as ye do say, ye will (as I think) make me no other answer, but to the intent the body and blood of Christ may be joined unto us. Howbeit, since the whole work of this conjunction is heavenly & spiritual, it is not required hereunto, that this presence of yours, for the which ye so earnestly contend, should have any place. What need is there here either of any natural touching, or of the nearness of places? Tell me (I pray ye) since the holy scriptures do declare that not only wear coupled together with Christ, but also that we be members together with our brethren, so as we are made all one body: will ye not confess that those faithful which are in Spain, Italy, Germany, and France, Rom. 12. 4. are so joined together with us, that as Paul said, They be members one of an other with us? I know ye will not deny it. If then the distance of places, and natural touching, which cannot be at all, do nothing hinder this unity whereby through Christ we are joined together in one, why then do ye deny that we are truly joined together unto Christ without a real and corporal presence? But if ye deny it not, why do ye importunately urge this presence? And to use yet a plainer and more express similitude: Man and Wife in the holy Scriptures, as ye know, both are, and are called one flesh. For Adam or God by Adam saith: This is now bone of my bones, Gen. 2. 23. Mark. 10. 8. and flesh of my flesh: for this cause shall a man leave father and mother, and shall cleave to his wife, and they shall become one flesh. And so proper is this similitude to the thing which we have in hand, that Paul to the Ephesians, maketh the body of Christ to be in such sort the Church, as the wife is the bone and flesh of her husband. And yet nothing hindereth this unity of the flesh between husband and wife, if (as it happeneth) a man shall sometime be at London for a time, and the wife shall remain at Cambridge or at Oxford. The distance of place and natural touching which now cannot be had, proveth not but that the wife and the husband be between themselves one and the self same flesh. Wherefore there is no need that for coming into unity with Christ, ye should so labour to tie his body and blood, or, (as ye speak) to hide them under bread and wine. We are truly joined unto Christ without these prodigious things. The Eucharist without these feigned devices is a whole and perfect sacrament, and no less true, without these delusions are the words of Christ wherein he said, Mar. 14. 22. Luk. 22. 19 This is my body, wherein he delivered bread to his Apostles as in the Treatise following shall be more at large declared. Wherefore to the establishing and confirming of all these things, the Church hath no need of a corporal or substantial presence of the body of Christ. But nevertheless I would not have it to be thought, that because of the similitudes which I have alleged, I do but lightly account or do too much extenuate the conjunction which we have and daily enter into with Christ. For I know very well, that the Scriptures, to show that the same conjunction is most firmly knit, have not only been accustomed to declare that we are endued with the spirit, merit, and intercession of jesus, and that both we are governed and do live by his inspiration and spirit, but also, that he himself is with us, and dwelleth in our hearts by faith; that he is our head, and that he dwelleth in us and we in him; that we are borne anew in him, and that his flesh is both given and received, to the intent it may be eaten and drunken. Howbeit I understand these sayings to be metaphorical, sith that proper speeches cannot very easily be had for these things: For words according as they signify this or that, so are they appointed to serve unto man's purpose. For this cause when we are to speak of heavenly and divine things, a natural man which understandeth not so great secrets, is not able so much as to name them. And therefore the holy Ghost, to remedy our weakness, having granted us a light and understanding which should excel our own nature, hath also humbled himself to these metaphors, namely of abiding, dwelling, eating and drinking: to the intent that this divine and heavenly conjunction which we have with Christ might some manner of way be known unto us. And these forms of speaking, since we see they comprehend in them two manner of things, to wit, a singular efficacy, and a signification not proper, but translated, it is necessary that we interpret them, not rashly, but with prudent and spiritual circumscription. Which is then used if we do not extenuate the sense of them more than is meet, especially when they be applied unto the Sacraments, nor yet do attribute thereunto any more than is requisite. The excessive speeches of the fathers, and contempt of the anabaptists did marvelously obscure the Sacraments, and especially this Sacrament whereof we entreat, while the one sort judge it to be but only a token of mutual charity: and a cold and a bare sign of the death of Christ: and the other attribute all manner of divinity unto it, by means whereof, before they were aware they made a step unto horrible Idolatry. And no other way can that mediocrity which we desire, be retained, but by interpreting the Phrases, which we have rehearsed, according to the analogy and agreeableness of the holy Scripture. Which although it require that we pluck not in sunder the hypostatical (as they call it) or essential unity of Christ, for which the properties of the two natures, I mean the divine and human, are communicated the one with the other; yet doth the same require of us, that what we have made common by interchanging the propriety of the words, we should by interpretation distinguish with a sound understanding, that both the divinity be not made subject to human infirmities, and that the humanity be not so much deified, as by leaving the bonds of his own nature, it should be destroyed. Wherefore by a spiritual wisdom, such as is not elsewhere obtained than in the holy scriptures, we must discern what is agreeable unto Christ as touching the one nature, and what is agreeable to him as touching the other. And thus the presence of the body of Christ, which I remove from the Eucharist, is, in this respect; that they affirm it either to be spread over every place, or else that it is in many places at one very time, in such sort as it can be rid of quantity and circumscription, which is proper & necessary to a human body. Wherefore if by Presence, any understand the handfasting of our faith, whereby we ourselves ascend into heaven, and both the mind and the spirit embrace Christ in his majesty and glory, to him will I easily assent. But I utterly renounce their opinion which contend that the body is included and covered in the bread and wine, and affirm it to be under the shows of these things, and that they should therein worship and honour him, and briefly to have it erected for an Idol. This is the head and fountain of all the variance; herein chiefly standeth the state of all the present controversy: concerning the which, if we do not well and sincerely and plainly determine, the adversaries will always have somewhat whereby they may with some manner of show tolerably paint out, maintain, and with sophistical arguments defend their superstitions and Idolatries which they obtrude unto the Church. And to comprehend the whole in few words, these two things do I earnestly affirm: The one that this Sacrament of the divine supper, without use is nothing. And how true this is, the other sacraments do give a Testimony. The other is, that even while we use the same, we take hold of the body of Christ and of his blood by faith only. And they which teach otherwise, speak that which themselves understand not, neither are they understood of others, and they cast themselves of their own accord into such obscurities and labirinthes, when as the Scriptures constrain them not thereunto. And this is the ground, strength, and foundation of the opinion which I have declared, to wit, that it is proper and only belonging to the divine nature, to be everywhere by substance, and to replenish all things; and on the otherside this is the state and condition of the human nature, that it is contained in a place definite, and within measures and spaces, and can not disperse itself unto many or unto all places at one and the self same time. This doth the sense testify so to be, man's reason confirmeth it, and no divine Scripture doth ever prove it to be done otherwise. This have the fathers in many places declared. And this, if it shall be inverted, and otherwise taught, (as of many it is,) there cannot any commodity arise thereby, but that we have the very same already while we stick to our opinion, even the very same which we have now expressed. They therefore which cry out against me, that I teach that the Supper of the Lord is had without Christ, that is to wit, without his body and blood, let them take this for an answer: that if they mean the presence of the body of Christ, to be an apprehending of him by faith which is offered unto us under the signification of words and signs, and is given by the benefit of the Lord, that presence as I have said, I gladly and willingly admit. For even as a light, a colour, a sound, and such like things, although they be distant from a place, yet are they said to be present to the senses while they perceive those things: so according to this signification of presence, may the body of Christ be said to be present, because we take hold thereof by faith. And if the matter shallbe discerned with a right and sound judgement after such a manner as hath been declared, it shall be said that the body of Christ is a great deal more present to them which believe than those qualities which are distant by place and nevertheless received by the senses, are said to be present. For the embracing by faith is more assured, & much more firmly do we cleave unto the things which are believed, than the sense or reason doth to those things which they comprehend by their natural power. And as touching this presence of the body of Christ, I might seem now manifestly enough to have expressed that which I do hold, unless ye would perhaps marvel, why in the questions of these disputations, I have used the words Really, Substantially, Corporally, and Carnally, since they be foreign words, and are altogether strange from the phrase of the holy scripture. Even the self same have I also thought: and for my part if I had been suffered to speak mine own will I should utterly have abstained from these words, as being strange, yea and therewithal barbarous & ambiguous. Howbeit, partly the use received in the schools, and partly the importunity of the adversaries hath driven me hereunto, who to the intent they might the more certainly (as they thought) hinder me, and bring me in the greater discredit with the common people, and with the unlearneder sort of Popish Priests, as though I did utterly overthrow the Sacrament of the Eucharist, both they themselves under these gross sort of words earnestly affirmed the presence of the body of Christ, under the shows, as they say of bread and wine, and contrariwise published by all means they could, that I did most hereticallie deny the same. Here otherwhile they, which were present by chance and favoured my doctrine and opinion, took upon them the defence thereof: and because the conflict between us and our adversaries happened oftentimes to arise even for these words, they instantly required me that I would once perfectly and most plainly show my opinion what is to be determined, as touching the presence of the body of Christ according to the significations of these words. And hereupon doubtless it happened that I sometimes used these adverbs in the Schools. These floorishes have for their first authors the school Divines. For unto them, these words, although they be barbarous, have seemed fit, and most commodious for the expressing of things more significantly. Howbeit lest we stand here in a doubt, it shall be very good to declare how I understand these things. When I deny that the body of Christ is present Really, Substantially, Corporally, and Carnally, it must not thereof be inferred, that we eat the body of Christ feignedly, falsely, or fantastically. For if by these words they understand the truth of the thing, I will not deny but that the body of Christ is truly received of us. For that which we comprehend by faith, must not be accounted false nor feigned, nor counterfeit, nor fantastical: otherwise the death and resurrection of Christ which we believe, since they be passed and are not now present, should be feigned and fantastical, and the Fathers in old time which received Christ, and had the self same meat and spiritual drink that we have, since they might not have his body and blood which they did eat and drink by faith Really and Corporally present with then▪ (for the son of God had not as yet taken them upon him) should be said to have had these things feignedly, fantastically and counterfeitly, which would be most absurd: forsomuch as faith is nothing else but a certain power and faculty given unto our minds by God, whereby we assent unto things, which be most true and most certain: and therefore it cannot apprehend feigned or counterfeit things. But if they contend by these particles, as in very deed they do, that the body of Christ is spread abroad in many and diverse places at one time, this sense do I disallow, herein I am against them, and I would have the readers to think that I utterly deny it. I add also, that in these words Corporally and Carnally, unto them which judge sound, the receiving with the senses, is signified. Wherefore since the body of Christ is received, neither with the sense nor yet with the reason, I refuse those words the more willing. And hereupon it happened, that when I was to come to an agreement with the adversaries as touching these questions, I only offered these two words Corporally & Carnally, after which manner I denied the body & blood of Christ to be present, not, that I would willingly or gladly, but that, as I have showed, I was constrained to use them: yea and at the last, when we were to dispute, & that we should now expound the Questions, & that the adversaries fearing lest I should cloak some subtlety or shift in these adverbs Corporally and Carnally, to the intent the matter, as they thought, might be set forth more plainly, they would have the other two adverbs Really & Substantially to be added. Whatsoever offence therefore is committed on this behalf, is not done by my will, but by the fault of others. And hereof have I for my witness, the reverend man D. Cox, the King's majesties schoolmaster, and Chancellor of the University of Oxenford, of whose wisdom, learning and godliness, now the place serveth not to speak, which nevertheless were so notable in him, as they are known far and wide, that is to wit, both in the school, and in the Church, & in the Court. He when my adversaries thus cavilled (as I have said) about the questions, was not only present, but by reason of the office which he there hath was the moderator of the disputations. And this also did my reverend Lords the Visitors know, being excellent men and adorned with all kind of virtues: before whom the adversaries once disputed with me, and that very contentiously, as touching the ambiguity which they suspected to be in the questions propounded, neither could there be an agreement any other way between us, unless I would grant, that Corporally and Carnally, should be accounted for the self same, as if it were said, Really and Substantially. Of this matter I thought to write the more at large, because I easily think that many are offended with these words, forsomuch as I understand that some, and those singular men for their godliness and learning, would not willingly have heard them. Who perhaps will be more inclined towards me, when they shall understand both why I used them, and in what sense I affirm or deny the body and blood of the Lord to be present in the supper. And that I may again make this manifest in few words, I affirm, that this is truly given and offered unto us aswell by words as by signs, while they be mightily and most effectually signified by the same. And again in communicating, we truly receive the self same things, when with a full and perfect consent of faith we embrace those things which be delivered by the signification of the words and signs. Whereupon it cometh, that we are most nearly joined together with Christ: and whom we have obtained in Baptism by the benefit of regeneration, him do we again more and more put on by the sacrament of the supper: forsomuch as it is provided by nature that we are nourished by the same things whereof we consist. And if we mean to be saved, we must take heed that Christ so long dwell in us and we in him, until we be wholly converted into him, and so converted, as there be nothing left of ours, of death I mean which was borne together with us, of corruption and of sin. Now remaineth that I crave pardon for that fault in writing which I freely confess myself to have made: Namely that otherwhile it happeneth in this Treatise, that one and the same thing is twice or thrice repeated, which in very deed is wont to discontent very much those that be wise & learned men, who by themselves without admonition do see many things, and think it superfluous that all should be declared unto them, and do not willingly suffer that the self same things should be often told. But it must be considered that although these things breed a weariness to the learned, yet sometimes the repetition & double rehearsal thereof is not without profit. For in this unhappy time, the opinion of Transubstantiation, and corporal presence of Christ in the Eucharist, hath stuck so deeply in the minds of men, and they commonly make so great an account thereof, and hold it so dear, as they are wonderfully hindered, and their minds are called away from giving ear unto our reasons and to the truth, which admonish them to believe after another sort. And as one or two calls are not sufficient to awake them which be in a sound sleep, so to have told any thing but once is not sufficient to stir up these men from their old received error. Wherefore I shall think I have brought no small matter to pass, if I do any good with this superstitious sort of men by often repeating the self same things. Now then Charity towards them that be out of the way persuadeth the learned and sound readers, that they will not be aggrieved herewith. The tenth Chapter. Of the whole sacramental thing, and namely of the Supper of the Lord look in 10. & 11 of the first to the Corinth's. The estate of the question touching the Eucharist. THe contentions that be sprung up as touching the Sacrament of the Eucharist, tend doubtless to this purpose, that we may understand the manner of the conjunction of the body and blood of the Lord, with the signs of bread and wine, or (as others name them, with the sacramental forms. Because it is manifest unto all men that this Sacrament is called the Sacrament of the body and blood of the Lord, therefore it behoveth that these things be after some manner contained in the sacrament. But we in the searching out of them will not rehearse all things which are alleged on both parts, This treatise divided into four principal points. lest that which otherwise is obscure of itself, should be more entangled, and lest the treatise grow to be infinite. But the order and disposing of the doctrine shallbe reduced into four principal points. First we will treat of that conjunction, whereby they say commonly that the bread and wine is transubstantiated into the body and blood of Christ, which seemeth to be a full coupling together of the sacrament with the substance. secondly we will examine the other opinion, which is, that bread and wine, as touching their perfect and true natures, are retained in the sacrament: and so retained, as they may have the true body and blood of Christ joined unto them (as they speak) naturally, corporally, and really. Thirdly shallbe considered that which others say, that these things are not any other way joined one with an other, than sacramentally, that is, by a significancy and representation. Lastly shallbe declared out of the opinions pertaining to the second and third point so much as may most seem to belong unto godliness in this treatise of the sacrament. The opinion which hath affirmed transubstantiation. 2 Wherefore we will begin with the opinion of transubstantiation, partly because it is the grosser, further because it is the newer, and because the other two opinions do jointly and without drift confute the same. Of that the Master of the Sentences writeth in the 4. Book in the 8. 9 10. & 11. distinction. And to show it briefly, it is on this wise. The Minister ordained hereunto, when he uttereth the words instituted by the Lord over due and meet matter, that is bread and wine, so he have an intent (as they speak) to do it, the substance of the bread and wine is turned into the substance of the body & blood of Christ, and is so converted as the accidents of that substance which is changed or destroyed, remaineth without a subject: which nevertheless some would to cleave to the body of Christ which succeeded. But this is false, because in very deed the body of Christ hath no such accidents. Others have endeavoured to make the air a subject for them as a natural foundation. Which also seeing it cannot possibly be proved, wellnear all the patrons of this opinion, agree, that they hang in the air, and remain without a subject. Further they will that these accidents which be seen and felt, do signify unto us the true body of Christ, which they have covered and hidden in them. Afterward they proceed further & say, that this body of Christ lying hidden under these accidents, is a sign, aswell of the very body of Christ, which did hang upon the cross, as also of the mystical body, that is of the fellowship of the elect & of men predestinate. Wherefore the Master of the sentences saith, that here is some thing, which is but only a sign (and that he appointeth to be the visible forms:) and that there is another thing, that is both the substance and the sign: namely the body of Christ, which is hidden under the accidents: for that is a substance, if it be referred unto the visible forms, and a sign, if thou have respect to the the mystical body. Another thing (saith he) there is which thou mayest in no wise call a sign, but a substance only, to wit, the mystical body: because it is so signified, as it is no more a sign of any thing. Those things which are afterward mingled in the action of these mysteries, are not (saith he) matters of necessity, but only thanksgiving and prayers interlaced. And if thou demand of them how so great a body may be contained in that little cake, they say, that this is not by the manner of quantity, or locally, or as they speak definitely, but by the manner of substance, and as they say, sacramentally. Neither count they for absurd things, that in this sacrament are contained two bodies in one and the self same place, because they are constrained thus to say: for between the accidents of bread there is a quantity and that doubtless a corporal quantity. Also they do not mislike, that one and the self same body is truly in many places, and that a man of a just largeness and stature, as Christ was upon the cross, and as he shall come to judgement, is truly, but invisibly contained not only in a small cake, but also in the least part thereof. Many things else might be rehearsed as touching this opinion: but I mind that these shall be sufficient unto our Treatise. He that desireth more, may read the Master of the sentences in the place which we cited, Arguments for transubstantiation. together with a great many of interpreters of him. And of the change or transubstantiation, these Arguments they bring. 3 First, the holy scripture persuadeth it. For in the 6. of john john. 6. 51. the Lord promised that he would give his flesh, not only for the life of the world, but also to be eaten: And he added: Ib. ver. 53. Unless a man shall eat my flesh and drink my blood, he shall not have life. He said moreover, Ib. ver. 51. that He is the bread from heaven, and that the lively bread, whom the father had given. Where he manifestly promised, that he would give himself to be eaten after the manner of bread: and that which he promised, he in good earnest performed, as the Evangelists testified was done in the last supper. And that the same which is given is the Lords body, Paul declareth, when he saith: 1. Co. 11. 27 He that eateth and drinketh unworthily, shall be guilty of the body and blood of the Lord. Again, Ibid. 29. He eateth and drinketh his own damnation, because he discerneth not the lords body. But they say, that the whole strength of the argument consisteth, in those words wherein it is said: This is my body. Ib. ver. 24. Which they affirm to be manifest, and needeth no expositions. And it behoveth (say they) that we should believe them, for the reverence that we own unto the word of God. For the Evangelists as touching those words have conspired together in one: namely, Matthew, Mark, and Luke: also Paul the Apostle, in the first Epistle to the Corinthians: and unless the thing were of great importance, and so to be taken absolutely as it soundeth, the Apostles would not with so great unity have consented one with another. But and if it be lawful to shift off by tropes or figures, nothing (say they,) will be now safe from heretics. Furthermore the Propositions of such a kind, as is this, This is my body, must be understood, as that the subject and the predicate do represent & signify all one thing, & be, as it is said in the schools, a proposition of one & the self same signification, unless there be found any thing before or after in the joining together of the speech which may drive us to a trope or allegory, which in this place is not found. Nay rather if thou rightly look upon the words which follow, they revoke us to the plainness of the proposition: For it is said: Which is given for you. But it is manifest, that the very body itself of Christ was given for us. Moreover those things which differ in nature and form, and by the Logicians are commonly called Disparata, as a man, a horse, and a stone, be in that case as they can never be mutually verified one of another. For it will never be true, that a man is a stone, or else contrariwise. But that in this sense the body of Christ and bread are to be understood, no man doubteth. Wherefore it will never be true to say of bread, that it is the body of Christ. So that when the Lord pronounced, This is my body, it must of necessity be that the substance of bread went away. It is added, that Christ did not without consideration use the verb substantive of the present tense, so as he said: This is my body. Doubtless he might have said: This signifieth my body, This representeth my body, This is the figure of my body, or the sign of my body: Or else thus: This bread is my body. All these things, seeing he refused, the saying is absolutely to be understood, as he pronounced it. Besides, if the substance of bread should remain, there should be two substances together at once, yea and those corporal substances: and they should one pierce another, which by the doctrine of transubstantiation is removed. Again there would be an imminent danger lest the people should fall into Idolatry. For seeing the body of Christ must be worshipped, if bread remain there, that also should be worshipped. Neither doth it appear meet for the dignity of Christ his body, that it should after this manner be joined either unto bread or unto wine. They argue also from the manner of a sacrifice. For if the body of Christ be offered by the minister, it behoveth that he have the same, and that he there stand in the sight of God, unless we will say, that he only offereth a thing signified and shadowed. 4 Afterward they cry out that the fathers are wholly on their side. They 〈◊〉 for themselves the Fathers. Irenaeus. First thy cite Irenaeus, who saith in the fifth book: When the cup tempered and the bread broken, receive the word of God, it is become the Eucharist of the blood and body of Christ. In the 4. book he spoke in a manner the same thing. Also Tertullian in the 4. book saith, Tertullian that Christ taking bread and distributing the same to his Disciples, made it his body. And Origen upon Matthew the 26. Origen. Chapter saith: This bread which God being the word confesseth to be his body, and the rest that followeth. Cyprian. Cyprian in his Sermon de Coena Domini: This common bread, being changed into flesh and blood, procureth life. And again in the same Sermon: This bread, which the Lord delivered unto his Disciples being changed not in form but in nature, is by the omnipotency of the word made flesh. Ambrose in the 4. book de Sacramentis: Ambrose. It is bread before the words of the Sacraments; after consecration, is of bread become the flesh of Christ. And many other like sayings he hath in his books of the sacraments. Chrysost. And to the same purpose Chrysostom in his 60. Homily de Eucharistia, which is in the 6. Tom, saith: This Sacrament is like unto wax put unto the fire, where nothing of the substance remaineth but wholly becometh like the fire: so saith he, the bread and wine is spent with the substance of Christ his body. Augustine Augustine upon the Prologue of the 23. Psalm, saith that Christ bore himself in his own hands, whenas in the supper he instituted the Sacrament. And in the 98. Psalm expounding that sentence, Fall ye down before his footstool, affirmeth that the flesh of Christ must be worshipped in the sacrament: which would not be meet, if bread were yet remaining. And in his third book de Trinitate, A sacrament (saith he) cannot be made, but by the power of the holy Ghost working together with us. Hilary. And Hilarius in his eight book de Trinitate, saith, that Christ is in us by the truth of nature, and not by an argument of the will only: and he saith, that in the Lord's meat, we truly receive the word being flesh. Leo. Leo the Bishop of Rome in the tenth Epistle to the Clergy and people of Constantinople. We receiving the virtue of the heavenly meat, let us pass into his flesh which was made our flesh. They add that Damascenus is altogether on their side. Also Theophilact is brought in by them, Theophilact. who most plainly made mention of the changing of elements. But as touching Anselm and Hugo de Sancto victore, which were in the latter age, there is no doubt but that they warrant Transubstantiation: And that therefore the fathers aswell old as new, they say make of their side. And they bring in Counsels: namely the Council of Ephesus against Nestorius, The Council of Ephesus. where cyril was precedent: and he hath many things of this matter and especially he saith, that we being made partakers of the holy body and precious blood of Chest, receive not common flesh, nor as it were the flesh of a man sanctified, but that which is the true sanctifying flesh, & that which is become proper to the word itself. The Council of Vercellensis. And they cite the Council of Vercellensis under Leo the 9 wherein Berengarius was condemned, of whose recantation there is mention in the decrees De Consecrat distinct. 2. and in the fourth book of Sentences. They cite also the Lateran Council at Rome, The Roman Council called Lateranensis under Innocentius 3. who mentioned Transubstantiation in the decretals De summa trinitate, in the Chapter Firmiter: And De celebratione Missarum in the Chapter Cum Martha. The Council of Constance. Also in the Council of Constance, where Wickliefe was condemned, who denied this transubstantiation. Further they cite for themselves, Scotus. (as they say) the consent of the whole Church, wherewith Scotus was so greatly moved in his 4. Book, as when transubstantiation might not firmly be showed by the scriptures and by reasons, yet he yieldeth unto it, lest he should be against the consent of the Church. 5 Furthermore they draw a most large & far fetched argument from the power of God, because he can do far greater things than these be. And they bring in many miracles which were done for the testimony of the truth: as that this sacrament in the hands of Gregory, was by his prayer turned into a finger of flesh. Sometime appeared therein a little child: and the sacrament being pierced with small spéeres yielded blood. They speak many things also as touching the body of Christ glorified, (which Paul in the Epistle to the Corinthians calleth spiritual) to the intent they might show, 1. Co. 15. 45 that it was very lawful for Christ to deliver his body shadowed and covered with accidents. And they persuade that it is not simply put in the Greek, This is my body, 1. Co. 11. 24 but the article is added, so as it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This my body. And the Grecians are then wont to add articles, when they will make the speech very proper and significant. To these things they add: Christ promised to his Apostles: Mat. 24. 2● I willbe with you until the end of the world, which must not only be understood as touching the divinity, because this also they knew well enough: but insomuch as they were sad for his corporal departure, he putteth them in comfort that he would also be with them in body. Furthermore if transubstantiation should be taken away, and bread remain, seeing that cannot be the body of Christ, there willbe left only a signification, and then the new sacraments should not have any thing which would not be found in the old sacraments. For those also did signify Christ: yea rather if thou have respect to the outward show they did more express him than bread and wine. For there brute beasts were slain, and their bloodshed, which in bread and wine happeneth not. And it seemeth a marvel unto them, that seeing Christ promised in Peter, Luk. 22. 3●. that the faith of the Church should not fail, and that the same is the most dear spouse of Christ, how it happeneth that he hath so long forsaken it in this idolatry, and hath not showed the truth of the thing against so great an abuse. They argue also, that if the substance of bread and wine being preserved, the truth of things cannot be present, as it is concluded, nothing shall be had more in the sacrament than in common meats and banquets. For there also the faithful will understand a signification of bread and wine, and so the dignity of sacraments shall perish. Lastly they say, that the word of God must still retain his power and force which remaineth not, if transubstantiation be taken away. Ambrose. Ambrose in his Treatise De Sacramentis saith, that by the operation of the word of God the bread and wine remain as they be, and yet be changed into an other thing. Which words Algerius a late writer, in the first book which he made of this sacrament, the 7. Chapter: expoundeth that bread and wine remain as touching the accidents, but are changed into an other or into a better thing as touching the substance. 6 But now let us see by what arguments on the other part this opinion is overthrown. Arguments against transubstantiation. First the holy scripture teacheth that there is bread, therefore it is not true that the substance thereof is converted into an other thing. 1. Co. 11. 23 The Evangelists say, that Christ took bread, Paul named bread 5. times. 1. Co. 10. 16 broke it, and gave it to his disciples. And Paul five times made mention of bread: Is not the bread which we break, the participation of the body of Christ? Ib. ver. 17. And, We be all one bread and one body, which do participate of one bread. 1. Co. 11. 25 Also, How often soever ye eat of this bread, ye shall show the lords death until his coming. Ib. ver. 27. Again, Whosoever shall eat this bread and drink this cup unworthily, shall be guilty of the body and blood of the Lord. Verse. 28. Lastly: Let a man try himself, and so let him eat of that bread, and drink of that cup. These things seeing they be plain and manifest, therefore if an Angel from heaven shall preach otherwise, let him be accursed. Acts. 2. 46. To break bread an Hebrew phrase of speech. Verily I might allege that which is oftentimes said as touching the breaking of bread, but because I see that it may be otherwise understood (as though it should be spoken of the unclean and common meat: Esa. 58. 7. as in isaiah the 58. Chapter: Break thy bread unto him that is hungry. And jeremy in his Lamentations the 4. Verse. 4. Chapter. The little children desired their bread, and there was no man that would break unto them.) therefore I omit it and will bring nothing but that which is firm. And now seeing the places before cited be very plain, they ought simply to be taken. An objection. But some cavil that it is called bread by reason of the natures which be converted, and to speak after their manner, this name is given of the end from which they have [their nature] and they bring the like places. Exod. 7. 12. When a serpent was made of the rod of Aaron, it devoured the serpents of the Sorcerers, which they also made of their rods. It is said that the rod of Aaron devoured the serpents of the Sorcerers. Gen. 3. 19 job. 4. 19 Further in the holy Scriptures man is sundry times called earth, because his body was made thereof. Woman also was by Adam called bone of his bones, Gen. 2. 23. and flesh of his flesh, because she was framed thereof by God. An answer. But these things are vainly objected, because in the holy scriptures there is plain mention made of these changes: So than the necessity of the history & words drive us unto these figures, and therefore we admit them. Let these men in like manner show unto us in the holy scriptures, that this change was made: namely of bread and wine into the body and blood of Christ, and we will also grant them these figures, to wit, that the bread should not be called the same which it is now, but which it was before. And thereunto belongeth that which they say: If a man would give me wine, which strait way would turn to vinegar, and I having that vinegar in a pot, I might fitly say: This is thy wine: not that it is then wine, but because it was wine before. But here the sense judgeth of changing the wine into vinegar, which happeneth not in the Eucharist, whereas neither the sense nor reason, nor yet the holy Scripture driveth us to confess such a changing as the other is. 7 They object a place out of john in the second Chapt. john. 2. 9 An objection. When the governor of the feast had tasted the water which was made wine: whereby they will show, that the wine newly brought forth by the miracle of Christ, doth still retain the name of water. But Christ said not simply, Water, but, An answers Water which was made wine. But this declaration shall they not find in the holy Scriptures, that bread is said to be turned into the body of Christ. They fly also sometimes to the 6. another objection. Chapter of john, so as they say, that the Apostle calleth bread in this place: not bread, that is, of wheat, or common bread, but the body of the Lord, which in the 6. Verse. 51. Chapter of john is called bread, where Christ said: I am the bread of life. An answer. But against them maketh that which Paul saith: 1. Cor. 10. 6 The bread which we break is it not the Communion of the body of Christ? because it cannot agree with the body of Christ that it should be broken, seeing it is written: Exo. 12. 46. Thou shalt not break a bone of him. But these so sharp witted men, although they have found in the 6. john. 6. 51. Chapter of john, that Christ called himself bread, where I pray you shall they find that he called himself wine? That the material bread of the Eucharist is not the bread spoken of in the 6. of john. Mat. 26. 29 A confirmation. For somuch as in this supper, the other sign is called wine: namely in those words of the Evangelist: I will not hereafter drink of the fruit of this vine. But there is no doubt but that vines bring not forth accidents, but wine. Further it is to no purpose which is spoken of the fathers with great consent, that the mystical body is betokened by the signs of this sacrament, because bread is made of many grains, and wine runneth together of many grapes, which things in accidents have no truth. And of these men we marvel very much, who if at any time they hear us bring similitudes, as for example: The rock, was Christ, The Lamb or beast for sacrifice, is the passover, Circumcision is the covenant: they cry that these Allegories serve not for this place. And now these men heap up every where tropes and figures. They say also, that bread is here taken for all that which may be eaten, Certain other objections and answers. as Lehem in the Hebrew tongue, is taken for all kind of meat. But against them make the Evangelist which restrain this kind of meat unto bread. Others feign that bread signifieth accidents, and the form of bread, who as the Logicians term it, do Petere prrincipium, and take as it were already granted that which is in controversy: namely that accidents be there without a subject: which thing they ought first to prove. Neither must miracles be heaped together without necessity. 8 An other Argument is: that the old Fathers had the same sacraments which we have: and yet there was no need of Transubstantiation, that the Rock, or the water flowing out of the Rock, or Manna should be transubstantiated, which might not then be done: wherefore neither is this to be required unto our Sacraments. The former proposition we have read in Paul, to wit, 1. Cor. 10. 4 That the old fathers and we had one and the self same meat. Our adversaries deny it, and would have that our Sacraments should altogether & many manner of ways be distinguished from the mysteries of the old fathers: which we also grant, aswell in respect of divers signs, as also for the difference of times and certain other properties. But as touching the matter of the Sacraments, which was received by the holy patriarchs, we say that the meat was altogether the self same, and the drink the self same with the substance of our Sacraments. That the sacraments of the forefathers and ours be all one. Look before cap. 7. art. 7. Look Dial. Of both natures in Christ. Augustine unto Marcellinus writeth of the difference of these Sacraments, that unto a prudent man it may suffice that by some Sacraments it was foreshowed when Christ should come, and that by others it ought to be showed when he was come: where Augustine seemeth to have only a regard to the difference of the time. And in his little book De utilitate verae poenitentiae agendae, he very plainly writeth, that the old fathers when they had Manna did eat the very same thing that we do eat. For (saith he) they did eat the very same spiritual meat. What else is the very same, but because they did eat even it that we do? And because unto some man it might have seemed an unworthy thing, that we have no more than the jews had, he urgeth the testimony of Paul, unto whom (saith he) it was not enough to say that the old fathers had spiritual meat, but he would add, that they had The very same: whereby we may understand, that they in their Manna did eat the very same thing that we do eat, therefore he added, The very same. Neither is it a let which some do say: that he spoke of spiritual eating, to wit, that the patriarchs believed in Christ to come. First, because these men are not able to confirm their fleshly eating of Christ: Secondly, because the old fathers not only believed with their mind, but received a token of the thing believed, that is Manna or water, therefore the thing did not stand only in faith: and the saying of Augustine standeth fast: that the meat of the fathers was not only spiritual, but the self same. 9 It little also availeth if thou object, out of the same Augustine upon the psalm 73. in the prologue, the differences between the new and the old sacraments: which (as it seemeth) he maketh to be three. First, that the saviour is there promised, but here given. Afterward he saith, that our sacraments be easier, fewer, nobler and happier: And lastly, that those were as things to play with in the hands of children: but that in ours there is some thing more profitable and substantial. These things as touching the first, must be understood of the promise of Christ that should come: but notwithstanding that he in very deed had not as yet taken flesh upon him, yet was he spiritually given for a meat unto the father's believing in the promise. But ours are said to give Christ: namely, because they testify that he is come, so as he must be looked for no more. Further it is certain that ours be fewer, & have a greater facility, and they signify with greater magnificence, because the words which are declared are more plain than they were in the old testament. Moreover the felicity is greater, for we be free from the yoke of ceremonies, and we live in the last hour, being undoubtedly more nigh unto the kingdom of Christ. The spirit also is now more plentiful: and the Church extendeth more largely than it did at that time: Wherefore Many kings and Prophets desired to see those things which you see. Matt. 13. 7. And the Sacraments of the law were as things for pastime in the hands of children, because it behoved the age of the old fathers to be exercised like children under many ceremonies, sundry elements, and divers sorts of instructions. But it is not proved by all these things that the Sacraments of the old fathers had not as touching the substance of a mystery, those things which our Sacraments have. For Cyprian hath in the 2 book and 3. Epistle. Our Lord jesus Christ offered the self same thing which Melchizedeck offered, that is to say, bread and wine: to wit, his own body and blood. Augustine against Faustus the 19 book chap. the 16. In what a doting error be they which think, that the signs and Sacraments being changed, the things also be divers. And in the same Treatise in the 20 book the 21 Chapter: The flesh and blood of this Sacrifice, before the coming of Christ was promised under oblations of likenesses. In the passion of Christ it was given according to the truth itself: after the ascension of Christ, it is celebrated by a sacrament of remembrance. The same father in the 26. Treatise upon john: Those Sacraments were in signs differing [from ours] but in the matter which is signified they be equal. Straightway he saith: therefore there was the self same meat, and the self same drink, howbeit to them that understood and believed: but to them which understood it not, it was but only Manna, and the other but only water, but to him that believed, it was the self same thing that it is now. For then Christ was to come, now he is come: was to come, and is come be divers words, but one and the same Christ. And Bertramus among the later men thus writeth: But that our fathers did eat the self same spiritual meat, 1. Cor. 15. 3 and drink the self same spiritual drink Saint Paul affirmeth. Perhaps thou demandest, which self same? Even the very same which at this day, the faithful people do eat and drink in the Church. For we must not think that there is a difference seeing that he is one & the very same Christ, which with his flesh fed the people, and with his blood gave them drink when they were in the desert, in the cloud, and were baptized in the sea, and which now in the Church feedeth and giveth drink unto the believing people with the bread of his body and water of his blood. And straightway again the same father: A marvel doubtless incomprehensible and inestimable: he had not as yet taken the manhood upon him: he had not as yet tasted of death, for the salvation of the world: he had not as yet redeemed us with his blood, and yet even now, our fathers in the desert did eat his body & drink his blood by a spiritual food and an invisible drink, as the Apostle beareth witness saying: The self same spiritual meat. And again: For even he also which by his omnipotent power in the Church spiritually converteth the bread and wine into the flesh of his own body and into the water of his own blood: even he then invisibly wrought the Manna which was given from heaven to be his own body, and the water which was powered from heaven to be his own blood. 10 We see moreover in the sacrament of Baptism, that the holy Ghost and remission of sins is given: yet do we not say that these things lie hidden in the waters: yea and we put on Christ, Gal. 3. 27. yet doth not any man say, that water is transubstantiated. Christ (they say) is after one sort in the Eucharist, An objection. and after another sort in Baptism. As touching the manner, An answer I confess that in Baptism Christ is given as a mediator, How Christ is given in Baptism, and in the Eucharist. as a reconciler, and to speak more properly, as a regeneratour: but in this he is distributed unto us as a meat and nourishment. Furthermore with this their Transubstantiation, they come near unto a figure of the Marcionits: for they say: It seems to be bread and is not: The error of the Marcionites. The very which thing Martion affirmed of the flesh and body of Christ, that it was not true flesh, Christ is no juggler. but that it only appeareth [to be flesh]. Christ is no juggler, neither doth he delude our senses, but by the senses he proved the Resurrection. Feel (saith he) and see, Luk. 24. 39 for a spirit hath no flesh and bones. The Apostles might have said: we feel & we see, it appeareth to be flesh and body, but it is not: and in vain had that proof been, whereby Christ proved that he was not a fantastical body, but that he had a true body. And that he had received his own proper body, and not an other, he showed by the wounds of the nails, Ib. ver. 40. and by the gap that was in his side. Which Argument of his, if place should be given to these juggling knacks, it would be of no force. Yea and the Fathers argue from the properties and accidents of man's nature: to wit, that Christ was very man, because he hungered, slept, wondered and sorrowed, and wept, and suffered: which Arguments are of none effect, if by these accidents the substance be not truly showed, so as it should not be lawful to say: it is of the self same fashion, it hath the same taste, the same colour which bread is wont to have, therefore it is very bread. For Heretics will confess, that Christ hungered, slept, wondered, wept, & suffered, but when thou shalt thereof infer: therefore he was very man, they will deny the consequence. For they will say, that these properties might have place in Christ although the substance of them, namely, the nature of man be not present. They say, as touching the Argument of Martion, An objection. that it may be, he took the occasion of his error out of the Gospel, where it is written of Christ that he walked dry foot upon the water, that he was lifted up into heaven, Mat. 14. 25. Acts. 1. 9 Luk. 4. 30. and that he escaped out of the hands of the jews, so as they saw him not, and yet that these things ought not to be taken out of the Gospel by reason of the danger of the Marcionits. An answer Whereunto we answer, that in the Gospels it is described, that Christ once or twice did these miracles, but ye appoint that these things be perpetual. And that which is in the Scriptures, we ourselves have not feigned, therefore we ought not to be accused of giving occasion. Howbeit in those things which we have devised, which we do expound and teach as doctrine without the express word of God, we must beware lest we set open a window to Heretics. The nature of a sacrament. 11 Furthermore, the nature of a sacrament is corrupted, of which Augustine upon john saith, The word cometh unto the element, and it is made a sacrament. The nature thereof is, that it should be made of these two things: but as these men appoint the elements, that is, the bread and wine are taken away: And then Augustine ought not to have said: The word cometh unto the element, What analogy there is of the signs to the things in this sacrament. but, It taketh away the element. And while they remove the natures of the elements, the proportion of the signification perisheth. Wherefore the bread signifieth the body of Christ, because it nourisheth, strengtheneth, and sustaineth: which we cannot attribute unto accidents. It is also a signification of many grains gathered in one, which representeth the mystical body, and that cannot be attributed unto accidents. Wherefore Paul said: 1. Co. 10. 17 We that are many, are one bread and one body, because we are partakers of one bread. Tit. 3. 5. In baptism, water is said to be the fountain of regeneration, The analogy of signs to the things in baptism and because the substance thereof is preserved, that doth very well agree, for the accidents of water would not be convenient. And in taking away of the substance of bread and wine in the proposition, Mat. 26. 26 This is my body, they abuse the verb substantine Is, for it is transubstantiated, turned or changed from one to another. For while they utter those words of the Lord, the bread is not yet the body of Christ. Wherefore if they would understand Is in his own true signification, they should utter that which is false. Therefore among the schoolmen, some grant that the verb Is should be taken for, To be made, To be changed, or turned. Moreover they attribute this power or efficacy unto those few words of the Lord, that so often as they be repeated, this changing is made, and yet have they not in the holy Scriptures any word thereof. And if a man should speak those words which Paul, Matthew, Mark, or Luke hath, they would think that there is no consecration: for they ascribe all the virtue unto the words of their own Canon. But we know that then the sacrament is, when we do those things which Christ did and commanded to be done: but he not only spoke those words, but he also gave thanks, he broke the bread, he did eat, and he reached it unto others to eat. And where as there be many things here, all do concur with the truth of the sacrament, neither must any of these things be intermitted. I pass over that they be ignorant whether consecration be had in the words of Christ or in prayers. Further they set themselves in great peril. For it may be that an ill sacrificer or false worker doth not speak the words, doth change or invert them. Moreover, seeing an intent (as they speak) of him that consecrateth is required: it might be, that he in doing of these things thinketh nothing at all of consecration, and perhaps that he is minded not to have it done. 12 They fall into many absurdities, That one and the same body is in many places as once. and those inexplicable: for therein they affirm that there may be a body, and that in infinite places together and at one very time. But they say, that this is no hindrance unto them, because though the body of Christ be there, yet is it not by the way of quantity. And this is to be wondered at how they place a body and a quantity, and to be truly present: and yet not by the way of quantity. And seeing they affirm him to be truly present, and corporally, and carnally as they say, but not locally, who perceiveth not that these be arguments invented to deceive? An objection. They object that this was given to the human body of Saint Ambrose, A miracle of Ambrose who being at Milan was present at Turon in the funerals of Saint Martin, and there was seen: Why (say they) shall not this which Ambrose had, be rather granted to the body of Christ? But they take as granted, which we grant not. For it might be, An answer that it was revealed unto Ambrose, and that it seemed unto him he was present at those funerals, and by the help of Angels he was perhaps represented in them and unto the sight of the people, but that his body was verily in both places together, we will not grant. Further we might leave it to the author of the miracle recited, to consider whether it be true or no. another objection. They oppose again as touching souls, that whereas they be creatures, yet each one of them is in the head, and in all the members of our body. An answer But they deal very unwisely, which compare a spirit with a body, and that they would have to be given unto bodies which they may lawfully do unto a spirit. Christ said plainly: Luk. 24. 39 A spirit hath no flesh and bones, whereby he put no small difference between them. Further if we should grant, that that is to be given unto the body which our soul hath, it followeth not that the body of Christ can be in divers places, because our soul and the Angels cannot be in divers places at one and the self same time: For they be creatures, and therefore of a power limited and definite. 13 There follow also many other inconveniences: Absurdities which follow transubstantiation. because if the mice have gnawn these sacred hosts, they will say, that they eat accidents. And if they be filled and satisfied, this also shall be a work of Accidents. And if it happen that a sacrificing Priest, do utter those words over a great vessel of wine, and over a great chest full of bread, and that thou demand what filleth the vessel, what the chest, or what also filled the bellies of them which did eat and drink thereof: they would answer, Accidents. And because those that eat, are sustained, some of them dare to say, that God createth in the bellies of the eaters and drinkers, either phlegm or some other humour, which may be converted into blood whereby they should be nourished. But and if that that sacrament be burned, as it was done in the time of Hesychius (which thing he himself testifieth upon Leviticus, and the very same hath Origen upon the same book,) undoubtedly ashes will remain, and by that means shall a substance be procreated out of accidents. In like manner worms may arise of the bread consecrated, & there also they will say that substance is brought forth of accidents. Albeit, (as they be bold fellows,) some of them feign that the former matter is by miracle brought again, by reason whereof these things may happen. But if it be lawful after this manner to breed and feign miracles, every divine may escape as he will. For to every intricate matter he will apply a miracle, and so will he unwind himself out of all Arguments which shall be objected against him. These things they affirm not only by miracles, but also by subtle sophistical arguments. As Scotus when he is urged in the uttering of those words: This is my body, that he should tell us what is showed in the subject of the proposition, at length answereth, What Scotus and others affirm to be showed in the proposition, This is my body. that there is demonstration made of some singular or particular thing of a more general substance, which together with that which is affirmed thereof doth show the self same thing or (as the schoolmen said) is of the self same supposition: neither do those things differ one from another which are signified by the subject and that which thereof is affirmed, except it be by a divers manner of conceiving. See whereinto they rush and yet for all that they escape not. For it is not yet answered by them what is showed, when it is said, This is my body. The Bishop of Rochester saith in these propositions, that when any thing is changed into an other thing, it is not absurd that that which was before should be showed: And so he admitteth, that in This is my body should be showed the bread which was before, and is changed into the body of Christ while those words be spoken. But then (say I) the proposition is not well framed: For it should have been said: This is made my body, or, This is turned into my body: otherwise, being said, This is my body, the speech is unproper. 14 They which say, that the body of Christ is really joined with the signs, the natures I mean of bread and wine being preserved, do thus argue against Transubstantiation: What dignity or privilege have Accidents, that they can be joined with the body of Christ, which ought to be denied to the substance and nature of bread? And if the Accidents can remain, why shall not also the substance of bread be retained? Yea rather, many of the fathers suppose, that this may be done. And thence they take a similitude, that the human and divine natures in Christ do verily remain, and so remain, as one passeth not into another: whose opinions we will bring in when time shall serve. They fall also into an other absurdity: for while they break the Sacrament, What is broken in the sacrament. we demand of them what they break there. Here they stagger and some have said, as testifieth the master of the sentences in the 4. book, that the essence or substance of the body of Christ is broken: but this opinion is by him confuted: because the body of Christ is immortal, and therefore it is not subject to these things, and to new chances. There were others which said that the same is no true breaking, but that it only appeareth to be, and so seemeth unto our senses. And this is also rejected, lest we should establish here a perpetual illusion. At length they say, that they be accidents which be broken. And when as they after a sort appoint a Mathematical quantity, that is, a quantity separated from matter, which if it be divided, it is only done by the power of the mind and by the promptness of the understanding. These men also divide in very deed, so as the parts divided may most manifestly be seen. In jeremy we read, jere. 11. ●9. Let us cast wood upon his bread: which place is cited by Tertullian and Lactantius, and they interpret that this was spoken of putting the wood of the cross into the body of Christ: and they will that mention was made of bread, because through bread Christ was to give himself unto us. And that which the Prophet speaketh, The Transubstantiators take away the figure of the old Testament. they will have to be a figure of the bread of the Sacrament: which seeing these men take away, and only leave a figure unto us, they affirm a figure of a figure, so as no sound thing remaineth. The very which may be gathered by that which is oftentimes alleged by the fathers as concerning Melchizedeck, Gen. 14. 18 who brought the bread and the wine, the figure whereof is not by these men observed, when they remove away the bread and the wine. And the self same thing followeth as touching the showbread. 15 Again we will bring a reason taken from baptism. A little before we argued from thence, that for the truth of that Sacrament it was not requisite that water should be transubstantiated: now we reason from the men themselves which be baptized, The change of us in Baptism. of whom the Scripture plainly saith that they lay away the old man, and are again begotten: and yet is there no Transubstantiation imagined in them, nevertheless generation is described to be a motion whereby a new substance is gotten. john. 3. 5. Wherefore it is no marvel that Nichodemus took offence at the words of the Lord, wherein it was showed him that he should be borne again. For while he thought with himself that a new generation was preached unto man already brought forth and well in years, he stood in a doubt. But and if we interpret that generation to be new, and the nativity to be spiritual, why do we not vouchsafe to do the same in the Eucharist? And why do we not transfer all things unto spiritual eating? I gladly join together these two Sacraments, Baptism and the Eucharist, because Paul in the 1. Verse. 13. Epistle to the Corinthians the 12. Chap. knitteth them together, How Paul knitteth together the two Sacraments. when he saith: All we by one spirit are baptized into one body, and have been all made to drink with one spirit. Neither is it of any force, if thou shalt say, that we be baptized into one body, to wit, the mystical body, because from the mystical body Christ is not absent, seeing he is the head thereof. And else where Paul most plainly saith, Gal. 3. 27. that We in baptism put on Christ. We see moreover, that the holy writers bring out of the 6. Chapter of john many things as touching the Sacrament of the Eucharist. Yea rather, there is none of the fathers which in the interpreting of that chapter, writeth not plentifully of the Eucharist. Whereupon we conclude a reason after this manner: Whether the words in the 5. of john belong to the Eucharist. The things which be there spoken, either serve unto this sacrament or they serve not: if they belong not unto this, what need is there to rite them, or by those places to dispute of the Eucharist? But if they have respect unto this, seeing there is only a spiritual eating, that is by faith, whereby is received the true body and blood of Christ, what need is there to bring in an other new receiving, and to imagine a carnal eating, whereby the same thing should be received again? For if we grant that there cometh some godly and faithful man, than these men shall be constrained to admit, that twice he doth receive the body of Christ: First by a spiritual eating through faith, afterward by their carnal eating which they have never proved. And thus thou seest that these men do stop up their own way, so as they cannot truly cite those testimonies which are upon the 6. Chapter of john. And while they affirm Transubstantiation, they are found to be in the same error that the Capernaites were. The error of the Caperna●…s. Even they also revolved in their mind I know not what corporal eating of the flesh of Christ, from which cogitation, Christ strait way revoked them, when he said: joh. 6. ver. 36. that his words were spirit and life: and that the flesh profiteth nothing. And he objected unto them the memory of his ascension into heaven, saying: Verse. 62. What if ye see the son of man ascend into heaven where he was at the first? But these men say, An objection. that they are not of the same mind that the Capernaites were: for say they: they thought that the flesh of Christ should be cut into pieces, and should be torn with the teeth, and therefore they have utterly misliked thereof: but as touching the special imagination of the Capernaites, An answer what soever it was they know not, but very like it is, that they thought carnally, therefore they were troubled with the mention made of ascending into heaven. Why do not these men teach themselves thereby, who are bound to say that they eat Christ both carnally and corporally? What difference is there whether thou receive him by parts, or if thou swallow him all at once? 16 Hereunto it serveth, that Christ said unto his Apostles about the end of his life, john. 14. and after. Christ at his death said he would leave the world. that he would leave the world and would departed from them: which should not be true, if he were with us by transubstantiation as these men would. They have used to answer that Christ left the world as touching mortal conditions, and as touching familiarity and bodily conversation. These indeed are subtle shifts, but they serve not to the purpose. For when Christ spoke these words, joh. 16. 29. Philip answered: Behold now thou speakest plainly, and without parables. Howbeit if it were so to be understood, the speech had been obscure and like a parable. Further if Christ remain with us so corporally in the Eucharist, he might by the same reason remain both in our hearts, & also in ourselves. Therefore he might still after his ascension rule the Church by his own self, and be present with his Apostles. The holy Ghost is Christ's Vicar. But he saith, that he would leave a vicar in his stead: namely the holy Ghost, who had not been necessary, if whole Christ as touching divinity & humanity (as these men will) were present. For seeing the flesh and body of him is by participation in each one of us (according to their doctrine) and that his godhead is present, he might deal by his own self without the holy Ghost to be the prompter. Marry the mother of the Lord, the most blessed virgin, when she had heard of the Angel, Luke. 1. 34. that the word of GOD should take flesh upon him, and that she was chosen to conceive & bring forth the son of God, she judged these to be strange and wonderful things, and demanded how these things should be, & so forth. But this translation of the bread into the body of Christ, seeing it is no less matter than is that mystery of his incarnation and nativity of the Virgin, it is a wonder that in the holy scriptures there is found neither admiration nor question demanded of that matter: and that in none of the writings of the Evangelists or Apostles, If Transubstantiation were true, there would be some admiration thereof in the scriptures, as was of the mystery of the incarnation Verse. 52. this belief of Transubstantiation is commended unto us, being a thing of so great importance. Neither do we hearken unto some that say, in the 6. Chapter of john there went a question before: because the answer that was there given of spiritual eating, they will now transfer unto this sacramental eating, which nevertheless they assign to be another than that was. For us therefore doth that question and answer serve, but it nothing at all profiteth these men, who feign another eating differing from that spiritual eating, to wit, this eating which we now have in hand. 17 Other inconveniences and absurdities do follow the feigning of these things. For Christ said: joh. 12. 26. joh. 14. 2. I will that where I am, there also my minister should be: and he spoke the same often times to his Apostles. Apoc. 14. 4 And in the apocalypse we read of certain Martyrs: They follow him wheresoever he shall go. Whereupon would be concluded, that in the Eucharist, not only should be affirmed Transubstantiation into the body of Christ, but into all the Saints. Which if it displease them, let them leave Christ in heaven with his saints, otherwise they shall follow him together for company. But they say: Concomitantia. We suffer him also to be in heaven, visible and in his Majesty and glory, but yet herein the sacrament we affirm him to be invisible: and those things which be objected as touching the fellowship of the Saints and Martyrs, they be true as touching Christ, according as he is visible in heaven in his glory and Majesty. This answer leaneth upon a false ground: for it admitteth that one and the same body of Christ is in many places at once: which the fathers deny. It admitteth that Christ is with us as touching his body and flesh; whereas he said, that as touching these things, joh. 14. 16 he would send another in his place, namely, the holy Ghost. Neither can they avoid it that Christ had two bodies, seeing in the supper when he had taken bread into his hands, How Christ with his body could bear his own body. if it had been transubstantiated into his body, yet he himself had borne his own body with his body, and it should be necessary to grant both the body bearing and the body borne to be both one, when as nevertheless one and the same agent and patient in respect of one and the self same thing in one very time cannot be. Manifest absurdities And thus we see into what absurdities they cast themselves. An objection. They are wont to bring Augustine upon the Psalms, who said that Christ bore himself in his own hands. An answer But if the place which is written upon the 73. Psalm be considered, that he, After a sort, bore himself in his own hands: that also do we grant, because he bore in his own hands the sacrament of his own body, and not properly and really his own body. Add that because Christ communicated with his Apostles, it followeth that he did eat his own self. But they have been accustomed to answer, that these things be exercises of our faith. But we reply, that we have sentences of the scripture, in which our faith may exercise itself far otherwise than in these which men have devised. True exercises of our faith. We believe that the son of God, is incarnate of the virgin, that he was borne, that he died for us, that he was raised up from the dead, and that he was taken up into heaven, and many of these kind of things, wherein our faith doth abundantly enough exercise itself. And seeing the sense toucheth not, the reason understandeth not, nor experience teacheth this Transubstantiation, how shall it be known? I know, thou wilt say, by faith: but if we are to deal by faith, that without the word of God can not be had, and thereof ye be utterly destitute. 18 Furthermore, seeing Christ made this sacrament of two parts, namely, of the body and blood, thereby it sufficiently appeareth, that the thing cannot be received by this transubstantiation, because these things in the real and carnal body of Christ are not divided: Objections But they have a shift, and they say that it is contained in one of these parts alone or in two. Indeed we hear them affirm this, Answers. but the words of the Scripture teach it not: but about the bread only there is mention made of the body and about the cup only is the blood specified. They answer as touching the bread, that by the power of the words transubstantiation is made into the body of Christ or into the flesh of Christ properly and by itself, Their feigned devise of concomitancy. and that the blood and the soul & divinity followeth by concomitancy. And in like manner do they speak of the cup, that by an efficacy of the words, first and properly there is a transubstantiation made into the blood, Against the concomitancy of Transubstantiation. but by a concomitancy or a kind of conjunction there is had both the body & the soul & the divinity. And by this their subtle reason, they make Christ less provident, as he that hath given no more unto the two parts than is severally contained in one of them. And of this their fancy hath grown, that afterward they divided the sacrament, and in giving only one part unto the laity, they have persuaded them, that they have even as much as if they received both parts. Add that by this their feigned devise, they set open a window unto many counterfeit opinions: because there is no opinion whereunto they by their concomitancy may not tie infinite things. And it would follow as we above said, that all the Saints are present in this sacrament, seeing they always follow Christ. But the only reason whereby we refel them, is this, that they teach, out the scripture doth not speak. 19 There hath an other false & absurd opinion followed this transubstantiation: in that they have thought that after receiving of the sacraments, there remaineth still a sacrament, and that the bread or show of bread doth really and verily contain in it the body of Christ. That this is false we will show by other sacraments, That there is no sacrament but where there is an action. where the whole consisteth in action, which being taken away, it is no more a sacrament. It appeareth in baptism that when a man is dipped or sprinkled with water by the words of the Lord, than it ceaseth to be a sacrament, The very which thing was in circumcision: for that sacrament also consisted in action. Neither will I disdain to take those which be called sacraments by them, as is confirmation, extreme unction, penance, and other such like: all which we see have place in action only. But they are wont to say, An objection. that this sacrament of the Eucharist must be excepted. But how logicallie our adversaries speak this, it may be easily perceived. An answer When as all the parts of the induction are granted, and that there is only an instance put of the thing in controversy, who seethe not that it is lewdly done, and only to dally with the argument, for that is after a sort to grant the premises, and to deny the conclusion? And by reason of these strange wonders of this Metamorphosis, we are hindered from the end, which is chiefest, and is commended unto us by Christ in the holy scriptures: The chiefest end of the Eucharist is let by Transubstantiation. namely the remembrance of Christ and his death. For here all the mind and meaning of these men is occupied in believing of transubstantiation, yea thou mayst see some sacrificers, who when they are come to the Communion only urge and thrust this upon us, to be beleéeved, passing over other things more necessary. By the same is hindered the frequenting of the Communion And by the means of this feigned devise, the Communion is the less frequented, because men being persuaded in that, began to think with themselves: If Christ be there corporally and carnally covered with accidents, surely we will go unto the Temple: we will see, we will worship, we will call upon, we will light candles, and such other like things, whereby they thought they might gratify Christ. Which if they had not thought, but had judged, as true it is, that it is only a sacrament, they would thereby have understood that they should have no commodity unless they had communicated, and their minds would have been more stirred up unto the Communion, which is, truly to satisfy the institution of Christ. 20 Over this we ought to call to mind, that the time of humility and submission of Christ is passed away, & that he now reigneth in heaven, and that he hath a name which is above every name. Wherefore then should it be requisite by transubstantiation to send him down again communicated as touching the body into our jaws and bellies? I know that they say he is not hurt, An objection he draweth no uncleanness. I will grant it, An answer but yet it is not very decent, that, as they say, he should be detained under those accidents so long as they remain sound: A thing not bes●…ming for the glorified body of Christ. which things when they shallbe dissolved, they say that the body of Christ flieth away. Whereby it cometh to pass that they daily and especially until noontide constrain him perpetually to departed and fly away. An objection But they say, that we must let these cogitations pass, and yet they themselves by their carnal Transubstantiation do suggest the same. An answer If they might be brought that we should do all things there spiritually, there would be no such cogitation. And while they appoint this his natural and carnal body to be present, do they it to the intent that he should penetrate our soul? Or else that he may convey himself into our body? Into the soul they cannot say; because nothing is there taken carnally or corporally. But and if they would that the body should be penetrated by him, we demand why he will do this unto it? They will answer, to the intent that man may be sanctified. Sanctification beginneth at the soul, not at the body. But it is meet that sanctification should begin at the soul, not at the body. They say that a certain power and efficacy is imprinted by the water, and that the soul is made the better, and the body also confirmed. But if we speak of the power, it is not of necessity that this should be by transubstantiation, seeing it may have it without the same. And the ancient Fathers, when they taught the nature of this Sacrament, said, that an unbloody sacrifice is here sacrificed, which will not well agree, if we should determine that there is true and corporal blood. An objection Neither doth it suffice that they say: An unbloody sacrifice. it is an unbloody sacrifice, be-because Christ is not here slain, nor yet his blood violently drawn forth. An answer For although that these things be not done, yet without blood (according to the gross imagination of these men) the thing is not done. Wherefore it appeareth that the fathers so spoke, because they would only have a memory here of the true sacrifice, and a spiritual receiving thereof, An objection which is done by faith. Moreover they are wont to say that the body and blood of Christ is shadowed and covered with the accidents of bread and wine, lest we should seem to eat raw flesh and to drink blood. An answer But I do not think that these men will say, howsoever they paint and colour the matter, if their Transubstantiation be true, but that we do eat raw flesh: insomuch as no reason is brought either by them or by the scriptures that it should be sodden. And yet it is written of the paschal lamb, which was a figure of this sacrament, that nothing thereof should be eaten raw. 21 Besides forth we see, that Christ in the Eucharist instituted a sacrament, It is meet that in Sacraments all things should be received sacramentally. whereby it cometh to pass that all things be done there sacramentally. Neither is it required, that in Sacraments more should be given or desired than the reason of a Sacrament shall require. Further, if we weigh what Christ did in that last supper, we may easily perceive the thing, it is proved, that he gave his own body. If we demand further, what manner of one he gave, they cannot determine with themselves. Some seem to say, that he gave such as he had, namely a passable and mortal body. Whether Christ gave his passable body or whether his glorified body. Howbeit such a body with those conditions which it then had, might not carnally, as these men dream, be contained in small pieces of bread. But others which think themselves wiser, say that Christ in himself had a body mortal and passable: but that in bread he gave a glorified and spiritual body. Then doth that make against them, which we read in the words of the Lord: Mat. 26. 26 This is my body which is given for you, and my blood which shall be shed for you: Where he plainly extendeth his speech both unto the body which he then had, and unto the blood which he at the same hour possessed. For these glorified and impassable things he received not until the resurrection was passed. But admit it as they say: We argue, the conditions of the body passable and glorified are contrary one to an other, so as they cannot both together at one time be in one subject. Whereupon it followeth that if ye will have them put into the body of Christ at one very time, ye make Christ's body to be twain. Experience and the histories teach us, that we must not allow of Transubstantiation, because they writ that Victor the Pope of Rome died by drinking of poison out of the chalice. An Emperor and a Pope poisoned by taking of the Eucharist. And Henry the Emperor was poisoned by taking of bread in the Eucharist. If all things be there transubstantiated, That the matter of the sacrament cannot be cast away. What the matter and form of the Sacrament are. and that only accidents are remaining, how may these things be? We know that every of the Sacraments (as the adversaries themselves speak) consist of matter and form. The matter, they say, is the signs or elements, but the form they say is that which is added by the word. But that which is compounded of the two, must not cast away the one, so as nothing thereof should remain but accidents: otherwise the nature of composition and conjunction would not be kept. Therefore it is concluded that the substances of bread and wine do remain. And before they be aware, the body of Christ is by them deprived of quantity, place, and distance of parts, so as his whole body is constrained to be in the least piece thereof. 22 This Sacrament is not only called the Sacrament of the body of Christ our saviour, but also of the mystical body: wherefore Paul in the first Epistle to the Corinthians said: 1. Co. 12. 27 1. Co. 10. 17 Ye be the body of Christ: and again, We that are many, be one bread and one body, which be partakers of one bread. And Augustine in his 22. book De Civitate Dei, the 10. Chapter, saith that Christians do not offer sacrifice unto Martyrs. The sacrifice undoubtedly is the body of Christ, which is not offered unto Martyrs, because they themselves be the same, to wit, the body of Christ. Wherefore seeing this Sacrament is of both the bodies, The bread is not transubstantiated into the body mystical, no more therefore is it into the body of Christ. even as they appoint not that the bread should be transubstantiated into the body mystical: so it may not be required that it should be truly and properly converted into the body of the Lord, seeing it is declared to be the Sacrament aswell of the one as of the other. And of this opinion it would follow, that aswell the faithful as the unfaithful do receive the body of the Lord, The ungodly do not receive the very body of Christ. which I have elsewhere disproved by two reasons. First, that seeing the body of Christ is not plucked away from the spirit of Christ, it would follow that the wicked should receive the spirit of Christ. Secondly, seeing infidels be dead as touching the inward man, they altogether want the instrument whereby they should receive spiritual things. And Augustine plainly said: that none do eat the body of Christ, but they which be of his body. And jerom in the 4. book upon jeremy the 22. Chapter: And whereas he inferreth: They shall not eat and drink, he understandeth the body and blood of our Saviour. And he spoke of the Heretics. And the same Father upon Esay the 66. Chapter: While they be not holy in body & in spirit, neither do they eat the flesh of jesus nor do drink his blood. And many such like places are had out of the Fathers. And whereas here they so very often pretend unto us many miracles, we must not so easily give credit, because miracles are not wont to be brought in, unless it be in respect that they be strange and wonderful things, by whose unaccustomed happening, a weight may be added unto the word of God. For then men be stricken with admiration, and may be easily led to embrace the doctrine of Christ. But here is no visible thing changed, and there is nothing that can stir up men to admiration, How they crave in vain the help of miracles. wherefore they seem in vain to crave help of miracles. The virgin in deed conceived of the holy Ghost, but this she sensibly perceived to be done. And if any at any time have been converted unto Christ, they perceived that their mind and their life was changed from the former conversation. But here is nothing perceived of these miracles which they imagine. Only they be talked of, but can be proved by no reason, or experience, or scripture. Unto these things that have been already said, add, that the breaking of bread is after the same manner unto the death and passion of Christ, as bread is unto the body. But breaking, as they themselves also affirm, is a Sacrament and sign of the passion of Christ, and yet for all that it is not so to be transubstantiated, as it maketh the same to be truly and really present: therefore neither shall the bread be so changed into the body, as it may make the same to be present really. And then forasmuch as this opinion hath nought else but contention of words and inexplicable difficulties, it furthereth not unto godliness. 23 But now let us consider of the Fathers whether they so judge or no. Irenaeus against the Valentinian heretics: Ireneus. The earthly bread (saith he) when it hath received that faculty from the word of God, it is no more common bread, but is made the Eucharist, which consisteth of two things, to wit, earthly and heavenly. First of all he denieth not the Eucharist to be bread, except thou make it common bread. Afterward he saith that it consisteth of two things, whereof the one is terrestrial as bread, the other celestial, as the body of Christ. And as on the one part is retained the truth, to wit, as touching the body of the Lord: so in the other part it is to be preserved, namely as touching bread. And he addeth by a similitude: even so our bodies receiving the same be no more corruptible. Tertullian Tertullian in his first book against Martion saith, that God cast not away bread being his creature, seeing in it he represented his body. And in the 4. book against the same Martion, He receiving bread & distributing to his disciples made the same to be his body, saying, This is my body, that is, a figure of my body. But a figure it should not be, unless it were a body of the truth. Origen upon the book of Numbers, Origen. Homily 16. We are said to drink the blood of Christ, not only by the rite of the Sacraments, but also when we receive his word. The very which thing jerom also wrote sometimes upon Ecclesiast. the 3. Chapter. The same Origen upon Matthew the 26. Chapter: This bread which God, being the word, confesseth to be his body, is a nourishing word of souls. Upon Leviticus the 7. Homily: For there is in the Gospel also a letter that killeth, & not in the old Testament only. For if according to the letter, thou follow that which is said: Unless ye shall eat my flesh, & so forth. And in the same book, homily the 9 Do not thou stand in a doubt in the blood of the flesh, but learn rather the blood of the word, and hear him speaking unto thee. For this is my blood which is shed for you. Origen upon Matthew the 15. Chapter: The bread sanctified as touching that which it hath material passeth into the belly and is cast out into the draft. And straightway after: Not the matter of the bread but the word spoken over the same is it that profiteth, yet not him that unworthily eateth it unto the Lord. The same father against Celsus the 8. book: When as we have given thanks for the benefits bestowed upon us, we eat the loaves that be offered. Cyprian. 24 Cyprian in the sixth Epistle of the first book unto Magnus saith: The Lord calleth his body, bread, which is kneaded together by the uniting of many grains, and he calleth his blood wine that is pressed out of clusters and many grapes. And when he interpreteth the lords prayer, he calleth the body of the Lord, bread. And in his sermon de coena Domini, he saith, that we do not sharpen the teeth, but only we break and eat that bread with a sincere faith. And in his sermon de Chrismate, he saith manifestly, that Sacraments have names of those things which they signify. Which two sayings it seemeth that Augustine borrowed of him. The later in his epistle to Bonifacius. But when he saith the other, Why preparest thou thy teeth or belly? believe and thou hast eaten: that he hath in the 25. treatise upon john. But the same Cyprian in the third epistle and second book unto Coecilius: In wine he saith is showed the blood of the Lord. And against the Aquarii he saith, that the blood of Christ cannot seem to be present in the cup, if the wine cease to be therein, which by these men's transubstantiation doth come to pass. And in his sermon de coena Domini, he writeth, that the signs are changed into the body of Christ, but so as he taketh a similitude of Christ himself in whom the human nature appeared, and the divine nature lay hidden. By which similitude thou seest that he would that as in Christ remained the two natures, so they are preserved in this sacrament. And Cyprian in his third Epistle and second book: By this reason, neither can the body of the Lord be in meal alone or in water alone, unless both of them shallbe united and coupled together, and made firm into a lump of one loaf, whereby also in the sacrament itself our people is said to be united. And Athanasius expounding those words, Athanasius. If any man shall speak a word against the Son of man, it is forgiven him: but he that shall speak against the holy Ghost, it shall not be forgiven him neither in this world nor yet in the world to come: he writeth: And how great a body should be needful unto this, that the world should eat of it? But he inferreth that the thing must be understood spiritually, and that therefore the Lord in that place against the Capernaits made mention of his ascension. Basil. Basil in his Liturgy calleth bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an example of the like form of the body of Christ, and that after the words of consecration. Dionysius. Dionysius de Hierarchia Ecclesiastica the third chapter: The Bishop openeth the bread hidden and undivided, and cutteth it into morsels. 25 Ambrose in his exposition of the first Epistle to the Corinthians, Ambrose. 1. Co. 11. 25 when he speaketh of doing this in remembrance of Christ and his death, saith that we in eating and drinking of the flesh and blood of Christ, do signify the things that be offered. And again, about the self same place he saith: that we take it into the mystical cup for a figure of Christ his blood. And in the fourth book the fourth chapter, where he putteth a changing of the signs, he entreateth also of our changing into Christ: and yet it is not affirmed that they which receive the Sacrament be transubstantiated. And the same Father in the same fourth book de Sacramentis the fourth chapter: This we add moreover: How can it be that which is bread should by consecration be the body of Christ? And strait way: If there be so great a strength in the word of the Lord, as things should begin to be which were not, how much rather is the word so effectuous, that the things which were may remain, and yet be changed into an other thing? Jerome upon Matthew saith plainly, Chrysost. that in bread and wine are represented the body and blood of the Lord. Chrysostom upon the later Epistle unto the Corinthians saith, that not alonely that which is set before us upon the table is the body of Christ, but also the poor people unto whom we are bound to do good: because even he that saith, This is my body, said also by his word, that he receiveth alms and is needy in the poor. In his eleventh homily upon Matthew in his work which is called unperfect: he saith that in the holy vessels there is not the body of Christ and the blood of Christ, but a mystery of the body and blood of Christ. Also upon the twelfth chapter of the second Epistle to the Corinthians the 27. homily: Even as Christ, both in the bread and in the cup said, Do this in the remembrance of me. The same father upon the 22. psalm, upon these words, Thou hast prepared a table in my sight. As it is showed unto us that there is every day in the sacrament bread and wine according to the order of Melchisedech, unto them similitude of the body and blood of Christ. Emisenus whom they cite de Consecratione distinct. Emisenus. 2. And he seemeth to put a change of the signs: even the selfsame man maketh mention of our changing into Christ. Augustine. 26 Augustine hath many testimonies of this matter upon the 82. psalm: This that ye see, ye shall not eat, neither shall ye drink this blood which they will power out: it is a mystery that I speak unto you, which if it be spiritually understood, it will quicken you. De Trinitate the third book and tenth chapter: The bread for this purpose made, is eaten up in receiving of the sacrament. Neither is there any cause why the Bishop of Rochester should go about to draw this saying unto the Showbread: for we have showed elsewhere by divers arguments that his interpretation is not right. First because, if thou follow the plain sense, and that sense, which at the first view offereth itself unto thee, and which the words make show of, thou shalt manifestly perceive that the speech is of the Eucharist. And Erasmus in the books of Augustine which he mended, wrote in the margin Eucharist. Further a little after in the same chapter, & while he treateth of the same thing, he maketh so evident mention of the Eucharist, as even the adversary cannot deny it. And of the same Eucharist, he had written before in the fourth chapter of that book, when he began the same treatise. Add herewithal: that expressly in these words which we have in hand, it is plainly called a sacrament, which if he had meant, that it should be understood in common, it had been no less agreeable unto those things that he had reckoned before, namely unto the brazen serpent, and to the stone erected by jacob, than unto the Showbread. But in those words he expressed not this word Sacrament, which afterward (that we may understand he speaketh of the Eucharist,) he would not suppress. Lastly he saith: The bread made for this purpose is eaten up in the sacrament, which agreeth not with the Showbread: for that was not made to this end, that it should be eaten, but that they being set upon the table, should remain before the Lord: wherefore they be called in the Hebrew Panim. Afterward it came to pass, that without regard or by hap, they were eaten, least happily it should putrify before the Lord. For therefore it was changed every week. And when it had been once dedicated unto God, he would have this honour to be given unto it, that it should be eaten of the Priests. But the bread of our Eucharist was verily made to this purpose, that in receiving of the sacrament it should be eaten. And unto the arguments already said, I add one more strong than the rest. For Augustine saith in the present tense: It is eaten, and not, It was eaten: which it behoved to have been, if he had spoken of a figure and ceremony of the old testament. De Fide ad Petrum the 19 chapter, he calleth it a sacrament of bread and wine. As touching the memory and death of Christ he abundantly instructed the same Peter in the faith: but of this transubstantiation which these men so greatly urge at this day, he speaketh not one word. Against Faustus in the 20. book & the 21. chapter he saith, that the flesh and blood of Christ was promised to us in the old testament, under the similitude of sacrificed beasts: upon the cross it was given in very deed: but he saith, that in the sacrament it was celebrated by a memorial. And in the 21. book De Civitate dei the 25. chapter he plainly affirmeth, that the wicked do not eat the matter of the sacrament, that is, the body of Christ. For he is not to be accounted (saith he) to eat the body of Christ, which is not in the body of Christ. And he, in whom Christ abideth not, neither doth he abide in Christ. And the like words he hath, in the 20. treatise upon john: but in the 30. treatise he saith: that the body of Christ is in some certain place in heaven, but that his truth is every where spread, which he therefore speaketh, because truth is spiritual, and is always present with the faithful. And communicants wheresoever they be, do confess Christ, and believe that he had a true body, & no feigned body as the heretics thought. 27 Against Adamantus the Maniche the 12. Chapter he writeth: The Lord doubted not to say, This is my body, when as yet he gave a sign of his body. Neither maketh it any matter if thou say: he gave both the sign and the thing signified: for Augustine had not respect unto this, but he would show that the saying is figurative, and like unto another which he allegeth out of Deuteronomie, The blood is the life. Deu. 12. 23. Therefore he said: the Lord doubted not, because in tropes or figures we dare do something. In his 3. Book of Christian doctrine the 16. Chapter, he showed that it was a figurative kind of speech which we have in the 6. of john, Verse. 35. to wit: Unless ye shall eat the flesh of the son of man, etc. because a wicked thing seemeth to be commanded. For it is more heinous to eat the flesh of man, than to kill him: and to drink blood, than to shed it. Therefore (faith he) it is a commanding figure, namely, that we should sweetly & profitably lay up in memory the flesh of Christ, that was crucified and wounded for us. In an Epistle unto Boniface he said most plainly, that sacraments take their name of those things whereof they should be sacraments: and he expressed by name the sacrament of the body of Christ. And he addeth that the sacrament of the blood of Christ, is the blood of Christ. And all this he wrote to show that baptism is the Sacrament of faith, and that therefore it may be said that it is faith, and that young children being baptised have faith, because they receive this sacrament. And lest that any should say, that these be signs substantially (as these men speak) of the thing present, let them consider of the similitudes which these men have alleged: to wit, that we say, when we be near unto Easter, that to morrow or the next day after shall be the Passion of the Lord, and upon Sunday the Lord rose again, when as yet these things are not now present but were done long before. Further, he here affirmeth, that the baptism of young children is faith; which nevertheless young children presently have not. Yea and the same father, as we have it De Consecratione distinct. 2. in the Chapter Interrogo vos, saith, that it is as sinful a negligence, to suffer the word which is preached, to slip out of our minds, as it is for a part of the sacrament to fall upon the earth. Which if it were granted, this Transubstantiation would take but small place. For it would seem to be far more absurd, that the body itself of Christ should fall or be trodden under foot, than if any part of the holy words should be heard with small regard. Moreover upon the 8. Psalm he saith, that Christ admitted judas in the supper, when he commended unto us the figure of his body. They are accustomed to say, that the figure or sign in this sacrament, which is the body of Christ, being hidden with accidents, is his own dead and unbloody body as he hung upon the Cross, and that the blood hidden under the accidents of wine is the figure of the blood shed upon the Altar of the Cross. But who perceiveth not that the devices of these men be vain? For there ought to be put a sign and figure, which is sensible & more known than the thing signified. Therefore the Master of the Sentences out of Augustine defined a sacrament to be a visible sign of an invisible grace. A definition of the sacrament. But the body of Christ being hidden under accidents, as themselves affirm is no less obscure than is that which hung upon the Cross: yea and if I may say the truth, more unknown and obscure than the thing signified. Which is against the nature of a sign and figure. For more easily is the body known and considered of us how it hung upon the Cross, than as they make it in the Eucharist. 28 Leo the Pope in an Epistle unto the Clergy & people of Constantinople, wrote, Leo. that this is a mystical distribution, a spiritual food, and a heavenly virtue: That here we receive it, to the intent we may be made the flesh of Christ, who for our sakes took our flesh upon him. Cyrillus in the 4. Cyril. Book and 14. Chapter upon john: On this wise he gave unto the believing Disciples pieces of bread, saying: Take ye. The same Father in an Epistle to Calosyrius: Wherefore it became him after a sort to be united unto our bodies, by his holy flesh, and by his precious blood, which we receive in the lively blessing in bread and wine. Now will we allege Theodoritus, Bishop of Cyrus: Theodoritus. he lived in the time of Cyrillus, and was in the Synod of Ephesus, and Chalcedone: and he was accounted most learned and eloquent. And when in the Synod of Ephesus, there had happened a descension between john the patriarch of Antioch, and Cyrillus the Patriache of Alexandria, it seemed good to Theodoritus to cleave unto the patriarch of Antioch: howbeit the matter came to an agreement, and in the Synod of Chalcedone Theodoritus was known for a very learned man, and holy member of the Church of Christ, yea and in the books which he wrote, he purposely withstandeth Nestor, and by express words dealeth against him. The Book was printed at Rome. And the Papists perceived that he is most manifestly against Transubstantiation, and they have excused him for two causes. First for that the Church had not as yet pronounced as concerning that matter: as though we should seek what the Pope with his Cardinals decreed either at Constance, or in the Synod where Berengarius was condemned, and not rather what hath been preached and believed in the old Church. Further they said, that this man in writing against Heretics, when he entreated of those mysteries, did overmuch lean unto the other part, and so was against Transubstantiation, to the intent the adversaries might be the easilier confuted. But how vain an excuse this is, it may appear by the discourse of the writer, where thou mayest perceive that not one word hath escaped him, but that the whole Argument and strength thereof is drawn from the nature of a sacrament; so as if thou mingle therewithal Transubstantiation, there can be nothing concluded. Yea rather the Heretics will carry away the victory. They add, that he in the self same book speaketh sometime more reverently of the Eucharist: but all things being considered, he speaketh no where so reverently that he is against our opinion, which we have now affirmed. He disputeth against them which denied that Christ had a true body, and said that his body at the time of his Ascension was wholly turned into the divine nature. First he allegeth the prophesy of the Patriarch jacob that he may prepare himself a way to derive an argument from the sacraments. The words be these. 29 ORTH. Dost thou know that God called bread his own body? SOD. I know it. ORTH. And again that at another time his flesh was called Corn? SOD. This also I know: for I have heard him say that The hour cometh wherein the son of man shall be glorified: joh. 12. 23. and unless the grain of Corn be cast into the earth and die, it remaineth alone, but if it be dead, it will bring forth much fruit. ORTH. He undoubtedly in the delivery of the mysteries, called bread, his body, & the Cup mixed, his blood. SOD. So in deed he named it. ORTH. But it might also according to nature be called a body, yea even his own body and blood. SOD. It is granted. ORTH. Yea verily our Saviour himself changed the names; and to the body, he gave the name of the sign, and to the sign the name of the body. john. 15. 1. After the same manner also, when he said that he himself is the vine, he called his blood, the sign. SOD. This in deed is true: but I would also learn the cause of the changing of the names. ORTH. The end why it is so called is manifest unto them which be instructed in Religion. For he would that they which be partakers of those divine mysteries, should not have regard unto the nature of those things which be seen, but that by the changing of names they should believe that transmutation which is done by grace. For he that called his own natural body Corn, and bread, and also called himself a vine; even he himself also honoured those things, which seem to be signs, with the name of his body and blood: not forsooth changing nature itself, but unto nature adding grace. SOD. Truly the mystical things are spoken mystically, & those things which are not known unto all men are made clear and manifest. ORTH. Wherefore seeing he confesseth that the rob and garment is by the Patriarch called the lords body, and that we be entered into the talk of divine mysteries, tell me in very deed, whose sing and figure thou thinkest that most holy meat to be? Was it the sign of the very divinity of Christ, or else of his own body and blood? SOD. Doubtless even of those things whereof also they received their names. ORTH. Dost thou mean, of the body & blood? SOD. So I mean. ORTH. Thou hast truly spoken: For the Lord taking the sign saith not: This is my divinity: but, This is my body: And again, This is my blood. And in another place: But the bread which I will give for the life of the world. SOD. john. 6. 51. In very deed all these things be true, for they be the words of GOD. ORTH. Certainly if these things be true, the Lord had a body in deed. SOD. But I say that he is without body. ORTH. But thou confessest that he had a body, etc. 30 Out of the second Dialogue we have these words. SOD. We must doubtless (according to the proverb) remove every stone that we may attain unto the truth, especially in setting forth the doctrine of God. ORTH Show me then: whereof the signs (which be offered unto God by the ministers of holy things) be mystical signs. SOD. Of the body and blood of the Lord. ORTH. OF the true body or not? SOD. Of the true body. ORTH. Very well said: for they must be a principal pattern of the Image. For the painters do follow nature, and they paint the Images of those things that be seen. SOD. Thou sayest true. ORTH. If then those divine mysteries be examples of a body being, then is the lords body now also a body, and is not changed into the nature of divinity, but is replenished with divine glory. SOD. In good time hast thou moved this speech of divine mysteries: for thereby will I show thee a changing of the lords body into an other nature: answer therefore unto my questions. ORTH. I will answer. SOD. What callest thou that gift which is offered before the priests invocation? ORTH. We must not speak openly: For it is very lykelie that some here present be not yet throughly instructed. SOD. This is a diffuse answer. ORTH. Look what seed it was, such meat it is. SOD. But how do we name the other sign? ORTH. This name also is common betokening a figure of the cup. SOD. How dost thou call those things after sanctification? ORTH. The body of Christ, and the blood of Christ. SOD. And dost thou believe, that thou receivest the body and blood of Christ? ORTH. Yea verily I believe it. SOD. Therefore even as the signs of the body and blood of the Lord, be one thing undoubtedly before the invocation of the priest, but after the very invocation be changed from one to an other, and become other things: so likewise the body of the Lord, after it is received, is changed into divine substance. ORTH. Thou art caught in the same nets which thou hast laid. For those mystical signs, after sanctification do not change their own proper nature: Note that the signs do not cast away their old nature. for they in very deed remain in their former substance, both in figure and form, and are even so seen and handled as before: and the things that are done, are understood and believed & honoured, as though they were such as they are believed to be. Compare therefore the Image with the principal figure, and thou shalt see the similitude. For a figure must agree with the truth. For that very body itself hath his first figure, and form, and circumscription, and (to speak plainly) the very substance also of a body. But after the resurrection it became immortal, and it is accounted worthy of the seat which is at the right hand of God, and is worshipped of all creatures, as a body being of the Lords own nature. SOD. Howbeit that mystical sign changeth his first name, and is not afterward named by that name which it was first called, but is called a body. Wherefore the truth itself, must now be called God, and not any more a body. ORTH. Thou appearest ignorant unto me: it is not only called a body, but also the bread of life: for so the Lord called it. Yea and we also call this a divine body and a quickening body, and the masters body, and the lords body, teaching, that it is no common body of every man, but the body of our Lord jesus Christ, who is God and man: even jesus Christ, yesterday and to day, and the same for ever. 31 There is extant an Epistle in the library of Florence (albeit not imprinted) of Chrysostom to Caesarius the monk in the time of his second banishment, Chrysost. An example of that Epistle is extant with the Bishop of Canterbury. written against Appolinaris and others which confounded the divinity and humanity of Christ. Christ is both God and man: God because he cannot suffer; Man, because of his passion and suffering: One son, one Lord, one and the self same doubtless possessing one dominion, and one power of the natures united (although they be not together of one substance) and each one of them being unmingled keepeth an acknowledgement of his own property: for this cause that they be two things not confounded. For like as before the bread be sanctified, we name it bread, and the same being sanctified, by the divine grace by means of the priest is undoubtedly delivered from the name of bread, and is accounted worthy to be called the Lords body, although the nature of bread have remained in it, and is declared not to be two bodies but one body of the son: even so this divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the nature of an overflowing body, hath made both these one son and one person. Hesychius in the 20. Hesychius book upon Leviticus the 8. Chapter: Therefore he commandeth that the flesh should be eaten with bread, to the intent we might understand the same to be called a mystery of him, because it is flesh and bread together. Gelasius. Gelasius against Eutiches wrote that in the Sacrament of the Eucharist the substance and nature of bread and wine do not cease to be: and he maketh a comparison of this Sacrament with Christ, in whom both the natures aswell divine as human remain whole, even as in this Sacrament doth the nature of bread and of the body of Christ. Gregory in the register: Gregory. while we take aswell the sweet bread as the leavened bread, we are made one body of the Lord our Saviour. Bertram. Bertram in his little book De Corpore & Sanguine Domini, saith as touching the natures of the signs, that according to the substance of the creatures look what they were before consecration, the same they remain afterward. Bernard. Bernard in his Sermon De Coena Domini, manifestly setteth forth a similitude of a King, whereby any man receiveth either the faith of wedlock or the possession of some dignity: as it cometh to pass in the consecration of Bishops, where the King, or the Crosiers staff, or the labels of the Mitre, be signs of things given and granted, and yet no vain signs. For the things which they signify are most certainly given. The very which I have showed to be done in Sacraments. 32 Now let us confute the Arguments of these men whereby they endeavour to prove their Transubstantiation. As touching the first, A confutation of the arguments for transubstantiation. we answer that Christ promised his flesh or his body or blood for to be meat and drink, and that in the 6. of john: Verse. 51. which he performeth so often as we believe that he truly died for us. He also performed it when in the supper he instituted this Sacrament: For unto that spiritual eating, The meaning of the proposition, This is my body. he added signs. But specially they objected, This is my body: about the truth of which saying standeth the Controversy: howbeit only as touching the manner: for both aswell they as we affirm the proposition to be true, and we contend only about the sense. They affirm the proposition to be plain, and we on the other side say, augustines. that Augustine De doctrina Christiana teacheth, that we must not so interpret one place as it should be against many other, but so as it may agree with the rest. Neither must they always object a plainness of the sense, otherwise when it is said: Gen. 1. 6. Let us make man to our own Image and likeness [the heretics named] Anthropomorphitae arise and infer, The Heretics called Anthropomorphitae. that God hath a body and a soul and other members as we see them to be framed in man. Thou sayest that this Similitude must be referred unto the soul, because through it man beareth rule over other creatures as God doth: but they say, that these things be there written of man, and that thou vainly goest about to attribute to a part, namely to the soul, that which is pronounced of the whole. joh. 4. 24. Luk. 24. 39 Thou again objectest, That God is a spirit, and that a spirit hath not flesh and bones, and so by other places of the Scriptures, thou gatherest the sense of this one place. So said the Arrians that they had a plain sense of that place: The Arrians The father is greater than I Thou restrainest this unto the nature of man, joh. 14. 28. because in other places, the divinity of Christ is declared unto thee: as in the first of john and in the Epistle to the Romans the 9 john. 1. 1. Rom. 9 5. 1. joh. 5. 20. Luk. 22. 36. Chapter: and in the 5. Chapter of john's Epistle Christ saith: He that hath not a sword let him buy himself one. Whereby he seemeth to stir up unto revenge: In interpreting of one place, we must have respect unto other places but and if thou have respect unto other places, thou shalt perceive it is spoken figuratively. Paul saith: 1. Thess. 5. 17. Pray you without intermission. The Heretics called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Up rose the [heretics called] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who thought that we should apply ourselves to perpetual and close whispering prayers, when as nevertheless it is said elsewhere: He that provideth not for his own, 1. Tim. 5. 8. and especially for his household, renounceth his faith, and is worse than an infidel. And again: Let all things be done by order: And again: 1. Co. 14. 40 2. Thess. 3. 10. He that laboureth not let him not eat. The [heretics called] Chiliastae, that is the Millenarij, The Millenarii. Apo. 20. 7. thought that they had a most plain word in the apocalypse the 20. Chapter as touching a thousand years, wherein Christ shall reign with his Saints. And the Sabellian heretics said: The Sabellians. There is no difference between the father and the son, by reason of that place: joh. 10. 30. john. 14. 9 I & the father be one, Also Philip: He that seethe me, seethe also the father: joh. 10. 38. and as I am in the father, so likewise the father abideth in me. These things the heretics said were plain, and made for them. The Ebionites. The Ebionites affirmed Christ to be a mere creature, and they said that these words, My God, my God, Mat. 27. 46 why hast thou forsaken me, might not otherwise be understood, seeing that God never forsaketh himself. And because that it is written in the 6. Verse. 54. of john: He that shall eat my flesh, and drink my blood shall not die at any time: some have said, that it followeth that they which have lawfully communicated once cannot perish everlastingly. Which error Augustine De Civitate Dei doth manifestly reprove. And the words of the Canticles of Solomon: The C●…ticles of Solomon. if thou receive them as they appear at the first show, be no other than verses of love or a wedding song. It is not meet therefore to pretend always a perspicuity of words. Christ said: He that hath ears to hear, Matt. 13. 9 let him hear, and he that readeth, let him understand. Neither is it convenient forthwith to take quick hold of the first sense, neglecting and not considering other places. Christ said unto the Apostles, Matt. 16. 6. Beware ye of the leaven of the Pharasies. They straightway thought that he spoke of bread, when he spoke as concerning doctrine. He said also, joh. 11. 11. Lazarus our friend sleepeth. There likewise the Apostles misunderstood him: If he sleep he shall be safe, when as he spoke of death. Again, the Lord said: Destroy this Temple, john. 2. 19 and in three days I will raise it up again: Neither understood they, that he meant as touching his body. He that shall keep my commandments, shall not die for ever. Here also the jews thought that he spoke of the common death. Grossly did Nicodemus understand the new birth. john. 3. 4. etc. john. 4. 11. No less did that woman of Samaria err, as concerning that water which Christ promised her. And the Hebrews erred when Christ said unto them: john. 8. 5 6. That Abraham saw his day, and rejoiced. Wherefore, let them not always say unto us, that this scripture, This is my body, is plain: for we will answer them: it is plain, as touching the signification of the words. But the sense of them is not plain, as in the like sentences it doth appear: Christ is the Rock, 1. Cor. 10. 4 john. 1. 29. 1. Co. 10. 27 1. Co. 10. 7 Christ is the Lamb, Ye be the body of Christ, We that be many are one bread. All these be the words of God, and we may pronounce of them that they be plain, that they be manifest: yet for all that, none of them infer Transubstantiation. 33 Wherefore there is no cause why perspicuity should be so much pretended. A first declaration of the proposition: This is my body. It behoveth by other places and circumstances of the scripture to regard well what is here meant. Wherefore we will expound this proposition in scanning of it more deeply. God meant to draw man unto him by ample promises, because he would bless him and make him happy: and because we have unbelieving hearts, he would have many benefits to appear towards mankind, whereby he might allure the same unto him. Wherefore, he not only gave us freely all creatures, but also in the time of the flood, delivered mankind (which otherwise had ill deserved) from the destruction of the waters. He declared himself very merciful unto Abraham: also he gave good success unto the stock of Isaac and to his seed jacob, that it should be increased in Egypt. And when they were there oppressed, he delivered them, he gave them a very happy land, and he exalted them to the dignity of a kingdom and Priesthood: but yet they were always unbelieving men, and smally persuaded themselves of the good will of God towards them. Wherefore because of their infidelity he cast them into diverse captivities, and afterward he delivered them. Finally that there should be no place left to doubt of his goodness, he bestowed the chiefest of all benefits upon us, namely his own son endued with man's flesh, that he should die upon the Cross for our salvation. Which benefit was such, Rom. 8. 31. that (as Paul said unto the Romans) how could it be, but that he gave all things together with him? And lest it should be forgotten he would have it renewed in the memory by the sacrament of the Eucharist, that we should revolve in our mind by faith, that Christ by him was delivered unto death for us: and that in believing we should eat his flesh, and drink his blood. Which that it might the more effectually be done, the tokens both of bread & wine were added, which might move us more earnestly than bare words could do. Mat. 26. 26 john. 6. 35. He compareth the proposition This is my body, with that in the 6. of john: I am the bread of life 34 Therefore when he saith: This is my body, he meant no otherwise than he promised in the 6. of john: I am the bread of life. He spoke of himself, as touching the body and flesh delivered unto death, or rather to be delivered, as by his words it is manifest. Neither would he any other thing but that these things should be unto us bread and meat, whereby our minds should be confirmed and cherished: and by the mind, the body; and finally the whole man. Wherefore in the Supper Christ did nothing else, but that he transposed the proposition, and as before he had said that his body and flesh is bread, so now on the otherside he saith (in showing bread) that the very same is his body: and while he pronounced, This is my body, it was even as if he had said: My body being received by faith, shall be unto you in the stead of bread, or as it were bread, whereby you shall be spiritually fed. Wherefore let the sense be: I give unto you bread to eat, and in the mean time, I set forth unto you my body which shall be fastened unto the Cross, that with a faithful memory, and attentive mind, ye may eat it spiritually with yourselves: and as ye with the body eat bread, so with the mind, ye may feed upon my flesh. What is more easy & plain than this interpretation? And that doth more better agree with the promise which the Lord maketh unto us in the 6. Chapter of john? But and if any man will contend, that that first saying of Christ: I am the lively bread, is taken for the divine nature, as Chrysostom seemeth to take it: first we say that this doth not well agree, because Christ had ordered his speech concerning the eating of his body, & in the stead of earthly bread, he offered to the Capernaites his flesh to be eaten, which thing by the course of his speech doth plainly appear, although he say that the bread came down from heaven: because oftentimes that which is of the Godhead, is also communicated with the humanity. But if this exposition of Chrysostom be of so great force with them, let that also prevail with them when he saith afterward, that the saying of Christ: Verse. 5●. The bread which I will give is my flesh, which I will give for the life of the world, doth belong unto the Eucharist. Neither hath he alone affirmed this, but the rest of the Interpreters do also consent unto him. Therefore when as the Lord saith there, that The bread is his flesh, he now testifieth the same in the supper: for the bread being showed, he said, This is my body. He pronounceth both in the one place, and the other, that his body or his flesh is bread, namely, of the soul, and of our regenerated substance, which [bread] is spiritually eaten. And so there shall be no conversion of the proposition, but it shall be understood after the self same manner both in the one place and in the other. What figure is admitted in this proposition, This is my body But if thou understand the whole together, to wit the bread and the thing offered by the bread, that is, the body of Christ, we admit the figure Synecdoche: for it is spoken of the whole or of the one part which is understood of the other. But if thou refer the saying unto bread, which both signifieth, and offereth unto us the body of Christ to be eaten, it shall be the figure of Denomination, to wit, when the name of the thing signified is attributed unto the sign. In this interpretation also all things are easy, absurdities are shamed, and one place of the scripture is not contrary to the other scriptures. 35 They said, if place be thus given unto figures, the Heretics will pervert all things. Unless we use figures, we cannot overthrow heretics. I on the other part say, that unless we use figures, as it appeareth in those things which we have cited a little before, the Heretics have the over hand. For they also will urge the proper sense, that sense I mean which straightway offereth itself. Only this remaineth to show that such a phrase and figurative speech is very often in the holy scriptures: Such figurative speeches as this, are most familiar in the scriptures. Luke. 8. 11. and this will easily be done. We read that The seed is the word of God: The rock was Christ. Albeit I know some do cavil, 1. Cor. 10. 4 and would no figure to be here also, because Paul tended his speech unto the spiritual rock, which they say is Christ verily, and not figuratively. Howbeit Augustine and Origen be on our side, who plainly say that the same outward Rock signified Christ. But lest we might seem to shift off that which is objected, we say, that if they will understand, The spiritual Rock, let them also in this place understand spiritual and allegorical bread: and as touching the same we shall truly and without figure confess it to be Christ. Moreover the Lord said: I have chosen you twelve, and one of you is a Devil, john. 6. 70. yet was not judas therefore transubstantiated into a devil. Of Circumcision it is written: My Covenant shall be in your flesh: joh. 17. 13. whereas the Circumcision is not the covenant, but only a sign of the Covenant. Verse. 20. In the 33. Chapter of Genesis, it is showed that jacob builded an Altar, which he called the mighty God of Israel. Exo. 17. 15. And Moses in Exodus, after the victory against Amaleck, called the Altar which he builded jehovahnesi, jer. 23. 6. God my banner: and jeremy maketh mention of a City that was called jehovah Zidkenu, God our righteousness, because these should be Monuments of those things which they expressed in names. john. 5. 35. Of john Baptist it is written, that he was a burning and a shining Candle: also, Mat. 17. 12 he is Helias, if ye will receive him. Christ saith of himself: john. 15. 1. I am the vine and ye be the branches. john. 10. 7. 1. Pet. 2. 6. I am the door. Of himself also it is written, that He is a stone set for a ruin and resurrection. Deu. 12. 23. In Deuteronomie The blood is the life. Whereas it is that wherewith the life is preserved and signified. Gen. 37. 37 Of joseph, his brother judas said: Let him not be slain, he is our flesh. By which phrase of speech was signified, the natural conjunction of kindred. 1. Co. 10. 17 Paul saith That many be one bread, which we must understand figuratively. And Christ breathed upon his Disciples and said: joh. 20. 22. Receive ye the holy Ghost. Yet is not the breathing transubstantiated into the holy Ghost. In Genesis: Gen. 6. 3. My spirit shall not abide in man because he is flesh. And in john: The word became flesh, john. 1. 14. wherein is the figure Synecdoche: for the whole man is understood under the name of flesh. And the Lord upon the Cross said: Woman, behold thy son: joh. 19 26. and to the Disciple, Behold thy mother: yet were they not transubstantiated: they remained the same that they were before: but there was appointed a new order, a new relation and respect to be had between them. Of Christ it is said: That he is our peace, Ephe. 2. 14. whereas he is only the cause of our peace. Again, john. 6. 62. My words be spirit and life, whereas they only signified or brought these things unto the believers. john. 1. 29. john said of Christ, Behold the lamb of God, yet was not his nature changed into the nature of a Lamb. 36 We read every where in the holy scriptures, Psal. 19 10. Psal. 105. 5. & 118. v. 13 that the words of the Lord are judgement, truth, & righteousness: whereas these things be therein only signified and expressed. And this similitude doth excellently well agree with the sacraments which are said to be visible words. We have in the apocalypse: I am Alpha and Omega, that is, Apoc. 1. ●. the beginning and end of all things. And Paul saith of his Gospel which he preached: It is the power of God to salvation unto every one that believeth: Rom. 1. 16 whereas it is only the instrument whereby the power of God declareth itself unto men that shall be saved. And as touching the Gospel of the cross, he saith, 1. Cor. 1. 21. That unto the ungodly it is foolishness, that is, it signifieth a foolish thing unto that kind of men. But he addeth, Ibid. 24. That unto the godly it is the power and wisdom of God, because it representeth these things unto them. And as touching the law it is said, Deu. 30. 15 that He set before the Hebrews life & death, blessing and cursing, that is, by signification of the law, by the promises & threatenings which were expressed in the same. In the Book of Genesis the seven. Gen. 41. 26 kine and the seven. ears of corn are said to be the seven. years, 1. Kings. 11. 31. and this was as touching the signification. Ahia the Prophet of Silo gave unto jeroboam ten pieces of his torn mantel, & said that he gave him the kingdom of the x. Tribes. Ver. 10. In the first Epistle to the Corinthians the xj. Chapter Paul wrote that the woman ought to have on her head power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a cover, whereby the power of the husband is signified. And in the second Epistle to the Corinthians it is written, 2. Cor. 5. 21 That God made Christ to be sin, namely as touching the similitude and representation of the flesh. levit. 7. v. 2. 7. & 37. Osee. 4. 8. Yea and the sacrifice which was offered for sins, is called sin. And the Priests were said to eat the sins of the people, that is, the sacrifices which were offered for the sins of the people. In Ezechiel it is written, Eze. 36. 25 I will pour upon you pure water: and by water, he signifieth the holy Ghost. The very which thing we read of Christ when he saith: john. 4. 14. He that shall drink of this water, and the rest that followeth: where the Evangelist calleth to mind, that he spoke of the spirit which they were to receive. Exo. 12. 27. Of the Lamb, we read that it was called the passover, although some endeavour to deny it. But in the Hebrew it is, Zebah pesah hu: The sacrifice is the Passover. By sacrifice cannot otherwise be understood, but either the beast slain for sacrifice, or else the same action of offering the slain beast. Even so we have the body of Christ, expressed both in the bread, and in the wine, and in the action aswell of eating as of drinking. The Lamb was not that Passover of the Angel, but only a monument and signification thereof. Mat. 26. 17 Christ sought a place where he might eat the Passover with his Apostles. And by the Passover he understood those meats, and those things consecrated which did betoken the passing over. 1. Cor. 5. 7. Paul also said: Christ our Passover is offered. In which place he called Christ himself our solemnity and our passing over. Which words cannot otherwise be understood than by a figure. And that Lamb was not that passing over of the Angel which then should be, but was already done of old, the memory whereof was represented by those outward signs. Here also we have the body of Christ, which before time suffered; not that it is now delivered to be crucified, or whose blood is now to be shed. 37 And if they would expound these words of Christ rigorously, Where a sign should be, there the ●…rsaries admit none, and where it should not be, there they will 〈◊〉 one. when he saith, This is my body which is given for you, it should be needful for them to say that the bread was to be crucified, or at the leastwise Christ hidden under accidents, as they appoint in the Sacrament. For Christ showing that which he had in his hands, said that the same should be delivered and shed for them. But if they shall say: it was in deed the same that was delivered, but not after the self same manner, or in that form, than they seek interpretations and shifts, and take not the proposition simply. The very which thou mayst perceive in these words, Is delivered and is shed. The which, if (while we utter the words of consecration, they be understood of us as they sound, the body of Christ will be signified, that it is presently crucified, and his blood presently shed, or within a while to be shed. But they would have these words to be converted into the preterperfectence, that we may understand that the body is delivered, & that the blood is shed: and this is to deal figuratively when as one tense is taken for another. And whereas Paul said, That they which eat unworthily, are guilty of the body and blood of the Lord: 1. Co. 11. 27 also they eat their own condemnation, because they put no difference of the lords body: it is nothing. For Ambrose answereth, as touching the first, while he interpreteth that place: They shall be punished for the lords death, because he was slain for them, who make no account at all of his benefit. Wherefore (as we have heard) he interpreteth them to be guilty of the lords body: yet is not Transubstantiation required hereunto. And they which receive unworthily are said not to put a difference, that is, to have the lords body in no estimation: because so great is the conjunction between the signs and the things signified, as the reproach of the one redoundeth unto the other. On this wise spoke Paul, when he said: 1. Cor. 11. 4 A man praying or prophesying with his head covered dishonoureth Christ: where plainly he would have that redound unto Christ which was done about the head of the man, The con●…melie of the Sacrament redoundeth to the body of Christ, which is the thing of the Sacrament. because it should be the sign of Christ. It is also to be considered that Paul wrote unto the Corinthians, who were not altogether void of faith, but men troubled with some infirmities. And we said not that this kind of men only do receive the signs, and have not the body of Christ, but this we affirm of the Infidels, Epicures, Atheists, and strangers from the Church. Wherefore it might rightly be said unto them, not only as touching the signs, but also as touching the matter of the sacrament, that they were guilty of the body and blood, because they made no difference of the lords body, seeing they received them without faith, and expressed them not in life. And in this place this also is to be considered, that Paul when he entreateth of the sacramental action, that is to wit, of the eating and drinking, maketh mention of bread, and saith: Ibid. v. 27. He that eateth this bread. But afterward when he would exaggerate the fault, he maketh mention of the Lords body: and if we make an account and just reckoning, [we shall find] that in the whole Treatise of this Sacrament, the Apostle more often expressed bread, than he made mention of the body of the Lord. For thou mayst very well find that he mentioned bread five times and only four times, the body of the Lord. The reasons that prove a figure to be in these words, This is my body. 38 But now must we see, what those things be that move us to understand this speech This is my body, figuratively. First let us consider, that Christ was present at the supper, wherefore there was no need that he should show his body unto his Apostles: For they saw him. Further how might it be that he could eat himself really and corporally? That he in very deed communicated with his Apostles, not only the fathers affirm, but Christ himself saith it, as thou hast in Matthew: Mat. 26 29. I will not hereafter drink of this fruit of the vine. Moreover we have regard to that which is here spoken, of Remembrance, wherein the figure is showed. And we see, that these men change the tenses; and that which is pronounced by the future or by the present tense, as touching the delivery of the body and shedding of the blood, they interpret it by the preterperfectence. We consider afterward, that they cannot be without signs in their consecration, because they understand this verb Is, for, It is changed, it is transubstantiated, or it is made. And Christ seeing he instituted a Sacrament, it is meet that by significations, and figuratively the signs should be understood, according to the nature of a Sacrament, which is that it should be a sign. We have also respect unto the ascension of Christ into heaven, unto the truth of the human nature which he took upon him: and also unto that which is written in john, when it is said unto the Capernaites: My words be spirit and life, john. 6. 63. the flesh profiteth nothing, namely being carnally eaten: it is the spirit which quickeneth. And again we do consider Paul who here most manifestly nameth it bread: 1. Cor. 10. & 11. where notwithstanding these men would have it to be a figure, who are so greatly against our figure. Also we hear Paul testify, 1. Cor. 10. 1 that the forefathers had the selfsame Sacrament that we have. For by the judgement of Augustine, it was not sufficient for him to say, that they had spiritual meat and drink, but he added, The self same. Ibidem. And again lest thou shouldest doubt, the Apostle also expressed, Baptism: which he saith, that they obtained in the sea, and in the cloud, whereby it appeareth, that they not only among themselves, but even with us also had the self same Sacraments. We see likewise that the speeches adjoining are understood figuratively. For in these it is said: 1. Co. 10. 16 The bread which we break, is the communion of the body of Christ. And again: 1. Co. 11. 25 This cup is the new Testament. The which things we have oftentimes rehearsed. Moreover it doth not well agree with the body of Christ, to be eaten. And by these things it appeareth at large what ought to be said to the second Argument, in the which they objected, that the sentence must not be understood by a figure, unless that there were some other thing before or after, which should move us to the same. And they urged that particle: Which shall be given for you, that we rather retain it in the proper sense: but this is manifestly false, seeing we there change the tenses. Neither do we take it to be the body that was delivered, forsomuch as that was visible and passable. Neither can both the conditions of a corruptible body, and the qualities of a glorified body, be in one and the self same substance or subject, so as one and the same body may be passable and impassable, together at one time. Further we have showed what other places lead us to admit these kind of figures, I mean Synecdoche, or Denomination. 39 We will answer to an other Argument as touching things distinct, or as the schoolmen call them Disparata, different, How things distinct or va●l●e, may be of strength to make a proposition. among which no mutual predication can be. Those things which be so several or different, if an Analogy or signification do happen, may now be so joined together, as they shall be of strength to make a proposition. And this we perceive to be done, not only when it is said by the Lord: Luke. 8. 11. The seed is the word of God. Again: I am the vine: john. 15. 1. but also even of Paul, when he pronounceth that we be one bread. And again he saith: The bread which we break is the communion of the body of Christ. And again: 1. Co. 10. 18. Ib. ver. 17. 1. Co. 11. 25 This cup is the new Testament in my blood. Neither do we much pass that some say that Matthew and Mark did plainly and manifestly utter: This is my blood of the new Testament. Mat. 25. 28 Mat. 14. 24. For we deny not, but that these Evangelists thus wrote, but in the mean time we say that the words also which Luke and Paul have must be received: And we say that those, even as other sentences, which we did now cite, consist of words that do much differ and that after the manner of the Logicians may be called Disparata, that is, differing one from an other. But by Analogy and signification, they be very well and fitly joined together. 40 In an other Argument it was said: that Christ when he uttered This is my body, said not, this signifieth my body, or representeth my body, this bread is a figure or sign of my body. Against these we reply that Christ said not that his body lieth hidden in those accidents without a subject, neither affirmed, that the substance of bread ceaseth to be, or is changed or transubstantiated into his body. Furthermore I marvel that these things be objected, seeing among the fathers these expositions are found. For they oftentimes say, that the body and blood of Christ is represented, is signified, is notified, is showed: and the signs of bread and wine they call, a seal, a figure, and a type, and an example of like form. Neither is there cause why any should cavil that they refer these signs or figures unto the death, Testimonies of the Fathers, by which they call the sacraments signs and figures. and not unto the body of Christ, because the fathers manifestly say, that the body and blood is signified, and that signs and figures are given of the body and blood of the Lord. Which that thou mayst know to be true, among many places of the fathers we will here set forth these few. Augustine Augustine De Catechis. rudib. As touching the Sacrament which he received, he saith in deed that there be visible seals of divine things, but that the very invisible things be honoured in them. The same Augustine The same father De Civitate Dei the 10 book and 5 Chapter: Wherefore the visible sacrifice is a Sacrament of the invisible sacrifice, jerom. that is, it is a holy sign. jerom in his 4 book upon Matthew Chap. the 26. That even as in the prefiguration of him, Melchisedeck the priest of the high God did in the offering of bread and wine, so he himself also represented the truth of his own body and blood. And to set aside the testimonies of the holy scriptures & the sayings of the holy fathers, Bertram saith that that bread which is called the body of Christ, and the Cup which is called the blood of Christ, is a figure, Tertullian because it is a mystery. Tertullian against Martion the 4 book: he having received bread and distributed it unto his disciples made it his body, saying: This is my body, Cyprian. that is, A figure of my body. Cyprian in his 2 Epistle the 2. book: We see that in the water the people be understood: in the wine, the blood of Christ is showed. Ambrose in his book De his qui initiantur Mysterijs. Before the blessing of the heavenvly words an other kind is named, after consecration the body of Christ is signified. The same father De Sacramentis the 4. book and 5 Chapter: Do thou this oblation for us, being recorded in writing to be a reasonable and acceptable oblation, because it is the figure of the body and blood of our Lord jesus Christ. The same father upon the xi. Chapter of the first Epistle to the Corinth. We being mindful hereof, do in eating and drinking, signify the flesh and blood which are offered for us. And straightway after: According to the figure, whereof we receive the cup, being the mystical body, for the defence of our body & soul. Bernard in his Sermon De Coena Domini: To this end therefore the Lord drawing towards his passion, provided to adorn his own people with his grace, that the invisible grace might he given by a visible sign. Chrysost. Chrysostom upon the first Epistle to the Corinth. the x. Chapter: For what do I call the Communion? We be even one and the self same body. And what signifieth bread? The body of Christ. And what become they that do receive it? The body of Christ. Basiliu●. Basil in his Liturgy calleth it an example of like form and that after baptism. Augustine De Trinitate the 3. book and 4. Augustine. Chapter: The Apostle might in signifying preach the Lord jesus Christ by the tongue, otherwise by an Epistle, otherwise by a Sacrament of his body and blood. The same father against Adamantus: The Lord doubted not to say: This is my body, when he gave a sign of his body. Again, upon the 3. Psalm: He admitted judas unto the feast in which he commended and delivered his disciples the figure of his body and blood. Also against Maximinus in the 3. book & 22. Chapter: In the Sacraments is considered not what they be, but what they show, because they are signs of things which being one thing do signify an other. Hereby thou seest that the fathers do not mislike: nay rather they appoint a signification of the body in this Sacrament. Furthermore we have showed out of the holy scriptures, that such manner of speeches there be, where the verb substantive Is, is taken, for, It signifieth. And so this is become a slender Argument. Therefore whereas they object, that Christ said not, It either signifieth, or it representeth: we answer that it may be so understood out of the holy scriptures, and this we have plentifully showed before. Neither as they think do we argue on this wise: This saying is elsewhere had after this manner, therefore it must be so understood also in this place: but we only prevent them, who when they ought to prove their Transubstantiation, do bring This is my body, which place is in controversy, and the sense doubted of. They object unto us an absolute sense, and they obstinately stand therein, which by other places of the scripture appeareth not to be firm, seeing this saying is very oftentimes to be understood otherwise in the holy scriptures. We for our opinion of the Eucharist have many other reasons. Neither do we bring this as our own Argument, but only we answer them when they obtrude such a phrase, that it most often signifieth otherwise, and that therefore of the same it is weakly concluded by them. 41 Afterward they argue as touching adoration, That by affirming bread to remain after consecration, there is no Idolatry committed. that if there remained bread, it should be adored in the Sacrament. I marvel that these men are so mindful of true adoration, when as otherwise both pictures & images are worshipped among them. But they say that they worship not these things, but those which be represented by the same. But how cometh it to pass that they will not grant the self same thing of bread if it remain, that it shall not be worshipped, but that which is signified thereby? Further why did they not with the like reason remove from thence accidents, lest those peradventure should be worshipped? Perhaps they will make this excuse, that none will there worship accidents, when as we know nevertheless that the pictures and figures which they suffer in the Temples be accidents, before which men do fall down. For if they would worship the substances of wood or of stones, they should have every where in the woods and in the streets which they might worship. Again, rude and simple men cannot distinguish or put a difference between accidents and substance. And they that feign themselves to be moved with so great a zeal, aught to transubstantiate the cup, lest perhaps when it is showed it should be worshipped. And certainly this hath always seemed unto me to be a very light Argument, although it be objected by the Schoolmen, yea & those of no small account. It is moreover objected, that unless Transubstantiation be appointed, then in this Sacrament, two natures or bodily substances shall be put both together and in one and the self same place. Who will not here marvel, that these men have so great religion and reverence towards nature, as though they would not violate the laws thereof: where nevertheless they appoint accidents to be things hanging without a subject: which is most of all against the decrees of nature? And through their absurd devise they escape not that which they fear: because when they affirm the accidents to remain, among those accidents there is a body that hath quantity, & doth occupy a place, whereas also they would have the flesh of Christ to be corporally present, The adversaries are compelled to put two quantities and two bodies together. which hath a quantity, and that it lieth hidden under accidents, they must of necessity grant that there are two quantities and two bodies together. But according to the opinion which we affirm, there is no peril of this absurdity. 42 They said moreover that it agreeth not with the dignity of Christ, that his body should be joined to the substance of bread; which is a very vain thing: For it is not affirmed, that of the body of Christ and the nature of bread, is made one subject, as of the divine nature and human nature in Christ. Neither yet do we see what greater dignity there is of the Accidents, than there is of the bread; that if the body of Christ be assigned to be with them, it might not aswell remain with the substance of bread. And seeing the divine nature is said to be even in hell without abridging the worthiness thereof: and this body (as they judge) is delivered to be eaten truly and substantially even of the wicked, who be most unpure, and most unworthy of the same: why are they afraid only in respect of dignity to join the body and blood of the Lord unto bread and wine, especially when there must be a conjunction of the signification? Moreover they had a consideration of the sacrifice: for they say, that the body and blood of the Lord are offered in Masses, and if this alteration be not then, we shall offer nothing but only the thing signified and shadowed. Here shall Cyprian answer for us, who unto Coecilius the 3. Cyprian. What is a sacrifice in the Suppe● of the Lord. Epistle and second Book saith, that it is the Passion of the Lord which we offer. And who knoweth not that the Passion of Christ is not present in the hands of the sacrificer, sith it is a thing that was done in times past: whereof there is made a memorial, and for the which thanks are given unto God? But all this that they pretend in this Argument is a feigned devise, whereby they imagine that the son of God himself is by the Priest properly and truly offered unto the father. Wherein how greatly they err, the place now serveth not to declare. 43 Now must we show that which they afterward objected, Certain rules for understanding of the Fathers, when they speak of this Sacrament. that as touching the opinions of the Fathers which seem to be against our purpose, they make not against us. But before I come to the expounding of them, I am minded to say somewhat before which may be used as certain rules for understanding of the Fathers, Of these rules, look in the Treatise against Gardiner, the first part seeing they speak most loftily, and deal most earnestly of this matter of the Sacrament. First it must be considered that the holy Scripture hath been accustomed as it were by turns to attribute that which is of the signs unto the things: and again which be of the things to ascribe them unto the signs. The selfsame manner also do the father's use, so as thou shalt oftentimes perceive them to entreat of the things, as though they spoke of the signs: and on the other side so to write of the signs as though they entreated of the things, and of that which is signified. This may very well accord by reason of the great likeness which is between them by the appointment of the Lord. Hereof Augustine unto Boniface, gave a plain advertisement, that is Sacraments the names be changed. Another rule is: that if thou diligently consider, those things which are spoken before & after, thou shalt always perceive the fathers to testify that this food is spiritual and not meat of the throat, The Fathers always testify the food to be spiritual. belly, or teeth. A third rule is, that if they at any time say, that we communicate with Christ carnally, so as the body also is nourished in the Eucharist: these things must be so taken even as we understand that the son of God (when he was conceived of the virgin and took upon him the nature of man) did then take part of our flesh. What the Fathers mean, if happily they say that we communicate with Christ carnally. Further we abide in him & he likewise abideth in us, when as we believe his words, and when by faith we receive the sacraments: because in so communicating, there is added unto us the spirit: And our flesh and body, which were already of the self same nature with Christ, are become of the self same conditions with him, they are made capable of immortality and resurrection, and when they obey and serve the spirit, they are truly nourished unto life everlasting. And so is our body two manner of ways fed in the Eucharist; first it is fed by signs, secondly by this renewing unto life everlasting. And thus is Christ said to dwell in us by this sacrament. And as touching the first communicating that we have with him by nativity and incarnation, thou hast a testimony out of the Epistle to the Hebrews the 2. Verse. 14. Chapter. Forsomuch then as children are partakers of flesh and blood, he himself likewise was partaker with them. Moreover, consider that the word of consecrating, signifieth nothing else among the Fathers than to dedicate a thing common and profane unto a holy use: How the fathers understand this word To Consecrate. and this is to make it holy. Wherefore there is no cause, that when we meet in the Fathers with the word Consecration, we should strait way feign unto ourselves Transubstantiation. But that there is some alteration made there, we deny it not; namely in that those things are now made sacraments, to signify unto us effectually that by the power of the holy Ghost as touching the mind and faith, we must offer and exhibit the body and blood of the Lord. The difference between us and the Capernaits. Further it must be known, that between us and the Capernaites, as touching the matter itself, there is no difference. They thought that they should eat the very body and the very flesh of Christ: which also we grant to be done. But the difference is in the manner and way of eating. That which they thought should be carnally done, we teach to be spiritually done. Otherwise the true body and the true blood is exhibited, because faith comprehendeth not feigned things but true things. Also when it is read in the Fathers, that the body of Christ is contained or had in these mysteries: by these words is nothing else to be understood, than, betokened, showed, declared and signified. 44 And when thou hearest the Fathers say, What the Fathers mean, when they say that the bread or wine remain no● in etc. that bread and wine is no more in the sacrament, this thou must not absolutely understand, but as touching thyself, when thou dost faithfully communicate. For there thou must not think either of the bread or of the wine: It behoveth that thy mind and thy sense do only cleave unto the things which are represented unto thee. Therefore it is said, Lift up your hearts, when as thou liftest up thy mind from the signs unto things invisible which be offered unto thee. Also the holy scriptures shun not this kind of figure. Paul saith, Ephe. 6. 12. Our wrestling is not against flesh and blood, who nevertheless denied not that the body and flesh do grieve the soul and must be bridled seeing he writeth in another place: Gal. 5. 17. The flesh lusteth against the spirit. Neither yet was he ignorant, that there be many evil men who be called flesh and blood, by whom yet we be troubled, and with them we have daily wrestling. But Paul meant of that chief and principal contention, from whence these other have their original. He said also that In Christ there is neither male nor female, Gal. 3. 28. neither bond nor free: when as nevertheless these offices and these persons, are not removed from Christ and his Church: nay rather there be precepts particularly described of them. But Paul understood that these things are not in Christ as concerning the obtainement of regeneration, forgivensse of sins, and life everlasting, which are the chiefest of all in Christianity. And in the disstributing of these mysteries Christ respecteth not these states and conditions. The same Apostle writeth, 1. Cor. 4. 20 that The kingdom of God is not in word, and yet would he not therefore that Sermons, Admonitions, and Readings which be done by the word should be removed from the Church, which is the kingdom of God, but he only respected that high power and efficacy of the spirit, whereby all things ought to be ruled in the Church. Thus the Fathers speak when they deny that the nature of the signs do remain: which must not (as we have said) be simply understood, As touching our own faith and cogitation, the natures of bread and wine remain not. Faith maketh things present. Gal. 3. 1. [but that is meant] as touching our faith and cogitation, which ought not to stay upon them. Hereunto thou mayst add, that faith is of so great efficacy, as it maketh things to be present, not forsooth really or substantially, but spiritually: for it truly comprehendeth them. And on this wise did the Apostle say, That Christ was crucified even before the eyes of the Galathians. And so was Abraham said to have seen the day of the Lord. john. 8. 56. And after this manner, the old Fathers had in their sacraments the self same Christ which we also do enjoy. And thus thou seest that unto this presence is not required that the matter of the sacrament as touching natural constitution do change place or be present with us with all the material & natural conditions thereof. It is also to be understood by interchange and participation of properties, that because the divine nature of Christ, is most truly present with us, the self same may be communicated with his humanity. john. 3. 13. As Christ, when he spoke upon the earth: said that the son of man is in heaven: and so he attributed unto the humanity that which belonged unto the divinity. After what manner the human nature may be said to be present in the sacrament. And after this manner I might grant, that the human nature of Christ is present with us in the Communion, if it should be expounded by communicating of properties one with another. Lastly, if thou demand why the fathers used these figures and excessive speeches: Why the fathers used excessive speeches as touching these matters. we say, partly to follow the phrase of the Scripture, partly to pierce more vehemently the minds of men. Further to the intent they might show that this signification of Sacraments is not as it were Comical or Tragical. For in those each player may represent Hector or Priamus, & there followeth nothing besides of any great importance. But here the thing represented, is by the power of the holy Ghost, both given and imprinted in our minds by faith, and there follow many gifts and graces, and especially a secret and unspeakable union with Christ, so as we truly become one with him. 45 But the first objection was out of Irenaeus, who saith that the earthly bread being consecrate, is not common bread, but is become the Eucharist. This do we willingly admit, affirming that it is not here common bread, but holy, and which now, as he said is become the Eucharist. But that which followeth, makes more on our side. For he writeth that the Eucharist consisteth of two things, that is to wit, heavenly and earthly, and saith not, of the Accidents of an earthly thing. He addeth afterward: Even so our bodies receiving the Eucharist, are not corruptible, having the hope of the Resurrection. And if so great a change in our bodies be set forth by him, as he maketh it equal to the change of the bread (for he saith: even as that bread is no more common bread, so our bodies are no more corruptible,) what need shall there be of Transubstantiation, seeing he maketh these changes to be equal aswell in the one as in the other? Next of all was Tertullian alleged: To Tertullian. and he also expoundeth his own self: He not only saith: The Lord having received the bread, made it his body when he said, This is my body, but he added: That is, a sign of my body. They objected out of Origen, To Origen. that he wrote that the Lord confesseth the bread to be his body. This do not we deny, but all the strife is as touching the manner how it is become the body of the Lord: and hereof he himself plainly teacheth elsewhere that there lieth a figure, and that this bread is called the nourishing word of the soul, & he teacheth that we must not hold ourselves unto the blood of the flesh, but unto the blood of the word. To Cyprian. Cyprian seemeth to speak more hardly, when he saith that this bread is changed not in shape but in nature. Howbeit we must have regard what he wrote unto Coecilius, namely that with the wine, is showed the blood of the Lord: and that if the wine cease to be in the cup, it cannot appear that the blood of the Lord is there. And whereas he now speaketh of changing, that also we grant. Howbeit a sacramental changing, What manner of change of the bread is granted. & then we confess, not that the shape, or the form and accidents of bread have this gift to become sacraments, but that the nature and substance itself of bread and wine is changed into the sacraments of the body and blood of the Lord. And as the substance itself of bread, and not the form nourisheth, even so the body of Christ both nourisheth our soul and it fostereth the body and reneweth it. And as the substance itself of bread consisteth of many grains, so the mystical body which it representeth hath many members joined together. Whereupon aswell we as our adversaries say that the form, (that is the appearance and show of the bread) is not changed, but that it is the substance which is changed. And they would have a change to be by casting away of the nature of bread, but we only affirm a sacramental change. And Cyprian himself maketh against our adversaries: for they change not the substance of bread, but they take it utterly away. We say, that it is changed, as that which is become the body of Christ, that is a sacrament of Christ's body which before it was not. Besides these things, Nature among the authors of the Latin tongue, doth not always signify substance, divers significations of nature. but power, wit and property. Wherefore Cicero de Somnio Scipionis: The proper nature and power of the soul is, that itself should be moved by itself. And unto Lentulus: That is the nature and Religion of thy Province. And when it is said the Nature of Herbs, the nature of stones, and such like. Which signification doth well agree with the saying of Cyprian. To Ambrose. 46 They object Ambrose, and especially in his books De Sacramentis, which books some have thought to be none of Ambrose works. The Bishop of Rochester is earnest against them that so think: And he saith, that we must in any wise give credit to Augustine, Certain books ascribed to Ambrose concerning sacraments who ascribeth these books unto Ambrose: And he openly testifieth, that Ambrose wrote the books de Sacramentis, and he citeth the prologue upon the Books of Christian doctrine which I have oftentimes read, and never find that which this man writeth. Unless perhaps he mean that which he wrote in his books of Retractations, when he maketh mention of his writings of Christian doctrine, there perhaps he hath some such thing. Moreover, this I know very well, Certain speeches of Ambrose. that Augustine against julian the Pelagian cited Ambrose De Sacramento Regenerationis vel de Philosophia, yet not these Books De Mysterijs vel de Sacramentis. And the things which be there cited are not found in those books De Sacramentis. But I pass not hereof. Admit that they be the books of Ambrose. They do not altogether disagree with us. For he oftentimes maketh mention of signifying, and that these sacraments are named and called the body of Christ, the which we deny not. And if at any time he make mention of changing or conversion, these words must be understood of sacramental changing. Further the self same father must be perused what he saith in an other place. First in his Treatise De Officijs the 4. book the 48. Chapter: Here is the shadow, here is the Image, there is the truth: A shadow in the Law, an Image in the Gospel, the truth in the heavenly places. Before time a Lamb was offered, a Calf was offered: now Christ is offered, but he is offered as a man, as it were receiving passion, but he offereth himself as a priest, that he may forgive our sins; here, in an Image, there in truth: where as an advocate with the father, he maketh intercession for us. And upon the first Epistle to the Corinthians, as we have already cited, he saith: In eating and drinking we signify the flesh and blood of Christ which are offered. And when he speaketh of the blood, he saith, that we receive a figure thereof, that is, the mystical Cup. Again the same father in these Books De Sacramentis in the 4. Book and 4. Chapter manifestly affirmeth our changing into Christ. The which we have oftentimes noted in other Fathers. 47 Now there remaineth that we consider of Chrysostom. An exposition of Chrysostom. They alleged this similitude of wax, the which being put into the fire, as touching the substance there is destroyed, so as nothing remaineth: so (saith he) thou mayst think that the mysteries be consumed by the substance of Christ's body. What (say they) can be more manifest for Transubstantiation? But here I think it good to examine Chrysostom himself, whereby ye may plainly perceive how rightly those things are noted, whereof we spoke before, as touching the sayings of the fathers. He in the 83 Homily upon Matthew saith: The excessive speeches of Chrysostom. Many say that they would, and do covet to see the form and shape of Christ, also to behold his garments and shoes. But he giveth himself unto thee, not only that thou mayest see him but also that thou mayst touch him. Do we not here understand that he attributeth unto the matter of the sacrament that which belongeth unto the signs: namely, that the body of Christ may be touched and seen, which who seeth not to be true only as touching the signs? Again in the same Homily, He reduceth us, (as I may say) into one lump together with him, and that not alonely by faith, but he maketh us in very deed his body. And the same he wrote in the 60. Homily, and in the 61. unto the people of Antioch: We are not only in faith but in very deed mixed with the body of Christ. That we I say not only by faith and love, but also in very deed are made and mixed with the body of Christ, and if this be so, that we be not transubstantiated, and yet nevertheless so nearly joined with Christ, what need is it for the bread to be transubstantiated, that it may be made the body of Christ? But there might arise a doubt, as though Chrysostom maketh against us which affirm this receiving by faith: seeing he saith that we not only by faith, but in very deed also are mingled with him and changed into him. But here it must be understood, that although we have said, that the body of Christ and his blood be eaten and drunk by faith, yet after this receiving by faith there followeth not a feigned but a true conjunction between us and Christ: whereby not only our mind is united with him but also our body and flesh hath his renewing from thence, and we are truly made the members of the Lord and do receive him to be our head, from whence we perpetually draw both spirit and life. And this is it that Chrysostom said, that we are in very deed joined with Christ. And again in the same Homily upon Matthew he saith, that these be signs of the Lord jesus whereby we stop the mouths of the heretics which demand how Christ suffered. For if he had not had true flesh and had truly suffered, in vain should these signs be. In the same Homily he saith, that our tongue is made bloody in receiving of the Sacraments. And lest thou shouldest cavil that the bloodiness, with which together with the wine or the accidents of the wine, (as they term it) our tongue is made bloody should be understood to be invisible, in the 60 Homily which the same father had to the people of Antioch, he writeth that our tongue waxeth red with this blood: where every man may see that it is Hyperbole or an excessive speech. And in Encaeniis he saith, that the blood in the cup is drawn out of the side of the Lord: which cannot be believed as it is spoken, seeing the side of the Lord is not at this day open, and from thence the blood is not drawn. Chrysostom declareth his own excessive speeches. 48 He writeth moreover in the same Homily: Dost thou see the bread or the wine? he answereth God forbid. Certainly if he should here ask the senses, they would answer, that it is not true that he saith. For by the judgement of our sense, A negative is sometime understood by a comparison. the bread and the wine is present: but he speaketh truly when he addeth: Think not so, because in respect of our judgement, bread and wine do cease to be there. The same father writeth: Think not thou that thou receivest of man the body of Christ, but of the Seraphin that is present, and with a pair of tongs he delivereth unto thee a fiery coal. Here I think not, that they would have the Minister or Pastor to be transubstantiated which delivereth the Sacraments unto us. And he added, Let us run together to suck forth the blood which floweth out of the side of the Lord. These things the Schoolmen themselves dare not speak. For they writ that the bread and wine is changed into the substance of the body and blood, yet not so, as to the true substance of the body of Christ any thing either cometh or departeth away. And in the 61. Homily unto the people of Antioch he saith, that Christ not only gave himself unto us to be seen, but also to be touched and felt, upon whose flesh also we fasten our teeth. That which belongeth unto the signs is attributed to the things. In which place thou seest, that that which appertaineth to the signs, is attributed unto the thing signified by the Sacraments. For our tooth reacheth not unto the substance of the body of Christ, but only unto the bread and signs and Sacraments. The self same father in the 60. Homily unto the people of Antioch saith, that we ought not to think that the hand of the priest reacheth the Sacrament, but must judge that the hand of Christ stretched forth doth deliver the same. And that he himself also in baptism executeth the office, namely of baptising. And in the 61. he admonisheth that we should consider that in this Sacrament we leave Christ sitting in heaven, who is worshipped of the Angels. By all this it is plain, that this father of ours provided by all means, to call forth the minds of the communicantes from the grosser sort of signs and from outward tokens to the meditation of divine and heavenly things. And it is a wonder, that these men, who so diligently examine places of the Fathers, bring not that forth which is in the 61. Homily unto the people of Antioch: That they are both impudent and obstinate, Against those which stand by & cōmunicat●… not. which stand by at the administration of the Sacraments, and do not communicate. Wherein he affirmeth, that they do manifest injury unto Christ. But lest we should serve from that which is propounded in the Argument, namely in the Homily in Encaeniis, as touching the wax which in the fire runneth all abroad: we answer that Chrysostom eftsoons in that place hath this verb, Think thou: that we may understand that these things must not be understood but as touching our faith and cogitation whereby in communicating we comprehend not bread and wine by themselves, The similitude of wax used by Chrysostom and Cyril. but we seek the things, which by a signification and that effectual are joined hereunto. We moreover bring forth a like similitude out of cyril the 10. book the 13. Chapter upon john, where he saith, that wax being melted, and mingled with other wax, so that of two is altogether made one doth resemble that which is done in the receiving of this Sacrament: which is, that we should in very deed be made one with Christ. The selfsame he hath in the 4. book and 17. chapter. And if so be that this similitude of wax between Christ and us, have place without transubstantiation of our body, the very same may be affirmed of the similitude of Chrysostom, which he putteth between wax and the signs or mysteries. Further our adversaries should be demanded whether they will have these similitudes to be made alike in all respects. Which if they will grant, they must also take away the accidents out of this Sacrament. For the wax which is applied to the fire is not only destroyed as touching the substance, but as touching the accidents. But & if they will not have the similitude to take place in this behalf, then shall it also be free unto us to understand all this, as touching our cogitations of the mind & comprehension of faith: and we will confess that as touching the thing itself, the nature of bread & wine goeth away, and that our mind only cleaveth unto the things signified, & to that which by the signs is offered unto us: that is, unto the body & blood of Christ. And of Chrysostom thus much hath been said, wherein we may see how truly those things have place, which we spoke before of the fathers. To Augustine. 49 Augustine was afterward objected, who should say upon the 33. Psalm, that Christ bore himself in his own hands, and that verily in the last supper, when he distributed the Sacrament to his Apostles: And this do not we deny. How Christ bore himself in his own hands. For what should let Christ to bear his body in his own hands, if by Body, thou understand the Sacrament of his body? And this is it that Augustine addeth in the end of this place, After a certain manner: as if he should say: He did not absolutely bear himself, but after a sort he is undoubtedly the very same whom we now said him to be. They oppose unto us the same Augustine, in the third book De Trinitate, where he saith, the bread, is brought unto this visible form by the hands of men, but that it cannot be made so great a Sacrament, without the invisible working of the holy Ghost. It is much to be marveled at, why these men acknowledge not in this sacrament any other work of the holy Ghost besides transubstantiation. For the name of the working of the holy Ghost in this sacrament being heard, they straightway infer transubstantiation: whenas notwithstanding these signs cannot be advanced, or translated to the state and condition of Sacraments, but by the help of God: to wit, by the institution of the Lord, by holy words, and by strength of the holy Ghost. Because these holy things do no longer possess our mind after an ordinary and common manner, There is need of the holy Ghost to make these Elements to be sacraments but by an effectual and most vehement force of the spirit: and by the strength and operation of the selfsame holy spirit, our minds and souls are furthered to embrace the matter of the Sacraments. Now come we to Augustine, who upon the 99 Psalm, upon that saying, Worship ye his footstool: Psal. 99 5. doth inquire diligently, what manner of footstool that should be; And at the length he findeth that it is said in the Scriptures: that the earth is his footstool. Esay. 66. 1. But how saith he shall we worship the earth? Is it not written: Thou shalt worship the Lord thy God, and him only shalt thou serve? And is it not commanded that we should not worship those things, which be in heaven, or upon the earth, or in the waters, or under the earth? But he saith afterward, that there is a certain earth, which justly may and ought to be worshipped: For the son of God (saith he) took the nature of man upon him, that is flesh of the virgin: and that in the holy Scriptures is called earth: forsomuch as our body is taken out of the earth. But that the flesh of Christ ought to be worshipped, hereby it appeareth, because when he gave the same to be eaten, none did eat it but he first worshipped. These words of Augustine can make nothing against us, because we deny not but that the flesh of Christ must be worshipped by reason of the conjunction that it hath with the divine nature. Here the contention is whether the same flesh lie close hidden under the Accidents, not whether it should be worshipped. But they say: if it were not there in the Sacrament, and that bread should be there, it would be Idolatry. Unto which we answer, that they fall into as great a peril, for they ought to remove the accidents lest those should be worshipped, and to transubstantiate the very cup itself. But in a Sacrament we distinguish the signs from the things, To the signs is some honour given, but without adoration. and unto the signs we give some honour, to wit, that they should be decently handled, and should not be despised: For they be holy things once dedicated unto GOD. And as concerning the things signified, namely the body & blood of Christ, we grant that those should be readily and cheerfully worshipped. For Augustine in this place saith: We sin not in worshipping the flesh of Christ, but we sin in not worshipping of the same. After what manner we should worship the flesh of Christ. But he adviseth in the mean time that we should not cleave unto the flesh of Christ, but lift up our mind unto the divine nature, whereunto the flesh is joined by a knot not possible to be undone. Otherwise he saith: the flesh profiteth nothing, but it is the spirit that quickeneth. Wherein thou mayst note that this saying of our Saviour which is in the 6. of john, is understood by Augustine as touching the flesh of Christ, but not of the carnal understanding as some will have it. 50 And as touching adoration, I will knit up in few words, & will rehearse what I have elsewhere spoken, in my exposition of the Epistle unto the Corinthians: In what things adoration consisteth. namely, that the same consisteth in invocation and confession, which is of two sorts: aswell of the heart as of the mouth, and in thanksgiving. And those things are due both unto God and unto Christ, God and Christ must be worshipped wheresoever they declare themselves unto us. Look the Dialogue of both natures in Christ and in the treatise against Gardiner. wheresoever they show themselves unto us. And this is done three manner of ways: First by the internal word when as by the power of the spirit of God any vehement cogitation of God and of Christ, entereth into our minds. Then followeth worshipping: because we either confess or invocate, or else give thanks. Sometime these things declare themselves unto us by the outward word, when as we ourselves read the holy scriptures, or else hear godly sermons: Then are we oftentimes stirred up to invocation or else to other things which belong to the order of serving God. Finally Christ and GOD otherwhile declareth himself by outward signs, as upon mount Syna: Unto Esay under the form of a king sitting upon his royal seat, in the Ark of the covenant, in the Sacraments: and there also worshipping is given unto him. But even as Augustine admonished that we must not settle our mind upon the flesh, but we must have access unto the Godhead: Whether in receiving the Eucharist, it be lawful to use adoration by the outward signs. So I here admonish that in worshipping, when we receive the Eucharist, we must not stay in the signs, but must worship in spirit and truth Christ sitting in heaven at the right hand of his father. And this because the simple sort do not understand, by reason of the confirmed and grounded error of transubstantiation, therefore I think it not unprofitable if we would forbear from outward worshipping, namely from prostrating or kneeling, until such time as these might be instructed. Inward worshipping may be used without danger: neither would outward worshipping in his own nature be evil: for many do kneel and worship devoutly, at the hearing of those words: And the word was made flesh, and yet is it not to be said that those words be worshipped, but the things signified. And why may not the same be done here, so that the signs be not worshipped, but that which is signified by them? Howbeit in these days for the cause aforesaid, perhaps outward Adoration is not meet, unless that oftentimes mention should be made hereof in Sermons. 51 Neither let any man take an occasion of my sayings, Whether pictures & Images are to be worshipped that it should be lawful to worship either Images or pictures, because God and Christ seem otherwhile to declare themselves there effectually. For we have the plain word: Let us not make unto ourselves Images for to worship. But as touching the words of the holy scripture and the Sacraments, nothing letteth that we should adore in the hearing or receiving of them, because those things are instituted by the word, will, and commandment of God, Of the remnants of the Eucharist after the use of the Sacraments. that we may be provoked to the service of GOD which consisteth in adoration. Neither oughtest thou to gather hereby, that the remnants of the Eucharist must be worshipped. For whatsoever strength the signs have, that they have by the holy Ghost, by the words of the Lord, and by his institution, which things without the use of the sacrament are not extant. And while we eat & drink, there is a promise. Wherefore that opinion of consecration was not universal, because in the time of Hesychius (as he himself testifieth upon Leviticus) the remnants of the Eucharist were burned. And even this thou hast in Origen upon Leviticus: although it be the same book which is ascribed unto two. And Clement the Bishop of Rome, (as appeareth by his decree, which is de Consecratione, distinct. 2.) ordained that the remnants of this sacrament should be eaten by the Ecclesiastical persons. We deny not that they were sometime kept, but this was done without adoration and superstitious worshippings. They were given unto children and unto Women, to be carried unto the sick, Of the Eucharist sent from house to house. as appeareth out of the History of Eusebius Caesariensis and out of jerom. And I would not willingly say, that the receiving of these remnants after that manner out of the holy congregation and besides the rite appointed by the Lord was a just communion, which nevertheless I grant the sick might have so that they repeated the holy words, and that some faithful men did there communicate among themselves. For where many do not communicate, the nature of the sacrament is not retained. Christ said: Take ye, eat ye, and drink ye. The bread is broken which pertaineth unto distribution. And in their Canon they say many things, the which unless many do communicate, be lies. Moreover it is called a supper, a Communion, a gathering together. Which names little agree with private action. Neither do we at any time read of private masses among the old Fathers. Honorius the Bishop of Rome, brought in a decree, that the Eucharist should be kept: and he added, that honour and reverence should be done unto it when it shall be carried about. Which if it had been done before his time, it should have been needless for him to make such a decree. And to speak briefly we affirm that this Sacrament, (as before hath been said) hath not his force or efficacy, except when it is exercised and received: which also thou seest to come to pass in all other Sacraments. T Hilary 52 Hilarius is objected against us. But he had very great controversies with the Arrians, against whom he dealeth, because they thought that between the father and the son there is no conjunction, unless it be by a consent of will. Against these Hilary saith: I demand of you whether between us and Christ, there be a conjunction by the property of nature or by an agreement of the will? For the Arrians would lay hold of that place wherein Christ prayed, that we might be one together with him, even as he and the father be one between themselves. There is a place in john the 17. Verse. 21. Chapter, where it is said, Even as thou father art in me, and I in thee, that they also may be one in us. The Heretics added that we have no conjunction with Christ, unless it be as touching the consent and will: and by this they inferred that between the son of God and the father, there happeneth no other union or conjunction than this. Wherefore it was the part of Hilary to show that we be naturally united with Christ, to the intent he might conclude, that the son also is naturally joined to the Father. His proof is on this wise: If the word of GOD did truly take upon it the nature of man, he doth naturally communicate in his flesh with us, and we are said to remain in him, because he hath in himself our nature. And semblably in the Lord's supper, if we truly receive his flesh, we do participate naturally with him, and he doth truly dwell in us. And thus Hilary argueth from the truth of Sacraments, which we deny not. And this was the use of the old fathers, that they drew their Arguments from Sacraments as from things best known. But there is none of these things against our opinion. For Hilary contendeth not that the flesh of Christ is hidden and covered under Accidents or in this Sacrament; but he only affirmeth, that we in communicating are truly joined to the flesh of Christ, the which we deny not. But consider with me that the self same father, not much before those words which he speaketh of the Eucharist saith the same of Baptism, that by it we are joined unto Christ and one with an other, not only in the unity of assent and will, but also in the unity of nature. So that ye shall be constrained there also to appoint Transubstantiation, if for that cause ye bring it into the Sacrament. Chrysostom is not far from this use of taking Arguments from Sacraments: who in the 83. Homily upon Matthew saith (as we cited before) that these be signs of the Lord jesus, whereby we both bridle and stop the mouths of Heretics. For they say very often: How did Christ suffer? And we on the other side object: If Christ had not true flesh, these signs be in vain. And this doth rightly follow, because they should else represent unto us feigned things. And thus were the Manichees, Marcionites, and such like pestilent sects, put to silence by them. 53 As touching Leo the Bishop of Rome, To Leo. there is no cause why we should trouble ourselves much, because he in the sentence objected against us both affirmeth a mystical distribution, and setteth down a spiritual sustenance and a virtue celestial, and saith that we do pass into the flesh of Christ, even as he took our flesh upon him. They cite Emisenus, whose words are read, To Emisenus. De Consecratione, distinct. the first: but there, if thou look well upon it, thou shalt find these words: Touch thou with thy mind, and with the hand of thy heart take hold of the body of Christ. By which words it is plain, that he affirmeth us to eat the body of the Lord spiritually. Further he vehemently urgeth (as other of the fathers do) our changing into Christ, the which nevertheless (as we see) is without Transubstantiation. Why we so often make mention of the changing of ourselves in receiving of the Sacraments. I know that some may wonder why we so oftentimes oppose the changing of ourselves against the changing that the fathers seem to affirm to be in the signs which they constantly say are all one: and some imagine that there is a far other conjunction between the body of Christ and the signs, than is between us and the body of Christ, and that therefore the Analogy and proportion holdeth not, although the fathers do appoint both the one and the other. To this we answer and say, that our Argument is most strong because it is from the greater to the less by a negative. For the joining together of Christ unto us and with them which communicate, is greater than it can be with the signs. The communicants are more joined unto Christ, than are the signs Seeing therefore in respect of us transubstantiation is not required, much less shall it be in signs. But that we be more joined together unto Christ than the signs be it thereby appeareth, insomuch as that conjunction was invented because of this. Further the words and the spirit whereby the signs are consecrated, do much less belong unto other things than unto men. Unto Theophilact. 54 Of Theophilact we say that he is a late writer, and who perhaps lived in those times when as many questions were begun to be moved touching Tansubstantiation under Nicholas the Bishop of Rome in the time of Lanfranck and Berengarius. Further he was a man of no great judgement, as it may appear by his interpretation of john the 3. Chapter at the end: where he blameth the Church of the Latins by name, as touching the proceeding of the holy Ghost, that it proceedeth from the father and the son. So as we will not think his authority to be so great, as it ought to prejudice the truth: yet nevertheless we will examine his sayings. He affirmeth bread not to be the figure of the body of Christ: and that in his treatise upon Matthew. But and if he mean a void and vain figure, he saith rghtlie, neither do we appoint such a figure: And we doubt not, but that this is his interpretation, because upon Mark he saith that it is not a figure only: otherwise if he should utterly deny it to be a figure, he should be against the rest of the fathers, whom we have manifestly proved to affirm that it is both a sign and a figure. He saith that bread is transformed, that it is changed, and transelementated: which speeches, if he understand sacramentally, we mislike them not. For bread and wine be sacraments, and do pass into the Elements of divine things, & they put on a signifying form. But they say that this Father writeth: Therefore the flesh and blood is not seen, lest we should abhor it. But if thou wilt sharply urge these words, we will object that which he writeth upon Mark, That the kinds of bread and wine are changed into the virtue of the body and blood. to wit, that the kinds of bread and wine are changed into the virtue of the body and blood of the Lord. And if thou wilt say that he in an other place saith not: Into the virtue, but into the body & blood of the Lord: we answer, that this is the interpretation of those words, that these signs take unto them the virtue of the things, by which virtue the Sacraments have no less than if the things themselves were there; and (as I have said) the abhorring is taken away if we appoint the signs to be changed, not into the thing, but into the virtue. More violent seemeth an other saying of his, which he hath upon the 6. Chapter of john, where he writeth: Even as while Christ lived upon the earth, the bread was changed into his flesh by an usual way of nourishment, through natural transmutation, so this bread is changed into the body of Christ. Yet nevertheless we grant that this comparison is generally taken. For we deny not, but that there is a sacramental change even in this sacrament. But and if thou shalt say, that thou wilt take this similitude according as it is brought: that so truly is the bread changed into the sacrament of the Eucharist, as in the meat and sustenance of Christ it was converted into his flesh while he lived here, there will follow an absurdity very repugnant unto thine own opinion: to wit, that the accidents of the signs must not be retained in this sacrament, because they were not there kept in the sustenance of Christ while he lived here. Furthermore the same interpreter upon the 6. Chapter of john writeth upon these words: He that eateth my flesh and drinketh my blood, dwelleth in me and I in him. He saith that this is done while he is after a sort transelemented and mingled with us. Where again thou seest that he, as do the rest of the Fathers, affirmeth so great a change of us into Christ, as he writeth that we be transelementated into him. And thus much of Theophilact. 55 Among the latter men, To Anselmus and Hugo. they allege Anselmus, Hugo, and Richardus, and the Victorines. Howbeit seeing in their time the opinion of transubstantiation was obtruded, they with their writings served the time. Neither ought the new invention of these men be periudiciall to the opinion of the most ancient Church and the opinion of the old Fathers. But among others, they seem to make great account of one: and that is of johannes Damascenus, who in the 4. To john Damascen. Book of the Catholic faith the 14. Chapter wrote most amply of this matter. But I find that this man lived under Leo Isauricus Emperor of Greece. In what age he lived And between Gregorius Magnus' Bishop of Rome, and this john there were wellnear a hundredth and twenty years. And when as now in the time of Gregory, many superstitions and inventions of men were heaped up in the Church, all things grew to be worse and worse. Wherefore it is no marvel that this Damascen inclined unto many superstitions and untruths. The judgement of Damascen in matters of Diut●i● And of how great judgement he was aswell in matters of doctrine as also in expounding the holy scriptures, we have a proof. For he marvellously favoureth Images, and for the defence of them entered into great dangers. And in this self same fourth Book, he wrote a particular Chapter of that matter, wherein he not only willeth that they should be made, but also be worshipped and honoured. Moreover he had in so great estimation the Relics of Saints departed, as upon them also he spent a whole chapter wherein he feared not to call them the fountains of God's gifts. And he is bold to say, that we ought by faith to worship the Saints, which saying is intolerable, seeing faith is only due unto God and his word. He hath a Sermon of Purgatory, wherein he affirmeth, that Traianus the Emperor, and Idolater and persecutor of Martyrs, was delivered from the pains of hell, and that by the prayers of Gregory. And the Falconilla also an Idolatrous woman was by the prayers of a certain other man saved, when she had been now dead and detained in the pains of hell. And he bringeth in a fable of one Macarius, which talked with the skull of a dead man, of whom he heard, that in time of sacrifice of the Mass, the souls of the dead which are tormented in pains, are in more ease: and he sprinkleth all his Sermon with these fables. And the selfsame man when he writeth of the Resurrection, endeavoureth to prove the same in the book of Genesis: where we read that the Lord said to Noah: Thou shalt not eat flesh with the blood, Gen. 9 4. for your lives will I require at the hands of beasts. He will require them (saith he) at the Resurrection, yet forsooth beasts do not die for man. It seems that he knew not the law made by God in Exodus, Exo. 21. 28. where he commandeth the Ox to be slain, which shall push with his horn and kill a man. And in the Chapter De Virginitate, he writeth: If Adam had not sinned, men had not been joined together in Matrimony for procreation sake: and because he seethe, that the sentence of God: Gen. 1. 28. Increase and multiply, is against him, he saith, that perhaps men might have multiplied by another part of the body. Among the school divines none would have spoken these words. The same man wresteth Basil. The same man wresteth basil: For when he perceiveth him to say that bread and wine be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, patterns or examples of the body of Christ, he expoundeth him that he meaneth, before consecration. And this is most absurd. For before consecration they have no more in them than other common meats. And if they should so signify the body & blood of Christ, they should be already sacraments before the uttering of the words of the Lord. Moreover in the Mass of the Greeks, they openly pray after consecration, that the bread may become the body and blood of Christ: And namely the case so standeth in the Mass of basil, that those words be put after consecration. And in our Canon, if it be well considered, it is named bread after consecration. 56 But now must we see his Arguments. The first is taken from the power of God. For seeing he was able by his word to make heaven and earth to bring forth plants, Beasts, Birds, and Fishes; why may he not of bread make his own body? Which kind of Argument is most weak: neither is the disputation now as touching the power of God. For we deny not that God can turn bread into flesh, but the whole contention is, whether he will do it or no. Another of his Arguments is derived from the speech of Christ. For (saith he) it was not said of the Lord: This is a figure or sign of my body, but it is pronounced to be the Lords own body. But unto this Argument we have before answered. And if this man when he denieth the sacrament to be a figure of the lords body, do mean this absolutely, he hath almost all the fathers against him, who in this place do acknowledge a figure. But if he understand it not to be a figure only, to wit, a frustrate or void sign, that also do we willingly grant. Albeit he mingleth certain words in his writings, whereby it may be perceived, that he meant not so grossly as he maketh semblance for. For he saith, Damascen after some sort defended. that the bread of the communion is no simple bread, but it hath the Godhead joined with it. Which words we will willingly admit, for we say not that it is here common or simple bread, but it is now sanctified and turned into the nature of a sacrament. And it may be said that the Godhead is therefore joined unto it, because the holy Ghost useth it as an instrument to our salvation. Further he maketh a comparison thereof with Baptism: wherein he saith that God hath used to condescend unto our custom and usual manners. And because men are wont to be washed with water, and anointed with oil, therefore God joined unto these things his grace and spirit in Baptism: Even so seeing the custom of men is to eat bread, & drink wine, unto those things he joined his Godhead. But if he had followed these transubstantiators, he would not have joined unto, but utterly extinguished the natures of bread and wine. And the nature of this comparison requireth, that even as the joining together of Baptism with the grace and holy Ghost doth not repel or extinguish the nature of water, even so the matter of this sacrament doth not destroy and cast away the being of the signs. He saith also, that God did so condescend to our custom, as that by things usual and agreeable to nature we may attain to that which is above nature. Wherein he toucheth our transmutation into Christ. But it must be marked that he saith the signs of the sacraments be according to nature: and those if thou appoint to be only accidents without a subject, or which have the body of Christ hidden under them, they be no more according to nature. In deed he useth words in which he saith that the nature of bread is changed, consumed, & become the body of Christ. Which words if they be understood as touching the change of the Sacrament, they do not make against us. And whereas he saith that these things do happen above nature, we grant. For it is no natural thing, that a Sacrament should be made of common bread, no more than the fountain of regeneration is naturally made of water. But and if thou demand of him the manner of this transmutation into the body of Christ, he saith also that it is not easy for us to express the manner how in natural nourishment, bread is changed into our flesh. But of this similitude, how it may be taken, we sufficiently entreated before when we spoke of Theophilact. If thou understand this similitude generally, and appliest it unto a Sacramental changing, it sufficeth: but if thou wilt have the comparison to be made specially of such a changing, as is of the sustenance in our body, when it is converted into flesh: then thou shalt not only make the nature of bread to give place, but the accidents. How the two parts of the sacrament are called Sacraments. 57 He addeth that bread is made the body of Christ, and Wine and Water his blood, so nevertheless as they be not two but one. If he refer, One, unto the cup and bread, as if he should say that these be one Sacrament, we contend not much, because in this action, as in one sacrament, Christ even as sustenance is given unto us. Albeit in receiving both the parts of this Sacrament the Church feareth not to say in the plural number, that here be sacraments: And in the Collects of the mass, after communion thou readest oftentimes: The Sacraments which we have received, and the rest that followeth. But if they shall say: They be one, so that after consecration the bread and body of Christ should now be all one, and not two, by reason of Transubstantiation that is incident: we oppose the saying of Irenaeus, wherein he writeth that the Eucharist doth consist of two things, namely of earthly and heavenly: Also Gelasius the Pope, who argueth from the conjunction of bread with the body of Christ, the natures remaining whole, that the human and divine nature in Christ are joined in one, both the one and the other remaining whole, and inviolate. He addeth moreover, Origen. Whether the Sacrament be cast into the draft. that this Sacrament is not cast into the draft. And surely it cannot otherwise be spoken of the Transubstantiators: For seeing they appoint nothing in the Eucharist besides the accidents and the nature of Christ's body, none of these things belong to the draft. But against these things I object a most manifest place of Origen upon Matthew the 15. Chapter, Mat. 15. 11. where he interpreteth these words: That which goeth into the mouth defileth not man. And he saith, If it defile not, neither doth it sanctify. But what shall we say of the bread of the Lord? Is it true that it neither sanctifieth nor yet defileth? He answereth: That if any thing may seem to be unpure, it doth not defile us, unless it be through an evil conscience: Even so that which is seen and is called holy, unless that righteousness and integrity of life be with us, it doth not sanctify. For if this had wherewithal of his own nature to sanctify, there had not been among the Corinthians so many weak & feeble, and so many that slept. 1. Co. 11. 30 Wherefore that which in the lords bread is material passeth through into the belly, and is cast into the draft. But whatsoever cometh by prayer and by the word of the Lord, profiteth the soul according to the measure of faith. Wherefore the matter is not profitable, but the word which is added doth profit the soul. And lest thou shouldest think that he speaketh of any other meat, he briefly repeateth, & saith, These things are spoken concerning the mystical body of Christ. None will take exception hereunto, that Origen sometimes erred in doctrine, seeing jerom, Epiphamus and the ancient fathers, which most diligently scanned his errors, never made mention that he judged ill of the Eucharist: This would they not have done if he had transgressed in so great a matter. And in the self same place he most plainly added, The wicked do not eat the body of Christ. that the wicked do not eat the body of Christ, because it is a quickening body, and he which eateth it dwelleth in him. Wherefore against this john Damascen being but a late writer and not very famous, let Origen be opposed, a most ancient Father and of great renown. To the Council of Ephesus. 58 After these matters, that was objected the which Cyril in the name of the council of Ephesus wrote to Nestorius the Bishop of Constantinople. For then there was a disputation against him who affirmed the human person in Christ to be altogether several and distinct from the person of the son of God, so as there should be no other manner of conjunction except it be of dignity. Against him is argued from the nature of Sacraments. If the flesh of Christ be so severed from the person God, it followeth that the same is no quickening flesh: and whereas we grant the flesh of Christ to be in the sacraments, we should eat the flesh of man, after a sort sanctified and excellent: but thereby we could not according to the promise, obtain everlasting life. This is the scope whereunto all those disputations tend. Those Fathers do not contend, neither go they about to prove, that in the bread lieth hidden the flesh of Christ, but they would have us to eat the same in a Sacrament, and that truly: and to eat such flesh as will give us eternal life. Which we deny not, so it be understood that the eating belong unto the soul & to faith. For we grant that in a sacrament the flesh of Christ is eaten spiritually but yet truly. Neither do we at any time feign such a flesh as is severed and divided from the divine person of the word. To the Romans Council. Of Berengarius. They object against us the Council of Rome or the Vercellentian, wherein Berengarius was condemned, and compelled to recant. As concerning which counsels seeing their Acts are not extant, we cannot answer much: wherefore it shall be profitable to weigh the recantation itself prescribed unto Berengarius by Pope Nicholas in the Council: The recantation of Berengarius. and thereby we may see of what credit this Council was, and how well in their wits they were which had the chief rule in the same. In the decrees De Consecratione, the second distinction in the Chapter Ego Berengarius, his recantation is described wherein he was compelled to confess that the body of Christ is sensibly handled with the hands of the Priests, that it is broken and rend with the teeth, which things, how well they agree with the body of Christ already glorified, and unto that Sacrament, let every wise man judge. The Glosser upon the decrees, The Glosset of the decrees. a man otherwise of gross understanding, could not choose but see so great an absurdity. Wherefore he saith, that these things must be very advisedly and rightly understood, if not, thou shalt fall (saith he) into a greater error than that wherewith Berengarius was infected. For he saw that it was not convenient to be said, that the body of Christ is sensibly felt in the Sacrament, or that it is broken or rend with the teeth. And the master of the sentences in the 4. The Master of the Sentences would defend the recantation by a figure. book would remedy this sore, and saith that these things must be attributed not to the body of Christ, but to the signs, which they affirm to be accidents. And so in that speech he appointed a figure, whereby that is attributed unto the thing which belongeth to the signs. Which figure if we use, and that in due time, in interpreting the sayings of the Fathers, while they speak magnifically of this sacrament unto the people, our adversaries exclaim that we corrupt and mar and falsify their writings: whereas here nevertheless they themselves fly unto the self same Anchors, and they will have a figure where it ought least to be, namely in the declaring of an opinion and in fraiming a recantation, the which ought of all other things to be most clear and plain. So then we pass not of this council seeing they dealt there so blockishly. 59 They also object the Synod of Constance, wherein Wickliff was condemned, To the Synod of Constance. and where john Husse, and Jerome of prague were burned for sundry articles, but especially for that they held against Transubstantiation, which there by a full decree was ordained. Doubtless this council we cannot choose but call treacherous, The Council of Constance treacherous and cruel. seeing it found the means to slay those two men, which came thither under safe conduct. And this also the Emperor took grievously, for he among others had given his word, otherwise the Bohemians would never have suffered those men to go unto that Council. Transubstantiation a news opinion. And for so much as they there decreed touching Transubstantiation, it is an Argument that the same is a new opinion. Neither is it of force which many do say that it was there confirmed by a decree, but not first invented, because under Nicholas the Roman Bishop in the Vercellentian and Roman Synod, it was manifestly enough declared. We grant indeed that this opinion broke out after a sort and was obtruded before the Council of Constance: but because it was not fully received, and had everywhere many contradictions, therefore they judged it necessary to establish the same again, and that tyrannically, to wit, by fire and cruel threatenings. But against this Council we object the general and universal Council of Florence, The general Council of Florence held under Eugenius, Bishop of Rome the 4. of that name who was there present. And there was also present there the Emperor of Gréece with the Patriarch of Constantinople, and many Bishops of the East part. In which Council the Greek Church was joined with the Latin, & they agreed together as touching the dissension that was about the holy Ghost. And we may see in the Acts of that Council, that after agreement was made between them of the East, and of the West about certain Articles, the Pope would have proceeded further, and have driven them to entreat of Transubstantiation, and to have received it according to the opinion of the West Church. There the Greeks resisted, and would not deal in that matter, neither could they by any reasons be driven to give their consent thereunto. And when writings of union were to be drawn and published, they in any wise provided, that no mention should be made of that matter. Which also was observed as appeareth in a Bull of Eugenius, which beginneth: Let the heavens rejoice, and let the earth be glad. Wherein he rejoiceth with Christendom, for this good hap that the Greek and the Latin Churches were once again joined together. Wherefore if this Transubstantiation had been of so great importance, the Roman Church would never have been joined with the Greek which did not receive the same. For at this day, they say, that it is a pestilent heresy not to admit the same. But it is not credible that the Latin Church would then join itself with Heretics, & be partakers with them. And hereby also is the Argument dissolved, which they brought as touching the universal consent of the Church. For it is not true which they assume, that all Churches agreed together in this; for that ancient Church which was in the time of the Fathers, as we have showed, never dreamt of any such thing. Again, the Cast and Greek Churches were of the same judgement that we are. To the arguments of the divine power. 60 Moreover unto their Arguments they add exceeding great praises of the power of God, that they may bring in men to believe so great a miracle. But it is a most feeble kind of reasoning. That which they ought to have showed, in truth they have never proved, namely that Gods will is to do this, and that this the holy scriptures promise us. For that which they allege, This is my body, is in controversy, and may have an other sense. Wherefore the Argument is made weak & by a certain example we will show the feebleness thereof. The Lord said to Nichodemus, That none can enter into the kingdom of heaven, Mark the similitude of Nichodemus john. 3. 3. Look the dialogue of both natures in Christ. unless he be borne a new: He began to demand, How can a man of ripe age, or else an old man enter the second time into the womb of his mother? It might have been said unto him: Christ hath now affirmed that it shall so be, why doubtest thou of the power of God whereby all things be created? By it, thou mayest undoubtedly be borne again out of thy mother's womb. Howbeit Christ said not so, but he declared, that all this should be done by spiritual regeneration. For albeit he made mention of water, which should belong unto baptism, yet he most plainly taught that we should be borne again by the spirit. So we see it come to pass in this place. Christ commanded that we should eat his flesh. And in receiving of bread he said: This is my body. The transubstantiators say: It can not be brought to pass that the body of the Lord should be together with bread: wherefore it behoveth that the nature thereof should be transubstantiated into the body of Christ: and this will they persuade to be done by the power of God. But in the mean time they object, We alone say not so: For Chrysostom, Ambrose and cyril, when they dispute of this change, send us to the power of God, and do extol the same with wonderful praises. But we answer, Why the Fathers in speaking of the Sacraments extol the power of God. that the fathers speak well: For in deed it belongeth to the power of God to change bread & wine, that the Sacraments should be such as they were not before. Neither is it a work of nature that they should so mightily and effectually signify, offer and exhibit the body and blood of the Lord, which must be apprehended with our minds and faith. Wherefore the holy Ghost is the chiefest in this business, and the institution of the Lord is of great force, and the words being uttered by divine inspiration, and now repeated do profit very much. Add herewithal, that while we communicate there is a change or conversion of us into Christ, which doth far exceed the power of nature. But now seeing the supernatural power of God may be re-required to all these things, they apply the same unto transubstantiation. And it is even as if we should argue from the more universal to the more particular affirmatively, which is not lawful. Moreover in baptism is required the selfsame power, seeing it is not the work of nature, that water should become the fountain of regeneration. But here some take it not in good part, that Baptism should in such wise be compared with the Eucharist. For albeit they cannot deny that Christ also is present in Baptism, and given unto us (for it is written: Gal. 3. 27. So many of you as are baptized have put on Christ) yet say they: Christ is better & after a more excellent manner in the Eucharist, than he is in Baptism: therefore the bread is transubstantiated, and it is not necessary that the water should be changed. Unto whom we answer, that we need not strive much in which of the Sacraments Christ is more excellent, so it be granted that he is in the one and the other. And even as he may be in the one, the substance of the elements preserved, so may he be in the other. Whether sacrament is more worthier, Baptism or the Eucharist. But if thou wilt in any wise contend about the worthiness of them, the excellency of baptism may be showed by effectual reasons. Insomuch as it is more to be begotten, than to be nourished. Furthermore, Baptism was made famous by many miracles. The heavens were opened, the voice of the father was heard, & the holy Ghost was seen in the likeness of a dove: the which happened not in the institution of the Eucharist. And these things we speak not to the abasing of this Sacrament. For it is most worthy, and should be exceedingly honoured, but they be therefore uttered, that we may answer to the objection made as touching the power of God. And we have already showed before out of Augustine De Trinitate, the 3. book and 10 Chapter, that so exceeding great miracles as these men bring must not be allowed. Which also appeareth, if thou rehearse the verses of Gregory Nazianzene, wherein he comprehended all the miracles of Christ: The fathers made no mention of the miracle of Transubstantiation. neither did he make any mention of these miracles, which nevertheless, if we believe them they be singular and without comparison. Augustine also, while he compriseth the marvels of the holy scripture, in a certain book of his entitled the book of miracles, he maketh mention of Transubstantiation. Wherefore it appeareth that we must not for this opinion bring in an Argument drawn from the power of God, which we deny not: yea rather we affirm that in this Sacrament there is need of it. 61 Next of all, they objected, that their opinion was confirmed by many wonders and miracles, For how many causes miracles might be done about the Eucharist. Look in the Treatise against Gardiner. 1. Co. 11. 30 the which be read in Cyprian, in the life of Gregory, and among many other writers. We answer hereunto, that about the Eucharist miracles might be done for three causes: either to keep back wicked and unworthy men from so worthy a Sacrament: and this kind of miracles we allow. For the Apostle writeth that among the Corinthians many were feeble & weak, & that many were asleep because they communicated unworthily. And unto this order I think those men must be brought whereof Cyprian writeth. Another kind of miracles is sometime brought in to set forth the excellency of this Sacrament, that the dignity and greatness thereof might thereby be expressed. Which miracles also we reject not. For we know also that baptism was oftentimes adorned with many miracles. A third kind there may be for the confirming of this opinion or rather error concerning Transubstantiation. And after this manner the adversaries allege these things against us. But miracles of this sort must be utterly rejected. And hereof are we admonished by the law, Deut. 13. 1. that so often as a Prophet goeth about to draw men to idolatry and superstitions, although he get credit thereunto by working of miracles, we must not believe him, yea rather the Lord would have him to be stoned. We know moreover that Antichrist shall come, 1. Thes. 2. ●. & that he shallbe famous in signs and wonders. And we are not ignorant that in the time of Moses the sorcerers stood before Pharaoh which did wonders against the word of God. Gen. 7. 11. And we read in Irenaeus the 1 book of one Mark a deceiver & heretic, who in this sacrament of the Eucharist did wonderfully beguile the simple sort. For he changed the colour of the wine, that it might altogether appear blood: & by his enchantment he so increased a little wine, as the whole cup was filled & run over. And when again there was a cup longer and of more receipt, that also was filled up to the top without addition of more liquor. Who would say that through these miracles, his heresy should be approved? If we shall make mention of Ethnics: we read that there flowed in the earth rivers of blood, that out of the thumb of jubiter sprang blood. T. Livius. Titus Livius saith that at Rome it reigned flesh. Quintus Curtius saith, Quintus Curtius. that at tire, when it was besieged by Alexander the Great, bread did openly sweat forth blood. And it is said that Apollonius Thyanaeus, when he was in the Council before Domitianus the Emperor suddenly vanished away, so that he was no more found. And infinite be the things that the Ethnics can bring for to confirm their service of Idols. Wherefore we wholly reject these miracles, which these men say do serve for establishing the superstition of transubstantiation. Neither are we to make great account of that which they bring in here as touching a miracle wrought by Gregory bishop of Rome. For it is written in his life, The life Gregory Bishop of Rome. that the bread of the Lord, or if thou wilt call it the Sacrament of the Eucharist, was turned into a finger of flesh. Which if it were done for the two causes which we ourselves allow, we are not much to stand upon it. Albeit that life of Gregory is not of any great credit. For if we shall believe Vincentius, it was described a hundredth years after his death by john a Deacon of Rome, and sent to a certain Emperor of Germany. But admit it were so: so long as our adversaries would thereof conclude, that through the token of a fleshy finger, the flesh of Christ doth corporally lie hidden under accidents, any man might by this kind of miracles conclude that under Sacramental forms, are contained ashes and coals, because the holy bread was once converted into these in the time of Cyprian, as himself writeth. I think also that the liegerdemaine of naughty fellows which they have often times used to the feigning of miracles is not unknown. An argument from the glorified body. 62 In an other Argument they very much obtruded the dignity of the glorified body of Christ which after the resurrection is is called spiritual. This we deny dot: yet do we give warning of that which Augustine hath in an epistle to Consentius, that such a body is not so spiritual, as it passeth into the nature of a spirit. 2. Co. 15. 44 For Paul also calleth the body a certain natural body: which must not so be understood as though the body passeth into the nature of the soul. And again the same father in his 13. Book De Civitate Dei, the 20. Chapter, writeth: The soul sometime while it obeyeth the flesh, is called carnal, not that it passeth into the nature of flesh: so likewise the body is called spiritual, not because it gathereth the nature of a spirit, but because it will be wholly subject to fulfil the will thereof. And jerom in an Epistle unto Pamachius, which was an Apology against john Bishop of jerusalem (who attributed unto the souls of them that rise again an elementary or airy body that should not be subject either to feeling or feeding) contended by all means that Christ after his resurrection had a most true body, and that doubtless visible. And he preventeth an objection: if in such sort it were visible and one self same body, why was it not known when he showed himself like a stranger? He answereth: because their eyes were holden that they might not know him: as if he should say: that which belongeth unto the nature of a body both was visible, and might be known, but there was an impediment in their eyes which were holden that they could not discern. Seeing therefore Christ after his resurrection had a true body bound to measure and place, there is no cause why we should deprive it of these properties, and cast it into the narrow corners of a small piece of bread, as though it were wholly contained therein how great so ever it be. But if it be granted, that this also may be done by the power of GOD, can it straightway be concluded that it is done? The Argument as we showed before is weak. They also argued from the Greek Article, seeing Christ said, The efficacy of the greek article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is my body: as though the Article can have strength to draw the proposition unto the proper sense, and permitteth not a figurative meaning. These men are deceived. For the Greek article hath not always that strength. And that appeareth plainly in the 8. Chapter of the Gospel of Luke, Luk. 8. 11. where Christ expounded that parable which he had uttered of the sour of the seed. And he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, The seed is the word of God: where thou seest that unto the word of God is added the Greek article. Yet did not this speech work that the word of God is bound, as though it should properly, really, and corporally be in that seed which is thrown into the earth, whereof the parable was proposed at the beginning. But it is said to be contained therein by the power and property of the signification: after which manner we also understand it in the words of the Lord: when he saith: This is my body. For we say, that it is not pronounced of the bread of the lords body, unless it be by signification. Moreover there was an Argument taken of the promise of Christ, wherein he said: Mat. 28. 30. I will be with you until the end of the world. The which is no hindrance to our opinion. After what manner Christ is present with us till the end of the world. For we confess that Christ is present with us by his divine nature, by grace also and by many gifts, which his spirit bringeth unto us. Furthermore, if we desire his blood and flesh, we may also comprehend them in this Sacrament by faith, and may spiritually eat them, whereunto there afterward followeth a most true, yet a secret and unspeakable conjunction of us with Christ when we be changed into him. 63 Then afterward it was proposed, that if the matter be on this wise, it will follow, that our Sacraments have no more than had the Sacraments of the old Law, seeing in them also Christ was signified: yea & perhaps, if we respect the nature of signs, the thing was more fully shadowed there than it is in our Sacraments, the which be altogether unbloody. But in the sacrifices of the old fathers, the slaughter was plainly seen, and the blood there shed did more plainly fashion out the lords death and place it before our eyes, than our bread and wine do. The difference between our sacraments and theirs in old time. We answer that as touching the substance, our sacraments are the selfsame that the old father's Sacraments were, the selfsame thing is given in the one and the other, although the signs be divers. And this did Paul testify in the first Epistle to the Corinthians. 1. Cor. 10. 1 Yet nevertheless our Sacraments have many prerogatives above the Sacraments of the old law. For they be firm and are no more to be changed until the end of the world: and they show not the thing that is to be done, but the thing that is done already. They be plainer, and belong to a more ample and greater number of people. And seeing they be plainer, they stir up a greater faith, and thereby followeth a greater measure of the spirit. In what respect our sacraments be plaine● than theirs in old time. In that they be more plain, it proceedeth not as the adversaries feign unto themselves of a more manifest outward prefiguration, but of the nature of the words which be there uttered. For our redemption performed, is with more excellent and plain words declared, than the common people in the old Law understood it. But and if that the thing be more plainly expressed by words, an outward representation is not to be looked for. Besides this they wondered how it can be that the Church was so long in an error, Whether the Church were long time cast in an error by God. and that no small error, if it be so as we say. Which nevertheless they would not marvel at, if they considered what Christ said of his last coming: Luke. 18. 8. Thinkest thou that when the son of man cometh, Matt. 24. verse. 24. he shall find faith upon the earth? And it is showed, that so great the error shall be, that if it were possible the very elect should be seduced. I beseech you let these men tell us what manner of Church Christ did find at his first coming? Had not now the Scribes and pharisees and also the Bishops corrupted and infected all things with their traditions? Yet are we not to think that the Church was utterly left in error. For there were always some good men who were displeased at these things, and which repugned against them. And as in the first coming, there were Simeon, Anna the widow, joseph and Mary the virgin, Elizabeth, and john Baptist, which were godly and of very good understanding: and that the Church would not be said to be utterly forsaken, so likewise is it come to pass in these latter times. For the universal Church is not infected with these traditions of men. They say also that as touching the signification, this very thing may be done by bread & wine in banquets, and that therefore there is no cause that we should so greatly honour the Eucharist. But the Argument is most weak, seeing that in common meats, there is no institution of the Lord, no Sacrament, the words of the Lord not heard, neither is any promise there. Wherefore these things must not be compared together. 64 Lastly there was brought in an argument taken from the force & efficacy of the word of God, (which being spoken of Ambrose, Algerius citeth in the first Book the seventh Chapter.) It is called a working word, as when by the bread and wine which remain the self same, are changed into another thing. As concerning the words of Ambrose, we willingly accept them. For we also affirm, that bread and wine remain the selfsame not in deed (as the transubstantiatours say) as touching accidents or forms, so as there should be a change: (the substance being cast away) but we affirm, that they are preserved as touching their own proper natures, yet that the change is made only by a sacramental grace. We must attribute to the words of the Lord, but not attribute to them as to some enchantment. And we derogate nothing from the strength of the lords words. Yet do we not think it meet to attribute unto them as to some enchantment, that after what manner soever, and in what place soever, they are by the priest pronounced over bread and wine with a mind to consecrate, they shall straightway obtain effect. For all wholly dependeth upon the institution of the Lord and the working of the holy spirit. We need not much to care for Algerius, Algerius the Monk● a man of no great judgement. for he was after the time of Berengarius, and of whose recantation he maketh mention in his writing. Further of what judgement he was, it appeareth by a certain argument of his. For in the xxi. Chapter of the first book, minding to prove, that aswell the godly as the wicked do receive the body of Christ in the sacrament, (which in deed followeth upon Transubstantiation) Harken to a similitude (sayeth he) of the outward word, that is to say, of the speech that is done by the found. Unto whom soever such a speech cometh, it containeth and hath with it his own proper sense. But if it come to men of understanding, they hear with profit, for they perceive those things which he spoken: and if doubtless it shall come to the unlearned and ignorant, it no less carrieth the proper sense with it, but yet without profit to the hearer, because he understandeth it not. This man presumeth in his argument, that words carry a sense with them, yet doth he not consider, that the sense is not included or folded (as they say) really in the sound or form of speech of the letters, but by a signification only. The same if it be said unto him, as concerning bread and wine in the Sacraments, because they offer the body of Christ by signification, he shall be confuted by his own similitude. Whereby also it is proved, that the wicked do not receive the body of the Lord, like as the rude and ignorant, who, when they hear the Greek and Latin words, understand not the meaning thereof. Wherefore no man could have said more for us. The same Author affirmeth in the first Chapter of the second Book, that the accidents in the Sacrament do not in very deed admit corruption or hoariness, but that it only seemeth so unto us: which the Schoolmen themselves would not have said. For what else is this, than to appoint a perpetual illusion of the sense? So we are not to pass much upon him, although he endeavour by all means to fortify his Transubstantiation. Thus far of the first opinion, & why it hath been somewhat largely entreated of. 65 Now have we made trial of the first opinion and that largely: for that being removed, very many superstitions are taken away. Of the other two we will not so largely dispute, because whether of the two is appointed, we do not greatly pass, so it be soundly understood. Now we will only speak of them, to the end we may see what we shall judge in both to be avoided and what to be received. Wherefore some there have been, which retaining the substance of bread and wine, and also the body and blood of the Lord, have together with these signs yet remaining in their own nature, joined by a most firm knot, the body and blood of the Lord, yet not so, as I think, that of them being joined together, should be made one substance: nevertheless they have said, that the body and blood of Christ is in the bread and wine, really, (as they speak) corporally, & naturally: but others have joined them together by signification only. The first opinion is attributed unto Luther, Of the contention between Luther and Zuinglius. the other unto Zuinglius. Howbeit I have heard men of credit say, that Luther judged not so grossly of this matter: and that Zuinglius also believed not so slenderly of the sacraments. And they say that Luther inclined unto hyperbolical speeches, such as after a sort exceed the truth, because he thought that Zuinglius and others would make the sacraments to be bare and vain signs: whereas Zuinglius meant no such matter. But he also feared, lest Luther should affirm those things which both should derogate from the truth of the human nature, and also include the body of Christ in bread, whereupon a greater superstition should yet be nourished, and therefore he thought meet to report somewhat slenderly of this Sacrament: and thus there was stirred up a contention more than was meet, and was a cause of great mischief. That their contention was rather of words, than of the thing. Whereas yet in very deed the contention was rather about words than about the matter. Wherefore we will remove the handling of these two opinions from the persons: for we affirm not, that either Zuinglius or Luther were of that mind, but only we will examine the opinions, such as are carried about. 66 That those men which so grossly join the body of Christ with the signs, may the better declare themselves, they are wont to bring two similitudes. Two similitudes. The first is, if thou have a pot full of wine, and shalt pronounce, This is wine, thou liest not at all, seeing thou showest the wine itself contained in the Cup. In like manner shall it be if thou take a hot burning Iron, and showing the fire, sayest, This is fire, therein thou speakest neither falsely nor absurdly: so (say they) must be understood that saying of the Lord, This is my body: and they manifestly admit the figure Synecdoche. For seeing they show a subject compounded, it is no true proposition unless it be as touching the one part of the thing showed. Yet must it be known that these similitudes are not taken by them, as though they thought that every manner of way they agree with the matter proposed: because they contend that the body of Christ is present not locally, To be present locally and definitively, what it is. but only diffinitively, which then they understand to be when any thing is not circumscribed with the measure of place, but yet is said to be there, because his nature or essence is then appointed to that place, or worketh therein. But this agreeth not with wine being in a cup: for that hath his place there wherein it is limited. Further these men would not say that the body of Christ is so in bread as it shall take name of the qualities or accidents thereof. For it cannot truly be named white, round, baked or sodden: which nevertheless we perceive to happen unto fire mixed with burning Iron. For it so followeth the fashion of the Iron, the length, the breadth, and the depth thereof, as it may be named by the shapes and forms of the same. Whereby it plainly appeareth, that this similitude in this opinion, is not understood by these men, as touching all the parts, but only that a true and real conjunction of the sacrament and the thing may be showed, which being granted, it followeth, that aswell the wicked as the godly, do receive the body of Christ. First (forsooth) that this conjunction is real, they think it is sufficiently proved by the words of the lord As these men will, the wicked receive the body of Christ. But the other, namely that the body of Christ is given even unto the wicked, they see it doth necessarily follow. But we have already showed the contrary, to wit, that these words of Christ drive us not necessarily unto this sense, and by effectual reasons it hath been proved that the wicked receive only the outward elements. 67 These men also are wont to argue, that if the words of the scripture be understood figuratively, it may then easily be that many precepts should be overthrown. For Abraham might have said of circumcision when it was commanded: Gen. 17. 10 Whether figurative speeches be a hurt to the commandments of God. Leuit. 11. 2. It is a figurative speech, and I shall fulfil this commandment, if I circumcise my heart, and cut off the lusts and infections of the flesh. Also when the choice of meats was commanded, the Israelites might have said, that the execution of that commandment might consist in the moral observation, if they did not commit those sins which were signified by those unclean beasts: and by that means neither circumcision nor choice of meats should have taken place. Howbeit it may plainly be proved that this is a weak argument, because it is perceived by the letter itself and by the text that the same is no figurative speech. As touching Circumcision, it is appointed to be the viii. day after the child's birth, and it is added, that the covenant of the Lord was to be borne in the flesh itself. By which words it appeareth, that true Circumcision was commanded. And in the choice of meats the conditions of the living creatures clean and unclean are so expressedly described and a purifying appointed as touching the offenders, that no place of doubting is left. We have also a rule of Augustine De Doctrina Christiana, A precept of Augustine. wherein he showeth, that unless an ill act be commanded, or some good work prohibited, the speech is to be taken without a figure: the which rule if it be applied to the choice of meats and unto circumcision, he showeth, that the words of God must be absolutely understood. They say moreover, that in the Prophets and histories, figures are easily admitted, because in these the holy ghost dealeth after the manner of men, & applieth himself to their familiar speeches, that he may the more and the more earnestly express those things which are to be spoken, but in doctrine and precepts we must not so judge: All things, (say they) must be taken simply, Whether in the doctrine & precepts of God there be figures. Mat. 16. 16 which opinion of theirs is not firm or universal. For as touching precepts, the Lord saith: Beware of the leaven of the Pharisees, where he manifestly useth a figure, & that such a figure, as the Apostles in that place understood him amiss. Moreover in the 7. Matt. 7. 11. of Matthew he commanded that they should beware of false Prophets, for they will come unto you (saith he) in sheeps clothing, but inwardly they be ravening wolves. In which commandment who perceiveth not a figurative speech? And in teaching of doctrine there is no doubt, but figures & tropes are used. Paul saith in the new Testament: 1. Cor. 10. 4 Ib. ver. 18. Heb. 12. 29 The rock was Christ: We be one bread. And of God it is written, that he is a consuming fire. 68 Afterward they affirm that the body of Christ may be every where, Whether the body of Christ be everywhere. Look in the dialogue severally set out by P. Martyr, concerning this manner john. 3. 13. and that by the words of Christ to Nichodemus in the 3. Chapter of john where it is said: No man ascendeth into heaven, but he that came down from heaven, even the son of man which is in heaven. Behold say they the son of man, that is Christ, spoke unto them as touching his human nature, and was also in heaven, because the human nature cannot be plucked away from the divine: Therefore what he affirmeth of one, must also be spoken of the other. But it is answered that we will not divide these two natures one from an other: yet it followeth not therefore that that which appertaineth to the one should be given unto the other. Indeed we grant that the divinity of Christ is every where, but we will not attribute the same unto his body and humanity. And this did Augustine unto Dardanus most manifestly teach. And that which is brought out of the third Chapter of john, the same Augustine interpreteth, that it must be understood, that the son of man was in heaven as touching his divine nature. Neither did Chrysostom otherwise judge, when he expoundeth this place. For he affirmeth, that to be in heaven was not attributed unto the son of man but in respect of his divine nature. But how feeble an argument this is: These two natures are joined together, therefore that which is granted to the one, must be attributed also to the other. This may be showed by the like: The body of the son and the light thereof, have between them a natural and excellent conjunction: yet the light extendeth not itself to every place, whereunto the body doth really attain. In like manner the body, A similitude. our eyes and sight, are very much joined one with an other, and yet doth our sight attain to many things unto which the eye of the body extendeth not. Afterward they argue that unto the body of Christ, many things must be granted besides the common course and conditions of other bodies: and that for two causes: partly because it is glorified, and partly because it hath the word joined with it. We confess that many things are to be given, but, to be every where, this cannot be fit for it, the nature of man's body preserved. And if we should grant this unto it, it were not to bring renown but ruin thereunto, for than it should be extruded from his own nature. Moreover it doth not much further this matter, because although we should grant that the body of Christ hath this in it, that it can be in many places, yet would it not thereof follow that God would deal so in this sacrament. A similitude. 69 Moreover they endeavour to prove this corporal presence, by the similitude of a teacher. Who seeing he can extend his words unto many hearers, in them he communicateth unto the hearers the concept of his mind, so as all they understand him fully alike: So saith he doth God deal in the words which be uttered at the Sacrament. He foldeth his body in them, that by them he may be showed in all these signs, and may be communicated unto all that be receivers. Wherefore that which is granted unto a master, and that an earthly master, why shall it not be granted unto Christ? But the comparison is far wide, and as we said before, words do not discover things or the concept of the mind, unless it be by way of signification. And that is to no purpose which afterward they go about to prove that the body of Christ is every where, out of the first chapter of the Epistle to the Ephesians (where it is said: Ephe. 5. 22. Christ is given to be the head of the body of the Church: which (as it is written in the Greek) is the fullness of him that filleth all in all things) For the Apostle meaneth not that the body of Christ filleth all things and is every where as these men infer. An exposition of a place to the Ephesians. But because the signification of that verb or participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilling, is doubtful, (for it may be taken both actively and passively, seeing it is a verb of the mean voice) if thou understand it passively according to the Greek expositions, the sense shallbe this: That Christ the head of the Church is filled as touching all things in all his members, not that he is accomplished in himself. For he is both sufficiently perfect & happy. Howbeit, that must be understood in respect of the body & members. For as to be the head is given unto him, so likewise the Church is understood to be the fullness of Christ: namely for that it filleth and maketh perfect his mystical body. But if the signification thereof be active, then shall it be said that Christ is the head, because he himself perfecteth all the gifts and virtues in all his members. Christ as he is man, is not every where. Neither is the sense that he, as he is man, is every where. And it is thought that this may be proved by the Scriptures. joh. 11. ver. 14. & 15. For Christ openly confesseth that Lazarus was dead when he was not there. But if he will contend, that he had not a glorified body, it maketh not much to the matter, because he had nevertheless the godhead joined with it. But to take away the doubt, the Angel now after the resurrection said unto the women: He is risen, he is not here. Matt. 28. ver. 6. & 7. And again: He shall go before you into Galilee. And again, Acts. 1. 9 He was taken away from their eyes as he ascended into heaven. Wherefore he filleth not all things nor is every where. 70 They are wont also to cite a place in the 4. Chapter to the Ephesians: Verse. 10. He that descended is the very same that ascended even above all heavens, another place to the Ephesians expounded. that he might fill all things. Which place notwithstanding proveth nothing, and is expounded two manner of ways. First that to fill all things is referred unto that which is prophesied and written of Christ. Wherefore a little before he cited the scripture: Verse. 8. He ascended on high, he led captivity captive and gave gifts unto men. And if thou wilt refer it unto places, thou must understand this of the kinds of places, not of each one place particularly, according to that sentence, 1. Tim. 2. 4. The Lord would have all men to be saved. So shall we say that Christ sometime occupied the middle places, sometime the higher places, and otherwhile the lower places, as in the sepulchre. The Transubstantiators say, that this belonged not unto them, because they say not that the body of Christ is every where, but only where the Sacrament is: yea rather it is against them. For if (as they judge) it be not repugnant to the body of Christ, If the body of Christ may be together in many places, it may also be every where, which thing also Scotus saw. to be at one time and together in xx. or fifty places, it will not be repugnant to be in an hundredth or in a thousand, and finally in all places: and so will they make the body of Christ to be infinite, neither is there any cause why thou shouldst accuse the form of the Argument. For the selfsame did jerom use against john Bishop of jerusalem, where he would prove that our bodies after resurrection, can remain without meat. For Elias (saith he) and Moses by the power of God could remain without meat for the space of 40 days, therefore might man for more days also be sustained by the power of God. And if for longer time, it followeth that for evermore if it be the will of God. But to return to those men, they, because they see, that upon so near a conjunction it followeth, that the Sacrament may be adored (for if the Lord be corporally and really contained therein, who will not worship him? The adversaries teach it to be free to adore or not to adore the Sacrament. ) they teach that it is free for thee to do it or not do it. For they say: although he be there, yet is he not there to the end he should be worshipped. If thou receive him and eat him, it is enough: if also thou worship him, thou errest not. But we rather judge, that in worshipping we should not convert our mind unto the signs. But if any man while the rite of the Sacrament is exercised, being well instructed in the mystery shall turn his mind to the worshipping of Christ reigning in heaven, he doth rightly, and his bounden duty to worship Christ, which declareth himself unto him: neither is idolatry committed therein. And this Paul taught in the first Epistle to the Corinthians, 1. Co. 14. 23 when he saith: If a man enter into your congregation, if he be unlearned and a plain man, and hear you all speak together in tongues, doubtless he will say: They be mad, neither shall he be edified: but if he shall hear you prophesy, and shall perceive that the secrets of his heart be opened, then will he fall down upon his face and worship God. He will not worship men in such wise prophesying, but seeing the Lord is there revealed unto him, he will turn himself to the worshipping of God. Reasons against the second opinion. 71 The reasons in brief, for the which their gross judgement seemeth not to be true, are these, to wit, that this real and corporal presence bringeth therewith no utility, which we receive not aswell by the spiritual presence. Verse. 51. For in the 6. of john, the Lord promised to them that eat him, eternal life: further that he would dwell in them and they in him: over and beside these things what is required? Moreover it might not be granted that we and the fathers of the old law had the selfsame Sacraments: 1. Cor. 10. ver. 2. 3. etc. because it was not possible that the old fathers could have obtained this real presence, for that the son of God had not as yet taken upon him human flesh. Further it would follow, that both the godly and the wicked do eat the body of Christ. Again, besides that spiritual eating which we have in the 6. of john, they bring in an other carnal and corporal eating, which cannot be allowed, seeing this eating and that be all one, saving that in the latter are added signs, for the more confirmation of the thing. Finally it followeth, that when they attribute so much unto words, they are in the same difficulty wherein the Transubstantiators be when they say, This is my body. For they cannot express their meaning, that they may speak plainly without contradiction, what they would declare, and how the words while they be uttered may be true, if they admit not a figure. They spread abroad the body of Christ, that it may be together in many places, and every where. Neither is it of force if they say, Not locally, because although he be there, as Angels are said to be in a place, that is not fit for the creature as it is proved before by Didimus, basil, Augustine unto Dardanus, and by cyril: which places, thou shalt find at the end of the first disputation against Tresham: The words of the scripture drive us not to so gross and corporal a presence: and faith is of the word of God, wherefore faith ought not to embrace the same. 72 Besides this, the fathers teach otherwise, for what manner of body is in the Eucharist, Cyprian in his Sermon of the lords supper showeth, when he saith: Who unto this day createth, sanctifieth & blesseth his most true and holy body, and divideth it unto the godly receivers. The proper body of Christ is not created or sanctified of men, neither yet is it divided. Chrysostom upon Matthew the 5. Chapter in the 11. homily in the unfinished work: If therefore it be so dangerous to transfer unto private uses these vessels sanctified wherein is not contained the true body of Christ, but a mystery of his body, etc. And how we must ascend into heaven when we communicate, if we would enjoy the body of Christ, the same father declareth upon the first Epistle to the Corinthians the 10. Chapter, Homily 24. He commandeth us that with great concord and charity we come unto him, and being made Eagles in this life, we should fly unto the very heaven or rather above heaven. For where (saith he) the dead carcase is, Mat. 24. 28. there also the Eagles be. The carcase is the body of the Lord by reason of his death. For unless that he had fallen, we had not risen again. And he calleth us Eagles, to show that he which cometh unto this body must mount on high, & must have no community with the earth, and must not lay hold upon, or be drawn unto inferior things, but always fly aloft and look into the son of righteousness, and have a most ready eye of the mind: for this is a table of Eagles and not of jays. Again the same father upon Matthew the 26. Chapter, Homily 83. They were about to journey from Egypt into Palestina, and therefore they did wear the habit of a traveler: thou from the earth must ascend into heaven. And in the 3. book De Sacerdotio: Dost thou think to dwell among mortal men, and to stay and be in the earth? And dost thou not rather think that thou shalt forthwith be translated into heaven? And in casting away all cogitation of the flesh, dost thou not with a single heart and pure mind consider those things that be in heaven? 73 Augustine unto Boniface hath all these things after the same order and sense. The time of Easter being at hand, he saith: As this or the next day save one Christ died, and on the Sunday: This day Christ rose again. Baptism is faith: and the Sacrament of the body of Christ is the body of Christ. And we see that in all the sayings which we have reckoned, The thing absent, is really spoken of the thing present. Acts. 9 4. that which is absent, is really pronounced of that which is present. The same Father upon the 54. Psalm: The head was in heaven: and he said, Why dost thou persecute me? We are with him in heaven by hope, he is with us in the earth by love. And in the 119. Epistle to januarius: Wherefore to that persecutor whom with his voice he slew, and translating him into his body after a sort hath eaten, he sounded from heaven: Saul, Saul, why persecutest thou me? Upon john the 30. Treatise, and we have it in the Title de Consecratione distinction the 2. yet the first in deed, The Lord is above, but here also is the truth of the Lord: For the Lord's body wherein he rose again, aught to be in one place: his truth is everywhere spread. Also upon john the 50. Treatise: For according to his Majesty, according to his providence, according to this unspeakable & invisible grace is fulfilled that which was spoken by him: Behold I willbe with you until the end of the world. Mat. 28. 20 But according to the flesh which the word took upon it, according to that which was borne of the Virgin, according to that which was taken hold of by the jews, which was fastened to the tree, which was taken down from the cross, which was wrapped in clothes, which was buried in the sepulchre, which was made manifest in the resurrection, Ye shall not always have me with you. Mat. 26. 11. Wherefore after he had been conversant as touching his bodily presence forty days with his Disciples, they leading him forth, while they saw him, but not followed him, he ascended into heaven, and is not here: for there he sitteth at the right hand of his Father, and is here: for he departed not with the presence of his Majesty: we have Christ always. As touching the presence of the flesh, it was rightly said unto the Disciples: Mat. 26. 11 Me ye shall not have always. For the Church had him but a few days as touching the presence of the flesh. Now it holdeth him by faith, it seeth him not with the eyes. And the same Father upon the Epistle of john at the end: Wherefore our Lord jesus Christ did for this cause ascend into heaven on the forty day, he in this respect commended his body, because it was to be left on the earth in his members, for that he saw that many would honour him for that he ascended into heaven, and perceived that their honouring is unprofitable, if they tread down his members upon the earth. And that none might be deceived, nor when he should worship the head in heaven, should oppress the feet upon the earth, he told them, where his members should be. For when he was about to ascend, he spoke the last words, after these words he spoke no more upon the earth. The head being about to ascend into heaven, commended his members upon the earth, and so departed. Thou shalt not now find Christ to speak upon the earth. Thou findest him to speak, howbeit in heaven, and out of heaven itself. Wherefore? because the members were overtrodden upon the earth. For unto Paul the persecuter he said, Saul, Saul, why persecutest thou me? Acts. 9 4. I ascended into heaven, but I lie still upon the earth. Here I sit at the right hand of the father, there I still hunger, thirst, and am a stranger. After what sort then commended he his body upon the earth being about to ascend? Acts. 1. 6. When his disciples had demanded of him: Lord, if thou wilt at this time be presented, when wilt thou restore the kingdom of Israel? He answered upon his departure, It is not for you to know the time, which the father hath laid up in his own power: but ye shall receive the power of the holy spirit coming upon you, ye shall be witnesses unto me in jerusalem. Behold in what respect he spreadeth out his body: behold, when he will not be trodden upon, ye shall be my witnesses in jerusalem, and over all jury and Samaria, and unto the ends of the earth. Behold I lie which do ascend: For I ascend because I am the head: my body yet still lieth. In what sort doth it lie? Over the whole earth. 74 Unto Augustine, Cyrillus doth consent, who saith upon john the 6. book and 14. Chapter: Here must we note, that although he took from hence the presence of his body, even as he promised that he would be away from his disciples, yet in the majesty of his Godhead he is always present. Behold I am with you always even until the end of the world. And the same father in the 9 book upon john the 21. Chapter: And Christ said that he would be with his disciples a little while, not because he would utterly departed from them, for he is with us always even until the end of the world, but because he would not live together with them as he did before. For the time was now at hand, that he should go even into heaven unto the father: And the faithful aught to believe, that although he be absent from us, in body, yet that we and all things are governed by his power, and that he is always present with all men which love him. Therefore he said: Mat. 18. 20 Verily verily I say unto you, that wheresoever two or three be gathered in my name, there am I in the midst of them. For even as when he was conversant upon the earth as man, he then also filled the heavens, and left not the fellowship of the Angels: after the same manner now he being in the heavens filleth not the earth with his flesh, and yet is with them that love him. And it must be observed that although he should be absent only according to the flesh (for he is always present by the power of the Godhead, as we have said) yet he said he would be a little while with his disciples, manifestly naming himself, that none should be so hardy as divide Christ into two sons. Among these comes Vigilius, Vigilius. which in the 1. book against Eutiches writeth: The son of God as concerning his humanity departed from us: as concerning his Godhead he saith unto us: Behold I am with you unto the end of the world. And straightway after: Because whom he left & from whom he departed with his humanity, he neither left nor forsook them with his divinity. For according to the form of a servant, which he took from us into heaven, he is absent from us: according to the form of God wherewith he departeth not from us, he is present with us upon the earth: yet both present and absent he is one and the self same to us. Also in the 4. book: If of the word and the flesh the nature be all one, how is it, that seeing the word is every where, the flesh also is not found every where? For when he was in the earth, he was not also in heaven, and now because he is in heaven, verily he is not upon the earth. And it importeth not much, that we should expect Christ to come out of heaven as touching the flesh itself, whom we believe to be with us upon the earth as concerning the word. Therefore as you will have it, either the word is contained in a place with his flesh, or the flesh with the word is everywhere: because one nature doth not receive a thing contrary or divers in itself: But it is a thing divers and far unlike, To be limited in a place, and to be every where. Forasmuch then as the word is everywhere, but the flesh thereof is not every where, it appeareth that one and the selfsame Christ is of both natures: That both he is everywhere according to his divine nature, and that according to the nature of his humanity he is contained in a place: that he is created, and that he hath no beginning: that he is subject unto death, and that he cannot die. And straightway he addeth: This is the Catholic faith and confession, which the Apostles have taught, the Martyrs have confirmed, and the faithful do to this day keep. 75 Moreover Fulgentius unto Trasimundus the King, the 2. book: One & the selfsame man, local of a man, Fulgentius which is God immensible of the father, one and the selfsame, according to human substance, absent out of heaven when he was in earth, and forsaking the earth when he ascended into heaven: but as touching the divine and immensible substance, neither leaving heaven when he descended out of heaven, neither forsaking the earth when he ascended into heaven. And this appeareth certainly by the assured word of the Lord himself: who to show that his humanity was local, said unto his disciples, john. 2. 17. I ascend unto your father and my father, unto my God and to your God. Of Lazarus also, when he had said: Lazarus is dead, joh. 11. 14. he added saying, I am glad because of you that ye may believe because I was not there. He showed undoubtedly the infinite greatness of his divinity unto his Apostles, saying: Behold I am with you even to the end of the world. How ascendeth he into heaven, but for that he is in a place as very man? Or how is he present with his faithful, saving because he is one immensible and very God? The same father in the 3. book: The very same and inseparable Christ, as touching his flesh only, rose out of the sepulchre. The very same and inseparable Christ, according to the whole man which he received, forsaking the earth locally, ascended into heaven, and sitteth at the right hand of God. According to the selfsame man, he shall come to judge the quick and the dead, and to crown the faithful and godly. lastly Bernard upon the Canticles the 33. Bernard. Sermon: I also have the word, but in the flesh, and before me is set the truth, howbeit in a Sacrament. The Angel is fattened, but yet with the fatness of Corn, and is now filled with grain. In the mean time it behoveth me to be content, with the bark of the Sacrament, with the bran of the flesh, with the chaff of the letter, with the covering of faith. And these things be such as being tasted bring death, if they have not received some seasoning of the first fruits of the spirit. Death is altogether to me in the pot, unless it should be swéetened by the little meal of the Prophet. 1. Kings. But certainly in how great abundance soever these things do wax fat, the book of the Sacrament and the fat of the wheat, faith and hope, memory and presence, eternity and time, the visage and a glass, the Image of GOD and the form of a servant, are not received with like pleasantness. Verily in all these things, faith unto me is rich and the understanding poor. And is the savour of faith and understanding all one, when as this tendeth unto merit, and that unto reward? Thou seest that there is as much difference between the meats, as between the places. And even as the heavens are exalted from the earth, so are the inhabitants therein. Here thou plainly seest that Bernard maketh an Antithesis or contrary comparison between the remembrance and presence of a thing, and speaketh of many other things which serve much to that we have in hand. But let us return unto the adversaries: they have fathers to oppose against us. They have Irenaeus who saith that the Eucharist consisteth of two things: the one earthly, and the other heavenly, the which also Gelasius supposeth. Howbeit these things conclude not unless thou shalt understand the whole Sacrament, After what manner the sacrament may be said to consist of two things. so that thou make it one thing consisting of the sign and the thing signified, than we grant that it standeth of two parts. But if afterward thou wouldst appoint so great a conjunction between the bread & the body of Christ as is between the divine and human natures in Christ, that should in no wise be granted, because it were necessary that of bread and of the body of Christ, should be made one substance, that is one subject, so as they might never be sundered one from an other, the which is most absurd. Out of the other fathers they object in a manner the very same which the Transubstantiatours cited before. The third opinion de●…red. 76 Now let us see, what they which embrace the third opinion say against these men. First they admit not that same scattering of the body of Christ, so as it can be every where, because it is against the property of man's nature. And Augustine unto Dardanus doth most plainly write otherwise. Furthermore they contend that the eating set forth in the 6. of john and this last eating is altogether one, saving that in this are added signs. And that they prove by this Argument, that john when he made mention of his eating at the end of the Gospel, spoke not of the institution of the Sacrament as do the other Evangelists: For that he had sufficiently taught before. And the Sum of doctrine which they omitted, john in the 6. Chapter fulfilled. And there is not therefore any cause (say they) why any man should say, that the communion is therefore superfluous, because in often communicating we celebrate the memory of the Lord: and thanks giving, and the mind is stirred up with a likeness of those things which be represented. Neither are they dumb, but speaking signs which be there. The commodities coming by the Cō●… Further a certain privy token is there, whereby the Christians do make themselves to be joined one with an other, and with Christ. Moreover they profess their faith as touching the body of Christ nailed upon the Cross, and his blood shed for our salvation. For it is not enough to believe with the heart, but confession also must be with the mouth: and not only with the mouth, but with outward actions. Neither do they admit it (as these men say) that the wicked also do receive the body of Christ. That the wicked receive not the body of Christ. For sense and reason attain not unto it. Wherefore it remaineth that he be received by faith, whereof they being destitute, can have nothing but the signs. And Paul writeth: He that shall eat the bread unworthily, and saith not: He that eateth the body unworthily. 77 Furthermore they wonder at them which follow the contrary opinion, Remission of sins is had by faith not for the work wrought of him that eateth. Besides is the eating faith is stirred up not by the power of the works but by the working of the holy Ghost. 1. Cor. 11. ver. 24. 25. & 26. that unto that corporal eating of Christ they attribute remission of sins: for so much as this is to admit Opus operatum, that is merit, in respect of the very act of working. Neither is remission of sins had otherwise than by faith. Afterward they stick unto the saying of Paul, when the Lord commandeth this to be done in the remembrance of him, and that his death should be showed: which words seem unto them to declare the absence of the body of Christ. But I have elsewhere showed, that this argument is not very firm, unless they mean as touching the body of Christ really and corporally and naturally to be present. Otherwise when it is received by faith, it is not understood to be altogether absent, although he remain in heaven as touching his nature and substance. For he is spiritually eaten, and is truly joined with us. Moreover they cite the fathers, which do plainly pronounce, that the type, the sign and the figure here is the body of Christ. And they bring in two similitudes. Two similitudes. One is of a friend, whose friend being absent bodily, is said to be present when he thinketh of him. The other they appoint to be of lookingglasses which be about one, and the selfsame man, whose face and countenance is multiplied throughout all the glasses, although he be not moved out of his place. similitudes I grant these be, but yet over could to agree with this mystery. For a friend being comprehended in the cogitation, and conversant in the mind, changeth not him that thinketh upon him: he nourisheth not his mind, neither yet doth he restore his flesh whereby it might be capable of the resurrection. And this similitude of the glasses, is a very slender shadow, neither must it be compared to that conjunction which we have with Christ. For the presence that we confess of the spirit of Christ hath the power of the holy ghost joined therewith, which most merely coupleth us unto him. But yet the foresaid similitudes are not utterly to be refused seeing they may after a sort lead us to the truth of the matter, so that they make not the things equal. For they show how this receiving may be with faith and with the mind. But they have made mention of two conjunctions with Christ: One is, that by faith we apprehend his body was nailed to the cross, and his blood shed for our salvation. An other is, that the son of God himself took our very nature upon him. And so is there a natural conjunction between us and Christ, whereof there is mention in the 2. Chapter to the hebrews. Verse. 14. But there is a certain third conjunction, which we enter into with Christ in eating of him spiritually, whereof they do not many times speak, although they pass it not over altogether in silence. But as touching that, we will entreat a little after. Now if these men be demanded, whether Christ be present at the supper of the Lord, they answer that he is present. Howbeit this they speak by the figure Synecdoche, Christ by his godhead is truly present in the supper. because the one part of Christ that is his Godhead, is truly present. Otherwise in expounding the sentence of the Lord: This is my body, they use the figure Metonymia, to wit, the name of the sign for the thing signified. And they grant that Christ himself after that sort is present: as the Son which keepeth itself within his own circle, A similitude. and yet nevertheless is said to be present with the world, and to govern the same with his motion and light. How present faith maketh a thing. But how thoroughly faith may make a thing to be present, Gal. 3. 1. they think that they declared out of the Epistle to the Galathians, where Paul said that Christ was described before their eyes and crucified among them. 78 Now remaineth that we show our judgement among these opinions, What in those opinions is to be received or refused. what must be avoided, and what must be received. Not that I am minded to reprove either Luther or Zuinglius being singular and very excellent men. For as touching Zuinglius, I certainly know, that in his books he affirmeth the signs in this sacrament, not to be vain or frustrate signs, as we before declared. And it hath also been reported unto me, That between the body of Christ and the signs, Luther put no other but a sacramental conjunction by all them which have had conference with Luther, that he in very deed, between the body of Christ and the signs, put no other but a sacramental conjunction. But how the contention is grown & set on fire between them, it is no time now to rehearse. Now then setting these men aside, which are never sufficiently praised, we will entreat of the opinions, as they are set down and urged on both parts. Wherefore in the first opinion, What in the first opinion must not be allowed. I allow not that gross knitting together of the body of Christ with bread, so as it should be naturally, corporally, and really comprehended therein. For the holy Scripture driveth us not thus to affirm. And to multiply & increase so many miracles without the testimony thereof, is not to deal like a divine. And further such a presence is not necessary, and is of no moment to our salvation. Again that the wicked receive the body of Christ I allow not. That the wicked eat not the flesh of Christ. For whatsoever the Lord instituted, that did he that it might be for our health. But a fleshly and corporal eating helpeth not the salvation of the wicked. Therefore Christ appointed no such eating. And whatsoever the wicked do eat corporally, it ought not to be said, that they eat the body of Christ, unless unto the sign and seal thou wilt attribute the name of the thing. Further we will not grant that the body of Christ is every where, or that it is spread over all or many places, because this is against the human nature. Neither must we in like manner judge that there is a difference between the spiritual eating which is in the 6. Chapter of john, and that which the Lord instituted in the last supper, saving unto that doctrine & promise which he had first taught, he added a Seal. That also which they speak doubtfully of adoration, must not be admitted. For we taught before and that plainly and manifestly what we must judge of that matter. And thus much as concerning this opinion. From the which I think good, that those things be taken away which I have now recited. What is not to be allowed in the other opinion. 79 And in the other it liketh me not, that they seldom make mention of a sacramental changing of the bread and wine, which nevertheless is no light matter. And the Fathers, wheresoever they seem to favour transubstantiation, have a respect unto the same. And the holy Scriptures contemned it not. For Paul even in the very handling of the Sacrament, nameth not simply, The Cup: 1. Co. 11. 27 but The Cup of the Lord. Further we see in the old Testament that things which were offered, The sacramental change is not of small importance but is affirmed by the scriptures. are not only called holy, but holy of holy, that is in the Hebrew phrase, most holy. Wherefore there is no cause why they should say that this change is of light importance, seeing it is of great moment. But if they pretend that they do this, because we should not cleave over much to signs: we answer, that a remedy may easily be had for this evil through the doctrine whereby men are taught, Christ in the Eucharist is joined unto us by three degrees. that Christ while we communicate, is joined unto us with an excellent conjunction, as he that dwelleth in us and we in him: who also in the next degree is joined with words, and that by signification: Thirdly also he is coupled by signs & also by signification: which conjunction notwithstanding is less than that which belongeth unto words. Yea and of the former, to wit, the conjunction by the words, the signs do take their sacramental signification. If these things be rightly taught, there will be no danger. I grant that the writers of this opinion have sometimes entreated of this sacramental changing, yet but seldom. Of the efficacy of the sacrament. 80 Furthermore they have not always applied thereunto that efficacy which is due unto it: for these are not made common signs, but such as may mightily and effectually stir up the mind. They will say, that this will be to attribute overmuch to the elements of this world. We answer that these things are not attributed unto those elements for themselves sake, but because of the institution of the Lord, the power of the holy Ghost and plainness of the words. If they shall demand: The action of the holy Ghost cometh while the Communion is in hand. how may I know that the holy Ghost worketh here? It may be easily answered, because it is already ordained that this is a spiritual eating. But how shall we eat spiritually without the holy Ghost? As touching the institution of the Lord, there is no doubt: and of the efficacy of the word, the scriptures speak every where. Paul sayeth, Rom. 1. 16. That the Gospel is the power of God unto salvation: namely that God will declare his power by this instrument: and what else is the Eucharist, than the Gospel or visible word? Also Paul saith, That faith is by hearing, Ro. 10. 17. and hearing by the word of God: not that the word maketh us to believe, for it is the spirit by whom we believe: but he useth the instrument of words and also of sacraments which be the sensible words of God. For who knoweth not that the creatures are sanctified by the word of God as it is in the Epistle to Timothy? 1. Tim. 4. 7. Which also must be rightly understood. For it is the holy Ghost which in very deed doth sanctify. Howbeit he doth this by the instrument both of the word and sacraments. Wherefore this changing must not be taken from bread and wine, whereby they are made effectual signs of the body and blood of Christ: that is, by the which the spirit of the Lord worketh mightily and not meanly in us, so that we be endued with faith and godliness. For we speak not here of an efficacy which may bind our salvation to the things of this world. Neither let any man here cry out that seeing this receiving is had by faith, what shall the communicants gain; because if they be faithful, they have Christ already joined unto them? It may be easily answered: In deed he is joined unto them, but he is every day more nearly joined unto us, & while we communicate he is more and more united unto us. Moreover this cometh to pass, that we should satisfy the commandment of the Lord, who commanded that we should eat and drink this Sacrament. Otherwise thou wilt say the very selfsame of Baptism. For when as a man believeth he is straightway justified, and hath remission of sins, and yet is he not in vain baptised. But if so be thou wilt demand whether this efficacy of the Eucharist is towards all men alike, I answer, No: Whether the office of the Eucharist be towards all alike. but according to the state and measure of the faith of the communicants. Even as Origen said upon the 15. Chapter of Matthew: namely, that the matter of this Sacrament profiteth not but by the word and by obsecration, it may help our minds, according to the quantity and proportion of faith. 81 Another thing there is beside that I would often put these men in remembrance of, that we, By the Communion we are incorporated unto Christ by the Communion are incorporated unto Christ. Which word is not new, but is in Paul to the Ephesians, who saith that the Gentiles are made coheirs and of the same body, which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For although we affirm that the apprehension or holding fast of the body of Christ is done by faith, yet upon this fast holding followeth an effect, even a true conjunction with Christ, not a feigned or imagined: the which first belongeth unto the soul, secondly it redoundeth to the body. And the same in the holy scriptures is commended to us by Paul under a metaphor of the head and body, when he calleth us members of one and the selfsame body under Christ the head; & under the state of Marriage, wherein two are made one flesh. The which, that cyril might express, he brought in a similitude of molten wax, which is mingled with other wax, and so of two is made one: Thus would he have us to be joined with Christ. And to this purpose specially, Ephe. 3. 6. make the words unto the Ephesians, wherein we are said to be flesh of his flesh, and bone of his bones: which words if thou look upon at the first view will appear that it ought otherwise to be said: Whether Christ be of our flesh, or we of his. to wit that the son of God is of our flesh, and of our bones, because he assumed flesh of mankind. Howbeit Paul understood not, mere flesh, but flesh clean from sin, capable of resurrection and immortality. The which seeing the faithful have not of themselves, neither drew it from Adam, they claim it unto them by Christ, because they be incorporated unto him by the sacraments and by faith. Wherefore there happeneth a certain entrance of Christ, A falling in of Christ into us. into us, and a spiritual touching: the which Paul weighed, when he said unto the Galathians, Gal. 2. 20. But now it is not I that live, but Christ liveth in me. Neither is there any need in these respects to draw Christ out of heaven or to disperse his body into infinite places, forsomuch as all this that we teach is spiritual: and yet notwithstanding no feigned thing: for imagined sights, Idols, or feigned things do not nourish the mind, as here we be certain that it is done. For we have said, and we confirm it, that these signs do both signify, and offer, and most truly exhibit the body of Christ, although spiritually, that is, to be eaten with the mind, How the forefathers had the same thing in their Sacraments that we have in ours. not with the mouth of the body. But if thou shalt demand, after what manner the Fathers of the old Law in their Sacraments could have the same that we have: it is easy to be answered, seeing we have affirmed that in this Sacrament the thing is used spiritually, not corporally. And in the Apocalyps we read, That the Lamb was slain from the beginning of the world. They waited for things to come, we celebrate the memory of them already done. Lastly we have showed that great heed must be taken lest that which we speak of spiritual eating be understood as though it destroyed the truth of his presence. For Augustine said upon the 54. Psalm, that the body of the Lord, is in a certain place in heaven, but that the truth of the lords body is every where. For wheresoever the faithful be, they apprehend that Christ had a true body given for us, and so they do eat him by faith. 82 Wherefore I have now spoken in this sacramental matter that which in my judgement ought to be affirmed, being according to the Scriptures, which I would the godly reader would well consider and take in good part. And God of his goodness grant that at the length the Church of Christ may obtain both truth and quietness as touching this sacrament. Which two things I therefore wish because hitherto I see that the Eucharist whereof we entreat hath been so overwhelmed, buried and defaced with lies, crafty devices and superstitions, as it might rather be judged any other thing than that which the Lord instituted in the supper. The which lest it should easily be cleansed, the Devil which is the most grievous enemy of all peace and truth, hath sown so many opinions, contentions, disagréements, heresies, and controversies, (saving that they be without blood) that scarcely any consent worthy of Christians can in man's reason be hoped for. But these things (alas) we suffer not without cause, who have done double injury unto this Sacrament, partly for that in stead of a notable and singular gift of Christ, we have erected an execrable Idol, and partly because we have without sincerity of faith, with a conscience defiled with grievous sins, & without sufficient trial of ourselves abused these most holy mysteries. I beseech the Lord to take pity of so great a calamity, and vouchsafe at length to restore unto his Church a reformed Eucharist, and the right use of the same: through our Lord jesus Christ. Amen. Look the Exhortation to the Supper of the Lord. Also look his Confession and opinion touching this whole matter. Item the disputations with Tressham, etc. At the end of these Common places. The end of the Treatise of the Eucharist. A short abridgement of the disputation which D. P. Martyr made as concerning the Eucharist against Gardiner, Bishop of Winchester. THe matter of the Eucharist according as the Lord delivered the same unto us, is both plain and easy to be known: which, if it were handled according to the judgement and sense of the holy scriptures, and that there were a consideration had of the human nature of Christ, and of the received definition of the Sacrament, there should be no great pains taken either in the understanding or handling of the fame. Howbeit by reason of the contention and importunity of the adversaries, it is become more intricate than any blind labyrinth, and it is come in a manner to pass, that through contention we have well-near foregone the truth: for they, rather than they would give place to the right and best opinion: yea that they may by all manner of means defend their monstrous devices rather than the truth, they have used all kind of counterfeiting cavillations and deceivable ways. Whereupon when I of late days was diligent to encounter with the huge army of their cavils and sophistical Arguments, and should answer the same with as much diligence as I could, the volume grew in a manner to an exceeding greatness. Fearing therefore least godly men when they come to take my book in hand, being overmuch tired with long reading, should return as uncertain as before (for seeing the reasons on both sides, and those sometimes but lately and newly devised, it is not possible but those which be the later should obscure the memory of those that went before, or in a manner make them to be quite forgotten) I minded straightway to set the matter before men's eyes in a certain abridgement or resolution, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that those which shall read my writings, or be minded to read them, or have already read them, may have present and at their hand certain special notes no less plain than brief, whereunto they may easily refer aswell the Arguments as the answers of the disputation. And this (if I be not deceived) will in such disputations be no less help unto the readers than an assured sight of the load star is unto the Mariners when they be tossed too and from the deep Sea. Which therefore being done of me with a good and faithful mind, I would have all good and godly men to take in good part, and most diligently consider the method so devised by me, and then courteously to give their judgement according to the word of God. But I will make no longer preface, since an abridgement requires as much shortness as is possible. That the words of the Supper are to be understood figuratively. First undoubtedly in the Sacrament of the Eucharist we affirm that the bread and the wine (which the holy scriptures, the fathers, and the sense itself do testify to be there present) be signs of the body and blood of the Lord: verily not profane or vulgar signs, but such as were wont to be assigned in other mysteries. Contrariwise our adversaries affirm those signs to be properly and truly the body & blood of Christ. We demand how they know them so to be. Because (say they) Christ said, This is my body. But we interpret the saying of our saviour by that form of speech or kind of figure, whereby chiefly in Sacraments, signs are wont to be called by the names of the things signified. This opinion of ours do they withstand, and say that the words of Christ are not figurative, but altogether proper and simple. I. It is objected by us, that there is no certain Argument to be gathered out of the history of the Gospel, to prove that those words must be absolutely understood. For the supper of the Lord is plainly set down by Matthew, Mark, Luke, and Paul. In which places are perceived many figures. The cup is called the new Testament: and yet is not the cup itself nor the liquor contained therein the very new Testament in deed. II. Those which receive unworthily are affirmed to eat and drink judgement unto themselves: and yet cannot judgement be properly either eaten or drunken. III. far is it from the body of the Lord to be truly eaten, for it is altogether a wicked thing that he should be broken, ground with the teeth, and dissolved. FOUR Our Saviour said when he sat down at the same board, that he earnestly desired to eat the passover with his disciples: but every man knoweth that Pesach itself, that is to say, the Passover of the Lord, was not wont to be eaten in that solemnity, but the Lamb. V So often (saith Paul) in the 1. to the corinth. the 11. as ye shall drink of this cup. Do we drink the cup or not rather that which is poured into the cup? Wherefore Paul spoke in the most usual kind of figure. Seeing then in declaring the Supper of the Lord, the Penmen of the holy spirit, have used many figurative speeches: what doth now let but that the saying This is my body, which we entreat of, was spoken of them figuratively? VI I omit many other sentences of the holy scriptures, which evidently appear to be expounded by figures of all such as judge godly: for if I would reckon them up, I should now make no abridgement, but a large book: Therefore when we thus interpret this sentence of ours, we bring in no new thing or that which is repugnant to the Scriptures. VII. That the words which are written in Paul and Luke as concerning the cup are spoken figuratively, as we have already taught, what attentive reader seethe not that it cannot be justly denied? Wherefore those things that Matthew & Mark wrote of that matter, must be understood figuratively, unless any will deny that the former sayings must be expounded by the later: but that Paul and Luke wrote after Matthew and Mark, no man doubteth. VIII. Howbeit neither can that which Matthew and Mark teach as concerning the blood, be understood simply as it is spoken. Thus do they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And now what else can this pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify but the cup? For it is specified that Christ both took the same in his hands, and delivered it to his Apostles. Neither do Luke and Paul affirm any other thing when they writ that Christ said: This cup is the new Testament: But who dare teach that the cup is properly the blood? Wherefore let the words of Matthew & Mark be rightly weighed on the one part, and the words of Luke and Paul on the other, and then let than deny if they can that there is a figure. IX. The adversaries themselves, although they be very desirous rather to follow their own opinion than the truth, cannot interpret the words of the Lord without the help of a figure. And I show that in the Sacrament of the Eucharist it is not lawful for them to pronounce of it, This is my body. Let them be ashamed therefore to blame us for the which they themselves may justly & of due desert be accused. Moreover the very definition of a sacrament, that it is the sign of an holy thing, & a visible form of invisible grace doth most of all defend our opinion. For by that common received definition it is brought to pass that those things which be seen in the Eucharist be signs of the body and blood of the Lord, unless we will blot the Eucharist itself out of the number of the Sacraments. X. Neither can the forms of speaking which the holy scripture useth, be otherwise expounded, sith by the visible part of the sacrament he pronounceth the thing itself which is signified. For how should Circumcision be called, The covenant of the Lord, unless we will say that the same is a sign thereof? Rom. 4. 11 Of this opinion is Paul the Author, who calleth Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a sign or seal of the righteousness obtained by faith. Titus. 3. 5. Baptism is also called The washing of the new birth: and in the old Testament, The Lamb is called the Passover, as we have already declared. XI. Herewithal agree the Fathers, who in express words teach that Christ gave a sign of his body, That he gave a figure, That he represented his own body, That the things which are seen be figures and patterns of the body & blood of the Lord. Cyprian, cyril, Augustine, Gelasius, and Theodoretus, do most manifestly teach, that these signs are called by the names of the things which they signify. Since therefore in the delivery of this sacrament the holy Scriptures do admit figures, and the very nature of a Sacrament requires the same, and that the Fathers do most manifestly receive them, shall we be blamed for using a figurative interpretation in expounding the words of the Lord? These reasons alleged, have prevailed so greatly with some of our adversaries, (such force hath the truth) as they grant that those things which be offered to the senses, namely the bread and wine, be signs of the body and blood of Christ, but yet in such sort, as they have present in them the things that be signified: but this is showed by many reasons to be most far from the truth. That the figurative speech of Christ's words require no real or substantial presence of his body and blood. I. First the Scriptures of God do teach, that Christ as touching his human nature is gone from hence, they declare his ascension into heaven, as it is set forth in the Articles of the faith. They assure us that Christ said: that we shall not always have him with us, but that heaven shall contain him until the latter day: and that he shall from thence come at the length to judge the quick and the dead. II. Again it is not agreeable for a human body to be in many places at one time. Neither yet can it be granted that it is present in the world without place: for these things are altogether repugnant with the definition of an human body, unless we will take away a very true body from Christ. We must beware that we affirm not the same to be scattered or present in many places at once. III. Neither hath the essence (as I may say) of the Angels which are without bodies, such a property as it can be in many places at one time. FOUR Yea and to say the truth, it might not be eschewed, but that even the very nature of GOD, if it were bodily, should admit both division and limitation. Since therefore that these things be on this wise, even as the fathers do most fully testify, it is altogether proved, that the body of Christ is subject to these properties and qualities. V Neither doth the very nature of sacraments require that they should have the things signified either to be joined unto themselves or to contain them in themselves. But was the covenant of God included in the Circumcision? Truly the covenant was past, and it was already made with the Fathers, before that Circumcision was commanded to Abraham: and, if any of that covenant remained, that was wholly kept in the mind of God, and of faithful men: but in the flesh was borne not the covenant itself but the sign thereof commanded by God. Again the paschal Lamb did not verily include in itself the passover of the Lord. Also what man in his right mind would say that the flesh and blood of the Lord were included either in the water of the desert or in the Manna: and that in the water of the Baptism the spirit and grace are invisibly hidden? But and if in other Sacraments it be not given, & that of their own nature, that they should have the things present either to be cleaving to them or to be included in them: neither are we otherwise to determine as concerning the Eucharist, if the nature or property thereof aught to appear unto us to be the self same with other sacraments, especially since the word of God hath spoken nothing at all of the matter which we have now in hand. VI 1. Cor. 10. 3 Moreover since that Paul in the first to the Corinthians writeth that the old fathers did eat the same spiritual meat with us, and drank the same spiritual drink: and yet had they not present with them the flesh and blood of Christ, since as yet they were not extant: and since these men affirm these things to be present in the Eucharist, undoubtedly it followeth that against the saying of Paul, the old Fathers and we had not all the selfsame Sacraments. In signs they do not agree: for they had Manna and water, but we bread & wine. In the things signified they be also divers: for they by faith received the things signified being absent, as those which were afterward to come: but these men say that they receive the things present together with the signs. Verily there can be imagined no greater difference in these Sacraments, than is to disagree aswell in the signs, as in the things signified. And therefore let us rather say with Paul that the sacraments of the old Fathers, in the things signified are the selfsame that ours be, although that their signs be divers, and that they are received both of us and them all after one manner, namely by faith. For they by faith received the flesh and blood of Christ which were to be given for our salvation, and we by faith and the spirit do embrace them as already given. VII. Also if our adversaries opinion should be admitted, it might not be avoided, but that aswell the wicked as the godly should eat and drink the flesh and blood of the Lord. But this doth Christ the Author of the sacraments manifestly refute in the 6. of john, where he saith that his flesh and blood is eaten and drunken by faith. See then (I pray you) that when the wicked are destitute of faith, and be strangers from Christ, what communion have they with the flesh and blood of Christ? Doubtless they have only the signs to be received, and that to their own condemnation: for neither is Christ in them, neither do they abide in Christ. VIII. They are to be demanded also which affirm that the blood of the Lord is present in this sacrament, for what cause or under what colour they dare name that their sacrifice an unbloody sacrifice as they term it. Surely if they will have the blood of the Lord flowing from the lords side to be received in their Cup as Chrysostom said, by an excessive kind of speech, let them endeavour the same as much as they will, as they know and as they can: yet shall they never bring to pass but that they must needs drink bloody drink. IX. Truly such is the nature of things repugnant as they can never be affirmed both at once, that is, at the self same time of one and the self same sacrament. Wherefore the body of Christ cannot be together and at one time both above and beneath, visible and invisible, one and many, mortal and immortal, broken and whole. This reason have not we feigned to ourselves, but we have taken it from Christ, from the Angels, from the Apostles, from the fathers, and from nature itself. For all these do testify that this cannot be all at once. Moreover it were too long to rehearse in how many places and writings of the fathers they have affirmed this absence of the Lord according to the flesh. X. As though forsooth this presence of the flesh and blood of the Lord, boasted of and defended by these men in the Eucharist, can, while the same is performed, bring any other profit than we have by a spiritual receiving, which (as we have said) is performed by faith and by the mind. XI. This finally we demand of our adversaries, whether they judge that there is the body of the Lord in the bread without blood, and whether there is blood in the wine without the body? If they say, there is, they divide the human nature by the two parts of the mystery, which cannot be committed without impiety, since the blood & body and human nature of Christ are united by a perpetual conjunction. But if they will say that these things be together, and will feign those strange Concomitancies of theirs, this at the leastwise they cannot escape but that they shall double the body of Christ, to wit, wholly under the wine, and wholly under the bread, appointing the same (as they will have it) under their Accidents. XII. Lastly there happeneth unto the words of Christ less than is pronounced by them in the parts of the Sacrament, since they affirm the bread to be the body alone, and the wine to be the blood alone. These be the principal and chief points which are contained in my book of confession against Gardiner, as far as concern the Arguments and confirmations of our part. And now this remaineth, that I lay before the courteous reader some sayings, as it were certain sentences, out of the which not only all our Arguments in a manner are drawn, but whereby also the reasons of our adversaries may easily be confuted. And so all this disputation will become both plain and easy. Sayings or sentences out of which etc. I. Christ in the holy supper called the very bread, his body, and the very wine his blood: whereupon it cometh that they cannot understand his words This is my body simply and without a figure, since neither the bread nor the wine can properly and truly be the body & blood of Christ. II. These words This is my body, and This is my blood be figurative forms of speech, whereby God pronounced of the outward signs the things which are signified. III. To eat the flesh or the body of the Lord, and to drink his blood, is to believe that these things were given for us as a price of our redemption, and that unto these are joined those things which for our sakes were taken away upon the cross. FOUR The human nature of Christ from his ascension into heaven until his last coming when he shall judge the world, is no where else but in heaven. V In the faithful receiving of the Eucharist, we are not only in soul or mind through faith joined to the body and blood of Christ, but we become partakers, of the spirit, grace, and virtue of the Lord, not in deed by the power of the work, but through his goodness and faithful promise. VI Wicked men do not eat the very flesh and blood of Christ, except so far forth as they use the outward signs, the bread I mean and the wine, which in their kind of manner be, & are called, the body & blood of Christ. VII. We are no less joined to Christ in baptism, than we be in the Eucharist: Wherefore the presence of him and the receiving of him, which is spiritual, is to be affirmed alike in both. VIII. The fathers in the old Testament did eat the body and blood of Christ as touching the matter itself no otherwise than we do. IX. Only the faithful do truly and spiritually receive the body & blood of the Lord, and that by faith, inasmuch as it is the only instrument of joining us unto Christ. X. Our bodies after a certain manner are nourished and restored to eternal life by the body and blood of Christ. XI. We ourselves by a faithful participation of the lords supper, are fed up, and in a manner transelementated by a certain kind of spiritual change into the body of Christ. XII. By the incarnation of the son of God, we communicate with him in flesh and blood, forsomuch as we believe he took our flesh upon him: and on the otherside while in communicating we embrace through faith his body and blood which were given for us unto death, we are spiritually made partakers of them. XIII. The word of the holy scriptures, or the hearing, or sense [of them] in as much as it is received by faith, is the body of Christ, and the bread whereby our minds are nourished. XIIII. The congregation of believers is the body of Christ, whereof he himself is the head, and we also both are and are called his members. XV. The poor & those which be oppressed for the name of Christ be his body: Thereupon came that voice unto Paul: Why dost thou persecute me? XVI. Miracles that have otherwhile been showed about the signs of the Eucharist, do neither prove a change of the substance of the Elements thereof, neither yet a real and substantial presence of the body. XVII. A spiritual presence of the body unto them which do communicate without doubt signifieth not, to be invisibly, but yet properly present as the Papists say: but that it be present to our faith and spirit no otherwise than his death which we truly believe, and then the good things of the life to come which we expect with a most assured hope, the presence whereof can only be referred to our faith and spirit. XVIII, Truly our adversaries speak many things of the consecration of the bread and wine, but whether it be performed by prayers or by words, that they cannot determine. XIX. In the Eucharist we admit no other sacrifice than the sacrifice of thanksgiving, of prayers, and of offering up of our own selves: and these sacrifices must not only be offered up of the Minister, but also of the people that communicate. XX. Also we grant that a sacrifice is there, in respect that there is a commemoration of the true sacrifice: and the sacraments, that is the outward signs which are proposed, are signs of the same true sacrifice, and by the institution of the Lord, do set forth the same unto the Communicants. The sentences which I have now rehearsed, the prudent and gentle reader of my Book shall find not only to be handled therein, but also to be confirmed by many testimonies aswell of the Scripture as of the Fathers. Wherefore, if it shall like him to have all this whole controversy plainly and evidently described as it were in a certain table, let him with an attentive mind and often repetition make himself well acquainted, first with these sentences, and then with the reasons which I have brought in this Abridgement: for in so doing, I hope he shall both reap profit, and it shall never repent him of the labour he hath bestowed. 1561. The eleventh Chapter. Whether it be lawful in the Communion to use one only kind. In 1. Cor. 10. Our adversaries endeavour by many Arguments to defend the most shameful maiming of this sacrament which they have brought in. The first reason of the adversaries. In deed they grant that the Church while it was yet ignorant, used both the kinds, but afterward when it understood that the one part might suffice, especially the laity (to prevent the error of some, which might think that the body of Christ in the sacrament is given severed from the blood, and the blood severed from the body,) it decreed that only the Priests should use both kinds in the Mass; and that to the people, only the one kind should be distributed. The 2. reason. The 3. reason. Further they say, that it was authorized by the Council of Constance. Moreover they contrive the Commandments of God into two principal points: Some of them they will have to remain perpetually firm and unshaken, so as they may never be violated, among which sort they place the morals. The others doubtless, they appoint to be those which concern outward things: of which kind be the Ceremonies and sacraments. And these they will not have to be so necessary, but that according to the place and time they may be changed. The 4. reason. They maintain also that it was no wrong to the Christian people, that one kind is taken from them. For the body of Christ (say they) is not given in the form of bread without blood: even as in the cup also the blood is not had without the body. They likewise allege, The 5. reason. that the liberty of Christ his Church, is far greater, than was the liberty of the Synagogue: & that therefore it is lawful for the Church to change more things in our Ceremonies, than was permitted to the fathers of the old Law. For we are not under the law as servants, but as free men under grace. And they endeavour to show that sometimes the Church in many rites altered even in very matter. First of all they say, The 6. reason. that it dipped not them which be baptized, according as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, but it only sprinkled, or after a strange manner washed. Neither is it to be doubted, but that those which so be washed must be holden as baptised, Cyprian. seeing that Cyprian being demanded whether they which were baptized in yielding up the ghost, should be judged as baptised (for they lay in the bed and being oppressed with the force of sickness might neither be dipped, nor yet washed, but only sprinkled, wherefore they should seem not to be baptised) that man of God answereth, that they had perfect baptism. The 7. reason 2 They vaunt also that in baptism the words have sometime been altered, seeing in the Acts of the Apostles the 8. Acts. 8. 16. & 10. 48. Chapter we read: that baptism was given in the name of our Lord jesus Christ: when as notwithstanding in the Gospel, the Lord commanded his disciples that they should baptise in the name of the father, and of the Son, The 8. reason and of the holy ghost. Yea and they allege that at this day the order prescribed by Christ is perverted. Matt. 28. ve. 19 & 20 For he commanded that they should first teach and then baptise. But we deal otherwise, we first baptise infants, afterward when they are grown, we teach them. The 9 reason And again they say that that which Christ did is not observed in our communion. For we receive the sacraments fasting, whereas he distributed them when he and his Apostles had supped. The 10. reason. We also choose unto ourselves the morning, whereas he made his supper in the evening. Neither do we wash feet, whereas he first washed his disciples feet, and commanded that one should wash an others feet. The 11. reason. In like manner they allege the commandment of the Apostle, 1. Cor. 11. 4 to wit, That a man should not pray or prophesy with his head covered, nor yet a woman with her head bare. Which at this day is not so carefully & precisely observed. Also a decree of the first Council, The 12. reason. Acts. 15. 29 which was held in time of the Apostles, namely, that the Gentiles should abstain from blood and strangled, The 13. reason. is abolished. And these fellows cavil that the case of the Apostles, with whom the Lord in his last supper communicated, is not like the case of the Christian people. For they were ordained by Christ to be Priests: wherefore they say that justly and upon good cause there was ordained an other disposition of the communion for the lay people. The 14. reason. They feign likewise, that Christ otherwhile distributed the Eucharist under one kind to his disciples, especially when he went with them unto the town of Emaus, where they are said to have known him in breaking of bread. Luk. 24. 35. Whereupon they argue that we offend in seeking to establish a doctrine & precept only by one action of Christ. Further they cry out that the consent of the Catholic Church maketh for them, The 15. reason. and they allege causes whereby they are led to minister only one kind unto the laity. The 16. reason. The first they say is, lest the wine should be spilled, which might easily happen, if it should be ministered to the whole multitude. The 17. reason. The other cause is, for that it were requisite that as well wine as bread should be reserved for the sick, and ministered unto them whensoever they should ask it, which might not conveniently be done, because wine is so soon and easily corrupted. The 18. reason. Besides this they object that there be many which drink no wine, who being able to receive only one part, if both parts were of necessity, they would think that neither they communicate rightly, neither that they have the whole Sacrament. Lastly, The 19 reason. they allege the honour of the ministery: for they have judged it meet that more should be attributed unto their Massing Priests than unto the general multitude. Neither would they that the communion of the laity should be of equal dignity or estimation with the Mass. I have wel-néere recited their Arguments which be of most force. 3 Now on the contrary part I will show our reasons, Against the mangling of the Eucharist. whereby shall be showed how grievously they offend in this mangling of the lords Supper. First they depart from the institution of Christ, and preach an other Gospel than he himself and his Apostles have preached: And this doth exceedingly jar from godliness. This in divinity ought to be a chief principle whereby all things must be resolved: The Lord said: It is the word of the Lord that endureth for ever. From the which, 1. Pet. 1. 25. if we should be called back to men's fancies, since they often change, we shall have nothing firm in religion, but we shall be driven from certainties to uncerteinties; and the authority of men shall be equal to the authority of God. The 2. reason Gal. 1. 8. Unto the Galathians it is written: If we or an Angel from heaven, shall preach otherwise, let him be accursed. But and if that Paul will neither have Angels nor Apostles to be heard, which affirm any thing contrary to the decrees of the Gospel, we will nothing regard the boldness and impudency of corrupt men, which teach otherwise of the Sacraments than Christ taught. Paul in the 11. of the 1. to the Corinthians, testifieth, Verse. 23. that he received of the Lord that which he delivered: And he out of doubt rehearsed both kinds. So as we may think, that they which otherwise define, have not received of the Lord, but rather of his adversary: wherefore they must not be heard. The 3. reason. Gal. 3. 15. And unto the Galathians Paul hath, Unto a Testament although it be man's, the same being confirmed, nothing is added or ordained beside: how much less should men be rash in adding any thing to the Testament of Christ? Men which be frail and weak, do only bequeath earthly things by their Testaments. But Christ which is God and omnipotent, hath bequeathed to his Church sacraments which belong unto eternal life. Wherefore none ought at any time to have been so hardy as to invert his Testament. Verse. 1. In Deuteronomie the fourth Chapter, the Lord commandeth Israel That he should hear his Law, The 4. reason. & specially he mentioneth Chukim, which word signifieth Ceremonies, & he commandeth that they should neither add nor take any thing from them: which commandment of God, is of great force to beat down our pride. For so proud are we, that we would always have our own devices, not only to be in estimation, but also to be preferred above the words of the Lord: Verse. 3 8. The 5. reason And in the Book of Numbers the 15. Chapter it is written, That the children of Israel should have rybands of blue silk in the borders of their garments, that in seeing of them, they might call to remembrance the commandments of God, that they might not do that which was pleasing to their own heart, or liking to their own eyes. And unto the Romans, Rom. 1. 21. Paul grievously reproved it, that the Gentiles were infatuated with their own vain disputations, & that they would not worship God simply as they knew him by his creatures; The 6 reason whereupon he sayeth that they were given over unto wicked lusts. And there is no doubt but that this maiming of the Supper of the Lord, belongeth unto this kind of vice. The 7. reason And moreover to this institution of the Lord concerning the administration of the Sacrament, the universal Church, both in the most ancient and best times hath always consented. The 8. reason 4 Also the fathers have greatly feared to leave the Lords order in this Sacrament. There is extant a Canon of Gelasius, Gelasius. which is in the Title De Consecratione, distinct. 2. in the Chapter Comperimus, wherein certain men are blamed, because they having received the Lords body, abstained from the cup of the blood. Which he saith is superstitious. And he commandeth them that either they should receive the whole Sacraments, or else be driven from the whole. Also he saith it is sacrilege that they should in such sort be divided. This do they endeavour to avoid, and to restrain it to massing Priests while they consecrate. For them (say they) it is necessary to receive both kinds. Howbeit this they have not out of the words of the Bishop. Nay rather there is mention there of the participants, and of them which are to be driven from the sacraments: the which agree fitly unto them to whom they be distributed. Moreover it is written in the decree, that the injury is done not unto the oblation or sacrifice, but unto the Sacrament. For he saith that a division of one and the selfsame mystery, cannot be done without great sacrilege. Therefore seeing they distribute the communion unto the laity under one kind, and make division of the Sacrament, they cannot deny but that they commit sacrilege. Chrysost. Chrysostom in the 18. homily upon the 2. Epistle to the Corinthians saith, that there be some things wherein a Priest differeth not from a lay man. I say in receiving of the dreadful mysteries, it is not with us as it was in the old law, where some parts of the sacrifices were given unto the Priests, others went unto them that offered: but unto all us is set forth one and the selfsame body of Christ, & the selfsame cup. 5 Cyprian. Cyprian in his second Book, and 3. Epistle earnestly affirmeth that in this Sacrament of the Eucharist, we must by no means vary from the institution of Christ. And there when he entreateth at large of this matter, he setteth down these special points, namely: That Christ in this matter must be heard: further that we ought not to regard what others have done before us, but what Christ did before all. Moreover, he that doth not as he did, doth in vain worship God with the commandments and doctrines of men. And such precepts of the Sacrament he maketh not light, but saith they be great. And the same Martyr in an Epistle to Pompeius against Stephen Bishop of the City of Rome, writeth: Where any doubt is, we must always resort to the Tradition of the Lord, to the Gospel and the Apostles. The adversaries say, that Cyprian speaketh not of this which we now entreat of. He disputed against the heretics called Aquarij, The Aquarij. who used not wine unto the cup of the Lord but water. This (say they) he reproved, and not the taking away of a part of the Eucharist from the laity. I grant it, but I say, that these men sin more grievously against the institution of the Lord than did the Aquarij. Because they although they put water in the stead of wine, yet did they not utterly remove the other part of the sacrament. They used the selfsame words, which we speak in delivering of the Cup: only they did change the Element. But these men take away from the people both the whole Cup, and the words thereof. Further I grant the disputation of Cyprian to be particular, whereby he confuteth the Aquarij, but the Argument and reason which he useth is universal: namely that in the Sacrament of the Eucharist we must not fly from the institution of the Lord. For this cause also we argue, that we as it were by hands do receive the same from him to the intent we may show, that it was not lawful to take away the cup from the Communion. They have also other subtle shifts, and they say, that Cyprian wrote these things only of them that offer, and that therefore the place serveth nothing unto Communion. But it is a wonder that these so witty men perceived not that they in times past and specially in the time of Cyprian, had no oblation that differed from the Communion. Private Masses. There was no place among them for private masses. Those sprung up many years after, to the great hurt of Religion. Moreover if the Epistle be read from the beginning, thou shalt hear Cyprian say, that these men depart from the institution of Christ as well by consecrating the cup, as by distributing of it unto the people. Wherefore, the cavil is utterly confuted. An answer to the reasons of the adversaries To the first. 6 Now remaineth that we declare that the reasons which they think to make for them, be of none effect. They said that the Church in the first times used both kinds, while it was yet ignorant. I would to God that we were so instructed, as the Christians were taught in the first times. Afterward (say they) it saw that the lay people may be content with one kind. What I beseech you saw our Popes, that the Apostles and prelate's of the primitive Church saw not, who were most plentifully endued with the holy Ghost? What is it else that we see but mere darkness if it shall be compared to the most clear knowledge of them? They add: To the intent that the error of them should be avoided, who perhaps would think that the body of Christ is given a part from the blood, as though the body should sit in heaven at the right hand of the father without blood. These be their monstrous opinions. None of the heretics ever devised this kind of error. But admit there had been sometime such an heresy: might it not otherwise be amended than by corrupting of the Sacrament of the Eucharist? Vndoutedlie many pernicious opinions may arise as touching the other part of the Eucharist which they have made to remain. And will they because of those things, take away this also? To the second 7 And that which they object as touching the Council of Constance or Basil, we pass not of it. Neither the Greek Church, nor the whole East part obeyed them: & not without a cause. For they decreed against the word of God. And oftentimes Counsels do err, as it is evident of the Counsels of Ariminum, Chalcedon, Ephesus the second: and of the Council of Africa that was under Cyprian, and many others. Yea and in the time of Christ, did not the Council of the Priests, and the Church of that time, shamefully err, when it refused the doctrine of Christ, and condemned Christ himself and the Apostles? Elsewhere I have warned, that Counsels have not always decreed that which was true: The greater part there had the overhand of the lesser, and oftentimes the worser of the better. Here brag they: Our Church hath the holy Ghost, and therefore it cannot err. They use a fallacy of the Accident: For they that have the holy Ghost, A false argument of the accident do not all that they do by him. Even in like manner as a Master builder in that he is a Master builder, in building doth not amiss: but because it happeneth sometime that he is occupied in other cogitations, and perhaps hath droonke overmuch, therefore he otherwhile doth amiss. joh. 14. 15. 16. Mat. 28. 20 But the Church (say they) hath a promise of the holy Ghost, and that it shall not be forsaken at any time. I grant: neither is this promise wanting, but is fulfilled: and there be very many always in the Church which do judge rightly. Even as in the jewish Church in most corrupt seasons, were Simeon, Zacharias, Elizabeth, john Baptist, Mary the virgin, and joseph, Nathanael, and many others which were partakers of this promise. Wherefore it followeth that truth prevaileth and errors are discovered. Yet is it not gathered by the power of this promise, that they always define well in Counsels. Oftentimes they be troubled with affections, and oftentimes they grope in the dark. How should this be known of us? How shall we understand whether they have decreed well or amiss? All things must be tried by the touchstone of the holy scriptures, there the truth is found out. But let us proceed to confute other their Arguments. 8 They said that the precepts of outward things and of ceremonies are not so firm, To the third. as they cannot be changed by any means. Against this maketh Cyprian in the Epistle now alleged against the Aquarij: where he calleth the precepts of this Sacrament, great precepts. Matt. 5. 19 And Christ also saith that he shall be called the least or none at all in the kingdom of heaven, which breaketh the least of his commandments. Moreover the places out of Deuteronomie the 4. and 12. Chapters, and out of the 15 of Numbers the which we alleged before, do plainly show that it was not lawful to change any thing in ceremonies: yet do we grant that there is some difference in the precepts of GOD. A distinction of the precepts. For there be some of them from which we be never loosed, as be all those which prohibit. Also that same sum, whereof the whole law and the Prophets depend: To love the Lord GOD with all the heart, with all the strength, and with all the soul, and our neighbour as ourselves. But there be other precepts which we are not always bound to execute, except it be when time, place, and reason require that they should be done. For the Hebrews were not bound to do their holy things every where and at all times, but at certain days, and in the place which the Lord had chosen. And upon the Sabbaoth day they could not always be void of outward works. Sometimes it behoved them to fight, as we read in the books of the Machabies: neither might circumcision be ministered before the 8. day. At this day also he that would desire Baptism, Baptism imputed, where it cannot be had. and might not have the liberty thereof, his desire should be imputed in stead of the work. Wherefore in these things, when the commandment of the Lord is to be done, it is not lawful to change or invert any thing. And although thou be not always bound to do that which is commanded, yet when thou dost it, it is not meet thou should departed from the order which GOD hath appointed. Deut. 10. 1. Nadab and Abihu would alter some thing about the holy service, and they were consumed with fire. Oza died for his rashness. 2. Sam. 6. 6. 2. Paral. 26 ver. 16. And king Ozias when he would burn incense, which was not lawful, was stricken with leprosy. Why are they not moved with the example of their pretty Sacrificers, who take very careful heed in their Mass that they say not Mass without their Orarium, or as they term them without their stole or maniple? And they judge it to be a grievous offence if they shall omit any sign of the cross or any the least jot of this kind: which nevertheless be the inventions of men, mere toys and trifles. Why should not we rather beware that we pass not over those things which Christ himself in his word commanded? And among the Ethnics there was very great care had in their sacred ceremonies, lest the priest should trip or miss in a word, which if it happened, it was judged to be no light offence. And have our adversaries thought that Christ's order in the Sacraments may so easily be undone? To the 4. 9 They said that as touching the old law, we are endued with a greater liberty than were the Hebrews, and therefore we are permitted to change something in ceremonies which for them was not lawful. But these men ought to know that Christian liberty herein consisteth not, that we should change the institutions of Christ: but in that, that Christ hath reduced many ceremonies into few, and instead of laboursome, hath given easy and plain, and in the stead of obscure ceremonies hath set down those which are most evident. Add that we by the power of the spirit, are made willing and voluntary doers, for we are not constrained by the law, but we do willingly those things which religion persuadeth. Wherefore they prove not what they would, but are rather driven to the contrary. For seeing we be so free as we have but a few ceremonies, and those easy and gentle, it would be an intolerable thing, and worthy to be condemned if we should not perform them without corruption. 10 They say, To the 5. that the ceremony is not for that cause polluted, neither the people defrauded, because somuch is had under one kind as under both. For with the body of Christ his blood is also given, and that under our kind, Of concomitancy, a Papistical device, which may be englished joint companying. which they say is done by concomitancy, for so they speak. But these men should have weighed, that the communion of the body and blood of Christ, is not in this Sacrament by the work of nature. For whatsoever of these things is delivered unto us, is received by faith and is offered unto us by the words of Christ's promises. And in these outward things, God requireth chiefly an obedience. Signs and the outward actions of ceremonies, be frail things: The word of God endureth for ever, therefore the nature of the Sacrament must be judged by it. So much is given unto us, as God appointed to give: of whose will we know nothing further than his sayings disclose unto us. But Christ appointed two parts of the Sacrament: by one of the which he said that his body is communicated, and by the other his blood, and of these he hath left unto us express words: wherefore we must rather give credit unto him than unto the subtle sayings of men. Thou tellest me of I know not what concomitancy: and doubtless it is thine own subtle point of reasoning: I know that it so fareth with the body of Christ which is in heaven, as it is not without blood. I doubt not but that these things be joined together in him. But how wilt thou prove that they be signified when they be joined together in the Sacrament? On the one part, the faith of the communicants comprehendeth there the body of Christ nailed upon the cross for our salvation, whereof we be spiritually fed. And the same faith on the other part layeth hold of his blood shed for our salvation, and hereof we be spiritually watered and have droonke. About these mysteries of the death of Christ is the mind of the faithful chiefly occupied, while they communicate. Wherefore we must not regard in what sort the body of Christ is now in heaven. We follow the words of GOD, and perceive it is not of necessity that those things which in their own nature be joined together should be communicated one with another. Things in their own nature joined, may severally be communicated. The human and divine natures are joined together in the subject of Christ, neither are they plucked one from an other. Yet wilt thou not say that wheresoever the divine nature is, there also is the human, unless thou wilt extend the body of Christ to an unmeasurable greatness, the which is most strange from the nature of man. The son of God, in so much as he is God, is found every where, and filleth all places, the which his body doth not. Further in the holy Ghost all graces or gifts are joined together, yet for all that is not the gift of sundry tongues given to him upon whomsoever the power of prophesying is bestowed: or so likewise on the other part. Also severity and mercy, are most nearly joined together in God, and yet nevertheless, when as one is made an inheritor of eternal life, he hath a proof of the mercy and not of the severity of God. And the same might I affirm of many things, which being joined together in themselves, yet are they communicated asunder. But herein standeth the effect of the answer, that this communication is no work of nature, and therefore is not given unto us by the constitution or disposition of the thing which it hath in his own nature, but by the will and pleasure of the giver, of whose will and counsel we cannot decree, further than is expressed by his own words. To the sixth. 11 They said moreover that in Baptism there is much altered: First because Infants have water powered upon them, The cite of dipping in Baptism. and are not dipped in, as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. I know that the Fathers, when it might be, in respect of age and health used dipping: the which was shadowed in the old Testament when the Israelites passed through the sea: yet is it not of necessity, neither is there a commandment extant for the same. When it is used it hath an excellent signification: because when we are dipped in, we are signified to die with Christ, and when we issue forth, we are declared to have risen with him unto eternal life. Howbeit this signification as we say is not of necessity. But that which concerneth the nature and natural property of Baptism is a cleansing from sins: Wherefore in the Epistle to the Ephesians, Ephe. 6. 26 Christ is said To have cleansed his Church by the washing away of water in the word: And we are pronounced to be baptized unto the remission of sins. And this cleansing, whether we be dipped, or whether we be washed all about, or whether we be sprinkled, or after what manner soever we be washed with waters, it is very fitly showed in Baptism. Neither doth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only signify, to be dipped, but any manner of way to be sprinkled. Moreover the reason is not a like: To change the manner of washing, and to take it all wholly away: Because in them which be sprinkled or have water powered upon them, the element of Baptism, namely water is kept and hath his signification. Neither do we superstitiously contend after what sort we are to drink of the cup, either little or somewhat largely. Neither through little pipes as sometime it was done, and as the Bishop of Rome doth at this day, or with our lips put to the cup, or by bread dipped and made wet in the wine, as it is in the history of Eusebius Caesariensis. As touching these things, so the part of the Sacrament remain whole it sufficeth. Howbeit I judge that must be done which cometh most near to the institution of Christ. 12 And whereas they added, To the 7. A change in the form of baptism Acts. 8. 16. & 10. 48. that the words which are used at Baptism were inverted, because we find in the Acts of the Apostles, that some were baptized in the name of jesus Christ, there be many which grant unto it. Because (say they) in the name of jesus Christ, the names of the three divine persons are comprehended: Of the Father, (I say) of the Son, and of the holy Ghost. And that Irenaeus very plainly testifieth in the 4. book against the Valentinians. Irenaeus. Under the name (saith he) of Christ are the three persons understood. Because that word signifieth anointed, wherein is showed both the annointer, and he that is anointed, and also the ointment. He that is anointed is the Son, the annointer is the Father, the annointment is the holy Ghost: whereby appeareth, that in the same alteration nothing was taken away, whereas these men took away almost the whole half of the Sacrament. Howbeit I stand not to this answer: because our adversaries cavil that even in the Communion of either kind the whole is signified. Wherefore I say that by that place of the Acts of the Apostles In the name of jesus Christ, is meant, by the guiding, A place in the Acts of baptizing in the name of Christ expounded. commandment, will and institution of Christ. Wherefore by these words rather it is known that the Apostles did altogether keep the form prescribed by Christ. Otherwise they would not have baptized in the name of Christ, doing otherwise than he had commanded. Neither are we to think that the Apostles who spread abroad religion with so great godliness and endeavour, rejected the form of Baptising delivered by Christ. Neither must we pass it over that the Schoolmen (as we read in Thomas,) when they agree that the form of baptising was in a manner changed by the Apostles, writ that this was done for a time by the dispensation of the holy Ghost, to the inten● the name of Christ might be made the more famous, and that therefore a perpetual law should not be drawn from thence. The which these men that have taken away the cup of the Communion from the laity, have not observed, seeing they will have their decree to be perpetual, and not for a time. Besides this, the Apostles condemned not for heretics those which baptized after the usual and appointed form. But they have not only condemned for heretics the laymen when they have received both parts of the sacrament, but they also deliver them to the fire. Neither is this doctrine to be suffered, that it is put in men's authority to invert either the matter or the words of the Sacraments as these men have most impudently done: who not only have taken away the cup from the common people, but also the words spoken thereat, the which be very comfortable, and do more largely and significantly express the mysteries of our salvation than do the words which be uttered, as touching the bread, where it is only said: This is my body, Mat. 26. 26 which shall be given for you: But at the cup it is said: Ibid. 27. This cup is the new Testament in my blood which shall be shed for you and for many unto the remission of sins. Weigh how many expositors thou hast here of the promise which was set down in the other part. To the 8. Baptism of Infants. Mat. 28. 19 13 They affirm moreover that we have inverted the order in Baptism, because we baptise infants before we teach them. Whereas Christ delivered them first to be taught, and afterward to be baptized. I marvel that these men descend hither as though they would hold with the anabaptists, to the intent they may be against us, and do not consider that the saying of Christ is generally to be understood, as touching the Gentiles, and not particularly. Verily it is true that in the propagation of Christianity they were first to begin with doctrine. For when as a City, a Province, or a kingdom should be won unto Christ, it behoveth to use preaching before we come to Baptism: which when they have believed, those of ripe age not only are baptized themselves, but they also offer their young children to be baptized. Wherefore that which was so commanded by Christ in general, they will draw unto the particular Baptism of young children. In Greek it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to make disciples and to gather them unto Christ: which in them of ripe years is done both by doctrine and baptism, but in young children by Baptism, seeing they are not yet capable of doctrine. The very which order is seen in Circumcision. As touching Abraham being of perfect age, Doctrine went for most, afterward followed the sacrament: in his son Isaac it came otherwise to pass. And absolutely it is true that in the Church Doctrine doth go before the Sacraments, as every man may perceive. Neither (as we taught before,) do they rightly gather, when as by an order of the words, they will gather an order of the things: For we have it in Mark as concerning john, Mark. 1. 4 That he baptized and preached the baptism of repentance: when as yet there is no doubt but that he preached before he baptized. 14 And as touching the time of the Lords Supper, To the ●. we confess that the Church might order the same as it thought good, seeing there is no commandment had thereof. There be commandments as touching this Sacrament: Take and eat ye, Mat 26. 26 Ibid. 27. 1. Cor. 11. 24. Ib. ver. 28. Take and drink ye all of it: Do this in remembrance of me: Let a man examine himself, and other such sayings. No mention is there of time, of place, of garment, or other such like circumstances. Christ first ate the Passover, because he would institute the new things after the old. Neither is it commanded us either to kill or eat the Passover before the Communion. Why the Supper is celebrated in the morning. Cyprian. And the causes why the Eucharist is distributed in the morning, are gathered out of Cyprian. The first is, because it is more easy at that hour to have the holy assembly. For in the day time there happen many affairs whereby m●n be led away from the service of God. Further at that time, men be well advised, and we have a mind more fit and attentive to receive excellent things. Thirdly he addeth, that the same morning tide is a monument of the resurrection of Christ, which doth not a little further the institution of this Sacrament. Nevertheless we must note that the ancient fathers in the time of fasting, (because they did not eat meat till night) had the Communion at evening tied: for all the whole fasting day they spent their time in Sermons, Hymns, and other godly exercises. Towards night the Supper of the Lord was ministered, the Sacrament was received. Afterward they returned home to the refreshing of their bodies. Albeit in the time of Augustine in many Churches, The Eucharist celebrated upon Mandie Thursday at night in Augustine's time. as he himself reporteth, that upon the Thursday before Easter, to the intent the Act of Christ might be represented the better, the Eucharist was given to the faithful at night and after Supper. But I find this custom to be abolished by the 6. Synod, which at Constantinople was held in Trullo. Whose Canons are extant in Greek, wherein there is plain mention made of this custom to be among the Churches of Aphrica. But to return whence we have digressed. So the integrity of Sacraments be retained, as touching the time & other such like circumstances, we should not be very careful seeing of those things there is nothing commanded. Christ when he was baptised was thirty years of age. Would it not be a great folly at this day, if we would baptise only such as be 30. years old? To the 10. The washing of feet 15 Of the washing of feet which is now omitted, we say, that therein is a double signification to be considered: One as touching remission of sins, and cleansing the filth of the mind, the which is given unto us by Christ. Thereof the Lord said unto Peter: If I shall not wash thee, joh. 13. 8. thou shalt have no part with me. And he that is washed hath no need but that his feet be washed. And about this signification S. Bernard dealeth very much. Furthermore that washing was a sign of charity and submission of the mind, which we ought to use though we be noble & of great honour. Wherefore Christ said thereof: Ib. ver. 13. Ye call me Master and Lord, and ye say well, for so I am: but if that I a Lord and Master, have washed your feet, ye also must one wash an others feet. By which commandment he meant, that no man for any honours sake of this world should cease from doing his duty unto his neighbour, even as touching those things which seem to be but vile, because Christ himself would do them. The washing of feet was common and usual among the jews. For in the hot regions as jewrie is, when men journey by foot, their bodies are very much wearied with heat. Wherefore unto men wearied and full of dust, the washing of feet bringeth no small refreshing: especially seeing in those Regions, men go not so well shod as they do with us. Otherwise how could Christ have been washed of the woman that was a sinner, john. 12. 3. and be wiped with her hair, and be anointed when he should sit down at the Table, unless he had his feet either bare or else so as they might easily be uncovered? And that the washing of feet in the Scriptures doth represent the meanest services towards our neighbours, Abigail testified, who, when David meant to take her for his wife, answered: 1. Sa. 25. 41 Thy handmaiden will be ready, who shall wash the feet of my Lord: as if she had said: I do not think myself worthy of so great an honour: I will rather be ready to do the meanest services unto thy servants. And Paul in the first Epistle unto Timothy, 1. Tim. 5. 10. when he speaketh of a widow to be chosen of the Church, requireth such a one as shall abound in good works, & hath washed the feet of the Saints. Where there is no doubt but by the washing of feet, Paul requireth that she have exercised herself in doing of services and commodities to the men of God. And Christ while he saith in the Gospel: When ye fast, Matt. 6. 16. I would not have you to be sad as the Hypocrites, but commandeth the contrary: Thou when thou dost fast, anoint thy head, etc. By which place it is not to be gathered that in fastings we should anoint heads, but because in Syria or Arabia surnamed the happy, the use of Ointments was common, when men would show themselves to be merry, (yea they were in a manner daily anointed, except they had been in some sadness) therefore Christ meant, that when we are in hand with private fastings, we must not intermit the custom of outward worshipping, as though by fastings we would win the favour of the people. But we among whom is not that use of ointments are not bound in fastings to do that which Christ said. The very which thing thou mayest understand about the washing of feet, which our adversaries objected. That can not be called a Sacrament, (although by the element, it may signify no common thing, and it hath a commandment joined therewith,) because there be given no particular words, which should come to the element to make it a sacrament, and by which the promise of some singular gift or grace to be obtained is declared unto us. Furthermore, neither Christ nor yet the Apostles decreed, that they which were to Communicate should wash one another's feet. Augustine. And Augustine in the 119. Epistle unto januarius writeth, that some Churches removed this Ceremony, lest it should be esteemed for a part of the Sacrament, or else for Baptism: the very which notwithstanding some Churches retained. Act. 15. 29. To the 11. 16 There was also opposed unto us a decree of the Apostles, wherein they ordained, that the Gentiles which were converted unto Christ, should abstain from blood and from that which is Strangled. Which seeing it is abolished, they say it is lawful sometimes to decline somewhat from the Scriptures. Howbeit we must mark in this place, what is the end and meaning of that decree. It was pronounced, because of the dissension risen in the Church. For they which were converted from judaisme, thought that the Gentiles for obtaining of salvation, should be compelled to retain Moses laws, and should keep the old Ceremonies. But Paul and Barnabas taught otherwise, according to whose mind the Apostles decreed. Yet did they not by their constitution prohibit, but that men converted from the Gentiles unto Christ, might keep somewhat of the Ceremonies of Moses, so that they should not think those to be necessary unto salvation. Howbeit to the intent they might not be grievous or troublesome unto them which were converted out of judaisme, who lived then very friendly with them, they gave that commandment: and it seemed to help somewhat to the quietness of the believers. So that the Apostles for no other cause did decree that the Gentiles should abstain from these things: seeing they would not, that the jews which were converted should be strait way offended, of whom the Church in that first time did chiefly consist. Wherefore they commanded not these things, in that they belonged unto the law, or unto Moses, but according as they perceived them to further the peace and tranquility of the Church, that the faithful might grow up together among themselves in a greater agreement. Whereupon seeing afterward this cause was taken away (for so much as Jerusalem being destroyed, and the rites of Moses utterly subverted, this difference was not between the jews and the Gentiles) therefore that decree might be taken away. Howbeit it was kept a long while, even unto the times of Irenaeus, Tertullian, and Origen: and Caesariensis maketh mention thereof, in the history of Attalus and Blandin. These Ceremonies might after a sort be retained at the beginning, until the preaching of the Gospel did take better root, and that all men might plainly understand that the rites of Moses were abolished. Augustine Augustine against Faustus the 2. book and 13. Chapter, maketh plain mention of this matter, and saith, that until both the walls of the Church & Synagogue were well grown together, so as the difference should no more appear, somewhat aught to be yielded to the infirmity of the jews. And it seemeth that specially that was to be done in those things, which belonged not to sacrifices, but unto daily food. For the jews could not straightway be well content with the diet of the Ethnics. 1. Cor. 11. 4 To the 12. afterward they objected the Apostolical tradition, whereby a man is commanded to prophesy and pray bareheaded, & the woman with her head covered: which precepts they say, Men commanded to prophesy bare headed are not throughly kept. Here we answer, that it is not our part to be inquisitive what is kept, or what is not kept. This commandment we know is extant: and they that keep it not, let themselves see to it. I have not seen any minister praying openly, but that his head hath been uncovered. In the very which habit, I see them to be at Sermons, especially while they recite the words of the holy Scripture. 17 Our Adversaries also argued that Christ gave the sacrament to his Apostles, To the 13. the consideration of whom was not alike, seeing they were made priests: therefore they affirmed that this example of Christ was not to be extended unto the people. But certainly as touching the Préesthood of the Apostles we know nothing, neither is there any one syllable extant in the holy Scriptures that the Apostles were Priests. The Scripture useth not these words. But go too: Let them understand, By Priests, the Ministers of the Church: Let them tell us why they give not to their Massing Priests, if they Mass not when they come to Communicate, but one part of the Sacrament as unto the laity, seeing Christ gave both unto the Apostles, and no less distributed unto them, than he received for himself. Further if Christ (as they will) gave the Eucharist only unto the priests, how dare they be so hardy as to give a part of the Eucharist unto the laity and common sort, seeing Christ (as they say) did not communicate with them? Add that in the supper with Christ were no women present, unless they will, that they were Priests. Why then do they distribute the Sacrament unto them, seeing Christ gave it only unto men? But they which speak so subtly of the supper which Christ himself had with his Apostles, what answer (I beseech you) will they make unto Paul, 1. Cor. 10. 11. who writing to the whole Church of Corinth, and not to the Ministers of the Church only, commandeth that both kinds should be given. And yet they say, that in the Canons, decrees, and Ecclesiastical histories, there is mention made of the Communion of the laity. Communion of the laity. I deny not but it is so: howbeit they are far deceived which think that the Communion of the laity doth only signify a participation of one part only, for even then both the kinds was given. But it was called the communion of the laity, because the Ministers of the Church, being once put from their function by reason of some offence, did no more communicate in the clergy or among the Ministers, but were mingled with the company of the lay men. To the 14. 18 They said that they have the consent of the Church, wherein they impudently challenge to themselves that which is ours: seeing the Churches of Gréece, the whole East part, and the universal antiquity hold with us. For the foul mangling of the Sacrament of the Eucharist is but lately sprung up. Among the latter men Thomas Aquinas saith, Thomas Aquinas. that even now in his time the same began to be practised in some Churches, which he writeth in the 3. part, Quaest. 80. Artic. 12. Doubtless the importunity of the Adversaries is wonderful. When we fly unto the Scriptures, they cry out that they be dark, and they appeal to the fathers, whom they say are on their side: they fly unto the antiquity of times, whereby they would shift off all the testimonies of the Scriptures. But how uncertain they be in their opinions, we easily see in this disputation, seeing the Scripture is plain: all the fathers make with us, and the whole antiquity agreeth with the Scriptures. Wherefore the endeavour that they have to be contrary ariseth only hereof, that they be sworn & wholly addicted to the laws of the Pope: in comparison whereof they weigh not a hair neither of the truth of the fathers, nor yet of antiquity. To the 15. 19 And whereas they alleged, that Christ sometime administered only the one part of the Sacrament, Luk. 24. 35. because they read in Luke, that the Disciples knew him by breaking of bread, it is trifling. For how it may appear for a certainty, that the breaking of bread there signifieth the holy communion, they have not been able to show, seeth that word also is often in the holy Scriptures applied to common meat. And that those Disciples in taking of common meat, could know Christ, it is no marvel: For seeing he had peculiar thanks givings, and particular prayers as we believe he had, he might easily be perceived. Further admit it were so, that Christ offered them only one part of the Sacrament, is it therefore lawful for us to do the same? He did not by that fact abrogate his general commandment, which he gave in the Supper, and that is confirmed by the writings of the Evangelists and of Paul. Gen. 22. 1. God once commanded Abraham that he should sacrifice his son, yet did he not thereby pluck away any thing from his general precept, Thou shalt not kill. Exo. 20. 13. He also commanded the Israelites, Exod. 11. 2 that they should carry away the stuff of the Egyptians: and yet nevertheless he would that commandment, Thou shalt not steal, to be inviolate. Exo. 20. 15 Lastly where it is named: The breaking of bread, we may by the figure Synecdoche understand the whole Supper, even as it was first declared. And they are to be laughed at when they accuse us to do absurdly, which of one action of Christ, which he had with his Apostles, would gather a general precept: seeing that action of Christ was not ordinary, but it had a precept joined therewith, the which was afterward confirmed by Paul. Moreover we deal as we should, when we have recourse to the head and to the very institution of the Sacrament. 20 Now let us speak of the causes, To the 16. by which they pretend that the Church was led to make a decree for the mutilation of this Sacrament. The first was, lest the cup should be spilled. Here we marvel exceedingly at Irenaeus, Basil, Ambrose, Nazianzene, and Augustine, being very prudent Fathers, who saw not these dangers in the Eucharist: or if they saw them, as likely it is, thou must acknowledge that they made no such account of them, as they in respect of them violated the Sacraments, the which nevertheless, they administered very often: For of private Masses there was then no use. They evermore communicated in the mysteries with others, and the people ran together to the Sacraments much more often than at this day they do. They were not so greatly troubled if any part of the holy drink had fallen upon the ground. A young maid in Cyprians time did vomit up the same. Their chief care was that it might be distributed unto them that were worthy: But our men now are not careful to drive away dogs and swine, by which assuredly is done a greater injury unto the blood of Christ, than if the same should be spilled upon the ground, Wherefore we counsel that the godly ministers should take very diligent heed that they shed not the holy cup. But if it shall happen by chance, they may be sorry for it, yet the matter must not be so exaggerated as it were an horrible and detestable crime. Augustine Augustine, as it is in the first question in the Chapter Interrogo vos, A question whether the body of Christ or this world 〈◊〉 the more worthy. calleth into doubt, whether the body of Christ be more worthy than his word. To some of the ruder sort it might seem to be a blasphemous question, yet is it disputed of by Augustine, and he attributed as much to the word and saying of Christ as he did unto the sacrament: and he plainly saith, that the word of Christ is no less than the body of Christ. Whereupon he concludeth: that as we are careful that a part of the sacrament should not fall upon the ground, even so no less heed must be taken, as well by the ministers of the word, as by the hearers thereof, that nothing be pronounced in vain out of the words of God. And nevertheless, because it is a perilous thing, that any of the words of God should by negligence slip away from him that pronounceth or from them that be hearers, therefore the godly Sermons are not removed from the people. To the 17. 21 And as to that, which they speak of corruption which might easily happen, if wine consecrated unto the sick should be kept, we say that no man driveth them into these extremities, unless it be their own superstitions. Who constraineth them to keep the Sacrament of the Eucharist? Who commanded them this thing? It behoveth say they to give unto the sick. That the Eucharist must be given to the sick. I grant: but the mysteries should also be celebrated before the sick persons. They cavil that the sick cannot always stay and abide the long rites of ceremonies. But let them consider that this very thing ariseth of their own superstition, and not from the commandment of Christ. That which Christ commanded may be drawn into four words. Gregory. Gregory testifieth in his Epistle that the Apostles used only the prayer of the Lord. But our men earnestly affirm that the Sacrament of the Eucharist should be wrought only in their Mass and not otherwise. So as they themselves are the cause of these impediments, and therefore they must not be ascribed to the institution of Christ. To the 18. 22 As touching the abstainers from wine, and them which in respect of sickness cannot receive wine, Touching the absteiners. we may readily answer three ways. For there be some which say: When there is this necessity, against which no law is of force, let only one part of the Sacrament be given unto men: but thereby is not proved, that as touching others which are able, the Sacrament should be diminished by the decree or doctrine of men: because it is a rash part, of a particular thing, to bring in a general rule. It seemeth to be God which bringeth that man into necessity, neither doth that man willingly pollute the Sacrament of the Lord. It may otherwise be answered, That any kind of drink may be used in the Eucharist. that such drink must be given unto these men as they can away withal, the perfection of the Sacrament and the reciting of the lords words being preserved. But if one will say, that Christ did not so institute, they that thus judge, do answer, that Christ used that drink which might be abidden, and which was meet for the receivers, from whose institution they say that they depart not, when they deliver every one to drink, that which he is able to abide. For this seemeth rather to yield to the infirmity of a brother, than to violate the Sacrament. But whatsoever may be thought of these answers the which I will not utterly condemn, to the third I willingly agree, because it seems to me to be sure and perfect enough: to wit, that if a man cannot receive the Sacrament, as it was instituted by Christ, let him abstain, for if he desire it and believe, no commodity or benefit shall in that respect be wanting unto him: even as unto him that desireth Baptism, if he have not the liberty thereunto, it is imputed, as if he had received the same. Neither ought we by reason of these very seldom chances to dismember the sacrament of Christ. lastly they are bold to affirm that by this means an honour is done to the ministery. To the 19 Unto whom we answer, that herein consisteth not the honour of the Ecclesiastical Ministry, that he which distributeth the sacrament should have a double portion or the greater piece of bread, when as the people only receiveth one kind and useth a less piece of bread. Paul very sufficiently in the first epistle to Timothy, and also unto Titus hath described excellent properties of Ministers, 1. Tim. 3. 2. Titus. 1. 2. by which they should commend their honour. And again unto Timothy he wrote, that the elders are worthy of double honour when they govern well, 1. Tim. 5. 17. and do labour in the word of God. And of this matter I think there is sufficiently spoken at this time. The twelfth Chapter. Of the Mass, Also of Sacrifices. In jud. 1. 33 BEcause in many places there is oftentimes mention made of this Hebrew word Mas, From whence the word mass is thought to have come. which signifieth tribute, whereof is derived Masah, which word by some is taken for the tribute that hath been accustomed to be paid by each person: In very deed divers bondslaves of the Pope have thought that their Mass hath taken his name from thence. Wherefore perhaps it shall not be unprofitable to write somewhat thereof. We have that word in the 16. Chapter of Deuteronomie, when God commandeth that after Easter seven weeks should be numbered, and then should be held the feast of Pentecost: Thou shalt appear (saith he) before the Lord and thou shalt give Missath Nidbhath jadeca, that is, a free-will offering of thine own hand. And so is that oblation called as it were a yearly tribute, which nevertheless should come willingly. Howbeit others (and that perhaps more truly) interpret that word a sufficiency, namely, that there should so much be given as might be enough and sufficient. For in the 15. Chapter of the same book, where the Lord commandeth the Israelites, that they should open their hands unto the poor, and should lend them sufficient: Look In 1. Cor. 3. 11. that particle De, the Chaldie Paraphrast interpreteth Missah. In which place I perceive there must be a consideration had aswell of the want of the poor as of the ability of the giver: for this was meet to be observed in voluntary oblations, to wit, that so much should be given as the power of the givers would suffer, and as much as might be comely for the service of GOD. Hereof these men of ours, think that the Mass took her name, as though it were a tribute or free-will offering, which is everywhere offered to God in the Church for the quick and the dead. But I do not so think. Doubtless I know very well, The Church hath borrowed certain words of the Hebrews. that the Church hath borrowed certain words of the Hebrews: as Satan, Osanna, Zebaoth, Halleluia, Pesah or Pascha, and such other. Howbeit it must be considered that those words came not unto the Latin Church but by the Greek: The Hebrew words came not to the Latins but by the Greek Church. seeing those words are found in the new Testament as it was first written in Greek, and also in the Translation of the old Testament, as it was translated by the seventy. Wherefore we have no Hebrew words derived unto our Church which the Greek Church had not before. But if we diligently examine the Greek books of the Fathers, we shall never find the word Mass used by them. Wherefore I do not think that the name of Mass is derived from the Hebrews. 2 The Greek Church called the holy supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which word signifieth a common and public work. Neither is it proper to holy things, nay rather it is applied even to profane actions which were public. And who is ignorant, that the administration of the lords supper is a matter pertaining to the Christian people? For so many as be present, aught to be partakers thereof, and to communicate together. And that they do not pass over this: An argument against private masses there is an Argument of some weight taken against private Masses out of the Etymology of that word. Furthermore that word, belongeth not only unto the Eucharist, but it is applied unto other holy functions. Wherefore in the 13. Acts. 13. 2. Chapter of the Acts it is written of the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which some have turned, They sacrificing, whereas they should rather have said: They ministering or working publicly, to wit, in the holy service: which no doubt but they did in preaching of the Gospel. Among the Latins there were other names of this holy function. For sometime it is called a Communion, Holy names of the Supper among the Latins. otherwhile the supper of the Lord, now and then the Sacrament of the body of Christ, or the breaking of bread: and many times our fathers, as did the Greeks called the fearful mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How the Fathers called the Supper a sacrifice. I omit that they very often used the name of sacrifice, not certainly as our adversaries fondly imagine, that therein is offered unto God by the priest, the body and blood of Christ for the quick and the dead, notwithstanding that the fathers also themselves have not misliked of that manner of speech wherein they said, that the body, and blood of Christ is offered unto God. But what they meant by these words, if they be attentively read, they plainly declare: namely, that then thanks are given unto God, who for our sakes gave his son unto death and unto the cross. The most ancient Fathers used not the name of Mass. By these names have the most ancient Fathers called it the supper of the Lord: but of Mass, they have made no mention. For if thou wilt read Irenaeus, Tertullian, Cyprian, Hilarius and their equals, thou shalt never find that word among them in that signification. Augustine. Augustine made mention thereof at two several times: namely in his 237. Sermon, De Tempore, where he speaketh of the Mass of the Catechumeni. There he exhorted men to the forgiving of injuries one toward an other. For (saith he) we must come to the Mass of the Catechumeni, where we shall pray, Forgive us our trespass, even as we forgive them that trespass against us. Also in the 91. Sermon De Tempore he writeth: In the history which is to be read at Masses. Some have doubted whether these were Augustine's sermons. Truly they seem unto me to be the style and sentenses of Augustine. When the name of Mass began to be used. And if I shall follow mine own conjecture, I think that this name of Mass began in a manner at that time to be used, seldom in deed, but not often: for if that word had been usual at that time, there would have been more often mention thereof, especially by Augustine, who applied his speech unto the common people. Ignatius. An argument against private masses 3 They allege Ignatius in an Epistle to the people of Smirna. Howbeit that place maketh very much against the massmongers: seeing Ignatius there decreed, that Masses ought not to be had, unless that the Bishop shall be present: so greatly did the ancient time provide against private Communions: For they would in very deed all to be present, and especially Bishops, while they were administered. These things have I said as it were granting to our adversaries that that was the very true book of Ignatius, and that it hath therein the word Mass: but this are we in no wise compelled to grant, The Epistles of Ignatius are Apocrypha. seeing it is Apocriphus, even by the testimony of their own Gratian. And herewithal, that those Epistles were written in Greek, and that therefore no doubt but he which translated them into Latin did put this word Missa, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For thus it is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that perfect thanks giving was renewed: & straightway after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, It is not lawful without the Bishop either to baptise, either to offer, either to make sacrifice, or to end the feast. And this is the Greek prayer of Ignatius: wherein, as appeareth, there is no mention of Mass. Leo. Also Leo is cited in the 9 Epistle to Dioscorus, wherein I confess that that father made mention of Mass, but yet so, as he very much repugneth private Masses. For he was demanded, when the Church was not so great as it might contain all the people which came while the Communion was ministering, An argument against private masses what should be done with the rest of the multitude, which tarried abroad, and could not be present. Leo answereth: when that part of the people shall be gone forth which was present at the holy service, it should be lawful for them which succeeded to begin again the holy service. But if the private Masses had been in use, what need would there have been to ask Leo counsel for that matter? Assuredly this demand is a token sufficient, the Mass was not accustomed to be done but once. 4 They are wont also to bring john Cassianus which lived in the time of Honorius, john Cassian. and was driven out of the Church of jerusalem by heretics, and then he came to Massilia, and was a Monk by profession. He indeed maketh mention of Mass in his 3. book the 7. and 8. Chapters: but he wresteth the signification of that word far to an other purpose than to the holy communion. For with him Mass is a perfection, accomplishment and discharging. Wherefore he saith we wait for the Mass of the congregation, that is, till the assembly be discharged and dispatched. And strait after: Being content with the sleep which is granted from the Mass of the watch, until it be day. Where, by the Mass he understandeth the time of watch, wherein the watches are discharged; then verily it was lawful for the Moonkes to sleep until day light. Neither are we to pass over that there is most manifest mention made of Masses in the exposition of the proverbs of Solomon the xi. The exposition of the Proverbs falsely ascribed to jerom. Chapter which is ascribed unto jerom. Howbeit that book without controversy is none of Ieromes. For Gregory is there spoken of, which lived long time after Augustine and Jerome. Bruno Amerbachius in an Epistle which he put before his book, saith he saw in an old copy that interpretation, to be entitled unto Bede. Which if it were, it seemeth no marvel that he made mention of Masses. In the time of Bede, were crept in many abuses in the Church For in that age wherein Bede the Priest lived, many abuses were now crept into the Church. But I therefore put you in mind of this, because in that place that supposed Jerome affirmeth that the souls of them that be departed are drawn out of purgatory by the celebration of Masses. Jerome is not so accustomed to speak. 5 It resteth that we declare, From whence Mass taketh her name. from whence the name of Mass (which in deed is a Latin name) may seem to be taken. The ancient fathers, (who so shall diligently mark their writings) have said Remiss, Remissa & remissio. Tertullian in stead of Remission. Tertullian in his fourth Book against Martion page. 249. We have spoken (saith he) of the Remiss of sins. Cyprian De bono patientiae: Cyprian. He that was to give the Remiss of sins, in the fountain of regeneration, disdained not to be washed. The same Father in the 14. Epistle the third Book: He that blasphemeth the holy Ghost hath not the Remiss of sins. Therefore seeing in the stead of Remission, they said Remiss, they seem also to have used this word Missa in the place of Mission. And so that which was done in the Church after the sending away of the Catechumeni, Catechumeni. they called Mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to tell you that by the way) is to teach and instruct especially by word of mouth, and not by writings. Wherefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were not yet washed with the fountain of regeneration, but were instructed as touching faith. By Tertullian they were called Audients or Auditors, and by Augustine Competents. For before they should be Baptized at Easter, they gave their names for the space of 40. days before, in which space of time they were instructed, and by the Pastors of the Church, not only their faith but their life and manners were thoroughly tried. But in the holy assembly, when the holy Scriptures had been recited, and a sermon made, the Deacon spoke out with a loud voice: Let the Catechumeni come forth: The Catechumeni, & those which would not communicate, were sent away by the Deacons. Cyril. Gregory. and the Grecians said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is: Holy things to holy men, according as it is gathered out of the ancient Liturgies: and also out of Cyril upon john, the 12. book, Chapter the 50. Yea and in the time of Gregory as himself testifieth in the 2. book, Chapter the 23. of his dialogues it was said: If any man communicate not, let him give place. And that manner might have seemed very like to a certain rite of the Ethnics. For in a certain service of their Religion, Fostus. as Festus reporteth, the officer said: Stand forth thou vanquished Enemy, and thou woman or virgin, because in that divine service, it was forbidden unto these kinds of persons to be present. Apuleius. And Apuleius in his second book saith, that the Priest when he should begin the sacrifices, was accustomed thus to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is there? Unto whom it was answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were said: Honest and good men, when the polluted and unworthy persons were gone forth. So was it done in our Church: for after that by the Deacon was uttered that voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Runagates and penitentes went away thence. Of these orders Dionysius maketh mention: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those which were vexed with ill Spirits. Perhaps they were persons excommunicated: seeing those at that time I mean in the primative Church, were delivered unto Satan. Wherefore as it now appeareth by those things which we have spoken, the Latin Church, called the celebration of the Sacrament of the Eucharist Missa, Massa as it were Missio. as it were Missio, a sending away. For sometime Ambrose also used this phrase Missas facere. And undoubtedly this opinion I better allow than the opinion of them which judge that the name was derived of the Hebrew word Mass. 6 But now that we have entreated of the name of the Mass, The parts of the Mass. I think it good to make rehearsal of the parts thereof according as they were in the ancient time. The Greeks seem to have begun their Liturgy with Kyrie eleison, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as if before all things, they would crave pardon of their sins. This phrase the latin church borrowed of them, which some do attribue unto Gregory. Howbeit while the people were gathering together, and before they were assembled, they did sing somewhat out of a Psalm, or out of some part of the Scripture, and that song they called, The Entering in, The entry of the Mass. because in very deed the people than went in. Thereof they made Caelestinus to be author. After Kyrie eleison the people being as it were glad for obtaining remission of their sins, they song unto the praise of God, the Hymme; Glory to the highest. Glory be to the highest, which as they will was invented by Telesphorus. Further they had the collects which are ascribed unto Gelasius. The Collects. Besides forth certain things were recited out of the holy Scriptures, either out of the old Testament, or out of the Acts, The Epistle. or out of the Apostolical Epistles. Which being heard, there remained some portion to be recited out of the evangelical history. The Gospel But when the readers of the Church had rehearsed the former lessons, the Deacon because he might be seen of all and understood of all, pronounced out of a high place and pulpit, those things which should be showed out of the Gospel. Therefore while he went and ascended up upon the steps, the people was accustomed to sing some verses of the Psalms, The Graduals. which they commonly called Graduals. Also they used therein Halleluiah with a certain cheerful cry, rejoicing at the glad tidings of the Gospel. The Halleluiah. This word Halleluiah seemeth to be taken from the church of jerusalem: whereof there is mention both in the apocalypse and in the title of certain Psalms. When the Gospel was recited, the Bishop or pastor of the Church, An exhortation. added an interpretation and exhortation: vices were corrected, and they consulted as touching them that should be excommunicated. Which things being thus finished, the Catechumeni and others which would not communicate were sent away. But in our days, because there be seldom any Catechumeni, and that those which are not to communicate stand by one together with an other, yea & none well-near do communicate, except one sacrificing Priest; The mission or sending away transposed by the Papists. Ite, missa est, what it signifieth. the Papists have differred that Mission, unto the end of their abomination. For then are they wont to say with a loud voice: Ite, Missa est, that is: Go your way: Ye have leave to departed. But in old time when those things were done which we have rehearsed, they which remained to be partakers of the holy Supper, sung the creed, to the intent they might diligently admonish one another as touching the principal points of Religion wherein they should agree together. The creed. For in the creed is contained the effect of our faith. This contents or sum, doubtless if a man attentively read the ancient Fathers, The creed is said to be a tradition of the Church. Tertullian is called the Tradition of the Church, which both is drawn out of the Books of God, and is necessary to be believed unto salvation. And sometime it is alleged by Tertullian against the heretics, which denied the holy Books. The Synod of Nice. The Synod of Nice set forth the full and perfect creed: howbeit not first of all, for some things were extant before, as out of Tertullian we may perceive. Three sorts of the use of oblation. 7 Moreover when they had sung the creed, the standers by offered of their goods what they thought meet. Verily the offering had three manner of uses. For, a part was bestowed upon certain moderate feasts which the Christians at that time did celebrate very religiously: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and they were commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A part which remained was distributed to the poor. And finally thereof was set aside some bread and wine for the use of the holy Supper. And that this oblation of things was then used, two things do testify. First, certain verses sung by the people while the offering was made. The Offertory The Collects. Which verses are therefore called by them the Offertory. Further the same is known by those Collects which be had in that part of the Mass. Yea and justine a very ancient Martyr, in his Apology made mention of this oblation: so did Cyprian also and divers of the ancient Fathers. After these things, they which came to minister the holy supper, The Sursum Corda. Do this. said: Lift up your hearts: even as the Ethnics in their Ceremonies were wont to cry: Do this. And very well (truly) and in good time did the Christians thus say, whereby they might admonish themselves, that they should think upon no carnal nor earthly thing, but should altogether bend their mind unto heaven, where Christ is to be sought and not upon the earth, as though he were included in bread or wine. Lastly were given thanks, when it was said: We give thee thanks, We give thee thanks Lord, holy Father, almighty and eternal GOD, through Christ our Lord etc. These things are most ancient and are every where in the most ancient Ecclesiastical writers: Yea also, Whereof Eucharist took name. the mystery itself of Christ's body and blood is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the whole confection thereof consisteth of thanksgiving. And when the Minister had said: Through jesus Christ our Lord, The proper words of the Supper The Lord's Prayer. Holy, holy, etc. he descended to the proper words of the supper. Which being recited, the lords prayer was added. But Xystus would that the people should before that sing Holy, Holy, Holy, etc. And that a convenient access might be given to that song, A Canon. there were prefaces put between. But hereunto they have patched a Canon of their own, which a certain schoolman made, as Gregory in his Register maketh mention. Who in deed is not allowed by the same Gregory, in that he would insert his own, and neglect the prayer of the Lord. The kiss of peace. The kiss of peace they say was invented by Leo the second, which seemeth not so unto me, seeing it was a custom in the Church even in the time of the Apostles, Ro. 16. 16. that Christians should one entertain another with a kiss of peace. Yea and Paul maketh mention in his Epistles of that kind of kiss. 1. Co. 16. 20 Also justine Martyr in his second Apology, speaketh of this kiss. The song of Agnus Dei is said to be brought in hither by one Innocentius. The song of Agnus Dei All these things being finished, The distribution of the Sacrament they came to the distribution of the sacrament. While the same was a doing, or when it was finished, the song of thanksgiving was added which they called the after Communion. After Communion. When all this was complete & finished, A prayer at the end. the Minister adding a comfortable prayer licensed the people to departed. All these things, albeit they led away the Christian people from that first simplicity of having the lords Supper, many things being added, as it seemed good to sundry men: yet might they after a sort be abidden, and not justly be accused of superstition or idolatry. One and the same rite was not in all Churches alike. The church of Milan. Howbeit the same things were not in all Churches nor were not kept after one sort. For as yet it was otherwise in the Church of Milan by the constitution of Ambrose: nevertheless afterward the Roman Antichristes corrupted all things. 8 But that those things which I have specified were by the old ordinance kept, I may easily show by the most ancient writers. Tertullian in Apologetico saith: Tertullian We come together into the congregation and assembly; that praying unto God we may as it were hand in hand forcibly compass him about with prayers. This force is acceptable unto God. We also pray for Emperors, for their ministers and men in authority, for the state of this life, for the quietness of things, and for prolonging of the end. These things do show the sum of the Collects. And as touching the exercise of the Scriptures, he addeth: We come together to the rehearsal of the divine scriptures, if the quality of times present either compelleth us to forewarn or to call to remembrance. Doubtless by the holy words, we feed our faith, we advance our hope, we fasten our confidence. We nevertheless by often putting in mind, do strengthen the discipline of teachers. There also have we exhortations, chastisements and divine Censures. For judgement is given with great weight, etc. These be the things which were done in the holy assembly. Whereunto these also must be added, which the same Author elsewhere sayeth: namely, that the Eucharist was wont to be received at the hand of the chief prelates, etc. In these words we may have knowledge of the principal parts of the Mass which we have rehearsed. justinus Martyr. justin Martyr in his second Apology writeth that upon the Sunday the Christians come together, but of other feasts he maketh no mention. There he saith the holy scriptures were recited, unto which afterward the chief Prelate added his own exhortation. That (saith he) being done, we rise and pray: afterward he addeth, Unto the chief Prelate is brought the bread and the drink, over which he giveth thanks as hearty as he can: To whom answer is made of all men, Amen. These words declare two things not negligently to be passed over: First that thanks were not slightly given, but with all the power that might be, that is, with singular affection. Further it is manifest, that all things were spoken with an audible voice, seeing the people answered Amen. Afterward (saith he) the Eucharist is distributed. Last of all is a general thanksgiving, and offering of alms. Dionysius. 9 Dionysius in his Ecclesiastical Hierarchy rehearseth in a manner the selfsame things: namely, a recital of the Scriptures, a singing of Psalms, a communion, and other things which would be now overlong to declare: But (which seemeth the more strange) he maketh no mention of offering the body of Christ. This Dionysius was not Areopagita spoken of in the Acts. Howbeit we must not think, that he was the same Areopagita who is spoken of in the Acts of the Apostles. But whosoever he was, there is no doubt (as I think) but that he was an ancient writer. And why I should think that he was not Areopagita, I am lead by these reasons: first because the kind of writing which he useth, especially of divine names, and of heavenly governance, containeth rather a doctrine of vain philosophy than a doctrine of pure Christianity, and it is utterly void of edifying. Moreover those books be in a manner void of testimonies of the holy Scriptures. In the Apostles time were no Monks in the Church. Further in his eccleasiasticall Hierarchy he maketh Moonkes to be as a certain mean order between the clergy and laity, whereas in the Apostles time that kind of life was not as yet in the Church. Héerewithall the elder fathers in no place made mention of those books: which is an Argument that those were none of the works of the Martyr. Gregorius Romanus first of all other in a certain homily of his, made mention of his writings. But passing over him come we to Augustine. That father in the 59 Augustine Epistle unto Paulinus, while he assoileth the fift question, he expoundeth four words which are in the 1. Epistle to Timothy the 2. Verse. 1. Chapter. A place of Timothy expounded. Supplications, Prayers, Intercessions. Thanksgiving. And those be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [that is supplications] do go before the Celebration of the Sacrament: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh to be prayers, which are used in the very administration of the Sacrament, wherein after a sort we vow ourselves unto Christ: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh to be petitions and requests, by which the minister of the Church prayeth for good things for the people which stand by. And finally he teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were general thanks givinge. I might besides these bring many other monuments of the fathers if I thought not these to be sufficient. But to return to the name of Mass: I see that there were some also which thought the same to be derived of this word Missio, Mass and Missio interpreted after an other sort. because those things which were offered by the faithful were said to be sent, and they think, that the Hebrew word Masath gave an occasion of that name, because the jews used in time of the Pentecost to offer gifts. But for what cause I judge that the name of Mass was not derived from an Hebrew word, I have declared before: And this I now add: If the Mass took his name from the oblation of things which were given by the Godly, the Papists should abuse that name, who have there no respect at all to the alms of Godly men, but only to the oblation of the body and blood of Christ, which they commonly boast, and that impudently, that they offer unto the father for the quick and for the dead. But of those things I suppose we have spoken enough and at large. Of the Mass look another place in the Addition at the end of this Book. Of Sacrifice. In jud. 2. 5. Look In Gen. 4. 7. 3. and c 8. at the end. Our actions be either voluntary, or natural. 10 Now there remaineth that we speak somewhat of Sacrifice. In seeking out of the definition thereof, first we find it to be a certain action, and the same voluntary: which I have therefore said, because there be some actions which they call natural, but those seeing they depend not of man's choice, cannot be called voluntary. Some actions be religious, and are severed from civil & domestical works Furthermore, Sacrifice should be referred to Religion, which I therefore speak, that I may remove and sever the same from civil and domestical works. For domestical works serve for the governing of a family: and civil works for the administration of commonweals. But a Sacrifice is a Religious work: seeing it belongeth to the worshipping of God, and is instituted by him, that we may offer our things unto him, to that end doubtless that he should be honoured, and that we may cleave unto him in a holy society, Augustine as Augustine in the 10. book De Civitate Dei the 7. The difference between a sacrifice and a sacrament. Chapter saith: and hereby we may perceive how far a sacrifice (if we speak properly thereof) differeth from a sacrament. Which is also a voluntary and religious work, and also instituted by God, that by it the promise and good gifts should be sealed and exhibited, because therein we offer not any thing unto God, but he himself showeth forth signs & amplifieth his gifts unto us, while we receive with a sound faith those things which be offered. The definition of a sacrifice. 11 But to make the matter more plain, let us briefly gather a definition of sacrifice. A sacrifice undoubtedly is a voluntary and religious action, instituted by God, that we should offer that which is ours unto him to his glory, and whereby we may the more straitly be coupled unto him in holy society. A partition of sacrifice. Unto this definition of sacrifice must be added a partition. Certain sacrifices be propitiatory, and others of thanksgiving. In the first kind God is become merciful unto men through the power and just desert thereof. Of propitiatory sacrifices there is only one. But of this sort we have only one. Forsomuch as by the only death of Christ, the eternal father is reconciled unto us, and by the merit of his one only oblation the elect have their sins forgiven them. But in the other kind of sacrifice we give thanks unto God, we celebrate his name, and to our power, we are obedient unto his will. This sacrifice is partly inward, and partly outward. Further it is to be understood that this kind of sacrifice is of two parts, one of the which is inward, whereby in very deed, we willingly and without compulsion refer our will and ourselves wholly and all that we have unto God: we make them subject unto him, and do consecrate them unto his name. The other part is outward, whereby, by some gift, and that visible and sensible we do, as it were by some token and sign, testify what we have in our mind, and unto him do offer somewhat of those things which he himself hath given us. So did the forefathers offer the first fruits, tenths & slain beasts. In which things they not only shadowed Christ the most acceptable sacrifice unto God, but also they testified what manner of will themselves had towards GOD. By these things it now appeareth, The outward oblation without the inward pleaseth not God. that the outward oblation or sacrifice unless it have the inward part joined with it, which it may truly testify to be in us, is not allowed by God: seeing they that offer in such sort do most foully lie unto God. For to testify that which is not true, belongeth to deceit, and seeing in all things and every where lying is discommended, yet is it far more pernicious & detestable if it be done before God. Thereof it arose that God said sundry times by his Prophets that the sacrifices of the jews were unacceptable unto him, Why the jewish sacrifices were sometime unacceptable unto God. especially for because they made a show of worshipping him with their lips and outward signs, when as their mind was most far from him. Wherefore the inward part he requireth by itself, but the outward he hath no otherwise commanded, but as it may be offered jointly with the inward: otherwise if it shall be naked and alone, both it is unacceptable and highly displeaseth him. 12 If thou shalt demand what manner of outward works those be by which may be testified the inward sacrifice, The outward sacrifices of the Hebrews. there may be many reckoned. The slaughters of beasts for sacrifice, the oblations of first fruits and tenths, the which the fathers had while they were under the Law. Moreover there are applied outward words, by which thanks are given unto God, his praises are celebrated, and prayers are made. Outward sacrifices common to the fathers and to us. There be also duties of charity towards neighbours, mortifying of the affections of the flesh, and obedience to be done to the commandments of God. All these latter kinds of sacrifice are common aswell to the Fathers as to us. These things we give unto God for testifying our faith and obedience towards him. And seeing there is no doubt of those former which were offered in time of the law, but that they in their times were sacrifices: lest there should be a doubt of the other, which we named last, whether they may be counted in the place of sacrifices: it shall be confirmed by testimonies of the scriptures. In the 50. Ver. 14. psalm it is written: Offer unto God the sacrifice of praise. Ver. 19 And in the 51. A sacrifice to God is a troubled spirit, Rom. 12. 1. a contrite heart thou shalt not despise. Unto the Romans the 12. Chap. I beseech you for the mercy of God that you give up your bodies a living sacrifice, holy, and acceptable to God. Micheas in the 6. Ver. 8. Chapter saith, I will tell thee O man, what God requireth of thee: Do judgement, love mercy, walk reverently, and modestly before God. An order and certain degrees in outward sacrifices. Also Esay together with the rest of the Prophets hath written many things for the confirmation of this matter. 13 Neither is it to be passed over, that among these outward things which are offered as sacrifices unto God, there are certain degrees and an order appointed. For GOD himself doth testify that he preferreth mercy and charity towards our neighbours far above the rest. Wherefore in the 9 Chapter of Matthew, Matt. 9 13. is brought out of the Prophet Hosea: Osee. 6 6. I will mercy and not sacrifice. Moreover, it is written in the 1. of Samuel: Obedience is better than Sacrifices. 1. Sa. 15. 12. These words teach us that among outward oblations, the kill of beasts, and tenths, and fruits in the old time held the last place. But the chief place was given to the obedience which is showed unto the word of God, to charity towards our brethren, to thanksgiving, and to prayers. The end of sacrifices. Neither is the end of Sacrifices lightly to be passed over, but with diligence to be set forth, especially as Augustine hath expressed the same: namely that we might with an holy fellowship cleave unto God. For without it, our works though they be never so excellent, can be no sacrifices. Why the death of Christ did so greatly please God. Yea and for this cause specially did the very death of Christ which was the chief and only sacrifice please God, for that Christ to no other end offered himself but to fulfil the will of his father, and to obey him as it was meet. But to these things which I have said I will also add an other which Augustine writeth in his Epistle Ad Deo gratias the 3. Augustine Two kind of things required in every sacrifice. question: namely that in every sacrifice, God requireth two kind of things: First that our oblations be made unto the the true God: the which advise seeing the Idolaters do refuse, whatsoever they do in their rites turneth to their own destruction. The other is that the form of oblations consisteth of the doctrine of the holy scriptures, and proceedeth not of our own inventions and faininges. 14 There ariseth a doubt, Whether a Sacrament and sacrifice can bea● one thing. because we have put a difference between a Sacrament and sacrifice: And yet, if the Fathers in the old law had in their oblations and sacrifices the selfsame thing that we have, when we celebrate the supper of the Lord (which no man doubteth to be a Sacrament) how will that stand, which we said before, that there is a difference between a Sacrifice and a Sacrament, seeing that of necessity the Sacrifices of the old fathers must also be Sacraments, To this I answer, that the reasons in deed of these things are divers, yet that proveth not, but that one thing may be both a Sacrament and a Sacrifice. For no man doubteth but that Philosophy and the strength of the body are divers things, which nevertheless, are both to be seen in one man. So likewise it happeneth here, that one thing may be both a Sacrifice and a Sacrament, The Supper of the Lord is both a Sacrament & a sacrifice. although the consideration of a Sacrament and a Sacrifice is divers. When the supper of the Lord is celebrated, in that the body and blood of Christ are by faith & spirit given unto us to be received, and the promise of that conjunction which we have with Christ sealed, so that we are the members of his body, in this respect (I say) it is a Sacrament and so is called, because in that Action, God giveth his gifts unto us. But in that by the same action we celebrate the memory of the death of Christ, give thanks for the benefits received, consecrate, and offer ourselves unto God, it is, and may be called a just Sacrifice, because we offer most acceptable oblations unto God. The selfsame thing may we see in the kill of the Sacrifices which were done before God in old time. The kill of the sacrifices were both sacraments and sacrifices. For those also were Sacraments, whereby Christ was set forth to the old fathers to be received of them by faith, and whereby they communicated before God in eating and drinking together. All these things I say, belonged to the nature of a Sacrament, and yet the same were also Sacrifices, seeing therein they did consecrate both theirs and themselves unto God. In 1. Cor. 5. 7. Whether Christ may be said to be sacrificed in the Mass. How many ways the Supper of the Lord may be called a sacrifice. 15 But seeing Christ is said to be sacrificed, what mean these sacrificers, which say that he is daily sacrificed in the Mass? For the which cause it is to be noted, that in the supper of the Lord, there may be four oblations. The first is of the bread and wine, which was brought in by the people. Of a certain portion whereof was the Eucharist celebrated, of which the faithful communicated among themselves, and that which remained was distributed unto the poor. And of the same oblation, Irenaeus, Cyprian, and the Ecclesiastical Stories do speak. And Paul unto the Philippians, Phil. 4. 18. the 4. Chapter showeth that alms are Sacrifices, when he writeth that he received those things which they sent him, as a sweet smelling Sacrifice unto God. secondly thereiss a thanksgiving which in the holy scriptures is called a Sacrifice of praise. thirdly the Communicantes do offer themselves unto God to be governed and mortified: Of which Sacrifice, how it hath relation hither, thou hast it twice in the Epistle to the Romans. First: Give your bodies a holy and living Sacrifice, Rom. 12. 1. acceptable unto God. And in the 15. Chapter the Apostle writeth, Verse. 16. that He administered the Gospel to the intent that the oblation of the Gentiles may be acceptable and sanctified through the holy Ghost. fourthly to conclude, when he speaketh there as touching the memorial of the death of Christ which was the true sacrifice, by a figurative speech, the Eucharist or Supper of the Lord taketh his name of that thing which it representeth, Augustine saith that Christ by memorial and cogitation is every day crucified. It is not meet to call the Eucharist a sacrifice. and is called a sacrifice: as Augustine saith upon the Psalm: that by remembrance and cogitation Christ is daily offered. By these reasons I perceive the Fathers were led to use in the Eucharist the name of sacrifice and immolation. Which nevertheless I would not use, seeing the holy Scripture calleth it not so, from whose phrase of speech we must not rashly departed: And thou shalt not at any time find in the holy Scriptures, The ministers of the Church are no where in the scriptures called Priests. Heb. 5. 7, 8, 9, 10. that the ministers of Churches or the Apostles are called priests, for that is fully and wholly attributed unto Christ. And as the Epistle to the Hebrews hath: The Priesthood was translated unto him, and seeing he remaineth for ever, he hath no need of a successor. And weak is the Argument of them which bring the saying of Malachi of offering the Sacrifice called in Hebrew Minchah, The sacrifice Minchah. Irenaeus. unto the name of the Lord in every place. For Irenaeus interpreteth this of bread, wine, and gifts, which (as we said before) was offered by the faithful in the supper of the lord Tertullian Howbeit Tertullian against the jews and against Martion, expoundeth it of spiritual oblations: I mean prayers, thanksgiving, and godly Sermons. jerom. Of the same opinion was jerom upon Malachi: But the cause why the Prophet maketh mention of Minchah before other Sacrifices, is for that the same was universal and was adjoined to all Sacrifices, and so might it easily be offered by pooore and simple men. 16 In like manner it is but weak that is objected out of the Council of Nice, The Council of Nice. An unbloody sacrifice. that therein is mention made of an unbloody host or Sacrifice: which we deny not if thou wilt refer it to a memorial and thanksgiving. But unto them it is no unbloody Sacrifice, seeing they boast that they have true, and as they term it real blood in the Sacrament. In what respect the communicants are said to sacrifice. Further according to this opinion not only the minister but the faithful, so many as do eat and drink of the Table of the Lord do Sacrifice although (as we have said) we should not use this word, seeing the holy scriptures speak not so of the Eucharist. Neither may they speak ill of us, as though we take away from Ministers their dignity. Wherein the dignity of ministers consisteth. For they have their honour still for aught that we say. Let them teach all nations, let them baptise, let them administer the Sacraments, and let them retain discipline in the Church, and let them not think that they have lost their degree, if it be denied that they offer Christ unto God the Father. What more excellent and honourable thing can they have, than to be the Ambassadors of Christ, and to reconcile the world unto God by their preaching, as we read in the 2. Epistle to the Corinthians? 2. Cor. 5. 20 In the Acts of the Apostles we have, Acts. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A place in the Acts made plain. Which place although Erasmus translateth: Whiles they were Sacrificing and fasting, yet in his annotations he saith that he understandeth by the Sacrifice, the preaching of the Gospel. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly to sacrifice, but to execute a public office and action. The Greek expositions also in that place refer that unto the preaching of the Gospel. It is blasphemy to say that they offer up Christ. And let these men see how they can be otherwise counted than blasphemous, seeing they brag that they offer Christ unto God the father: because it followeth hereupon, that they make themselves better and more worthy than Christ. For he that offereth cannot be unwoorthier than the thing offered. Whereupon Irenaeus when he useth the word of offering, Irenaeus. plainly speaketh it of the oblation which he referreth unto the bread and unto the wine, That which is offered, receiveth dignity of him that offereth. because it receiveth the dignity from him that offereth, and is therefore acceptable unto God, because he that offereth it is acceptable unto him. And thereby it is most manifest that be cannot understand these things of Christ: For Christ is not acceptable unto God for the Sacrifice sake, but contrariwise rather, we be acceptable unto God for Christ's sake. And I marvel that some would object against this our Argument the Baptism ministered unto Christ by john Baptist, seeing that was a Sacrament, not a Sacrifice. And we doubt not, but that Sacraments may be ministered by them that are unworthy unto them that shall be better worthy. So then this instance is but vain, seeing a Sacrament hath not dignity by the Minister. But a sacrifice (as saith Irenaeus) getteth honour unto itself by him that offereth. And even this do we read in Esay, in the Psalms, in Micheas the Prophet and elsewhere, that God detesteth those Sacrifices which were offered without faith, charity, and a good conscience. Of the sacrifice of Melchisedeck. Gen. 14. 18 Look in Gen. 14. 18. 17 Many also are wont to say of the sacrifice of Melchisedeck, that now there is a priesthood according to that order extant in the Church: Wherefore (say they) even as he offered bread and wine unto God, so we in the form of bread and wine offer the son of God, whereby the thing signified and shadowed, may excel the figures and shadows thereof. But as touching this, the history of the book of Genesis hath not, that Melchisedeck offered bread & wine unto God, but unto Abraham and his host, being wearied. So Rabbi Solomon interpreteth that. Neither can this hebrew word jatsa in the conjugation Hiphil, otherwise signify than either to bring forth, or to bring out. Only Rabbi Solomon added that therein might be a figure, Rabbi Solomon. because in that place namely in jerusalem it behoved them in old time to offer an oblation of wine and Mincha. But as touching the history he affirmeth, Why Melchisedeck went to meet Abraham. that those things were offered unto Abraham and to his host: And that Melchisedeck would by this gift declare, that he took it not in ill part that his posterity was cut off by Abraham. For he maketh this Melchisedeck as other Hebrews do, to be Sem the son of Noah. And therefore went he out to gratify him with bread and wine, that thereby Abraham and his host which were weary, Ambrose. might be refreshed. Ambrose also in his Treatise of the Sacraments plainly saith, that these things were offered unto Abraham. Augustine And Augustine in his book of Questions of the old Testament, writeth that the Eucharist of the body and blood of Christ was offered unto Abraham. Now then unto the Fathers which say, that Melchisedeck offered unto God, we object the truth of the Hebrew, and other fathers which we have now cited. But admit that he offered unto God, what is this unto the Mass? They shall have no other than an allegorical Argument, which in very deed, is most weak. Further we deny not, An Allegorical argument concludeth not. It is not denied but that bread and wine are offered unto God. but that bread in the supper of the Lord, is after a sort offered unto God to be sanctified, & that it is made a sacrament by him. The difficulty & matter in debate is, whether Christ himself is offered unto God the father by massing priests: the which as it hath been said, these men do not prove. That the Priesthood according to the order of Melchisedeck remaineth in the Church. And that a priesthood remaineth in the Church according to the order of Melchisedeck, we deny not, by reason of Christ who being our high priest, is entered into heaven, and for us maketh intercession to the Father. Of the which matter it is sufficiently written in the Epistle to the Hebrews. Of the Mass, peruse an other place at the end of this work. Another Common Place of Sacrifice. 18 And in Sacrifices it is to be observed, In jud. 13. 22. That the offerer is more acceptable unto God than the sacrifice Irenaeus. Gen. 4. that God accepteth better of him that offereth, than of the Sacrifice, yea the oblations please not him but for the offerers sake. This judgement Iraeneus proveth by the Scriptures in his 4. book and 34. Chapter. For God had a regard unto Abel and to his gifts, but unto Cain and his gifts he looked not, because of the disposition of them that offered. For look what manner of will he that offereth hath towards God, the like will hath God to the oblation. Christ also saith: If thou bring thy gift unto the altar, Matt. 5. 23. and rememberest that thy brother hath somewhat against thee, go and reconcile thee first unto thy brother: and then come and offer thy gift. As though he should say: if whilst thou art evil and enemy unto God, thou dost offer, thine oblation shall not be acceptable unto God. Wherefore Irenaeus concludeth, that it is not the sacrifice which sanctifieth, but the conscience of the sacrificer. And he addeth a reason: because God needeth not our sacrifice. Among men, the evil man oftentimes may be absolved, because men are sometimes covetous and needy, and are easily won with money. But if it happen the judge to be both just and good, he will reject the money, neither will he suffer his equity after that manner to be stained. So God, because he cannot be won by flattery, observeth the minds of men and not the Sacrifices. In Esay the 66. Chapter, he saith: He that Sacrificeth a beast, is as if he slew a dog: not that God hateth sacrifices in general, but because he alloweth not the oblations of evil men. I have the largelier spoken of these things, because the Papists boast, that in Masses they offer Christ unto God the father: which if it should be granted, then must God the father more esteem a naughty sacrificer than he doth his son. But the wife of Manoah reasoneth most wittily: God hath received our sacrifice, therefore he is not angry, The sacrifices of Christians. neither will he destroy us. We count the sacrifices of Christians to be a contrite heart, prayers, giving of thanks, alms, mortifying the affections of the flesh, and such like. These are left unto us after the abrogation of the carnal sacrifices, that we should offer them as the fruits of our faith, and testimonies of a thankful mind. But as touching the pacifying of God, Christ offered himself once upon the Cross, neither is there any need that any man should offer him again. For by one oblation he accomplished all things. Now remaineth, that we embrace his sacrifice with faith, and we shall have God merciful unto us: who of his goodness, will by Christ accept those sacrifices which we have now made mention of. Augustine 19 But Augustine against the letters of Parmenianus, in his 2. book the 8. Chapter seemeth at the first sight to make against us. For the Donatists would not communicate with other Christians, because they counted them defiled & unpure. And they cited a place out of john: john. 9 31. We know that God heareth not sinners. Your men (say they) have betrayed the holy books, have burnt incense unto Idols, have denied God, how then shall God hear them? Augustine answereth, that it may be that an evil Minister, although he be not heard for his own cause, yet when he prayeth for the people he may be heard. And he confirmeth his saying by the Example of Balaam. For he being a most wicked man, prayed unto God, and was heard. But if a man diligently examine these things, he shall find that Augustine is not against us, The public prayers of the minister, are the prayers of the Church. although at the first sight he seemeth a little to press us. When he had said that the evil Ministers also are heard, he strait way addeth, that that is not done for their wickedness sake, but because of the faith and devotion of the people. Whereby we gather, that although the Minister be the guide in words, yet are they not his prayers, but the prayers of the church. For there must be one certain man which must recite the prayers for the rest, least in the multitude should arise a confusion or tumult, if every man should endeavour to make loud prayers in the Church. Wherefore the Minister is a certain mouth of the Church. The Minister is the mouth of the Church So as if he be evil, it is not he which is herd, but the faithful people which speak by his words. And this doth Augustine teach when he writeth that an evil minister is heard, not for his own wickedness, but for the faith and devotion of the people. Hereby are we admonished, that while we are present at public prayers, we must take very diligent heed, & assure ourselves that these prayers which are recited, are ours. But Balaam by a certain form of prayers, prophesied, and therefore his words are called a blessing, because he prophesied happy things unto the people of God. How it is said that Balaam was heard. And he was not moved unto these prayers of his own will, but was set on by the spirit of God. And so he was not heard, but the holy Ghost was the true Author of his words. 20 That which is alleged out of john: john. 9 31. Whether God heareth sinners to wit, That God heareth not sinners: Augustine saith, that that was not the saying of Christ, but of the blind man, which was not yet fully lightened. Wherefore he affirmeth that sentence not to be generally true. For (as they define) the prayers of perverse Ministers are sometimes heard, because they are the prayers of the Church. But as touching the offering up of Christ, I think not that the Papists will grant that the whole Church offereth him, seeing they will have that to be peculiar to the massmongers. And though they should grant that, yet is not the whole Church greater & more acceptable unto God than is Christ: Because he is not acceptable unto God for the Church sake, but the Church is acceptable unto God for Christ's sake. But to return to the saying of john: That God heareth not sinners, adding a profitable distinction, we may thus expound it. A distinction of sinners. There are some sinners which fall of weakness, or sin of ignorance, which yet afterward do acknowledge themselves, are sorrowful and repent faithfully. But there are other which sin without conscience, which are destitute of faith, neither are they led with any repentance. The first sort, because they have faith, are heard, the other, for as much as they want faith do in vain power out their prayers. Luk. 18. 10. What manner of one the Publican was, when he prayed. Howbeit if a man will object the Publican, who being a sinner, prayed unto God, and departed justified: I answer that that Publican was in such sort a sinner, that yet when he prayed he was not without faith; nay rather he prayed from a faithful heart, otherwise God would not have heard his prayers. And undoubtedly james doth right well admonish us when he saith: Pray having faith. jame. 5. 15 To conclude, that sentence is firm and perfect, wherein it is said: Whatsoever is offered unto God for a sacrifice, the same is acceptable unto him, if faith and justification of him that offereth goeth before. A subtle cavillation. Some cavil as touching the first act of faith whereby we begin first to assent unto GOD: And they doubt whether it be acceptable unto God or no. Certainly, before it, he which now beginneth to believe, is an enemy. Then (say they) if that first consent be acceptable unto GOD, then accepteth he the gift of an enemy: but if it be not acceptable, than it justifieth not. To this I answer two ways: first that men are not justified through the worthiness of the act of faith, but by the firm promise of God which faith embraceth. Further when any man first assenteth and believeth, then is he first of an enemy made a friend: And although before he was an enemy, yet so soon as he believeth he is made a friend, and ceaseth to be an enemy. But that which we have before concluded that he which offereth is more acceptable unto God than the gift, the Ethnics themselves saw. For Plato in Alcibiade maketh mention that the Athenians upon a time made war against the Lacedæmonians, and when they were overcome, they sent messengers unto jupiter Ammon, by whom, they said that they marveled for what cause, seeing they had offered so great gifts unto the gods, and contrariwise that their enemies had sacrificed sparingly and niggardly, and yet had the victory over them. Ammon answered that the gods more esteemed the prayers of the Lacedæmonians then the most fat sacrifices of the Athenians. For when they burnt Oxen unto their gods, in the mean time they thought nothing of their souls. So in Homer, jupiter speaketh: that the gods are not moved with the smoke and smell of sacrifices, seeing they hated Priamus and the Troyans'. Wherefore the Ethnics understood that which the Papists at this day see not: who think that their blind sacrificer though he be never so unpure and ungodly, doth yet with his hands offer up Christ unto GOD the Father. Of Altars. In 1. King. 1. 50. 21 In the old time there were two sorts of Altars, one of whole offerings, and an other of incense. Two sorts of Altars. To the first doubtless the priests only had access, but to the latter, the laity did also go: Neither did they repair thither for any other cause but for their safety. And that men were sometimes saved there when they were in danger, In 1. Kings 13. it is sufficiently showed in the 12. of Exodus. I suppose that in the first of Kings the xiii. Chapter, an Altar by the figure Synecdoche, betokeneth all that same perverse worshipping, or else that under the name of the Instrument is signified the effect. For no man is ignorant, but that an altar at that time was the principal instrument of the divine service. Yea and Paul useth that word in this sense, 1. Cor. 9 13 when unto the Corinthians he saith: They which wait at the Altar, are partakers of the Altar. Which thing is nothing else, but that it is meet that they which are occupied in the service of God, Cyprian. Augustine should have their living thereof. Also Cyprian and Augustine disagree not from that sense, when they say, the schismatics or Heretics erect an altar against an altar, that is, they institute in the Church divers and contrary services of God. Albeit to say what I think, the fathers should not with so much liberty in the new Testament have seemed here and there to abuse the name of Altar. For Altar is referred to an outward sacrifice: but seeing this hath place no more among us, because we offer no more outward sacrifices of slain beasts, The sacrifices of the New Testament. and that our sacrifices be nothing else than prayers, praises, thanksgivings, mortification of the flesh, and Alms deeds, therefore the correlative (as the Logicians speak) of an Altar being taken away, neither can itself be extant or had. That there be no Altars among us Bishop Tonstale. Against this opinion, Bishop Tonstall now lately in England would needs oppose himself, & prove that the Christians also have Altars among them. He brought a saying out of the Epistle to the Hebrews, Heb. 13. 10 We have an Altar whereof it is not lawful for them to eat which Minister in the tabernacle. And when it was said to him, that Altar in that place was nothing else but Christ himself: What (saith he) but is it not lawful to eat Christ? Little considering those whom the Apostle drove from eating of Christ: namely they which refusing the Gospel altogether, clave to the jewish services: for how could such manner of men being envious unto Christ, eat of him? Petrus Alexandrinus. But Petrus Alexandrinus in a certain Epistle of his, which is extant in Theodoretus the 4. book & 22. Chapter, went so far that he attributed more to the outward Altar than to the lively Temples of Christ. For when he had complained that the wicked in the time of Valens the Emperor in the Church of Alexandria, had drawn the virgins naked through the City, and had most shamefully violated them, and also beaten and slain them, he added, that they being not satisfied with those heinous deeds, devised more grievous things, to wit, that they violated and polluted the Altar of the Temple. Also Optatus Milevitanus in the 6. Optatus Milevitanus. book against Parmenianus: What is an Altar, (saith he?) Even the seat of the body & blood of Christ. Such sayings as these edified not the people, but rather drove them to the Ethnic and jewish Rites, when as of a certain foolish blind zeal they borrowed both Altars and other Rites as well of the jews as of the Ethnics. Origen. Origen also in the 10. Homily upon josuah maketh mention of an Altar. Likewise Tertullian in his book De Poenitentia writeth that there were wont to be certain knéelings about the Altar. Tertullian Much more sincerely and wisely did some of the fathers in stead of Altar put Table, or in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which, the faithful took signs of the Eucharist. Of the liturgies of basil and Chrysostom, look in the defence against Gardiner, Page 2. The thirteenth Chapter. Of a Magistrate, and of the difference between Civil and Ecclesiastical power. In jud. 19 at the end. Look in jud. 8. 23. NOw it remaineth that I entreat of a Magistrate, who in my judgement may thus be described: Namely, A person chosen by the institution of God, The definition. to keep the laws as touching outward discipline, in punishing of transgressors with punishment of the body, and to defend and make much of the good. There are undoubtedly many persons elected by the institution of God, which are not Magistrates: such be the Ministers of Churches, which nevertheless are keepers of the word of God and of his law, but not only as touching outward discipline. The difference between the office of a magistrate and a Minister. Because it is the office of ministers, through the word of God to pierce even to the inward motions of the mind: because the holy Ghost joineth his power, both to the right preaching of his word, and also to the sacraments which are ministered in the Church. But the Magistrate only exerciseth outward discipline and punishment upon transgressors. The minister in the name of God, bindeth the guilty and unpenitent, and in his name excludeth them from the kingdom of heaven, as long as they shall so remain. The Magistrate punisheth with outward punishments, and when need requireth, useth the sword. Both of them nourish the godly, but diversly. The Magistrate advanceth them with honours, riches and dignities. The minister comforteth them with the promises of God & with the sacraments. The end of a Magistrate. Wherefore the Magistrate is appointed to the end that the laws should be diligently kept, the guilty punished, and the good helped and fostered. And certainly the law is a dumb Magistrate: and again, the Magistrate, is a living and speaking law, Rom. 13. 3. and is also the Minister of God (as Paul saith) to their praise which do well: and on the otherside he beareth the sword against the wicked as a judge and revenger of God. Look In 1. Sam. 8. 6. Neither tend these things to any other end than to the safety of men. 2 Howbeit the form of Magistrates is not of one sort but manifold: as Monarchia, The form of a Magistrate is manifold. [the government of one] Aristocrasia [the rule of many good men,] and Politia [politic government.] Or else Tyrannis, [where one rules for his own commodity,] Oligarchia, [where a few be in authority,] and Democratia, [when the people bear the sway.] The descriptions and natures of which forms Plato, Aristotle, and other Philosophers, have elegantly described. Of all these manners of government the best is to be desired. And all men to whom it pertaineth aught to provide, that a good or tolerable estate, degenerate not into an evil one. But if it happen at any time that Tyrants or wicked princes obtain the governance, that must be suffered as much as the word of God giveth leave. The jews were by violence oppressed of the Babylonians: jer. 27. 11. & 29. 7. An example of the jews for obeying of the Magistrate. whom nevertheless, GOD admonished that they should obey, & to pray for the King although he were a Tyrant, and possessed the kingdom of the Hebrews most wrongfully. Caesar also held jewrie by Tyranny, and yet Christ said: Give that which is Caesar's unto Caesar, Mat. 22. 21. and the things that are of God unto God. The Apostles also have taught that we must obey princes and pray for them. Rom. 13. 1. 1. Pet. 2. 13. Nero was a most shameful beast, to whom notwithstanding the Apostle in his Epistle to the Romans showeth that obedience ought to be given, Rom. 13. 5. not only for fear but also for conscience sake. Phocas attained to the Empire of Rome, by evil practises, and most cruelly slew Mauritius his prince, and also his children, whom nevertheless the Romans acknowledged for their Emperor: and Gregory the first, read unto the people his commandments and writings. But and if thou shalt demand what form of a public weal the jews had, it may easily be known. At the beginning they had Aristocrasia [where the best sort ruled.] For God approved the counsel of jethro, Exo. 18. 14 which was, that there should be chosen out wise men and courageous, and such as feared God which should govern the public weal, as it is written in Exodus and Deuteronomie. Deut 1. 9 Numb. 11. 16. Yea and God himself with his spirit did so inspire these 70. men (whom he had commanded to be chosen as helpers of Moses in the government,) as they also prophesied. On this wise were the Israelites governed, although afterward they were ruled by a king. That Princes are called pastors. 3 But this must not be omitted that princes in the holy scriptures are not only called Deacons, or Ministers of God, but also Pastors: Ezech. 34. Of whom Ezechiel complaineth for many causes, for that they cruelly and perversely fed the people of God. Homer. Homer also calleth his Agamemnon the pastor of the people. For they ought not to bear rule as thieves or hirelings, to fleece and to oppress, but to keep, nourish, and feed like Pastors. They are also called Fathers, Magistrates are called Fathers. wherefore the Senators among the Romans were called Patres conscripti, that is, appointed Fathers. Neither was there a greater or more ancient honour in the Commonweal, than to be called, The father of the Country. Yea also a Magistrate by the law of God is comprehended under this commandment, Honour thy father and thy mother. Exo. 20. 12 Prince's then own unto their subjects a fatherly love, and they ought always to remember that they are not rulers over beasts, but over men, and that themselves also are men: who yet should be far better and more excellent, than those whom they govern, otherwise they are not fit to govern them. For we make not a sheep the chief ruler over sheep, but the Belwether, and then the shepherd. And even as a shepherd excelleth the sheep, so ought they to whom the office of a Magistrate is committed, to excel the people. Now must we consider by whom Magistrates are ordained. That is sometime done by the consent of the Senate, By whom Magistrates are appointed. sometime by the voices of the people, or by the will of the soldiers, or else by succession of inheritance. Howbeit these are but instruments. God is the first appointer of Magistrates. But the proper cause of Magistrates is God himself, which may be proved by many reasons. First there is by God kindled a certain light in the hearts of men, whereby they understand that they cannot live together without a guide: and from thence sprung the office of a Magistrate. Deu. 17. 12 The law of God also commandeth to obey Magistrates. And before the law given by Moses, as it is written in Genesis, Gen. 9 6. God ordained that he which sheddeth man's blood, his blood also should be shed, not rashly in deed or by every man (for that were very absurd). We may then gather by those words, that a Magistrate was plainly instituted by God, that he should punish manquellers. Paul also writeth that, Rom. 13. 1. all powers whatsoever they be, are ordained of God. And Christ answered unto Pilate, joh. 19 11. Thou shouldest have no power against me, except it had been given thee from above. By these testimonies and reasons it is proved, that God is the true and proper cause of Magistrates. 4 But here some cavil saying: If all Magistrates be of God, then must all things be rightly governed: But in governing of public weals we see that many things are done naughtily and perversely. Doubtless, under Nero, Domitian, Commodus, Caracalla, and Heliogabolus, good laws were despised, good men killed, and discipline of the City was utterly corrupted. But if the Magistrate were of God, such things had never happened. The office must be distinguished from the person. This reason neither can nor ought any thing to move us, because the office is to be separated from the person. And certainly it may be that he which hath the office may be a naughty and wicked man, when as nevertheless the authority itself is good and very profitable. For there is nothing so good, but that men by their naughtiness may use it ill. Wherefore it is no marvel, if there have been kings and Emperors which sometime have abused the power given them, which notwithstanding they were not so able to corrupt, but that men by it received many good things and commodities, as I have before showed. Dan. 2. ver. 12. & 37. By the testimony of Daniel, it is most manifest that Magistrates are of God: For (saith he) he giveth and translateth kingdoms at his own pleasure. Furthermore, we see that the Monarch hath sometime been in the East, sometime in the South, afterward in the West, and sometimes in the North: and that otherwhile there have been good princes, otherwhile evil: sometimes have reigned noble men, and sometime men of obscure kindred. And we perceive, it oftentimes happeneth that riches or power further not to the obtainement or holding of a kingdom, and to think that these things are done by chance without the providence of God, it is most absurd. 5 Some Astronomer perhaps will say, The alterations of Princes must not be attributed to the stars. that these changes or alterations are brought in by the stars: But Daniel, the Minister of truth, saith that it is God which changeth times. For even as he hath in the year appointed the seasons of times, so as it pleaseth him doth he sometimes establish princes, and sometime taketh them away. 1. Sam. 16. 1 He cast down Saul, and he also promoted David. And he foretold that he would so do, lest it might have seemed to happen rashly or by chance. Yea & kingdoms and public weals, may be called certain woorkhouses, or shops of the will of God. For that is done in them which GOD himself hath decreed to be done, although princes oftentimes understand it not. God called the Medes and the Assyrians, Esa. 10. 5. & 12. to afflict the Israelites: and those when it seemed good unto him he expelled and took away. He raised up the Persians against the Chaldeans, and the Grecians against the Persians, and lastly the Romans against all other nations. Who divided the kingdom of the Hebrews into juda and Israel? God verily did it. Ahias' the Silonit did foretell that it should so come to pass, 1. kings. 11 30. and said that the word was come forth from the Lord that it should so be. Who overthrew Achab? The cause why Tyrants are placed. who caused jehu to be anointed, but only God? But there are certain tyrants, which destroy public weals. I grant it, but our wickedness & sins deserve it. For there be oftentimes so grievous sins, & so many that they cannot be corrected by the ordinary Magistrate, and by a gentle and quiet government of things. And therefore God doth then provide Tyrants to afflict the people: After Tyrant's God causeth good Princes to succeed. And yet for the most part he tempereth & qualifieth his punishment in placing among them good and godly princes. After the fall of Nero, he set up Vespasian: After Domitian he sent Nerua and trajan: After Commodus, Pertinax and Severus: After Heliogabalus, Alexander. But they which say: the wicked acts of Tyrants are not of God, yet do those things spread abroad into kingdoms and Empires: Therefore Empires and kingdoms are not of God: A false argument. they I say make a false Syllogism A secundum quid, ad simpliciter: that is, from that which is in some respect, unto the which is absolute. Neither is this a perfect conclusion. Certain things in a Magistrate are not of God, therefore the Magistrate himself is not of God. Or else they reason ill from Accidents: For vices and wicked acts happen to public powers, but are not joined unto them by themselves, or by their own nature. Whether a godly man may use the help of a Tyrant. Acts. 25. 11 But some man will doubt: If the Magistrate be an Ethnic and also a Tyrant, whether it be lawful for a godly man to use his help and aid. What else? Paul appealed unto Caesar a most wicked Tyrant. But it may seem, he did against his own precepts. 1. Cor. 6. 1. For in his first Epistle to the Corinthians, he reprehended those Christians which pleaded causes at the judgement places of the Ethnics. He justly reproved the Corinthians because there were Christians among them which might in the Church have decided their causes: Neither was it convenient that Christians should contend with Christians at the judgement places of the ungodly. But Paul when he appealed unto Caesar, had not to do with Christians, but with the jews and precedent of Rome. Wherefore seeing he had not a faithful Magistrate, neither could it otherwise be done, and his life also was sought, he did not ill in craving the tuition and help of the common Magistrate, although he were an Ethnic. For even as we use the Sun and Moon, so also is it lawful to use the public and ordinary Magistrate, what manner of man soever he be. 6 The Christian Church did even so, The church used an Ethnic Magistrate when as yet there were no Christian Emperors. For Paulus Samosatenus was condemned as an heretic, and being a Bishop was cast from his dignity. But because he would not go out of the house which belonged to the bishop, there was suit made unto Aurelianus the Emperor, and aid obtained at his hands, who compelled him to deliver his house unto the new Bishop. Who can say that the Church herein sinned, because it used the public Magistrate, though he were an Infidel? But let us return from whence we digressed, and let us constantly believe that the Magistrate is of God, though oftentimes (our sins deserving the same) many things are by him done wickedly and unjustly. Hose. 8. 4. How Tyrants may be said not to reign of God. Look In Rom. ●3. Howbeit Hosea the Prophet seemeth yet to be against us when he saith: They have reigned but not by me. But we must understand that Hosea entreated of tyrants which neither regarded laws, neither nourished the good nor took away the evil from among the people, and therefore they reigned not by God, but by their own lusts. They regarded their own affections, and not the law of God. Further they invaded kingdoms, being stirred up by their own lusts, and driven by their own ambition: not as they which felt the calling of GOD unto a kingdom. Neither did they take authority upon them, with a will to obey God, but to satisfy their own ambition. jer. 27. 6. This was not to reign by God. But that they were not promoted to the kingdom by the will of God, that is contrary well-near to the whole scripture. For God called Nabuchad-nezar his servant, because he would use his labour to afflict the Israelites, whereas notwithstanding, it might have been said that he reigned not by God, because he fought against the jews for his own pleasure sake, and not of a zeal to fulfil the will of God. So that the saying of Osea the Prophet is nothing against us, but that we may believe that the Magistrate is of God, and that we ought to obey him. Paul saith, Let every soul be subject to the higher powers. Rom. 13. 1. The same is written to Titus. Tit. 3. 1. 1. Pet. 2. 13. 1. Tim. 2. 2. And in the first Epistle of Peter the 2. Chapter. And Paul to Timothy addeth, That we should pray for them. But the Papists and they which will be called Ecclesiastical men, will not give ear hereunto: That the ministers of the Church are not exempted from the ordinary power. Rom. 13. 1. Ib. ver. 2. Look the 3. Chapter of this book. Act. 6. Chrysost. For they cry, that they are exempted from public and ordinary powers, whereas yet the Apostle used no exception, when he said, Let every soul be subject to the higher powers: Again, He which resisteth the power, resisteth the ordinance of God. Yea and Chysostome also upon that place, saith, that the Apostles, Prophets, Evangelists, and Moonkes are comprehended under that Law. And Chrysostom wrote these things of Ecclesiastical persons: whenas nevertheless he himself was Bishop of Constantinople, and we had then Christian Emperors. 7 But it is a world to hear the arguments which these false ecclesiastical men use. In the Extravagants De Maioritate & Obedientia, in the Chapter unam Sanctam, Bonifacius the eight whom they writ to have entered in as a Fox, reigned like a Lion, and died like a dog, saith that there be two sword in the Church. And lest he should seem to speak it rashly, he citeth these words out of the 22. Verse. 35. Chapter of Luke: When I sent you without bag or scrip, did ye at any time want any thing? They said unto him, No. Christ added: But now I say unto you, let every man take his scrip and wallet, and he which hath none let him sell his coat, and buy a sword. They said unto him, behold here are two sword. Christ answered, it is sufficient. The trifling which the false ecclesiastical men make about their double sword. Look before pl. 3. Art. 6. Boniface saith: Two sword are sufficient for the Church: namely, the spiritual sword, and the temporal. Wherefore they which say that Peter had not an outward sword, do seem not to understand the words of Christ, wherein he said unto Peter: Put up thy sword into thy sheath. Thy sword (saith he) and not an other man's. For he had a sword of his own, although he were bidden to put it up. But there must needs be some order kept in these swords: seeing what powers so ever be, they be ordained by God. And there would be a great confusion, if, two swords being in the Church, the one should not be governed by the other. So then the Temporal sword ought to be governed by the spiritual. And to make this Argument more plain: The Church (saith he) hath two sword, but it useth not them after one and the selfsame manner. For it exerciseth the spiritual sword, but the temporal sword ought to be drawn only at the beck & sufferance of the Church. This is so obscure, that it may in a manner seem to be a riddle. Howbeit this is his meaning, The Emperor's sword subjecteth to the Pope. that the sword of the Emperor ought to be drawn only at the will and pleasure of the Pope: That when he commandeth, he must strike: and by sufferance, that is, he must go forward in striking, so long as he listeth and will suffer it. These things therefore must be in order: and the order is, that the temporal sword be reduced unto God by the spiritual. For as saith that Dionysius, The supposed Dionysius Areopagita. (who is thought to be the Areopagite, whereas he is another) All inferior things are referred to the chiefest, but yet by a mean. Wherefore (saith he) the temporal sword must be drawn at the Pope's beck, that so it may be referred unto God. Thus we see it to be done at this day: For so often as the most holy father doth hold up his finger to make war against the Lutherans, he will have the Emperor forthwith to obey. And if any prince will not with competent submission obey him, strait way, legates are sent up & down, that all other Kings and Princes should bend themselves to his beck, and to vex and withstand him that will not obey him. 8 Boniface addeth moreover, The Pope preferreth himself above all Kings and Princes, that he himself is above all Kings and Princes. For principality is to be esteemed according to the dignity of the things which be exercised by it. We (saith he) exercise spiritual things, and they temporal: their sword therefore is inferior to ours, and they unto us. He addeth also an other reason: They pay unto us tenths, but tenths are paid by the inferior unto the superior: wherefore seeing kings and Princes pay tenths, they testify that their lands and revenues belong to the Church, and that they are subject unto it. Besides this, he which blesseth, is greater than he which is blessed: but Bishops consecrate & anoint Kings. The Gloss addeth, that of Kings, only the right shoulder is anointed, but Bishops have their heads anointed. King's are anointed with Oil, but Bishops with Chresme: So than we must needs confess that Kings are inferior to Bishops. Furthermore Kings receive their crown and sceptre of Bishops. For who (saith he) invested Saul, 1. Sam. 10. 1. 1. Sam. 16. 1. 2. kings. 9 1. Reasons why the Pope will not be judged or governed of any man. Mat. 16. 19 jer. 1. 10. and who David, but Samuel? Who anointed jehu, but a Prophet sent by Helizeus? The thing also which is exercised by Bishops is greater, than that whereabout Kings are occupied. For Christ said unto Peter: Whatsoever thou shalt bind in earth, shallbe bound in heaven. This power is greater than all human power. And God said unto jeremy: I will set thee over nations and kingdoms, that thou mayst root out & destroy, scatter and plant, therefore we are greater than all the power of Kings, and are exempted from their Law: So that the profane and lay powers of Emperors and Kings must be judged by Ecclesiastical persons, and aught by us to be appointed, and may by us be overthrown. For unto whom it belongeth to build, to the same it pertaineth to destroy: Therefore the spiritual Magistrate ought to judge of the Civil Magistrate. But if the spiritual offend in any thing, of whom ought he to be judged? The lesser (saith he) ought to be judged of the greater. Then of whom shall the Pope which is the highest of all be judged? Of no man (saith he) except God only: because he that is spiritual, 1. Cor. 2. 15 is judged of no man, but he judgeth all things. Hath he not trimly erected his tyranny? He calleth only himself spiritual. The Glosser although he were otherwise gross enough, yet could he not be so much a block, but that he saw these things to be spoken very absurdly. How (saith he) is the Pope spiritual, if he be unpure and wicked? He expoundeth himself by this distinction: Two manner of the spiritualties of the Canonists. There is (saith he) one manner of spirituality of the person, and an other of the state: Then, if there be some spiritual person, he may reprove all men by a brotherly admonition, but he ought to be reprehended of no man: for that he being spiritual committeth nothing amiss. But otherwhile some person which is not spiritual in life and manners, ought nevertheless to be called spiritual because of his degree: as are many Bishops and Popes. Wherefore we must call the bishop of Rome, whatsoever he be, spiritual and most holy. Howbeit, what else is this, but to teach us to lie, and that if they will have a shameful harlot, yet they must be called most holy? Boniface at the last concludeth that all emperors and kings must be subject to his power only. And he addeth a reason: unless we will together with the Manichees appoint two beginnings. Which ought not to be done: Gen. 1. 1. for Moses said not, In the beginnings, but in the beginning God created heaven & earth: wherefore (saith he) we define, determine, & pronounce, The Pope dec●…eth that he must be obei●… of necessity to salvation. that all men ought of the necessity of salvation, to obey the Pope, as the chiefest power. And thus (trimly forsooth) he concludeth that all ecclesiastical persons are exempt from the civil Magistrate. 9 Before I come to confute this boasting more than Thrasonical, I think it expedient to speak of two manner of powers: namely, of the Ecclesiastical power and Civil power. Of the two powers, Civil and Ecclesiastical. In that it is said that the ecclesiastical power is preferred, above all Civil function, it is somewhat that they say, so it be rightly and aptly understood. All Ecclesiastical power is established by the word of God, so as without it, it is none at all. But the word of GOD is a common rule, whereby all things ought to be directed and tempered. For it teacheth in what manner the outward sword & public wealth ought to be governed: And generally also it showeth how all things ought to be done of all men. Ambrose instructed Theodosius So Ambrose when as Theodosius the Emperor raged too cruelly & without all consideration against the Thessalonians, persuaded him, that in all punishment of death, there should be thirty. days space after the sentence given, lest the Magistrate should do those things in a rage and fury, whereof although he afterward repented him, yet they might not be any more remedied. So, The preaching of the word of God hath all men subject to it. many Bishops oftentimes in things most weighty, used their authority, and many times either put away cruel wars, or else pacified them, and even while wars were in hand preached Sermons out of the word of God. So that the Ecclesiastical power after this manner comprehendeth all things, because out of the word of God it findeth how to give counsel in all things. For there is nothing in the whole world whereunto the word of God extendeth not itself. Wherefore they are far deceived, which use to cry, what hath a preacher to do with the public weal? What hath he to do with wars? what with Pothecaries? What with Cooks? But let them tell me: when the Minister of the word perceiveth the law of GOD to be violated in these things, why should he not reprehend them by the word of God? Why should he not admonish them? Why should he not exhort them to cease from sin? The Minister of the Church must deal by the word not by the sword. Doubtless it is his part to correct sinners, not in deed with the sword or punishing by the purse, not by imprisonment, not by banishment, but after his own manner, that is, by the might and power of the word of God. Again, How the Civil power extendeth the Political power is extended to all things which pertain to political power. But after what manner? Shall civil power require good motions of the mind and inward repentance? It cannot cause these things: yet it must wish they were had, and use those means whereby they may be had. For it ought to have a care that Bishops, pastors, and teachers in the Church, do teach purely, reprehend fatherly, and by the word of GOD administer the Sacraments. This in deed the Magistrate doth not by himself, but he ought to have a regard that those may be in a readiness which should do them well. Wherefore either power extendeth most amply, and comprehendeth all things, but not after one and the self same manner. And the rule of either of them is to be taken out of the word of God, the which doth plainly appear to be in the Church. Two kinds of subjection. 10 Again, there are two subjections, one is political and civil, whereunto all men are subject: who if they offend in any thing against the laws, do look at the just Magistrates hand for imprisonment, punishment by the purse, banishment, death, & external punishment: nevertheless if they do well, honours, rewards, dignities, and praise. In this sort the civil power is not subject unto the ministery of the word, because it cannot in this manner be punished. The other subjection is spiritual, that is, of faith and of obedience. For straightway, as soon as men hear of their duty out of the word of God, and that either this thing or that is to be done, or this or that to be avoided, they give place, believe and obey, because they perceive that it is the word of God which is spoken. And these are the ends of either power. The saying of Valentinian Cesar. And so must be understood that saying of Valentinian the Emperor, out of the Tripartite history: which we also have in the distinction 63. the Chapter Valentinianus. Choose (saith he) such a Bishop unto whom we which govern the Empire, may sincerely put under our necks, and use his admonitions as it were medicines, etc. By which words is understood that it belongeth to the Ecclesiastical power, to admonish out of the word of God for salvation. Albeit the same Emperor or afterward erred: The error of the said Valentinian. For when he had appointed Ambrose Praetor of the City of Milan, the people did choose him to be Bishop: which when the Emperor knew, he gave thanks unto God after this manner: I had appointed him ruler over the bodies of men, but thou wouldst have him ruler over the souls etc. Valentinian did not rightly put a difference between offices: bishops ought to have a care, not of the soul only nor of the body only why so? Ought Bishops to have a care only over souls, and not over bodies also? What if they give themselves unto Gluttony or drunkenness, or live licentiously touching outward behaviour? Must they not reprove these things? Yes truly must they, neither must Princes have only a care over the bodies of men, and neglect their souls. For we do not imagine that a Prince is a Neteheard or Swineherd, to whom is committed a care only of the flesh, belly, and skin of his subjects, yea rather he must provide that they may live virtuously and godly. But what if Christian princes, when they are by the word of God admonished of public and most grievous sins, will not hear, neither amend that which they have naughtily committed? What I say shall the Bishop do in this case? Ambrose excommunicated Theodosius the Emperor, when he exercised so grievous tyranny against the Thessalonians. Innocentius also excommunicated Archadius, when he had exiled john Chrysostom, which freely and truly admonished him, as we have it in the distinct. 96. Chapt. Duo sunt, and in the distinct. 18. in the Chapt. Quoniam quidem. And they be the words of the 6. Synod, where it is decreed that every year there should be had two Synods. And if that princes would hinder them, let them be excommunicated. 11. But what do I make mention of these latter things? Eusebius Let us read Eusebius in the 6. book, the 34. Chapter: where he saith that Philip the Emperor, who lived in the time of Origen was the first Christian prince, and that he would have been present together with the faithful on Easter Even, & have communicated with them in prayers: but the bishop, because he was a wicked and naughty liver, rejected him among them that were put to penance, that he should make open confession before the Church and confess his sins, otherwise he could by no means be admitted unto the Communion. This did the Bishop of that time against the Emperor, and chief Monarch of the whole world. Wherefore, the civil power ought to be subject to the word of God which is preached by the Ministers. But in like manner the Ecclesiastical power is subject unto the civil, when the Ministers behave themselves ill, either in things human, or things Ecclesiastical. For these powers are after a sort interchangeable, and sundry ways are occupied about the selfsame things, and mutually help one another, even as Aristotle unto Theodectes calleth Rhetoric and Logic interchangeable arts, Aristotle. because either of them are occupied in the selfsame things, after a sundry manner. The Ecclesiastical power, is subject unto the Magistrate, not by a spiritual subjection but by a politic. For as touching the Sacraments and Sermons, it is not subject unto it, because the Magistrate may not alter the word of God, or the Sacraments which the Minister useth. Neither can he compel the Pastors and teachers of the Church to teach otherwise, or in any other sort to administer the Sacraments, than is prescribed by the word of God. Howbeit Ministers, in that they be men and Citizens, are without all doubt subject together with their lands, riches, and possessions unto the Magistrate. So Christ paid tribute, Mat. 17. 27 so also did the Apostles and the whole primative Church there being most holy men. Their manners also are subject unto the Censures and judgements of the Magistrates. 12 We say moreover that Ministers are subject unto the Magistrate, not only as touching those things which I have rehearsed, but also (as I before signified) concerning their function. Because, if they teach not right, neither administer the Sacraments orderly, it is the office of the Magistrate to compel them to an order, and to see that they teach not corruptly, and that they mingle not fables, nor yet abuse the Sacraments, or deliver them otherwise than the Lord hath commanded. Prince's may put the ministers out of their places, if they behave not themselves well. Verse. 26. Also if they live naughtily and wickedly, they shall put them forth of the holy ministery. This did Solomon, who deposed Abiathar, and put Sadock in his place, as it is written in the first book of kings the 2. Chapter: And in the new Testament. justinian displaced silverius and Vigilius. And this I doubt not, but was done sometime by other princes. But how justly, I will not presently declare. This one thing I will say, that it was lawful in the causes now alleged. But some man will say that I speak now of the fact and not of the right: yea but I speak also of the right. For the king ought to have with him the law of God written because he is ordained a keeper, not only of the first table, but also of the latter. So then he which offendeth in any of them both, ran in danger of his power. But although a king may remove an unprofitable and hurtful Bishop, yet cannot a Bishop (on the other side) depose a king if he have offended. Matt. 14. 4. Prelates of the Church have no authority to depose Kings and Princes. Luk. 13. 32. john in deed reproved Herod, but he displaced him not of his kingdom. Ambrose and Innocentius excommunicated Emperors, but they proceeded no further. Yea and Christ called Herod a Wolf, but he took not away his kingdom from him, and he paid tribute unto Tiberius a most wicked prince. Mat. 17. 27 Neither was he at any time author to any man to shake off his yoke. Wherefore let Popes take heed: by what right they remove at their own pleasure kings and Emperors out of their places. This did neither any of the Prophets, nor the Apostles, nor yet Christ. The pope's boast that they have great power: but if the same be any it consisteth wholly in the word of God. Let them teach, preach, and admonish, if they will exercise their power, otherwise the civil and temporal power, which they so much boast of is far from the Ecclesiastical Ministers. Briefly, as there is found no king nor Emperor so great that is not subject to the word of God, which is preached by the Ministers: so on the other side is there no Bishop, which having offended, but aught to be reproved by the civil Magistrate. What difference soever there be, the same (as I have said) is wholly as touching the manner of reproving. This the Ministers of the Church do by the word, and Princes by outward punishments. But our false Ecclesiastickes will be princes and reign, and yet Christ would be no king. And when he was sought for to the end he should be made a king, he utterly refused it, john. 6. 15. yea rather he plainly confessed, that his kingdom is not of this world. joh. 18. 36. He said also unto the Apostles: Mat. 20 25. Princes of the nations do bear rule over them, but ye shall not so do. Peter also whose successors these men profess themselves to be, 1. Pet. 5. ver. 3. warneth Ministers that they should not exercise dominion over the Clergy: But these men will have prisons, soldiers, and sword, and stir up wars as they list themselves. 13 Perhaps they will object unto us the Assamonites out of the old Testament, Of the Assamonites or Machabées. who for a certainty were both kings and Priests, and confounded both the powers. That History indeed is written in the books of the Machabites. Machab. But we must see whether they did it rightly or else wickedly and ambitiously. Doubtless I think they did it not orderly: for God by his word, had many times adjudged the Kingdom to be given unto the Tribe of juda, even unto the time of Messiah. Gen. 44. 10 Psal. 89 39 Numb. 18. 20. And contrarily he commanded the Levites that they should possess no lands, and much less to occupy a kingdom among their brethren. But if a man had rather say, that they did this by a certain secret revelation and hidden judgement of God, he shall not further the cause of these men; seeing that which is done after this manner must not be drawn to an example: For I think rather that they offend in so doing. Certainly they did well, when they delivered their country from tyranny: but that being performed, they ought not to have taken the kingdom upon them: and God declared plainly that the same Act of theirs displeased him. For as we gather out of josephus, that house afterward was never void of troubles. They further object unto us, Acts. 5. ver. 5. & 9 Acts. 13. 11 that Peter slew Ananias and Saphira, and that Paul strake Elimas the sorcerer with blindness. This is true in deed, but they did these things by the word of God, By what instruments the Apostles used sometime outward punishments not by violence, not by the sword, neither by help of an executioner. Let these men do the same things by the word, and we will regard them. Why do they not hear Paul unto Timothy: 2. Tim. 2. 4. Let no man going on God's warfare, wrap himself in cares of this life? If they will go on warfare for God, why do they in such sort hinder themselves with worldly business? Have they so much leisure from their own affairs as they can have a care over other men's? Let them answer plainly: would they at this day abide that any king should attempt to teach the Gospel or administer the Sacraments? They would not suffer it. Neither did God himself also suffer it. 2 Par. 26. ver. 16. But he strake Ozeas with Leprosy when he would have burnt incense unto God. Why then do they invade the bounds of other men? These functions ought to be separated, Why these functions ought to be several. because either of them requireth a whole man apart by himself: yea rather there hath scarcely been found any one man, at any time, which could rightly execute either of them, so hard is the execution of them both. Howbeit both of them do one help another: for the politic Prince giveth judgement: and the Ecclesiastical in deed doth not give judgement, but he teacheth how judgement ought to be given. Have not respect (saith he) of persons in judgement. Deut. 1. 16. Afflict not the poor and stranger, receive no bribes, and so forth. So on the other side, the civil Magistrate preacheth not, neither administereth the sacraments. But unless these things be rightly ordered, In the civil Magistrate and Minister of the Church is to be considered both the person & the office. he ought to punish the Ministers. And to be brief, there are two things to be considered of us in this comparison. In the Civil Magistrate is to be considered both the power and also the man which beareth & exerciseth the power. He in respect that he is a Christian man is subject to the word of God: and in respect that he beareth authority and governeth, he ought also to be subject unto the same word of God; seeing out of the same he ought to seek rules to govern and bear rule. In the Minister of the Church also is to be considered both the ministery itself, & also the person which executeth it. As touching the person, the minister is subject unto the Civil power. For both he is a Citizen, and he also payeth tribute as other men do, & is under the correction of manners. But as concerning the ministery, he is also subject some way unto the Magistrate. For if either he teach or administer the sacraments against the word of God, he must be reprehended by the Civil Magistrate. And yet must he not seek for rules & reasons of his function at the same Magistrate's hand, but out of the word of God. By this distinction we may easily understand the differences and agreement of either power. 14 Now resteth that we come to that Thraso Boniface, to confute his Arguments. To the arguments of Boniface. First out of that saying which the Apostles answered, Behold here are two sword, and Christ added, It is sufficient: he gathereth that the Church hath two powers and both of them committed unto him. To this I answer, that it is possible, that sometimes there may be two sword in the Church, but they have not always been therein, neither perhaps shall ever hereafter be. What outward sword had the Church in the time of Christ and of the Apostles and Martyrs? But yet now (they will say) it hath: I grant, because Kings and Emperors are Christians which in old time were Ethnics. The Church also hath husbandry, trade of merchandise, the art of building, and other such like. For they which exercise these things, are members of the Church: but that cometh to pass as the Schoolmen speak accidentally: sith there may be a Church though it had none of these things. How the Church may be said to have two swords So now because there are princes in the Church, it is said to have an outward sword. But because princes in our time are a part of the Church, it doth not therefore follow that the sword of Princes is the sword of Ministers: even as although there be in the Church husbandry and the trade of merchandise, and also the Art of building, it cannot thereby be gathered, that Ministers are husbandmen, merchants, and Carpenters. 15 Now come I to the place of the Evangelists: The Apostles say, Luk. 22. 35. that they wanted nothing when they were sent without wallet and scrip: unto whom Christ said: Let every one take unto him his scrip and wallet, and he which hath none, let him sell his coat and buy a sword. What would Christ signify by these words? Nothing else truly but to show that the state and condition of times afterward, should be far otherwise, than it had been before. Hitherto saith he (while I was with you,) ye felt no grief, neither wanted you any thing. But now harder times are at hand, now shall ye have need of coats, scrippes and sword. By these words he declared that he should departed from them, and that he would send them into the whole world to teach and preach the Gospel in which Ministry, they should meet with so many adversities, that they should think themselves to have need of sword. It is a figurative speech, whereby is understood one thing by an other, as is that in Genesis when the Lord said, Gen. 6. 6. that he repented that he had made man. For God is not in very deed touched with repentance, but he doth that, which men repenting have used to do: that is, he changeth the fact. And in very deed he then by the flood destroyed mankind which he had created. So now he instructed not his Disciples to fight with the sword, but only by a certain circumlocution describeth the condition of the time to come. And even as a long rob oftentimes signifieth tranquility and peace, so in this place a sword noteth troublesome and unquiet times. Chrysost. After this manner Chrysostom interpreteth these words when he expoundeth this place of Paul, Rom. 16. 3. Salute Prisca and Aquila. The Lord (saith he) hath not broken the law, which before he made, saying: Matt. 5. 39 And he which striketh thee on the one cheek, turn unto him the other. Bless those that curse you: pray for them that persecute you. How then doth he command his disciples to buy themselves sword? He meant no such thing (saith Chrysostom:) For it is a figurative kind of speech, whereby he signified, that he should be taken away from them, and that they should be afflicted with many calamities. These words are not so to be taken as they appear at the first sight. In an other place, Mat. 10. 27. Christ also saith: That which ye have heard in the ear, preach upon the house tops. And yet we never read, that the Apostles stood upon the house tops when they preached unto the people: Neither in very deed had it been decent, that leaving the appointed place and the Temple, they should have spoken from the house top. The sense was, that those things which they heard privately, they should speak openly and manifestly. The Lord also said: Destroy this temple, john. 2. 19 and in three days I will restore it: Which also is spoken figuratively: For he commanded not to overthrow the Temple of Solomon (as the Evangelist himself interpreteth, but he understood that which he spoke as touching the temple of his own body, Col. 2. 9 wherein (as Paul said) dwelled all the godhead bodily. But to return to the matter: That Luke so meant, Chrysostom proveth by these things which follow: to wit, that it might be fulfilled of the son of man which was spoken of him: Mar. 15. 28 Esa. 32. 12. And he was counted with the wicked. But the Apostles understood not Christ: for he thought that they had treated simply, and spoken (as the words sounded) of an outward sword: And so did Boniface wholly interpret the same. And in that Christ addeth: It is enough, he understood that two sword are sufficient in the Church, so as there ought none to be neither more nor feawer. But Chrysostom understandeth it far otherwise. For when Christ perceived that the Apostles understood him not, he by that answer declared that he would let that matter pass. And indeed so is a Schoolmaster wont to say unto a Child, which yet understandeth not that which is taught him: It is well. Otherwise undoubtedly two sword were not sufficient against all the adversaries of Christ. Moreover there should have needed Corselets and shields. Chrysostom therefore concludeth that the speech was figurative and spoken in a parable. In the Apostles time the Church had not two swords. Furthermore if the exposition of Boniface be received, we must think, that the Church in the time of the Apostles, should have had two swords, which is most far from the truth. 16 Howbeit let us come to that which Christ said unto Peter, Mat. 26. 52. Put up thy sword into thy sheath. Boniface. Thy sword (saith Boniface) not an other man's sword. Now what gathereth he by these words? Although Peter have his sword, yet if he be commanded to put it up, how can he have it drawn: or to what end hath he a sword, if he may not use it? But perhaps Boniface will answer: I have needed a sword, but I use it not, otherwise than by the hand of an other. Or, I use not mine own sword, but the sword of the Emperor and of other Princes. For they ought to draw the sword at the assignment and sufferance of the Church. I would gladly demand, whether Christ, when he bad Peter to put up his sword, meant this, that he should indeed use it, as he listed and would himself, but yet by the labour of an other man. That which man doth by an other, he is said to do it himself. Assuredly that which a man doth by an other, he seemeth to do it himself. If a man, by money or gifts, get one to kill his enemy, although he do it not with his own hand, yet nevertheless he should be a murderer: otherwise Princes do not with their own hand kill the guilty, but command the hangman to do the execution. A deceit of Acquivocation. There is in this answer of Boniface a deceit of Equivocation. For we demand whether an Ecclesiastical Minister may bear the office of a Magistrate, and use a civil sword: and they remit us to the sword of Peter, a man otherwise private. But Bernard in his 4. book de Consid. unto Eugenius, seemeth thus to interpret the two swords. I grant that Bernard hath some such like things, but yet not the same altogether. Howbeit we must remember in what time Bernard lived, Bernard. he lived at that time when things were corrupted in the Church. And if a man read those his books de Consideratione, he shall see that he grievously complaineth of the corruption of his times. Eugenius was by the Romans excluded the City, and perhaps he devised how to restore himself. Wherefore Bernard exhorted him to preach the Gospel, that he would deal against the Romans, rather with the word & with sermons than by the sword. Eugenius said: What meanest thou? wouldst thou have me to feed Serpents and Dragons, and Beasts? Yea (saith Bernard) assail them, howbeit with the word, not with the sword. And in an other place he saith: If thou wilt have both sword, thou shalt lose both. Neither are we to think, that Eugenius would by himself have fought: but peradventure he assayed to move war by others: from which purpose Bernard dissuaded him. And thus much of him. 17 But that which Boniface added, that those swords of the Church ought to be ordered (namely that the one should be subject to the other, which he proveth by this saying of Paul: Rom. 13. 2. Those powers which be ordained, be ordained of God) manifestly testifieth how he wresteth the scriptures. For this word ordinatae that is, ordered, is in Greek written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is nothing else than instituted or appointed. Notwithstanding, put the case it be so as Boniface hath expounded it, what manner of order I beseech you shall this be? Certainly such as the minister should teach, and that the civil power should hear & believe. But this toucheth not the Pope, which teacheth not at all. The lowest things (saith Dionysius) are by means reduced to the highest. Wherefore Boniface concludeth, that the external sword is brought unto GOD by the spiritual sword. In very deed I will easily grant, that the sword of the spirit which is the word of God, is the mean whereby the other sword, namely, the external aught to be tempered and directed unto God. The Pope useth not the sword of the word. But why doth not the Pope retain this mean? Why useth he not the word? Why teacheth he not? Why preacheth he not? Princes which go astray, are not by him reduced into the right way: nay rather on the contrary part, the Pope and Bishops of the Church are sometimes rebuked, and justly reproved of Princes. Exod. 32. 2. It is the part of Princes sometime to admonish and correct Ecclesiastical men. Deut. 33. 5 Doubtless Aaron being high Priest, fell grievously in making the golden calf, and obeying the foolishness of the people. Moses blamed him grievously who as it appeareth, was a civil magistrate. For toward the end of Deuteronomie, he is called a king. And when the priests abused the money which was offered for the reparations of the Temple, who remedied that but only joas the king? 2. Kings. 12 2. 1. Par. 23. 2. Par. 8. 14. 2. Par. 29. 5 I will not speak of David and Solomon, and others which distinguished the lots of the Priests, and orders of the Levites. And I will not now prove these things by any more examples, seeing they are manifest enough by themselves. Wherefore I grant that the civil power may be corrected by the ministers through preaching of the word of God. But the Pope useth not this kind of government, but rather an incredible tyranny. They boast moreover, that they themselves are greater in dignity, for that they exercise spiritual and heavenly things: whereas Princes are occupied only about earthly and civil matters. Be it so: For we deny not but that ministers are occupied, about things greater and more divine than magistrates are. But doth the Pope alone minister them? Nay rather, he never doth it at all. Wherefore if the dignity of the ministery depend of those things, then will it follow, that many Bishops and Priests do in dignity far excel the Pope which never preacheth, and to few or none administereth the Sacraments. 18 Let us come to the Tithes, Of the tenths. by the payment of which Boniface laboureth to prove, that all Princes are subject unto him. This argument seemeth to have some show, because at the first appearance it agreeth, with the 7. Chapter of the Epistle to the Hebrews, Hebr. 7. where Paul proveth the dignity of Christ to be greater than the dignity of the priesthood of the Levites. For thus he gathereth: Abraham paid tenths unto Melchisedeck, at which time Levi was not yet, but was at that time in the loins of Abraham, and so was tithed in him. And he which payeth Tithes unto an other, confesseth himself by the same thing to be his inferior. Christ was priest according to the order of Melchisedeck. whereupon the Apostle concludeth that the levitical priesthood was much inferior unto the priesthood of Christ. I have opened the fountain from whence Boniface derived his Argument. The place is very dark and needeth explication: And moreover Boniface doth not aptly apply it to his purpose. First we must understand that Tithes in the old time pertained unto Ceremonies, and that aswell in Melchisedeck, The priesthood aswell of the Levites as of Melchisedeck represented Christ as in the Levites: Because in either Priesthood, they were referred unto Christ. And either Priesthood was in very deed a figure of Christ. For even as the levitical priest entered once every year into the most holy place, Hebr. 9 7. Hebr. 7. 3. and that never without blood: So Christ by his own blood, entered once into the Tabernacle, that is into heaven. And again: Melchisedeck, for that he had neither Father nor Mother, resembled Christ, who in respect that he is God had no mother, & in respect that he is man wanted a Father. But what signified the tenths in either priesthood? Truly they signified nothing else, but that it behoved the old fathers to acknowledge that whatsoever they had, That of Melchisedeck did more represent Christ than that of Levy. came from Christ. By that ceremony, the people worshipped Christ himself. And if a man will compare Melchisedeck & the Priesthood of Levi together, although both of them seem to be a shadow of Christ, yet shall he perceive that he is more expressly and manifestly signified by Melchisedeck, Heb. 7. etc. as the Epistle to the Hebrews testifieth. Boniface saith: We receive the Tithes of all lay men. Ye take them in deed, but now that Christ is come, At this day the tenths is no more a ceremony but stipends. the paying of Tithes is no more a ceremony, as it was before the coming of Christ, when by Tithes men worshipped Christ which was to come in the flesh, and confessed, that they ought unto him, both themselves, and all that they had. After the very which manner they paid the first fruits of all that they had. Nevertheless our men in these days receive Tithes: but by what law? Truly not by the ceremonial law, but by a moral Law: since it is requisite that the Minister should be sustained by the people: Mat. 10. 10 For the labourer is worthy of his reward: And he which serveth the Gospel ought to live by it. So then, whether stipends be paid unto Ministers out of lands or out of houses, either in ready money or in Tithes, it maketh no matter, so that they be not maintained dishonestly but honestly. In deed these rewards in some places do retain the old manner of Tithes. Howbeit in many places they are not called Tithes, but stipends or wages. And doubtless they be rather rewards which are due to the labours of Ministers than Tithes. 19 And as concerning the Argument propounded, we must understand, Stipends are paid aswell to superiors as inferiors. that such rewards and stipends are things indifferent: for they are sometimes paid unto inferiors, and sometimes to superiors. For tributes, which are given unto kings and princes, are their stipends which we give unto them, partly to nourish and sustain them, and partly to confess that we are subject unto them: and lastly that they may have wherewithal to defend both us and the Common weal. And sometime inferiors also do receive stipends. For princes pay them unto soldiers: and yet can we not therefore say, that the soldiers are greater than kings and princes. Notwithstanding I would not be thought, that I speak these things to diminish the dignity of the Ecclesiastical ministery, but that it may be understood that these men's Arguments are very trifling. The church which payeth a stipend unto the minister is greater than he. Neither doubt I to affirm that the Church itself which payeth the stipend unto the Minister, is greater than the Minister. So that if we speak of Tithes as they are at this day given unto Ministers, it followeth not that they should be greater which pay them. Why kings be consecrated by Bishops & in the Church But in that kings and Emperors are consecrated and anointed of Bishops, and in that they receive the crown and sword of them, it nothing helpeth their cause. For if we speak of the civil power, To Princes the power is given by God, not by Bishops. that is not given by the Bishop but by God. But this is there done, to the intent that after the king or Emperor is chosen of God in such manner as is agreeable, prayers should be made for him in the assembly of the Church, that God may confirm and strengthen his heart that he may increase godliness in him, and power into him the fear of his name, prosper his counsels, and so make happy his actions, that they may prove profitable unto the Church and unto the public weal. And the Bishop, while these things are in doing, is the mouth of the Church, and goeth before it in expressing the prayer. And this anointing was derived of an old ceremony and custom of the jews. And that the king receiveth not his power of the Bishop, but of God, even their own decrees do testify. In the distinct. 96. in the Chapt. Si Imperator, Gelasius saith, that the Emperor hath the privileges of his power at the hand of God. What doth Boniface then arrogantly calling to himself? Even that which belongeth unto GOD only. For as Paul saith: Rom. 13. 2. All power is of God. In the Code, De jure veteri enucleando, Law the first, justinian. justinian declareth that his power was given him by the Majesty of God. And the gloss in the Extravagants De maioritate & obedientia, in the Chapter unam sanctam, towards the end saith, that power is given unto kings by GOD only: and that therefore they do in deed receive the crown of the Bishop and the sword from the Altar. Pope Boniface by his own argument is inferior to Bishop Hostiensis. 20 But let us more merely examine the Argument of Boniface: I (saith he) give power unto Emperors: Therefore I am greater than Emperors. Let this most blessed Thraso answer me: Who consecrated him when he was chosen Pope? Truly the bishop Hostiensis: Let us therefore conclude that the bishop Hostiensis, is greater than the Pope. And if that follow not, then is also the Argument of Boniface weak, because, (as I have showed) it is laid upon a rotten foundation. For it is not the bishops that give power unto kings. Many Emperors have not been consecrated by the Pope. Moreover have there not been many Emperors which were never consecrated by bishops, and yet notwithstanding were Emperors no whit the less? Neither were the old Grecian Emperors so anointed. It is therefore a new invention. But what if I prove that the chief bishop was sometime consecrated by the civil Magistrate? Undoubtedly Moses consecrated Aaron though nevertheless (as hath been said) Moses was a civil prince. Exo. 40. 10 So that Boniface laboureth in vain about his consecration, because he gathereth nothing thereby. He boasted moreover of the keys: We (saith he) have the power of binding and losing. But the power of the keys consisteth herein, Wherein the power of the keys consisteth. that ye should preach the word of God truly. For he which believeth the Gospel, is loosed; and he which believeth not, is bound. But when ye neither preach nor teach, neither can ye bind nor lose. And farther this subjection which we have granted is spiritual: namely of faith and of obedience: and not civil and with dominion. Afterward was jeremy objected, unto whom the Lord said: jer. 1. 10. I have appointed thee over nations and kingdoms, etc. First I demand here what kings jeremy directed, or from whom he took away their Empire, and what new kings he ordained? There can be none showed. Therefore what do these words signify: I set thee over nations and kingdoms? Nothing else than that by the spirit of prophesy, and word of God, he should foretell what kingdoms God would overthrow because of sin, and what new ones he would institute. The Prophets be no efficient cause of the overthrowing of kingdoms. Why do not the Popes so exercise their power? Let them set before kings and princes of the earth the threatenings of God, and let them in this manner be over nations and kingdoms. Can jeremy be called the cause of the overthrow of kingdoms? He was not properly the efficient cause, but only a certain occasion. For when he had admonished the king of juda, and he believed him not, the prophet by his preaching was some occasion, that he should be condemned & overthrown. So Paul saith: 2. Cor. 2. 15 To some we are a savour of life unto life, and to other the savour of death unto death. When as yet the Apostle properly killed no man, but his preaching after a sort brought death unto those which would not believe. It is God therefore that pulleth down and overthroweth, planteth, and scattereth: neither disdaineth he sometimes to call us his fellow workers. 21 Boniface goeth on: The lay power ought to be judged by the Ecclesiastical. But by what kind of judgement? Verily by this, that in the Church is set forth the wrath of God against sinners, and that they be admonished & corrected by the holy scriptures. Nevertheless that Bishops may expel kings and put them out of their kingdoms, where is that permitted? From whence have they it? What charters will they bring for it? Again that is most intolerable which he saith: namely that the Pope can be judged of no man. The Pope ought to be judged of the Church And yet john the 23 was in the Council of Constance deposed, and not only by God, but also by men. Thus do these men make and repeat Canons, and the same they allow and disallow, as often as they think good. Yea and Emperors have sometimes thrust out and put down Popes as it is before said. Gal. 1. 8. Paul to the Galathians saith, If an Angel from heaven preach any other Gospel, let him be accursed. If the Pope (which may be and in times past hath been) obtrude wicked opinions, who shall pronounce him accursed? Shall he in no wise be judged of any man? The Church (no doubt) shall give sentence upon him, The Magistrate is the principal part of the Church. & the Magistrate, (for that he is the principal part of the Church) shall not only judge together therewith, but shall also execute the sentence. He may execute the sentence of the Church against the Pope. He must oversee the Bishops in their revenues. Further it belongeth to the Magistrate to provide, that the goods of the Church be not given to the enemies of godliness. So as if Bishops become enemies of the Church, a faithful Magistrate ought not to suffer the goods of the Church to be wasted by them. The canonists have this oftentimes in their mouth, that for the office sake is given the benefit. Therefore when they do not their office, ought the Magistrate to suffer them to enjoy their benefices? But let us hear how Boniface proveth that he can be judged of no man. Because, ●. Cor. 2. 15 He that is spiritual (saith he) judgeth all things, but he himself is judged of no man. A goodly and well applied Argument I promise you. But let us see what kind of judgement Paul writeth of in that place. Verily he speaketh not of the common kind of judgement, whereby men are either put to death, or put out of their room, he entreateth there only of the understanding of things divine, and which avail unto salvation. These things (I say) belong properly unto the judgement of the spiritual man. But as touching judgement seat and knowledge of civil laws, Paul never thought of them [in that place] which is easily perceived by his words: Ib. ver. 12. We receive (saith he) not the spirit of this world, but the spirit which is of God. If thou wilt demand for what use the spirit is given us: He answereth: To the end, we should know those things that are given us of God. And because the spirit of this world cannot give judgement of things that be divine, Verse. 14. it is added: The natural man perceiveth not those things which be of the spirit of God. The spiritual man judgeth all things. What? Doth he judge also civil and public causes? Peter and Paul were judged by the Civil power. Acts. 25. 10 No not so: but he judgeth those things which belong to the salvation of men: he himself is judged of no man. Assuredly, both Peter and Paul, were judged by the civil power, unto which Paul appealed, that he might be judged there: and yet were they spiritual. But that place must thus be understood: He that is spiritual in that he is such as one, cannot in things divine and such as pertain to salvation, be rightly judged of any man, which is not endued with the same spirit that he is of. The wicked sort and worldlings, account him oftentimes for a seditious, unpure, and infamous fellow: But only God and his spirit looketh upon the hearts. lastly Boniface concludeth, that there is one chief power only, and that belongeth to the Pope, lest we should with the Manichees seem to make many beginnings. Gen. 1. 1. And he addeth: that God in the beginning, and not in the beginnings created the world. Note. We affirm one beginning, not many. We also detest the Manichees and affirm, that there is one only beginning, and pronounce one only fountain, and offspring of all powers, namely, God and his word, without which there can be no power either civil or Ecclesiastical. For the foundation of either of them dependeth of the word of God, and so we make but one beginning and not two. Further if Boniface will urge these words in Genesis: In the beginning God created, etc. there ought to be but one only king in the world. For when Paul said: One Lord, one Faith, Ephe. 4. 5. one Baptism, he added not: One Pope. 22 At the length our Thraso cometh so far, as he excludeth them from the hope of salvation, which acknowledge not the Pope for the chief head and Prince of the Church. A schism of Popes. But when there were two or three Popes all at one time, which thing both happened, and also endured for the full space of 60. years, Two or three Popes 60. years together. it must needs be that those which at that time were of Boniface his opinion, should confess themselves then to be Manichees, and to have established two beginnings. Again, what think they of the Grecians, of the Persians and Christians which dwell in the East part, seeing they acknowledge not the Pope, who nevertheless read the scriptures, believe in our Lord jesus Christ, and both are, and also are called Christians? All those Boniface excludeth from the hope of salvation. This is the ambition and unspeakable tyranny of the Popes. When we object unto the Papists these words of Paul: Let every soul submit itself to the higher powers, they answer: Rom. 13. 1. That every soul ought to be subject unto the higher power, but yet to their own, not to other men's power: otherwise it were need that frenchmen should be subject to the Spaniards, and the Spaniards to the Germans, which because it is absurd, it is concluded, that every man ought to obey his own Magistrate. But now the Clergy acknowledge the Bishops for their head, and that they should be subject unto them: And the Bishops acknowledge the Archbyshops and Primates, and they lastly the Pope. After this manner (say they) we obey the Pope and satisfy Paul. What have we to do with Kings, and the civil Magistrate? Howbeit this is nothing else than shamefully to abuse the words of the Apostle. The Papists made a division of a kingdom into two parts. Do they not see that they divide the public weal into two bodies, which ought to be but one body only? For when they divide the kingdom of the Clergy from the kingdom of the laity, they make in one kingdom two peoples, and set over either people his Magistrate: and thereby it cometh to pass that the Clergy which be frenchmen, seem not to be frenchmen, and the Germans seem not to be Germans, and this maketh not conjunction but division. Besides this, of what power (I beseech you) speaketh Paul? Verily not of Bishops or Archbishops, but of that power which beareth the sword. He doth not without a cause (saith he) bear the sword. He speaketh of the power to whom tribute is paid. For (saith he) even for this cause ye pay tribute. But Bishops neither bear sword, nor yet require tributes of the people. Wherefore Paul speaketh not of them. And though that in Germany Bishops have the sword, & gather tributes & customs, they do not that in respect that they be Bishops, but in that by accident they have the civil power joined to them, how rightly, let themselves see to it. But it is manifest that Paul spoke of the civil power, unto which he commanded that every soul should obey. Neither is the interpretation of Origen probable, Origen. wherein he affirmeth that Paul said: Every soul, and not every spirit: Because (saith he) the spiritual man is moved with no affections, neither possesseth any thing in the world, therefore he is not subject at all to outward power. And so Paul commandeth every soul, that is every living man to obey the civil power. But what? Was not Christ spiritual? Who was more spiritual? And yet he acknowledged the superior power, and paid tribute. What say you to the Apostles, were not they spiritual? And yet never exempted themselves from the civil power: nay rather, they obeyed it, & taught others to obey the same also. Look part. 4 cap. 2. Ar. 10 23 But let us see further what answer our Boniface men make. They say that they have not this power ordinarily, & by the right of their function, but granted them by the privileges & gifts of Princes. And why (say they) is it not lawful for us to enjoy the privileges & liberality of Princes? Notwithstanding we ought here to have a regard not what princes have done, Whether it were lawful for Princes to ●…emp● Ecclesiastical men from their subjection. but what they ought to have done. God without doubt hath made subject every soul to the higher power it was never lawful for any Prince to break that law. Neither doth human reason see better than the providence of God what should become of the affairs of mankind. And the event itself hath sufficiently declared, how much that remissness of Princes hath profited. For after that Bishops and false Ecclesiastickes got themselves once from the subjection of the civil power, they straightway became far worse than they were before, and made the people which were committed to their charge nothing the better. Wherefore let them cease to say that Empeperours and Kings have given them these things: let them rather hear the word of God, wherein they are commanded to obey Princes. But they have not only withdrawn themselves from obedience towards princes, but have also claimed to themselves an immunity or freedom. And an immunity is a liberty from doing of homages, What is Immunity, Tributes, & Customs and bearing of civil burdens. And among burdens, are numbered tributes and customs. Tributes are those which are paid of lands and possessions. Customs are those which are paid of merchandise, & of those things, which are either carried out or brought in. These things Ulpian calleth the Sinews of the common weal, Ulpian. as without which it can not either consist or be governed. By what right therefore and reason have these men withdrawn themselves from the public utility? With what face do they boast of such liberality of Princes, which neither Christ, nor the Apostles, nor the Prophets used? And although they have this (as they say) by the gifts of Kings and Emperors, yet must they take heed that it be not hurtful unto the Citizens, and while they themselves be eased, others be above measure burdened. And yet are they not by privileges and laws of Princes exempted from all burdens. In deed they are freed from personal burdens: and that not without great reason, which even the Ethnic Princes saw also. In the digests De vacation & excusatione munerum, in the law Praetor, Vlpianus saith: If a man have gotten a benefice, and cannot without hurt of conscience be absent from it, he is acquitted. And Constantine the Emperor, The Ministers exempted from personal and vile burdens and why. Which be personal and vile burdens. in the Code De Episcopis & Clericis law the first & second, exempteth them from personal and vile burdens. Personal burdens are those which are accomplished by the industry of the mind, and labour of the body. Vile burdens are these: as to burnelyme, to dig sand, to keep the Conduits, to heat the bath, and such other like sort: from these burdens they are worthily exempted, because the ministery, by vile exercises would grow unto contempt. And they are made free from personal burdens, because when they should give their minds to holy things, they ought not to be withdrawn to other things. Prince's therefore have rightly granted these things to Ecclesiastical men, that they should not be absent from the study of Religion, & because they should not be contemned of the common people. 24 But what if a man claim himself to be a minister, only by his apparel and garments, and doth nothing in the Church, should this immunity also be granted unto him? No undoubtedly. justinian. Yea justinian in the Code De Episcopis & Clericis, in the law Generaliter Sancimus, saith, that he meaneth only of those, which diligently give themselves to holy things, and not of Vagabunds and Idle persons which only brag of the name of the ministery. Moreover Ministers are not loosed from ordinary charges although they be exempted from extraordinary burdens. Ordinary burdens and extraordinary. Ordinary burdens be those which are always imposed by the commandment of the laws: extraordinary are those, which be exacted only for some present necessity, and afterward cease. So that if Ecclesiastical men have manors or lands as other Citizens have, they ought to pay for them. For the Church when it receiveth possessions, it taketh them together with their burdens. But they are free from extraordinary tributes, Why they be free from extraordinary burdens because in the old time Ecclesiastical men were poor, and beside necessary food and apparel had nothing remaining unto them, or if perhaps there remained any thing, all the same whatsoever it were was bestowed upon the poor, but now it is clean contrary: for both they abound in riches, and they bestow very little upon the poor. And yet if any great necessity happened, they were also constrained to pay extraordinary charges: Sometimes they are not exempted from extraordinary burdens. as if there were any high ways to be amended, and any bridges to be made, or any ships to be builded for transporting of an army as appeareth in the Code, by the laws of Emperors. Neither doth brotherly charity suffer, that when other are burdened, they should lie still idle in wealth and riches: 2. Cor. 8. 13 neither is it to be abidden, that they should be eased and others charged. 25 Yet the Pope in his decretals (De Immunitate Ecclesiae, in the Chapter Non minus, where the words of the Lateran Council are cited, and in the Chapter, Aduersus consuls) will have the ecclesiastical men to be utterly exempted. And Boniface the 8. in 6. De immunitate Ecclesiarum, in the Chapter Clericis Laicos, permitteth them not to pay any thing: yea and he excommunicateth the Prince, which taketh tribute of a Minister of the Church, and also the minister himself which payeth it. This law as being too cruel, Benedictus the 11. after a sort mitigateth in the Extravagants De immunitate Ecclesiae, in the Chapter Quod Olim. Yet he permitteth not the Prince to do any thing without ask Counsel of the Bishop of Rome. For he indeed doth not excommunicate those Princes which receive tribute of ecclesiastical men, but only those which exact it of them. Seeing he permitteth not, that Princes should exact any thing in their own right, which yet he sometimes permitteth in case of necessity: as in danger of Religion and life: so that first there be had the consent of the Bishop & clergy, and afterward also the Pope to allow of the fact. So long then hath he decreed that they must tarry. So these men exempt themselves from the obedience and tributes of Princes and Kings: which (as I have before said out of Ulpian) are the strength and sinews of the commonweal. When I think upon these things, I call to remembrance a profitable saying of Dioclesian: A saying of Dioclesian. of whom, when a Philosopher had desired an immunity, This request (said he) disagréeeth with thy profession. Thou (said he) professest, that thou wilt overcome thy affections, but thou showest that thou art overcome of avarice. So these men profess themselves to be spiritual, but in a spiritual man there is nothing more required than charity, which counseleth us not to live franchised & securely, when others are oppressed with cares and burdens. Thomas Aquinas. Gen. 47. 11 Aquinas bringeth a place of Genesis, to show the Priests are exempted from tributes, not indeed by the law of God, but by a law made by Princes, and yet nevertheless agreeing with the law of nature. For Pharaoh King of Egypt provided, that the Priests should not pay the fift part of their fruit for tribute, when as nevertheless so much was exacted of all the Egyptians. Wherefore he concludeth that Priests are exempted. This place is diligently to be considered. First let us note that the Egyptian Priests had their daily living out of the treasury of the King. They had provision given them to live by. afterward it came to pass, that when the hunger waxed great, all the Egyptians sold their lands unto the King, therewith to buy corn to satisfy hunger. But when that famine was past, the King restored the lands unto the owners: yet upon this condition, that every year, they should pay him the fift part; but of the lands of the Priests, there was no fift part paid. And no marvel: because they sold not their lands unto the king, seeing they were maintained at the common charge. Yet it is to be thought, that they paid so much tribute of their lands, as they were wont to pay before the famine. Neither undoubtedly can any other thing be gathered out of that place, except that Priests ought to be maintained of the common cost. And in that they paid not the fift part, that happened for an other cause, as we have now declared. 26 They allege also the seven. Esdr. 7. 23. Chapter of Esdras, where Artaxerxes provided that when he had laid a tribute upon the jews, there should be nothing levied upon the Levites in the name of a tribute. But this is not to be marveled at, seeing the Levites had no lands to pay tribute of: in as much as to them pertained only the oblations, firstfruits and tenths, for which cause they were released of tributes. Also julius Caesar in his Book of the French wars saith that the Druids which were the French Priests, paid no tributes. Pliny. The Druids paid no tributes. But Pliny in his 16. book and 44. Chapter writeth that the Druids had no lands. And yet are not these things spoken to this end, It would be honourable for the magistrates to deal somewhat gently with the Ministers. that I would not think it lawful for Magistrates, to deal somewhat gently with Ministers, and to bear somewhat with them: because they must always apply themselves to holy things, and study for nothing else. Whereby it cometh to pass that they can not increase their substance: yea rather they very oftentimes suffer great loss, neither have they their substance but during their life. Only this I disallow, that they claim unto themselves immunity both real & personal, that they utterly refuse both ordinary & extraordinary charges, and that by tyranny or contrary to the authority of the word of God: and for that the Pope will not suffer Princes to exact tributes of Bishops and Ecclesiastical men after their own mind: and because they will not yield them if they be required. The word of God hath otherwise commanded, when it saith: Let every soul be subject to the higher power. Rom. 13. 1. And therefore (saith he) ye pay tributes. None is exempted, neither would Christ himself be exempted. Chrysostom upon that place of Paul: Chrysost. It may (saith he) seem grievous unto Christians, for that they being the Children of God, and appointed for the Kingdom of heaven, are subject unto the Princes of this world: But he answereth: While we are in this life, our dignity is hidden. For it appeareth not what we shallbe. Wherefore whilst we live here, let it not be grievous unto us to do reverence to Magistrates, to give them the way, and to honour them, these things are full decent and well beseemeth saints. Now that we are regenerate by the word and the Spirit, it might seem that we need no Magistrate. Whereupon the jews, because they were the people of God, took it very grievously, that sometime the Babylonians reigned over them, sometime the Persians, sometime the Grecians, sometimes the Romans, and other nations which were strangers from God. The Anabaptists & libertines. The anabaptists and Libertines cry, that it is a thing unworthy for a Christian to suffer a Magistrate over him. The clergy of the Pope also have shaken off this yoke from themselves. But the Apostles, which foresaw that this would come to pass, did oftentimes urge that the civil power should be obeyed. We sin two manner of ways against the Magistrate Which precept is two ways transgressed: One is when men say, that they will not obey the Magistrate and do seditiously take arms against him. The otherwaie is, when they cirumvent him by subtlety and guile, so as he cannot execute his office. For in Courts there be such, as flatter in the ear of Princes, dispraise and praise whom they list, accuse the good in stead of the evil, and commend the evil for good. So according to their mind some are made governors over countries, and other some are displaced. A saying of Dioclesian. Wherefore Dioclesian said: A good, wise and wary Emperor is oftentimes set to sale by his subjects. The Prince is at home in his palace, they that are familiar with him accuse and defend before him whom they will. Yea and among the Romans, the Senators were many times circumvented. The course of justice, is by many deceits hindered: neither doth it much force, whether it be done by violence or by guile, because the public weal is hurt both ways, and the institution of God contemned. And thus far as touching these things. 27 Neither must we here pass over that, which hath been often said that the Magistrate must not be obeyed, if he command any thing against the word of God. For when he so doth, he is no Magistrate. Rom. 13. 3. Because (as Paul saith) He is the Minister of GOD to good: So as if he command things contrary to the word of God, in that behalf, he is not his Minister. But thou wilt say, that sometime grievous, troublesome, and difficult things are commanded, which nevertheless are not against the word of God. What is to be done in these cases? We must obey. For we are commanded to obey our Masters though they be severe, so that they command nothing against the word of God: which if they do, we must answer them with the sentence of Peter, who saith: Acts. 4. 29. We ought rather to obey God than men. Nabuchad-nazer would have his Image worshipped: Dan. 3. 18. The faithful Hebrews answered: Thy Image O king we will not worship. 2. Mach. 7. Antiochus commanded the Hebrew woman, to eat swine's flesh: but she choosed to die together with her seven sons, rather than to commit any thing against the law of God. Also the Martyrs both in the old time, and also in our time, suffered most extreme punishments and most cruel deaths, because they would not sin against the Law of God. Eusebius. Eusebius Caesariensis writeth that Constantius the father of Constantine feigned upon a time as though he would put out all the Christians, An example of Constantius the first. which would stand to their Religion, out of their honours and offices. But they which were godly in deed, freely gave over their dignity, and chose rather to leave their honours, than to departed from Christ. But this turned to their good: for the Emperor embraced them: And those which had denied Christ for to keep their dignities, he utterly removed from his person; saying, that they also would not be faithful unto him, which were unfaithful to God. Constantius the second an Arrian. Afterward Constantius, the son of Constantinus being an Arrian, went about to draw the faithful Bishops to his heresy. But they chose rather to be banished than to follow that wicked purpose of the Emperor. Afterward julian the Apostata opened the Temples of the Idols, julian the Apostata. & laboured to drive the Christians to the Ethnic Religion and worshipping: yet such as were godly in deed, held the Religion of Christ, more dear and near unto them than their life. Yea and Achilles in Homer saith: Achilles. I will obey princes, but yet so they command things honest and just. And these things not only belong to subjects but also to inferior Magistrates. Of mean or inferior powers. For what if the superior prince command the inferior Magistrates to receive the Mass in their Cities, undoubtedly they ought not to obey. If a man will say: he is the superior power, and therefore aught to be obeyed: I will answer, in things that be civil and human let them obey, as much as behoveth, but in no wise against God. We must always run unto that principle: Propter quod unumquodque est tale, id ipsum est magis tale. That is to say: That whereby a thing is such as it is, is the more such itself. And therefore if we obey the Magistrate, for God's cause, much more must God himself be obeyed. So then the inferior Magistrate ought not in such cases, to have a regard what the superior power chargeth, but what GOD himself hath commanded. Whether the consent of the Church must be expected in the reforming of religion. 28 There be some which say, that before we depart from the obedience of the Magistrates as touching Religion, we must expect the consent of the Church. They which thus speak let them consider, that Christ never so commanded: every man for himself, is wholly bound to the law of God, whether others consent or dissent. If the goodman of a house have many servants which he commandeth to do his work in the country, A similitude but some of them when their Master is absent will loiter, ought the rest therefore to be idle, because some consent not to their common business? Paul waited not for a consent. Did Paul when he was called to preach Christ, tarry for the consent of his other brethren? No truly. But as he writeth to the Galat. Gal. 1. 15. When it had pleased God to reveal unto me his son, that I should preach him among the gentiles, I did not straightway ask counsel of flesh and blood, neither went I to the Apostles which were before me, but I went into Arabia. Wherefore he tarried not for the consent of other, but straightway obeyed his calling. So also ought we to do: after that God hath opened unto us his truth, we must not tarry. When a consent must be attended for. In deed, if the thing be doubtful and dark, we must tarry for a consent. But our cause is manifest, and without all obscureness. Which if we will omit till a consent be had, the thing itself is lost and good occasions broken off. Tiberius would have brought Christ into the number of the Gods, howbeit he thought that the consent of the Senate should be had. But the Senate would not, and by that means it came to pass, that, while consent was expected Christ could not be counted among the Gods: whereas Tiberius had been able to bring it to pass by himself. But I pray you let them tell us, for whose consent will they tarry? For the bishops consent? But they no doubt will never consent, since they are sworn enemies of the truth. 29 Now let us return unto the inferior Magistrates of whom we spoke before. Look part 2. cap. 4. Are 42 We must remember what God hath commanded children concerning their parents. Honour thy father and thy mother. Exo. 20. 12. By which words undoubtedly, is commanded honour and obedience towards higher powers. For they have the place of parents, towards the inferior Magistrates. But let us see what Christ hath pronounced as touching this matter. Mat. 10. 37 He that loveth (saith he) father or mother more than me, is not worthy of me. The same without doubt must we think of the Magistrate, which is the father of the country. We must obey him, but yet not above the Lord. Yea if he command any thing against him, he is both to be hated and also denied. Neither is it lawful for any man to profess himself to be a Christian, which will not dissent from the superior Magistrate in those things which be against the word of God. Matt. 6. 24. 1. Kings. 18. 21. This were to have a will to serve two Masters, and to halt on both sides. If God be God, let us follow him, and that not by halves, but wholly. But it is to be feared (say they) lest while we are against the superior power, we bring danger to the public weal. To this I will answer, contrary to that which Demades in the old time answered unto the Athenians. The answer of Demades. Cassander the Macedonian which succeeded Alexander the Great, entreated with the Athenians, that they would worship Alexander for a God. They stayed thereat: But Cassander seemed that unless they would consent, he would make war upon them. Wherefore Demades spoke thus unto the people: That it was to be feared, that while they retained heaven they should lose the earth. So do I answer these men, only changing the words: That it is to be feared lest while they overmuch regard and defend the common weal, they lose heaven. For although the superior power, do fume and threaten, we must valiantly deal in a good cause. Seeing that God must be worshipped sincerely and godly, although all Magistrates and all the world were against us: And therefore if that superior power command any thing against the law of God, it must not be obeyed. 1. king. 21. 3 The example of Nabaoth So did Nabaoth the jizraelite behave himself, he would not grant unto Achab his vineyard, which was his inheritance: neither had he therein any other respect, than that the law of GOD should remain inviolate: wherein it was commanded that the tribes and families of the Israelites, (as touching possessions) should remain distinct and separate. So by reason thereof, it was not lawful for Nabaoth to alienate his inheritance for ever. Yet a man being far indebted, might have sold his inheritance till the year of jubilee, but after that year, it returned to the old possessor again. God would by this means, that the inheritances of the Israelites should not be confounded. Wherefore Nabaoth, would not sell his ancient inheritance, lest the law of God should be broken. Him also ought the Magistrates to follow, and not to give place in their Cities and dominions, unto most unpure Masses, and papistical Idolatry. 1. Mach. 1. 57 2. Mac. 6. 2. The constancy of the jews against the Macedonians and Romans. The jews when they were oppressed by the Macedonians, did rather choose to suffer any thing than that the Image of jupiter Olympius should abide in the Temple of God. And when the Romans bare rule over them, how great sedition and tumult stirred they up, rather than they would suffer the silver Eagle, or the Image of Caligula to be set up in the holy place? Yea and Valentinian the Emperor, being an Arrian (as both Eusebius writeth, and also Ambrose in his Epistles) would have had the Church of Milan delivered unto him, there to have celebrated together with his heretics prayers and holy services. Ambrose. But Ambrose would not give place, but rather abode day and night in the Temple, together with the people, than that the Emperor should find it void, and so to possess it. If the Hebrews would not have the Temple of God polluted with Idols, and Ambrose suffered not the Church to be contaminated with heretics, why do faithful Magistrates suffer their Temples to be defiled with Idolatry, and unclean services of the Papists? 30 They say that these things belong nothing at all unto them, and that these temples are not in their power. What then? If murder should be committed in those temples, or that any should there conspire against the publikeweale, would they there leave murderers and conspirators unpunished? And would they say, that these wicked crimes belong nothing unto them? Would they willingly and wittingly suffer these things? I think not, if they were wise, and would have the commonweal safely provided for. If a man should object unto them: This Temple is not yours, neither maketh it any matter unto you what is there done: yes (would they then answer) seeing it is in our City, even for that very cause it pertaineth sufficiently unto us. But wicked acts, Idolatry is a more heinous crime than homicide. far more grievous than murders and conspiracies, are there committed: I mean Idolatry, sacrilege, and blasphemy. And shall a Magistrate which will be called a Christian think that these things belong nothing unto him? But (say they) the superior power hath commanded them to be done. To this I have before answered at large. Now this will I add, that if the same power should go about to destroy the City, or to take away or diminish the privileges, they would never suffer it: they would rather proclaim wars. Yet notwithstanding these things, which are far more grievous and cruel, are openly and manifestly done and suffered. And which is most grievous of all: those things are there suffered, where the Gospel of Christ hath many years been received. 31 Now there resteth (because the Magistrate oftentimes excuseth himself, Look In 1. Sam. 28. verse. 3. in saying that Ecclesiastical causes belong not unto him) to declare that to be untrue. Although it be manifest enough by those things that I have already spoken, yet for the more easy understanding, I think it good to add thus much. First I say that the Magistrate is the keeper of the law of God, which containeth not only the latter Table but also the first: Wherefore the Magistrate is a keeper aswell of the one as of the other. Augustine I add also that which Augustine saith: that not only private men, but also kings, aught to serve the Lord. For in the Psalm it is written: Psa. 102. 23 The people came together, and kings to serve the Lord. And in another place: Psal. 2. 10. And now O kings understand, be learned ye that judge the earth, serve the Lord in fear etc. A private man saith Augustine serveth the Lord, The difference of the serving of God of a private man and of a King. if he confess his name, and live uprightly: But this is not sufficient for a king and Magistrate, seeing he ought so by his authority and power to serve the Lord, that he punish those that be his enemies: which unless he do, he seemeth to consent unto blasphemers and heretics. For the king when he seeth these men and suffereth them, is as much in fault as if he should join himself with them, & maintain their wickedness. Nabuchadnezar, Dan. 3. 96. as soon as ever he knew God, made a decree, that whosoever spoke blasphemy against the God of Daniel, should die. The like decree made Darius afterward. Ib. 6. 23. So likewise our Magistrates ought wholly to take away all Idolatries, blasphemies, and superstitions, so soon as ever they shall find them out. The Ethnic princes never thought that the care of Religion appertained not unto their power. The Ethnic Princes accounted the care for religion to be in them. Why was Socrates condemned at Athens? I demand not now, how rightly or justly (for as it is thought in a manner of all men Anitus and Melitus lied against him.) This I speak for that he was for no other cause condemned, but for Religion: Socrates was condemned by the Magistrate for matters of Religion. as though he taught new Gods and led away the youth from the ancient and received worshipping of the Gods: and he was by a profane Magistrate condemned. Wherefore the Athenians thought that the preservation and care of Religion belonged to their Magistrate. Levi. 24. 16 The law of God commanded, that the blasphemer should be put to death, not I think by every private man or by the priests, but by the Magistrate. The Ethnic Emperors also in those first times did for no other cause rage against the Christians, but because they thought that the state of Religion belonged unto their judgement seat. And assuredly as touching this opinion, they were not deceived. For none (as Chrysostom saith) either Apostle or Prophet, Chrysost. reproved the people, either jews or Ethnics, because they had a care of Religion: but they were deceived in the very knowledge as touching Religion, because they defended their own as true, and condemned the Christian as ungodly and blasphemous. Constantine and Theodosius and many other godly princes are commended, because they took away Idols, and either closed up, or else overthrew their Temples. Howbeit they did not these things in any other respect than that they thought the charge of Religion to belong unto them: otherwise they should have been busy fellows, and should have put their Sickle into an other man's harvest. The Donatists took this in very ill part, and grievously complained thereof in Augustine's time, because the Catholic Bishops required aid of the civil Magistrate against them. Augustine But Augustine confuted them by the self same Argument which I have a little before rehearsed: And addeth this moreover: why did ye accuse Caecilianus Bishop of Carthage, before Constantine, if it be wicked for an Emperor to determine concerning Religion? 32 Furthermore there is gathered by those things which the same Father wrote against Petilianus, and against Parmenianus, & also in many other Epistles, how that the Donatists accused Caecilianus, as it is said, before Constantine the Emperor: who first referred the cause to Melchiades bishop of Rome. And when by him they were overcome, they again appealed to the Emperor: neither rejected he their appellation from him, Appellation from the Pope to the Emperor in matters of religion. but committed the matter to the Bishop of Orleans, by whom they were again condemned. Neither rested they so: but they appealed again to the Emperor, who heard them, decided their cause, condemned them, and by his sentence quitted Caecilianus. Where are they now, which so often and so impudently cry, The right of calling Counsels in the Emperors. that there is no appealing from the Pope, and that the causes of Religion belong not to the Civil Magistrate? To whom in the old time belonged the right of calling general Counsels, pertained it not unto Emperors? As for the Council of Nice, the Council of Constantinople, of Ephesus, and of Chalcedon, Emperors called them. Leo the first of that name, prayed the Emperor to call a Council in Italy, because he suspected the Grecians about the error of Eutiches, and yet could he not obtain it. And the Bishops were called togther to Chalcedonia, whereat the Emperor was also present, as was Constantine at the Council of Nice. Neither do I think that they were there present, to sit idle and to do nothing, but rather to set forth unto the Bishops what they should do, and to provoke them to define rightly. Theodoretus. Theodoretus telleth that Constantine admonished the fathers to determine all things by the scriptures of the Evangelists, Apostles, Prophets, and scriptures inspired from God. justinian also in the Code, wrote many Ecclesiastical laws of Bishops, of Priests and other such like. Yea and Augustine himself hath taught that the Magistrate ought after the same manner to punish Idolaters and Heretics, Augustine with the same punishment that he punisheth adulterers withal: for so much as they commit whoredom against God in mind: which is much more heinous, than to commit whoredom in body. And look by what law murderers are put to death, Whoredom a more grievous crime than adultery. by the same also ought Idolaters and Heretics be punished, for that by them are killed not the bodies, but the souls: Although the common people are stirred up only against Homicides, because it seeth the blood of the slain bodies, but seeth not the death of the souls. Surely it is profitable that the Magistrate should take this care upon him, and by his authority compel men to come to the Sermons, and to hear the word of God: for by that means it cometh to pass, that through often hearing, those things begin to please which before displeased. God hath prospered those Princes which have had a care of Religion. As the histories teach God hath oftentimes made godly Princes famous through most noble victories which have had a care of these things. 33 Besides it cannot be denied, but that it is the Magistrates duty, to defend those Cities, and public weals over which they are governors, and to provide that they take no harm. Seeing then Idolatry is the cause of captivity, plague, famine, & overthrowing of public weals, shall it not belong unto the Magistrate to repress it, and to preserve both the true and sound Religion? lastly Paul teacheth fathers to instruct their children in discipline and in the fear of God: But a good Magistrate is the father of the country, wherefore by the rule of the Apostle he ought to provide that subjects be instructed as common children. Nevertheless Kings and Princes which say that these things pertain not to them, do in the mean time, let, give, and sell Bishoprics, Abbeys, and benefices to whom they think good: neither think they that this belongeth not to their office: only they think that they ought not to take knowledge of matters of Religion, and they neglect to provide that they whom they promote to most ample dignities, should execute their office rightly. This therefore only remaineth for them, even that God himself will at length judge of these things, and revenge their negligence. The fourteenth Chapter. Of the office of Magistrates, especially in exercising of judgement. PRinces for the most part in the time of great quietness, In 2. Sam. 8. 15. That Princes must fly from idleness. as though they had made an end of their labours, use to give themselves to sports and to pleasures. For so Alexander, when he had overcome Darius, was made feeble through riotousness. But far otherwise did David behave himself. For he thought it not enough to have conquered his enemy: but thought that the private evils and injuries at home belonged also to his office: A similitude since that a public weal is corrupted, even as is a human body, not only by outward discommodities, but also by inward evils, as it were by certain noisome humours. Yea, and such aught to be the end of war, that peace among Citizens and domestical discipline may be established. justinian. And therefore justinian in the Preface upon the Institutions of the Civil law: The Majesty of the Emperor (saith he) ought not only to be adorned with arms, but also armed by laws, that each time, aswell of war as of peace may be rightly governed, and that the Roman prince may not only be conqueror of his enemies in battles, but also by right course expel the lewdness of malicious detractors, and that he may become aswell most religious for the law as triumphant over his enemies. And the law is, not man's opinion (as some have foolishly thought) but an everlasting precept proceeding from nature being the guide, and from the law. And that which is here spoken as touching nature, that do we much more truly understand of God himself, the author of nature. For that which GOD hath set down aught to be a law unto us. And that law men do oftentimes understand by some light of nature, and (as Cicero saith) by a long experience of affairs, and government of common weals. For things being in such sort marked of wise men, committed to writing, and declared in their kinds and distributed in their parts become at the last a certain Art, or else some similitude of an Art. Ulpian in the Digests, in the Title De jure & legibus, saith that Ius, that is, right, is so called of justicia, that is, justice. This agreeth not with the Grammarians. For they affirm that the word Ius is absolute, & that that only is just, which is done jure, that is, by law or right; so as they think that justicia is derived of Ius, but not Ius of justicia. But these things I pass over. This is certain, that that thing is first which expresseth any thing: and the next is that which executeth and worketh that which is expounded. That did Aristotle call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a remedying of injury. Then followeth a certain habit & proneness of doing whatsoever is expressed. This may hereby also be proved, In all Acts the object is before the science. that in all Arts there is first a matter to be wrought upon, than a science. For number is first before Arithmetic, and song before music, and every thing that may be known, before knowledge thereof. Wherefore right goeth before justice. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is righteousness, is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the in being of right. I know there be some which defend Ulpian, and say that he considered not the very nature of things in themselves, but so as it is brought forth and breaketh out into Act. But how soever it be, the matter is not of great weight. A Prince ought to take special heed that he minister justice, and that he do it with a good mind and justly. How justice is to be ministered. For it is not sufficient that some good thing be done, unless the same also be done well. And this who so do, Vlpianus saith they may be called Priests. For they be Priests and precedents of the laws. And laws be holy things; as it is in the Code De Legibus, in the law Legis. Wherefore to give sentence, and to speak law, is a holy thing. That sentence which is written: namely that David did execute justice and judgement, 2. Sam. 8. 15 some do so expound it, as they understand, that he did not pronounce all things out of the written law, but even much according to equity and reason: sith that also is to do justice. But for equity and reason there is no place, except where nothing is provided for by the laws: that is, where neither reward of well doing, nor punishment for wicked acts is expressly appointed. And it is specially to be noted, which is added, namely To all the people. For that betokeneth that he did execute judgement sincerely and truly, without respect of persons. And this is it so to bear rule as thou mayest be a help to the people. Solomon in his proverbs: Pro. 16. 12. By justice (saith he) shall the king's seat be established for ever. Contrariwise, Tyrants because of their iniquity shall soon be taken away. Howbeit to execute justice is manifold and hath many parts. The parts of right judgement. For it behoveth both patiently to hear, wisely to know, uprightly to give sentence, and courageously to do execution: Considering that many do oftentimes judge rightly: but yet for want of courage they only have their sentence in papers. We must take heed that the guilty be punished, that discipline be established, that good laws do flourish, that good manners may be preserved. This virtue is most profitable, not only in peace but also in war. These things ought a Prince specially to do. For he should be as it were a certain living law. But contrariwise they do wickedly which think that the judgement of causes do nothing at all pertain unto their office. Such was Antonius Caracalla, who would never give judgement. And unto Adrian when he excused himself that he was not at leisure to help a poor woman, it was answered: Then I would not have thee to bear rule. That the charge of Religion belongeth unto Princes. 2 But thou wilt say: In 1. Sam. 28. 3. Whether it be lawful for a King to decree as touching Religion. Deu. 18. ve. 10. 11. & 12 Is it lawful for Princes to determine of Religion? Undoubtedly it was lawful for Saul to abandon Witches and Soothsayers, sith God commanded them to be taken away. But they which say that Profane Princes (as they call them) ought not to deal in these things, they provide very ill for the safety of the Church. Two objections. For what if a Pastor become a Wolf, who shall take him away but the Magistrate? Or if the Bishops as it happeneth govern not according to the dignity of the Church nor by the word of God, who shall punish them? But King Ozias (they say) when he would sacrifice was stricken with a leprosy. 2. Par. 26. ver. 19 2. Sam. 6. 7 And Oza when he had put his hand to the Ark that was falling out of the Cart, was stricken to death. Wherefore Princes (say they) ought not to intermeddle with these things. What shall they then do? They feign that in the Church there be two great lights, Two great lights feigned in the Church by the papists. and that the Pope with the Bishops be the greater light: & that the Emperor and kings and Magistrates be the lesser light: These aught to take care, that is as much to say, as destroy their bodies, but the other the souls. So would they have Princes to be only certain herd men to pamper the body. But the very Philosophers do not so absurdly judge. For Aristotle in his Politics saith, The office of a Magistrate. that the office of a Magistrate is, to provide that the people may live well and virtuously. And no greater virtue there is, than Religion. And God commandeth in Deuteronomie that the prince should write out for himself the book of the law, not only for himself to keep, but also to compel others to keep it. And the law containeth not only civil government, but also Ceremonies and the worshipping of God. And whereas the law is distributed into two tables, both of them are committed to the power of the Magistrate. Moreover Paul saith, that the Magistrate standeth in the stead and place of God, and that every soul ought to be subject unto the higher power. Rom. 13. 1. Chrysost. From which place (saith Chrysostom) neither Bishops nor Evangelists nor Apostles be excluded. And Augustine against the Donatists: It were a goodly matter in deed (saith he) if Magistrates should have power to punish adulteries, but might not punish the whoredoms of the soul. And he addeth that kings ought to serve God, not only that they themselves may live modestly and godly, but also that they may bring others unto godliness, and defend the worship of God. In all Arts (as saith Aristotle) there is a certain respect unto the principal Art. For example, the Art of Riding commandeth the Saddler's craft. Also the Art of Navigation is above that Art which maketh Oars and sails, wherefore seeing the office of a Magistrate is the chief and principal science, he ought to rule all the parts of a Common weal. In deed he himself exerciseth not those Arts, but yet ought he to see that none do corrupt and counterfeit them. If a Physician cure not according to the prescript of Galen or Hypocrates, or if an Apothecary sell naughty and corrupt drugs, the Magistrate ought to correct them both. And if he may do this in other Arts, I see no cause why he may not do it in Religion. So Ezechias, josias, David, Solomon, Constantine, and Charles showed very well that religion belonged unto their charge. 2. Par. 26. ver. 19 Ozias was stricken and that justly. For God appointed him to be a king & not a Priest, he notwithstanding contrary to the commandment of God would offer sacrifice. But if he had corrected the Priest when he offended, or had made him do his duty, there should not any evil have happened unto him for that matter. 2. Sam. 6. 7. Oza was stricken unto death because he rashly laid his hand upon the Ark. The Levites ought to have carried it upon their shoulders: nevertheless they laid the same in a Cart. And he was punished for laying hold upon it when the Cart staggered. What the duty of Princes is in setting forward of Religion, look the Epistles in the end of this work. 3 Howbeit because the power of a Prince is feeble and without limits, therefore he hath need of many eyes, many hands, and many feet. 2. Sam. 8. 16 Wherefore it is described by whom David ruled the common weal, not only in profane, but also in Ecclesiastical affairs. joab being a valiant man, By whom David ruled the Common weal. and skilful in the art of war, the kinsman of David, and of an approved faithfulness, had the rule and government of the wars. 1. Par. 11. 6. That office was due unto him by promise, because he did first smite and vanquish the jebusites. Furthermore David, to the intent that nothing should be done unorderly or be forgotten: he would have a reconder or master of the requests, to put him in mind of causes both private and public. Him the Italians call Referendarium: The French men, Maistre des requests, A Master of the requests. Afterward he bent his mind to Ecclesiastical affairs, and agreed together two families of Priests which were at variance. For those (as it oftentimes happeneth among Ecclesiastical men) contended for the principal place. For which, although there be wont to be great debate between profane Princes, yet no where greater than between them which ought most of all to contemn these follies. The two families of Ithamar and Eleazar contended between themselves for the high Priesthood. Two families contended for the priesthoods. And lest we should think that there were two high Priests, we must understand that there was only one. Abiathar was he, whose son Ahimelecke David made equal with Sadoch, that they two might be next unto the high Priest. Howbeit some think that those two were as the king's chaplains, that wheresoever he should be, either at home or abroad, he might always by them ask counsel of the Lord. Afterward in the time of Solomon, Achimileck was constrained to give up his place, and in stead of him came Sadock. God had then long before commanded that the Priests should be chosen out of the family of Aaron: So as David admitted not other families, but only followed the prescript rule of the law of God. This would not the Pope at this day suffer, to wit: that the Emperor should ordain orders among Bishops and cardinals. And yet nevertheless David did this, and thought not that he did any thing against his own office. David took the shields of Gold of Hadarezer, and whatsoever Gold, silver, In 2. Sam. 8 David heaped up gold for the building of the Temple. and brass he had gathered out of Beta and Berothay and of King Thoi, he consecrated all wholly unto the Lord. So in the book of Numbers, what money soever the Israelits took from the Moabites they did consecrate to the tabernacle. Rightly did David, and as it became a godly King. For although he were prohibited by the King's law that he should not heap to himself treasures, yet was there no let but that he might seek for and keep those things, whereby the Temple of God might be builded and adorned. Yea and Moses commanded all the vessels of the Tabernacle to be made of the spoils of Egypt. God had before forbidden David that he should not build him a Temple, yet he forbade him not to gather together the stuff for that building. Godly Kings employ all things to the building and beautifying of the Church of God, The care of the Church belongeth to Princes. and in the mean time, contemn not the outward ornaments of Temples: but the wicked Nabucadonezers, and Dionysijs do pull away all, even with a contempt of God. Neither is it any marvel: In minds that be unlike, the endeavours be unlike also. Howbeit David and other Princes, to whom this care belonged, meant to signify nothing else save that they allowed of the worshipping of God. This also do the Princes of the Papists at this day, and ever have done, and that oftentimes of goods evil gotten. But David carried away these things from the Enemies, yea from those enemies, whom he knew to be condemned and judged by God, that he might not seem to have done any thing against the law of God. The people for adorning of the temple brought many vowed oblations, much rather behoved it kings to do the same. The Ethnics also consecrated their goodly spoils unto jupiter Feretrius: and whatsoever they had taken from their enemies, they committed a part thereof to their gods. These things may be a sufficient argument that David took not this war in hand for covetousness sake, but to augment the glory of God. Even so Christ, our true David, when he had spoiled the house of his strong and armed enemy, turned all his spoils unto his own use: and of them which he had before held captives, made some Apostles, some Evangelists, some teachers: and good Arts, as Logic, Rhetoric, and Philosophy, which before had served Devils, he employed unto the buildings of his Church. In 1. kings. 20. ver. 31. That clemency is meet for Princes. 4 Doubtless clemency is a goodly commendation and worthy for princes. Which also they themselves understanding do place it almost in the first front of their Tithes: and of their subjects will be saluted by the name of Most merciful. And by three reasons they should be led to be gentle. That Princes are Gods Vicars upon the earth. The first is, because they be God's lieftenantes upon the earth, and therefore above others ought to imitate him. For, to have mercy and to forgive, is proper unto God. secondly they rule and govern men, not wild and brute beasts. Wherefore it is meet they should deal courteously with them. lastly by gentle dealing, they get themselves the goodwill of the people. Wherefore Solomon in the 20. Chapter of the proverbs said: Verse. 28. That by mercy is the kings seat established. Cicero. And Cicero when he praised or flattered Caesar said: that his valiant courage, his arts of war, his victories & his triumphs, were common unto him with other soldiers, but that his clemency, his sincere and perfect goodness pertained to himself. Therefore clemency is worthy to be praised, Clemency must be used in time and place. A definition of Clemency. but yet not always to be used: For there is a time which requireth severity. Clemency is a certain affection of the mind, whereby we are prone to forgive, and turn aside from revenge. And the same (if it be not against justice, if it do not violate right and laws, nor yet breedeth a confusion of things) amongst men it is the matter of virtue: but if so be that it bring in those things which I have recited, now is there no virtue there: but it doth degenerate into vice, and is changed into slackness, negligence, 1. kings. 20. 32. 1. Sam. 15. 9 and foolish pity. Thus sinned Achab that would be more pitiful than God. So also sinned Saul, which spared Agag the king of the Amalechites, contrary unto that which the word of God had prescribed. So then this their pity, is no virtue but a vice, seeing it hath no justice joined with it. David also was sometime infected with this vice what time as he was overpitifull towards Absalon his son, and towards Ammon. Whether it be lawful for Magistrates to let the guilty pass unpunished. 5 This sentence is plainly gathered out of the Scriptures, In 1. kings. 20. at the end. that the Magistrate ought not to set free those whom God hath delivered to be punished. But some man will object, that the Moabites, Ammonites, and Edomites, which ill vexed and betrayed the Hebrews who fled unto them, when they were spoiled by the Chaldeans, were sharply rebuked by the Propeht Amos though notwithstanding God had brought upon them that calamity. Amos. 1. & 2. Yea and the Chaldeans themselves are reproved by the Prophet, Psal. 137. 8. because they dealt ill with the jews. I answer, that the jews were not delivered to the Moabites, Ammonites, and Edomites to be punished, but unto the Chaldeans, as the Prophets have prophesied. Seeing then God revealed nothing at all unto these people as touching the destruction of the jews to be executed by them, they were justly reprehended, and condemned of cruelty. For seeing they were their neighbours, and after a sort a kin, they showed them not such courtesy and entertainment in that their calamity, as they ought to have done. But the Chaldeans are therefore reproved, because they exceeded measure against those which were overcome. Neither became they cruel against the Hebrews, to satisfy the will of God, but to fulfil their own hatred & ambition. But what shall we say to Augustine, who would have those that were guilty and condemned, to be delivered and yielded unto him by the presidents of Aphrica, so they would promise to amend and repent? For he said that this was a part of his duty, & unless he obtained what he desired, he was offended, and complained that he could not obtain that of authority which belonged to his office. Macedonius who had given into his hands one that was guilty, wrote unto him, that he marveled how this should belong unto the office of Bishops, and he alleged his reasons why it should not seem so to be. Wherefore seeing there be Arguments both on the one part & on the other, I have thought good to set them down to affirm what must be determined of the question. And for this end is this Treatise: because the guilty are delivered by God unto Magistrates, to the end they should be punished by the Laws: therefore it seemeth not in their power to let them go unpunished. But Augustine taught otherwise. Reasons of Augustine for the forgiving of offenders. 6 And in the first place I purpose to allege his reasons. The first is, when repentance cometh, and promise of amendment, sins (as he writeth) are become more venial or pardonable: wherefore somewhat of the severity of punishment must be forgiven. secondly the Magistrate in punishing, aught to seek nothing else than amendment or correction of faults. And this is the best way of amending, that he which is guilty should repent and purpose to live better. thirdly after this life there is no place of amendment & correction: and it is dangerous, lest if they should straightway be put to death, they might fall into everlasting punishments which should never have end, therefore life must be granted them that they may repent and amend. fourthly it becometh princes to imitate God, Matt. 5. 45. & he destroyeth not the ungodly, but maketh his sun to rise upon the good and bad. And he suffereth and cherisheth them with most ample benefits, whereas notwithstanding he very well knoweth both what they are and what they will be. So that Princes should much rather pardon offenders, seeing it is unknown unto them what manner of men they will become at the length. He confirmeth his reason out of a place in the Epistle to the Romans, wherein it is said: Rom. 2. 4. Dost thou not know that the goodness of God leadeth thee to repentance? We (saith he) do imitate God, when we would not have the guilty to be destroyed but to be kept unto repentance: Princes also should follow this. God doth not punish very many in this world, yet doth he otherwhile bring punishment upon some, lest he should seem to have cast off the care of the world. But he suffereth many to go unpunished, that we may persuade ourselves that once at the length shall be the general judgement, wherein according to their deserts he will punish them that be obstinate and grounded in sins: but those which promise repentance and amendment, he giveth to the Church. Fifthly the heavenly father hath commanded, Matt. 5. 44. that we should love our enemies: but they which are condemned to death for their misdeeds, be enemies of mankind: so according to the word of God we ought to bear them good will. But we can wish no better to them than salvation, that is repentance, amendment and eternal felicity. sixtly, in the Church, they shall not straightway be admitted unto the holy supper. First their mind shall be tried by that public repentance, they shall pour out tears in the holy congregation, they shall crave the aid and prayers of the Church, they shall fast, they shall go in the habit of Mariners, and they shall exercise themselves in godly works. What else is this than to punish themselves justly? Wherefore those whom ye shall let go, shall not escape among us unpunished. seventhly that which we desire is easy, not only possible unto you, because ye have the power of life and death over them for whom we entreat. Therefore, when ye yield them unto the Church, ye depart not from your duty. For you exceed not the charge committed unto you. eightly: that which we require of you, I would not have you to doubt, but is for your own profit. For ye as well as other Christians have need of mercy, unless ye think yourselves altogether free from sin. Then set them free unto us, that your fault may also be forgiven by God. Ninthlie it is meet that ye should follow the example of Christ. john. 8. 11. He acquitted the adulteress which was guilty of death, he condemned her not: only he exhorted her to amendment, saying: Go thy way, sin no more. Tenthly: After all this, consider ye the fact of joseph the husband of the blessed virgin: Matt. 1. 19 He being otherwise a just man, was so moved with mercy towards his spouse, as although he knew her to be great with child, yet would he not put her to open shame or by accusing her of adultery, abandon her to extreme punishment. Again ye ought to have a consideration of man's infirmity, which is such, as being well weighed, it may not only assuage the grief of the accuser, but also the rigour of the judge. Furthermore ye civil men, which would be accounted honest, boast every where as a token of good nature and gentleness, that ye had rather defend in place of judgement than accuse: therefore ye ought not to be offended at us, if we seek the preservation of them that be guilty. Nevertheless, between intercession and defence, there is a great difference: For he that defendeth that which is laid to the charge of the guilty, affirmeth it to be well done, the which we do not. For neither do we comfort and excuse thieves and murderers & other malefactors, but confessing that they have offended, we make intercession for their safety. Moreover, the manner of civil men is, that if they see broils risen in an other man's house, for that the father would punish the son, or the husband his wife, they come between them and entreat that the matter may be pacified. And what they themselves would punish in their own house, they entreat that it should not be punished in the family of an other. Hereunto, even you yourselves which be rulers of the people of Rome, do sometime in the Ecclesiastical Synods, make intercession for some priests, that they be not more sharply dealt withal and according to the severity of the Canons of the Church. Wherefore that which you grant unto yourselves towards the Church, grant in like manner unto us to use at your tribunal seats and at your executions. Last of all, we while we crave of your power this kind of obedience, chiefly have this regard, that unto the ministery of the Church, and unto the word of truth which we preach, we may win the love and goodwill of the people. For when they shall perceive that the Ministers of the word of God and the pastors of the Church, do so desire & thirst after the salvation even of most wicked men, they cannot choose but love them, and gladly give ear unto them. 7 And this last Argument, as it seemeth to me moved him to make these demands. Yet do I not see that other Bishops, especially those of the East part, were earnest in this matter, so far as I might discern by the most ancient Ecclesiastical histories. How the repentance of the guilty might be provided for. But as touching the salvation and repentance of the guilty, there was no cause why the bishops should so much disquiet themselves, if the Ministers were brought to the prisons of the condemned men, before they were put to execution. For by exhorting them, by warning and teaching them those things which serve unto repentance and amendment, they might as they do in our days have brought them by the help of God unto acknowledging of their sins, and sound repentance. But I perceive not that this wholesome ordinance in times past was in use in the Church, especially when the Emperors now professed Christ. Now that we have rehearsed the reasons of Augustine, I think good to admonish you hereof, to wit, that the letting go of Benhadad which is declared in the 1. 1. Kings. 20. ver. 23. The sending away of Benhadad was unlike to that which Augustine urged. book of kings the 20 Chapter, is not in all parts conformable unto the pardoning which the Bishops required of the Magistrates for them which be guilty. For neither any high priest, nor priest at all made suit for Benhadad. Further he himself made no promise of repentance or amendment, yea, and there was nothing at all specified concerning Religion. Yet there remaineth some likelihood that on both sides he is let go, whom God had delivered unto the Magistrate to be punished. 8 But after the reasons of Augustine let us hear the Arguments of Macedonius. The arguments of Macedonius against Augustine. First he said: In this letting go, we seem to allow that which we would have punished, but it is sin that we would have punished: therefore we seem to allow of sin itself. So then we make ourselves guilty, because the allower and author of the offence are both alike culpable, wherefore we are subject to the same kind of offence that they be whom we so let go. Augustine answereth: We while we crave to have those yielded unto the Church, seek it not to the end that sin should go unpunished, but rather amended. Even as God when he maketh the Sun to arise upon the wicked, doth it not that sin should escape unpunished, but (as the Apostle saith) by his goodness provoketh them to repentance. Moreover we would in any wise that sins should be punished, howbeit by an other kind of punishment, that is, by repentance, not by the sword of authority. Secondly Macedonius objected: The sword of the civil power will be in vain: to what end should there be prisons, Gallows, hangmen, executioners, & such like, if guilty persons as you would, should be let go unpunished? But Augustine saith, that these things are not in vain: because they punish the impenitent and obstinate: but others which promise that they will amend their life, your power and instruments of punishments do bring them hereunto. For unless they should be terrified by this means, they would continue in their mischief. So as our intercessions are nothing at all against your severe power: nay rather if the same were not, our intercessions should have no place. Moreover for this cause are they available, that we may lead a peaceable and quiet life among the wicked. Thirdly Macedonius argued: The punishments that we lay upon the guilty, are either just or unjust: if they be unjust, let them be removed and let them no more appear in the Common weal: but if they be just, wherefore do you hinder them with your intercessions? Augustine answereth: They be just against them which be stubborn and obstinate in their sins: but when there cometh promise of amendment and repentance, forsomuch as the guilty person is changed, the punishments must also be changed or taken away. Hereunto Macedonius addeth: They which are so delivered, it cometh often to pass, that they afterward fall again into the self same vices, or else commit those that be more grievous. Augustine answereth: Seeing this is not done by our fault nor will: neither do we make intercession for them that they may become such evil persons again. Macedonius said yet further: Others being corrupted by this example will more vehemently run astray, and so all things will be filled with theft and robberies. Whereunto Augustine said: God also will easily sustain this kind either of reproach or cavillation. Why do we not also say that evil men are corrupted to commit daily more and more grievous sins, through the good will of God, whereby he suffereth and cherisheth the wicked? Lastly Macedonius had respect unto the losses and hindrances done unto Citizens, and said: It will by this means come to pass, that things taken away by theft and robbery will not be restored. Unto this Augustine saith: It would in no wise be so: for that is reckoned to be no true repentance wherein other men's goods are retained: neither is the sin forgiven unless there be a restitution of the thing stolen. But yet he showed after what manner: namely that if it may be or if the guilty man have other men's goods in his hands. Howbeit otherwhile these robbers and thieves do strait way consume those things which they have naughtily gotten, do riotously waste and destroy them, and when as there remaineth with them not one jot thereof to restore: when they have changed their mind, they must be given to the Church, lest they be perpetually afflicted without a cause, and their repentance be hindered. These things have we heard to be spoken of Augustine and Macedonius, according to both parts of the question propounded. I might add, that james in his Epistle wrote, james. 2. 13 that judgement without mercy remaineth unto him who hath not showed mercy: Eze. 18. 32. and also that Ezechiel who under the person of God sayeth: I will not the death of a sinner, but rather that he be converted and live. 9 Some man perhaps will marvel why Augustine set not down among his reasons, A consideration of the reasons of Augustine and Macedonius. that the guilty sort must also be spared because they be ignorant, or be stirred up by their lusts, or frail affections, and therefore do fall into so grievous offences. Héereunto I answer: Perhaps Augustine comprehended this kind of Argument when he said: That man's infirmity must be considered. And certainly, to be ignorant and overcome with lusts pertaineth to imbecility. Howbeit we might otherwise answer; that he prudently omitted this, because he would not sustain the person of a defender, but of an intercessor. It was none of his part to minish or extenuate sin: He confessed those things to be noughtilie done for the which he entreated, but he craved a remission Furthermore they which committed those things which they knew to be punishable by the public laws, knew them to be sin. They which be stirred up with lusts, cannot be compared to the phrentike m●n. Neither can they which be stirred up with lusts be compared (as of some they be) unto them that be frantic and out of their wit, who are rather to be pitied than punished, for as yet reason reigneth in those men, but in the other it is extinguished or else stopped. Moreover the frantic persons do not procure the evil unto themselves, but they which obey lusts, do otherwhile stir them up: they seek occasions, they shun them not nor yet wrestle against them, neither do they repress outward actions; which they might do although they were not yet regenerate. Wherefore the comparison is very unlike. To the first reason of Augustine. 10 But because the reasons of Augustine (under correction of so notable a man) be not firm, therefore must they be confuted. Which as it is easy to be done, so I judge it very profitable. First he said, that sins are more pardonable, as he termeth it, when they have promise of amendment and also repentance joined with them, and therefore ought no longer to be punished severely. Unto this we answer, that the pardon which followeth faith unto which is adjoined repentance is obtained of GOD, and pertaineth not to the civil judge, who hath respect to a thing already done, not unto those things that be present. To the second. He added, that the severity of laws seek correction, but that those men are corrected by amendment of life and repentance, and that therefore nothing else must be any more wrested from them by violence. But correction is sought for by the Magistrates, not only for his cause that is punished, but also for other men's sakes, which are terrified through beholding of the punishment, so as they may desist from that kind of sin, which they see is so severely punished, or else to beware that they fall not into such heinous offences. Wherefore it is written in Deuteronomie, Ver. 1. etc. the 13. Chapter, as touching the stoning of an Idolater: To the intent, that the Israelits may see & fear. To the third Augustine further argued, that after this life there is no other place of amendment & repentance: and that therefore there is a danger, lest if they that be guilty should after this manner be suffered to departed out of this life without repentance, they would fall into those punishments which shall never have end. To this I answer, That repentance is not denied unto them which he condemned: For time & space of repentance is given them: & there are appointed unto them pastors & Ministers of the word, to admonish them diligently of salvation, & to drive faith & repentance into their minds. Notwithstanding it seemeth that Augustine in this place attributed over much unto that public repentance, as though the guilty sort, if they should be put to death without it, might not have salvation. But the matter is not in such sort, and those things which be there spoken, if they be somewhat narrowly considered cannot stand together. For seeing that repentance of that kind is not often renewed, lest (as Augustine himself confesseth) so notable a remedy should through much frequenting become of no estimation, what shall we do unto them, which after that repentance fall again into the self same and more grievous crimes? shall we bid them to despair? No verily. If they believe sincerely, and that they are again penitent, no doubt but they shall again obtain pardon of God. And if that the sins committed after the same public repentance may be forgiven without it, why shall not those sins also be forgiven without it which were done in the former time? The grace of God is not tied to those rites and ceremonies which are abolished in our age. In the stead of public repentance they have placed auricular confession, which cannot be denied but was the destruction of the west Church. Purgatory overthrown by a reason of Augustine. Further those words of Augustine are to be noted, to wit, that after this life, there is no place of amendment or repentance. For so is Purgatory taken away, if that those which depart from hence, are either exalted unto glory or else do fall into punishment that shall never have end. 11 That doubtless which was brought as concerning the imitation of God is of small force, To the fourth. because his counsels far differ from ours. He is exempted from all laws, & governeth all things by his own free will as it pleaseth him: Howbeit we live under laws, and must do not those things which are seen but which are prescribed. God must be imitated of us, but yet so much as our condition and the laws laid upon us will bear. To the proof that he brought out of the Epistle to the Romans: Rom. 2. 4. Because God of his benignity leadeth evil men unto repentance, it may also be said, that Princes do lead such guilty ones to repentance when as with singular benignity and gentleness, they make the way open for the Ministers of the word of God to come unto them. To the fifth. God in very deed commanded us to love our enemies, Matt. 5. 44. howbeit that must be understood, that we do it so much as the laws and the safety of the common weal do permit. Is it not also commanded us that we should account as Ethnics and publicans, Matt. 1●. ver. 17. those rebellious and obstinate persons, which will not hear the Church? And yet though we do this we love them well enough. In like manner it is lawful for the Magistrate to slay the guilty, and therewith to keep charity towards them. It was said also, To the A●t. that these escape not unpunished, seeing they punish themselves in the Church by fasting, weeping, praying, and by exercising themselves in good works. Some punishment indeed they sustain, yet not so much as the laws require, seeing it is not lawful for them to kill themselves, when as nevertheless by justice they ought to be put to death. That Argument derived from a possibility and easiness, because Magistrates have power of life and death over the guilty, is not firm, for the powers which be the governors of the world have their sword from God to take vengeance of them that be guilty & to defend honest & good men, and not that they should use the same at their own will and pleasure. And it is certain that they do not their duty, if they let go the guilty unpunished, seeing they have received authority to punish them. To the 8. He said moreover: ye also that be Magistrates, have need of the mercy of God, seeing (even like other men) ye pass not over this life without sins: wherefore yield ye unto others, that it may also be yielded unto you. Nevertheless it must be considered, that every man ought to give, not that which belongeth to another, but that which is his own. Howbeit, whatsoever pain and punishment is forgiven to the offender, it is not given of the Magistrates goods, but it is given either of the party harmed, or else of the public discipline and severity of the laws. Which things, if they be not kept & remain safe, there followeth an incredible confused order. john. 8. 11 To the 9 12 And as touching that which is brought of the adulteress, whom the Lord jesus Christ absolved, it serveth not unto this present question, because while Christ lived upon the earth, he had no Magistrates office, but was an interpreter of the will of his Father, and he ministered the word of God unto the people. Wherefore it was not his part to condemn the adulteress to death, seeing he took not to him the sword upon the earth. Also he could not prosecute the accusation of her, seeing he took her not in the present crime, neither could he prove the crime by witnesses: but as a Minister of the word of God, he first gave a warning of repentance unto the accusers: after that, according to his office he warned the adulteress that she should sin no more. So that we may not gather hereby that the fact of Christ, either diminished or hindered Magistrates from the lawful punishing of them. Neither doth the example of joseph the husband of the blessed virgin any thing more belong unto this matter, Matt. 1. 19 To the 10. for he also was no Magistrate. But he would not bring Marie into obloquy, because he was just. These words have a double sense. Tsedec for clemency or mercy. First Tsedec, sometime among the Hebrews is mercy, and therefore some think that joseph spared Marie whom he suspected of adultery, because he was of a merciful and pitiful mind: wherefore he determined to put her away, omitting the accusation of the fault. This interpretation if we follow, we cannot otherwise but condemn joseph of too much tenderness & slackness, that would not provide to his power, for taking away the evil of adultery out of the Commonweal of Israel, according as the law of God had commanded. Or else we will say, that joseph, seeing he was properly & truly just, would not defame the adultery of his wife, because he was uncertain of the manner of the crime. For aswell it might be, that the maid sinned before they were betrothed as after. If she had fallen after they were betrothed, Deu. 22. 23. Ib. ver. 28. she was held for an adulteress: but if before, she might only be accused of whoredom. Which crime in very deed was no crime of death: yet he that had done the dishonour to her, should of necessity marry her: yet so notwithstanding that her parents had given their consent. Wherefore seeing he was just, he would not accuse Marie of adultery, because he was not sure that it was adultery. And so to unwind himself out of these perplexities, he determined to put away his wife. But that this might not be, God forbade it by an Oracle. Briefly, he was no magistrate. Further the kind of the crime did not appear. Howbeit they of whom we now entreat, be Magistrates, & they must give just punishment for a fault that is known, & not for that which is uncertain. 13 Moreover Augustine willed that man's weakness should be considered: To the 11. for if that be somewhat diligently weighed, he thinketh that aswell the grief of the accuser as the rigour of the judge shall be broken. Profitable and very godly is the admonition, because it is every man's part to sorrow, that the nature of men so nobly instituted, is fallen headlong into so great an imbecility. Howbeit, we must not be led by this sorrow (although it be just,) either to diminish or to corrupt public justice. Besides forth, To the 12. it was inferred that good men say, they had rather defend than accuse before the judgement seat. I know this hath been often boasted of, but I affirm that both the duties be necessary unto the commonweal, and that sometimes the one, and sometimes the other is more to be desired as may seem most convenient for the party accused, for the time and for the place. For he that accuseth helpeth the Magistrate, who cannot see all things by himself. He also that defendeth the party accused, helpeth the commonweal: he instructeth the Magistrate against the vehemency of accusers, or their slanders or cavillations. Nevertheless Cicero said when he accused Verres, that he defended Sicilia. And so earnestly did he labour, that his accusation should be accounted for a defence. To the 13. And as for them which run unto families, among whom they perceive either trouble or discord to be raised, if they do it with this mind, that by their coming they may provide lest the good man of the house should exceed measure, either in punishing his servants or children, or in correcting his wife, they are to be praised: but if it be to the intent they may take away all kind of chastisement and discipline, they behave not themselves well. To the 14. Neither also did he well, which for a priest made intercession to the Ecclesiastical Synod, if perhaps he meant that an adulterer, a whormoonger or a drunkard should be unpunished, and honest Canons of the Church to be neglected for his sake. But if he only sought, that he should not be punished over sharply or more than was meet, and that he should be gently handled, so far as Ecclesiastical discipline would suffer, he shall not be blamed. In deed Paul made entreaty unto Philemon for Onesimus, Ver. 17. which had fled from him. But that servant being now renewed in Christ returned of his own accord unto his Master. He was no captive, neither was it a crime of death: Wherefore this example belongeth nothing to the cause which we have in hand. To the 15. 14 There remaineth the last Argument, which as Augustine thought was of very great weight: namely that it would win favour and good will to the word of truth, which is preached by the Ministers of the Church. The reason in deed is plausible: For the Church of Christ seemeth herein to be amiable and loving, in that it hath careful pastors, and such as be very desirous of the salvation of Christians, and would gladly have their offences, though they be grievous to be forgiven them. Thus do some say, that Constantine was alured unto Christianity, because our Bishops had promised him pardon for a parricide committed, for he had caused his son to be slain. But whether this be true or no, I refer it to the Authors. That goodwill and favour must be won unto the holy Gospel, I myself also am of that mind, but yet not by such a way, as the laws and discipline, (which be the things whereon the commonweal doth depend) should be loosed. Grace undoubtedly is preached in the Church of Christ, as touching reconciliation with God, which is freely granted unto believers without works: but yet not to this end that the guilty sort should be plucked away from Magistrates. This did not Christ nor the Apostles at any time: neither do the holy scriptures either in the old or new Testament command any such thing: nor yet is it read that the holy fathers in old time did set forth any such example. Augustine was very mild of nature, and whereas this thing was already usurped in his time in the Church, and especially in the Church of Africa, he would not have it abrogated. For which cause in that Epistle, he gave place both to his own nature and to the cause. And james when he saith, jame. 2. 13. that judgement without mercy remaineth to him that hath not showed mercy, A place of Magistrates expounded. speaketh not of Magistrates, but he earnestly putteth other men in remembrance to forgive injuries and offences: which can never sufficiently be urged among Christians. And Ezechiel when he saith: I will not the death of a sinner, Eze. 18. 32. but rather that he convert and live, writeth it of God, who is free from laws. But earthly Magistrates must judge according to laws. Yea and good princes for their own part would not the death of sinners, but their conversion, and wish them life, and would bestow it upon them, but yet so far as the laws whereof they be Ministers do permit them. 15 Now there remaineth that I declare what I am to say as touching this controversy. What we are to decree as touching this matter. First let us make a distinction between inferior Magistrates and superior, from whom there lies no appeal, and who have absolute dominion. The inferiors must in any wise judge according to those things which are prescribed unto them by superior Magistrates. But the chief Magistrates, who both may interpret the laws where they be obscure, and also have committed to their judgement those things, touching which there hath been no decree: three things let them, that they cannot forgive punishments. First the accuser, that is the party harmed, and which complaineth at the tribunal seat. For the Magistrate is the keeper of justice, wherefore he is bound by his office to give every man his right: which unless he do, he is no lawful Prince. secondly the disturbance of the common weal. Aristotle in the 5. book of Ethics the 5. Chapter saith, That if Citizens see that the injuries done unto them are not recompensed by punishments, they think that they live in servitude, and that they be not now Citizens but bondslaves. But admit that the accuser be pacified, yea and that he entreateth for the release of the punishment of him that is guilty, and sayeth that he is satisfied, is it yet free for the Prince to forgive the punishment? No forsooth. Because it is his part to defend the safety of the commonweal: which continueth not, unless that heinous offences be repressed by punishments. While an evil man is punished, others do fear, but the impunity of one or two maketh evil men the more bold. Wherefore if the Prince neglecting punishments slack the severity of the laws, now doth he not well use clemency but he bringeth in public calamity. The third thing which hindereth him is the laws aswell of God as of nature: Further, the laws of men which be honestly and lawfully made. Let him consider with himself, that people have not chosen Princes, which should bear rule after their own pleasure, but that they should be the Ministers of laws. Yea sometimes they take away the rule from them if they govern not according to the laws. The Persians had a certain king called Cabades, that is glorious, who when he favoured adulterers against the prescript rule of the laws, and had made an unjust, law, namely that adulterers should not be punished unless they had been perpetrated by violence, the subjects took the matter in so ill part, as they cast Cabades out of his kingdom. But it is commonly said: that Princes should be inclined unto mercy and clemency: I grant, but yet so far forth as the right of the party offended, the public commodity, and prescription of the laws will permit. Moreover this specially taketh place in doubtful things, and when laws are to be interpreted, and when the crime is of that kind, as a punishment is not appointed to it by the laws. He must not sue unto rulers, to let the guilty pass unpunished. So than it is not well to desire of chief rulers and Princes in judgement, that wicked men should be let go unpunished. But and if thou wilt say, that they now repent themselves, they will amend their life, and they be changed: I answer, that the judge respecteth not what they be now, but what they were when they committed the wicked facts. Whereupon Aristotle distinguishing the kinds of causes: unto the kind Deliberative he assigned the time to come: for they which do deliberate, take special heed unto that which shall come to pass if this or that thing be done. And unto the kind Demonstrative he ascribed the time present. For those things which be praised or dispraised, are set before our eyes as though they be now done and be present. Unto the judicial kind he assigneth the time past: because it is a judges part to inquire whether it be done or no, and whether it be well or ill done. Testimonies for judging of the controversy. 16 But lest I should seem without manifest testimonies to have determined of the controversy, I will first allege what GOD said unto the Israelites before the law was given unto them. Gen. 9 6. He that shall shed man's blood (saith he) his blood shall be shed by man, because he is made according to the Image and similitude of God. In the law of Moses, Levi. 19 20 the wellspring of punishments was that voice of the Lord: Take thou away the evil from the midst of thee. Of the Idolater he said: Spare him not, take no pity of him, neither keep thou him secret, the 13. of Deuteronomie. Of the wilful murderer: Let him die. Deut. 13. 5. For a slaughter by chance, Ex●d. 21. ver. 12. 13. & 14. there were assigned Cities of refuge: But he which had killed one of set purpose, he said not, Let him go, and give him to my altar: but he saith: Pluck him away from my altar. The self same thing also is showed out of the new Testament. We have in the Epistle to the Romans, Rom. 13. 4. If thou do evil, fear, for he beareth not the sword without cause, for he is God's minister and revenger. Then if God appointed him to be a revenger, it is of necessity that he should punish wickedness. The same thing we have among the Civil laws, whereof I might allege many, but I will content myself with three, which are in the Digests, in the Title De Poenis. The first is of Ulpian, which beginneth Si quis forte: where it is defined, that a guilty man must be punished, although he shall say that he hath certain secret things belonging to the safety of the Prince, which he would reveal unto him; neither must he be sent unto him, because these things be done and feigned for the delay or shifting off of punishment. Nay rather (saith he) such wicked persons should suffer the more grievously, because they hide their secrets so long from the Prince: & because even yet they would not have disclosed them, unless there had been hold taken of them. And if the laws suffer not that executions or punishments be differred or shifted off for the safety of the prince, which is a great thing in the common weal, why shall they forgive the guilty, giving them hope or promise of a better life? Another law is in the same Title, in the Law Respiciendum, and it is of Marcellus, wherein Precedents are admonished, that they should weigh the matter itself and the cause: and that they should not endeavour to get praise either for severity or for clemency: let light faults be lightly punished, and grievous faults, severely: but yet with some moderation. The third law is in the same Title, in the Law Divi fratres, where it is decreed that the Precedents should not make the sentences void which had been given. These things do plentifully testify that it is not the part of judges or Magistrates to yield unto intercessors those that be guilty. Whether the excuse of David wherein he purgeth himself because he punished not joab ought to be allowed, and whether a Magistrate may well let pass a fault without any manner of punishment. In 2. Sam. 3 at the end. 17 But here must we briefly discourse of a question: whether that excuse of David which he useth in the second Book of Samuel the 3. Chapter, aught to be allowed. For there be Arguments on each part. This brief Treatise I hope will not be unprofitable. Basil. For as basil saith in the first Epistle: The histories and lives of saints, aught to be unto us as a certain lively Image of the Common weal of God. For in them we may see, how the law of God at all times hath been observed or neglected. Arguments by which the fact of David is defended. The fact of David seemeth that it may be defended by these Arguments. First that joab was gracious and very mighty among the soldiers, and might not be punished without a great tumult, and that David was wary lest he should do any great harm to the Common weal, and raise up more grievous evils, seeing by the death of such a Prince and Captain of the soldiers, the kingdom would be weakened. For so it is written of Honorius the Emperor, when he had at Ravenna killed Stillico the lieutenant of his wars, he cut off his own hands. For after that he was taken away, he did never any thing worthy of fame. Further that precept of punishing great offences was affirmative, neither did it bind at all times. For so are we commanded to come unto the holy assembly, to do alms, and such like: howbeit not always but when the time shall serve. Even so David, although he ought to have punished joab, yet might he wait a time. Further, although he were then let by the power of joab, yet was he never unminded to punish. For at his death he commanded his son Solomon, that he should not suffer his grey hairs to descend with peace unto the grave. And Plato saith, that punishments are like unto medicines, and must not be used when things seem to be so desperate as they cannot be cured: and that Princes be as it were certain Physicians of the common weal. Yea and God himself oftentimes differreth punishments although (as Valerius Maximus saith) he recompenseth the slackness with the greatness of revenge. Also Saul when he had delivered the jabins' from siege, 1. Sa. 11. 12 and enjoyed now the whole Empire of Israel, and some had persuaded him to put such to death as had before refused him to be king, yet chose he rather to forgive them. David also forgave Semei, & is therefore greatly commended. 2. Sa. 17. 10. And Augustine oftentimes made intercession for Heretics unto the Emperors, and not only for Heretics but also for murderers and most ungracious robbers by the high way, & for * A kind of Donatists. Circumcellions. Lastly, Christ of whom David was a shadow and Image forgiveth all sins, and freely receiveth all men into grace. Wherefore in this fact, he departed nothing at all either from his duty, or from the Image which he represented. 18 Also on the other part there be other Arguments, Arguments by which the fact of David is disallowed. and those in my judgement much more weighty. First he being the king of Israel, it had been needful for him to have stood to the laws of that Commonweal. And GOD in Deuteronomie commanded with most effectual words, Deu. 17. 18. that the king should provide that the Law might be distributed unto him, and should always have the same ready with him, and should rule by the prescript thereof. And it was already written in the 21. Chapter of Exodus: Exo. 21. 12. If one shall by hap or chance kill an other, I will assign him a place of refuge: But if he shall do it by laying in wait, or of set purpose, thou shalt pluck him away from mine Altar. Howbeit, joab of set purpose and by laying in wait killed Abner, wherefore he ought in no place to have been safe. Further it is written in the 18. Chapter of Exodus, Verse. 21. that they which should bear the office of a Magistrate ought to be valiant men, fearing God, lovers of the truth, and haters of covetousness. Wherefore David in the punishing of wickedness ought to have been valiant, and to have feared the power of none: For this is not to have a kingdom, but a kingdom to have him. And he is had of a kingdom, which for obtaining of a kingdom, neglecteth justice. Rom. 43. 3. Paul saith that a Prince is the Minister of God unto wrath, and beareth not the sword in vain. This duty ought to have been performed by David. In Deuter. the first Chapter God commanded the Tribunes and Centurions, Verse. 17. That they should not have respect of persons in judgement. For so only the poor & men of low degree should be bound to laws, but the mighty, stout, and noble should escape. But judges must neither be bend to wrath nor to mercy. And for that cause in Mars street where judgement was most severely executed, it was forbidden unto Orators to stir up affections: yea rather the causes were also known after a dark manner, lest the judge should be privately touched with the favour of any man. Yea and in the Roman laws in the title De poenis, in the law Respiciendum, thus it is written: The judges shall not endeavour to get glory either by gentleness or severity. Howbeit in light faults there is permitted some certain inclination unto lenity, & in the greater faults, unto severity, but yet using therewith a moderation of benignity. In which place the gloss rightly observed, that there the rigour of the sentence may be moderated, where there is nothing by name determined in the laws. And in the Code de Poenis, in the law Decurionum, it is written, that the people must not be heard, if they cry that any man should either be condemned or delivered: for that the people is a beast of many heads. Besides this, the judge is no other thing but the law itself that speaketh: neither can he by any means seem to be a judge, if he depart from the prescript rule of the law. And the wise man sirach prudently admonished: Eccle. 7. 6. I would not (saith he) have thee to be a judge, if thou be not able to take away injuries: lest thou fear the person of the mighty, & cause an offence to arise to thy integrity. Also it was said unto the king of Israel which had suffered Benhadad the king of Syria to escape out of his hands: 1. kings. 20. ver. 42. Thy life shall go for his life. Thou wouldst not punish, wherefore thou shalt be punished and shalt render an account of other men's wickedness. There followeth of this tenderness and foolish pity, an innumerable sort of mischiefs. The gentleness of Eli both extinguished his family, 1. Sam. 3. 13 & in a manner subverted the public weal. Certain objections. 19 But thou wilt say, that God doth patiently bear these things: thou sayest well. But consider with thyself, that if inferior judges so behave themselves in the Commonweal, how will the prince take that? No doubt but he would condemn them of treason. And do we think, that GOD will not take it to be wickedly done, if he see his laws contemned and trodden under foot? David saw a danger to hang over him: But he had the promise of God, and that was not written in the wind or in the water, but was stable and eternal. And what if he had been cast out of his kingdom? Yet God could have reserved him full and whole. Wherefore we see that David was so troubled in that he depended somewhat of men. It had been a hard matter to have punished joab, yet should he at the leastwise have attempted it. He doth nothing here now, only he complaineth of the power of joab. In very deed I deny not, but that punishment may sometimes be differed & that fit occasions may be waited for: but to do nothing at all, it was too great a lenity. And surely there be many causes why punishments ought otherwhile to be differred: Causes for the which punishments may be differred. as appeareth in the Code De Poenis, in the law, Si vindicari. First, lest the Magistrate should do any thing unadvisedly in his wrath. That law did Theodosius the Emperor write at the request of Ambrose, when he was by him grievously blamed and excommunicated, because through a wilfulness, and rage of mind he had been overcruell against the Thessalonians. That history, and cause of the law is set forth in Socrates, and is repeated in the decrees, 'Cause 11. Quest. 3. the Chapt. Apud Thessalonicam. Wherefore it is provided, that between the sentence given, and execution should be thirty. days space. another cause of delay is, if the woman which should be executed be great with child. Also a servant aught to be differred until he have made an account unto his Master, and have certified him of all things. The execution likewise of him against whom a thing is examined by torments is differred, that it may be known whether he stand to his opinion. For men being oftentimes overcome with torments, confess those things which they never thought. Likewise execution is many times differed, so often as we are to inquire of other crimes, or of them that be privy to things. And these only (so far as I know) may be the just causes of differing punishment. For if a man that is condemned in a province, say that he hath somewhat which pertaineth to the safety of a prince, the Roman laws decree, that he should not be heard, because he seemeth only to seek the delay of punishments. Nevertheless, & if he have any thing that pertaineth to the prince, he should have showed it before. But now none of these matters can serve for joab, wherefore David should not have differred his punishment so long. 20 Sometime punishment is forgiven, if a man shall offend under xxv years of age. Why punishment is sometime forgiven & sometime increased. Albeit an adulterer is not pardoned, although he be under that age. And besides this, it must be considered, whether a man have sinned by deceit, or by the provocation of his mind, or by wantonness, or rashly. For in him that hath used deceit or laying in wait, the punishment also is augmented. But joab used both wicked deceit, and having called Abner after a courteous and friendly manner, slew him even before the public place of judgement, and violated the public faith. Also punishments may be augmented, as we have it in the Digests De poenis, in the law Aut facta: If a fault be committed by a multitude through sedition, then verily some one man is more grievously punished to the terror of others. By this lenity of David some are after a sort animated unto detestable facts. For afterward thieves were so hardy as to kill Isbosethe at his own house: Ammon to deflower his own sister: 2. Sam. 4. 6. Absalon to slay his brother Ammon: 2. Sa. 13. 14 2. Sam. 29. And joab himself to kill Amasa. We cannot perceive that David behaved himself on this wise towards others, David dealt otherwise towards others. 2. Sa. 1. 15. sith he commanded that the Amalechite [which by his own confession] furthered Saul unto his death: and afterward, that the thieves which had slain Isboseth, 2. Sam. 4. 9 should forthwith be slain. It may also be perceived that he somewhat followed his own private affection unto joab, 2. Sa. 20. 9 2. Sa. 1. 15. for he was his own sister's son. But albeit he were not led with any such affection, yet he made a great show thereof. For he that in the selfsame or in the like cause forgiveth one man and punisheth an other, cannot seem to be led with the love of justice. David in deed was a man of a gentle and meek heart, yet should he not have polluted that work of God, and have set a colour on the vessel which was beautiful of itself. For this was to communicate with other men's sins. What shall we therefore say? David no doubt was holy and feared God: yet so excellent a body was not without his blemishes. Even as there is no day so beautiful and clear but hath his night: so was there never man so holy and perfect in every respect, but was corrupted with some sin. Verily we ought to follow and imitate the virtues of godly men, but not to dissemble their faults. A confutation of the reasons made on David's part. 21 Now will I in few words confute those reasons which were brought on David's side at the beginning. joab was mighty: what then? Assuredly David had God himself on his side. Did he peradventure think him to be weak? Furthermore he had all the Israelites, which so much attributed unto Abner, that out of all doubt they would have aided David in the punishing of joab. That which was brought as concerning the delay of punishments, it is already answered. For I say not, that he should straightway have been slain. He should have been taken & cast into prison, his cause was to be known: lastly, punishment was to be executed. But in that he differred the same even to his death, the delay was over great. But at his death he gave it in charge to his son Solomon. Yea, and David himself answereth far otherwise. Let God judge (saith he.) Truly this is not the part of a Magistrate to cast the judgement of causes upon God. punishments be like unto medicines: those are not to be used except when they may profit. But if they had not profited joab, yet might they have profited others. God differreth punishments: therefore David also doth rightly differre them. But the doings of princes must not be compared with the doings of God. For God is eternal, and immortal, but a prince may die. And what if he die to morrow? Who shall then take punishment of the wicked? But God if he do not take punishment to day, yet will he take it to morrow, or when he himself will. And further, he hath a through trial of all men's minds, and he seeth for what cause every thing is done. But unto men is permitted no mitigation in the law of God. Saul forgave: I grant, nevertheless of his own: but David forgave that which belonged to an other man. Augustine made intercession for heretics: Howbeit, this he did least the ethnics should think that Ecclesiastical men prosecute their own displeasures. Further he did not that to the intent he would take away the laws of princes: but that he knew that the Emperors did otherwhiles permit their presidents that they should have power to remit somewhat of the bitterness of the laws and punishments made by them, if they did think it profitable. But as touching Circumcellions, how rightly he entreated for them, let he himself see: For they were both thieves and homicides. We doubtless must live by laws and not by examples. Christ forgiveth sins, and David was a shadow of him. I grant that in deed Christ forgiveth, yet is that in the kingdom of the Church. But David governed even the political kingdom. An argument from figures, not always ●i●ne. Neither is always the Argument firm enough that is taken from figures. For otherwise we will say, that certain harlots, which are mentioned in the holy Scriptures sinned not because they were shadows and Images of the Church. And Christ himself, although he be inclined unto mercy, and forgiveth many things, yet shall he in that last time be a severe judge, and who will not be entreated. And he shall say unto the ungodly: Go ye cursed into everlasting fire. Mat. 25. 41. And altogether in the same state be they also which by reason of the power of men remit excommunication and Ecclesiastical discipline. Howbeit what is to be determined of that, we have declared elsewhere in his own place. But here perhaps some man will object: Whether David in this matter was guided by the holy Ghost. that David is accused of us without a cause, for that he in this matter, as at many other times, followed the guiding of the holy Ghost, and for that cause sinned not at all. Nevertheless, I am not wont willingly to use this kind of excuse, unless I see that the thing which is done against the common law, be allowed by the holy scriptures. Further I do not here contend against any thing, but the excuse of David. For he said not that he was led by the impulsion of the holy Ghost: but that joab was mighty and gracious with the soldiers, and might not be kept under by the laws. This excuse do I say must not be received. In Rom. 2. Whether a judge may judge another in that crime whereof himself is guilty. 22 Howbeit, seeing they seem to be reproved which do judge others (and truly not amiss, seeing they also are infected with the same faults,) let us see whether they judge rightly which think that judges cannot nor ought not to exercise judgement against others which are accused, when they be guilty of the selfsame crime themselves. But this were to overthrow all publike-weales, and utterly to take away judgements. Neither is that Paul's meaning in the second Chapter to the Romans: but he only showeth, that they sin most grievously, which with a great severity punish others, & overslip themselves. Doubtless they ought first to correct and amend themselves. Nevertheless Paul biddeth them not to forsake the office committed unto them. They use also for this purpose to cite the saying of Christ, unto them which accused the adulterous woman: john. 8. 7. The place of john of the adulteress. He which amongst you is without sin, let him cast the first stone at her. And yet this sentence of Christ is not against just punishments, and lawful judgements. Neither commanded he them that they should not proceed in accusing of the woman, whom they had taken in adultery. He himself was no Magistrate, but the most high preacher of God. Wherefore that which was his office to do, he executed, in persuading those hypocrites to repentance. And he would first have had them provide, that by a lively faith and repentance they should first have rid themselves from the sins whereunto they were bound. Neither forbade he but that they should execute that which the law of Moses commanded. He saw that these wicked men in these punishments, were infected with two manner of faults. First in as much as the punishment and pain, which their neighbour was put unto, was pleasant unto them: For by accusing him before the Magistrates and judges, they privily fulfilled upon him their hatred and enmities. another fault was their hypocrisy: for that when as they themselves otherwise abstained not from the selfsame wicked acts, yet by accusing of offenders, they made a show, as though they had been zealous of the law. These things Christ endeavoured to correct. He condemned not the woman because he was no political Magistrate. He accused her not to the Magistrates because he found her not in adultery. Wherefore, forasmuch as he was not a meet witness, he was not bound by the law to prosecute such an accusation. But that which pertained to his function, he left not undone, sith he admonished her, that she should afterward abstain from sin. Likewise, What we are to do when we see any faults of our neighbour. when we see any wicked act done by our neighbours, God requireth not that we should not judge of it according to the nature thereof. For, Woe be unto us (as the Prophet saith) if we shall call evil, good. Esa. 5. 20. That which is evil aught to be judged according as it is. Neither ought we, either to suspend our judgements, or to turn away our eyes from those things which are in very deed evil. But if we shall feel ourselves to be infected in like manner with the selfsame fault: let us descend into ourselves, and with a due chastisement reprove ourselves. And thereby shall it come to pass, that we ourselves being by repentance corrected, may the more fitly and fruitfully admonish our brother when he sinneth. Neither against this is that sentence in the 7. of Matthew: judge not, and ye shall not be judged: Matt. 7. 1. How that saying, judge not, etc. must be understood. Because in that place is not entreated of the taking away of brotherly admonition: but only the curiosity of the ungodly is there reproved, who when themselves abound in all manner of sins, do most diligently search out the sins of other men, not to the intent they would amend them, but because they delight themselves in the multitude of sinners, and think that by fellowship their offence is lightened. The godly are not infected with this curiosity: as they which continually have their eyes fired upon their own sins, and daily revoltings: so that they have no leisure to consider of other men's faults, unless they be offered unto them. Moreover they rejoice not, neither delight themselves in the condemnation of their neighbours: especially that condemnation which is rashly done. For they know that their brother, which pertains unto God, Rom. 14. 4● either standeth or falleth to his own Master. But we entreat now of private men, and not of Magistrates or Pastors: whose part is by office to be inquisitive, touching the life and manners of those which be committed to their charge. Wherefore all men aswell subjects as Magistrates ought to judge sins which be laid before them, by admonishing and punishing every man according to his calling, least vices do spread far abroad. Whether it be lawful to release just punishments which are enjoined by laws. In 1. Sam. 11. ver. 13. 23 Of this question there be many Arguments on both parts. For first kings are stirred up unto clemency, which would be done in vain unless they might forgive. Also David forgave seditious men, 2. Sam. 19 ver. 23. and swore unto Semei, that he would not punish him. And Paul commendeth Onesimus, Phil. 9 a fugitive servant, unto his Master Philemon & prayeth him to forgive him his fault. And the use was among Christian Emperors that in the week before Easter, That punishments may be released. when the memory of Christ his death was celebrated, the prisons were set at large. And among the jews the custom was, Mat. 27. 15. that in Easter some one condemned man should be set at liberty by the chief Ruler. Also Augustine made intercession oftentimes for the Donatists and Circumcellions, which had not only troubled Religion, but also had done injury to the life and goods of the Christians. Further we read that it was decreed among them of old time, that if a guilty person had fled unto Churches, he should be without harm. And hereof Chrysostom maketh mention in his Oration against Gainas. 24 Also there want not firm Arguments on the contrary part. That it is not lawful to forgive just punishments. For first, it seemeth that a godly work should not be hindered: and it is a godly work to punish the guilty, seeing it profiteth the Common weal, and taketh away sins. Moreover by this means the office of Princes is hindered. For they bear the sword: which if they use not when time and cause requireth, they do not their duty. Besides: he that releaseth punishments giveth of another's and not of his own, sith judgement is the right of God, as it is written in the first Chapter of Deuteronomie. And in the second of Paralip. the 19 Deut. 1. 17. 2. Par. 19 6. Chapter josaphat saith: Exercise judgement, not only for man but as it were for God. And the punishments of the law can not be taken away unless it be by him that appointed them. But God appointed the punishments for sins. Wherefore no man should diminish or take them away. But that God appointed the punishment of death for grievous sins, it appeareth out of the 18. Chapter of Deuteronomie, where it is thus written, Verse. 16. that the people desired that God himself would not speak unto them, because they might not abide so great a Majesty: and for that they chose rather to hear Moses to be the interpreter: that GOD heard these prayers of the people, and promised not only that he would give Moses unto them, but also would provide that no Prophet should at any time be wanting unto them. A Prophet (saith he) will I raise up unto you from among your own brethren. But he addeth: If any man will not hear that Prophet, I will make inquisition against him. Howbeit this place proveth not, that that punishment was the punishment of death. More certain is the other place in the 17. Chapter of Deuteronomie: If (saith God) there shall happen a difficult case, Verse. 8. ye shall go up to the high Priest or unto a Levite: and he that shall not hear the voice of the Levite or high Priest, or of the judge, shall die the death. But that was for changing the state of the Common weal. samuel's counsel was demanded as concerning that matter, and he was not only a Prophet but also a judge; they gave not ear unto him therefore they were worthy of death. In deed, GOD might have forgiven them, but the Prince could not. Furthermore there is a way opened unto mischiefs, when men promise to themselves, that either through grace or reward they shall escape unpunished. This also may be proved out of the histories. God commanded that all the Amalachites should be slain, Saul spared Agag their King: 1 Sa. 15. 2. Ib. ver. 9 he was grievously reproved by Samuel, because this was not lawful for him to do. Ib. ver. 14. And when the king of Israel had spared Benhadad the king of Syria, whom God had commanded to be slain: 1. kings. 20. 35. Thy soul (saith the Prophet) shall be for his soul. In deed the Prince hath power of life and of death. But yet, as he may not punish him that is innocent, so must he not let him escape that is guilty. Yea and the Lord saith: Thou shalt take away the murderer from my Altar, and shalt put him to death. Deu. 19 12. Finally, if this should be permitted unto Princes, judgements of death would be sold, and the execution of justice should be at pleasure of the Magistrate. Thus have we Arguments on both parts. An answer unto the question proposed. 25 But here must we consider, that some laws there be human, and other some divine. And it belongeth much to the state of this question, whether sort they be. For human laws, because they proceed of a weak reason, are never perfect: neither can they comprehend all things, or foresee all chances and circumstances. Why the rigour of the Law must not be followed. Wherefore oftentimes, if we should severely and sharply urge the words of the law, many unjust things would be decreed. And so, there is oftentimes need of moderation, An interpretation of human laws is needful. and interpretation, and correction of the law. And moderation is the bridle and rule of human laws, when we consider not so much the words themselves, as the counsel & mind of the writer. Furthermore, Lawyers may interpret men's laws if they seem doubtful, either by other laws, or by examples of former judgements, or by the ordinance and custom of the City: or else according to justice and safety of the Common weal: but to correct or change, or to mitigate a law, is not any private man's part, but the office of the Prince alone, who made the Law. Wherefore Augustine in his Book De vera Religione, A judge (saith he) ought not to judge of the law, but according to the law: otherwise all things would be bought. The same thing we have in the Pandectes, De legibus & Senatus Consultis. But now can we not say that the laws of God are unperfect so as they contain not all things. For the mind of God is infinite and most perfect. Doubtless it is the part of wise men and divines diligently to weigh and examine the laws of God and to expound some places by other places, The interpretation of the divine Laws, by whom and how. to consider the decree and order which the Lord hath made, to discuss things that seem to be repugnant, and to judge of two laws, A comparing together of divine laws. Exo. 20. 11. when both of them cannot be kept, whether is to be preferred before the other. For example: The law is that the Sabaoth day must be kept holy: there is another law that the City must be defended: it so falleth out sometime, that unless we fight on the Sabaoth day, the City cannot be defended. Here the better law must be kept, namely, that the safety of the City be defended. Osee. 6. 7. For God saith: I will have mercy, not Sacrifice. And Christ answereth: that it is lawful to do good on the Sabaoth day. Luke. 6. 9 The Law of God is, Exo. 20. 12. that we must obey our Parents. Another law is, that we must obey God: the Parents command something, which is against the law of GOD: here the better law must be kept: to wit, that we obey God. This is lawful for us in the law of God. But to abrogate or correct, or by moderation to diminish, and put away the law of God, is by no means lawful for us. Wherefore let Pigghius take heed what moderation it is by which he teacheth us that we should understand the first precept: Thou shalt love the Lord thy God with all thy heart, with all thy soul, etc. Deut. 6. 5. For seeing this cannot be, he saith, that the words of the law must be mitigated by a fit interpretation. Matt. 26. ver. 26. Christ gave and instituted his Supper, and commanded that the same should be ministered in both kinds. But the Roman Antichrist saith: that many chances may happen by reason of beards, of diseases, of shedding of the blood: therefore the Cup must be plucked from the laity. God in the holy assembly would have all things to be ministered in the vulgar and known tongue. Nevertheless these men say, 1. Cor. 14. 1 that their mysteries must not be rashly profaned: There is no necessity that the people should understand all things: These things must be committed only to the learned and wise. But who hath taught these men this moderation in the law of God? The jews used only the laws of God, therefore the Princes might not mitigate them by interpretations, but human laws they may, because they be enacted by them. 26 Furthermore some commandments forbidden a thing to be done, others command or (as the Schoolmen speak: Precepts affirmative & negative. ) Some be affirmative, others be negative. Those laws which forbidden or deny any thing, do evermore hold. As for example: we are bound at all times that we shall not steal: that we shall not commit adultery, etc. But those which command any thing, although that they also have great strength, yet do they not perpetually bind. If any shall give us a blow upon the right cheek, Matt. 5. 39 we are commanded to offer unto him the left. Assuredly we ought always to have a mind ready so to do: howbeit we are not bound at all times, and towards all men thus to do: For this Christ himself did not, but being stricken, answered: If I have spoken evil, joh. 18. 23. Acts. 23. 5. bear witness of the evil. And Paul: God (saith he) shall strike thee thou painted wall. We must thus do when either the glory of God or the salvation of him that hath stricken shall seem to require it. God commandeth that we should come together to the holy congregation, to celebrate the Sacraments and to give Alms. Yet doth he not command that we should always do these things. But to what purpose is all this? Deut. 17. 9 How far forth the precept that commandeth to punish, doth bind. namely hereunto: God commandeth if any man shall not obey the judge or the high Priest, that he be slain. This law in very deed bindeth the Magistrate, yet not always, but when it may be done: Somewhat otherwise in the 15. and 18. Articles. Compare with them and with the 25 & 26. following. 2. Sa. 3. 27. and sometime it happeneth that it cannot be. Nevertheless if thou punish not when it may be, thou offendest the law of God. Moreover we must take heed, that the greater good be not hindered by the lesser. joab was an evil man and a murderer, and worthy to be slain by David. But when David saw that he was able to do much with the army, 2. Sa. 20. 9 lest any trouble and sedition should arise, he would not lay hold of him. And it may be that he spared Semei for the self same cause. 2. Sam. 19 ver. 23. 1. Sa. 11. 13. In like manner Saul, lest any trouble or sedition should arise, or least that the election should be disturbed, would not at that time kill the rebels. For otherwise he might not have forgiven them those punishments which were appointed by God. Nay rather he could not by sacrifices have purged a sin which had been done with a stretched out hand and of set purpose. An answer to the arguments of the adversaries. 27 Now let us make answer to the Arguments which are wont to be objected: whereas they say, that Princes are often stirred up unto clemency, it behoveth to understand what is the nature of clemency. And this may easily be understood by the contrary. Cruel is he which in punishing exceedeth measure, through a certain cruelty of the mind, and is not moved at the miseries of men. Who is merciful. Look before Art. 1. On the contrary part he is merciful which cannot abide to execute punishments but releaseth them, and that through a gentleness of the mind. And I add: Through a gentleness of the mind: for if he be led by reward or favour or necessity to release punishments, he is not merciful. This virtue (as saith Seneca,) doth chiefly belong unto Princes, and them which bear rule. For kings, are therefore called pitiful and merciful, not because they be so, but for that they ought to be so. But private men which have no public power of punishing, may forgive many things, yea and oftentimes also ought: howbeit they should not be called merciful, but gentle. And we ought to know, that clemency doth diminish punishments, not rashly nor by chance: not after a man's own pleasure, but by a right reason. And I call reason, not man's judgement by itself, but that which is framed according to the word of God. For if punishments be released unadvisedly or at a man's own pleasure, now can it not be a virtue, for it doth violate justice. And virtue is a certain form of right reason. Clemency doth make the law somewhat to yield. But severity is by no means turned. And sometime the one is to be used and sometime the other. If there happen an outrageous cause, severity must be used, not clemency. Sometime the cause is made the lighter by circumstances: then there is place for clemency. Doubtless clemency, although it bend the common law, yet doth it nothing against right reason. Seeing it hath a consideration of the Circumstances, and according to that it appointeth punishments. And when the merciful man remitteth any part of the punishment, this ●ée judgeth that he whom he forgiveth, ought not to suffer any more. For he respecteth not the words, but the meaning and purpose of the law. Nevertheless when the punishment due is altogether remitted, it is no clemency but pardon, and that is to be hoped for from God alone. Which the jews also understood when they said: Mark. 2. 20 Who is this that forgiveth sins? Yet do the Papists brag, that they and theirs can give a pardon of sins. But thou wilt say: If so the case stand: then might other princes use clemency, but the jews might not, because they used the laws of God. I answer, How far forth the jews might use clemency. Levi. 19 35 Deu. 25. 13 that they also might be merciful, yet not otherwise, than where no certain punishment was prescribed by the law of God. In Leviticus and in Deuteronomie it is commanded, That weights should be just, and measures right. He that had done otherwise, was to be punished, yet no certain punishment was appointed. Wherefore in that case there was place for the clemency and severity of the judge. Another law there was, Deut. 25. 2. that he which had deserved to be beaten with s●aues, should be punished with no more but forty stripes. In this case it was in the power of the judge, that the party should be punished with few or many stripes within that number. Exo. 20. 2●. There was another law that the servant which had sold himself into the power of another man, should be grievously punished. But if his Master had oppressed him with violence, there was no punishment determined by the laws. Herein also was place for the clemency of the judge. Wherefore not in vain was clemency often repeated unto the Princes of the jews. For it was lawful to use the same both in the human laws set forth by them, as I have said, and in the divine laws, so far forth as punishments were not prescribed by the laws. 28 And as touching the clemency of Augustus Caesar, I answer, An example of Augustus Caesar. that that law which we have, Ad legem juliam maiestatis, was human. For by what punishment conspirators must be afflicted, it was decreed by princes, and so that law might be mitigated by him. He judged it would be sufficient, if he had grievously rebuked Cinna: And assuredly we read in that history, that he was greatly vexed: and therefore he judged it better, to remit somewhat of the punishment. But how small a portion must be remitted, . just moderation doth declare. But human laws, when they follow the prescript of nature, must be accounted the laws of God: As to put a murderer to death. Herein must nothing be remitted by the judge. Doubtless, Clemency is an habit wherewith by the gentleness of the mind we mitigate legal punishments within the limits of justice. An example of David. 2. Sa. 19 22. David forgave Semei: I grant, but yet when he perceived that it was not lawful that he should go unpunished, he commanded Solomon that he should not suffer his grey hairs to escape unpunished unto the grave: Nevertheless, it was not expedient for David himself to kill him. For first Semei being of the family of Saul, he might seem to be moved with hatred against his posterity. Further he had confirmed his words of whom he had been called before, a bloody man. lastly it was not meet for him to disturb that gladness and gratulation of the people. After this sort he forgave joab, 1. kings. 2. 31. who had killed two better men. For he saw that he was able to do much with the army: Wherefore he also remitted him unto Solomon. Howbeit it cannot be denied, but that David sinned, both when he absolved Amnon of Incest, and Absalon of parricide. But what David refused to do, that did God himself afterward by himself. 2. Sa. 13. 29. 2. Sa. 18. 9 For Amnon was slain by Absalon, and Absalon being hanged on a tree, was thrust through by joab with a spear. And whereas Paul commendeth Onesimus unto his Master Philemon, Phil. 9 An example of Paul. that serveth not much to the purpose. For Philemon was a private man, and here was no prescribed law of God, only Paul prayeth him to forgive private injury, which is a common thing unto all Christians. He prayeth (I say) Philemon to let pass his wrath. And that he doth not against the law of God, but according to the same. Deu. 23. 15 For in Deuteronomium, there is a law, If an other man's servant shall fly unto thee, thou shalt not restore him to his Master, which must be understood: so long as his Master is in a rage and unpatiently disquieted. This was profitable to the Master lest he should overmuch feed his wrath: and unto the servant, lest he should be overmuch punished, Mat. 27. 15. 29 But the fact of the Romans, in that at the feast of Easter they released unto the jews some man that was bound and condemned, we cannot allow. An example of the Romans. For God never commanded, that in their solemnities any guilty man should be released. Howbeit, the Romans by this means curried favour with the jews, to the intent they might the more easily bear that servitude. An example of the Christian Princes. The selfsame reason it was why Christian princes in the holy week [of Easter] would open the prisons, and let forth guilty men: insomuch, that they were not very skilful in the laws of God. For if they had been bound for debt, they had forgiven not their own but other men's. Again, if for heinous offences, this had been to open a window unto mischief. But princes cannot easily hold the mean. And in like case, as they will have the Ministers of the word either to be poor wretches, or else after a sort to be princes and Gods, so do they either punish the guilty together with the innocent (as Theodosius did) or else they so spare all men, that nothing is administered severely. And as touching Augustine, in deed I grant that he entreated for the Donatists: yet he denied it not to be lawful for Magistrates to punish Heretics. But when the Circumcellions or idle persons became cruel against the Christians, and that the Church was constrained to call for the help of princes, and that now these idle persons were punished, the Church seemed to be cruel and to prosecute her own injuries. Howbeit Augustine desireth not that they should be wholly forgiven, but only that their blood might not be shed. Yet howsoever it were, The example of Augustine. the example of Augustine ought not to prejudice any man's opinion, sith we live by laws, not by examples. At this day if a man had killed a Minister, or done a robbery, who would entreat for him? But there was a refuge unto the churches for such as were guilty. Admit it were so, and we also do not take away sanctuaries, for God permitted them. For if the cause be obscure, they may better be there than in prison while the same be known. Nevertheless the cause being manifest, God himself commanded, that the wicked man should be taken from the very altar and be slain. These be the things which move me to think, that it is not lawful for a prince to forgive the punishment of offenders. And assuredly the wise men have always held that commonweal to be well ordered: where very few things are left to the power of the judges. But few such things had the Commonwealth of the Israelites. Yet had it some. That which was defined by the laws, Deut. 13. 8. was in no wise to be remitted. Let not thine eye (saith God) spare thine own wife that sleepeth in thy bosom. What is the office of a king in promotion of godliness, look the Epistles 18. and 36. at the end of this book. Of Executioners or Hangmen. In jud. 8. ver. 10. Why Gideon stirred up his son to kill the enemies. 30 Moreover Gideon did for this cause perhaps, drive his son to slay the kings, that he might inflame his heart from tender years, against the enemies of God's people, as it is written of Hannibal, who from a child, vowed himself against the Romans. Or else he did it, to learn him from his youth to obey the law of God: Deut. 19 17 wherein was commanded that the blood of the next of the kin being shed, should be revenged. But might not this have been committed to an executioner? Why would he so urge his son? To this we may answer two ways: First that in the old time it was not dishonourable to slay the guilty. The Hebrews had no executioners. Further that it cannot be perceived, that the ancient Hebrews had executioners. And that this for a certainty was no office among the Hebrews, that which is written in the law testifieth: namely that a blasphemer being taken, Deut. 13 9 & 17. 7. was so stoned to death, as the hand of the witnesses did throw the first stone at him: neither was putting to death committed to any particular executioner. And there are many examples which testify that it was not ignominious to slay the guilty. 1. Sam. 22. ver. 17. Saul, when he would have the priests slain, did not call executioners to do it, but turned to the noble men which were with him, and commanded them to assail the Priests: Who reverencing their ministery, and dignity, durst not obey. Only Doeg the Edomite, was bold to execute so horrible an act, who was not of the least estimation with the king. 1. Sa. 15. 33. Also Samuel with his own hand slew king Agag the prisoner. In like manner, joab when he had caught hold of the horn of the Altar, 1. Kings. 2. 34. was slain of Banaia the chief captain of the host. Wherefore it seemeth that the Hebrews in those ancient times had no executioners. But as much as may be gathered by the History of the Ethnics, the officers of punishments, called Lictores, Plutarch. began at Rome under Romulus, who (as Plutarch writeth in the life of Romulus) were called so, either of Ligando, that is, of binding, or else because the Grecians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that they executed a public office. Romulus gave them rods bound together to carry, and with them was joined an Axe. They had also cords therewith to bind the Citizens, who being bound, they might either beat them with rods, or strike them with the Axe. But the men of more ancient time wanted this office: every man executed the same, according as it was commanded of the Magistrate without any infamy unto him. And in very deed, that work of punishing malefactors hath in it no dishonesty or uncomeliness. For if it be honest for a judge or Prince to give sentence of death against evil doers, why then shall it not be just and honest to execute the same sentence? Yea and God himself in punishing, useth not only evil spirits, but good spirits. 31 But thou wilt say: Why the officers of execution have commonly ill report. why are officers of punishment and executioners commonly so evil spoken of? First because the common people are greatly afraid of them: Neither would any man be punished for his wicked facts. Hereby it cometh, that the sight of the Executioner, driveth a certain horror into them. And that the people were so affected, the manner of the public weal of Rome declareth, where, when ambitious men flattered the people more than was meet, they banished the executioner from the judgement place, from the sight of men, and from the chief house in Rome, as even the Oration of Cicero for Rabirius doth testify. The Citizens of Rome were not put to death for any crime. The Citizens of Rome were not beaten with rods, nor put to death. Their extremest punishment, was banishment. They were carried into Islands, and at the length condemned to the Mines. But the latter Roman laws, which are in the Digests, did quite disannul this exemption. For in very deed, it was unjust: For a fault worthy of death ought not to be winked at, whatsoever Citizen of Rome were Author of it. And there were two principal laws, whereby the back and the head of the Citizens were provided for, The Law Portia and Sempronia Acts. 22. 25 I mean the law Portia and Sempronia, whose power and protection Paul (as we have it in the Acts) used, and by that means escaped both rods, and bonds. This is one cause why the officers of punishment and executioners are so odious. 32 An other cause hereof is the papistical opinion of irregularity, The irregularity of the Canonists. which (as the canonists will have it) is gathered of every manslaughter. These men think, that a man cannot so justly kill any man, but that the same will let him from being promoted to the holy ministery, whereas nevertheless the Inquisitors of heretical lewdness (as they call it,) do daily cause an infinite number, and those innocentes, to be killed. The Pope's Legates also in governing of Cities and provinces and making of wars, although they be Cardinals, and Bishops, do still continually cause blood to be shed. But in the mean time with great hypocrisy they provide that the sentence be given by a lay judge (as they call him,) and so they wrap themselves out of that irregularity. Howbeit the holy scriptures do not so teach. Exo. 32. 29. Moses said unto the Levites, which with him had killed so many: Ye have consecrated your hands: So far was it off, that they should be deprived of the holy ministery. 1. Par. 22. 8. But thou sayest that David was in old time forbidden to build the Temple for his shedding of blood. But in this place we must mark the mystery wherein Solomon shadowed Christ the peaceable king. Seeing by him he was expressed, who without weapons hath gathered together the Church, being the true Temple of God, unto the true & everlasting peace. Blood rightly shed debarreth not from the holy ministery. Num. 25. 7 1. kings. 18. 40. Nevertheless blood being justly and rightly shed debarreth not from the holy ministery. For Phinces who held the high priests office, thrust through two most unpure whoremongers. Elias, a man of the stock of the Levites, slew with his own hand the Prophets of Baal. And Samuel a man of the same Tribe, did himself kill Agag the king, and yet neither of them both were rejected from their office. Neither do I therefore speak these things to commend the promoting of Men-killers unto holy orders: but this only I oppugn, that every slaughter and every mankilling maketh not a man so irregular (as these men say) that he cannot be ordained a Minister of the Church. What if a man have been a judge or Magistrate, or in just war hath fought for his country: cannot he straightway therefore be ordained a Minister of the Church? Peradventure he hath obtained excellent gifts of God, and is endued with singular learning, adorned with a pure life, instructed with dexterity of government and with godly eloquence: cannot the Church (as these men most absurdly think,) use his gifts? Certainly that was not observed in Ambrose: He was servant unto Caesar, and decided matters in the law, being Praetor of Milan: And yet was he suddenly taken perforce to be a Bishop. I know that Paul requireth that a Bishop be no striker, 1. Tim. 3. 3. yet no man doubteth but that this must be understood of an unjust slaughter or violence. But what should a man here do? All things are by the Papists handled superstitiously. 33 Finally, the third cause why officers of punishment and executioners are evil spoken of, is this, because very many of them live wickedly and dishonestly, and have before time been naughty men. Howbeit the office doth not dishonest them: but they rather by their fault pollute an excellent office. Aristotle. Aristotle in his 6. Book of politics the last Chapter saith, that good men abhor this kind of office: namely, of punishing of men, because it hath an hatred annexed unto it. For they oftentimes incur the hatred of men. Howbeit in my judgement, a good and godly man ought not for that cause to mislike of his office. The answer of Chrysippus. I remember an answer of Chrysippus, who being demanded, why he exercised not the office of a Magistrate: If I exercise it not rightly (said he) I shall displease God: and yet if I do it rightly, I shall displease men: but I will neither of both. Unto some he seemed to have answered very prudently, but me thinketh he answered foolishly. For he should rather have answered contrary; that the public weal ought to be governed and that rightly, to please both God and good men. Doubtless a wise and good man should have no respect unto wicked men. By these things it is now manifestly showed that Gideon, in that he by himself killed the Kings of Madian, committed nothing that was unfit for him: neither that he commanded his son to do a dishonest act. Of Sanctuaries called Asyla. 34 But because it is written that Adonias caught hold on the horns of the Altar, In 1. kings. 1. ver. 50. and the very like also is read of joab, therefore it seemeth good to entreat somewhat of Sanctuaries: wherein is granted a liberty to them which fly thither for refuge. They call a Sanctuary a holy thing or place, What thing a Sanctuary is, and whereof it is so called. from whence it is not lawful to draw any man by violence. If we give credit to Servius the Grammarian, upon the 8. Book of Aeneids, the Noun is derived from α a Particle of depriving, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to draw, and by an ill pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is changed into λ: or else of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to take away. As Homer useth it [in these words:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, drawing goodly Armour. Howsoever the name is derived, we will not much strive. But yet this I will not pass over, that hereof cometh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that expresseth the right which they enjoy that fly unto Altars, Images, & Temples. Whereupon is vaunted that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, They that fled into the Temple of Theseus had the right of Sanctuary. Certainly, the Temple and the Image they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pollux saith, that the common criers or Heralds at Arms were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, safe men, so that where soever they were, they should be kept inviolate. plutarch saith in his Problems of the Tribune of the people: They made him both holy and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, inviolate, neither was it lawful for any man to lay hands upon them. The original of Sanctuaries. 35 But the beginning of Sanctuaries they affirm to be by the Nephews of Hercules. For when he was departed out of the world, they feared the violence and disquietness of them whom their Grandfather had afflicted. Wherefore at Athens, they builded the Temple of mercy: and they caused a decree to be made, that they which fled thither for succour, might not be pulled away from thence. Thereof doth Statius make mention, saying: The fame is, that the Nephews of Hercules builded an habitation, etc. Livius writeth, that Romulus and Remus, after Rome was built, opened a Sanctuary between the Castle and the Capitol, in that place which was called Intermontius. So many as came thither, though they were wicked men, obtained freedom from punishment. Unto what God that place was consecrate, it is doubted. There be some which think it was dedicated unto Veiovis, but Dionysius Halicarnassaeus freely confesseth that he doth not know. Augustine Augustine De Concordia Euangelistarum the 1. Book and 12. Chapter, condemneth this Act of Romulus and Remus, in respect that they for the advancement and increase of the City which they had builded, should grant impunity to wicked men, and those armed against their own Country, whose laws they feared: and thereby for a reward of flying away obtained impunity. We deal not (saith he) by this example in the Church of Christ: wherein doubtless is given a security unto sinners and penitent persons. So then Sanctuaries have been in sundry places, to wit, in Asia, in Greece, in Egypt. At Rome it was decreed afterward, that the Images of the Emperors should be sanctuaries. Wherefore Philostratus saith: The kinds of Sanctuaries. The Sanctuary of the Image of Tiberius. Furthermore such an immunity was translated unto the temples of Christians, unto Abbeys and Monasteries. For when Princes had dedicated their name unto Christ, they gave unto holy houses those privileges which sometimes had belonged to Idolatrous Temples and Idols, because they thought that Sanctuaries be so necessary a thing unto the society of men, as without them the Common weal might not consist. Then seeing it behoved to have those, they committed that honour unto Churches. The original of sanctuaries must be sought from Moses. But if antiquity of time should be sought forth, we must rather go unto Moses than unto the Nephews of Hercules. For Moses was of more ancient time than they. He doubtless in many places of his laws, hath made mention of Cities of refuge. And in Exodus the 21. Verse. 14. Chapter he commanded in the name of God that manslayers, which willingly and of set purpose had slain any man, should be plucked from the very Altar. But if any man had unwittingly and unwillingly slain a man, he promised to give them Cities of refuge, which in the 25. Num. 35. 1. Chapter of Numbers he performed, when as now the Israelites had occupied the kingdoms of Og, and Seon, and had given them to the Tribe of Gad, Reuben, and to the half tribe of Manasses. Moreover three Sanctuaries were there appointed, to wit: one in the Tribe of Gad, another in the Tribe of Reuben, and the third in the half Tribe of Manasses. Whereof in like manner, there is plain mention made in the fourth Chapter of Deuteronomie. Further, Verse. 14. when they were passed over jordan, other three sanctuaries were opened by josua: josua. 20. 7. that is to wit, in the Tribe of Naphthali, juda, and Ephraim. But in those they obtained not impunity except such as by chance and unwittingly had killed a man. The Cities were called Hamiclat, because they to whom such a thing had happened, did gather and assemble there together. For the verb Calat signifieth to draw together and to draw to. Whether the Sanctuaries of the Ethnics had a prescribed time, wherein they flying thither might there remain, it appeareth not to me. Howbeit I think they were to remain there, until matters were taken up between the parties. Numb. 35. 28. But the Sanctuaries of Moses prescribed that it should not be lawful for such as fled thither, to return home, unless it were at the death of the high Priest. Which ordinance (no doubt) was mystical. For thereby was shadowed, that our return into the heavenly country happeneth to us by no other means than by the death of Christ. 36 Now let us recite the causes for which the use of sanctuaries hath been thought profitable: and on the otherside, The causes of Sanctuaries. the harms and impediments of them. For those things being known, we shall perceive, whether it be profitable that Sanctuaries should be open in our times. Very many causes of the commodity of them are reckoned, The first cause. and those no slight causes. First it cometh sometime to pass that the cause is doubtful, and that the interpreters of laws, do follow rigour more than is meet, and he that is in the state of judgement sometimes perceiveth that the judge is angry with them, and that his adversary is very mighty. Héereuppon the guilty man feareth, lest that either by the wrath of the judge, or by the power of the adversary he should be oppressed, and so it is better that he should lie secret for a time, until men's minds be appeased, and the laws somewhat more gently interpreted: that if it should be otherwise done, the guilty man might straightway be apprehended and rid out of his life, upon no very just causes. The second cause. Furthermore, servants by that ordinance found a great commodity. For Masters which had bought them, did otherwhiles rage's most cruelly against them: So that when they perceived them to be kindled with wrath against them, they fled unto Sanctuaries, and there called for the help of Magistrates. The cause was inquired of, and a Caveat of immunity being put in, they were reconciled unto their Masters. Or if a master had been found over cruel or of unchaste life, who would endeavour to constrain his bondman or maideseruaunt unto dishonest things, he was constrained to sell his bondseruaunts, and so he lost not the value but the dominion over them. And those were not accounted fugitive servants, as we read in the Digests, De Edicto Edilitio, in the law fugitivus. The third cause. Moreover, Sanctuaries were profitable in the time of war: for when a City was to be taken, and that there appeared no aid: those that were besieged, did fly unto the Temples, and that did no small deal profit the Romans, when the City was taken forcibly by Alaricus; sith all those which fled unto the Temples of Peter and Paul were saved. The fourth cause. Num. 35. 1. Deut. 19 2. Moreover the commodity is manifest, which is gathered out of the laws of Moses as touching manslaughter coming by chance. The cause might not straightway be tried: therefore it rested that it might be known, & that the judges might decree, whether the homicide were wilful or whether it were committed by chance. But if so be that Cities of refuge had not been given, the danger was least the revenger of blood, to wit, the next of kin unto him that was dead should slay the mankiller before the cause were lawfully known. Yea and some also be far in other men's debt and have not wherewith to pay. The fift cause. And some laws be very strait, and decree: that where he hath not to pay in money, he should bide punishment in body. Wherefore, they cast those poor wretches into bonds and prisons. So that it is profitable to have a sanctuary, to the intent the matter may be moderately agreed upon by certain conditions. I will not forget that in the time of basil it happened (as Gregorius Nazianzenus reporteth thereof in his funeral Oration) that a headruler of Valence the Emperor, The sixth cause. had an associate who loved inordinately a certain noble woman, and was desirous to marry her: but she refused. The ruler assisted his associate. Whereupon violence was prepared to be done unto the afflicted woman: and therefore she fled unto the Church. basil protected her by right of Sanctuary which was granted to Churches and Altars. Prince's having a respect unto these commodities, not only granted these privileges unto Churches, but they also provided by laws, that whosoever should violently draw away any from thence, they should incur the crime of Treason, as we have it in the Code De ijs qui confugiunt ad Ecclesias, in the law Fideli. Wherefore they held this for a crime of death. But on the other side there followed thereof many harms and discommodities, which I think good in like manner to rehearse. 37 Thereby it cometh oftentimes to pass, What evils Sanctuary causeth. that Masters be despised by their servants, if they upon hope to escape punishment do fly unto Sanctuaries, & there remain many days, in which time their masters without doubt are constrained to be destitute of the duties and necessary service of them. Herewithal thou mayest add, that men do then more freely sin, if they have Sanctuaries ready whereunto they may fly. This did Tiberius Caesar prudently perceive, who, as Suetonius and Tacitus report, being displeased at so great a liberty, took away the privileges from all sanctuaries. It was come to pass (as plutarch saith in his Problems) that the Priest of jupiter stood before the gates of the Temple, and they which came and fell down at his feet should be out of danger, and if they had been bound, they were straightway loosed. After the which manner also, many temples of the Papists at this day become dens of thieves. For they which be indebted, by keeping of themselves there, be nothing careful to satisfy their Creditors, they shun labour, and behave themselves ill in such Sanctuaries. There happeneth another mischief, that they which are come thither and their cause known, are found wicked men, and do escape by the help of the Moonkes and Priests: and by this means grievous crimes are left unpunished. Yea and the Commonwealth itself is oftentimes by the like manners troubled: to wit, when as in such Sanctuaries those that be guilty of treason be defended: 1. kings. 1. 51. as Adonias who hurt the commonweal, and by reason of the Altar remained without harm. 38 That immunity in such kind of crimes was granted unto those which fled to the Church, Socrates testifieth in the fifth Book and 6. Chapter of his history, where he showeth that Eutropius one of the noble men of Arcadia, desired very much to be revenged of them which fled unto the Church. And seeing that was not lawful for him by the law, he wrested a decree from the Emperor, whereby the right of Sanctuary of the Church, was abrogated. But within a while after it happened that the same Eutropius himself with certain men of his, incurred the indignation of Caesar. Wherefore least he should be apprehended, he went to the Church, which thing did not profit him. Against the same man, Chrysostom inveighed in a Sermon, saying, that the Church could not defend him who took away the privilege thereof. And because justinian saw that the same so large and ample immunity did hurt the Commonweal, therefore he restrained the same, as we may see in the authentics, in the Title De Mandatis Principum, the Paragraphe Quod si delinquentes, where he excepteth homicides, adulterers, and those which ravish virgins. For he writeth unto his lieutenant, that he should in any wise punish such, and should not suffer them to enjoy any privileges of Sanctuary. This law being otherwise firm and of good authority hath the Bishop's law disabled. What importunity the Papistical Sanctuaries do grant. For in the decretals De Immunitate Ecclesiae, in the Chapter Inter alia, Innocentius the third wrote unto the King of Scots: Let none be taken away from the Church though he have committed grievous faults. Further he decreed that they which have betaken themselves to the Churches, if they be afterward delivered, cannot any more in respect of that crime, be punished with corporal pain, but only by some other civil punishments. And before that the rulers of the Church do render them, let them receive an assurance from the Magistrates that they do not put them to death. 39 But lest they might seem to give too much liberty, they excepted three cases. First they will not have common thieves to be defended, who lie in wait upon the highways. secondly, Robbers by the night, which spoil the fields. thirdly they which commit heinous offences in the Churches or the Churchyards, being animated upon hope that they shall there be without harm. For such are not protected by the Church, seeing they do grievously sin against the Church. This is decreed in the decretals, De Immunitate Ecclesiae in the law Immunitatem. And as touching servants, they decreed, that if they shall fly unto the Church being armed, they shall not be received. That also we have in the Code De ijs qui confugiunt ad Ecclesiam, in the law, Si servus. Howbeit if young men go thither and seek advocates in the Church, they are received: their Masters are called, who assuring them of impunity, take them into their hands again. But other faults although they be grievous, as murders, ravishing of virgins, and adulteries, they defend: as it is in the decrees 36. quest. 1. in the Canon De raptoribus. And that immunity they give not only unto Christians, but also unto jews, so that they dissemble not: So do they in like manner unto Ethnics, and also unto men excommunicate, and unto heretics. But they make a difference after this manner: If an heretic come into peril for other faults, he is defended: but if for heresy itself, he enjoyeth not sanctuary. Furthermore this liberty is not only granted unto the Church, A Bishop's house had the power of Sanctuary. but also unto a bishops house, although it be not joined to the Church. Which thing is in the decrees. 17. quest. 4. in the Canon Id constituimus. As much privilege also they grant to their breaden God, When the Priest was in steed of a Sanctuary when it is carried about either in pomp, or unto the sick. For then, if they take hold by the priest, they have sanctuary. Nevertheless, they which live in a sanctuary, and have obtained privilege, may there deal with their adversaries. But if they own any thing, and be indebted to the common treasure, the canonists in that case decree that it is lawful for judges to cite that man before the Church door: if he will satisfy, it is well, if not, they proceed to the possession of his goods, which afterward they sell, and withhold, until all the debt be discharged. But if so be they own not unto the common treasure, but to other men, they have respite given them for thirty days, wherein they may go forth & seek some Patron. But if sentence be pronounced against them, they are constrained either to stand to the judgement, or else to return to the sanctuary. 40 Also in the time of war they will, that the rite of sanctuary shall be of force, to the intent that they which fly unto the temples may not be killed by the enemies: unless perhaps they make the Temple their hold, and do fight from thence. Very many such like things they have which very often do turn to great wickedness. But yet they themselves do judge, that this immunity must by all means be retained. And in deed some of the fathers, and some Counsels do seem to be on their side. Of Basil and Chrysostom, we have already spoken before. Augustine in his 1. book De civitate Dei, the 7. Chapter, compareth the sanctuary of the Empire of Romulus with the Temples of the City of Rome: in which in the time of Alaricus a barbarous king the Christians had immunity. For when he had taken the City of Rome by force, he would have them all to be safe, which fled for secure unto the Temple of Peter and Paul. Romulus (saith he) opened a sanctuary, to increase the number of Citizens: Alaricus to preserve a multitude of his enemies, which is more to be praised. And in the same book the 4. Chapter he saith that the sanctuaries of Christians were of far greater power than those of the Ethnics. And again, he useth the example already alleged. And he added, that the Christian sanctuaries were able to defend the Romans being now Captives: but the sanctuary of juno, which was at Troy, was not able to defend the Trojans from the Greeks: As Virgil uttered in the second book of his Aeneidos: The Temples great were spoiled, and juno's holy doors were braced, Both Phoenix and Ulysses false, with them their train about: The pray did keep, and Greeks to them the Trojan riches brought. Yea moreover it is said that the same Alaricus restored much of the gold which was taken out of the Vatican. When Boniface the Earl, which under the Romans governed Africa, had taken one by force out of the Church of Augustine, Augustine in his 187. Epistle to the same Boniface writeth, that he wondered very much that he plucked a man from them, and he willed him safely to restore the party, with all convenient speed. And he addeth, that he commanded his Clergy men, that they should not take any offerings out of his house, and that he had now excommunicated him. This also we have in the decrees 17. quest. 4. in the Canon, Miror. And in the 188. Epistle, the same Earl made a very lowly answer unto Augustine, whom he very much loved, acknowledging that he had grievously sinned. Behold (saith he) I now restore the man whom I took away: yet let it be known to thee, that he is most worthy of death. Wherefore we see that grievous offences in the Church, had defence in right of the sanctuary. In like manner the Counsels greatly favoured sanctuaries. The Council of Arausicanum, Chapt. the 5. decreed that none should be plucked away from the Church. The 4. Council of Aurelianensis, Chapt. the 21. not only commanded that this rite should be retained by the Bishops, but will have them to be excommunicated, which shall neglect to do it. The 12. Council of Toletanus, Chapter the 10. giveth for sanctuaries thirty. paces about Churches which be of the lesser sort. But unto the Metropolitans it giveth forty. The Counsels of Ilerdenum, & Triburiensis, decreed in a manner the same things. 41 What shall we then judge? Whether it be expedient to have Sanctuaries. Must sanctuaries be retained, or abrogated? I forasmuch as I perceive that the law of God retained sanctuaries, but yet of very strait liberty, and do see also that the laws of Nations instituted them: and that otherwhiles there may be just causes of them, therefore I would determine that they ought to be retained, With these cautions they may be had. certain cautions being observed. First, that no private or public things be hurt by that liberty. secondly, that no injuries be done to any man, or else vices nourished and maintained through the hope of pardon and impunity. Further, it seems that we ought to take heed, that they be not open unto all kind of crimes, but that they be granted for some certain men: as when one man hath killed an other, neither wittingly, nor willingly. Or else, if a good man without his own fault by the injury of fortune, shall be burdened with debt, or in such like things. But to grant sanctuaries for all crimes, it is far from godliness. Again, it were good to be decreed, that they should not be many and much frequented, that men may behave themselves the more circumspectly and gravely in their dangerous actions. Numb. 35. 13. The old law had only six in the whole kingdom of Israel. But in our Regions there be always many. For the canonists have marvelously endeavoured to enlarge that liberty. Notwithstanding it should be the part of a good magistrate to restrain the number of them. Also it ought to be provided that they which be detained in sanctuaries, when by judgement they be found guilty might not easily scape away: And that the priests or Monks if they make a way for them to escape, should undergo certain punishments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Howbeit it is come to pass that they themselves also are Sanctuaries, as being men that have extorted and usurped sundry forms of exemption. The fifteenth Chapter. Of Exile or Banishment. In 1. king. 2 at the end. FOrsomuch as Abiathar was banished to the territory of his Father, and Semei commanded to keep himself at jerusalem, the which be kinds of banishmentes, it shall not be amiss to speak somewhat of Exiles or Banishments. The orders observed in the treatise of this Common place. First we will inquire out the definition of Exile. Secondly, we will search which be the kinds thereof. And thirdly shall be disputed whether this kind of punishment ought to be used in Commonweals; namely, for expelling of an hurtful man out of their dominions, when they may punish him. And to keep a right Method, we will begin at the Etymology of the word. Of the Hebrews it is called Makalash. The Etymology of Exile. For the verb Kalash is to gather or bind together. Therefore did they call Cities of refuge by this name, because they gathered themselves unto them, and thither were the fugitives drawn together. And it may also be called Magnahash, of flying or scaping away. The Grecians also called exile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fugiendo, of flying away. The Latins if we may believe Nonius Marcellus, called it Exilium, because they that so fly away be without country or Land, namely of their own. And men were said to go from one soil to an other, when they fled from any hurt or punishment which remained for them at home. But they which study to comfort exiled men, do call their exiles peregrinations, when as nevertheless there is perceived no small difference between these things. For peregrination is taken in hand willingly and for sundry causes, The difference between Exile and Peregrination. not for the avoiding of punishment which should be laid upon them at home. But so men speak, that they by a more mild word may extenuate that punishment: exhorting their friends by that manner of speech, to take that upon them as voluntary which they suffer against their will. And undoubtedly, that flying away comprehendeth in it some voluntariness, as are the mingled actions, whereof there is mention in the Ethics, What manner of Action is Exile. for they which so go from one country to an other: would shun greater punishments, which they should incur by tarrying in their own country. Also unto exiles they have joined those which vulgarly are called Banna. Banna. Between them are perceived some differences, although not great. But hereof we read in the digests, in the Title De interdictis & relegatis. 2 These things being set down after this manner, it will not be hard to enter into the definition. Wherefore we will say, The definition of Exile. that exile is a flying away, wherein the guilty for this cause do go from one country to an other, that they may avoid the punishments of laws or else suffer them. Wherefore it is a flying, but not of every sort, because otherwhile men do fly either poverty, or scarcity of grain, or the distemperature of the heaven, or else sickness, & the plague: but they return when they will, and therefore it was said: That they may avoid punishments or else suffer them. And that latter [particle] which is added, belongeth unto them which be carried into the Island or unto the Mines. And whereupon these things began it is easy to be showed. The Roman common weal considered of two manner of ways The Roman commonweal either is considered, [as it was] when the liberty thereof stood, or else when afterward it began to be ruled and governed by one king. So in like manner Exiles were of two sorts: to wit, one in the time of liberty, and an other under princes. When it was a free City, banishment was enough (if they were Citizens,) when the question touched their life. But afterward the Emperors commanded that Malefactors should be carried away unto the Mines or into the Islands. Wherefore Cicero in his Oration for Caecinna said, Cicero. that Exile was the haven of punishments, not an execution of death. That the Roman Laws punished no offence. by Exile. And he added that the city of Rome by their laws punished no offence by banishment. Nevertheless, if any would avoid prisons, bonds, and other punishments, those fled into exile as unto an Altar. Neither must it be read unto Arms, Ad arras, non ad arma. as corrupedtly some copies have. For if that the parties which were guilty, would in abiding at home hazard the extremity of the law, the city should not be so soon taken from them as their life. But when they would none of that, the City was not said to be taken from them, but contrariwise they were said to lean it. And in the fift Philippick Oration he saith: They which were condemned for capital crimes had no sooner chosen a City, but they were admitted into it, whither they came to dwell. Furthermore out of a certain Oration of julius Caesar, (which is described by Sallust in the conspiracy of Catiline) it is gathered, that the ancient Romans did imitate the Greeks, so that they punished the Citizens with stripes, and put the condemned to death. After that, were made the laws of Porcia, and also certain other laws, which would not that a Citizen should be punished with death, but granted him to go into Exile. Cicero in his Oration for his house, said, that Exile was not by express name laid upon them which were condemned, but they were forbidden water and fire, to wit, that by a certain space of miles they might not enjoy the use of human things. And certainly it behoved Cicero himself to be absent five hundredth miles from the City. So then the Citizens of Rome were not by express name sent into Exile. But as touching the thing itself, there seemed to be but small difference. In deed they were not laid hold upon, but they were constrained to departed, except they would live of the air. Wherefore so often as thou shalt read in the histories, (while the Commonwealth stood) the name of Exile, we must after this manner interpret the same. A kind of banishment among the Grecians for 10. or 15. years. 3 Among the Grecians also there was a kind of Exile which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [to wit of ten or xv. years] which was not laid upon men because of crimes, neither was it counted among punishments, neither did it bring any infamy unto them that were exiled, but it did rather moderate envy. The name is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which word is signified a shell. For there were certain shells, wherein was written the name of him that was to be banished. We might call the same a banishment by lot. Nor did they only live thus in exile, which excelled others in riches, favour, and power, but also they which excelled in eloquence and wisdom. Wherefore Damon the Schoolmaster of Pericles, was cast forth in this respect, because he was wiser than the rest. Aristides also, when at the incitation of Themistocles, The banishment of Aristides. this kind of banishment should have been decreed unto him, was present in the assembly. By whom sat as it happened, a certain man of the Country, who having the right of voices, and could not write, prayed Aristides, whom he knew not, that in the shell which he had, he would write the name of Aristides. To whom Aristides said: Dost thou know that man? He denied that he knew him. For what cause then (saith he) will thou cast him out? The country man said: because they oftentimes call him just: but we Athenians cannot abide so great justice. The endeavour in a City that no one should surpass an other. The manner therefore was in the government of common people, to use very great endeavour, that none in the City should excel. Yea and Aristotle in the 5. Book of his Politics, De conseruando statu Democratico, maketh mention hereof, counseling that if any man in a City should excel overmuch, he should be removed from thence, because such men for the most part would bear rule over others. There is moreover another kind of Exile which is called voluntary: A voluntary Exile. and it is not of one form only. One is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for the cause of slaughter yet not of voluntary, but when a man is slain of one unwittingly and unwillingly. When this happened, they for purging sake removed their habitation, for menquellers have always been counted unpure. Wherefore in the Pandects in the Title De poenis, in the law Aut facta, in the Paragraphe eventus, a Lawyer saith, that such a kind of Homicide was accustomed to be purged by banishment. And he added thereto the verses of Homer wherein Patroclus saith, Patroclus. that he when he was a child, unwittingly slew his companion, and that his father brought him unto Peleus to be purged, and so the purging being performed, a companion was given unto him. And in Herodotus the first Book, Adrastus is recited, Adrastus. who to be purged came unto Croesus. And Eustacius an interpreter of Homer teacheth that those purgings were used to be ministered with blood. So that to go from one country to another for purging sake, is reckoned among voluntary exiles. Orestes. Howbeit Orestes who willingly and wittingly killed his mother, came for purging sake to the less Tartary. Yea and Livy in his first Book writeth that Horace when he was returned a vanquisher and had slain Horatia his sister, was absolved of the slaughter, but was commanded to departed into another Country, that he might make satisfaction for the murder. And in the holy scriptures, he that had committed a slaughter unwittingly and unwillingly, retired himself unto a City of refuge. What manner of punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were. But Plato in his 9 Book of Laws ordained that they which willingly had slain a man should be banished for ever, and such punishment he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but they which unwittingly and unwillingly had committed slaughter, should be banished for the space of one year. A voluntary Exile of a man accused. 4 Also there was another kind of voluntary exile, as when a man was sued to condemnation, and before that the Action was commenced, it was lawful for the party accused, to fly, because he would not abide judgement, as he that despaired to be quit. After that sort fled Verres, as testifieth Asconius Poedianus. So likewise fled Cicero himself when he saw that he should be inferior to Clodius his accuser. And in the Oration for Cluentius it is showed, that one Fabritius, when he was risen from the bench, went his way. Livy also writeth in his second Decade, the 6. Book, that one Fuluius, before the day came for the choosing of officers, went his ways unto the Tarquinij. And in the 3. Book Ab urbe condita, he writeth that the fellow officers of Claudius Appius went to dwell in another Country. Wherefore it was lawful for them which would, when suit of law was or should be commenced against them, to departed into exile. The Romans as touching this matter did imitate the Greeks. For Demosthenes, as it is in his Oration against Aristocrates teacheth, that this was lawful. Yet canst thou not judge, but that it might be, that they could let it. Some such thing as this, David in the holy histories seems to have done, when he fled not only into desert places, but also unto Achis King of the Philistians. 1. Sa. 21. 10. Also Absalon when he had slain his brother, 2. kings. 13. 7. fled into Gessur. Likewise jeroboam, when he saw that he incurred the crime of Treason, departed away. Howbeit in these things there was somewhat otherwise than was in the institution of the Roman laws. 2. kings. 11. 40. The difference between the Israelite & Roman Exile. For the Israelites being once spoken of fled only, because they stood in the fear of themselves, when as yet they were not summoned to appear: but the others, namely the Greeks and Romans, had it granted them by laws that they might departed away when the suit was commenced. another kind of voluntary Exile. 5 There was yet another kind of voluntary exile: as when they had stood to the trial of law, and abidden judgement, yet would not pay the penalty awarded, whether it were money or some other thing else, they might fly away. But some demand whether it were more grievous to prevent judgement by flying away, or else to fly after judgement was now given. And the first in deed is thought of many to have been a less matter, because they should seem to departed away of their own accord, when as others were in a manner cast forth. Again, because the former which expected not judgement, did by flying into another Country, after a sort retain their dignity and degree. And this is gathered by the Oration of Cicero for his house. Also it is to be noted that when sentence was pronounced against any man of things touching life and death, so that he was let from [the use] of fire and water, that was done otherwhile for a time, and otherwhile for ever. And sometime such banished men were forbidden to have access to certain places: and an otherwhile was appointed them a certain space, how far they should be distant from the City. And for the most part there was no certain place of banishment limited, but it was left free unto the exiled men, that they might be wheresoever they would, so they kept the limits of distance from the City or from Italy. Hereupon (as we noted before out of Livy) Fuluius went to the Tarquinij, and Milo, to Massilia. In this state the thing was, when the Roman liberty stood. Under the Emperors the law was made more strait, What manner of Exiles were under the Roman Emperors. Three sorts of Exile. as it is in the Title De Interdictis & relegatis, in the law Exilium. Marcellus maketh three sorts of Exile. The first, if one or two places be forbidden, as if a banished man should utterly refrain from Mutina or Bononia. What banishment was Lata Fuga. The second he calleth Latam fugam, namely when as all places besides one were forbidden. To this kind of exile belonged the banishment of Abiathar and Semei. The third kind he nameth Deportatio. Exiled men of the first kind were called Interdicti, that is, prohibited, but the others Relegati, that is, sent away. plutarch in his Book of Exile, maketh mention of the first kind, while he comforteth a friend, because he is excluded but from one City alone. And this kind of Exile is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas Relegatio is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore Dionysius in a certain Epistle of his to john the Apostle, reproved some, which thought they could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Banish the sun of the Gospel. Under which saying he called john the Evangelist the sun of the Gospel. The Exile which they called Deportatio, What manner of Exile deportatio was. was a certain grievous punishment. For the guilty were delivered to public servants, and being put into a ship were sent away far off unto desert places. Wherefore Terence in the Comedy Phormio saith, that that wicked fellow should by common consent be banished into desert lands. They that were thus banished or carried away, were cast from the City, neither could they make a Testament, or obtain any thing for themselves. Men banished unto Mynes. Otherwhile men were banished unto the mines, that is, to do a public work. There was also another Exile, when a man was commanded to keep his house, Banishment home to a man's house. to whom at that time the house was in stead of a prison. Briefly; what time as the liberty fell, banishments were imposed by the sentences of judges. Therefore jerom in his 2. Apology against Ruffinus, writeth that in his days were no banishments but such as were ordained by judges. Furthermore there was some kind of banishment dishonest, A dishonest banishment but another only miserable. Whereupon Cicero in the Oration for his house: A dishonest banishment (saith he) it is, if it shall be the punishment for sin: but if it happened through condemnation, it was only dishonest in the opinion of men, but not in very deed: because men are sometime justly, & otherwhile unjustly condemned. Then he added that Exile is a name not of dishonesty but of calamity. Exile a name not of dishonesty but of calamity. And to omit nothing, there be found other two, not properly but Metaphorically called Exiles or banishments. Two Exiles metaphorically so called. One, which the ancient Fathers in their writings oftentimes bewail, namely the state of this our life, wherein we are expelled from the kingdom of heaven or perfect regeneration. But the other is praise worthy, whereby we are banished from our own selves, the flesh and the world. Howbeit if it be asked unto what kind of punishment their flight belongeth which leave their native Country, Exile of them that fly for Religion. lest they should contaminate themselves with superstition & idolatry: We answer that it is voluntary, for they fly from those mischiefs which at home would hang over their heads by Tyrants. For if they should tarry at their own house, they must needs enter either into the one or the other: sith either it should behove them to go to the Mass, or else to suffer grievous torments. 6 The third point of the question propounded, Whether Christian magistrates may use Exile for a punishment is whether at this day it be lawful for Christian Magistrates to use Exiles. Which if it be granted, it is demanded whether kind must be chosen. But that this kind of punishment is lawful, That it is lawful. many Arguments persuade. First of all God commanded Adam to be banished when he cast him out of paradise. The same punishment he laid upon Caine. Wherefore he saith: This day dost thou cast me out from thy face. Gen. 4. 14. But God therefore did not slay him, because of the scarcity of men, or else for some other causes unknown unto us: yet nevertheless commanded him into Exile. So that (as I said before,) there were certain Cities of refuge appointed by the law of God, unto which they retired themselves, which unwittingly committed murder. Also it is manifest out of the book of judges, that Giphtha, jud. 11. 2. being cast out from his brethren, lived in Exile in the land of Tob. And king David, when Absalon was returned out of Gessair, banished him from the Court to his own house. Solomon also used banishmentes against Abiathar and Semei. 2. Sa. 14. 24 And as we have it in Amos the 7. Chapter, 3. kings. 2. 36. Ibid. 26. Amasias commanded the Prophet in the kings name, that he should departed out of the bounds of Samaria. Likewise in the law of God, Amos. 7. ver. 13. the lepers were banished out of the Cities from the congregation of men unto solitary places. Levi. 13. 40 Numb. 5. 2 Yea and excommunication itself seemeth to be a certain kind of Exile. Insomuch as Christians are commanded to shun wicked men: neither is it lawful to admit those into society. Also natural reason admonisheth us hereof. For Cities are said to be certain bodies, and for the health of bodies, Physicians have been accustomed to remove naughty humours and corrupt members, thinking it a great deal more safe, that they should be cast away, than that they being kept, should disturb the whole body. The same thing is observed in vines, which every year are pruned, lest the unprofitable twigs should hurt the fruit. Also the unprofitable branches of trees are wont at certain times of the year to be shred and cut away. Herewithal concurreth, that all sins are not alike, and that therefore all are not to be punished with death. Wherefore it appeareth that there is place left for banishment, neither is this kind of punishment unprofitable to them that are punished. For if they should dwell among their own Citizens, aswell the fault committed, as also other kind of punishments would daily be cast in their teeth. 7 On the contrary part the Arguments are as many which dissuade very much from this kind of punishment. That it is not lawful for Christian Magistrates. First that the law of God hath not prescribed a just Exile, seeing that which it commandeth as touching Cities of refuge, belonged not unto a just Exile. Further it behoveth that punishments be such as either they should make him better that is punished, or at the leastwise, should terrify others from sins: but Exile seemeth to perform neither of both. For they which are driven out of a City, are not therefore made any thing the better, but rather become the worse. Put the case that some man be cast forth of a City which professeth the Gospel, he perhaps goeth unto a papistical City, and there is made an Idolater. Add that Euripedes writeth that among other discommodities of banishment, there is taken away the liberty of speaking, for a stranger dare not in an other country speak freely that which he thinketh. Although that he will retain the lawful worshipping of God, yet shall he hear many things against the same, and hardly will he be bold to defend it freely. Oftentimes did David while he was in Exile lament that he lacked the holy congregation and communion of the Sacrifices. Moreover in this respect are banished men made the worse, because they become enemies to their native country, and conceive hatred against it: and in such sort conceive it as they dare oftentimes join themselves with enemies, and as much as in them lieth betray their country unto them. And thus we read that Coriolanus did, when he went to the Volsi. The like Plutarch noting in a book entitled, The virtue and fortune of Alexander, taught that banishmentes are oftentimes certain seeds of wars. Certainly david himself, when he lived in Exile, was constrained even against his will, to come into battle with the Philistians against the Israelites. But if a man will say, that Camillus a banished man, delivered his country, and that the banished Athenians saved the City of Athens from 30 Tyrants: we answer, that so notable exploits happen not oftentimes but very seldom, but we must have regard unto those things which happen for the most part. Furthermore wicked men are not made the better by banishment, because they count the kind of punishment most easy. For they say with themselves: Although I shall departed hence, yet the Sun and Moon are also seen in other Regions: and that which some have done of a virtue, they do with dishonesty. For when it was objected against a Philosopher that he should be banished, he answered that he was a Citizen of the world. Diogenes when he heard that the Citizens of Sinope had commanded, that he should be banished out of Pontus: said, I in like manner condemn them that they be perpetually upon the shores of Pontus Euxinus. They allege also that Themistocles who while he lived in banishment, was very much enriched, and said unto those that were with him: Young men, unless we had pearished we should have been utterly undone. By such examples, banished men are made the bolder, and seldom are the better. Out of Caelius the 20 book 1. Chapter, we have learned that L. Neracius having confidence in riches, was very proud and malepeart, so that it was a game and pastime unto him to strike a free man on the face: upon which fault in very deed was laid a penalty of twenty five pieces of money called Asses. Wherefore he carried a servant about with him, which ware a purse well stuffed with money: but he at his own pleasure bid beat very many, and straightways commanded to pay them xxv pieces of that money. So then a light punishment doth the more easily provoke unto sin. Herewithal add, that banished men, seeing they know the secrets of a City, and discommodities of the Citizens, do very often show all those things unto the enemies. Moreover to excuse themselves, they defame their own City: and the Citizens which be therein, and are held in estimation; they affirm them to be more wicked than themselves. And they set forth the examples of Socrates, Aristides, and Cicero, who were sometime driven into exile. Besides forth, if the avouterer and avouteresse be cast out for adultery, they meet again together in an other place, and persevere in the same wickedness. And when men have rob in their own country, they being cast forth of the same, will not cease to rob elsewhere: so as their sins be not hindered by their banishment. Also this punishment seems to be much against charity towards our neighbours. For when a province or City hath wicked men among them, they so disburden themselves, as they burden other Cities and provinces. Besides, they which so be cast forth, if they might abide in their country, would be more diligently marked, seeing they be there well known: but in an other land, where they are not known, they both sin more easily and also escape unpunished. And at home Infamy would bear a stroke with them, and they would be ashamed, when as in an other place, they live without shame. If Citizens should so send out one infected with the plague as they would command him to enter into other Cities, those Cities would not only put him back, but would also complain and that grievously of those men. But if it would be unjust, as touching the sickness of the body, what are we to judge concerning the vices of the mind? Also if a man by poison kill a condemned man, he should be accounted most wicked: Howbeit to send mischievous men into strange lands, seemeth to be nothing else but to infect them. There might be other Arguments and that very many to persuade on this behalf, but these seem to be the chiefest. What use of banishment is to be retained. 8 Now are we to determine which may seem to be the right way. Doubtless it appeareth unto me that either part is to be embraced: and I would say, that the use of banishmentes is after some sort to be retained, but not so, that banished men should be sent unto others, among whom they should become the worse, and to infect them. Wherefore they ought to be banished within the bounds of the dominion subject unto the Magistrate. For wicked men should the easilier be restrained, if it were not free for them to wander here and there, and according to the greatness or lightness of their offence, so may they limit unto them places more painful or more commodious. And assuredly God when he would banish Adam and Cain, Whither Adam was banished. he sent them not forth of his dominion. Further the laws of Moses so appointed the Cities of refuge, In what sort Moses appointed the Cities of refuge. as he would have them to be certain. But thou wilt say: Then will all places be filled with banished men: I answer that we must not easily be led unto this kind of punishment. For there be other kinds of punishments, as are prisonmentes, lessening of substance, removing from offices, and divers other. Moreover God sent not into exile, Core, Dathan, and Abiron, when they were seditious men: neither did he condemn unto banishment Achan an heinous offender. josua. 7. 25. Banishmentes than must be used otherwhile, but not often. The Roman laws when liberty stood, did not cast forth into Exile (as it hath been said) although they suffered, such as were willing to departed. 2. Sa. 14. 24. David banished Absalon, but not out of the bounds [of his dominion. 3. kings. 2. ver. 26. & 36. jud. 11. 2. ] Solomon also commanded that Abiathar and Semei should be banished, but he cast them not forth of jerusalem. jephta also was cast out by his brethren, but yet into the land of Tob which is thought to have been in the tribe of Gad. Neither is there any need to take an example of wicked Amasias, although he cast not forth the prophet out of the tribes of the jews: for he sent him into the tribe of juda. Also the Lepers were commanded by the law to be out of the Cities, & to wander among desolate places, yet were they not sent away unto strange Nations, neither was it a sin to be stricken with leprosy. So then, that separation must not be counted a punishment, but rather a certain caution, lest they that were whole should be infected. Excommunication which was said to be a certain kind of banishment, doth not utterly cast men out of the Church: because it is lawful for the excommunicates to hear the word of God. Further they are admonished by the faithful, althouth it be not lawful to be conversant with them for the soul sake. Moreover the Church ceaseth not to pray for them, that they may repent and return into the way again. True in deed it is, that ill humours are driven out of the body: and corrupt members out of the Commonweal, unfruitful twigs and bows are cut off, aswell from vines as from trees: howbeit between these things & banished men there is no just comparison: for these things being cut off and expelled, cannot hurt as do banished men, who are wont to hurt both themselves and others also. Besides, true it is which is commonly said, Where an evil must be corrected that an evil must be corrected where it is bred. But some man will object that it would be unprofitable, if banished men should be had in such places: for there perhaps they can not do or occupy any thing. Hereunto may be said, they are banished unto work. In times past lewd men were sent away unto the Quarries & Mines. And at this day in many places, they are sent into Galleys, that they may neither hurt themselves nor others, and that they may labour with some profit to the Commonweal. By this means might the inconveniences which come by banished men be taken away. These things undoubtedly are not set down of us by reasons Demonstrative, but confirmed as me thinketh by probable reasons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This moreover I think good to add, that if any through fear fly away of their own accord, the City is not therefore to be blamed, because it could not let them. But yet it seemeth not to be well advised, if afterward it forbiddeth them to return. Better it should be to suffer them to return, whom being returned, they may send out unto such places as they shall think to be due unto their misdeeds. The sixteenth Chapter. Whether it be lawful for a Christian man to go to law. HEre now the place putteth us in remembrance to see whether it be licensed unto a Christian man to try matters by law. In 1. Cor. 6. Three things to be spoken of. In which we will accomplish three things: First, we will prove by firm and strong Arguments that it is lawful. Secondly shall be set forth the form and way wherein this aught to be. And finally whereas there be certain places in the holy Scriptures, which seem to teach the contrary, and that certain reasons are wont to be brought which are thought to be a let, we will interpret the words of the holy Scripture, and will confute the reasons objected. The first place. Verse. 1. As touching the first, the sentence of Paul which we have in the 1. Epistle to the Corinthians the 6. Chapter plainly persuadeth, that to go to law is not forbidden: he reproveth those only, because they went unto Infidels. Further because they were overcome with perturbations of the mind, in that they could not bear injuries: finally because themselves did injury. Remove thou those faults that are reproved, and what will remain, but that causes may be heard between faithful men in the Church, and that wise judges may be appointed, to discern & pronounce justly of causes? Acts. 15. 20 Paul appealed unto Cesar. In the Acts of the Apostles Paul appealed unto Caesar for defence of his own life, he would not be judged by the lieutenant of jury, because he saw that his Tribunal seat was already corrupted by the head Bishops and Priests. He chose Caesar to be his judge, with whom his cause might be understood. Wherefore before the Apostle were laid two unjust tribunal seats, and both of Infidels. That he chose unto himself, which seemed to have least discommodity. Every godly man (so much as is possible) must escape the judgements of the faithless and ungodly: even as we at this day, will not be judged by the Pope, who holdeth all for excommunicate, even so many as will not be subject to his Tyranny. And the very same Apostle (as we read in the same Book of Acts) sent a young man his sister's son unto the Tribune, Acts. 23 17 Paul caused that the ●aying in wait of the jews should be showed unto the Tribune. who should declare the conspiracy which the jews made against him: and so was he saved and sent again by night unto Caesarea. Whereby it appeareth, that it is not forbidden to implore the help of public power. judgement and Magistrates are instituted by God. 2 Furthermore God did not institute any thing which is against Charity. But judgement and Magistrates without all doubt are brought in by God, so as they are not repugnant unto charity. Gen. 9 6. We read in Genesis the 9 Exo. 18. 19 Deut. 1. 9 in Exodus the 18. and in Deuteronomie the first, that a Magistrate and judgements are instituted by God. The Anabaptists cry that in Christianisme, there is required a far greater perfection than in the old law, and therefore that arguments must not be sought from thence. These mad men under a colour of perfection endeavour to confound the world by a confused order of things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we should want Magistrates, would not murders, robberies, and other mischiefs every where abound? There is no hope that any man might let offences to happen. For (as Christ said) they must of necessity happen. What do these men mean? Matt. 18●. Will they have them punished or not punished? If they will say, unpunished, what end or measure will there then be of calamities? But if they will have them to be punished, by whom at the length, shall punishments be executed? Doubtless Magistrates being taken away, if every man punish and revenge at his own pleasure, all things will be filled with a confused order, and while they feign to follow perfection, they will bring us into an utter confusion of things. Verse. 19 Verse. 9 Besides this in the 18. Chapter of the Book of Exodus, and in the first Chapter of Deuteronomie, God provided with all diligence, that the qualities and virtues of them which should be appointed judges might be expressed, to the intent we may plainly perceive, that he had a singular care of judgements. In isaiah it is said: Esa. 1. 17. Seek ye judgement, help the fatherless, judge the widow: and the like places we meet withal every where in the Prophets. And in the Psalms it is showed that God hath so great a care of judgements, Psal. 82. 1. as he himself will sit with the judges. Wherefore it is said, God stood in the Synagogue, or in the company of judges: he is judge in the midst of them. 2. Par. 19 ver. 6. And in Paralipomenon the judges are admonished that it is not the business of men which they execute, but the business of God: The very which thing is written in the first Chapter of Deuteronomie. Deut. 1. 10. 3 But least these men should think that a Magistrate and judgements are assured only by the old law, we hear that they be established in the Epistle to the Romans the 13. Chapter, Rom. 13. 1. 1. Pet. 2. 13. That it is lawful for godly men to bear office. and also by Peter in his Epistle. And that it is lawful for godly men to bear office, the examples of joseph, David, Ezechias, josias, Daniel and his fellows do plainly declare. And in the new Testament Paul in the 16. Verse. 23. Chapter to the Romans writeth: Erastus the Chamberlain of the City saluteth you. Acts. 13. 1● And in the Acts of the Apostles, when Sergius Paulus the Proconsul was converted unto Christ, he renounced not his office. And that it belongeth to a Magistrate, to judge causes, and take away contentions, by punishing and rewarding, it is perceived by the definition thereof. The definition of a Magistrates office. For it is a power instituted by God unto the safety of good men, and reprehension of evil men, by laying of punishments upon the one sort and giving rewards unto the other. Yea and it is a most firm reason [to say:] There be laws, therefore there be judges. And if there be judges, there shall also be actions or plead of causes. If there be Laws, there be also judges and judgements. And we read that the Israelites, even at the very beginning had controversies, which they brought unto Moses. Whereupon judges were appointed when as Moses alone was not able to sustain so great a labour. And at the last was the law given upon Mount Syna, as we have it in the 20. Chapter of Exodus. Neither could the law in a manner bring any utility, except that judges had been appointed, which should execute the same. Aristotle. Aristotle in his politics, called judges a lively law. Seeing therefore judges (as it hath been said) be the work of God, and by him are instituted, it is the part of godly men to set them forward. And it cometh oftentimes to pass, that thou art not able to help the poor, the fatherless, the widow and stranger, and finally them which are committed to thy trust, and to deliver them from their oppressors, unless thou shalt implore the aid of public judgements: and to forsake them thou mayest not with a safe conscience. As touching the poor and oppressed, Exo. 22. 21. the law admonisheth everywhere: and how those which belong unto us must be holpen, Paul unto Timothy wrote in these words: 1. Tim. 5. 8. He that hath not a care of his own, & especially of his family, Elisaeus. 2. kings. 4. 13. hath renounced his faith, and is worse than an Infidel. Elisaeus the Prophet offered himself of his own accord to entreat with the Magistrate for the widow his hostess. And that we must not strait way departed from our possessions & father's inheritance, the example of Naboth the jezraelite doth testify, Naboth. 1. king. 21. 3 who would not deliver his vinyeard unto a Tyrant: and this he did not through a desire that he had of earthly things, but that he might obey the law of God, who after a just manner divided the lands amongst the Tribes and families: as it is contained in the Book of josua, josua. 13. Num. 36. 7. & forbade by the laws, that they should not be transferred from one family unto another. 4 Moreover if our neighbour can be brought by the authority of the judge, from detaining of other men's goods, it shall not be ungodly to law against him, that he may at the leastwise be pulled from sin. And Augustine in his Book De Sermone Domini in monte saith, Augustine. that a servant being conveyed away from a godly Master, if it be known that he will be marred under the government of him that intysed him, and that he may be revoked from thence and recovered by judgement, he must not be forsaken. It also happeneth oftentimes that the Pastors of Churches are hindered by the wicked from preaching, or from feeding the sheep of Christ, and may be helped by the public power to execute their office freely: then must they not delay to attempt by judgement. For they then implore the help of GOD, when they go unto the power appointed by him, and unless they should this do, they might seem to tempt God. Sometimes also there may happen a doubtful case, and that between the godly, for the just possession of some thing: whereas either of them would yield to other, and neither of them will have himself to be trusted, because he feareth lest he do challenge that which is another man's: and therefore with one consent they covet to have that which is doubtful, to be determined by judgement, whereby they may with a more safe conscience possess that which they have. And they which endeavour wholly to take away judgements, do give an occasion unto julian, Porphirius and Proclus, who slandered Christianity that it was an adversary unto lawful Common weals. 5 Now seeing it is proved, Under what cautions we must go to Law. that it is lawful sometime for godly men to go to law, let us see as touching the other point, with what cautions this must be done. First of all must be provided, Psal. 146. 3. that we mistrust not God, & that we put not confidence in Princes and judges. Such men doth the holy scripture plainly detest, which pronounceth that we ought not to put our trust in Princes, neither to put flesh for our Arme. Besides this let Charity be kept inviolate, jer. 17. 5. so as we account not for an enemy that adversary, against whom we have commenced action. Moreover the powers of our mind must be examined, and we must take heed, that we be not led unto this by disturbations of the mind or corrupt affections. For it is better to lose the thing than to make a wrack of the spirit of lenity and Christian gentleness. Neither yet ought we for this cause to go unto the tribunal seats, that we may either increase our patrimony or revenue: but the glory of God & safety of our neighbour must chiefly be respected. Also it is profitable, that he which is to deal against any man in judgement, do consider the imbecility of man, and weigh how weak he himself also is. For by that means (as Augustine wrote unto Macedonius) the vehemency of accusing is assuaged. Augustine. This did Christ commend when he answered the accusers of the adulterous woman: He amongst you that is without sin, john. 8. 7. let him cast the first stone at her. And as judgements are at this day, we are to take heed, lest with the endeavour of contention, we cast not both ourselves & our adversaries into grievous and unprofitable expenses. For judgements are every where long differred, sometimes by the treachery & covetousness of judges, to the intent that they which be adversaries at law may be polled. But yet the delay of judgements cannot all wholly be condemned. For oftentimes in the giving of sentence there must be provision made against the manifold and subtle malice of men: for the discovery whereof nothing is more worth than delay. For in process of time many things are opened, which by crafts and subtlety were hidden. 6 But it should seem that all means must be assayed before we come to suit of law: even in like manner as before war is moved, all remedies should be sought. And this would be very decent for Christians that controversies should be taken up by arbitrators & common friends. Which also should not be wholly left unto Magistrates, for they should be eased of very great and grievous trouble. Seeing they are constrained oftentimes to sit all the day long to hear causes, and the time which should be employed about council matters for the Commonweal, lest it should take any harm, they are constrained to spend upon adversaries at law. In old time among the Romans, the degree of gentlemen called Equites, did execute judgement, afterward judgements did fall to the Senators, but yet not so as the whole Senate did judge: for there were some certain Senators chosen to this purpose. And this most of all is to be regarded, that in contending at law, we seek not those things which be ours, but which are jesus Christ's: which being hard to do, there is nothing more fit to find out the deceits and pretences of our own thoughts than to examine ourselves. And seeing a man may see many causes, for which it shall be lawful for a Christian man to contend at law: let him seek, wherefore he very oftentimes omitting those honester sort of causes, had rather now make suit in law for riches and substance taken from him. And let him say with himself: Many a time hast thou forsaken the poor oppressed, thou hast not cared for the fatherless children being spoiled, thou hast not defended widows being rob: yea and thou hast neglected godliness, seeing thou hast seen the same contaminated with blasphemies and heresies: And this that thou shouldest not do, Deut. 15. 8. Deut. 24. & 26. & 27. is by express words forbidden in Deuteromie: Why dost thou now straightway make suit by law for thy field wrongfully possessed by any man? Deut. 13. & 17. doubtless these things declare that thou art rather moved through covetousness than for justice sake. It is now a common custom, that although we look upon the wicked which deface the Commonweal, and which pollute and destroy Cities every where, yet in this point we are more dumb, than fishes. But if a little of our own money & substance be sought for, we straightway fly unto patrons and advocates, and unto places of judgement. Seeing then these be certain tokens that thou art careful for thine own things, and not for that which belongeth unto God, or to thy neighbour, therefore he that shall perceive these things in himself, it is no sure way for him to go rashly to the law. In the mean time all this might be showed to the adversary, that he should desist from suit of law, lest he break charity, lest he more seek his own, than those things that belong to God and to his neighbour, lest both parts be pressed with too much charges. For perhaps by the calling of these things to remembrance, his malice shall be assuaged. This also must be taken heed of, that thou go not to law under every judge. Seeing thou oughtest not to commit thy cause unto him, whom thou shalt perceive to be altogether unjust, corrupt, or a contemner of Religion, unless thou be compelled thereto. If Paul appealed to Nero, Acts. 25. 10 he did it after a sort against his wil He might not escape the judgement seats of wicked men, he chose that for himself, which seemed more fit for his vocation. 7 But now in the third place must be brought the sentences of the scriptures, An exposition of certain places of the Scripture, seeming utterly to forbid going to Law. Matt. 5. 39 by which it seemeth that a godly man is altogether forbidden to contend in judgement. In Matthew the 5. Chapter it is written: If a man shall strike thee on the one cheek, turn thou to him the other: and he that would take thy cote from thee, give him also thy cloak: and if one constrain thee to walk with him one mile, go twain with him. These things seem to persuade, that we should utterly abstain from contentions. Some think by this means to satisfy themselves because they say that these are counsels: but these men be deceived. For whensoever any thing is offered unto us to be done, which we understand doth further the glory of God, if we may do it, and do intermit it, we have flatly sinned, because the love which we own unto God, with all the heart, with all the mind, and with all the strength, is not kept. And if these things should be esteemed as counsels, and should belong only unto them which be perfect, it would follow, that Magistrates in not revenging should be more perfect, than if they punish & revenge. And a private man by revenging his own injury, should not sin, although he should perhaps decline from Christian perfection, which things are most plain absurdities. Origen. Nazianzene. Wherefore Origen and Nazianzene, who against julianus & Proclus say, that to revenge, is no sin, but not to revenge, is better & more perfect: do answer neither soundly nor worthy for a Christian man. These sayings must be taken as precepts & interpreted by comparison, to wit, that we must rather desist from judgement, and from taking punishment of an adversary: rather to suffer a blow on the cheek, to abide the loss of our Cloak, and to go the journey of two miles, than that charity should be violated, or that thou shouldest move the hatred of thy neighbour, or be an offence unto the weak, and shouldest follow those things which be thine, and not those which be jesus Christ's. Revenge is of two sorts. Look part. 2 cap. 9 Ar. 32 8 And as touching revenge, the same is of two sorts: one public, and an other private. The public, which ought to be executed by the Magistrate, is required by God: so far is it from displeasing of him. Of the Magistrate it is said, Rom. 13. 3. that he beareth not the sword for nought. For he is the Minister of God to take vengeance of him that doth evil. But private revenge is lawful unto no man. Augustine. And Augustine unto Marcellinus writeth: Not to revenge, is to abstain from the desire of revenge: And there he plainly writeth, that these be without doubt precepts, and always necessary as touching the preparation of the mind: but as touching external execution, that must always be done, which we perceive to make most for the glory of God, and the salvation of them with whom we deal. For Christ when he was beaten by a servant of the high priest, joh. 18. 23. did not turn his cheek to him, but rather reproved him, when as nevertheless he was ready as touching the mind, both to die, and to be crucified for his salvation. And even this did Paul show, Acts. 23. 3. when he being stricken answered the high priest: God shall strike thee, thou painted wall, who nevertheless was ready to spend both himself and his life, for the safety of the faithful. Wherefore, if a neighbour through our patience be made the worse, we must not stay from reproving & accusing: so far is it off, that thou shouldest show outward gentleness unto him. Those things which Christ spoke in these places, belong not unto Magistrates, but unto private men. And when he said that his kingdom is not of this world: joh. 18. 36. he removeth not away those things which serve to the necessary administration thereof, but would have them to remain perfect and sound. Neither must we think, that charity is violated, when as punishments are done by the public power for great offences. And this do parents show, when they beat their children: For by that means they omit not to prosecute them with fatherly good will. Torquatus put his son to death, for the safety of the Commonweal: whom nevertheless he ceased not to love, as it became a father. Augustine. And Augustine against Faustus the 2. book saith, Exod. 32. ver. 11. 25. Moses five many thousands for the Idolatry [committed to the] golden Calf: but that he kept charity towards them, the prayers which he had before the slaughter of them do declare: If thou let them go (saith he) it is well, if not, Ib. ver. 32. wipe me out of the book of life. Yea and God himself which is the principal charity punisheth his elect, and chasticeth them, but he ceaseth not to love them. 9 And when it is written: Matt. 5. 38. You have heard that it hath been said: An eye for an eye, and a tooth for a tooth: but I say unto you, resist not evil at all: We are not to believe that the old law favoured private revenge, which in Leviticus is in plain words forbidden: levit. 19 ver. 18. Seek not the revenge of the Son of thy people. Yea and rather charity is commanded towards our enemy, seeing every man is commanded to take home unto him his enemy's Ox and Ass that goeth astray, Exod. 23. 4. & 5. and to restore the same unto the owner: and also to help his enemy's Ass if it should be fallen and pressed under his burden. But in that law of rendering one for an other, the judge was instructed what he should do in the punishing of offences. And Christ when he said: But I say unto you, Matt. 5. 39 resist not evil, amendeth the perverse interpretation of the Scribes, which taught men to come unto judgements being led with a desire also of revenge, that they might crave of the judge, An eye for an eye, and a tooth for a tooth, with the desire of revenge. Christ said: The matter is not so: As much as in thee is resist not evil. Yet he forbiddeth not, but that if thou for the benefit of an other, and for the glory of God, wilt attempt the law, it may be lawful for thee. Some object, that God would that thou shouldest suffer the taking away of these goods, to the intent that such and such might be punished. If thou by judgements dost endeavour to withstand, thou seemest now to resist the will of God. Howbeit these men are grossly deceived: seeing it is no firm consequence: God would that we should otherwhile be sick, therefore we must not use Physicians and medicines, God will that both we should be sick and that we should use medicines. because God hath prepared these things also, and if thou apply not them, thou shalt tempt him. God will both that thou shouldest be sick, & that through medicines thou be helped. In like manner also he will that we should suffer some loss, and that we should not turn unto blasphemies against God: but he will in like manner that we should not despise the remedies of the judgements which he himself hath set forth. It is only the mind of the user that maketh these things either good or evil. The Apostles who being sometime stirred up with a desire of revenge, craved that fire might come down from heaven against the Samaritans, Luke. 9 55. were forbidden that they should so desire, because they knew not of what spirit they were. But even to the selfsame Apostles, being now confirmed by the holy ghost, and being void of perturbations of the mind, it was granted to slay by the word: Acts. 5. 5. Acts. 13. 11 For Peter slew Ananias and Saphira. Paul delivered unto Satan, and made Magus blind. The seventeenth Chapter. Of War or Battle. In 2. Sa. 3. at the end. Look In Gen. 1●. BEcause in the holy History, there is often mention made of war: I thought good to speak somewhat of the matter. The Etymology of the word. And as touching the Etymology of the word, it is called in the Hebrew Milchamah, of Lacham, which is to fall and be cut off, and that either with a sword or with the teeth, because in war many slaughters are committed. The Grecians between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put the same difference that the Latins have put between Bellum and Praelium, that is, war and battle. And it seemeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taken name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of turning: because many are the turnings and chances in war. Whereof perhaps came that saying: Many be the news of War. In Latin it is called Bellum, either by the figure Antiphrasis, as who would say, not good: or else because it is a good thing, and compared unto peace: or else (as Festus saith) of Belluis, A distinction of war● that is, cruel beasts or monsters. Now will we distinguish war, the subject doubtless into accidents. Some war therefore is just, and othersome unjust. Howbeit to speak truly, unjust war, is no war: it is rather Théeverie. A definition of just war. And just war may thus not unaptly be defined. It is an Hostile dissension whereby through the Prince's edict mischiefs are repressed by force and Arms, to the intent that men may peaceably and quietly live by justice and godliness. The general kinds of war & of peace. The general kind is dissension. For contrary unto war is peace, and as the general kind of peace is union, so the general kind of war is dissension. But because dissension is manifold (for men descent among themselves either in opinions or in kind of life, or in will,) therefore Hostile is added. And because there may be an Hostile dissension, which is not tried by weapons, there is also added, By Force and Arms. The efficient cause. The efficient cause is the commandment of the Prince, without which, The end. war cannot rightly be made. The end is, that people may quietly maintain justice and godliness. Here have we comprehended the four kinds of causes. The form, is Hostile dissension: the matter are the mischiefs which ought to be repressed: the efficient cause is the Magistrate: the end is, that we may live justly and godly. But when we say that the Edict of the Prince is required, we understand no difference between a King, the government of many good men, and a Common weal; but we only oppose a Prince against a private man. 2 Hereof are gathered those three properties which commonly are ascribed unto right warfaring. First, Three conditions of just war. that there is required the authority of the Prince: Secondly, an honest cause, to wit, that peace be sought for: Lastly that it be done with a good mind. I am not ignorant that Plato in Alcibiade. 1. writeth that men move war, when as either they be deceived, or constrained, or spoiled. But all these things are included in that part wherein I said: To the intent that mischiefs may be repressed. Augustine in the tenth question upon josua saith, that war hath a revenging force, and that therefore it is good right to make war upon any nation or City which shall despise to correct that which is shamefully committed: and that therefore the war of the Israelites against the Tribe of Benjamin was just, jud. 20. for that they being so often admonished, yet would not revenge a wicked act. And he addeth that the cause of war is just, if things taken away by injury be not restored. Isidorus also in the 17. book the first Chapter saith: that war is rightly taken in hand either for demanding of restitution, or else for the putting away of injuries. And Augustine in the self same former place: The war (saith he) is rightly made, which is taken in hand by the commandment of God. And they which so make war saith he, are not so much the Authors of war, as they be the Ministers of God. The same Father in the 44. question upon Numeri saith, that the war which the Israelites made with the Amorrhites was just, because they had denied unto them a safe passage, when they required the same. And as touching the efficient cause: War cannot justly be made without the authority of the Prince. Rom. 13. 3. that war cannot be made, without the authority of the Prince, it is certain. For Paul saith, That he beareth the sword. Therefore he may either give it or take it from whom he wil And in the Code, in the title armorum officia nisi jussu principis sunt interdicta, in the law Nulli, Valentinianus saith, Let no use of wars be had without our consent. And in the Digests Ad legem juliam maiestatis the 3. law: They which make war or muster men, or gather any army together without the commandment of the Prince, are in danger of the same law. And in the Code, De re militari, in the law Nemini, the self same thing is decreed, and that not unjustly. For if a private man, at his own assignment will take weapons in hand, he doth injury to the Magistrate: seeing if he be wronged, it behoveth him to make suit unto the Prince for his right. But if he will with strong hand give sentence on his own side, he committeth treason. Yea and he which fighteth in the Camp without commandment of the Emperor, is put to death, although that the matter otherwise happen well. The like have we in the Digests De re militari, in the law Desertorem. And those things which be so taken by the enemy are unjustly possessed, and aught to be restored, because the commandment of the Prince was not had therein. Wherefore let the banished men at this day take heed what they do, when they denounce war against their own Cities from whence they be cast: seeing that is no war but thievery. For which cause Caesar when he went to Rome with his Army, and that Antony and some of the Tribunes of the people came unto him, was glad that he had in his Army some Magistrate. The arguments of the Anabaptists, that it is not lawful to war. 3 Now come I to the Question. The anabaptists being the furies and plagues of our time, say absolutely that it is not lawful to war. And for the confirmation thereof, they bring certain goodly Arguments out of the holy Scriptures. You yourselves (say they) affirm that it is lawful to make war either for the avoiding or revenging of injury, but it is not lawful in respect either of the one cause or the other: therefore it is in no wise lawful. For Christ saith: Matt. 5. 39 If a man give thee a blow on the right cheek, reach thou unto him the left. If a man take away thy coat, give him thy cloak also. And lastly he concludeth: Resist not evil. And Paul saith: Ibidem. Ro. 12. 17. Render evil for evil unto no man. Again, Revenge not yourselves (my beloved) but give place unto wrath. And Christ said unto Peter, Io. ver. 19 Mat. 25. 52 He that striketh with the sword shall perish with the sword. Rom. 1. 19 Also Paul out of Deuteronomie citeth that saying: Deu. 32. 35 Prou. 25. 21 Matt. 7. 1. Revenge belongeth unto me & I will revenge. Moreover, Christ saith: judge ye not, and ye shall not be judged. But he which maketh war upon another man, doth undoubtedly judge him against whom he fighteth: and usurpeth unto himself the office and authority of God, and iugdeth another man's servant. Christ also in the Parable, Mat. 13. 29 will not have the tars to be taken away or weeded out, but commandeth that the same should be left until the Harvest. Howbeit these men when they will root out the evil men, they also in the mean time destroy the good. Matt. 22. 7. And in the Parable of the wedding, the King himself saith: that he will send his Army, that is his Angels, and will destroy those which will not come. Paul also unto the Corinthians saith: 1. Cor. 6. 7. Why rather suffer you not wrong? Why rather sustain ye not injury? And if it be not lawful to contend at the law, much less is it lawful to make war. And Christ saith: My peace I give you. And Paul: joh. 14. 27. Being at peace with all men. isaiah also and Micheas say, Ro. 12. 18. Esa. 2. 4. Mich. 4. 1. that in the kingdom of Christ the Spears shall be turned into plowghshares, and sword into spades. Furthermore our wars ought only to be spiritual. Therefore Paul unto the Ephesians hath instructed us with the Armour of God. Ephe. 6. 13. 14. For our fighting is not against flesh and blood, but against celestial wickedness. And again, 1. Cor. 10. 4 Our weapons (saith Paul) are spiritual. Also the Fathers when they expound the wars, which are described in the old Testament, say that those were shadows of those wars which we must have with the devil. Unto which purpose they cite Gregory the 23. Quest. 1. the Chapter Nisi bellum. Many other arguments beside might I bring, which they are wont to cleave unto. But these I thought sufficient. For these being confuted, the rest will easily fall of themselves. 4 But on the contrary part, Arguments that it is lawful to make war. that it is lawful to make war, it may be proved by most strong Arguments. For first in the 3. Verse. 13. of Luke: when the soldiers were come unto john, they began to demand what they should do to obtain salvation. But he said: Do violence unto no man, accuse no man falsely, and be content with your wages: but he commanded not that they should renounce their oath. Matt. 8. 10. Also Christ commendeth the faith of the Centurion: he said That he had not found so great faith in Israel: but he bade him not that he should departed from warfare. Acts. 10. 4. Cornelius the Centurion, even then when he was in warriors state, heard that his prayers and alms deeds pleased God. Augustine for this purpose oftentimes citeth that saying: Mat. 22. 21. Give unto Caesar the things which be Caesar's. But those things are not given for any other use, but for the payment of wages unto the soldiers, and for defence of the Commonweal. And Paul when he had said, that the Prince beareth the sword and is the minister of God, Rom. 13. 6. therefore saith he: Give custom unto whom custom, and tribute unto whom tribute belongeth: for money is the strength of wars. It is most certain doubtless, which he saith, That a Prince is the minister of God unto wrath. Ibid. ver. 4. And if so be that a Prince may chastise seditious Citizens at home, why may he not also suppress an outward enemy, if he do violence and vex and waste the Common weal? God oftentimes warneth Princes, that they should relieve the oppressed, the fatherless and widows: and sometime it happeneth, that this cannot be done without war. By this means also there is respect had though not to the will of the enemies, yet to their profit. For even as a father, of charity chasteneth and punisheth his child, so ought a Prince to restrain the fierceness of an enemy, not of hatred, but of Christian charity, and to benefit him, whether he will or no: and by this means the licentiousness of sinning is diminished in him. And Augustine unto Boniface saith, that there is nothing more unhappy than the happiness of sinners. Further, God in the old Testament, Num. 10. 9 Deut. 20. 1. made laws, concerning the taking in hand and making of wars. But evil things must rather be taken quite away than adorned with laws. In Deuteronomie the 20. Verse. 5. Chapter God commandeth them to be discharged out of the host which either builded that year, or planted, or married wives, and they which were of a faint courage, lest they should trouble their brethren. He commandeth that the Priest should be present, and to instruct and warn the people that they should be of valiant courage, that God would be with them, and that although they should see themselves to be exceeded in number and multitude, yet not to have faint hearts, but to cast their hope upon God. He also commandeth that they should not cut down their fruit trees upon their enemy's soil. In the 10. Num. 10. 9 Chapter of Numeri he commanded two trumpets to be made wherewith they should sound, and especially in war: that those being heard, they should not doubt but that the remembrance of them was before God. In the 31. Chapter of Numeri, Verse. 2. he commandeth that there should be sought for a revenge of the Madianites: because that through the making common of their young women, they had circumvented the Israelites in their journey. Again, he commanded also that that pray should be common, Ib. ver. 27. aswell to the soldiers which fought against the enemy, as unto them which they had appointed to keep the fardels, and unto the Levites, and that some part should be employed unto the use of the sanctuary. But this he would not have done, if by no means it had been lawful to make war. In the 17. Verse. 9 Chapter of Exodus, when the Amalachites had done violence unto the Israelites, Moses commanded joshua to take muster, and to fight against the enemy. And in the mean time lifted up his hands unto God, Aaron and Hurre sustaining his weary arms: Exo. 17. 16. and God swore that the war of the Amalachites with them should be perpetual. In the 31. Chapter of Deuteronomie God also promiseth victory unto his. Verse. 6. Levi. 26. 8. One of you (saith he) shall chase a thousand: and ten, ten thousand. josua when he came into the land of promise, josua. 5. 13. saw the Lord armed and shaking a drawn sword, and heard him promise, that he would be the Prince and Captain of that war. In the 13. of Deuteronomium: Deut. 13. 12 if any City turn to Idolatry, God commandeth that the same should be overthrown, and that the pray should be burned. And when in the first of judges, Verse. 1. war was to be taken in hand against the Hevites and Chananites and jebusites, they ask counsel of the Lord what Tribe should first ascend: and he answered: The tribe of juda. David in the 144. Psalm: Psal. 144. 1. Who teacheth my hands to fight and my fingers to the battle? But God teacheth not evil. And there is a great Emphasis in that which he saith: My hands, for he was a man according to the heart of God, yet did he not make war by his own counsel, but by the commandment of God. 5 Neither must those wars be unspoken of, which the Maccabees made for Religion, and for the commonweal. Eccle. 3. 8. Ecclesiastes saith: There is a time of war, and there is a time of peace: but there is no time for a thing unjust and forbidden. 1. Sam. 10. 1. etc. While Amnon stood to his promise, David maintained the league, and sent Ambassadors unto him. But when as he had reproachfully handled the Ambassadors of David, the wars began. Zacharie the 10. Verse. 5. Chapter, They shall fight because the Lord will be with them: Yea, and they be called the wars of the Lord. For so said Saul unto David: 1. Sa. 18. 17 1. Sa. 25. 28. Thou shalt make the lords war. And Abigail: Thou (saith he) fightest the lords battles. And in the 2. book of Paralipomenon the 20. Verse. 15. Chapter. When the king of Syria, had gathered his power against josaphat, and he openly made his prayers unto the Lord, jahaziel the Levite, being inspired with the holy Ghost: This (saith he) is the war of God, not of men. In the new Testament, Acts. 23. 17 Paul would by the aid of the soldiers, be brought unto Caesaria, that he might not be taken hold of by the jews. Heb. 11. 33. In the Epistle to the Hebrews it is thus written, The Saints by faith subdued kingdoms: Wherefore war may be an exercise of faith. And lest that any man should think that that place is to be understood of spiritual fighting, it is added: They overthrew the Armies of Aliens. Verse. 34. Augustine unto Boniface the warrior thus writeth: Thou oughtest to know that thy strength is the gift of God: Therefore so often as thou puttest on armour, thou shouldest remember to take heed, that thou use them not against him that gave thee them. Besides, in the making of war, there is need of patience in the enduring of labours, a stout heart in perils, a diligence in the enterprising of things, a speediness in performing, and a Counsel in providing. Which things undoubtedly cannot be had without the gift of God. And Augustine addeth, that peace is of will, and war of necessity. Wherefore we must pray unto God, that we may be delivered from the necessity of war, but not from war itself if it be necessary. Of this saying, Hostiensis gathereth, that he doth ill which taketh war in hand of will, and not of necessity. And necessity oftentimes cometh by reason that a Magistrate must many times for duty sake make wars, lest he should seem to forsake the people. Men are two ways retained in their duty: namely, by reward, and by punishment, that the observers of laws may be rewarded, and the contemners punished. Wherefore this the Magistrate may rightly provide, and that without blame. The same Augustine: All things (saith he) are at quiet when wars be made. For wars he saith are not made for pleasure sake, or upon a greedy mind of getting, or upon cruelty, but for a desire of peace that good men may be advanced, and evil men restrained. Which saying is recited by Gratian, Cause 23. quest. 1. the Chapter Apud pios. And in the same question in the Chapter Militare: To go on warfare is no sin, but to go to the war for booty sake, is sin. And against Faustus, the Maniche, in the 22. book, of the 73. Chapter: What do we reprehend (saith he) in war? That men do die who otherwise should die, if that were not? But this is the part of an effeminate and weak man. wherefore we condemn a covetous desire, a cruelty of fight, and a lusting after dominion. But in that the godly are defended and the wicked suppressed, that may not be condemned. 6 But I hear of a doubt objected by some, An objection that those testimonies are out of the old Testament. that the greater part of these Testimonies are avouched out of the old Testament. To what end speak they this? Do they not receive the old Testament? Undoubtedly the holy Ghost in the new Testament cited very many testimonies out of the old. Howbeit, the old Testament they reject not, nevertheless they say that there be things extant therein, which are not set forth unto us to be followed. I grant that. But those things which be written of war, belong unto the law of nature, which ought to be eternal. For it is an everlasting law, that good men should be helped, and evil men repressed. Albeit in the new Testament there is no lesson given as touching warfare. First because the Christians in those beginnings had not either a Commonwealth, or their Magistrates: secondly, because there had been sufficient commandment given of that matter in the old Testament. For immediately after the flood, God made a law, That blood unjustly shed, Gen. 9 6. should be required [of the manquellers,] and that was to be done by the Magistrate. Wherefore it was sufficient that those things were confirmed in the new Testament. And that did Paul in the Epistle to the Romans, Rom. 13. 3. when he writeth, that a Magistrate hath the right of the sword. Yet did not God in those first times forsake his Church, although the same had no Magistrate. For in stead of the outward sword, it had the wonderful power of the holy Ghost. Acts. 5. 5. Acts. 13. 11. For by it Peter five Ananias, and Saphira, and Paul made Elimas' blind. So those things which the Church had not by an ordinary means, it had them then by miracles. They had no languages, they had no Physicians, they had no Schools: but they had from God the gift of tongues, the gift of healings, and the words of wisdom: But now must those things be gotten of us by study and industry. After the same sort God gave unto the Israelites Manna from heaven, when they were in the desert and could neither till the fields, nor yet have grain. But when they were come to the land of promise, they lacked Manna, therefore they began to till and ear the land, and to live upon their labours. So was it with the Christians at the beginning, yet in the mean time they used a civil Magistrate. For if they had offended in any thing, or if they had been commanded any thing, they might not escape, because they were Christians: yea, and they also went a warfare with the Emperors which were Ethnics. For there is a special mention made of that famous Legion of Thebes. And Eusebius in his first book and fift Chapter saith, that the Christians went a warfare under M. Aurelius the Emperor in Germany: And that they in a great drought prayed to the Lord, and obtained rain from heaven. Moreover the Gospel, as it forbiddeth not the use of the Sun and Moon, so it forbiddeth not the just use of war. Whether unto a just war the authority of a Magistrate be always required. 7 And whereas I say that the Authority of a Magistrate is required, there be some which think that this is not generally true. Wherefore they use this distinction: that it is one war whereby we invade our enemies, and an other whereby we defend our own. They confess that it is not lawful for war to be made without commandment of the Magistrate. But in the defending of our goods, if it be a sudden violent assault, they say that oftentimes it is no safety to expect the rule of the Magistrate. For so it is lawful to a good man and one that is a private person, being assailed on the way by a thief, to defend himself with his weapon, which nevertheless they so temper, as it may be lawful with moderation of such defence as is faultless. It may also be (say they) that some City is suddenly besieged by the enemy: where if the assent of the Prince be expected, all things will come into danger. But he that is so oppressed by a thief as he cannot crave the tuition of the Magistrate, he is now no more a private man, for the Magistrate himself armeth him, and giveth him the sword in his hand to defend himself. For he will not that a Citizen should perish without a cause. The same answer may be made for the defending of a City. For the laws themselves will in such a case that Citizens should defend themselves. And that they should do that, they are bound thereunto, both by the laws, and by the royal authority of the Magistrate. Therefore Hostiensis saith well, That wars are unjust which are taken in hand, neither by the commandment, nor by the secret consent of the Magistrate. But Abraham say they, although he were a private man, yet he armed his own family, Gen. 14. 14 judg. 15. 8. and delivered Lot. And Samson a man private, yet made he great slaughters of the Philistians. Howbeit Abraham & Samson, The examples of Abraham & Samson. although they seemed to be private men, yet in very deed they were not. For God had already chosen them, and would have them to be princes. For of Samson it is read, judg. 14. 6. that the spirit of the Lord came upon him. These examples none ought to follow, unless he be such a one as feeleth, and hath a sure trial in himself of the same vocation. Howbeit, Abraham they say made a league with Escol and Mambre, Gen. 14. 13 and that they were mighty men and princes: And therefore Abraham by their furtherance armed soldiers. But forasmuch as I in the definition added, By force and arms, therefore they say it is not lawful to use wiles. Whether i● be lawful in war to use wiles. Yes in deed, it is lawful. For what doth force against a foe, if fraud or force thou use? And wiles are included in those words: Force, and Arms: sith there is a certain force in wiles. So Abraham also did when he divided his Army, Ib. ver. 15. and by wiles overcame his enemy when they feared no danger. And after the same manner did the Israelites, when they besieged the Beniamites. jud. 20. 29. josua. 8. 4. The like did josua in the besieging of the City of Hay. Howbeit, in the placing and practice of wiles, we must take diligent heed that the covenants, and leagues be not violated. For we must keep faith, even with our enemy. But wiles herein consist, that we keep our counsels secret from our enemy. Yea, and this doth God himself. Mat. 13. 11 For Christ spoke many things unto the people in parables, and said that it was not given to them to understand those things, but he expounded them severally unto his Apostles. Briefly, wiles when they be referred unto justice, cannot justly be condemned. 8 Howbeit therein seemeth to be a greater difficulty that we said, war must be taken in hand for the suppressing of wickedness. For how can the soldiers know, with what mind the Prince maketh war? For it may so be that he though he make show of other causes, yet he may in very deed, be led either with cruelty, or with ambition, or with lust. I answer: So long as the war appeareth not to be unjust, the subjects must obey the Prince: this shall in the mean time be sufficient for them: But if they plainly perceive that it is unjust, they must rather obey God than men. Acts. 4. 19 For although the Magistrate do give thee a very strait commandment, yet there is no power may bind thee against the Lord. Let subjects inquire whether the Prince make a just war. And undoubtedly subjects in this case must not be negligent, and be carried with a blind obedience only: they must be as inquisitive as they may. For neither must our works also be blind. These things I speak of subjects, sith unto mercenary soldiers they do not appertain: Mercenary soldiers. Because they without any just cause do willingly and of their own accord cast themselves into these ambiguities, and into these snares of conscience. In what things subjects must obey these Princes. But subjects must in any wise obey their Magistrates in good things, and in things indifferent. All means must be sought before war be made. 9 And although war be just, yet must it not straightway be taken in hand. All means must be attempted, rather than we should come to battles. Yea and for the sparing of Citizen's blood, conditions must oftentimes be received though they may seem somewhat unreasonable. 2. kings. 18. 15. Ezechias the godly king, made no doubt to melt the Ornaments of the Temple, to redeem the necessity of battle. But when that nothing prevailed, he fled unto prayers and craved help of the Lord. Howbeit thou wilt say, that this is the part of a cowardly man, and of one that dishonoureth his stock to grant unto such manner of conditions: Nay the same is rather a true magnanimity of mind. For Cicero when he would exceedingly commend Caesar, said that he was accustomed to forget nothing but injuries. And Augustine: This (saith he) he spoke either as a true praiser, or as a great flatterer. And if so be it were not true, yet he showed what manner of one he ought to be. Injuries (no doubt) must be forgiven as much as is possible: seeing war is amongst the terrible and cruel remedies, which must not be applied, unless that extreme necessity seem to require. For Physicians do not sear or cut, but when it seemeth that in a manner the whole body is put in hazard. And besides that many terrible and cruel things do happen in time of war, thou canst not in very deed after thou hast once begun, appoint an end when thou wilt. Therefore Homer rightly said: That there is some satiety of all things except it be of war. That this is true, we have too much experience in these days. For our Princes cease not from wars, unless they be destitute of money. And they pronounce wars oftentimes upon light causes, only of a blind provocation without any grave judgement or deliberation of their counsel. But there ought to be a certain mean way appointed, that neither we be too vehement nor yet too slack. For although we ought not to be hard in forgetting of injuries, How far forth injuries must be forgiven. yet must only those be forgiven which be in our own power. In so much as we must neither forgive perverse and Idolatrous worshippings, neither yet other men's injuries. And besides this we must use victory with moderation and reason. And this was it which Abner required of joab, 2. Sam. 2. 17 lest his brothers should be slain until few were left. Because when we see, that those which were equal unto us in fortune and honour are now become subject unto us, we should therewith be satisfied. Therefore Virgil very well said: Spare them that be subject, and vanquish them that be stubborn. For he that useth clemency towards them that be overcome, may appear to be the saver of them: and the men vanquished, will always (so long as they live) carry about them an excellent monument of his moderation and clemency. And in no other thing do we more imitate God, as Seneca writeth in his Treatise De Clementia. How we are to deal● towards them that be overcome. And yet must we not be so merciful, but that we may command pledges of them that be overcome, or else place Garrisons among them, lest some tumult might be raised through our negligence. For three things chiefly are to be required in them that be overcome. Three respects that we ought to have in victories. First that their faults may be amended, secondly that they may be made an example, to the intent that others may take the better heed: lastly that others may live the more peaceably and quietly. These ends it behoveth them that will rightly make wars, to set before their eyes, seeing all things must be referred to the glory and honour of God. 10 Hitherto we have spoken after what sort the injuries of other men must be helped. Whether a Prince may defend his own person by war. But what if the Prince himself shall be assaulted by himself? Shall he defend himself by armed force? I answer: First, he must do nothing with fury or blind motion, but must be able specially to overrule his affections. Further he ought to be more easily entreated in his own injuries, than in other men's. For even as he is not liberal which giveth of an other man's, but rather he which departeth with somewhat of his own: so he is merciful, which rather forgiveth his own injuries than he which forgiveth other men's. First therefore a Prince ought to weigh with himself his calling, whether he came to that dignity by good means, or rather intruded himself by violence and oppression. And let him beware that he mind not by the blood of Citizens to defend that which he naughtily attained to himself. But if he perceive, and know for a certainty that he was placed in that office by God, he ought by all just means to defend himself. For now he doth not so much defend himself as the Commonweal and the ordinance of God. He ought in no wise to seek his own but the glory of GOD and safety of the Church: and especially if the enemy be such, as mindeth either to destroy or pervert the worshipping of God. Cicero is commended, because when strength of arms was offered him by which he might have defended himself, yet he chose rather to go into banishment, than for his own cause to shed innocent blood. Albeit in that he afterward repenting himself wrote unto Atticus, that he might have died valiantly, he may not therein be allowed: for he was not also constant in that which he had rightly purposed. Otho the Emperor when he perceived that the matter tended to the slaughter of Citizens, gave place of his own accord: and that rightly in very deed. Howbeit in that he slew himself, he cannot be praised. But the moderation of our David, is by all means to be commended: 2. Sa. 15. 14. for he when Absalon was in arms chose rather to give place than to set Citizens together among themselves, being otherwise ready to execute the will of God howsoever it were. If he shall say (saith he) thou pleasest me not, I am ready, let him do that which seemeth good in his own eyes. An objection. So these things being diligently considered, it is lawful for a prince to defend himself. jerem. 34. But what shall we say of Zedechias the King, for he when he had a lawful calling, and was besieged by Nabucadnezar an Idolatrous Prince, and saw that the City and religion should be utterly overthrown, would not yield himself, and for that cause is condemned. Some man perhaps will say that his calling might not seem to be lawful, sith that the Kingdom might rather have belonged to joachim. But this will not I say: for in so much as the same joachim was already led away captive, it seemeth that of right the succession returned to his Uncle Zedechias. Ibidem. Howbeit these things appear more probable unto me: Zedechias had broken his oath and covenant, he was an Idolater, he had defaced the law and religion of God. Over this God had given him commandment by jeremy that he should yield himself, but he would not obey, but set himself against the word of God. Also it was now time, that that people should be sent into banishment, because their sins were come to their fullness. For neither was the king better than the people, or the people than the king. But what shall we say of those Roman Popes, when two or three be created at one and the self same time? Is it lawful for them as they are wont to do, to maintain their election by force and arms? It is not lawful. For neither is the succession of them lawful, nor yet the end good, seeing as much as in them lieth they deface and oppress the law of God. 11 But is it lawful for the Ministers of the Church to bear arms? Whether it be lawful for Ministers of the Church to war. Look In 2. Kings. 11. It is not lawful. For they must avoid all things which may hinder their function. And Aristotle in his Politics saith, that two offices must not be committed to any one man, because no man can be fit for both the functions, seeing either of both, requireth a perfect and whole man. Yea and scarcely can there be any one man found that can well execute the one or the other. For first the office of a minister is to teach the people. Which function how great it is by itself alone, every one may easily understand. Secondly to pray day and night for the people: lastly also to exercise discipline. Who is able so to do these three things, as he can have leisure beside to fight? Paul unto Timothy saith: Suffer thou afflictions as a good soldier of Christ. 1. Tim. 2. 3. Let no man going on warfare entangle himself with the affairs of this life, that he may please him which hath chosen him to warfare. There is no man crowned but he which hath lawfully contended. He warneth Timothy, that he ought to be a good soldier, & therefore that he prepare himself to afflictions. For if thou wilt do thine office rightly, thou must of necessity suffer many things. And he addeth: No man going on warfare entangleth himself with the business of this life. For both in the Code and in the Digests, Soldiers are commanded to leave both the trade of Merchandise and also husbandry, to the intent they may always do that which they are commanded. But how much rather must this be intended of the Ecclesiastical function? In holy services the Crier was wont to proclaim: Do this: to the intent the Priest might understand, that he ought wholly to be occupied in holy things. The office of a good Pastor is no slight thing, which may be executed without singular diligence and attention. Ib. ver. 5. None shall be Crowned (saith Paul) but he that hath striven lawfully: that is, he that hath done even so much as the law commandeth. And Paul in another place: 2. Cor. 10. 4 Our weapons (saith he) be not carnal but the power of God, to cast down every high thing that advanceth itself against God. This is the armour that must be committed unto Ministers. Howbeit if an enemy upon the sudden besiege the City, That ministers may sometime take arms. and hath even now laid siege to the walls, the Minister of the Church may rightly take Arms and repel violence, and do that which becometh a good Citizen. Notwithstanding when other soldiers shall come, he must retire himself to his office. But this will the Bishops never grant. For if any man perhaps shall kill an enemy, him they account for irregular. And for the proof hereof they allege (forsooth) the fact and example of David. 2. Par. 22. 8. God saith unto him: Thou canst not build a Temple unto me because thou hast shed blood. Behold (say they) he is forbidden to build the temple because of blood justly shed. Howbeit these things are mere trifles: for that temple was a shadow of the Church. And because Christ builded his Church not by violence or by blood, therefore God would have his temple to be builded not by David but by Solomon the peaceable king. Moreover Solomon in himself did shadow Christ. Psal. 110. 3. But Christ gathered unto himself men that came not against their wills, but a willing people. For that cause God made this answer unto David. And whereas they say that this must be understood of blood justly shed by David, it is false. Nay it ought rather to be understood of the betraying of Urias, and of those soldiers which were slain together with him. This fact although God had forgiven David before, yet would he appoint some discipline for it. But let these men which be so sharp and witty tell me, whether Peter, when he slew Ananias and Saphira, Acts. 5. 5. Acts. 13. 11. or Paul, when he had blinded Elimas, were made irregular. Or else if they were not from that time forforwarde exercised in the office of Apostles. That ministers ought to be in the camp. 12 But in a Camp there be, and aught to be Ministers, howbeit, not to fight but to instruct the soldiers, and to minister the Sacraments if need require. In Deuteronomium God commanded the Priests to be in the Camp, Deut. 30. 2. Num. 10. 9 who should sound with the Trumpets. And when as Ministers do teach virtues and the worshipping of God, they may often put men in remembrance of those things which pertain unto the end. And if the Prince be overslacke, they may stir him up unto virtue, and utter this saying unto him: Deut. 13. 5 The Lord commandeth that evil should be taken away from among the people. joiada, 2. kings. 11. 2. a good high priest preserved joas the king, and when he was now grown to be a young man, he created him king, and by just battle chased away Athalia, although that he fought not with his own hand. Exo. 32. 38. Yet notwithstanding Moses together with his levites slew a great number of idolaters. And Samuel slew Agag. 1. Sa. 15. 32. But these things because they were particular must not be drawn in example. Howbeit, Whether Bishops have the rule of both swords. whether Bishops have the right of both sword, I will speak nothing in this place. Only this one thing I will say, that it is not convenient, seeing they cannot be fit for both functions. Book of Machab. But the Assamonites thou wilt say, held both the head bishopric and the kingdom. I answer, in that they delivered their Country and preserved Religion, they are to be praised: But in that they would retain unto themselves the kingdom, I allow it not: seeing they usurp an other man's right. For the promise of the kingdom was made to the Tribe of juda, Gen. 49. ver. 10. Psal. 89. ver. 21. and to the house of David. Hostiensis in this matter is altogether of my mind, and addeth at the last: Let the laws say, let the Canon's decree, let men cry out as much as they will, yet will our Clergy men be warriors. And assuredly, ever since the times of Adrian the Pope, which called Charles the Great into Italy, the Bishops and Cardinals have never ceased from wars. 13 But the war of mercenary soldiers is for many causes disallowed. Against mercenari● soldiers. First seeing such soldiers do without a cause put themselves in danger. For if the war be unjust, and that unknown unto the people, subjects may be excused, but those men cannot, insomuch as they cannot pretend an obedience: because they are not led with obedience, but with covetousness. Further unless that these men would so easily run to the Drums, many wars would not so rashly be taken in hand, nor be so long continued. Moreover they bring to pass that their Country is ill reported of, and is hated of other nations. For it must needs be, that he which taketh harm be aggrieved. Also they are lavish of their own life which had been meet for them to have saved. Furthermore they leave their own vocations, their wives, their children, their families, and have a care of other men's. Also they wast the strength of their own country, sith it is not credible, that all they which go forth do return home. Besides, it is a thing of most wicked example: For after a sort they sell their own life, not for justice sake, but for money. Gen. 14. 22 And yet would not Abraham take any part of the pray from the king of Sodom, whom he had mightily helped. He thought it to be sufficient, that he had delivered Lot. Moreover (which is a special point of unrighteousness) they hurt them of whom they were never hurt: so as the poor wretches whose towns and fields they waste and spoil, may cry out: Wherefore do you these injuries unto us? What have we deserved at your hands? Have you so great leisure from your own business, as you will destroy other men's? Add withal, that such soldiers do return home much worse than they went forth. For they imitate whatsoever they perceive to be done naughtily and licentiously among other Nations, and when they be returned home, they infect their own country. Yet nevertheless, I blame not honest leagues, made between near neighbours, but yet so, as the cause of the war should be considered, whether it be just or unjust. Further that they assist one another to repel an unjust force, or unclean, not for to make war for their own pleasure. But by this means (will they say) a commonweal shall be unskilful of warlike affairs. Howbeit, it is not the part of Godly men so to think: For who were ever less exercised than the Hebrews, when they went out of Egypt? Yet was God present with them, and having destroyed the warlike Nations, he brought them into the land which he had promised. Rom. 3. 8. A rule of Paul. But that rule of Paul must still be retained: We must do no evil, that good may come of it. So, many mischiefs must not be suffered, that thereby we may have better exercised soldiers. Possidonius in the life of Augustine the 27. Chapter saith, that he in his writings would never commend them which went to war in any place of their own accord, although he used oftentimes to entreat for other naughty men. But Plato would have wars to be common unto women aswell as all other exercises. But we judge out of the word of God that the same is not lawful. For it behoveth them to tend to their household, and especially to have regard unto chastity. Whether women may be in warfare. Yet if a very great necessity of the commonweal require, they may help the soldiers, either in gathering of stones, or in carrying of earth unto Bulwarks: but unto the ordinary warfare, they ought not to endeavour themselves. 14 Now as touching the Arguments of our adversaries. The first four, An answer to the arguments of the adversaries. or five, seem to be of one sort, and may be confuted with one answer. First we must note, that the Scribes & pharisees had corrupted the law of God, wherefore Christ restored the law to a perfectness, and rejected the inventions and traditions of them. For he teacheth nothing contrary to his faith, neither is the law repugnant unto the Gospel. And he seemeth to set forth two things: First that we should love, and secondly, Matt. 5. 44. that we should help even our enemy. To the first. These things in very deed they say are peculiar to the new Testament. That there is no contrariety between the old & new Testament Verse. 18. But they are far deceived, seeing God commanded these things in the old Testament. For in the 19 of Leviticus: Thou shalt not seek (saith he) revenge, neither shalt thou remember the injuries of the children of thy people. Yea, and in the 22. Chapter of Deuteronomium, Verse. 1. we are commanded to do well, even unto our enemy. If thou meet (saith he) with a stray Ox of thine enemy, bring the same to him again. If thou see his Ass fallen down under his burden, help with him to heave up. Wherefore Christ only revoketh the true meaning of the law, which the pharisees had corrupted. So then there is no repugnancy between the law and the Gospel, seeing we are of both commanded to love our enemies. Also the law and the Gospel agree as concerning the public authority of the sword. For the law saith: Exod. 21. verse. 24. Deut. 13. 5. An eye for an eye. Again: Thou shalt take away evil from among the people. In these words the sword is committed to the Magistrate. The same thing doth Paul teach unto the Romans: He beareth not the sword in vain: Rom. 13. 4. for he is God's revenger. And Peter in the 2. 1. Pet. 2. 14. Chapter: To the punishments (saith he) of evil doers, and for the praise of them that do well. But to punish (thou wilt say) and to forgive be contraries, whereof the law teacheth the one, and the Gospel the other. If thou well mark them, To punish and to forgive be no contraries. thou shalt perceive that they be no contraries. For the one pertaineth to a private man, the other unto the Magistrate. Be it so that the Magistrate forbiddeth by an edict, that Citizens shall not use weapons, will he therefore take away weapons from officers of punishments? I suppose not. Even so Christ, when he taketh away from men the endeavour of revenge, doth not unarm the Magistrate. For Christ in that place instructed the Apostles whom he meant not to make Magistrates, but to send them into the world, as sheep among Wolves. Wherefore he teacheth them what they were to look for. 2. Tim. 3. 12. And all they which will live godly in jesus Christ, must suffer persecution. But as touching the Magistrate, he spoke in an other place. Neither must those things be rashly confounded one with an other. Christ used a figurative speech. Further Christ spoke after the manner of the people, and used a figurative speech. And those things so spoken do (I know not how) more pierce the minds of the hearers: Because, If one shall give thee a blow on the right cheek, is a figure. That did Augustine think in his 6. Epistle to Marcellinus. For as concerning the letter, it is absurd (saith he) that no other part of the body should be understood but the right cheek. For what if he first give a blow upon the left cheek? Now hast thou not an other left cheek which thou mayst lay before him. But the meaning of Christ is, that we should not seek revenge, and that he expressed in that figure. Neither in very deed is the other Cheek always to be offered. For by such patience should the obstinacy of thine enemy oftentimes be stirred up the more, and so shouldest thou give an occasion unto evil, which thou oughtest to diminish as much as thou mayst. Then we are to see what Christ would and meant. And undoubtedly Luke spoke neither of the right nor left, but only of the cheek. Chrysostom saith that Christ in those words comprehended all kind of injuries which are done by striking. For what if one do strike thy head or thy shoulders, is not the selfsame patience required of thee? Christ in like manner saith: If a man say to his brother, Matt. 5. verse. 22. thou fool, he is worthy of hell fire. What if he call him ass, or knave, doth he not seem to deserve the selfsame thing? But as I have said: Christ in few words would comprehend all kind of injuries. Yet these be expressed by name, because they were the chief. 15 Of this matter Augustine entreated somewhat largely against Faustus that manichee in the 22. book the 79. Chapter. We in the holy Scriptures have in part Commandments, and in part Histories and things done. And albeit that things done do not always express the law of God, yet do they seem oftentimes not obscurely to declare the strength thereof. But who was ever a perfect observer of the law, if Christ himself, if Paul and the Prophets were not? Nevertheless, Christ when he received a blow upon the Cheek, offered not the other, nay rather he blamed him that did it. If I have spoken evil (saith he) bear witness of evil, joh. 18. 23. but if I have spoken well, why strykest thou me? Neither did Paul offer the other Cheek, but said: God strike thee, Acts. 23. 3. thou painted wall. Thou sittest here judging after the law, and against the law commandest me to be stricken? And Micheas, when he had declared unto Achab the success of the war, 1. kings. 22. 24. he received a blow of Zedechias the false Prophet, and yet undoubtedly did not he offer his other Cheek: but, Ib. ver. 25. Then shalt thou perceive (said he) how thou canst escape, when thou shalt go from Chamber to Chamber to hide thee. And because the manichees were delighted with the books of Apocrypha, he cited against them the Gospel of Thomas, not that he esteemed the same to be of so much authority, but because it was very often cited by them. And thus it is written: Thomas being at a banquet, The Gospel of Thomas a certain servitor gave him a blow, and Thomas straightway answered, Let God be avenged of thee. The same servant afterward going to fetch water, was held and slain by a Lion, and his hand wherewith he had stricken Thomas, was brought by a Dog into the banquet: a manifest token of God's revenge. That these things belong to the preparation of the mind Wherefore these things (saith he) must not be referred to the letter, but to the preparation of the mind. So likewise ought we to be settled in mind, to be willing unto all things, if we shall think that those will make to the glory of God, or to the salvation of him that doth the injury. But if he through our patience become the worse, those things in very deed we ought not to do, but only to retain them in the mind. For so was Christ prepared in mind, even then when he rebuked that servant. And in his time, he suffered all contumelies and injuries, and the cross itself. And Paul although he somewhat sharply answered the high priest, yet afterward writeth unto the Corinthians, 2. Co. 12. 15 And I gladly give and offer up myself for you all. He who in the first Epistle to the Corinthians had excommunicated a man committing incest, 1. Cor. 5. 5. 2. Cor. 2. 6. in the latter Epistle is the cause that the selfsame man is received with all gentleness. And he that was so hard against his brethren, would even for the very same people become accursed. Rom. 9 3. Exo. 32. 27. And Moses, although he had so hardly entreated his brethren, yet said he: Ibidem. 31 Either spare them O God, or else blot me out of thy book. Also Christ although he gave not the other cheek, yet upon the Cross he said, Forgive them, Luk. 21. 34. for they know not what they do. Wherefore if we see amongst us, the word of God to be smitten and to have injuries done unto it, that must we in no wise dissemble: or if our good name be hindered, without which there can be no authority of our doctrine, that must we by all means defend. I know there have been some which said, that more perfecter commandments were given unto us than unto the jews: But Christ in very deed meant nothing else but to confute the traditions of the pharisees. To the second. Matt. 5. 39 16 Resist not evil, that doth Chrysostom thus expound: Resist not with any evil thing, as if so be, evil, were the ablative case. For fire (saith he) is not quenched with fire, but with water. Others expound it more absolutely: that we must not resist injuries with private authority, or to seek revenge. And it is Evil, that hurteth either the body, or the goods, or a man's good name. The same thing it is, which is said in another place: Revenge evil for evil unto no man. Ro. 12. 17. 1. Thess. 5. But all those things must be understood with this exception: So they make to the glory of God and salvation of thy neighbour. And that there must be an exception doubtless understood in these words, it appeareth by the examples and doings of Christ and of his Apostles, and even for the self same cause that Christ, when he had taught that the cheek must be offered, Mat. 10. 23 yet added after: If they persecute you in one city, fly you into another. Further in Luke he thus admonisheth: To every one that shall ask of thee, Luke. 6. 30. give. But if thou shouldest so do, thou wouldst in short space leave thyself nothing wherewith to maintain thy family. Therefore Paul added an exception: 2. Cor. 8. 13 Not that there should be a liberality showed unto others & a penury unto yourselves. Wherefore Christ meant to exclude nothing else but the desire of revenge. And seeing we be certain of the sense, what need we contend about the bare saying? For if we would rather give all things than go to the law, we should do nothing else but increase the boldness of naughty lewd fellows. Howbeit if we be oppressed either with violence or with the iniquity of the judge, we ought rather to give all than to departed from right perfection. julianus, Celsus, Porphyrius, & others, when they understood not these things, cried out, that the doctrine of Christ made to the overthrowing of Commonweals. But those men (as I have said) being blinded with malice, understood nothing. The saying of Christ is, that we should not regard the injuries done unto us, yet not so as we should abandon all that we have unto prey and spoil. To the third Ro. 12. 19 Give place unto wrath: that is to wit, The wrath of God. We ought to know, that God will revenge our injuries, and that we must not take upon us his office. But God will declare his wrath, either by himself, or by the Magistrate. Christ said unto Peter, To the fourth. Mat. 26. 52. Put up thy sword, and that justly: for Peter both was a private man and was moved with an ill spirit. To the fift. Ro. 12. 19 To me belongeth revenge, and I will recompense. God saith, that revenge belongeth unto him, and that he would do the same, either by himself or by the Magistrate. Wherefore he would not have us to curse, or call for revenge, but rather to desire this, that the minds of evil men may be changed: for that there is no peril at all though they become the prouder, seeing God himself will take our cause upon him. Matt. 7. 1. To the sixth. judge ye not and ye shall not be judged. This must we specially understand, that Christ did not utterly take away all kind of judgement: for to judge in that place, is to condemn. But there be some which note all the sayings and doings of other men, and certainly they do not that for the amending but rather for the slandering of them, and that they themselves may seem the better: or else because they be delighted with slandering. This doth Christ reprehend, because it proceedeth of hatred, envy, pride, and it bringeth forth very ill fruits. That this was the meaning of Christ, it appeareth by that which followeth: Cast the beam out of thine own eye, To the seventh. Ibid. ver. 5. and take the mote out of thy brother's eye. For we find it every where, that it is not lawful to condemn those things which we see no where condemned in the scriptures: seeing if I condemn open theft or adultery, I condemn it not but God. Why dost thou judge another man's servant? Rom. 144. Paul speaketh not there of judging sin, but of indifferent things which thou mayest use both well and ill, such are meat and drink. For men oftentimes of a pride so judge of those things, as they condemn that for a most grievous crime which is mean and indifferent. 17 Christ would not have the Cockle to be taken away: Mat. 13. 29. To the eight. therefore (say they) it is not lawful either to war or to use the sword. This place unto some seemeth ambiguous & doubtful, but if we understand that parable without exception, we shall leave no place no not for excommunication: which nevertheless the anabaptists do specially urge. Wherefore they are both ways confuted. What then is the meaning? I will declare. There is no entreating in that place of the office of the Minister, or Magistrate, but only of the state and condition which should afterward be of the Church: to wit, that the same should always have Cockle mingled with wheat, good fishes with evil, the foolish Virgins with the wise, and that the Cockle shall so remain, as it can never by any help of man be taken away. But the goodman of the house commandeth, Let them not be rooted up: Therefore evil men must not be taken away by the sword. I answer that parables must not be urged unto all parts, otherwise we should fall into many absurdities. The unjust Steward is commended in a parable. Luke. 16. 8. Here if thou wilt present and urge all parts, thou must of necessity say that purloining servants, which waste and convey their masters goods are to be commended. That parable therefore must only be considered of that one part which Christ meant. Deut. 13. 5. For otherwise The Magistrate is commanded, to take away evil from among the people. 1. Cor. 5. 7. And Paul unto the Corinthians admonisheth, That the leaven should be purged. But it happeneth oftentimes that sins cannot be proved, or if they can, yet in that they are public and spread abroad, they cannot be taken away. Wherefore Christ warneth, that although this happen sometime, yet we must not despair: For it will come to pass that at the last they shall be taken away by Angels. Yet in the mean time he plucketh not away the sword from the Magistrate, but that it shall be lawful for him to exercise his office as much as he can. An objection. But the Magistrate (say they) when he punisheth the guilty man with death, leaveth no place for repentance: therefore he ought not to use the sword. Howbeit this is too too foolish. For if it be never lawful to use the sword, why is it given? Is it given to the intent it should be always hidden in the scabbard? Or why doth Paul call him the revenger unto wrath? Rom. 13. 4. And as to that which they speak of repentance, they have space enough, even then at that instant when they shall perceive themselves that they must now be executed. For the Thief repented even upon the Cross: Luk. 23. 40. And many at this day, which can hardly seem to be revoked any other way, yet by these means are chastised and return to themselves. We ought to judge in any wise for a certainty, that the elect what time soever they die, they never die without repentance. Matt. 22. 7. To the ninth. 18 But the king sending his Army destroyed them which despised to come to the marriage. That king (say they) is God, and his host be the Angels. Wherefore the Magistrate must not put himself among them. Yea but the host of God not only be Angels but also Magistrates. Eze. 29. 20. For so was the power of Nabucadnezar called the host of GOD. And truly seeing the people held in contempt and scorned the sayings of the Prophets, and after a sort would not come to the marriage, God sent against them his host: that is, Nabucadnezar with an incredible multitude of soldiers. So afterward, he sent against them the Romans. At this day also when the holy preachings are contemned, God stirreth up cruel Princes and Tyrants, which may be called the hosts of GOD. From whence at this day do so many wars arise, but because ungrateful men neglect the word of God and despise salvation offered? It is not lawful (say they) to go to the law, but that is a certain pleading war, therefore much less is it lawful to war: for that this is joined with a great deal more bitterness. 1. Cor. 6. 1. To the 10. Surely Paul did not utterly take away all judgements: only those he took away which were exercised by Christians at the judgement places of Ethnic Princes. Nay rather (say they) he wholly revoketh them from going to the law. For he saith: Why do you not rather sustain loss, why do you not rather suffer injury? That doth Paul therefore say, because men are seldom wont to go to the law with a quiet mind. Howbeit if a convenient means be offered, whereby thou mayest attain to thine own, thou not only mayest, but oftentimes also oughtest to sue at the law. Only must hatred and the bitterness of enmities be laid away: seeing otherwise it appeareth sufficiently out of Paul himself that it is lawful to contend at the law. For he warneth that the poorer sort of men in the Church should be chosen, which may be acquainted with the causes of their brethren. But ridiculous are the expositions of the Sorbonistes and Sophisters which say, that these things belong not unto precepts but unto Counsels: for when they say these things, they exclude and disable all the power of the commandments of God. Undoubtedly when Christ thus speaketh, Yield also thy Cloak, Matt. 5. 40. Ib. ver. 39 Ib. ver. 17. offer thy left cheek, I came not to break the law but to fulfil it, he showeth himself not to give Counsels but precepts. But afterward he also said more plainly: Matt. 5. 19 He that shall break one (not of the Counsels) but of the least of these commandments: Again, It was said (saith he) of old time, But I say unto you. These be words of commanding not of counseling. 19 Christ saith: joh. 14. 27. To the 11. My peace I give unto you, therefore it is not lawful to make war. If we will thoroughly understand this place, we must know, what is peace among the Hebrews. Schelom signifieth a happy success of things: and so were they wont to salute one another. Also Christ departing out of the earth did so salute his Disciples. And that far otherwise (saith he) than the world is wont to give peace: For men can only pray for peace, and for all good things, I will give those things in deed. But if we would have that word to signify true peace, undoubtedly Christ left unto us the peace of conscience. He also left peace unto men among themselves. These things serve nothing unto the Magistrate or unto the sword. Paul said: Ro. 12. 18. To the 12. Having peace with all men. But he added two exceptions, So much as lieth in you: and, If it may be. And I verily think that there is no Magistrate, but cometh to the sword against his will. Nero himself when he was to subscribe to a sentence of death, I would wish (saith he) that I could not write: yet are they driven of necessity to use the sword. Esa. 2. 4. To the 13. They shall turn their spears into spades. This place also do the jews object against us. Where is your Messiah, (say they) seeing ever since the time that ye began to worship him, ye have had experience of more wars than ever before? But the wretched men understand not that the Prophet's mind in that place was to commend the doctrine and institution of Christ. For if we could be all such as Christ taught us to be, there would be no need of sword: sith no man would commit any thing, for the which he should be punished with death. Howbeit because there is always some Cockle among the wheat of the Lord, therefore is there need of a Magistrate. But if so be that the Church shall never be thoroughly purged, to what end belongeth that promise of turning Spears in Spades? I answer: It ought to be sufficient for us, if we have in this life some beginning of felicity. For even now also, amongst men which be true Christians, there is no need of the sword: But that promise shall be fulfilled in all respects at the second coming of Christ. And in this very time how many of us soever do worship God truly, do live in such sort, as wars are not stirred up by us. And that Christ was the Author of this peace, thereby it appeareth, that when he was borne, the Temple of janus was shut up at Rome: for he would have that appear to be a token of his coming. Paul unto the Ephesians saith, that Our weapons be spiritual. Ephe. 6. 13. To the 14. True it is in so much as we are Christians: but because we not only are Christians, but also men, therefore neither Paul nor Christ would pluck away the sword from the Magistrate. Our wrestling is not against flesh & blood. 2. Cor. 10. 4 To the 15. That saying must be understood, by comparison, as must also many other places of the scriptures, in which things somewhat is denied, not in all respects, but only by a comparison. Paul unto the Corinthians saith: Christ sent not me to Baptize. What then? When he baptised, did he any thing besides his vocation? No verily, neither was this his meaning: but he meant that he was chiefly sent to teach the Gospel. Even so, this wrestling with flesh and blood, is none at all, if it be compared with that spiritual blessing. 20 Also Tertullian, Tertullians' judgement touching was. a very ancient writer in his book De Corona militis, seemeth to make for the adversaries. He saith that it is not the part of Christians to make war, and this distinction he useth: If thou have already taken a soldiers oath when thou receivest baptism, depart not from warfare: but if thou shalt then be free, bind not thyself. This distinction is not good. For if war in his own nature be evil, what time soever thou gavest thy name thou must departed: for an unjust covenant made, must straightway be broken, so soon as ever thou understandest the same to be unjust. Howbeit, Tertullian entreateth not of every warfare, but of that only wherein soldiers were driven to Idolatry, to the services of the Gods, to eat things dedicated unto Idols, and to wear crowns. Unto this kind of warfare, Tertullian exhorteth that the Christians should not come. But and if so be they were found in those at the time of Baptism, they should remain in their state: yet so, as they should do none of those things which we have spoken of, but rather that they should offer themselves unto martyrdom. And undoubtedly, many soldiers became Martyrs for that cause. And that which he saith, that thou must not departed from the vocation of a soldier, if Christ shall find thee therein: and that if thou be free, thou must not come thereunto, may be declared by an example. Paul when he saith: If a man have a wife that is an Infidel, which he married before he was a Christian, and she will dwell together with him, she must not be rejected: but if he have already given his name unto Christ, he must not in any wise marry with an Infidel. Tertullian altogether seemeth to exclude nothing else than voluntary and mercenary warfare. For otherwise to say that a Christian ought not to obey the Magistrate, if he be called unto wars, is very madness. And in deed, it ought not to be marveled at, if Tertullian erred in this thing, for he was inclined to the montanists, and judged not rightly as concerning flying away in time of persecution. In 2. kings. 19 2. 21 And seeing the question concerneth the causes of wars, and whether wars may justly or injustly be taken in hand: some will make war whether it be by right or by wrong, & othersome for turning of the same away, will receive even most unhonest and unjust conditions. That all consideration of war must be referred unto GOD. But Ezechias by his example, and that in his own self taught that all this deliberation must be revoked to the judgement of God: forsomuch as all those things which happened unto him in war, he referred unto Esay as to a most holy interpreter of the judgement of GOD. Then to let him understand that the chief care of that matter was in him, he sent even them which standing face to face, both saw and heard Rabsacke, that if Esay would demand any thing else, they might declare it all unto him. Look In 2. Sam 2. verse. 4. Furthermore, war is not of the kind of those things which are to be desired for their own sakes. For in such manner of things, there is no measure to be put, seeing overmuch cannot be there where nothing is enough. For no man at any time either regarded virtue too much, or two much loved God. But those things which are prepared for the cause of other things, especially if they have great damage joined with them, ought some way to be tempered by reason. But war is a cruel thing, and (as Cicero said) the Latin word Bellum, hath his name of Belluis, that is, cruel beasts. For it is the property of cruel beasts, so to rage with themselves, and to tear one an other. Neither can a war be justly enough made, unless it be taken in hand for an other thing. And that other thing is, that safe peace may be kept. Insomuch as peace is not ordained for war sake, but war is taken in hand for peace sake. And of this thing we may have a similitude of our own bodies. A similitude. For who would so live, as he should perpetually wrestle against diseases. Wherefore war is made for peace sake, not that we should therein abuse leisure, and give ourselves to lust, but that we may sincerely and quietly worship God. And by this reason Plato reproved the laws which Minos and Lycurgus made, because they provided so many things touching warrfare, as though the principal point of the Commonweal consisted in making of war. For an active, In 2. kings. 25. verse. 1. wise, & valiant manner of warfare cannot but move fear, and bring great loss to the enemies. Which thing Polybius showing the cause teacheth: Neither in deed is it to be thought that the manner of warfare importeth not much, seeing only in the same we see, that those things which seemed unpossible to be done, What a right manner of warring may bring to pass. are easily brought to pass: and again those things which seemed easy to be done, cannot be performed: And according to the manner, they that do things differ among themselves, so as some may seem to be advised, others unadvised: some witty, others foolish: others slow and idle, and others industrious and apt to every thing. 22 The unspeakable loesses which unto the king himself and also unto all the people are brought by wars, In 2. kings 14. ver. 1● aught to warn even private men to pray unto God, that he will set over them such Princes, as be godly, wise, modest, and favourers of peace: and that by their travel and endeavour he will keep and maintain them in a peaceable and quiet state. And seeing it so greatly behoveth us to have good and godly Princes, it is necessary that we should be no less careful of their safety than of our own. And we must take special regard, that neither we ourselves do stir up new matters, nor yet that we soothe princes when they go about to do any thing covetously, or ambitiously, much less to encourage them thereunto by flattery. But if by dissuading from unjust and unnecessary wars, we shall nothing prevail, yet at the leastwise, let us keep our own conscience safe and sound. For even as the Beniamites with their fornicators, and the Troyans' with their adulterous Paris, were punished together: so in a manner all mortal men are wont miserably to be punished with them with whom they have committed sins. Undoubtedly Princes being men, and all men generally which bear rule in any place, aught to look into these glasses, namely, that they consider what, and how great calamities are brought by unnecessary wars stirred up either rashly, or covetously, or unjustly, and for that cause may after some manner prefer peace before war. This peace which both God and men make such an account of joas being destitute of, In 2. kings. 12. ver. 20. could not choose, having lost so great and notable a good thing, but judge himself to be miserable and unhappy. And herein was that misery the greater, because in stead of that good thing lost, he received a very great & grievous evil. For war being given in the stead of peace, might take away all the good things that were gotten: The discommodities of war. because thereby cometh to pass, that all Religion vanisheth away, good laws and customs are abolished, good manners are corrupted, arts are overwhelmed by oblivion, Cities and Towns are overthrown, the fields which were husbanded with great charges and labours; are destroyed, Treasures are forcibly taken away & unmeasurably spent, men are slain, or brought into servitude, women are defiled, or else enter into the yoke of bondage, or else have both evils done unto them. But what evils war may bring with it, the Poets have represented by those things which they attribute unto Mars and Bellona. For they called them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as Servius interpreteth, common Gods, or else, as it might aswell be expounded, unquiet or dissolute, that is, loosed and unbridled from all bonds of Religion, right, shamefastness, and laws: sith in wars men think that whatsoever they lust is lawful. Doubtless they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is fierce, or violent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rejoicer in blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the destruction of mankind. That Bellona his sister and spouse, is in like manner delighted with the effusion of man's blood, it is proved in that Tertullian in Apologetico writeth that his priests lanced themselves with knives, and with their own blood accustomed to pacify him. All which things teach that war is, as it were a certain forge of all evils, and therefore to be reckoned among the most cruel sort of punishments wherewith God punisheth the wicked. In 2. kings. 14. 23 Moreover, war when it is once taken in hand requireth infinite courage, power and charges for the maintenance thereof: otherwise all the end thereof dependeth of the will of the conqueror. For which cause, before it be taken in hand, there must be a consideration had of all these things, and in any wise consider (as the Lord hath persuaded in the Gospel) whether our power be equal with the power of our enemies. Mat. 12. 29 & Luk. 11. Which being so, 2. king. 14. 9 joas took an Argument, as it were from the less and more easy affair unto the greater, and more difficult, to this effect: to wit, that if Amazias might not seem to be equal, no not in joining Matrimony with his children, much less he should be able to sustain war begun against him. The things here being compared one with an other, than he compared together the events themselves, to wit, that the thistle was trodden down by a beast that passed by. And this comparison is very apt for the purpose: seeing in this beast are notably represented, Soldiers, Armies, Weapons, Instruments and ordinances of war, and such things as are wont to be used in the war. War compared to a beast. For even as a beast is by no reason but by a rash violence carried to every thing that it meeteth, and as neither a mind nor reason, but thirst, hunger, anger, and lust be his guides: so the enemy's darts, ordinance, and instruments of war are not by their own proper motion, but by a certain motion of an other, stirred up to the destruction of all men. Yea and the soldiers themselves according as they be a lawless multitude, and at large from the bonds of discipline, they being become dissolute and unruly in the household of Mars, are led much rather by wrath, lust, covetousness, and other affections, than by any right and reason. Here now do I end, but yet so, In 2. Sa. 2. at the end. as that which we shall speak afterward when we entreat of the battle of cupples, the same will I here make mention of. To wit, that we must call to mind that we are to war with the devil: in which war there never ought any truces to be made. For he goeth always about roaring, and seeking whom he may devour. Whether it be lawful for the godly to have peace with the ungodly. 24 This question is now to be discussed and defined, In jud. 4. 17. whether it be lawful for godly men to make peace, and to keep it with the ungodly. And me thinketh we may say, that it is lawful: especially if it be concluded for the peaceable defending and keeping of the bounds and borders on either side. Paul saith: As much as lieth in you, Ro. 22. 18. have peace with all men. So did the most Christian princes with the barbarous Infidels, in making peace sometime with them. So jacob in the old time made a league with Laban. So also did the children of Israel with their other neighbours, excepting the seven. Nations. For God commanded them not to make war with all those Nations that dwelled about them. But if thou wilt demand whether it be lawful for the godly, when they take a common expedition in hand, to join their Army and power with the ungodly, that seemeth to be denied: An example of josaphat. For josaphat had evil success, when in making of war against Ramoth Gilead he joined himself with the king of Israel. Neither sped the same king luckily, when he sent ships, together with the king of Israel's ships to Tharsis: insomuch as there arose a tempest in Asehougaber, wherein they suffered shipwreck, and so he lost his Navy. And as it is written in the latter book of Paralipomenon: God by the mouth of his Prophet reproved josaphat, 2. Par. 18. because he had joined himself with an ungodly king. An example of the Machabites. The Machabites also made league with the Romans and Lacedæmonians, but what displeasure they had thereby, their history declareth. But now that we have made the matter plain by examples, The question is confirmed by reasons. let us confirm it also by reasons. This no man can deny, but that in such hosts as consist of the godly, and ungodly together, the sincere Religion and Idolatry are mingled one with an other: whereby it easily cometh to pass, (of such weakness is our nature) that the unpure do infect them that be holy. And it seldom happeneth, but that some impiety cleaveth unto the children of God. Further when they come to handy strokes, they must call upon God, and when the victory is obtained, they must also give thanks unto God. And in doing of these things, what invocation (I pray you) what Sacrifices, what thanksgiving shall there be? The true God shall be mingled with belial, Idolatrous rites with lawful rites, and true godliness with superstition. These things undoubtedly displease God. For if he would have things on this sort mingled together, why choosed he a peculiar people unto himself? Undoubtedly he did it, that the faithful might live purely by themselves, and worship the true God sincerely. And seeing the matter is so, it is not lawful, confusedly to deal with the ungodly: otherwise the order which God hath appointed should be troubled. Gen. 14. 13 Of the League of Abraham with the Canaanites. 25 A man might peradventure say, that Abraham made league with Abner, Escol and Mambre, and with their aid took in hand an expedition, wherein he delivered Lot his kinsman who was led away captive. But they which object this example, where find they that these men were Idolaters? I undoubtedly do not see that it can be gathered by the holy Scriptures. I rather suppose that they were worshippers of the true God. Gen. 15. 16 For God said unto Abraham, that he would not straightways give unto him the land of the Canaanites, because the sins of that Nation were not yet at the full. Wherefore it is not absurd to say that those three men were yet there, and did worship the true God simply. Forasmuch as we know assuredly, that Melchisedeck also was in those regions, Gen. 14. 18 who blessed Abraham and was the priest of the most high God. But admit that they were Idolaters as these men will have them: shall that which was lawful by a certain special prerogative unto Abraham, be straightway counted lawful unto all men to do it justly & without punishment? I think not. Furthermore we must mark, that the Commonwealth of the jews was not yet ordained. And Abraham alone could not dwell among the Canaanites without some covenants or leagues made with them. Whereunto thou mayst add, that God had not yet given a law wherein he specially forbade any thing as touching this matter. 26 But if a prince or Christian public weal (as sometimes it chanceth) should be in danger, Whether a Christian may desire help of Infidels. 1. Cor. 6. 6. may they desire help at the hands of Infidels? They may not. For, if Paul will rather have us to suffer wrong and hurt, than that we should go to the judgement seat of the Infidels, when we are at controversy with our brethren, how much less is it lawful to use the help of the ungodly to deliver us from other Christians which unjustly oppress us? I know that Asa king of juda, sent money, Gold and silver unto Benhadab king of Syria, 3. kings. 15. 18. An example of king Asa. to make war against the king of Samaria, that thereby he might be delivered from him, which in a manner oppressed him. Howbeit I do not think that the Act of this king (though it had good success) is to be followed, seeing he was reproved of God for it. And though it be not expressed in the book of Kings, yet in Paralip. it is manifestly described. 2. Par. 16. ver. 7. For there we read that the prophet was purposely sent of God unto Asa the king to reprove him grievously for this his act. Yea and there is an other notable example of this sort written in the same book: An example of Amasias namely that Amasia did hire against the Edomits C. thousand Israelits, which the prophet in the name of God grievously reprehended and commanded that he should put away the Israelitish soldiers from his host, 2. Par. 25. because the will and good pleasure of GOD was utterly from them. The king answered unto the Prophet: But now I have given them an hundredth Talents for their stipend. The man of God answered, that the Lord could aptly and easily repay him as many Talents: and that for so small a loss he should not suffer Idolaters which were hated of God to be in his camp. I will not tell how often the jews were forbidden by the Prophets that they should not require help of the Egyptians, or of the Assyrians. 27 But it is a worthy thing for Princes and people to note, In jud. 6. 6. that when God was angry, neither dens, nor caves, nor most strong Castles, could help the miserable Israelites. For sinners must not only take heed of outward enemies, but they must chiefly avoid the anger of God. From the which, undoubtedly no man can escape by caves, dens, or munitions. And as long as that endureth, these human helps do not defend from outward enemies. But if any man will not believe this, judith. let him call to remembrance the breadth of the walls of Ecbatanus: The height and breadth of the walls of Ecbatanus and of Babylon. which, as it is written in the book of judith the first Chapter, was thirty foot broad, and seventy foot high, and had in it an hundredth Towers: and yet all those things could not withstand them which besieged it. And of Babylon also it is written, that the walls of it was an hundredth foot in height, and fifty foot in breadth. And it is said to have been so large, as it might have been a province rather than a City: and yet it was conquered and utterly overthrown. These their horns are erected against God. These things lead unto desperation the afflicted which think not upon GOD: as though Tyrants by whom they be oppressed, could never be plucked out of so strong and well fenced places. Nevertheless in the Prophet Abacuk such mad building is wonderfully laughed to scorn by the spirit of God. Chapter. 2. The Chapter of his prophesy. And Abdia in the name of God threateneth the children of Esawe, that their nest should be thrown down to the ground howsoever it seemed unto them that they had set it in heaven. But what more notable example need we seek for, than that Tower, which forthwith after the flood men began to build, Gen. 11. as though they would defend themselves against God, if he should go about again to destroy the world with waters. But God from heaven laughed to scorn their mad furiousness, as it is largely set forth in the Book of Genesis. GOD wanteth no excellent devices. For first from such as so much trust to munitions, when they have now a sit occasion to use them, he is accustomed to take away the courages and all cheerfulness from the hardy, & so to strike them with folly, that he utterly maketh them void of wisdom. Wherefore he weakeneth their hearts, and their strength faileth them: yea and they seem to be made afraid and very sore abashed, even of the very stones, beams and walls of their Castles. I might here easily show things which have in our age happened, but that I must have respect to be brief. Read the 2. Chapter of Abucuk. Whether it be lawful to fence Cities and Castles. What then? Are not Cities and Castles to be fenced? I forbidden it not. But I would have Princes which in such sort do build, first to be ascertained of this: to wit, that no things created can defend or secure men, unless with them be joined that power of God, whereby with his beck he ruleth and governeth the world. The which when he withdraweth, whatsoever men go about or enterprise, the contrary altogether happeneth. And even as out of bread, wine, and other meats, we ought not to look for nourishment, if God withdraw to himself that power and operation of his which he daily ministereth to those things: so also without it, there is no defence to be had by walls, nor by most strong Castles. For which cause, before we begin any munitions, we must put our confidence in God, and lay the most profitable foundation of holy prayers, and pray to God to keep us chiefly in true and sincere godliness, to call us back from sins, and to give us continually a sound repentance. lastly we must desire, that when a just and holy man shall have need of defences, he will vouchsafe to give unto him that his most mighty and healthful power. The very which prayers, we must use both in meat, drink, apparel, or any other thing when we begin to receive them. Of Spials. 28 The first espial we have in the Book of Numbers the 13. Chapter. In jud. 1. ver. 23. Verse. 2. josua. 2. 1. Another happened under josua, when those two searched the City of jerico, whom Rahab the harlot kept with great faithfulness. And the third is that finally which is spoken of in the Book of judges the first Chapter, verse. 24. Howbeit I am not ignorant that joseph in the Book of Genesis laid to his brethren's charge, that they were espies. Gen. 42 9 But the office or work of spies (as Chrysostom saith, The office or work of Spies. expounding these words of Paul in the second Chapter of the Epistle to the Galathians: Verse. 4. That there were false brethren entered to espy out our liberty) is to know the doings of the adversaries, that they and theirs, The end of spialship. may have the easier entrance to conquer or repulse them. Now we understand that it is an Action, and we see to what end it is ordained. Moreover it cometh from enemies and from the mind of an adversary, but it is done privily and craftily. As it is lawful to fight with enemies by force and Arms, when war is justly taken in hand, so is it just to use the art and subtlety of espials. Whereupon jerom upon the 27. jerom. Espialship is an indifferent thing. Chapter of Ezechiel saith, that espialship is an indifferent thing: namely which a man may use both well and ill. Moses and josua used it well: and also the house of joseph. If so be that the war be unjust, the espialship serving thereunto must needs be unjust also. Wherefore the brethren of joseph, (when he said unto them: By the life of Pharaoh, Gen. 42. 14 ye be spies) did put away that from them as an injury or a reproach. But the punishment of spies, (if they be taken) is all one with the punishment wherewith enemies are punished, The punishment of Spies. when they fall into the hands of their enemies. For it forceth not whether a man fight with weapons, or by subtlety and craft. Wherefore they must be of a valiant courage, which for the common profit adventure their life in making espial: Spies must be of a valiant courage and skilful. josephus. sith it is not every man's work to be a good spy. josephus writeth, that the spies which were sent by josua were Geometricians: because it behoved that they should know well the situation of the land of Chanaan. And Homer affirmeth Ulysses and Diomedes to be spies, Homer. which otherwise were noble men. Paul the Apostle in the Epistle to the Galathians, Verse. 4. the place before alleged, in the second Chapter, very well translated the work of an espial, to the contentions of Religion. Where he writeth that there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, certain spies among the false brethren, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to espy out our liberty: as though he should say: They subtly sought and searched out our mind, to the intent they might overthrow the same, and made search with great diligence, whether they that were with us kept uncircumcision. That was to espy out the liberty of the Church, to wit, that thereby they might overthrow the Christians. Of Treason. In jud. 11. verse. 25. 29 This place putteth me in mind to speak somewhat of Treason. And it is a question whether it be at any time lawful, or whether it be always forbidden. jerom. jerom De optimo genere interpretandi, unto Pammachius, saith that Princes do in very deed admit Treason, but they condemn the traitors. Whereunto agreeth the saying of Antigonus the king: Antigonus I love Traitors, so long as they are in betraying, but when they have betrayed I hate them. Plutarch. Plutarch reporteth the same of Rhimotalchus, king of the Thracians, who fell from Anthony to Augustus, and after his victory, boasted of the same among his cups, and that so insolently, and above measure, Augustine as Augustus, turning him to his friend, said of him: I love the treason, but the Traitor I commend not. Which sentence though it seem plausible, and just at the first sight, yet ought it not to be accounted either true or wise: for if wise men will allow and praise any action, they must also praise and allow the Author thereof. Neither doth any man lawfully unto others that which he would not suffer himself. And there is no mortal man that would have either himself or his to be betrayed. Furthermore one Lasthenes, Lasthenes. when he had betrayed his Country Olynthus to the Macedonians, and thought that for the same he should have been had in honour of them, it happened far otherwise unto him. For he was by the soldiers called Traitor every where throughout the Campe. Philip king of Macedon. Wherefore he grievously complained thereof to Philip the king: who made him answer, that his Macedonians were very rude and rustical people, which knew not how to call things by any other name, than by their own and proper name. They call (saith he) a boat, a boat. This was as if he had answered: Seeing thou art such a one, thou oughtest not to be called by any other name. Asconius. Paedianus. Asconius Paedianus, upon the second against Verres saith, that to betray, is worse than to besiege. For the enemies besiege (saith he) and it ought not to be counted a vice in them: but they betray which would seem to be friends, and aught to be such in deed towards us. And therefore when they depart from their duty, they sin far more grievously than do the other. jerom. jerom also in the place now alleged De optimo genere interpretandi unto Pammachius, Theodosius the Emperor. showeth how Theodosius the Emperor, put to death Hesychius a man that had been Consul, because he opened the letters of Gamaliel the patriarch. Neither was that any marvel; for that with the Romans it was death to open the secrets of any man, as we have it in the Digests De re militari, in the law Omne, in Paragraphe the 2. And in the Code De Commercijs & mercaturis l. 2. And in the Digests Ad Legem juliam Maiestatis, in the laws the 1. 2. and 3. he that had forsaken any munition committed to his charge, fell into the crime of treason. 30 The example of Camillus also is worthy to be noted, Camillus. who commanded that the Schoolmen of the children of the Phaliscians' should be brought home again into his Country with the stripes of his own scholars, because he would have betrayed them. In like manner the Physician of Pyrrhus, The Physician of Pyrrhus. which promised unto the Romans that for their sakes, he would destroy his king, was by them detected to the king, to the intent he might the better beware of them. Whereby peace followed between Pyrrhus and the Romans. isaiah in the 16. Chapter, Verse. 2. doth therefore vehemently rebuke the Moabites, because they had so cruelly entreated the Isralites, when they were oppressed by their enemies, and admonished them, Verse. 4. not to betray the jews flying unto them at the same time. 2. Tim. 3. 4. And Paul writeth in the latter Epistle to Timothy, that in the latter times there should be men corrupted, with most grievous crimes: among which he reckoneth Traitors also. Besides this, the Citizens are sworn unto the Magistrates, A reason why Citizens must be sworn to defend their Magistrates. to defend the City or public weal when need shall require. And though they were not sworn, yet the natural and common law requireth the same of them. And this do the members of all living things testify, which do willingly & most readily endanger themselves for the body, & for the nobler parts thereof, I mean the head or heart. The very which thing Citizens are by the laws of nature bound to do for their country, if it be in danger. Wherefore if they should betray it, they cannot be excused but that they sin most grievously. 31 But before we go any further, it seemeth good to define what Treason is. Prodere in Latin, which is to betray, seemeth (so much as belongeth to this matter) to have three significations. What is to betray. Namely, to lay open, to deceive, and to deliver. Treason therefore is an action, whereby through guile, bewraying, or delivering, our neighbours or their goods are hurt, and that specially by them, which ought rather to have defended the same. But there be many kinds of Treason. Many kinds of prodition. For they do betray, which do by subtle guile detect the faults of their brethren. Augustine. Augustine is alleged for this matter, Cause the 2. question the first, in the Chapter Si peccaverit: Where he saith, Mat. 18. 15. Reprove thy brother (whose sin is only known to thee) secretly: For if thou shalt do it before all men, thou shalt not then be a corrector of sin, but a betrayer. Also, he which circumuenteth an other, and bringeth him into danger, he betrayeth him. jerom. Wherefore jerom as it is in the 24. Cause. quest. 3. in the Chapter Transferunt, saith that the same belongeth principally unto false Prophets and evil Pastors, which by their naughty doctrine and examples destroy the sheep of Christ committed to their charge whom they ought to defend. They are numbered amongst them which deliver up Castles, and munitions unto their enemies. Whereof there is written at large in the 22. Cause. quest. 5. in the Chapter De Forma. They are also counted betrayers, which do detect and open secrets committed unto them, especially such as are of great weight, and bring in danger the life, estimation or goods of their brethren. And this kind is noted in the Title De poenitentia, distinct. Chrysost. 6. in the Chapter Sacerdotes. Finally Chrysostom upon Matthew the 25. Homely, as it is alleged in the decrees the 11, quest. the third, and in the Chapter Nolite timere: Not only they are said to betray the truth which in the place of it speak a lie, but they also which do not freely profess the same. Wherefore there be reckoned many ways or kinds of betraying: But we will not now presently speak of them all, only we will touch those kinds which serve for our purpose. Howbeit, this I think good to be added: that some judge that betraying and espialship differ not much one from another: And that it may sometime be, A betraious and a spy is sometimes all one. that one man may be a betrayer and a spy. For if any Citizen be corrupted with money by the enemies, the same is both a betrayer of his country, and also doth in the mean time the part of a domestical spy. But this seemeth not to be wisely spoken, because the nature of these things as it appeareth by their definitions doth very much differ, although sometimes they cleave both to one man, so as the same man may both be a betrayer and a spy. Even as Music & Grammar differ much one from an other, and yet it oftentimes happeneth, that one man is both a Grammarian & a Musician. Nevertheless, the difference which I have before mentioned, is for the most part observed, although not always, namely, that espialship cometh of enemies, and betraying of them which be amongst us, whom we trust as friends. 32 But to the end we may the plain know, Whether prodition be at any time lawful Augustine. whether betraying be at any time lawful, I think it best to call to mind those words which Augustine writeth against the letters of Petilianus the second book and 10. Chapter: We may not (saith he) hear the complaints of such as suffer, but seek out the mind of them which are the doers. This the man of God wrote against the Donatists, which accused our men as betrayers and persecutors. But he answereth them, 1. Tim. 1. 20. That Paul also delivered up some unto Satan. Whose salvation notwithstanding seemed to be committed to his charge. Howbeit, because he did it of a good intent, namely to teach them that they should not blaspheme, and that their spirit might be saved in the day of the Lord, he might not be accused either of betraying or treason, because as it is said in the words before rehearsed: the complaints of them which suffer must not be heard, but the mind of the doers. Wherefore, when war or controversy shall happen between any, of which the one part is known to have a just and good cause, What prodition is good. if the other part which defendeth the worser cause, and therefore doth unjustly, will by no means be brought to any good or reasonable conditions, surely good men, which perhaps are found on the same side, aught in such sort to help and defend the other part, as they may advance justice. And if it be need, they ought to fall from the unjust to the just men: neither can their betraying be condemned as ill, although before they had been never so great & nigh friends unto them which work unjustly. But now must we speak somewhat of the Israelites cause against the Chananites, What manner of cause the Israelites had against the Chananits which may be considered of us two manner of ways: Namely, either by the common ordinary law of nature, or else by faith, and by the word of God. Concerning the natural or common law, Epiphanius. Epiphanius writeth that the land of Palestine pertained in very deed to the Children of Sem: by occasion whereof, Melchisedeck reigned there, which was either Sem himself, or else one of his children. But the Chananites which came of Cham, passing over the bounds of Egypt and Africa, which were appointed unto them, did cast out of Palestine the sons of Sem: and therefore the Hebrews which were the posterity of Sem, when they required to be restored to the lands of their forefathers, seemed to do it justly & rightfully. Wherefore as he saith: God, both by one and the selfsame work restored unto the Israelites the countries which pertained to their ancestors, and also punished the Chananites for their wickedness. Howbeit, I cannot easily agree to the opinion of Epiphanius, sith the time of prescription was passed very long before: for there had been the space of at the least 500 years between. For which cause, it might not be said that the Chananites possessed that land unjustly. If we should deal by this reason now in our time, then should there in a manner none be counted a lawful Prince and just possessor, seeing their ancestors came to the possession of those provinces and kingdoms by violence, driving out both the kings & the inhabiters that were in them before. So then the Israelites seemed not to have any just cause by man's law, whereby they might make claim to the land of Palestine, as to their own: neither alleged they any such reason at any time. And yet nevertheless they had good right thereunto, seeing God testified aswell by words, as by wonderful works, that he would the Hebrews should have the possession of those Regions to whom (as David hath well said) both the earth and the fullness thereof belongeth. Psal. 24. 1. Neither could the Chananites murmur against the judgement of God, for so much as they were justly cut off from their right, for their sundry and manifold wicked Acts. So as none might in this cause justly defend the Chananites, if they would cleave to the true God, and believe his words. Whereupon that Luzite which betrayed his Citizens, did it either of faith, jud. 1. 25. josua. 2. 4. as did Rahab in jerico, or else by a bargain made with man. For the keepers or spies said unto him: We will show thee mercy. If he were stricken with fear, how could that, (as they say) hap unto a constant man? (For he was after a sort a prisoner, and was fallen into the hands of his enemies.) Then was he brought to it by a compact of man, and by that means did he shamefully: because it is not lawful for any man to make any unhonest covenants against his own country. It is not lawful to make any unhonest covenants against our Country Nothing must be done for fear against justice. Neither can he be excused in respect of fear: for nothing must be done against justice and conscience what fear soever he should be stricken with. But if he were stirred up thereunto by faith, and for that he saw his Citizens obstinately to resist the word of God, and his works, than did he well: Neither may his Treason be either disallowed, or else condemned. For no laws, no vows, no covenants or bonds, though they be never so strait, may bind any man to impugn or to resist the word of God: which word all men must earnestly labour to keep and fulfil, seeing this sentence standeth fast and shall do for ever: That we must obey God rather than man. Acts. 4. 19 Matt. 6. 24. Neither can any man (as Christ saith) serve two Masters, especially if they command contrary things. 33 Moreover the Magistrate must be aided in the rooting out of vices, and to him assuredly it is lawful, privily to send men, That it is lawful for Princes to send privy searchers, and to offer rewards for finding out of conspiracies. Deut. 13. 5. to find out & discover wicked Acts, whereby they may be punished, and that (as God hath commanded) evil may be taken out of place. Yea and it is also lawful for him to offer rewards unto men which be confederated together for some evil purpose, to the intent that they may discover the conspiracy: and that without doubt belongeth to betraying. Howbeit, heresy must never, either be dissembled or praised, or any wicked Act committed to the intent that lawful betraying may have success. Wherefore Augustine in his latter book of Retractations testifieth that he wrote his book De mendatio, Augustine. chiefly because that some to the end that they would detect the priscillianists, feigned themselves to be followers of the same heresy, for that the same priscillianists, when they were accused, affirmed with great stoutness, that they were far from any such doctrine. But afterward nevertheless, they disclosed themselves unto these men by whose dissimulation they were deceived, whom they thought they might have trusted. Howbeit Augustine in the same book De mendacio, teacheth that by this dissimulation of the Catholics, there happened very many evils and dangers. For there they commended Priscillian, Of the Priscillianists. they unjustly praised his book which is entitled Libra, they allowed the heresy, pronouncing many things which could not be spoken without blasphemy. Moreover that which they did was dangerous. For if they which after this sort dissembling, were of any authority or estimation, the heretics might by their commendation be confirmed in their opinion, and especially those with whom they did so dissemble. For those peradventure were Priscillianistes before (although not very firm and constant) which after they heard their heresy to be praised of a grave man, did then stick more and more in their error. Furthermore in thus dissembling, and being conversant with the Priscillianists, the dissembler also might easily fall into danger, so as he himself at the length might of a Catholic become a Priscillianist. And finally the heretics themselves by the dissimulation of our men might easily gather, that they did very well in hiding, dissembling, and denying their doings. But that betraying, is sometimes lawful in a just cause, and such a cause as is without the dangers above mentioned, not only the reasons which we have before alleged do declare: but we may also prove it by very many examples written here and there in the Scriptures. The Gabionites. josua. 9 3. Rahab. josua. 2. 4. The Gabionites betrayed the rest of the Chananites, when they fell from them to the Hebrews. Rahab also betrayed her public wealth and king, in receiving, hiding, and sending away them which were deadly enemies unto it: who nevertheless is said in the Epistle to the Hebrews, Heb. 11. 21 to have done those things by faith. And jahel the wife of Aber the Kenite betrayed Sisara: jud. 4. 18. jahel. for she by a marvelous craft, slew him whom she had called into her, and closely hidden as it is declared in his place in the history of judges. jonathas. 1. Sam. 20. verse. 35. Yea and jonathas the son of Saul betrayed unto David the purpose and counsel of his father, as it is written in the first book of Samuel. Husay the Arachite. 2. Sa. 16. 21. Besides these Husay the Arachite, betrayed Absalon the son of David, when he resisting the counsel of Achitophel obtruded his own Counsel, which was far worse, & showed all things unto David. I might bring in a great many of examples more, but these I think to be sufficient unto the wise Reader. The eighteenth Chapter. Whether Captives ought to be kept or put to death. But whether Captives should be slain, In 2. kings. 6. ver. 22. or saved, it cannot be determined in one sentence. For otherwhile, they which have saved them are blamed, and elsewhere some are called back from slaying them. Zach. 1. 15. And God reproveth the cruelty of the Babylonians against the Israelites. Furthermore Achab because he spared Benhadab, heard of the Prophet: Thy life shall go for his life, 1. kings. 20. 42. 1. Sa. 15. 23. and thy people for his people. And Saul was defeated of his kingdom, because he spared the king of the Amalechites. That enemies must sometime be killed and sometime spared. 2. kings. 1. 9 & 15. Wherefore sometimes we must spare them, and sometimes they must be put to death. Which thing may well be known in one and the self same Elias: who having slain the first two bands of fifty with fire from heaven, saved the third: which no doubt happened according to their diverse affection. For the two first fifties were altogether wicked men, contemners of the word of God and of the Prophets: But the other declared by prayers and humble speech, whereby they approved themselves unto the Prophet that some godliness and faith did stick in their mind. 1. kings. 18. 40. Also he thought it not meet to spare the Prophets of Baal because they were men wholly given to ungodliness, neither would they yield when they were openly overcome: nay rather they were always prepared and ready to amplify and defend most shameful Idolatry, wherefore it is needful to weigh the offences. For we account none to be our enemies for any other cause, but that they have offended and must be kept under subjection. But among other things, By what things a fault is either aggravated or lightened. which lighten or aggravate the fault, are knowledge and ignorance. And that the fault is no small deal lightened by not knowing of the thing, it is certain: because seeing it hindereth the will, they which sin in such wise, seem not to have sinned willingly, but rather against their will. But we must understand that ignorance is of two sorts. One is said to be of the fact, and another of the law. That which is of the fact, doth all wholly take away the nature of sin. As if a man meaning to kill a wild beast slayeth his own father, being hidden among the shrubs & bushes where he was not accustomed to be at another time. Nevertheless the ignorance of the law doth not generally excuse, for every man is bound to know the laws, especially the common laws and laws of nature: and it behoveth the faithful men of God to understand the principal points of the holy laws. But if he that sinneth by this ignorance, and he that committeth those things, which he knoweth to be against right and laws, be compared together; this [latter] is worthy of the more grievous punishment. Wherefore Christ saith: Luk. 12. 47. A servant knowing the will of his Master & doing it not, shall have double punishment. And there is much difference between him which willingly and of his own proper naughtiness rashly runneth into grievous crimes, and another which is not stirred up of his own accord, but by another man: and especially by him which hath him at commandment: As were those soldiers which are spoken of in the Books of Kings. 2. kings. 6. 14. For the king of Syria sent them to apprehend the man of God. Further they went to Samaria, not by their own will, but being after a sort led by the hand of God. For they went not of their own mind unto the City, being populous, & which they might not resist. Besides this also, they came thither without any harm doing: For they spoiled not the fields, nor fortresses, nor Towns, but followed the Prophet the right way. What nations were prescribed by God. Deut. 7. 1. 2 Also it must be understood that certain nations were given over of God, and others were not. God so gave over the Chananites, as he would have them to be utterly destroyed by the jews. Wherefore in sparing of them when they had brought them under tribute, they most grievously offended God, as it is plainly testified in the Book of judges. jud. 1. & 2. But whereas the Gabionites were forgiven, josua. 9 5. that happened by a certain special event. There was a guile wrought, secondly there was an oath made, whereby although the jews were not bound, yet for reverence sake of the name of God, GOD would have it to be of some force. Which I therefore add, because after a sort they were punished with death. For the Hebrews made them servants, and constrained them to hue wood and to draw water: and servants, (as teach the Roman laws) are in a great sort of things accounted for dead men. What we are to affirm concerning nations not prescribed. But we note that of the Nations which were not given over by GOD there was a sundry consideration had, to wit, according to the greatness of their offences. In so much as David most severely punished the Ammonites, because of the ingratitude and ignominy done to his Ambassadors. For when the City was taken, he commanded the Citizens to be destroyed with Saws, Rakes, and Axes, and also to be burned in Kills, wherein Bricks and Chalk were burned. And on the other side, the Syrians whom he had overcome in war, he put under Tribute. Moreover among enemies, some repent and will yield themselves, and promise that they will make satisfaction for the injuries done by them, and doubtless those must be mercifully spared. But there be others which with a most stubborn mind do resist, and are ready to defend their naughty acts by wars: against such we must decree the more severely. So did the Israelites behave themselves against the Beniamites, when they had in a manner extinguished that tribe, leaving very few on live. By the like example also was that nation brought to destruction under Vespasian and Titus, because the Romans being ready to forgive them that were besieged, they very obstinately resisted. These two things did the Poet express, when he said that this was a mark proper unto the people of Rome: To spare them that were subject, and to vanquish them that were proud. 3 Furthermore enemies are spared when there is any hope of peace, that in very deed it may be the more firm, and that their minds may be the more united when the Captives being gently used are sent back again into their own country. Enemy's also are saved when both sides hope for to change Captives one for another: namely that each part may receive their own. But on the contrary part Captives are slain, that a terror may be put into the enemies lest they should think that their state and lot should be easy, if without yielding of themselves they fall into the hands of their adversaries. For over much lenity is often times a great provocation unto sin. And not seldom it is that Captives perish because of revenge, namely by reason that the adversaries cruelly slew the Captives when they had taken them. Also they seem justly to be slain, who have been oftentimes forgiven, and nevertheless return to their kind, that is, to their old wicked acts. Oftentimes did the people of Rome make as though they knew not of the treachery of lugurth, which afterward being eftsoons begun a fresh, received a just punishment. They also are not spared, who by just conjecture are suspected, that they will do harm again unto the vanquishers. And surely, of this sort are to be accounted the most cruel prescriptions of Scylla and Marius. For the one of these, when he understood that the common sort of people would not be quiet, he condemned them. On the other side Marius perceiving the hatred of the nobility to the destruction of the people, condemned the nobility. Both of them in very deed provided to make sure the power of their own part. But very easily are they forgiven, of whom there is no more damage to be feared when they be once overcome. For this cause Aurelianus when he had overcome Zenobia, Zenobia. which invaded the Empire in Syria, and according to the manner had triumphed of her at Rome, not only forgave her her life, but also permitted that she should live conveniently and honestly in the City. And they which for these causes that we have hitherto recited use clemency towards them that be overcome, perhaps they justly & of good right deserve to be praised. But there be others, which are led not by a virtue of the mind, but rather of a covetousness to forgive captives, namely to wrest from them a very great ransom. And they oftentimes have no consideration, either of honesty or of the common weal. Some also are found which spare the multitude of the Enemies, and only put to death the heads of the evil, and the principals of wicked acts, to the intent they may be examples unto the rest, that they should not adventure the like. Also in the old time among the Persians there was a law, that when any man had been convicted of a capital crime, he should not strait way be condemned, but all his whole life should be tried and diligently examined. Whereby if his notable acts were found to exceed his evil acts in number and greatness, they discharged him: But on the other side, if the offences and evil acts had exceeded, then at length they condemned him and put him to extreme punishment. So it appeareth that Solomon dealt. For when as Abiathar the Priest had incurred the crime of treason, 1. kings. 2. 26. he said unto him, Thou art the child of death. Notwithstanding because thou wast present with my father David in his days, and didst put thyself in jeopardy and hast taken pains with him, therefore I will not slay thee this day: wherefore go unto thy father's lands in Anathothe. This law of Conquerors in such sort provided against enemies, The large right of conquerors restrained by certain good Emperors. just and good Emperors are wont to restrain within certain bounds. For Cities being won, when they should be sacked, Princes are wont to set forth Edicts, whereby they charge that no violence be done to free bodies. They sometime also decreed that so many as fly to the Temples should be safe and inviolate: As did Alaricus the King of the Vandals, when he had taken possession of the City of Rome. And undoubtedly in victory if there should be no hope of pardon to them that are overcome, the thing would be altogether cruel. Wherefore it becometh an Emperor, (unless that the causes now brought or such like causes shall hinder him) to be of a mild heart, and more inclined to save those whom he hath overcome, than to destroy them. 4 And there is no doubt, but that there be found many noble minded men. Who notwithstanding they be much delighted with victory, yet nevertheless do very much mislike of cruelty. Aeneas who is called godly, as we read in the x. Book of Aeneidos, sorrowed because he had slain Lausus the son of Mezentius. And Marcellus having conquered the Syracusans, who most obstinately did resist, when he beheld the city being set on fire to fall down on heaps, did weep. Thus did he sorrow for the ruin of a most unfriendly City. Some such like thing also is reported of Scipio in the destroiing of Carthage. Yea and they in old time so tempered themselves from shedding the blood of enemies, as those which were overcome they put under a yoke, Titus Livius. as we read was done at the gallows made at Caudina. But otherwhile some Princes being driven by indignation and wrath, no less rash than vehement, not weighing well the matter, have so raged against their enemies, as they have caused to be slain, both the guilty and the innocent one with another. Which happened unto Theodosius the great when he was vehemently inflamed with wrath against the Thessalonians: which sin of his Ambrose did most severely chastise. They will be provoked unto clemency if they forget not that themselves also are men: & that those things which have happened to the overcome, may sometimes also happen to themselves. Into which cogitation Cyrus fell, who having taken Croesus judged him to the fire. But he that within a while after was to be burned, began to cry: O Solon Solon, because he before his death had made answer unto him, when he boasted of his wealth & happiness, that none might be called happy before his death. With this saying Cyrus being moved, he not only delivered the man from death, but also held him in honour about himself, and many times used his counsel and advise. Also justinianus, when he had by Belisarius overcome Gilimer the king of Vandals, after he had triumphed of him, Eccle. 1. 2. was required to decree what he would have done with him: he cried out, All is most vain and but plain vanity: neither did he slay the man, but he banished him far off into France. Also julius Caesar when he had obtained victory, was very much inclined to forgive them that were overcome, for which cause he is marvelously commended by Cicero. This also ought very much to drive princes unto mercy, that among their Titles they specially embrace that wherein they are called most merciful. Wherefore seeing they rejoice in this Title, it is meet they should in very deed declare themselves to be such. Verily seeing the wars which are exercised among Christians who be all of one Religion, although they be just wars be more than Civil, our Magistrates (unless that just occasions as many such like may be gathered beside those which we have alleged) ought to have their minds so much the readier bent to show mercy unto them which be overcome. And thus far concerning this matter. Of things which be taken by the right of war. In jud. 11. 5 That it is possible that some things may be claimed by the right of war, it may be proved both by men's laws and by the laws of God. But I will begin with man's laws. In the Digests De captivis & Postliminio reversis, in the law Postliminium, the things that we have lost in war, or in the affairs of war, if we shall afterward recover again, we shall obtain them by the law Postliminium. For so long as they are not recovered, they are possessed by our enemies. And this right is against them which are pronounced enemies. But those were pronounced enemies against whom the people of Rome did publicly proclaim war, or they which did proclaim war against the people of Rome: as it is in the same title, in the law Hostes. For pirates or thieves cannot by this means attain to be owners, or possess any thing by the law of war. For war ought to be made, to the end we may attain somewhat by right of war. And in the Digests De acquirendo rerum dominio, in the law Naturale, Paragraphe the last: such things as are taken from enemies, are by the common law of nations straightway become theirs which take them. And thus the laws of man, as touching this matter are very manifest. So is it also by the laws of God. Abraham as it plainly appeareth in the book of Genesis the 14. Chapter, Verse. 14. made wars against the five Kings which had led away Lot prisoner. The battle being finished, the pray came into the hands and possession of Abraham: which may easily be proved, because of that pray he gave tithes unto Melchisedeck. But it had not been lawful for him to have given Tithes of another man's goods: wherefore they were his own of which he gave. By reason whereof we must believe that that pray was in his possession. For in that he gave it to the king of Sodom, it was of his mere liberality, sith he was not thereunto compelled by the law. I might rehearse what things josua, Othoniel, David, Solomon, and many other more possessed by the right of war. For when those Princes had the victory, the things taken from their enemies came to their possession. But it is not sufficient to make war, It behoveth that war be made for a just cause, otherwise it is theft and robbery. Augustine. How a just war may be known from an unjust. for claiming of somewhat by the right thereof, but the war also must be just: for unless it be just, it is not war but theft and robbery. 6 But how can we know that the war is just or unjust? Augustine, as he is alleged in the 23. Cause, Question 2. in the Chapter Notandum, writeth that the war between Sehon and the Israelites was just. For they desired to pass without doing any harm through his kingdom: which in respect of the fellowship of man should not have been denied them, especially seeing they had faithfully promised that they would not be troublesome unto any man. This sentence of Augustine the Glosser goeth about to defend, and that by the Civil laws. In the Digests De Aqua plwia coercenda, in the law In Summa, in the Paragraphe, Item varus, some thing is permitted in another man's ground, so that it be done without harm of the possessor. And in the Code De Seruitutibus, in the law Per Agrum: Maximianus and Dioclesian do thus decree: No man can forbid thee to use the common high way. And that thing only did the Israelites desire: wherefore being repulsed, they justly took war in hand. So much saith the Glosser: whose reason doth not so fully satisfy me. For that which Augustine speaketh of private men, may easily be admitted: and these things which are brought out of the civil law do seem also to be written concerning private men. Whether passage ought to be granted to a strange army. But if a man will lead an host through another man's Country, although they make faithful promise not to be troublesome, yet whether a way ought forthwith to be granted him and he to be believed, it is uncertain. They promise (thou wilt say) that their Host shall do no harm, but if they stand not to their promises, then will the land be in their possession. Undoubtedly, julius Caesar would not permit the Heluetians to pass through his province, although they promised that they would pass without doing injury or harm. But I say that the war which the Israelites made against Sehon was just, The Israelites made just war against Sehon. yet not therefore because he denied them leave to pass through his Country, but because he came with his host out of his own borders, and willingly offered wrong unto the Israelites. For every man ought to defend both himself and his against violence. That which Augustine bringeth hath some show, yet his reason is not firm. For how could Sehon know certainly, whether the Israelites would do him harm or no, especially they being so many in number? For there were six hundredth threescore and six thousand armed soldiers and well appointed to the battle. He might perhaps have permitted them to have passed and that safely, although not all of them together, but by bands. But seeing the first reason before alleged is sufficient, we need not much to labour about excusing of Augustine. Augustine. What must be taken heed of in just wars. 7 The same Augustine in the 105. Epistle unto Boniface: In the making of just war (saith he) many things must be taken heed of. For it is not sufficient, that the war be just, unless also the war be justly handled. Wherefore he admonisheth his Earl: When (saith he) thou puttest on thine armour, remember that thy strength is the gift of God, and determine with thyself not to abuse that gift against God. Yea rather do this: Fight for his laws and name: let promises be kept even with enemies, but much more with friends, for whom thou makest war. By which words he blameth those soldiers which are more grievous in Cities than be the very enemies. Of which sort, we see in our days a great many more than we would, which being in their Garrisons (good Lord) how do they handle the Citizens, and men of the country? How shameful & abominable things do they commit? He addeth also a third Caution. Consider with thyself that war must be made upon a necessity. Wherefore have thou always a mind unto peace. Make war because thou canst not otherwise do, but if thou canst make peace, refuse it not. War is taken in hand only for the amending of things [that be amiss.] Yea and the Apostles did so afflict some, to the intent they might become the better. Paul said unto the Corinthians: 1. Cor. 5. 5. Deliver such a one unto Satan, for the destruction of the flesh, that the spirit may by saved. 1. Tim. 1. 20. And to Timothy he saith, of Hymenaeus and Alexander: I have delivered them to Satan, that they may learn not to blaspheme. So ought they also to restrain princes, to the intent that they may be made the better. And Augustine in his 19 Augustine. book De Civitate Dei, saith that wars, though they be just, unto Godly men they seem both troublesome and grievous. For besides other things, which the nature of man escheweth, they shall see the wickedness of the contrary part, by reason whereof they are constrained to fight and they cannot but be sorry for it. And in the Epistle before alleged: Rage not (saith he) nor wax not insolent against those which submit themselves, but let mercy be showed to those that be overcome. Such is that saying of Virgil, Spare thou them that be subject, & vanquish them that be proud. 8 Moreover he admonisheth the same Earl to beware of vices, which are wont to follow Hosts: Namely, of filthy lusts, of ravenous pillage, and of drunkenness. For it is a most dishonest part that thou shouldest make war for the amending of other men's vices, when as thou thyself in the mean time art a great deal more vicious, and much more art overcome both with affections and diseases, than they which are overcome. And in war we reprove not the end, but the desire of hurting, the cruelty of revenging, the outrageousness of rebelling, and the greedy desire of ruling, these things (said he) are condemned. For they which without those vices, make just war, are the Ministers of God and of the laws. The same father against Faustus the manichee: This order (saith he) must be kept, that the war be proclaimed either by God or by Princes, to break the pride of man, and to tame the obstinate. Moreover soldiers ought to be persuaded that the war is justly made, and not taken in hand against the word of God: Whether soldiers ought to be pr●ne to the cause of the war. otherwise let them not go on warfare. Neither do I to this end speak these things, because I would have soldiers to understand the secrets of princes, but that to their knowledge and wittingly, they suffer not themselves to fight against true and just causes. Yet it may be (saith Augustine) that the prince himself may make war against his conscience, and yet his soldiers nothing offend, so long as they obey the ordinary power: For the people must obey their prince. And in their so doing it may be doubtful unto them, whether their prince make war contrary to the commandment of God. But they are excused, so long as they obey their own prince in a doubtful cause: their own prince (I say) and not a strange prince. Wherefore those hired soldiers cannot be excused, Against mercenary soldiers. which having no respect to the cause, but only for money and reward sake do serve strange princes. Wherefore jiphtah thus reasoned as touching the first point of his Oration: We have taken this land by the right of war, therefore thou unjustly requirest the same again of us. 9 He addeth afterward: Our God hath given it unto us which is the Lord and distributer of all human things. jud. 11. 21. God is the distributer of kingdoms. He bringeth his Argument from the gift of God. And that God may give and distribute kingdoms, the very Ethnic authors saw. And therefore in Virgil, Virgil. Aeneas doth so often boast, that he by the commandment of GOD went into Italy, and for that cause would not abide either at Carthage or in Sicilia, when he might have obtained either of those kingdoms. Augustine. Augustine in his 5. book De Civitate Dei, the xxi. Chapter: As touching kingdoms (saith he) and provinces, it is certain that God distributeth them, both when and how much, and to whom he will: doubtless by his judgement which is secret, but not unjust. In the book of Genesis, GOD promised to Abraham and his posterity the land of Chanaan, Gen. 15. 13 but yet he promised it after four hundredth years. Now (saith he) I will not give it: for the Chananites as yet had not fulfilled their sins. I will not cast them out now, but I will tarry till their iniquity be come to the highest, afterward I will bring you in. And in the second Chapter of Deuteromie it is written that the Horites dwelled in Mount Seir: Verse. 12. which were men expert in wars and very valiant, whom God (saith he) drove out of those mountains, to the intent that the children of Esaw might possess the land. Verse. 10. And in the same Chapter he testifieth that he did cast out the people of Emim, and gave their kingdoms unto the Ammonites, and drove out Zanzumim out of their seats, and placed the Moabites there. 10 But if thou wilt say, that this was done by GOD peculiarly against those Nations, because the Edomites had their offspring from Esaw, the Ammonites and Moabites of Lot, which was the kinsman of Abraham, and together with him accomplished most dangerous viages: I answer, And this may also be said of other Nations there, which came not of Abraham. The Cappadocians drove out the Hevites, Deut. 2. 23. which were the first inhabitants, who going out of Cappadocia destroyed them, and inhabited those Regions in their stead. Deut. 32. 8. And in Deuteronomie the 32. Chapter, it is written: When GOD by lot divided the Nations and the people, according to the number of the children of Israel. What is meant by saying that the kingdoms were distributed by lot. In that it is said to be done by lot, that is all to be referred to our understanding, which see not the causes of things. But with God nothing is done by chance. God hath distributed the Nations, according to the number of the children of Israel. Seeing the Israelites were not yet increased when GOD put the people into those Regions: who at the last gave place unto the Israelites when they came. Neither ought we to be offended, if by this distribution oftentimes tertill and fat lands happen unto the ungodly. Augustine. Forsomuch as Augustine in his 4. book De Civitate Dei, the xxxiij. Chapter saith: That gifts, which endure but for a time, Matt. 5. 45. happen both to the just and unjust, seeing God maketh his sun to shine both upon the good and evil, and raineth upon the just and unjust. But by this common benefit the godly sort have this commodity only, that they understand that these things are not the chiefest gifts, which we ought to look for: because these are common both to the good and to the evil. Howbeit, the godly wait for other more excellent gifts which are not common to the good and evil. Yea, and Daniel saith: Dan. 2. 20. The name of the Lord be blessed for ever: For it is he which translateth kingdoms, and driveth out the first inhabitants, and bringeth in other. Neither doth he only bring men into provinces, Dan. 10. ver. 13. & 20. but also setteth Angels to rule over them as we there read, the prince of the Persians and Grecians: And he hath not only divided men by Regions, but also by tongues and manners. Further me must remember, that these mutations were not only done at the beginning, but also in the latter times. For the French men possessed Gallia, and the English Saxons, Britain: but the Britain's being cast out by them, found new places in Gallia by force and arms. And that part which they obtained, they called Brittany according to their own name. The men of Gallia also of late, going out of their own borders, possessed a great part of Italy. The Huns subdued unto themselves Pannonia, and called the country Hungaria. So God distributeth kingdoms, casteth out some, and bringeth in other some, as it seemeth good unto his just judgement, which is secret. For the earth is the Lords, and the fullness thereof. This distribution chanced even at the beginning to the sons of Noah, and afterward to those which builded the Tower of Babel: For God dispersed them throughout the whole world. God distributeth kingdoms of his mere liberality. 11 Now will I declare by what means God is wont to give kingdoms. He giveth them of his own liberality, no right compelling him thereto. That is the true manner of gift, which otherwise is not a gift unless it be free. And yet nothing letteth, but that God, by the duties and obedience of godly men, may be provoked to give. He giveth in deed many times things unto godly men, but yet of no duty: Because there hath been none at any time so godly, as he might desire any thing of God as his own in his own right. For he must do his duty though God give him nothing. And yet there is a certain recompensing gift, A recompensing gift although it be free and given without any right compelling it: yet because it is after a sort bestowed upon duties, it hath a show of a reward. Eze. 29. 18. So in Ezechiel God gave a gift unto the king of Babylon: Because (saith he) he laboured in the siege of tire, I will give unto him the land of Egypt. There be also amongst men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. recompenses: when duty is repaid with duty. These also are voluntary, neither can they be demanded by juditiall action, and therefore are they counted among gifts. But we have nothing which we can give unto him: We have nothing that we can give unto GOD. wherefore if we attempt to bring any thing unto him, we render unto him his own. And so no consideration of merit can be fit for us towards him: wherefore God giveth liberally, no law compelling him thereunto. Nevertheless, Whether such gifts may be revoked. it may be demanded whether such gifts can be revoked. Why can they not? Seeing the gifts of men also are revoked sometimes: as we have it in the Code De revocatione donationum. First if they have conditions annexed unto them, which have not been performed. And assuredly, God after that manner gave the land of Chanaan to the children of Israel: namely that they should worship him, not only in ceremonies, but also in good manners and holiness. But seeing this condition was not performed, God justly revoked his gift and led them away captive: and gave the land unto the Babylonians, Assyrians, Egyptians, and Romans. A great ingratitude also of him that is endued with the gift, maketh the gift of small force. For if he be so ungrateful as he will be contumelious & reproachful unto the giver, the gift is then revoked. So GOD in Ezechiel complaineth: Eze. 16. 10. etc. I have clothed thee with vestures and garments of sundry colours: thou hast bestowed them upon Idols, and hast given them unto Baal: therefore will I take away my garments from thee, and my clothings of sundry colours etc. But thou wilt say that the gifts and vocation of God are without repentance, The gifts of God are without repentance. Ro. 11. 29. as it is written to the Romans: that I grant, but the changing is in us, and not in God: for if we shall continue thankful, and stand to the conditions, the gift would be firm and ratified. Further Paul in that sentence spoke of gifts and calling, which come unto men by the eternal predestination of God, & not of those which are given only for a time. 12 David in the first Book of Samuel the 20 Chapter decreed, In 1. Sam. 30. ver. 21. that the pray should be equally divided among all: For he judged it to be a just thing that they which remained with the carriage, For what causes the appointment of David was just. should be partakers of the pray. And this for many causes seemeth to be just. First because they tarried by the common consent of all. secondly that notwithstanding they were one from another by distance of places, yet were they not severed in fellowship. Further, seeing that they abode still weary and tired, and otherwise would have gone against the enemy: their will was to be accepted for the deed itself. Also because they set forward to the common peril: for if those former had been overthrown, these men could not have been long safe. What if so be that in the mean time, while David was away with his, some enemy had assailed these men at the carriages: these men had been in no less danger than those which went against the Amalechites. When Abraham ha● put his men in arms for the pursuing of those five small kings, Gen. 14. 24 and had delivered Lot, he joined unto him Abner and Eschol. But they so far as we can gather by the history did not fight. Perhaps they were left at the carriages. Yet when the enemy was overthrown, Abraham gave part of the pray to them also. And in the 31. Chapter of Numerie, when war was taken in hand against the Madianites, and that out of every tribe a thousand were armed through out all the tribes, and the rest remained in their tabernacles, when the victory was finished, the pray was so distributed, as the first part was yielded unto the Tabernacle, the second unto them that fought, and the third unto them that remained in the Campe. levit. 6. 29. Levi. 22. 10 And in Leviticus the Priests which ministered in the Tabernacle, although they did not all minister every day, yet were they all maintained by the oblations. But good ordinances are oftentimes by men's negligence blotted out of remembrance. Wherefore it is the part of godly Princes to provide that these things may ever between while be revoked. By reason of ill manners (said he) sprang up good laws: Even so here by reason of the malicious importunity of these men, good ordinances are revoked. Of the distribution of a prey. 13 But this question as touching the distribution of the pray, must be somewhat more deeply considered. Ambrose in his book De Patriarcha Abrahamo, (which place also is cited in the Decrees the 23. Cause, question the 5. in the Chapter Dicat) saith that the soldiers take not the pray for themselves, but for the Emperor: which things must be distributed among the soldiers, at the emperors appointment. And the Emperor himself must retain for himself a part which they call the principal part, seeing otherwise it appeareth scarce equal, that every man should catch for himself as much as he can. For so might it come to pass that every drudge or skullian, should light upon a rich booty, and that some captain of soldiers or well deserving soldier should be excluded. Wherefore this civil and equal way, David followeed in dividing of the pray: & suffered not himself to be disquieted with the importunity and slanders of those men. So me thinketh must be understood those words which be in the Digests De Acquirendo rerum Domino, in the law Naturalem, in Paragraphe the last: namely that those things which be taken in wars, are theirs that take them. They be indeed, but at the devotion of the Emperor, not as each one will himself. But in distributing, a proportion must be kept, not Arithmetical but Geometrical. That did Isidorus note, who is cited in the Decrees, distinct. 1. Chapter 1. the chapter beginning Ius militare. For he saith, that the pray must be divided, according to every man's dignity, valiant courage, and labour, and that the principal portion should be set aside by itself: Because that portion was chosen out of the whole pray which the soldiers had carried together, and with great triumph was afterward brought into the Treasury. Why then (saith he) did David part the pray equally amongst all? Some answer, that he by that means would provide for the common peace of the soldiers, and to quench envy. For they would all have repugned, saying, that they had been all alike strong, and that they had employed as great labour the one as the other: so as it would have been hard to give judgement afterward. Others think that to be done, because that victory happened not by the strength of man, but by the only benefit of God. Howbeit that seemeth not to be very likely. For although it be true, that God alone gave that victory, yet did David make that law, not for that time only, but for ever. And it is not credible that he would abolish the Geometrical proportion: or if that God gave the victory, that therefore he would exclude just order: in as much as God commanded to retain that, even in those things which were specially given by him. For in the distributing of alms, he would have a consideration to be had chiefly of our household, and of the faithful. So as in distributing of the pray, David was to keep a certain proportion of justice. Matt. 25. 14. etc. For in the Gospel the Lord gave more unto him that had gained five talents, than unto him which had gained only one. Wherefore I thus affirm, that David divided not the pray equally, but had a consideration of the soldiers. Nay rather (wilt thou say,) the letter Caph being doubled, doth show an equality of likeness. For saith isaiah: Such as the people is, such shallbe the Priests. Again, Such people as mine be, such a people be thine. And again: Such as my horsemen be, such be thy horsemen. There is in very deed some equality even in this place which hath recourse both to the one and to the other. And David made as well the one sort as the other partakers of the pray, and that also after one manner: yet so, as a proportion might be kept what each one had deserved, not only of them which fought against the enemy, but also of them which remained with the carryings. Wherefore in my judgement this is the meaning: That David indeed gave of the pray unto all, but yet that he had a consideration what each one had deserved. And thus the law was just, which otherwise might have seemed unjust. The nineteenth Chapter. Of a several Conflict or Combat between twain hand to hand. In 1. Sa. 17. Now let us see whether it be lawful to fight a Combat. They commonly call the same Duellum, that is, a Combat between twain: Not because this word doth properly signify that thing. For Duellum properly signifieth every fight, because therein two parts do contend. But I, to the intent that this treatise may be the plainer, will call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, where one fighteth with one, Duellum, a Combat. Whether a combat between twain be lawful. David (say they) fought a Combat hand to hand, therefore it is lawful. And the fathers when they wrote upon that place, made some note of that matter. Howbeit the Canonical laws utterly condemn it. And the latter sort of Lawyers, when they treat thereof say, that the thing itself doubtless is nought, but yet for as much as it is suffered among Princes, therefore they say that they give Counsel how the same must be used. As if there should be a disputation of whoredom, all men would straightway grant that the same is wicked and damnable: but because it is suffered in many common weals, they would admonish with what moderation it should be used. Many say that it is lawful to fight a Combat, as if sentence of death be given against an innocent with this exception: to wit, unless he will fight a Combat. The self same thing they think to be lawful, if that suits in law of civil and criminal things cannot otherwise be ended. They say that examples be extant of Christian Princes, who not only permitted this, but also they themselves after this manner contended. And they add that this kind of fight hath some show of a lot. And seeing lots are permitted, as we have largely before declared, this also by the self same right may be permitted. lastly they say, that this is no less lawful than war: But war may lawfully be made: therefore also a Combat. The difference between war & a combat. Before I come to the matter itself, it behoveth to show that there is a great difference between a Combat and war. For in war men encounter with great forces, yea sometime with all their strength: but in this cause the trial of the whole matter is permitted only unto two. And although More and Less (as they say,) do not change the kind, yet be there here great differences. And further, we must consider, that there is a great difference between a Combat and that defence, whereby they say it is lawful to repel violence by violence. Because he that is so invaded by a Cuthroat or thief, although he be a private man, yet is he sufficiently armed by the Common weal, only for defending of himself and not for killing. For he that is in that place cannot always call for the Magistrates help. But here they meet together by appointment, and the one is fully minded to kill the other. Combats taken in hand either by private counsel, or by Prince's permission. Exo. 20. 13. Moreover these conflicts are taken in hand, either by private appointment, or else by permission of the Magistrate. Nevertheless that is altogether condemned. For it is written: Thou shalt not kill. But this if the Magistrate permit, there féemeth to be in it a certain kind of justice. Howbeit we ought to know, that we must not obey the Magistrate, if either he command or permit those things that be unjust and repugnant to the word of God. In deed we must obey the Magistrate, We must obey the Prince Vsque ad Aras. but yet Vsque ad Aras, [that is, with a safe conscience towards God.] And seeing such kind of fight is an human action, that must be observed therein, which is observed in other Actions: That is, unto what end the same is taken in hand. The end of every action. And the end of every action hath a respect either of justice, or injustice: either of goodness, or naughtiness. Wherefore let us take reasons first from the word of God, secondly from good laws, & lastly from the end. Now let us enter into the matter itself. 2 The final causes why some think that Combat should be permitted, be divers and manifold, set forth here and there among many sorts of authors, both Lawyers and canonists, and Schoolmen. First they say it is lawful, because they say it is in stead of proof of a hidden thing, that it may appear some man hath right and is an innocent. For when there appear neither witnesses nor evidence, the uttermost is to try the matter by battle. And among the Lawyers this kind of trial is called vulgar, as in the Decretals De Purgatione vulgari, and in the same place De Clericis Duello certantibus, and in the Decrees 2. Cause, quest. 5. in the Chapter Consuluistes, and in the Chapter Monomachia. It is also called vulgar, because it is only of the common sort of men, and hath not any strength either by right or by laws. Wherefore this kind of proof is deceitful and uncertain. It is not lawful to abuse the creatures of God. But these men abuse them: seeing they lay hold of that for a Testimony, which was not instituted to that use. And that doth the end oftentimes declare: whereas the juster part is often vanquished. For this seemeth to be the order of nature, that the more strong and skilful, not the more innocent, should have the victory. And in the Decretals De Purgatione vulgari, in the Chapter Significantibus, there is a case described: namely that there were two men, of whom one accused the other of theft, and that they fight together a Combat for trial of the cause, the juster man was slain: For the theft was found with the other. How every man may try his own right. But that which is every man's right may be tried if thou wilt ask counsel of the holy Scriptures. Either it may be proved by witnesses, as when it is said, Deut. 19 15 In the mouth of two or three witnesses shall every word stand. Or by writings, jere. 32. 7. etc. as in the 32. of jeremy, when a near kinsman would redeem lands, there were books written and sealed. Or by public confession: josua. 7. 19 therefore josua commanded a wicked man openly to confess his wickedness, and to give the glory unto God. Or by an oath, Exod. 22. 7. and therefore in Exodus, if one had lent his garment to an other, and that the same afterward had been stolen, it behoved him to whom it was lent, to confirm by an oath that he took it not away. And in the 6. Hebr. 6. 16. Chapter to the hebrews, that an oath is the end of every controversy. But that suits in law should be finished by Combat, A combat is not lawful for trying of suits in Law. Ro. 14. 24. it is no where read in the holy Scriptures. Wherefore they which fight after that manner, do it not of faith: And whatsoever is not of faith, is sin. Neither is it to be doubted but that it is the will of them both that one would kill the other. But yet of necessity the one of the two must be innocent. So that they that defend these things will that an innocent man shall be slain. Innocents are sometime slain thereby, and GOD is tempted. Besides, what else is this but to tempt God? For if the matter may be found out by no tokens, and that God hath reserved the same wholly unto himself, it must needs be an intolerable importunity, to go about to seek out the same. But if all just means being attempted, the Magistrate can understand nothing of the fact, he must absolve the man accused, and not commit him to a hazarded conflict. Moreover the Magistrate which suffereth these things to be done seemeth to seek a miracle which in old time was done in glowing hot iron and scalding hot water. For in the Decretals De Probatione vulgari, the last Chapter, it is written that the manner in Livonia was, that if a crime might not be proved by just Arguments, The custom of trial of a man in Livonia. and that the person accused cried out that he was innocent, he for trial of himself, should tread with his feet upon hot Iron, or else dip his hands in hot scalding water. Yea & to this very use, or rather abuse were they wont sometime to apply the Eucharist with this form of words: The body of our Lord jesus Christ be unto thee for a trial. It seemeth that the same was a certain ill imitation of the water of zealousie which is described in the 5. Chapter of Numbers. Verse 12. The abuse of the Eucharist. But of this profanation and abuse of the Eucharist, they had not one word of God in that place. Neither were the Sacraments instituted unto that end that they should decide controversies at law: they be testimonies of the heavenly doctrine and of the Gospel, and they be signements and seals of the promises of GOD. Wherefore they should not so rashly have been laid open to the finishing of Civil controversies. Further, let there be as much heed taken as there can, that the weapons on both sides may be alike, and that no man help any party, yet can it not be provided, but that the one shall be weaker than the other. And it is injury that the weaker should be coupled with him that is the stronger: Whereupon some of the fathers called this an invention of the devil. 3 An other cause why men will fight after this manner is for the ostentation of strength and force. Whether it be lawful to make a combat for ostentation of strength. For there be certain Thrasoes, which if they see themselves at any time contemned, do straightways challenge the Combat: But that madness must in no wise be suffered. Yea and Panormitanus de Torneamentis, Games by which the safety of a man is put in danger must be abolished. in the Chapter Foelicis, saith that all games, wherein, either the life of man, or the safety of souls is jeoparded, must be utterly taken away, because they are repugnant to the word of God. Neither did he alone judge thus, but the Civil laws also. In the Code De Gladiatoribus, it is the law of Constant. In civil quietness and domestical peace, bloody shows do not delight. But the Combat whereof we speak, is in a manner a fight with sword. And Leo, and Anthemius in the Title De Ferijs, in the law Dies Festos, decree that dolorous sights of wild beasts should be taken away. And those sights were, that men should be committed to Bears or Lions. In the Digests: Ad legem Aquiliam, in the law Nam ludus, it is thus written: A sport that is hurtful is worthy of blame. And in the Proheme of the Digests, in Paragraph, Illud vero: Who will call those Games, whereby great offences do arise? It is an abuse of the word, for they ought rather to be called by any name than Games. And in the Authentics, in the Title omnes pareant judicibus provinciarum, Paragraphe the first, justinian saith, that fortitude or manly courage without justice is not praise worthy. And he addeth: that he calleth it by the name of Fortitude in his own country speech. For the Romans called that Fortitude, which is joined with virtue. But contrariwise in the Code De Athletis: there is a law of Alexander Mammaea, that those which had thrice vanquished in sacred conflicts, and had been lawfully crowned, should afterward have immunity. And Ad Aquiliam, in the law, Qua Actione, Paragraphe, Si quis: It is decreed that if Pancratiastes had slain his adversary, the law Aquilia should cease. And there is extant a letter of Frederick the second, which seemeth to agree herewith. And first touching that which concerneth runners and wrestlers, we condemn not all exercises, whereby either health or strength may be exercised: But and if any perhaps be slain amongst them, that happeneth by chance and seldom, and besides the will of him that slayeth. And of that law Aquilia, there is a reason rendered: that the harm which is done is not the cause of the injury. But in a Combat they come thereunto with a mind prepared to slaughter: and it very seldom happeneth but that one of them is slain. Howbeit, the letter of Frederick must be reform to the word of God. Whether a combat may be made for the avoiding of ignominy & discredit. 4 The third cause is, to avoid ignominy: I am challenged, (saith some man) But if I fly, I shall be accounted a coward, and that discredit will redound to my whole family. But this cause is not just enough. For we must use things, according as the dignity of each thing shall require. If it may seem that thine honour will be put in jeopardy, thou must not therefore adventure thy life, for that must be more worth to thee than any honour. This rather must thou regard, that thou bring not any shame to thy profession. And the common profession of all Christians is, to do well and to suffer ill. Wherefore Princes sin grievously which give liberty unto such bickerings. The fourth cause is, that hatreds, controversies, and enmities, cannot oftentimes be otherwise finished. And that therefore trial must be made by Combat, that there may be some end of quarrels. But neither is this cause in very deed just enough, seeing there be other means to finish controversies. For those are finished either by a consent of parties, or by the sentence of the judge. But if they go yet further, the Magistrate hath the sword, he must use the same, and not permit the matter to Combat or chance. He hath weapons and Armour, he must make just war, and defend the innocent. Nevertheless he must defend him by justice, not by the uncertain end and fortune of Combat. Moreover, the cause being now known, the Magistrate knoweth, that the one is innocent, wherefore he ought not to abandon him to present death. The power of the sword is not committed unto him, to the intent he should afterward permit the same to the rashness and fury of two men: Nay rather he is for this cause placed in so great authority, that he should do what lieth in him: which undoubtedly he doth not, if he permit controversies to be decided by Combat. 5 The fift cause is, Whether it be lawful in war le●… the whole Host should be put in danger. Rom. 3. 8. that least in an Army all the forces should be put in peril, it is better that the whole matter should stand in the danger of twain. Yet this is not sufficient. For we must not do evil, that good may come of it. But if thy cause be just, why dost thou suffer the same to be hazarded in the life of one man? Thou oughtest first and foremost to take heed, that thou take not unjust war in hand: secondly to do as much as thou canst, and to fight with all thy forces: sith justice must not be dallied with, and placed in the fortune of twain. There is also another cause, whereby some of the Schoolmen being overcome (which I should not pass over) grant that such a time may happen, Whether a combat be lawful in a just cause, and where the power in war is the weaker. when Combat ought to be permitted. Of that mind was Caietanus. And if there be two Armies (saith he) and one is superior in the equity of the cause, but inferior in strength by many degrees, so as if the same should come to hand stripes, they must all of necessity perish: it is better that the life of one man come into danger, than that the whole host should come into certain destruction. But neither can this in very deed be a sufficient cause, for it proceedeth of fear and desperation. For as we have before said, God defendeth not with sword and shield, and no less can he overthrow with few than with many. But we shall perish sayest thou: How knowest thou that? Thy life is the life of God, Whether it be lawful to make a combat if the Magistrate be corrupted against the Innocent. and thy cause, if it be just, is the cause of God. But Caietanus addeth: If an innocent be pressed with the false accusation of his superior, and that the Magistrate being corrupted, pronounceth against him the sentence of death, and the other be not able to resist: in this case, it is lawful (saith he) to admit a Combat, if it be offered by the Magistrate. Since if it be lawful to defend thyself against a robber by the highway, why may it not be lawful against a violent accuser? For what difference is there, whether he himself draw sword against thee, or whether the Magistrate do it by his appointment? 2. Sam. 12. 9 For so is it said that David slew Urias with the sword of the Ammonites. Herewith some do yield: Howbeit, I see no cause why they should so do. For as we declared before, there is a great difference between a Combat, and defence against a robber, sith in a Combat they fight by appointment: in the other by chance. Against a robber, to defend himself: All means must be tried rather than to commit any thing against the word of God. in Combat to slay the other. What shall I then do, wilt thou say? Even desire help of the Lord, and suffer all things, rather than to commit any thing against the word of God. Now let us answer unto their Arguments. Answers to the arguments brought for a combat. 6 We must obey the Magistrate (say they:) I grant, but yet saving our conscience and duty unto God. Controversies (say they) can be finished no other way: Yes verily, I taught before by what means they may be finished. Godly princes have in such wise fought: Though they were godly, yet were they also men, and they might err and be deceived. And most prudently doth Demosthenes answer: We must live by laws, and not by examples. It is lawful (say they) to use Lots, therefore it is lawful to use Combat. I answer, although there be some Lot in Combat, yet is there slaughter added therewithal. But even jonas thou sayest, jonas. 1. 7. was by Lots cast forth into the Sea: Nay rather he was in very deed found out by Lots, but not cast forth. Howbeit, he being a prophet willed himself to be cast in by the commandment and inspiration of God. War may lawfully be made, therefore a Combat they say. Nay rather we have taught before, that between Combat and war there is a great difference. 1. Sa. 17. 60. But David fought with Goliath: I grant, but yet was he led so to do, by the inspiration of the holy spirit. Neither must all things which are done by holy men, be drawn straightway unto an example. The Hebrews trust up the goods of the Egyptians: Exo. 12. 35. Gen. 22. 3. jud. 14. 4. Abraham decreed to sacrifice his son: Samson married a wife that was a stranger: but that was done by the Lord. Wherefore we must give ear to reasons & good laws: For the Acts of holy men are oftentimes rather to be wondered at than followed. 7 But now will I set forth unto thee which art the Reader, The just and necessary combats a necessary Combat which we must continually make. God himself set two adversaries together in fight: namely the old man and the new, the flesh and the spirit. For as Paul saith unto the Galathians: Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh. And unto the Romans: Rom. 8. 7. The wisdom of the flesh is enmity against God. I know that in me, Rom. 7. 18. that is in my flesh, dwelleth no good thing: I feel another law in my members, Ib. ver. 23. fight against the law of my mind. Unhappy man that I am, who shall deliver me? Ibid. 24. Let us strive here that sin may not reign in our mortal body, and that our old man may be crucified. And these verily be no light and playing pageants. 1. Cor. 9 27 2. Tim. 2. verse. 9 I (saith Paul) chastise my body and bring it into servitude. Neither shall any be crowned unless he strive as he ought to do. And they which contend in wrestling, abstain themselves from all things. And no man being in the warfare of GOD, entangleth himself with carnal desires. And in the twelfth Chapter to the hebrews. Hebr. 12. 2. Let us look back unto jesus Christ the Captain and finisher of our faith. This Combat lasteth not for the space of one hour, or month, or year, but all our life long. We have a magnifical Theatre. 1. Cor. 4. 9 For we are made a spectacle unto God, unto Angels, and unto men. We have the sword of the word of God, and the shield of faith, Ephe. 6. 13. and for our adversary, we have the devil. For our striving is not against flesh and blood, but against spiritual naughtiness in celestial things. We have force and strength from Christ. Phil. 4. 13. I am able to do all things in Christ, which comforteth me, that the victory in the end may be certain. 2. Tim. 1. 12. 2. Tim. 4. 7. For I know whom I have believed, [and] that he is able to save that which I have committed unto him. I have fought a good fight, I have kept the faith, I have finished my course: Ro. 16. 20. A crown of righteousness is laid up for me: And God will subdue Satan under our feet. The twentieth Chapter. Of Nobility, of Bondage, of Occupying merchandise, and engrossing of wares. ARistotle in his second book of Rhetorickes writeth of Nobility, In Rom. 9 verse. 4. Wherein Nobility consisteth. that the same consisteth herein, that a man have excellent and famous Ancestors. For although that oftentimes even in these our days are found men which achieve notable enterprises of no less excellency than are those mentioned of the forefathers, yet are those ancient acts of greater estimation by reason of their antiquity. For there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A difference between gentlemen and well borne men. For they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are borne of noble parents, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those which retain still the virtue of their Ancestors, and do not degenerate from them. A similitude. We see that in the families of noble men the selfsame thing in a manner happeneth which happeneth in corn: which is accustomed some years to bring forth more plentifully, and some years more barrainly. And sometime it chanceth, that after a few barren years, follow other fertile years. So the families of noble men sometime bring forth many excellent men, as it were a very plentiful harvest; sometime as it were an unfruitful soil, they lie barren and idle: And again afterward they after a sort revive, unto the virtue of their Ancestors. And how this degenerating cometh, the same Aristotle after this manner declareth: It cometh to pass oftentimes (saith he) that the children or posterity of wise & witty men become fierce and cruel, as it is written of the posterities of Alcibiades. And on the other side, of meek, loving, and gentle Parents, are borne children cowardish, sluggish, and blockish: which we read to have happened in the families of Simon and Socrates. The self same things may we behold in the children of Israel. They had patriarchs as Princes of their stock, being men endued with great virtues and singular nobility. Of their posterity sprang forth oftentimes excellent men: which posterity although sometimes it seemed to lie still without any notable issue, yet GOD always between while stirred up in it, some, either judges, or Kings, or Prophets, or Priests which excelled in life, wisdom and godliness. Moreover the same Aristotle in his first Book of Rhetorickes, writeth that the true nobility, or felicity of any nation herein chiefly consisteth, True nobility requireth to have virtue joined with the prosperity of fortune. that together with prosperous success it have virtue joined: which two things God gave abundantly unto the Hebrews. He addeth moreover, that the people is called noble, which is not mingled with the mixture and confusion of other nations. For which consideration the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of one and the self same soil. The Hebrews had their stock pure and unmixed. 2 But there can be showed of no nation which had a stock so pure and unmixed as had the Hebrews. For Abraham was the head of their stock: whose Nephew jacob had 12. children, of whom came the 12. tribes. Further every tribe had their certain families, Lands, Cities, and Regions, which they inhabited. To be short, as writeth Eusebius De preparatione evangelica, there was no common wealth, neither of the Lacedæmonians, nor Athenians: (which two seemed of all other to be most excellent) which had their stock so certain, or their tribes so certainly derived from one Prince and progenitor. For to nobility is required that the people should live in their own laws: But no nation at any time had their laws so proper as had the nation of the Hebrews. No Nation had Laws so proper to them, as the Hebrews had For laws were given them particularly from GOD, which infinitely excelled the laws of all other nations. And they lived under their own laws so long as they obeyed the Lord. For he then defended them from all misfortunes. But by reason of their sins, they were sometimes led away captive by outward nations. But these captives were not perpetual: sith after that they had been punished for their wickedness, they were restored to their old places again. Moreover antiquity commendeth and setteth forth the nobility of a people. The common wealth of the jews was most ancient. For there can be nothing of Antiquity found in the histories of the Ethnics, but that the same followed long time after that the common wealth of the jews was establishd. Before the war of Troy, The wares of Troy in the time of jephthe. whatsoever is set forth by Ethnic writers is fabulous. And that war was then made when jephthe was now judge over the commonwealth of the jews. Also it furthereth no small deal unto nobility to have had excellent men of that stock. And there was never either more or more excellent men than among the jews. I will not speak of the great multitude of children and the goodness in children, which wonderfully flourished among the jews. 3 I know there be some which despise this nobility derived from Ancestors. Arguments against nobility. For they say that oftentimes of horses are borne Mules. And they make mention of Iphicrates, which being a notable Emperor, and hearing one contumelouslie and insolently objecting unto him that he was the son of a shoemaker, made this answer: Iphicrates answer concerning the baseness of his parent age. My stock beginneth in me, but thine endeth in thee. And he which upbraideth unto a man either fortune or want of nobility, doth even like him which beateth the garments, but toucheth not the body. For even as garments are without the body, so nobility and fortune are without us, & are accounted among outward good things. Cicero, although he were a man new start up, yet he made no great account of his nobility. They which give themselves to hunting prepare the best dogs they can get for hunting, and not whelps though they come of never so good a kind. Two similitudes. And for battle, strong and warlike horses are sought for, and not the coults of good horses. Whereto serveth pedigrees, or whereto is it good, Friend Ponticus, to be derived from long descent of blood? Or what shall it avail to thee to reckon in a roe, Great numbers of thine Ancestors that lived long ago? To what purpose these arguments are used. It is a ridiculous thing for a man to boast that he can reckon up seven great grandfathers. These reasons some use to extenuate the nobility of blood. Neither are these things spoken amiss or yet without profit, especially against them, which only for the virtue of their ancestors will be counted noble: whereas otherwise they themselves live dishonestly, vilely, and obscurely. And if any man have together with virtue obtained nobility of blood, Nobility of kindred joined with virtue to profitable. doubtless he hath great commodity by it, sith nobility is not a thing altogether outward, as it was objected. For the properties, and marks and motions of the Ancestors are, I know not how, transferred to the posterity, which although that in the next children or children's children do not oftentimes show forth or appear, yet are they still kept by a certain power, and revive again in other of the posterity, so as in them the spirits and courages of their ancestors are renewed unto virtue. Wherefore, seeing such sparks are still reserved in us, they are not wholly to be accounted among outward good things. Neither agreeth that comparison of the Mule, which they say is procreated of a horse: for that in the Mule the generation is stayed. Neither can the Mule if we consider the common course of nature live long. But they which are begotten of noble parents, although they themselves degenerate, yet may they afterward bring forth others. And to stay even in that similitude: It no small deal adorneth the Mule, that he is begotten of the horse, seeing for the same cause, they are more commendable than Asses. But Juvenal, Cicero, and Iphicrates spoke of those noble men, which when as they themselves had no part at all of their fathers or predecessors virtue and good disposition, would notwithstanding be had in estimation for this cause only, that they came of a noble blood. He which being but of obscure parentage hath made himself honourable by virtues, is of far more excellency, than are they which coming of great nobility, do with vices and wicked acts, and with Idleness & cowardice, dishonour both themselves and their stock. God unto the posterity of Saints granted many things. Rom. 9 4. Exod. 20. 6. Gen. 49. 10 Num. 1. 47 & 3. 1. etc. And how much God attributed unto the posterity of the godly, it is manifest not only by a place in the 9 Chapter to the Romans, but also by that place in Exodus, where God promised that he would do good even to a thousand generations of the just: but even hereby also in that he decreed, that the Priests and Kings should be chosen out of a certain stock. This prerogative the Ethnics contemned not. For he which praiseth Alcibiades, (which some think was Euripides,) when he was crowned in the games of Olympus, saith, that he which shall be happy, must come of a noble City. To which purpose I might cite a great many of other things, Whether the Gentiles be more abject than the jews. 1. Cor. 1. 26 if need should so require. But what shall we say of our estate? Are we more abject than the jews? Or may we in comparison of them seem to be without nobility, seeing Paul thus writeth, Consider your calling brethren: Not many noble men, not many wise men are called? I answer, that there is no cause why we should therefore be sorry for our estate. For although (if we consider the stock itself from whence we were cut off, and which we cannot deny but was a wild Olive tree) we be obscure and without nobility: To them that be graffed into Christ is communicated all the nobility of Christ. Ephe. 5. 30, yet after we are once grafted in Christ, all his nobility is most truly communicated unto us: For we are now not only members of him, but also flesh of his flesh & bone of his bones, so as now all his fathers are made our fathers. Which things, although they have not happened unto us by natural generation: yet unto a godly man it ought to be sufficient, that they were afterward given unto us. Of Servitude or bondage. 5 The first mention of Servitude or bondage in the holy scriptures is in the 9 In Gen. 9 5 Look In 1. Sam. 4. 9 of Genesis. And it shall not be unprofitable if we speak somewhat thereof. The name, From whence came the name of Servitude. if we weigh the Latin Etymology was derived of Seruando, that is, keeping: because those whom the vanquishers had not slain in war, they kept to themselves, to the intent they might use their labour. Mancipia are goods, cattle, bondmen or captives. Thereof were they called Servants: as saith Florentinus the Lawyer, in the fourth book of the Institutes. By the same reason had Mancipia their name, because they were taken with the hand from enemies, as we have it in the first of the Pandectes of justinian. Pliny in his 7. The original of servitude. book, the 56. Chapter, attributed the invention hereof to the Lacedæmonians. But our writings which be more ancient, do make us believe that he is deceived. The cause of bondage is sin. The cause of servitude. For war denounced and made, if it be just, it is done for the repressing of sins: but if it be unjust as touching their part which make it, yet by the dispensation of God it is just, who prepareth thereby to punish those which he hath known worthy to be chastised. This did Daniel and other Prophets most manifestly declare, Dan. 9 5. when they accounted their own iniquities, and the iniquities of their forefathers to be the cause of victory unto the enemies against the people of God. Truly bondage is therefore a punishment, Servitude is a thing against man's nature. because it is against the nature and condition of man. God ordained man, not that he should serve, but that he should have dominion. Wherefore the good fathers in old time, did not exercise dominion over men: they were Pastors of the flock, and they ruled men only with love and Counsels. And seeing Man is made to the Image of God, Gen. 1. 27. and that it is the property of God to command, not to execute things commanded: it is proved that men also are not of nature to serve. Howbeit, bondage must not be rejected by this Argument, Bondage must not be rejected, and why. seeing it is invented as a bridle of iniquity, and a medicine unto man's naughtiness. For thou mayest find many things which have had their beginnings of a naughty cause, which must not be altogether rejected, but retained. hereupon the Apostles Peter and Paul very oftentimes in their Epistles, Ephe. 6. 5. Col. 3. 21. put us in remembrance, that subjects and servants should be dutiful towards their Lords, and that they should not presume to shake off the yoke of bondage: 1. Pet. 2. 18. Nay rather as Peter expressly said: We should serve them though they be evil and froward. For the Gospel hath been suspected hereof, even from the beginning, that it rashly called men unto liberty, and thereby raised tumults in Commonweals. Wherein men were altogether deceived: sith Christian piety disturbeth not the state of worldly things. Wherefore consider thou, that bondage gate her first original from sin, the mercy of conquerors being applied thereunto. Then seeing GOD hath decreed by this means to amend perverse manners, it should be wickedly done of men to shake off the same by violence. Add herewithal, that our pride and hantinesse is hereby kept under. The people of Israel scarcely at any time converted unto God, unless they were warned by this scourge, as each one may read in the book of judges. Wherefore, that which is so profitable should be unjustly refused, when it shall be laid upon us by the Lord. But and if it may seem hard to any man to obey froward and unjust Masters, let him consider that the excellent God our father instructeth us by his example, Matt. 5. 45. who with his Sun and rain, serveth the commodities, not only of the godly, but also of the ungodly. And oftentimes, if thou consider the easiness of the state, thou shalt find it a harder matter to rule well (especially if thou govern evil and foolish men) than it is to obey, so that thou shalt many times find the state of serving to be less troublesome: which nevertheless, as well the contitution of our nature not borne to serve, as also the haughtiness & pride which every one of us hath gathered even from the beginning, maketh grievous unto us. 6 But now let us see how servants must be handled by their Masters: How servants must be used of their masters. Look In 1. Sam. 30. 11. & 2. kings. 6. ver. 13. Wherein I allege that the state and condition of things is of two sorts. One which concerneth the salvation of souls, hath respect unto Christ and unto spiritual things. And as touching this, let Masters understand that servants are equal unto them: that is, they are no less than themselves, or their children, wife and kinsfolk: For so much as in Christ there is neither male nor female, Gal. 3. 28. neither bond nor free The other is of bodily, or outward and civil things: and about these good things there may and aught to be made some difference in appareling of the body, in diet, and other things of like sort, between fréemen and bondmen. Who if they do not their duty, shall be accounted seditious and rebellious, they may be chastised and beaten, that through them, the domestical peace be not disturbed: yet so, as this be not cruelly done, but for their commodity, that they may be restored to the amendment of mind. And Paul as well to the Ephesians as Colossians, Ephe. 6. 9 Col. 4. 1. exhorteth that even the Masters themselves should be equal towards their servants. And for what cause they ought to do it, he there declareth. Let them consider (saith he) that they themselves also have a Lord in heaven. As if he should have said: Even as they would that they themselves should be used of him, so ought they to order themselves towards their servants. I beseech you let each one of them remember that while they think they be not fitly served in all points, whether they themselves in all respects according to the commandment prescribed, do obey the heavenly Lord of all things. There is moreover an other kind of servitude, whereof the Apostle maketh mention in the 5. Verse. 13. Chapter to the Galathians: Serve ye one an other through charity. And that in very deed is not upon constraint, but voluntary: the which also, if our first parents had not fallen, might have place in mankind. For it is meet that the younger should obey the elder, the unwiser the wiser. Truly it is convenient, that they which be the elder and have more perseverance, should have pre-eminence, so as we are not to think that this kind of servitude of which we now entreat was brought in by sin, but that other which is found out by power and law. Wherefore that is not taken away, which is spoken both commonly and by Aristotle in his politics, to wit, the servitude is partly natural and partly by the law: Neither ought we to forget, that the service of God, wherein the faithful do obey and believe him, is called a certain servitude which must be preferred above all the liberty of the flesh. Rom. 6. 18. Hereof Paul in the Epistle to the Romans maketh mention at large, when he saith, That we being delivered from sin by Christ, are now the servants of righteousness. In 2. kings. 4. 7 Moreover, Servitude was in old time the punishment of sin: And no man is ignorant how it is a common saying: What a number of evils do crave bondage? Exod. 21. 2. What lot the debtors had among the Hebrews. Even as it was lawful among the Hebrews for a man to sell himself, and his children, when he was brought to extreme poverty: So is it credible, that there was among them a Magistrate, who being required by the Creditors, should constrain the debtors (when they had not wherewith to pay,) that they should sell themselves and their children, that by such means their debts might be all paid. Which is evidently enough gathered by a parable written in the 18. Chapter of Matthew, Verse. 25. as concerning the king which commanded a debtor of his together with his children to be sold for the satisfying of him. But how the laws of men and of God have decreed towards debtors, I will touch in few words. The Civil Laws as touching debtors. At this day an Arrest, as they call it, is in use, whereof notwithstanding the civil laws have made no mention. And thereby the debtors are stayed in the same place, where they were apprehended, and are forbidden to departed from thence before they compound with their creditors. And in some common weals they which are indebted be cast in prison until they have paid. In the laws of the xii tables as Aulus Gellius reporteth in the 20. book and 1. Chapter, There was appointed by the judge the space of thirty. days, wherein the debtor might seek money for payment of his debts: which if he could not obtain, he was bound in fetters and gives, & delivered to his Creditor, who constrained him to work at home like a labouring beast, until such time as he were satisfied of the debt. And of such bonds Livy maketh mention, and declareth that by reason of them there sprang great sedition, because the people would not be so cruelly handled by their own countrymen, and by them which were rich. The Saxon laws do bind the debtors: but the Roman laws no where (so far as I know) have expressly decreed prisons for debtors. But expressly (I said) because it seemeth to be gathered in some sort. For in the Code [the Title] Qui bonis cedere possint, in the 1. law it is written: that by departing from the goods, imprisonment was avoided. Whereby surely it appeareth, that the debtors which would not yield their goods should be thrust into prison. And thereupon is gathered, that the departing from goods was in place of a benefit unto the Romans, for by it they avoided imprisonment. But they which being condemned by the judge, were not able to pay the condemnation laid upon them, were punished in the body. For they were driven to so many and so great labours and works, until such time as they had satisfied that wherein they were condemned: As we have it in the Digests, in the title De Poenitentia the first law, in the Paragraphe, Generaliter. 8 Howbeit, by the Roman laws, power is not taken away from the Magistrate, but that he may cast them into prison, which by craft do cirumvent some, to the intent they may trust them with money, against whom afterward they vaunt: when they show that they have not wherewith to pay. Howbeit, this is done by authority of the judges, not that the laws have expressly so decreed. But that this should be done by private men, the Roman laws have in plain words forbidden: As we have it in the Digests, De Reg. juris, in the law, Non est singulis. Neither were free men brought into bondage, for not paying of debts: As it is in the Code, De Actione & obligatione, in the law, Ob as alienum. Yea and by justinian very grievous punishments are decreed against them which durst to attempt it, as it is in the Authentics, nulli judicum liceat, in the Paragraphe, Quod vero Col., 8. where he decreeth that they which have committed this wicked act, should lose their right of demanding that which is due unto them. Further, that they shall pay as much money unto him that hath the wrong [as the debt cometh to.] Neither was any man thrust into prison for public debt: as we may see in the Code, De Exactionibus tributorum, in the law, Nemo. Bartolus also, about the law Alia, in the Digests, De Matrimonio Soluto, saith, that the bargain is of no force, wherein a man bindeth himself to prison, if he pay not the debt within a certain time, so bereaving himself of the benefit of departing from his goods. Of the same opinion is Panormitanus de Pignoribus, in the Chapter, Lator. Howbeit, two cases are here excepted. The first is: if he that is not able to discharge the debt, have alienated all his goods before for deceiving of his Creditors: As we have it in the Digests, in the title, Quae in fraudem Creditorum, in the last law. The other case is, if a debtor, when he gate other men's goods into his hands did know that he had not wherewith to pay, as it is written in the Digests, De jure dotis, in the last law but one. Neither are we to pass over that which is in the Code De captivis post liminio reversis, in the last law, which was made by Honorius, that if any captive be delivered at the cost or charges laid out by an other: he when he shall be returned home, aught to repay the charges to him that hath redeemed him. And if perhaps he shall not be able to repay him, he should satisfy his redeemer by services and labours, and finally by his travel for the space of five years. And thus much as touching the imprisonment or bondage of debtors out of the Roman laws. The laws of God touching debtors. 9 The laws of God have made no mention of imprisonment of those debtors which have not wherewith to pay, but bondage they have laid upon them. And for better understanding of the matter, we will define a servant or bondman. A servant defined. He is an instrument endued with reason, which being separated from others may execute his office, and is not at his own liberty, but is in subjection of an other man. Of the kinds of servitude. But of servitudes there be many kinds. Some have taken place by the right of victory, and they which took bondmen in the wars, had power over them of life and death. Others are made bondmen, not by the right of war, but because they have sold themselves by reason of poverty. Or else they have been plucked away from their parents, or from their Lords, or else from the sentence of the judge, when they were not able to make satisfaction for that which was stolen. Others be bondmen, because they have been procreated of parents being bondmen. Further as touching divine laws, some servants were Hebrews, and others were strangers, as Chananites, philistians, and men of Tyrus etc. Bondage mitigated by the laws of God. God by his laws did very much mitigate the servitude of the Hebrew bondmen. First, he would not that they should be straitelie governed by their Masters, that is by proud dominion and haughtiness. Levi. 25. 3● Besides he decreed, that deliverance should always be at hand, and that it should not be hindered by any reward. Deu. 15. 12. Moreover the jews might not be constrained to serve above six years, for the seventh year he was suffered to go free. Exod. 21. 2. Neither did he always serve out the vj. years. For if the year of jubilee had fallen in the third or in the iiij. year of the bondage, he escaped free. Besides he would have a bondman of this kind, to be dealt withal like a hired servant, that letteth his labours to hire. Neither was it lawful by the laws of God, to sell an Hebrew unto strangers. And when he was let go free, it was commanded, that he should not be sent away empty, but that a portion of corn, of sheep, and of other goods should be given unto him. And not only he himself was delivered, but together with him, his children, and also his wife, so that she were an Hebrew. For the bondslaves which were strangers were never redeemed nor yet delivered, unless the Master were willing: and the children procreated by them, were kept in perpetual bondage. It is manifest by these things which I have rehearsed, that God did very much ease the bondage as touching his own people the jews. Unto this lenity it seemeth that Constantine also had respect, as it appeareth in the Code, the second law, De patribus qui filios distraxerunt. For it suffereth not, that children should be sold by their Parents, unless it be in extreme necessity of hunger. And he will that they should straightway return to freedom, when there shall be offered an opportunity of redeeming, either by restitution of the money unto the bier, or else by putting an other bondman in his place. And albeit that the law of God did so mitigate servitude, 2. kings. 4. 1 yet did the widow make request unto Elizaeus, that it might not happen unto her children: partly because Mothers covet to have evils though they be easy to be turned away from their children, and partly because that clemency of God expressed by the laws, was not perfectly kept by cruel Masters. For which transgression, jer. 34. 12. jeremy did earnestly rebuke king Zedechias, because perhaps he feared least that children being alienated, should by Creditors be driven unto Idolatry, which then had invaded the x. Tribes. Of Traffic, or occupying of Merchandise, and engrossing of wares called Monopolium. 10 Whereas the holy History speaketh of the Traffic of Solomon, In 1. kings. 10. The traffic of Solomon. that Narration hath two things worthy to be observed. First, that it may be declared how Solomon had such store of horses, seeing Palestine breedeth not many of those beasts. In deeds it hath many Asses, and also many Moils and Camels, but very few horses. Wherefore it is declared, that Solomon easily prepared himself horses out of Egypt. Further it is showed, that riches came unto Solomon not only by Navigation, but also by way of Merchandise out of Egypt. The matter was on this wise: In Egypt there is an increase of a great number of horses, and those fierce and courageous, which not only do suffice that Nation: but also other Nations adjoining do fetch from thence. Which was not permitted of them to be done freely: For Pharaoh would have a certain tribute thereby. So as there was a certain appointed custom given for the carrying away of every horse, even as at this day we see in some kingdoms. And forsomuch as Pharaoh was the father in law of Solomon, this prerogative of his, he gave unto him: Namely, that strangers should not carry horses out of Egypt, The licence that Solomon had touching the carrying of horses out of Egypt. but by the leave of Solomon, and by paying the custom which he himself had appointed. Wherefore it was easy enough for him, to have plenty of horses in his own kingdom. Moreover, through that custom, there came very much unto his Treasure. And he exacted the custom by a certain company of his own Merchants whom he had appointed unto this office. 11 Howbeit this kind of gain seemeth not only to be vile, but also incommodious and hurtful unto Nations and provinces. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it hath respect unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is then done, when as a certain kind of things are committed to some one man alone to be sold. Engrossing of wares are forbidden by the Roman laws: Engrossing of wares forbidden. As it is in the Code De Monopolijs, in the law, unica. By which very straight law, Zeno the Emperor decreed, that they which used engrossing of wares, should be despoiled of all their goods. And he added, that even the letters of the Emperors should not be heard, if they should seem to give any man licence to engross or get all into their hands. And undoubtedly, they that engross all into their own hands, sell not things according to their value and worthiness, but set a prize upon them at their own pleasure. But how this kind of Traffic serveth to gain and getting of wealth, Aristotle showeth in his first book of politics, the 7. Chapter, bringing the example of Thales Milesius. The notable act of Thales Milesius. Against him was poverty upbraided: Namely that whereas he was more studious in Philosophy than the rest, he also seemed to be in more necessity than others. Wherefore he being minded to defend Philosophy from the reproach of ill men, seeing he foreknew by Astrology, that the year following there would be a great plenty of Oil, before that winter should pass away, that is, before the Olive trees should have flowers, hired all the storehouses, the wine presses, and oil mills. And whenas there followed a great fruitfulness of the fruit of Olives in Chios and Miletum, none could have any storehouse or instruments for Oil, unless it were permitted them by Thales. These things when he set forth to hire, he somewhat raised the price: whereby he gate an abundance of money, and gave foolish men to understand that it will be an easy matter for a wise man, if so he think fit, to gather unto him great store of money. The self same fact doth Cicero rehearse in his first book, De Divinatione: but somewhat after an other sort than did Aristotle. For he writeth not that the storehouses of Oil were hired, but that the Oil itself was bought. This doth Pliny show in his 18. book the 28. Chapter, but he ascribeth it not to Thales, but to Democritus. And he saith, that he did not foresee a great plenty of Oil, but a very great scarcity, and bought for himself all the Oil which should be growing in the country. The same Aristotle brought an example of him, which bought up all the Iron at Siracusa. And when the Merchants were come to the Fairs, he somewhat advancing the price, gate very much gains. This did Dion the Tyrant take in very ill part, and therefore drove him out of the City. For he supposed that the engrossing by private men was not profitable to his exchequier. Strabo in the fourth book of his Geography saith, that the Taurisci, (which at this day we call Taurinati, being a people towards the Alps in the borders of Italy, had in times past excellent Gold mines. And when in the digging of Gold they were helped by other Italians, who afterward transported into divers parts of Italy that which they received for their wages: thereof it came to pass, that in the space of two months Gold in Italy was sold a third part better cheap than it had been before. Wherefore the Taurisci ordained an engrossing in their own hands, by means whereof it should be lawful for themselves only to sell their Gold. And there are accustomed to be made ingrossinge of Sault, and of Alum, and of many other things which belong as well to meat as to drink. And this (as Aristotle teacheth in the place now alleged) have the Commonweals and princes of Cities attempted, when they have need of money. And this sometime did Charles the 5. The low Countries of Flanders, Holland, etc. within our age in the low countries: And likewise the king of Portugal as touching spices. 12 But to return to Solomon, He cannot be accused of filthy and hurtful gain: For he used not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of what sort soever it were, within his kingdom, so that he did no harm to his Citizens. But thou wilt say, that by using of this traffic in Egypt he did hurt the Egyptians. No not one whit: For he prescribed not any thing to the Egyptians, for it was lawful for them to buy of whom they would, & that for the usual price. Also it hindered no strong nations at all: Because the Noble men and Princes which were near neighbours, or else merchants might not otherwise bring out horses from thence without the grant and good will of Pharaoh, unto whom also it behoved to pay the custom appointed by him. But if that Pharaoh would grant this right of his unto Solomon, it was free for him to do the same without injury to any man. I am not ignorant of this, that there be some of the Hebrews which think that this right given to Solomon, pertained not only unto horses, but also unto silk. For they judge that the Hebrew word Micue is even the same in effect that is Ticua, whereby is signified yearn or a thread of silk. In very deed, garments of silk were in great estimation in the east and south Regions, therefore they think, that as well horses as silk might not be brought out of Egypt, unless it were by Solomon or by his agents. Howbeit the matter is uncertain, namely as touching silk: wherefore I will not much strive about that matter. But this I affirm, that even hereby is gathered, (which also other good authors as I showed before have taught,) that the engrossing of wares is a very certain and ready way to make gain. But of what price the horses were, The price of those horses which Solomon carried out of Egypt. and for how much they were carried out, it is declared. A Chariot of four horses cost six hundredth sickles of silver or drachmas: That is after the account of our times two hundredth and forty crowns of the Sun, as Budaeus a very learned man in his book De Ass hath declared, when he purposely took in hand to expound this place. So that they paid for every horse 60. Crowns: which also is in use at this day. For a horse of lusty courage and great, as are barded horses, will be of no less price than threescore crowns. 13 But when as Pharaoh sendeth the people crying out unto joseph, In Gen. 14. and he selleth Corn, it is not meet that they which engross wares into their own hands should hereby defend their naughty covetousness. They do therefore use the same because it helpeth to make them very rich. A thing doubtless not beseeming to a man that is wise and of a good nature. For sometimes private men buy of Princes a right of selling this or that kind of thing, so as it may be lawful for them alone, and they themselves set a price, not according to justice, but according to covetousness. Wherefore engrossing of wares must be condemned, as being that which hurteth the public profit, and is against justice. Yet do I not deny, but that the common wealth itself standing in any necessity, so as it wanteth money, may ordain that certain things be engrossed for a public benefit. For I think there is no difference between this, and to impose a new tax. But here the case is altered. The king commanded that corn should be gotten together and kept for a public safety. For private men neglected this care, therefore it behoved the Magistrate to have here a great regard. Moreover, he hindered not others which would do this. Herein also was the commandment of God, which excuseth whatsoever may here seem absurd unto man's reason. justinian forbade engrossings, because it was brought in not to the utility, but to the destruction of the people. And because it was chiefly used in the Country of Palestine in respect of the slime which there groweth, to wit, that some one man bought all that stuff, that he alone might sell it abroad, and the Grecians call that slime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hereof it came to pass that those engrossing of things are commonly called Asphalta. But in this place we say that either this was no very engrossing, or else that whatsoever we read here to be done, must not be drawn to an example, seeing we have the commandment of God against it. The one & twentieth Chapter. Of Troubles and Sedition: further of the suffering of Tyranny. In 1. kings. 18. ver. 17. Look part 4. pl. 6. & In jud. 12 at the beginning. Luk. 23. 2. joh. 18. 12. Acts. 21. 28 IN times past even Christ himself was accused of sedition: so was Paul, & in a manner all the holy men, & Preachers of the Gospel. And in the first times of Christianity, all damages and calamities were ascribed to the Church, as it sprang up. And when Christian Religion was received by Constantine the Great and published throughout the Roman monarchy, that did the Ethnic men judge to be the beginning of the decay of the Roman power, and that the same was afterward brought low by no other means, but because the worshippings and superstitions of their father's being cast aside, Christian Religion had been brought in. Wherefore Augustine, and very many other Ecclesiastical writers, wrote noble Apologies and notable books of that matter. Ahab said that Elias troubled Israel. Which saying is Metaphorical, because to trouble is nothing else but to mingle and confound the low with the high and the uppermost with the nethermost. A similitude. And that is plainly perceived in a vessel wherein is contained liquor of divers parts, I mean of thick and of thin: There the thinner occupy the higher places, and be more clear, and which may be better seen through: but all the dregs and thick things seek the bottom, and there lie being pressed down. But if any man shall stir them and raise them up aloft, all is said to be troubled, for they thick and are made muddy. From hence is taken a similitude both unto the Common weal and unto the Church: Where, when superstition and corrupt Religion, which ought to lie oppressed, is had in honour and flourisheth, and on the contrary part pure and sincéere godliness disturbed, now are all things confounded and troubled. The very which thing happeneth, where honest and wise men are despised and rejected, and the ungodly and foolish have the government of things. By this means therefore, as well the common wealth as the Church is troubled. But when this happeneth, the opinion of the godly and the ungodly is not alone. For the ungodly think that the matter goeth then well when evil things do flourish. Contrariwise holy men endued with true judgement, esteem those things to be troubled, and judge things then to be quiet and well ordered, when justice and holiness are held in reputation, and when impiety and naughtiness, as they deserve, are rejected. 2 When Ahab laid unto Elias charge the troubling of his Kingdom, it seemeth that he had respect unto two kinds of troubling: one Civil, and another Religious. For as touching godliness and worshipping of God, there was nothing more delightful unto a most corrupt king, than to promote Idolatry, and to amplify the same, as much as in him lay. But on the other side the Prophet Elias dealt in nothing more earnestly, than to turn away the people from it, and to bring them to the worshipping of the true God jehovah: And therefore Ahab said that he troubled Israel. The Civil trouble was, that the King would have had his dominion to enjoy the commodities of life, and to flourish in wealth and abundance: but those good things were marvelously diminished and extenuated through want of Rain, and dryth of three years space: So as the common wealth was troubled, both as touching Religion, and also the necessary helps of this life. This in effect is the chiding of Ahab the King against Elias. But now must we consider how Elias behaved himself with the King. Doubtless he committed nothing unworthy of a Prophet and legate of God. He dealt constantly, Elias defended the dignity of his office. and with valiant courage defended he the ministery of God's word. He humbled not himself at the King's feet, he craved no pardon, neither did he promise that he would amend if he had done any thing unacceptable unto him: not that he was proud or arrogant, but because he saw that this accusation did directly assail the word of God, as though the disturbance had risen thereby. If he had been to deal in his own private business, I doubt not but that he would have used modesty meet for a godly man, but to have the estimation and dignity of the high God to be impaired, he might not abide. Wherefore he answered: It is not I that trouble Israel, but thou and thy father's house. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He useth a contrary accusation and returneth the crime upon the accuser, that is upon the wicked King. Neither must he be accused of insolency, because (as Paul hath declared to the Galathians the 1. Gal. 1. 8. Chapter,) He must be taken accursed whosoever (although it shall be an Angel) that teacheth otherwise than the gospel or truth of God showeth itself. And if Angels are not exempted, Kings also must not be exempted. Doubtless it behoved Elias to have a great spirit, that he should adventure to oppose himself against a furious King. The self same thing also did john Baptist show, Matt. 14. 4. who set himself against Herod otherwise a most cruel King. Helias addeth a cause why Achab & his ancestors troubled Israel: namely, for that they forsook the true God, and who was the GOD of their Fathers, and contemned his commandments and laws, serving strange Gods. This he saith, was the original fountain and root of disturbance. And for because this is a great matter, and that the knowledge thereof serveth very much for these times, wherein the Papists say, that we be the disturbers of the Church and the authors of sedition, and we in like manner return upon them that these evils have sprung up from themselves: it shall be very necessary for determining of the cause, Of trouble or sedition. to speak somewhat herein as touching trouble or sedition. And what the word of troubling signifieth, and from whence the translation was derived, I have expressed a little before. Now let us come to a just definition of the thing. The Etymology of trouble or sedition. Vlpianus. But first I thought it good to show the Etymology of that word, namely Trouble. Vlpianus according to the opinion of Labeo in the Digests, in the Title Vi fractorum bonorum, saith in general, that this word Tumultus is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Cicero. Tumultuari. Cicero in the 6. Book De Republica (as it is reported) wrote that sedition is a disagreement of men among themselves, when one draweth one way and another another way. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Authors of sedition and trouble, the Hebrews call Hakerim, the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, troublers. And thus much as touching the word. 3 But as concerning the true nature or definition, Sedition defined. Sedition or trouble belong to the predicament of Action. For they which make any trouble, do it either by judging of contrary and diverse things, or by uttering of the same, or else by performing of them by the work itself. It is an Action (I say) not natural but voluntary, which is referred unto vice. The next general word thereof is contention: Seeing in every trouble, men contend one against another. Under this general word, there may be reckoned four kinds. The kinde● of sedition. For the same happeneth either amongst many, or else between one or two. If there be many that contend, those either be kinsfolks and near friends, or else they be foreigners and strangers. Plato in the 5. Dialogue De Republica saith, that the Greeks be kinsfolks and friends, and the strangers he calleth Barbarous. If we shall contend with such men, he thinketh it to be war: but when the Grecians fought among themselves, that he said belonged unto sedition. But and if the contention be about holy and religious things, that is commonly called Schism: When a contention is named Schism. but if a contention be stirred up between one or two, than it is a brawl, as the same Ulpian affirmed, according to the opinion of Labeo, in the Law before alleged. Neither will they have it to be a trouble or Sedition, if two or three or four contend among themselves, but as they say there must be a good many. These be the chief kinds of contention. Howbeit of war & brawling I will not now treat. But trouble & Schism, that is sedition, aswell in religious things, as in civil things I will comprehend in one. 4 And forsomuch as Actions are wont to be known by the objects, that is, by the matter about which they be occupied (as sight is known because it consisteth in the apprehending of light and discerning of colours: also hearing, because it admitteth sounds and words:) therefore must we consider what doth sedition or trouble, and about what things it is conversant. We say that the same argueth a Privation of two most excellent things: to wit, of Order and of unity. What is Order. Order (if we credit Augustine) is a disposing of things like and unlike, giving to every thing their own places. All things in the world be not equal and after one sort. But then are they said to be in order when they be well disposed, & obtain places fit for themselves. And men's actions have then an order when they are tempered to things according to their own state and dignity. Whereupon Chrysostom excellently well wrote in the 23. Homily upon the Epistle to the Romans: That God appointed amongst men many differences of Rule and subjection. For we find there be Masters and servants, Parents and children, man and wife, Magistrate and subjects, Old men and young men: but the Actions of men will not be set in order, unless they be made agreeable unto these and such like degrees. But this cannot be done, unless things be ordered according to the rule of the law. Wherefore seeing trouble is said to take away order, we perceive that the same taketh away the law, which is the head and fountain of good order. A similitude For even as God in the nature of man's body separated divers members and placed them in marvelous order, The order of the members of man's body the head in the high top of all, and therein the eyes like unto windows, under it he put a mouth to receive meat, a breast to contain the inward parts which sustain life, a stomach for the digesting of meats, flanks, thighs, hams and feet; which things being so set in order do testify the excellent wisdom of the Creator: But if they be confounded and set out of order, they make not a man but a monster: Even so hath he in his laws revealed the way and the measure whereby our actions may be rightly disposed and ordered. Trouble taketh away unity. 5 Furthermore, Trouble or sedition taketh away unity: For the minds of Citizens are separated and marvelously drawn one from an other: And that is very deformed and becometh not a Commonweal. Wherefore Luke in the Acts of the Apostles minding to commend the society of the Christians, Acts. 4. 32. saith: They were of one mind and of one heart. And this unity consisteth in cleaving unto him, which above all things is one. He truly is the true God, without whose fear and worship, the true unity cannot be obtained, but all things remain torn and rend one from an other. Whereupon Augustine in his Sermon De verbis Domini, upon the Gospel of Luke the 26. Chapter, entreating of those words wherein the Lord said unto Martha, Luk. 10. 42. But one thing is needful, writeth: Give one thing, and thou shalt have the people, that is to say, well and rightly ordered: take away one thing, and thou shalt have a rout. But a rout, is nothing else but a rude unruly multitude. By these words we may gather, what is the true subject of this privation. For the privation standeth not by itself, nor hangeth in the air. The subject thereof is a multitude or a company of men, which is meet & apt to be set in order, or to be deprived thereof: And also to be truly one, or to be pulled one from an other. If this company be deprived of this order, them is it deprived of peace & tranquility, which chiefly standeth upon these two things. 6 This definition of ours do the words of Elias confirm, who minding to reprove Ahab for moving of trouble, said: 1 kings. 18. 18. Thou hast forsaken God, which saying respecteth the privation of unity, And his commandments, which maketh to the privation of order: And thereby proved him to be a mover of trouble. Paul exhorteth us to the retaining of those good things, and of those excellent habits, in many places, but especially in the 1. 1. Cor. 4. 10 Epistle to the Corinthians the first Chapter, saying: I beseech you brethren, (he speaketh to the multitude of Christians which was, or should have been the subject of the order of unity) that ye all speak one thing, and that there be no Schisms among you, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye knit together in one mind, and in one judgement. He requireth a consent among the faithful as touching the mind, and as touching words, so much as may be, and also as touching works. But as touching works (which here he seemeth not to touch,) he very well showeth in the second Chapter to the Philippians: Verse. 2. Be ye of one mind, agreeing together in one thing, doing nothing by contention and vain glory. A wholesome exhortation doubtless, which hath respect unto peace and unity. Also Pythagoras said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sedition of a City must be avoided. 7 If we seek for the causes of this evil, The causes of this trouble are two. Phil. 2. ve. 3 Contention many may be brought. In the place now alleged unto the Philippians, Paul rehearsed two: Contention, which seemeth to signify a ready inclination unto strifes and debates: We ought not to obey corrupt inclination. Also a greediness of glory driveth many unto that point, and likewise the desires of pleasures and gain: but above all things a diversity of faith whereof jerom spoke writing upon Matthew in the x. Chapter, Verse. 34. treating of these words, I came not to send peace, but a sword: where he saith that for the faith of Christ, the whole world is divided against itself. Neither is there any house, wherein there be not believers and unbelievers. And again upon the same Chapter, expounding that saying, Brother shall deliver Brother, he saith, Ib. ver. 21. there is no faithful affection of them, whose faith is divers. Plato in the 4. book De Repub. saith, that seditions arise, aswell through too much abundance as through too much scarcity. For they which abound on every side with riches be of haughty mind, and contemn the poor in comparison of themselves. On the other side, the poor being despised are stirred up against the rich, and one City is divided into parts. This we know happened in the Church of the Corinthians, 1. Co. 11. 21 whereas the rich and wealthy, would not sit down at meat with the poor, but they joined themselves to men of their own degree, and made dainty and gorgeous feasts among themselves, neither did they tarry for the poor: But the poor being contemned, tarried long and sat by themselves using most simple and poor fare. Thereby arose troubles and seditions: This (as saith Paul) is to eat any thing else rather than the supper of the Lord. Ib. ver. 20. There might perhaps other causes also be brought, but those which we have recited are the better. The end of troubles. There remaineth [to speak of] the end, which (if we respect troublesome and seditious men) is to overthrow and consume for their own gain sake, things that be well ordered. Wherefore Chrysostom upon the 5. Chapter to the Galathians (expounding those words: Gal. 5. 15. If ye bite and devour one an other, take heed lest ye be consumed one of an other) saith, that sedition doth at length bring consumption and corruption. And he compareth the same unto a moth, which departeth not from the garment, until it have consumed the same as much as it can. But if we have respect unto God, and demand unto what end he suffereth these things to be done, we will answer: To the intent that they which be proved, may in troubles and seditions be made manifest. And whereas they lay hidden before, they may now shine above others. Hereof hath Paul put us in mind, in the first to the Corinthians, 1. Co. 11. 19 saying: It behoveth that heresies should be, that they which be proved may be made manifest. 8 By these things which we have now alleged, the whole definition may be gathered, which standeth in the general word, and in the differences, and comprehendeth all the causes: The full definition of trouble or sedition. So as we may say, that trouble or sedition is a voluntary action, whereby there is contention among many, aswell touching civil things as matters of Religion. And there is brought in a privation aswell of order, as of unity, by reason of the inclination of the mind to the making of strife, or for anger for receiving of an offence, or for desire of glory, or of pleasures, or of gain, and most of all, for the diversity of faith, or else for too much plenty or poverty, and that to the overthrow of good ordinances, and that godly men may shine more and more by the occasion thereof. This is a very full definition. I am not ignorant that other descriptions are commonly used: as when it is said, that sedition is the violence and wrath of the people. But here only is touched the cause enforcing. It is also said to be sedition, when the people disagreeing come to hand strokes: whereby is showed, that the same is no light motion but a vehement, which draweth the matter unto a conflict. Which Virgil seemeth to have laid before our eyes, when he saith: And like as in a people stout, when oft it doth betide, The common sort to make a fray, of wit which are full wide: Now flies the stones, and fiery flames; and fury feeds the fight. But that which we brought is a full definition, and comprehendeth the whole matter. The subject of sedition. Hypostasis Subiectum Concretum. There remaineth that we consider of the ground or subject, or concrete (as the Legitians speak,) seeing we have spoken of the nature itself. He is a seditious person (saith Isidorus) in his Etymologies, which causeth a dissension of minds, and maketh discords. Yet nevertheless not only the Authors and heads of that wickedness are to be accounted seditious, but they also which follow them, which help them, nourish and defend them: Albeit that they which are the captains, and disturbers of the peace, do sin much more grievously than do others. 9 But the greatness or grievousness of this crime dependeth of the excellency of good things which be taken away by it. How great a crime sedition is. What worser thing can happen unto a multitude, than if order and unity be subverted? Plato in Sophista saith, that sedition is the corrupting of natural knowledge. Which that it may yet be more plainly understood, I will bring the saying of Augustine, which we have in the 9 Chapter De Civitate Dei, where he said, that wise men prescribed not every company of men to be a people, but that which was joined by consent of law, and mutual participation of profit. But since that sedition perverteth law and common profit, the fault is much more grievous than brawling, in which the strife is for the benefit of one or two: and yet is not common law overthrown, nor public benefit taken away. Also the greatness of this sin is gathered by the punishments: as Paul said to the Galathians: Gal. 5. 12. I would they were cut off which trouble you. Wherefore trouble is meet to be cut off. In like manner the Apostle said in the same Epistle to the Galathians: Ib. ver. 10. Numb. 16. 32. 2. Sam. 18. 21. 2. Sam. 20. 25. They which trouble you shall bear their judgement. The sedition of Core, Dathan, and Abiram was punished by death. So was the sedition of Absalon. Likewise was Seba the son of Kichri stirred up against David. The laws of men have reckoned his heinous crime among the offences of death: as we may see in the Digests, De Poenis, in the law, Si aliquis aliquid ex metallo, in Paragraphe, Authores, or Fautores. For both those titles are read. Of them it is there pronounced on this wise: Either let them be hanged on a gibbet, or be cast unto the beasts, or else be carried unto the Island. Even so is it written in the same title, in the law Capitalium, the Paragraph Solet, & in the Code De seditiosis, the first and second laws. And sometimes they have the same punishments laid upon them, which they have that be guilty of treason: as we have it, Ad legem juliam Maiestatem, the first law. The Canons of the Church have oftentimes decreed, that those which were seditious, should not receive orders. And thus much of the punishment, and greatness of the crime. All which contend in sedition, must not be accused. 10 It is further to be understood, that they must not be all accused which contend in sedition. For whereas there be two parts, of which the one striveth against the other, it is of necessity, that seeing they contend about contradictions in things repugnant, the cause of the one part is good, and the cause of the other is evil: they which defend a just cause, good laws, and common profit, are not to be accounted seditious. Contrariwise, they which strive against these things must be punished. Elias and Achab were both in one contention. We must consider which part of those troublers is guilty. By the things which we have spoken, we may discern the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet is it better to gather this by the words of the Prophet: 1. kings. 18. 18. Thou leadest the Israelites from the true God unto Baal, and takest away the law of the true God, therefore art thou thyself a troubler. But I call back the people unto jehovah the God of their Fathers, and I contend in behalf of the laws made upon mount Sinai, and received by our forefathers, therefore I am no troubler nor seditious man. Thou & I follow things contrary, but seeing I defend and maintain the sound opinion and the better side, I am not to be accused of troubling and making sedition. And even this may be lawful for us to return upon the Papists, when they count us troublers and seditious men. We maintain the true worshipping of God and the glory of Christ, we receive the Scriptures of God, we use the Sacraments sincerely as they were instituted by Christ, we receive three creeds, we will not worship Creatures, Images, or Idols, therefore we are no troublers. justly are they accused of so great wickedness which do all things contrary. Happy is that Commonweal or Church which is ruled and governed by the word of God: And contrariwise, unhappy is the same, which followeth the inventions of men, rejecting the Oracles of God. Psal. 44. 15. Happy is that people (said David) whose God is jehovah. Whereupon is concluded on the contrary part: that unhappy is the people which hath not jehovah for their God. And in that history [of Achab and Helias] we see that that kingdom of the x. 1. king. 17. ● tribes was grieved with famine, and had heaven closed up. And albeit the Papists be not troubled with famine of outward meat, yet are they pined with great penury of god's word, and the light of heaven is most manifestly shut from them. A very strong Argument it was of the Prophet, and by that means he broke the heart of Achab, so as he had no answer to make: wherefore he gave place to the Prophet. But the romanists at this day are not content with such a reason, because they make their own inventions equal unto the scriptures, or else account them greater. How the word of troubling is used in the Scriptures. josua. 7. 25. Now resteth it to see whether the Scriptures use the word of Troubling in such sort as I have set it forth. In the book of josua, it is said that Achan troubled the people, because against the commandment of God he had conveyed of the things accursed: which thing grievously displeased. Also jacob said to Simeon and Levi, You troubled me: Gen. 34. 29 for against right and equity and promise made, you slew the Sichemites the third day after their circumcision. But much more plainly doth it appear out of Paul to the Galathians the first Chapter, where he saith: Gal. 1. 6. I marvel of you that ye so soon departed from Christ to an other Gospel, which is not an other Gospel: but that there be some which trouble you. He meant that the false Apostles troubled the Christians in respect that they led them away from the Gospel. 11 But for somuch as the Magistrate is a lively law, and that he representeth God, That those which strive against the magistrate, are Seditious. they which rise up against him are justly said to be seditious: seeing they as much as in them lieth, do take away the execution of laws, and the Image of God. Wherefore the Magistrate must be reverenced: How far forth he must be obeyed. Neither must we be against him, so long as he ruleth according to the word of God, or by honest civil decrees, or else while he command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [that is things indifferent,] although they may otherwhile seem to be grievous & painful. 1. Pet. 2. 18. For Peter saith that we must obey our Masters though they be froward. Matt. 5. 41. And thither may be drawn the words of Christ wherein he said: If any man shall constrain thee to go one mile, go with him twain: And if a man will take away thy Coat, give him also thy Cloak. But if the Magistrate will command ungodly things, and those things which be repugnant to the word of God, he is not to be heard, neither must he be obeyed: Acts. 4. 19 For we must obey God rather than men. If he command to worship Images, to corrupt and deform the Sacraments, or command dishonest customs, or will adventure to set forth new Articles of faith, we must not obey him: Neither by so doing can the crime of sedition or troubling be laid against us. And not only we must not obey, but we must also gainsay and repugn ungodliness as much as in us lieth, Matt. 23. 1. Matt. 3. 7. & 14. 4. after the example of Christ, of john Baptist, and of all the Prophets and Apostles: and to think that those men were troublers, is a wicked part. Exod. 7. 6. etc. Moses and Aaron were against Pharaoh, in laying before him the word of God, and certainly by him they were called seditious, whenas yet they were nothing less. Esa. 6. 4. 1. king. 15. 11. 2. kings. 18. 3. 2. kings. 21. 1. etc. Neither were josias, Ezechias, and Asah seditious princes, when they overthrew the Images, Idols, and superstitions, which their Ancestors had erected, and held in estimation. The high priests and Scribes, and also the Roman princes would have had the Apostles to be altogether silent, and not to have preached the name of Christ: which they would not do. And Abraham would not worship the fire as it was worshipped in his country. Dan. 2. 18. Daniel and his fellows said to Nabuchad-nezar: We will not worship thy Image. Yet are they not therefore by the judgement of the godly accounted seditious. Wherefore let the Magistrate be obeyed, and had in honour, when he commandeth things according to the word of GOD, when he ruleth by just decrees, or commandeth things indifferent. But it is demanded, Whether Elias in calling the king a troubler, violated that Law: Thou shalt not speak evil of the Prince. whether Elias in calling the king a troubler, went against that precept, whereby GOD commanded, that no man should speak evil of the Prince of his own nation. We answer, that commandment is violated, when that is done rashly, or for his own advantage: or else when the authority itself is contemned: which thing Elias himself did not. Only he accused his sin so far forth as belonged to his own function. Luke 13. 32. And Christ called Herod, a Fox: And as touching them which would have killed him, john. 8. 44. he said, That they were Children of the Devil. Sometimes it furthereth very much to the glory of God, and also unto the Church, that the sins of Magistrates should be reproved, and that is done without sedition or troubling. But hereof we have spoken sufficiently. Whether it be lawful for subjects to rise against their Prince. 12 Let us divide subjects, In judg. ●. about the end. so as some of them may be mere private men, and others in such sort inferior, as the superior power in a manner dependeth of them: As among the Lacedæmonians were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and at Rome the Tribunes of the people. Those which only are subject and counted altogether private, ought not to arise against their Princes and Lords, and displace them of their dignity or degree. Ephe. 6. 5. Col. 3. 21. 1. Pet. 2. 18. The two Apostles Peter and Paul have commanded the same: namely, that servants should obey their Lords how rigorous and hard soever they be. Moreover, Rom. ●3. 1. the sword (as it is written to the Romans,) is only given to the powers. And they which resist the power, are said to resist the ordinance of God. jere. 27. & 29. 2. kings. 24 20. God would that the jews should obey Nabuchad-nezar, and was angry with Zedechias the king because he revolted from him. Yea and jeremy by the commandment of God, jer. 29. 7. admonished and exhorted the people to pray for the health of the king of Babylon. 1. Sam. 24. ● David also would not stretch forth his hand against the anointed of the Lord, when he might have done it without any difficulty, and to his great commodity. The godly soldiers of julianus the Apostata obeyed the same julianus in fight and pitching their Camps: neither did they at any time (notwithstanding they were armed) draw weapon against that most cruel Tyrant. Phocas when he had slain Mauritius, possessed the Empire by great violence and injustice, and wrote unto Gregory at Rome, who obeyed him, as his Prince, and gave unto him great reverence. 13 But there be others in the Common weal, which in place and dignity are inferior unto Princes, and yet in very deed do elect the superior power, and by certain laws do govern the Commonweal: as at this day we see done by the Electors of the Empire: And perhaps the same is done in other kingdoms. To these undoubtedly if the Prince perform not his covenants and promises, it is lawful to constrain and bring him into order, and by force to compel him to perform the conditions and covenants which he had promised, and that by war when it cannot otherwise be done. By this means the Romans sometime compelled the Consul, whom they themselves had created, to go forth of his office. The Danes in our time did depose their king, and held him long in prison. Polidore Virgil. Polidorus Virgilius writeth that English men sometimes compelled their Kings to render account of the money which they had misspent. Neither are we ignorant that Tarqvinius the proud, was by the Romans for his over much cruelty and arrogancy thrown out of his Kingdom. Of Brutus & Cassius. I will not speak of Brutus and Cassius which slew Caesar. But whether they did it justly or otherwise, most grave men vary in their opinions. And I in examining their enterprise by the rule of the Scriptures, do not allow it. For they gave not unto him the government or Empire of Rome, but he usurped the same himself by violence and power. And God as testifieth Daniel translateth Empires and kingdoms. Dan. 2. 37. Though also it be lawful to resist Tyrants which assail a Kingdom, yet when they have obtained the same and do bear rule, When tyrants have obtained kingdoms, private men must not seek to put them down. it seemeth not to belong unto private men to put them down. Wherefore seeing that the Kingdom of the jews was such a Kingdom as in it all men depended of the King, (For they were not chosen by noble men, but the posterity of that family which God had appointed, did govern by succession: Deu. 17. 15. 1. Sam. 8. 11 ) Therefore in the laws of Deuteronomie, and in the 1. book of Samuel wherein is ordained the right of Princes, there is no liberty granted unto any man to disturb them. Yea and sometimes it hath happened that some of them were killed, yet we never read that God allowed the murdering of them: nay rather he punished the murderers. When God at any time would displace the Kings of juda, he did it by the Babylonians, Assyrians and Egyptians, but not by the jews. 2. king. 9 1. He only armed jehu against his Lord: which as it was peculiar, so must we not take example by it. He destroyed Saul also by the hands of the Philistians and not by David. 1. Sam. 31. 2 And I am not ignorant how many things of this matter are decreed in the Code and in the Digests Ad legem juliam Maiestatis: But endeavouring to be brief I do of purpose pass them over. And although I know right well that the Ethnics in the old time appointed rewards for such as killed Tyrants: yet I have answered, that godliness and the holy Scriptures allow not the same. Assuredly, if it be lawful for the people to cast out of a Kingdom those that unjustly bear Rule, there shall never be any Princes or Kings in safety. For although they live justly and godly, yet do they not satisfy the people. Whether Jehoiada did right in putting Athalia from the kingdom. 14 But there be many reasons, In 2. kings ●1. at the beginning. whereby it may be showed that jehoiada did well and rightly conspire against Athalia. First he was not altogether a private man, but was the high Priest in the common weal, unto whom belonged to judge not only Ecclesiastical and sacred, but also civil causes. For the jews had no other Books of law but the holy Bible. Further there conspired with him the Levites and Priests, and also the Princes of families, and the most noble men of the kingdom, and the captains of the soldiers. By which kind of men it was meet that the Common weal or kingdom of juda should be delivered from that woman's Tyranny. Moreover than this were the promises of God which he had made unto the family of David: which promises, it was the high Priests part to defend. Also the law of Deuteronomie was to be observed, namely that the kingdom should not fall unto strangers. Besides, jehoiada was joined in affinity with the king's family, forsomuch as he had to wife the sister of Achazias departed. Wherefore it was his part to provide, that a confused order should be rid out of the kingdom of juda. But perhaps some man will reprove this endeavour of jehoiada. First because he did not rightly and orderly in dispossessing of that person which was already in office. Meet in deed it is for good men to travel and endeavour to their power that the state of things present should not be changed, but when it is changed, and that some one hath gotten the sovereignty, and is entered into the government: it is not lawful to cast him out. Furthermore, although that some conspiracy may otherwhile be good, yet it seemeth in his own nature to have the show of evil, wherefore men ought justly to fly the same, especially Priests, whose part it is with all diligence to keep innocency. Besides this, jehoiada might on this behalf seem to seek his own. For seeing the child was very young, he after a sort did intrude himself to be governor in his steed. Moreover it might seem that God was displeased therewith, which in this respect may be proved, 2. Chron. 24. 21. in that joas when jehoiada was dead, killed his son, as though God would revenge the sin of his father. Add herewithal that this was done by the Levites and Priests by force and arms, which the holy ministery ought to eschew. Furthermore because he set forth the holy place to be violated with slaughter and blood, which is thought to be contrary to all godliness. To all these things we will answer in order. 15 To the first reason thus we answer, that indeed it is not the part of a private man to put out of place a Magistrate already constituted, or a Prince which is in possession of a kingdom. But we deny that jehoiada was a private person, seeing in the common weal he was the next person to the king, & judged, and sometime exercised both the sacred and civil affairs, and was the keeper of the laws. Deu. 17. 15. And in Deuteronomie there is a law for instituting of the king, which now by Athalia was violated, and the promises made unto David and his posterity were hindered by Athalia. Besides this it happened that she not only was a stranger, but an idolaters and that incurable: wherefore she was worthy to be deposed by the primates and peers of the kingdom. And whereas in the second place it was said, that not only evil must be taken heed of, but also the show of evil: we admit the sentence of the Apostle to be true: adding nevertheless that the same is not general, in that it belongeth to things indifferent: Albeit in those things which are of necessity to be kept, it cannot take place. But and if those things which GOD hath commanded may sometimes in man's judgement seem to be evil, it is not in our power to eschew that show of evil, but we ought in any wise to do that which is commanded by God. It was a show of evil for a man to be willing to kill his own son, to carry away goods forth of Egypt by fraud, to disobey Antiochus that commanded to eat swine's flesh, and not to do that which the Roman Caesars commanded, whereupon the Christians were every where accused of sedition: but those things that we have mentioned were so necessary to salvation, as the show of evil was nothing there to be passed of. So likewise seeing that unto the high priest by his office, belonged the reformation of things fallen in decay, there was no cause why he should stand in fear of this show of evil. He was not occupied in an indifferent, but in a necessary matter. Whereas it was afterward alleged, that he might seem to have done these things for his own commodity, that under pretence of protectorship of the child, he himself would bear rule until joas had come to full age, is but vain: since that he ruled in deed the child's age as a good tutor, but the kingdom was governed by the Counsel and judgement of the Senate, not by the judgement of one high Priest. And straightway the matter was discovered. For he claimed not the kingdom for himself or for his own house, but for him to whom in right it belonged. So then the Assamonites sinned very much, not in deed in that respect that they fought with strange nations for setting their religion and Country at liberty, but because they did rather claim the kingdom to themselves than to the tribe of juda and family of David, whereunto of right it belonged. Wherefore the rest of the nobility being negligent, the care of restoring the kingdom turned to the high Priest himself: which if he took upon him in respect of his office, he is to be praised not reproved. 16 Besides there was objected as touching the place, because he seemed to open the Temple unto slaughters and effusion of man's blood, which was not convenient for the holiness thereof, the same being appointed for sacrifices. Hereunto we answer that Athalia had the Tyrannical government in her hands, they could not easily go to the usual place of assembly in Mispah, where the people were wont to meet together at other times in the more dangerous cases, as is manifest out of the Book of judges and first Book of Samuel. Wherefore a place fit and free from suspicions was chosen. But and if that jehoiada would have dealt by open force, civil war might easily have been stirred up, and the Citizens have bend themselves one against another: for Athalia also had her favourers: neither was she utterly void of Soldiers. To this end therefore that the king which lay hid in the Temple, might the easilier be brought forth from thence, and also be anointed by the Priests and be defended from violent assaults by any munition of some close building, there could not be perceived a more convenient place than the Temple. But as concerning slaughters and effusion of humane blood, these things made not so great a matter as is wont to be made of superstitious men. God ordained in the law as it is in Deuteronomie, that whosoever unwittingly or unwillingly had killed any man, he might repair to Cities of refuge. But if a man had advisedly and of set purpose committed murder, him (saith God) pluck thou away even from mine Altar. 1. kings. 2. 3. 4. And when joab would not departed from thence, Solomon commanded that he should be slain there: neither did he fear to violate the Tabernacle of God. 1. kings. 1. 51. But thou wilt say: he spared Adonias, when for the same cause he fled thither. I grant: but yet he did it not because he thought that if he were slain there, the Tabernacle should therefore be polluted: but he did it, either for that he had not utterly cast away all hope of his amendment, or else because he was not guilty as joab was, of two murders and and those most unjust. Therefore at such time as the Temple might be spared, they did the same gladly: but when the wicked could not elsewhere be suppressed, they feared not to slay them even in the Temple, when as the slaying of them should be a certain kind of sacrifice not ungrateful to God. In 2. kings. 11. p. 280. Whether it be lawful for Ecclesiastical men to deal in martial affairs. 17 Lastly, it remaineth to see whether it beseemed the high Priest & levites to take arms upon them, yea and whether it be meet for Ecclesiastical men in general to deal in martial affairs after the example of joiada and his fellows. That this may be the better declared, I think it best to show the difference between the state or condition of the old testament and the new. As touching them in old time, I have no doubt but that it was lawful for them. For the levitical tribe was not altogether exempted from Civil government: nay rather to them were committed the judgements not only of Ecclesiastical, but also of Civil affairs. Furthermore the administration of sacrifices and sacraments was not so greatly frequented: because the sacrifices were made only in one place, that is in salomon's temple. And whereas they were 24. as well of the Levites as priests they scarcely once or twice in the year or little more ministered these holy things: so as they had leisure both to exercise judgements and civil affairs. And this also may be declared by many examples. When the Israelites journeyed through the wilderness, the Levites also had their tents, and went forward armed with others of their brethren. Besides this Moses brought forth the Levites from one gate of the Camp unto an other, Exo. 32. 27. who with their naked swords slew the Idolaters which they met, sparing neither brethren, nor kinsmen, nor alliance: unto whom at the length Moses said: Ye have consecrated your hands. Banaias also the son of Io●ad●: 3. kings. 2. 35. 1. Sam. Cap. 1. etc. notwithstanding he was a priest, was made ruler over the host of Solomon E●i was the high Priest who nevertheless had the principality over the people, and judged Israel many years. Which thing also Samuel did being a Levite, who was present in the wars, and slew Agag the King of Amalecke. 1. kings. 15. ●…. The Assamonites likewise, which were of the stock of the Priesthood, fought against the Macedonians & were present at many battles. But why in times past both the principality and Priesthood were joined together, Why in old time the kingdom and priesthood were committed to one man. this may be declared the cause, namely that in those persons Christ was shadowed: to whom was due both the true Priesthood and sovereign kingdom. But after his coming upon the earth, we have no other Priest but himself, our only mediator and redeemer. Undoubtedly those ministers of the Church which are instituted by him, The office of the ministers of Christ. are appointed to preach the Gospel of the son of God, and to administer the sacraments. Wherefore it is meet that they should abstain themselves from outward principality and administration of civil affairs, since they have been so instructed by Christ. For he said unto his Apostles, Mat. 20. 25 The Princes of the nations have dominion over them, but it shall not be so among you. And being required by a certain man to command his brother to divide the heritage with him, said: Luk. 12. 13. Who hath made me a judge over you? showing that it agreed not with his vocation while he remained upon the earth, to have authority to divide heritage's. And after the same manner ought ministers to judge themselves to be sent, even as he was sent from the father. joh. 20. 21. Moreover Paul informing his Timothy, and instructing him as touching the holy ministery saith, 2. Tim. 2. 4. No man that warreth entangleth himself with the affairs of this life. Where he useth an argument of comparison, to wit, from the lesser to the greater. Even as if he should say: If it be not lawful for them which are bound by the oath of warfare, to take upon them other business or trades of life: much less ought they which are bound to the holy ministery, intermeddle themselves with other charges. For their vocation requireth the whole man, because they must not [only] twice or thrice in the year execute their office, but it is necessary that (as the Apostle hath warned) they preach the Gospel, and earnestly apply themselves to reading and doctrine both in season and out of season. 2. Tim. 4. 2, 18 Howbeit it must be understood, that Arms is not utterly taken away from the Ministers of the Church: because so it may otherwhile befall, as it shall be lawful for them to exercise the same. For if in a desert place, any of them should be set upon by murderers, wherein they cannot implore the aid and help of the Magistrate, it should be lawful for him, to repel violence by violence, & to use weapons, if they should come to hand strokes, by making (as they term it) a blameless defence. For he that is so invaded, is not in that place a private person, but is armed by the Magistrate, and by just and public received laws. For neither the laws, nor yet a just Magistrate would that their Citizens should rashly perish. Wherefore in that case they give leave to use weapons. God also by his laws would, that if thieves came armed to any house in the night season, if they were killed by the owner of the house, that fact was not punishable: because they were judged to have come not only to rob, but also to murder: and God decreed no unjust thing. Seeing therefore that the Ministers not only do service to the Church, but be also subjects of a City and parts of the Commonweal, they ought not to be deprived of the privileges, which other Cities enjoy, especially, when as by the use of them they are not revoked from the holy ministery. Also it may so happen that there shall be so great scarcity of men in a Town, When ministers may do the part of soldiers. as without help of the Ministers, the walls or gates might not be defended, nor the enemy repulsed: in that case they are not let, nay rather they are bound, and that justly, to help their country being in danger. But if such, or the like necessity do not urge, I think it not the part of a godly Magistrate to compel them unto warfare: because they cannot with a safe conscience leave their vocation: neither can they execute the same, together with the exercise of war. But yet I deny not, but that it may be lawful for a short time, and when necessity urgeth. That the ministers of the word ought to be in the camp to exhort the soldiers. Neither yet do I deny but that he may be in the Camps to preach unto the soldiers; yea rather I do counsel, that this be diligently done: for in the place there is most need of the word of God, aswell for reproving of the evil acts which commonly depend upon wars, as also to encourage the minds of them that fight. Forsomuch as God himself made the law, as it is in Deut. that the priests should come forth into the Camp for to put the soldiers in remembrance of the promises of God. Deut. 20. 2. But yet notwithstanding these exceptions, the Pope and Bishops of our times are not excused, when they proclaim and make wars: yea rather they set princes together at variance, neither do they think themselves to live well and quietly, unless that slaughter, sword, and war, rage in every place. Of the enduring of Tyranny by godly men. In Gen. 34 19 Tyrant hath the name of the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word Tyrant is taken both in good part and in bad. which is to rule or have sovereignty: And that word sometimes we interpret in good part, and sometimes in bad. In good part in Virgil, Some peace shall I have, which have touched the tyrants hand. But in the songs of Horace the 3. book, Acron expounding that particle, Latè Tyranni, saith, that Tyrant signifieth a cruel man, a mighty man, and a Lord. And while it is drawn into the ill part, it is thus defined: That it is he, which beareth rule against right, honesty & laws. This doubtless may be done two manner of ways: either by invading unjustly, or by ruling the dominion naughtily. Wherefore such a wicked prince must godly men suffer, Godly men must suffer the rule of Tyrants. seeing they be private persons, and have no authority over him. Neither is it their part, seditiously to move war against him. Paul saith: Rom. 13. 1. Let every soul be subject to the higher powers: for whatsoever powers there be, they be ordained of God, and they which resist power, get unto themselves damnation. And let us reason thus: Those things which God will take away from his by other means and instruments, let us bear it with no less patience if he take them away by Tyrants. And what godly man will not abide diseases, storms, and losses, of which sort job suffered divers? Without doubt we must assure ourselves that even these things are no less done by God through Tyrants, than by those other means. 20 But he 〈◊〉 some man will say, An objection. If this reason take place, it shall never be lawful for me by help of the Magistrate that I may be delivered from ungodly men, if they afflict me against right and unlawfully, because I shall think that God would have it so to be done by them. But the reason is not alike, A solution. because in this case GOD hath opened a lawful way unto thee, that the conditions of piety being kept, a man may justly obtain remedy from the Magistrate. But against a Tyrant thou hast not how to deal, unless thou wilt raise up sedition, tumult or conspiracy against him, or else thou thyself of thy private authority wilt kill him: which things be contrary to the meaning of the holy scriptures. But some object unto us, Gideon, another objection. jud. 6. 11. 14. Samson, jiphtah, and such other godly judges. Howbeit, these men did not their Acts by private authority, seeing they were driven by the spirit of God which himself testified, seeing we read that with great miracles he furthered their successes. A solution. An example of Christ. What we are to do in these things, let us rather learn of Christ: Mat. 17. 27. & 11. 21. who paid tribute money, and answered to the Herodians, that unto Caesar must be given that which is Caesar's: Neither would he ever move or work any thing against the Romans, who without all doubt exercised tyrannical power against the jews. But on the contrary part judas and Theudas, Acts. 5. 25. etc. as josephus showeth in his 18 book of Antiquities, when they vaunted that they would set themselves against the tyranny of the Romans, their success was no less unhappy than wicked. They filled all with robberies, turning at the length the weapons upon themselves. As touching the Machabies, 1. Mac. 2. etc. jud. 19 29. thou mayest affirm the same that we answered of the judges. For the Levite which sent the dead body of his concubine, cut into so many parts, and distributed through the tribes of Israel, and therefore seemed to have raised up war, is no cause to move thee, seeing that fact was a kind of accusation. When the Israelites were in that liberty, that they obeyed not a king, it was meet that such a heinous act should be judged publicly, that by public sentence and counsel it might be punished. Three special ways hath God exactly set forth unto us in the holy Scriptures, Three manner of ways God delivereth his people from tyranny. of delivering of his people from Tyranny. First by giving of miracles and power from above, as happened at the going forth out of Egypt. Exod. 7. etc. Sometimes on the other part, by changing the minds of kings and princes: As he would to be done in Cyrus and Darius. Esa. 1. 1. For these wore made so gentle and welwilling towards the Israelites, as they sent them home again honourably endued with most bountiful gifts. Otherwhile the Lord raiseth up unto his people some deliverer, which may be the Author of liberty and may have a certain calling to this purpose, as in the book of judges we read to be oftentimes done. jud. 2. 18. Thou shalt note moreover, that the brothers of Dina could object: The maid hurt by the Tyrant belongeth unto us, Gen. 34. etc. her virginity is committed unto us, wherefore we may revenge upon him that hath violated the same. The deflowering of Dina should have been committed to the revengement of God But they should have consulted with themselves [saying] she belongeth more unto God than unto us, she is his, he will revenge, he will deliver. Seeing a lawful way for us unto these things appeareth not, let us bear it as we may, and let us commit unto God the matter which belongeth altogether unto him. Neither can a sheep be taken away, nor hogs be lost without he himself will: neither by tyrants, no nor yet by the devil, job. 1. & 2. Mark. 5. 12. as we may perceive by the book of job, and by the Gospel of Mark. 21 To be short: Because powers be of God, tyranny must be abidden. Dan. 9 29. And in the 9 Chapter of Daniel, when the Prophet would begin to speak of this matter, he straightway said: And the word went forth. And the wisdom of God speaketh in Solomon, By me kings do reign. Prou. 8. 15. And because thou shouldest not think that he speaketh only of lawful kings, he also maketh mention of tyrants. But if thou affirm that it must be there interpreted in the good part, let it not be forgotten which is written in the book of job, job. 34. 30. that for the sins of the people an hypocrite doth reign: albeit that according to the Hebrew truth, that place might be otherwise understood. Also Christ plainly answered unto the precedent of the Romans, who exercised tyranny in judaea: joh. 19 11. Thou shouldest have no power at all against me, unless it were given thee from above. Wherefore seeing thou art certain, Tyrant's reign by the will of God. that tyrants also do reign by the will of God, thou when thou art pressed with their yoke or injuries shalt thus reason with thyself: Unless that God would have me to suffer these things, either he would by his power have delivered me from this injury after I was fallen thereinto, or else he would have turned away the same, lest I should have run into it. Either of both was easy to be done of him: but seeing he hath done neither, now am I certain of his will, I patiently suffer this hand of his. And thou being thus certified, thou wilt not attempt or endeavour any thing seditiously in the Commonweal. When we be oppressed we must appeal to the tribunal seat of God Wherefore thou must appeal only unto the tribunal seat of GOD, when there is no other superior or greater power given whom thy Tyrant is to obey. For if a greater were, there should be no let but that thou mightest fly unto him: even as Paul, Acts. 25. 11 who from the judgement seat of jerusalem appealed unto Caesar. Let all godly men therefore persuade themselves of this, that their forces are discharged without reproach from the raising of troubles in the Commonweal, in that respect that they would by violence do any thing against the public Magistrate of what condition soever he be. And when they pretend an offending, an abusing and such like, of wife, of daughter, or sister, and that they would have her to be delivered from filthiness, from the sword, and from violence: let them always have that saying before their eyes: Rom. 3. 8. We must not do evil that good may come thereof. Those things which thou mayest and are lawful for thee to do, do them faithfully. Admonish a tyrant, desire him and neglect not those things which thou shalt think will further thy business, and most carefully commit the matter unto God. Why Tyrants do so rage's against godly men and against the Gospel. Ephe. 2. 2. 21 But now it seemeth good to treat wherefore tyrants be so stirred up against godly men and against the Gospel. Paul in the 2. Chapter to the Ephesians: The prince of the world (saith he) worketh with efficacy in the children of disobedience: even as godly men are moved in the holy ghost. By which place it is manifestly gathered, that wicked men be instruments which the devil useth for the execution of his fury. And moreover unto the Devil is given power against the Saints, although the same be repressed and bridled within certain bounds and limits, according as unto the Lord it hath seemed profitable for his. For this cause doth the Devil rage in his own members, that he may be an hindrance unto GOD and to the Gospel. And therefore doth God permit these things, to the intent that the excellent victories of Martyrs may appear, and that the Church no less than the world may have her excellent men. So then thou understandest for what end or purpose God suffereth these things to be done. Assuredly it is no marvel that the Devil rageth against the Gospel, because through it, he is spoiled by Christ: For the Gospel is the power of God unto salvation to all them that believe. Rom. 16. 1. 23 There remaineth a doubt, why God doth prosper Tyrants which be altogether cruel and wicked: who have had sometime such prosperous successes as their Kingdoms have been advanced to most ample Monarchies. As it is manifest by Romulus, Cyrus, Philip, and Alexander of Macedonia: which even of Ethnic Historiographers, are noted to have been most violent and unjust. First as touching these Monarchies, Why, how, and to what end GOD suffereth tyrants to increase. how they have grownne, this shall be imputed the cause: that in the world there is a certain conjunction between causes and effects, firmly appointed by the institution of God, which cannot easily be changed: nay rather it seems many times to take place. Wherefore those Princes or people which have attained and kept these studies and Arts of government which are of force; aswell to increase as amplify dominion and Empire, have obtained this good success. For present example, let us speak of the Romans. They (as the histories declare, and as Augustine testifieth) might get themselves so great power, because they had those things by which it hath been usually obtained. First they had a desire of praise, not in very deed altogether false and counterfeit, namely such as thereby they might approve themselves sound and just judges. Moreover they were liberal of money: yea and add, if ye will, that they were oftentimes contemners of the same, and desirous of glory. Which glory notwithstanding they ascribed to their country in general: which they so loved, as they would have it for a long time to be free, but evermore to be the Lady of other countries. And by Virgil is set forth that excellent property of the Romans: To spare the subjects, and to vanquish the proud. 24 They suffered not themselves to be weakened with delights and pleasures: neither set they their mind upon heaping of riches. Besides this, there was a patiented enduring of labours, and also a discipline of war. They pould not their subjects, but protected them. They wasted not their money upon stage players, jesters, Dicing, Harlots, or haunting of victualling houses. They obtained not their offices by guile, by deceits, or by ill practices: but by honest means: whereby at home they used great diligence, and abroad a just government. They gave counsel freely, taking heed lest their mind should be subject to lusts and vices. Wherefore, seeing they had so excellent studies, virtues and faculties, they easily obtained by nature to bear rule over others. For such a conjunction and linking together in the world is ordained by God, as of such causes (unless he himself let it), those things do always or for the most part follow. Howbeit I deny not, but that in the common wealth of Rome, there were many vices also, seeing the people was constrained sundry times to avoid from the Tyranny of the Fathers: Albeit that even in those times they had some excellent active and valiant men which tempered and corrected such vices. But afterward when the Empire was obtained, when vices had exceedingly prevailed, vices were supported together with the very hugeness of so great a kingdom, and people and nobility. So notwithstanding, that they themselves abused so great an Empire, yet God did both punish the world and the infinite wickedness thereof. And the Church was wonderfully increased with witnesses, and heaven with Saints. There be moreover other causes, (as unto us unknown, so most just) for the which God suffereth these things to happen. The Roman Empire at the length gave peace unto the Church. In the Monarchy of the Persians, the people of Israel was restored into their own country. And while Nabuchadnezer enjoyed the kingdom of the Chaldeans, the name of God was published and spread abroad among the Gentiles. Under the kings of Macedonia the holy Scriptures were translated out of the Hebrew into the Greek tongue while Ptolomaèus did bear rule in Egypt. And thus shalt thou evermore find, that God very well knoweth how to use an evil thing. The end of the fourth Part. To God alone the Father, the Son and the holy Ghost, be all honour, praise, glory and dominion for ever and ever, Amen. decorative border ANOTHER Collection of certain Divine matters and doctrines of the same M. D. Peter Martyr (the titles whereof appear in the page following) necessarily added to this volume, for the greater benefit and comfort of the Christian Church. At the end is placed a table of all the particulars, and the Author's life at large. Translated, and partly gathered by the said ANTHONY MARTEN. Meliora spero. Philipp. 1, verse. 9 I pray that your love may abound more and more in knowledge, and in all judgement, that ye may discern things that differ one from another. Seen and allowed according to the Queen's majesties Injunctions. 1583. The Contents. Common places of Free will. Providence. Predestination. The cause of sin. The sacrifice of the Mass. An exhortation to the Supper of the Lord. Three confessions touching the presence and participation of Christ in the sacraments. Certain questions and answers. divers propositions out of Genesis, Exodus, Leviticus, and the book of judges. A disputation, which D. Peter Martyr had at Oxford with Tresham, Chadse, and Morgan. Sundry sermons of The death of Christ. The resurrection of Christ. A place in the 20. chapter of john. reedifying of Christ's church. The profit and dignity of the holy ministery. An exhortation to the study of Divinity. A praise of the word of God delivered in the scriptures. Certain other orations. divers and sundry theological Epistles. The life of D. Peter Martyr. E R To her Majesty. WHen I had now, by the special goodness of almighty GOD, brought to a perfect end the four Parts of M. D. Peter Martyrs Common places, and perceived that in certain new editions of the Latin copy printed both in England and in Germany, were put, by way of addition, many other works of his lately found out, and not before imprinted: and having also found, by the help of my friends, other things worthy the bringing into light, which before this time were never printed in any tongue: I likewise thought it necessary (though my labour thereby should be increased, the quantity of this book enlarged, and the longer before it could be published) to translate these things also into English, and to publish the same. That seeing Master P. Martyr is that reverend man, whose profound and sincere judgement (as all godly and learned men confess) is not only equal in each respect, but in some degree beyond all the Divines of our time: and in plainness of style, and agreeableness of doctrine, more certain and correspondent both to the truth, & to himself, than many of the ancient fathers: and further, seeing in these additions doth appear the form of his preaching, the uniformity of his doctrine, his sharpness in disputing, and soundness in answering, his vehement and sweet motions to virtue and holiness, his sundry grave & well written Epistles in matters of moment, with diverse other points right worthy the reading, and not particularly mentioned in the body of the foresaid book. For these (I say) and the like reasons, I have presumed, with your majesties favour, to impart the same to your godly and well disposed subjects: that they may even as it were gather all the honey out of those flowers, which he hath planted in the garden of the Lord, and so joyfully carry the same into the hives of their hart, that in time to come they may be found profitable bees unto the Lord their Saviour, and reap of him an incomparable reward in the kingdom of heaven, where he reigneth with the Father and the holy Ghost, three persons and one immortal God for ever and ever: So be it. E R Certain other Common places of Peter Martyr, and first of Free will. Free will. THis word Liberun arbitrium (so far as I remember) is not found in the holy scriptures: That the word Liberum arbitrium is no where found in the holy scriptures. yet nevertheless must not that, which it signifieth, be but lightly accounted of. For the same is everywhere disputed of, & is at this day a great controversy, and always hath been, among the Doctors and Divines. Albeit, even the Philosophers themselves, speaking of the soul, never made mention thereof; but in the steed of it they put this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For in the mind they only put the understanding and the will: of some is added the memory. Also Cicero, an excellent author of the Latin tongue, never named Liberum arbitrium: but in his book De fato, he once or twice named Liberam voluntatem, which is all one in effect. The Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it signifieth nothing else, but a man to be at his own liberty, and in his own power, and cannot be constrained. And after this manner free will may be attributed unto God, who cannot be compelled; because he hath no will that can be turned. Also the good angels neither can sin, nor yet be turned from God, whom they have before their eyes. After this manner they are said to have free will, yea and the devils also. Neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so far as I know) in the holy scriptures. The Latin word Arbitrium, consisteth of two words Arbitrium and Liberum. To arbitrate what it signifieth. To arbitrate, is to esteem, to perceive, to be of the opinion, to judge: and Liberum we have already said, is for a man to be at his own liberty. Wherefore it seemeth to be free will, when the appetite is of the self accord carried unto that, which the understanding or power of knowing shall show it. It is indeed in the will, but it taketh root in the understanding: because it behoveth, that the thing be first judged and esteemed, then ensueth either eschewing or following of it. Augustine oftentimes said, Augustine. that it is a faculty both of the reason and of the will. Damascene Damascene also said, that free will doth both judge and take. judgement belongeth to the part of understanding, but desire belongeth to the will. Reason or understanding hath the place of one that counseleth: but the will desireth, taketh in hand, or refuseth. 2 Wherefore, we may thus define free will, The definition of free will. that It is a certain faculty of the will; the which, while it followeth the part of knowing, it doth of his own accord refuse or desire some thing. When I say the faculty, I understand nothing else but power: lest any man think, that I here mean some quality; as though it were an habit added. Barnard. Although that Barnard said, that free will is a free habit of his own mind. Wherefore it is a power of the will, not as it is will absolutely, according as we now dispute thereof (for we would even felicity, neither can we otherwise:) but it is said to be a power of the will, according as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or choice proceedeth of it. Those things that we choose, we choose for another thing: not by themselves, but by a certain counsel that went before. For we choose not, except those things that were severed: but it behoveth that this severing be done by the understanding part. This is the definition of the cause, which, if it will not satisfy, we will bring another: which is of the Master of the sentences, in the second book of sentences, the 25. distinction. He saith, that free will is a power of the reason, and of the will, whereby is chosen good, when God's grace assisteth, or evil when his grace ceaseth. The Master thought it meet to add grace, The Master of the sentences. lest he should seem to agree with the Pelagians. But yet for all that, he nameth no justifying grace, but a preventing grace, which may knock at the mind, and may stir up the one and the other: then if we assent unto the word of God, there followeth regeneration. These things I think sufficient for to know the nature of free will. The objects of free will are of two sorts. But the things, that is, the objects into which this will is carried, must be distinguished. Those be of two kinds. Some be of a base sort, which be subject unto the senses and man's reason, and they exceed not our capacity, neither have they need of a supernatural light: as is, that I now teach, or not teach; that I tarry, or not tarry; that war be taken in hand, or not taken in hand. These things are subject to our senses, and by reason we may discern them on either part. Other things there be more high, whereof we cannot so much as dream: as, to believe in jesus Christ, to obey the commandments of GOD, to trust in him, to love him with all the heart, with all the soul, and with all the strength, to be obedient to the law through good motions and guiding of the spirit of God. These be very high things, 1. Cor. 2. 14. so as Paul said; The natural man perceiveth not the things of the spirit of God. 1. Cor. 2. 9 Again, The things which eye hath not seen, neither ear hath heard, neither came into man's heart, which God hath prepared for them that love him; but GOD hath revealed them unto us by his spirit, etc. A distinction of the state of men. 3 This distinction being put, there followeth an other, which belongeth to the state and condition of men. Adam, before he sinned, had his state. After this followed a miserable corruption, before that men were regenerate, when as yet they lived in mere darkness. The third state is in regeneration itself. The fourth state is after regeneration, when men are now borne anew, and are stayed up by grace. The fist is, of the blessed, when they be now in the kingdom of heaven. Of all these I have no need to dispute: for, as touching the state of the first man, we have but few things in the holy scriptures. Only we know, that God made man righteous, and that he fell by his free will. Neither is it needful at this time to speak of the latter [state;] because it doth not much serve to our matter. Wherefore three states there remain to be considered of; namely, before man is regenerate, also how it standeth with him in regeneration, and thirdly when he is now regenerated. 2. Sa. 24. 12. David, when he was put to his choice by the prophet Gad, was in that third state: he was now regenerate, he also returned into favour. But yet that the whole matter may be made the plainer, we must speak of other things. The freedom of them that be not regenerate. Now than I say, that men not yet regenerate have partly free will, as touching those good things which are subject to the senses; and do not exceed the capacity of man. Sith experience teacheth, that I can stand or sit, that I can go my ways hence, or abide still: for thus is it naturally done in us, the sinews and muscles and members are moved by the cogitations: [therein] are greater motions, but in the will or reason there is a certain power of restraining. This thing the hypocrites very oftentimes do: they also have naughty motions, but being lead through desire of glory, they repress them by reason; for they judge, that by that way of common affections, they cannot obtain the glory of God. Howbeit, this cannot always be done: therefore I said, that in part they have it not, because such a vehemency there is of the motions and affections, as it is not in the power of reason to constrain them. And it is to be noted in this place, that these first cogitations, or first assaults, are not in our power, when they be stirred up, and when they first break forth; but that they are moved: neither is reason itself that restraineth always in our own power. Wherefore Ambrose (as it is often alleged by Augustine) said; Our heart is not in our own power. This I understand [by adding] Evermore: because otherwhile it is in our power. And they may be so great a perturbation of fear, as they, which have decreed to abide firm in battle, may run away; seeing reason cannot repress them. josua. 5, 1. This happened to the Chanaanits under josua: they, when they would have destroyed the Israelits, could not stand before the face of josua; because God, according to his promises, struck a terror into them. Partly therefore there is a liberty in these things, and partly there is not. Neither is it in every age: for children and fools are rather moved like brute beasts, than do move [with reason.] 4 If it be demanded, What the not regenerate can do in the law of God. Rom. 2, 14 whether by this freedom granted in part, men can do those things which may agree with the law of God? I say, that we can after some manner use that word, yea but soundly understood: seeing the scripture so speaketh. Paul, unto the Romans, saith; The Gentiles do by nature those things which pertain to the law. For there is no nation so savage or barbarous, which is not touched with some sense of right, justice, and honesty: otherwise, if the law of God be understood properly and truly, in this liberty men cannot do those things, which are agreeable with the law. Because the law requireth not of us outward things only; yea rather, that shall be the least thing also: but it requireth most of all good inward motions, that we should love GOD with all our heart, with all our soul, and with all our strength. And that precept is as it were the soul and spirit of other precepts: so as he that will obey other precepts, must do that with all the heart, with all the soul, and with all the strength, with which he can love God; and with that mind abstain from robberies, from fornications, and from other such things for God's sake, whom he loveth with all the hart. We might rather say, that by this liberty, our works may agree with the law civil and economical, which considereth those things that are outwardly done, and is not much occupied about the will. 1. Tim. 1, 9 And whereas Paul saith; that The law is appointed unto the wicked, to the ungodly, and unto murderers: The use of the law. it is not thereof to be inferred, that we can do the law. For albeit that a man may say, that the law is not appointed for just men (because they being regenerate, & free from the danger of damnation, have no law to accuse or condemn them, but in that they are not yet perfectly regenerated:) yet can it not thereof be concluded, that men by this their liberty, whereof we speak, can perform the law. For that law, being so appointed, may have many other ends than the doing of it; namely, that men may acknowledge their sins, and the weakness of their own strength; that they may see what they ought to have done, and be stirred up unto better things, and may come unto Christ: that instrument doth God use to bring them home into the way. Augustine. Augustine, in his book De gratia & libero arbitrio, the second chapter, seemeth thus to teach; that Of the very precepts doth consequently follow our free will, otherwise the precepts should be unprofitable. How far forth free will doth follow of the precepts. Hereunto I say, that the law, being so put, doth infer a free will, as touching man made in his first state of perfect nature; and likewise as touching men regenerate, that they may obey by an unperfect obedience, but not by a perfect. But by the commandments what is concluded, as touching men not yet borne anew? Man's strength and power cannot thereby be proved, but that they have a will [it may be proved:] which being moved by grace, they shall have some power to obey, or to do their duty; since it is not repugnant unto it to be renewed, as being of such a nature, that it may be regenerated of GOD, and at the leastwise to obey him with an obedience unperfect. Further, if outward things be considered, it hath some liberty; but this is not to do the law, which specially requireth the very inward motions, that do proceed of faith and inspiration of the spirit of God. Wherefore I grant some such kind of liberty, because experience teacheth, that it is so: not that I am constrained by that argument [to confess,] that if the law cannot be kept by a free will, magistrates shall punish offenders in vain, and that the laws were given in vain. For if this argument were firm, it should be concluded thereby, that we, while we are not regenerate, have also free will unto those supernatural things; seeing even to those that be not regenerated, God hath given laws as touching these things, and for them doth punish, except they have them. I grant therefore, that as touching outward things, we have partly this liberty: but yet I could not be moved by those arguments, unless there were another thing to move me. A similitude. For the magistrate himself, if there should be brought unto him an open robber, or a thief, so they wittingly and willingly did any naughty act, he will punish them. The magistrate will not then inquire, whether they had a free will, or whether they were moved by affection, in such sort as reason could not withstand. Yea and men not as yet regenerate, which are without faith, hope, and charity, if they should die, GOD would punish them; neither would he respect, whether in that state they could have them, or not have them. And God himself punished original sin: neither doth he seek when we are borne, whether we may be without it, or not without it. Augustine, Augustine. in his book of confessions, saith; that Infants also at that age have their vices and sins: for they are infected with envy. And sins they are, when as nevertheless it lieth not otherwise in their power; neither have they reason to resist those motions. 5 The powers of free will are not to be gathered out of the law and commandments of God. I grant indeed, The which we do, we do freely. that when any thing is commanded, free will is commoned with; seeing if we obey, or if we resist, that do we with the will. For we do not assent or dissent with our nostrils, fingers, or other members of the body; but with our judgement. Howbeit, it is not thereby proved, that we are able to do so much, as is commanded us. Therefore, although I be not moved by this reason, to affirm this freedom; yet I grant the same, being moved by experience; not every experience, but with the same, which hath a testimony out of the holy scriptures, which do not deceive. In the first chapter to the Romans, is entreated of them, Rom. 1, 19 which were not renewed; which are said to have known the invisible things of God (I mean the Godhead and eternity) by the creatures. The very which thing David affirmeth; Psal. 19, 1. The heavens declare the glory of God, etc. And in the same epistle; The Gentiles, Rom. 2, 14. which have not the law, do naturally those things, which be contained in the law. And as touching things to be done, they were said to have had the knowledge of equity. For; When as they should have known the righteousness of God, and that they which do such things, are worthy of death; Ibidem. 3. they not only do those things, but they also consent unto those that do them, and so are made inexcusable. For they cannot pretend ignorance, sith they knew, that they did not even that same small thing that they attained unto. Neither can they rightly excuse the weakness of their strength; seeing they themselves made a way thereunto, by the sin of Adam, in whom all men sinned. Matth. 5, 46 Also Christ said; If ye only love them which love you, the Publicans and harlots do thus. And no man doubteth, but that generally good manners are to be allowed; and to regard friendship is a rightful thing: for they are despised, which either betray or hurt their friends. Also the Lord in the seventh chapter of Matthew, Matt. 7, 11. saith; If you, when ye be evil, can give good things unto your children, etc. Neither think I, that it is to be doubted, but that natural affection of parents towards their children, whereby they wish well unto them, is good: for they that contemn their own children, or do very cruelly handle them, are greatly despised. Moreover, Paul, when he was yet an enemy of God, and persecuted the church, did profit in outward justice above very many of his fellows, Gal. 1, 13. as unto the Galathians he testifieth. And to the Philippians he showeth, that he was unreprovable and faultless, according to the righteousness of the law. Also, the histories of the Ethniks do show of many things, that Scipio, Pompeie, Caesar, Cato, and Cicero, did singularly well speak, decree, and execute, for the commodities of their countries, and public profit sake: when as nevertheless they were strangers from Christ. Hereby it appeareth, as well out of the holy scriptures, as out of the writings of the Ethniks, that some thing must be granted to this liberty, although that degrees must be appointed therein; for it seemeth not to be granted unto all men alike. The variety may be according to the temperatures of the body, according to the instruction or education, according to the places or country, exercises and such like. Neither are we to leave it unspoken, that these notable acts, which in the histories are mentioned of the infidels, happened by some motion and peculiar instinct of God; who would, that such examples should be extant, to the intent that Commonweals and kingdoms might be preserved. And that all things should not run to confusion, it behoved some to be adorned with excellent conditions, who might do good to others, by keeping them in their duty. Wherefore, as we grant that the spirit of prophesying, and such other kind of graces, are sometime given by God unto wicked men: so likewise, without a justifying grace there might be given of God, besides the common influence, some spirits of fortitude, or chastity, and of severity, and such like. Wherefore this is the free will, which I judge is to be granted: with the which nevertheless there are joined wonderful infirmities and bondages. First in the understanding, there is great darkness and blindness; so that it scarcely at any time understandeth what is to be done. And in the will, there is great want of strength to resist lusts. Moreover, seeing there is a perpetual conflict between the superior part and the inferior, it cannot be, but that men do sometime faint in courage; and that they, which so fight, cannot avoid wounds, which many times be deadly. Héerewithall is joined the infirmity of the body, which both is corrupted, and is burdensome to the soul; and oftentimes is the cause why we cannot bring to pass those things, which we thought meet to be done. Seeing that is true, which Paul said of the regenerate; that They feel an other law in the members, Rom. 7, 23. striving against the law of the mind, and leading them captive whither they would not: And that; If the flesh do so lust against the spirit, and the spirit against the flesh, that they do not that which they would: Again; If they do not that good thing which they desire, but the evil which they hate, what think we doth happen in them that be not regenerate? Undoubtedly much more grievous things. Moreover, The end of virtue of the philosophers. let us consider the natural end, which the philosophers have appointed, that men should live according to reason and excellent virtue; and let us see, unto how few it hath happened; and thereby learn the weakness of man's strength, even in those things, which exceed not the capacity of man's reason. another necessity beside may be considered of, whereunto men in this state are subject; the which is the necessity of sin. Because, whatsoever they do without the grace of God & faith, of necessity they are sins: Ephe. 2, 3. john. 3, 36, for They be the children of wrath. And seeing they believe not in Christ, the wrath of God remaineth upon them: wherefore they can do no good thing that may please God; Gen. 4, 4. Matth. 7, 18 Phil. 3, 8. for God hath more respect unto men than to their gifts. They be evil trees, therefore they can bear no fruit, except it be evil. And Paul calleth those his jewish good works not only dung, but also lo●…es; because they were offensive unto him. Further, that which is of flesh cannot be but flesh: john. 3, 6. and that men not regenerate be flesh, it hath no need of proof. Yea and in the book of Genesis, the sixth and eight chapters, Gen. 6, 3. and 8. 21. it is declared, that the imaginations of men, which they devise, are evil; yea and that from their infancy. Furthermore, those things which be done of the regenerate, do want their due end; because they are not referred unto God: so as they cannot love God above all things, which in very deed is to refer all things unto him. So then, all their works are corrupt, and therefore sins, seeing they be without faith. Rom. 14, 23 For; Whatsoever is not of faith, is sin. Those things, which be commanded unto us by God, if they be compared unto that state, whereof we now speak, are unpossible; although they may be performed of the regenerate by a certain new begoonne obedience. Augustine's places touching the necessity of sin. This necessity of sinning, Augustine acknowledged in his book De natura & gratia, the 66. chapter, where he wrote; that Of the corruptions of nature, not of the condition of nature, there is a certain necessity of sinning. Wherefore we cry out unto the Lord; From the necessities, o Lord, deliver us. And in the same place, the 67. chapter, he teacheth; that Certain things done of necessity are to be disallowed, where a man would do rightly and cannot. But these things he will have to be, not only sins, but also punishments of sins. And in the second disputation against Fortunatus the Manichei, he writeth; that The first man tarried not in free will, and that we thereby fell headlong into necessity. And in the book De natura & gratia, the 46. chapter, he saith; that Not all necessity striveth with the will: for we would felicity, neither can it be otherwise. Yea and the God of justice himself hath no more a will, than a necessity. The same author, in his third book De libero arbitrio, the 18. chapter, which is also touched in the first of his retractations, the 9 chapter. In the book De natura & gratia, the 66. chapter, he speaketh of man not regenerate: He is evil, neither can he be good, either because he seeth not what is to be done, or if he shall see it, he cannot do that which he knoweth he ought to do, that he may be good. And undoubtedly, this is a thing received, that it was possible for the first man, not to die, as it was possible for him not to sin: & when we shall be in the kingdom of heaven, it will come to pass, that it shall not be possible for us to sin, and not be possible for us to die. The same father also, in his treatise De spiritu & litera, wrote; that Whereas free will is not of force except unto sin, it must have relation unto the present state of men. The Milevitane Council. And in the Milevitane Council, those were condemned, which said; that The grace of justification is given, to the intent that it might be the easilier performed which was required by free will: as though indeed free will could perform this by itself, but somewhat hardly. This necessity also do the holy scriptures show; Rom. 8, 7. The wisdom or sense of the flesh is enmity against God, and is not subject to the law, nor in very deed can be. And in the same chapter; verse. 3. That which was unpossible to the law, forsomuch as it was weak, because of the flesh, etc. Wherefore, those that be not regenerate, be under this necessity of sinning; which nevertheless must be understood generally, not of particular sins: for it is of no necessity that they should rather admit this sin than that. There is also a certain other necessity, which hath respect unto the providence of GOD, and to the foreshowings of the prophecies. Moreover, the necessity is not absolute, but by supposition, or (as they call it) of the consequence. Of that I will speak afterward, when I shall handle the place of predestination: but at this present I will touch it no further. 6 It is also to be considered, The diversity of affections by turns. that in the variety of men's wills, there is an intercourse of affections; so as one mastereth another, and this is done by turns, and those have the overhand which be the more vehement. Moreover, there is a difference of affections: insomuch as some be more honest, some less honest. And herein the will hath some freedom, that sometimes it yieldeth to the one sort, and sometimes to the other. Again, this must we not forget to consider, The will is governed by the mind. that the will itself in his own nature is blind, & that it followeth no other thing than is showed by the mind or understanding. Also knowledges are so to be divided, A division of knowledges. as either they do belong to the sense, or to the reason, or else to faith. And the will will assent to the knowledges, according as they shall be more vehement: neither is it in the power thereof, to be more set on by one sort than by another. Some say, that this is the power thereof, to constrain the mind or reason, & that it is inclined to the better sort of reasons & counsels, & suffereth not itself to be cast from them. But that this is a good thing, the will of itself knoweth not; except so much as reason hath taught it. Wherefore I know not a more present remedy, than to call upon God, that by his spirit, he will make that cogitation and counsel in the will to be of the greater power, which may more belong to our salvation, and to his glory. To him it belongeth earnestly to kindle and lighten the same, whereby our will, even above other things, may be moved. The will commandeth men's actions. For we all know that the will doth bear rule, and commandeth men's actions: but since it is between knowledges and affections, we dispute whether it be put in the power thereof; by which sort it should be moved more vehemently. Doubtless, when it is overcome of sins, The captivity of the will. 2. Pet. 2, 19 it is made the servant of them. For Peter, saith; that Every man is servant unto him, of whom he is overcome. And to the Rom. it is written; that We become the servants of him to whom soever we give ourselves [as servants] to obey. Rom. 6, 16. 20. Again; Whereas ye were the servants of sin, ye were freed from righteousness. Christ also said; john. 8, 36. If Christ have made you free, than ye shall be free. Whereupon it followeth, that men are falsely termed free, when they are not yet regenerate. Besides all these things, there is the tyranny of the devil, which holdeth men captive, before they belong unto Christ. Matt. 12, 19 For Christ said, that The strong armed man keepeth his house, and withholdeth the spoils captive, until there come a stronger than he, who taketh away those things. And in the second epistle to Timothy, 2. Tim. 2, 26 the second chapter, it is written; that They which speak against the truth, are withheld captives by sathan at his will. Also it is a common saying, that The will is as it were a horse, A similitude. which one while hath the spirit of GOD and grace to sit upon it, but otherwhile the devil; and is sometime stirred up by him, and sometime is governed by grace: wherefore the liberty thereof is appaired by the manifold bondage thereof. And it is a wonder, that seeing the liberty thereof is so small, especially in this state, Luther. that the same is rather called free than bond. These things Luther considering, called this Arbitrium rather bond than free. A similitude. If one were in prison fast bound with fetters and manacles, should he rightly say that he is free, because he might stir his head, and lift up his eyes? Doubtless our will can freely refuse spiritual gifts, while we be conversant in this state; it can also choose things contrary unto them, but the good things themselves it cannot challenge or desire to itself. Merit of congruity and condignity. And seeing it is so feeble, as it can only perform certain outward things, and that of the base sort; there have been some, which in this state attributed unto it the merit of congruity; that is to wit, that if they should do that, which lieth in them to do, they should after a sort deserve grace, although not of condignity (as they speak) yet at the least wise of congruity. Let these feigned devices go; Grace, if it should be given because of works, Rom. 11, 6. now should it be no grace. Howbeit, I so speak these things as I would not slack the bridle unto sins and wickedness: for even they themselves that be not regenerate, if they perform not those outward things which they can, they shall be far more grievously punished. But if any complain, that by this means free will is too much extenuated, I say it is not so: but while it is debased, as it is indeed, many profits are gathered thereby. First, that they, which shall know these things, are not puffed up, nor yet are proud of their own strength; but are the more earnestly stirred up, to desire the help of God, when they shall perceive themselves to be so weak. And when they shall afterward be regenerated, and shall perceive from how many evils they be delivered, they will be the more earnestly moved to give thanks to their deliverer. These things the Pelagians did not observe, the which thought, that before regeneration they might by their own merits deserve grace; and therefore, by extolling themselves more than was meet, they both undid themselves, and disturbed the church. 7 There might also be added an other subjection; to wit, that God useth our minds as instruments: Prou. 21. 1 for The heart of the king is in the hand of God, he bendeth it which way soever he will. So Nabuchad-nezar, Ezec. 21. 21 when he was at the head of the two ways, stood in a doubt whither he should bend, and perhaps would have set upon the Moabits or Ammonits. He consulted by lots, and God tempered them, and directed him unto the jerosolomits, which were to be punished for their deserts, as we have it in Ezechiel. And in other the prophets it is said, that these monarches are in the hand of GOD, like unto an axe and wood. isaiah. 10, 5. But because this use of God bringeth not strength into our minds, therefore a liberty, such as it is, towards these things which we now speak of, is not utterly taken away. Therefore I grant it, and I have confirmed the same out of the holy scriptures. Wherefore the knowledge moral, civil, and economical, standeth and remaineth firm for all men. Nevertheless, to some I may herein seem to be deceived: because I have said, that the name of Liberum arbitrium is not found in the Latin translation of the divine scriptures, neither yet the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. certainly I spoke not this of the thing, but of the words: and that which I then said, I affirm again. But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in the holy scriptures, I said it not. Yet, if it be demanded, whether these words be all one: I answer, that they seem not to be. And undoubtedly Damascene, in the second book, when he entreateth of free will, and other things, which be in us, nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where he entreateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [of will.] I will add the reason why they differ, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongeth unto the general word of quality; for it is an affect and property of the will: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an action. And how quality and action do differ in themselves, all men know. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an action, the same author showeth in defining of it. He saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Two things being propounded to choose, & prefer the one before the other. Further, the same author, where he speaketh of the will of the Lord, saith; that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, will, agreeth unto that, which undoubtedly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, self power, & not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, free election. For that requireth consultation, which noteth a former ignorance, and that cannot be ascribed unto God. Furthermore, as we have it in Aristotle, the third book of his Ethics, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is occupied about the end; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about those things, which belong unto the end. Besides this, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do belong those things which can be done of us: but the will is touching those things, which cannot be done of us; as when we would one wrestler to overcome another, & a ship to hold his right course. These things are in our power to will, but not to choose: for the will of his own accord and power would sometimes things unpossible, as not to die. But election is occupied only about things that be possible: wherefore they differ, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extendeth more largely; seeing it not only agreeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet is it not the general word of them. But if thou wilt say, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I will grant it, although the words do not signify one thing. And I confess, that the thing itself is found in the holy scriptures, although the word be not there extant: even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning the word itself, is not in holy scriptures; albeit that the thing itself is there concluded and proved. Seeing these words be not in very deed all one, I might rightly say, that the one is not in the holy scriptures, though the other be there found. Neither have I alone affirmed this, Oecolampadius. but Oecolampadius (a man well learned, and very friendly to our church of Tigurie) wrote this upon the prophet isaiah, isaiah. 1, 19 when he entreateth of these words; If ye be willing, and do hearken unto me, etc. For he saith; This place the Pelagians, and many also of the father's abuse for the affirming of free will, saying; If ye be willing, and if ye be not willing; Therefore our choice is free. And unto this purpose they draw a testimony out of jeremy, the 21. jerem. 21, 8. chapter; Behold, I lay before you the way of life and death. So is it also in the 15. chapter of Ecclesiasticus, Eccl. 15, 18. Deu. 30, 15 and in the 30. of Deuteronomie. Unto which we answer: Truly, if the contention be about the name, to say that Voluntas, that is, will; and Liberum arbitrium, free choice; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self power (which name I have not yet found in the scriptures) is all one; forsomuch as the church's manner is not to contend, we permit them so to use those names: sith charity is more precious unto us than little words. For who knoweth not, that the willing sort both sin, and do well? But if, under the pretence hereof, the glory and mercy of God be derogated, it is better to speak contrary unto men, than to be made partakers of blasphemy, etc. And a little after: Howbeit, they are not (as I have said) to be lamented for this cause, as though they were kept in barbarous servitude; for GOD maketh good men to be partakers of his freedom, and They be truly free, when the spirit of GOD worketh in them, who is more rightly said to further than to take away the will: whose worthiness the apostle commending, saith; Rom. 8, 14. Whosoever are led by the spirit of God, they are the sons of God. For, so much the better are our works, as they more purely proceed of God. And in good things, not the least thought or endeavour cometh elsewhere, but from God. And straight after; Unto God is the glory, unto us is only confusion due. But shalt thou not most truly say, that those be servants, who being destitute of the spirit of GOD, which put to his hand, that they should not fall, are carried headlong by their own fault, whither soever their sensuality leadeth them? O miserable freedom, that we have liberty to sin! For God doth leave us a power to sin, and such, as by nature we can turn ourselves from him. And by and by after; Why do we boast of the freedom of will, whom the scripture reproveth to be servants of sin? In the 8. of john; verse. 34. Whosoever committeth sin, is the servant of sin. And there a little after: Wherefore, even he that saith; If ye be willing, he it is that stirreth the will in us, and worketh: and whatsoever it is, It is not of him that willeth, Rom. 9, 16. nor of him that runneth, but of God that hath mercy. And a little after: For such are we in our own nature, after that Adam sinned; as being left unto ourselves, we wax slothful, and become deaf at the voice of the Lord, we fall into sin: and whereas, not to will, is by itself a damnable thing; we being destitute of the spirit of God, are compelled, and there also make GOD to be angry, whose word we contemn. The demonstration of this sentence doth also jeremy teach, in the 15. chapter; Be ye converted, & I will turn, etc. jere. 15, 19 And a little after this did Augustine judge, saying; Give what thou commandest, and command what thou wilt, etc. By these words we gather, that we are not to contend for the word, and that Liberum arbitrium, or free choice may be granted; so it be the same thing that will is, so that there be not attributed unto it a freedom unto spiritual things. We also account will not to be free, except it be by grace; otherwise that it is a bond will. It is also assured, which I have set down, that these words Liberum arbitrium, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not found in the holy books. 8 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is had and taught among the philosophers, I denied not: but I said, that they do place in our mind the understanding and will, and perhaps the memory. Not that they there place Liberum arbitrium, as a fourth or fift power of the mind; but do attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the will. But whether these two words Liberum and Arbitrium, be Latin words, I never called it into question: but a compounded word of these two Liberum, arbitrium, I said is not extant in Cicero. And the same thing I now confirm. And I might further add, that it was not used of Caesar, nor of Terence, nor of the men of that age. And thus much shall suffice for a defence of those things, which I spoke in the beginning [of this place.] Now I come unto the matter, and I search, as touching a will not yet regenerate, how it is towards divine and celestial things. All men admit, that those things cannot by themselves either be understood, or desired of them that be not regenerate. And they affirm, that it is needful, that the spirit of God, through the word, be present, admonish, exhort, and persuade. For, as the sense cannot apprehend universal things; so our mind, while it is corrupted, cannot attain unto supernatural things. But whether it suffice to have them suggested unto us by the spirit of GOD, the word and the promises, some affirm it is. I deny it. For unless these powers be amended, we cannot by any means understand and embrace divine and celestial things. Neither is it in our power, that those things, which are set before us, should please. Wherefore it is needful, that certain things should be set forth unto us by a strength, efficacy and power; so that the understanding may be thoroughly lightened, and the will strengthened, that it yield not unto naughty desires and drawings aside, whereby it is called away from spiritual things. Which being done, it consenteth unto the words and promises of God, The will dealeth actively and passively. whereupon followeth justification, towards which assent it dealeth actively, and itself willeth and consenteth unto those things which are laid before it. But towards that power of God, vehemency, and efficacy, whereby it is healed and changed, [it dealeth] passively: for it receiveth these things, and by him they be in it. Neither should this seem an absurd thing, forsomuch as the scriptures say, that we are drawn: the which noteth a certain passion and disposition. It is also said, that God standeth at the door, and knocketh. Wherefore those knockings and motions are received in the mind. The sect of Enthusiasts Howbeit, for all that, we do not make hereby a sect of believing Enthusiasts. For the Enthusiasts are reproved, who say, that they suffer I know not what inspirations and instigations unto things evil and forbidden, being repugnant to the word of God. But we appoint such an efficacy of God, as may incline minds unto the promises and saiengs of God, and may stand together with the word of God: although that in many, there is made only a lightning, or an imitation and suggestion without a change, seeing that efficacy and vehemency of spirit is not given unto all men, neither can all men be made capable of heavenly gifts, the which God himself dispenseth, distributeth, and tempereth as it shall seem good to him. Whereupon there arise two kinds of callings: for one is common; but the other is according to the determinate purpose [of God] whereof we will speak at large when the place serveth. And those, whom GOD endueth with his gift and strength, he (as it hath been said) constraineth not, nor useth violently; so as he should corrupt his will or choice, called Arbitrium; but rather maketh it perfect: even as a form adorneth and accomplisheth the matter, but destroyeth it not. This power of God, in our conversion, Huldricus Zuinglius (a godly and learned man, and who deserveth well of the church) hath noted upon the epistle unto the Romans, Rom. 1, 16. expounding these words; It is the power of God unto salvation to every one that believeth. And he saith: For when we could by no means be saved by our own power and strength, it was needful to be saved by the power of God. This power he gave unto us by Christ, who restored unto life all men that were dead in Adam. This place taketh away the freedom of the will, and the power of man's strength, etc. Which saying I understand as touching supernatural things, which exceed our capacity. The same Zuinglius, in his book De vera & falsa religione, in the chapter De Deo, thus writeth: But the faithful (for so do they commonly use to call the believers, or godly, or true worshippers of God) in this one thing be faithful; for that they believe one true, only, and omnipotent God, and him only do trust. Moreover, how it happeneth, that the godly do in this wise judge of God, and do not after the manner of the Gentiles ascribe every unknown power unto God, it is easy for a godly man to show. It is done, both by the power and grace of him, in whom a man believeth. For, as touching the disposition and nature of man, so far forth as he is a natural man, the godly differeth nothing from the ungodly. Therefore, in the error concerning gods, that might happen to every man, which happeneth to this or that man; unless there were a more certain noble power, which should call unto itself, and fast bind unto it man's mind, which in nature nothing differeth from them that do err most of all. And here do the first veins of faith and godliness open themselves. 9 And certainly, we must understand, The heresy of the Pelagians. that the Pelagians seemed after a sort to grant the grace of God, and they confessed those suggestions of the holy Ghost, illuminations, and such like: but this gift and efficacy of the spirit, changing our minds, they neither acknowledged, nor attained unto. This doth Augustine, Augustine. in his treatise of the grace of Christ against Pelagius and Coelestinus, the seventh chapter, reprove, saying; But behold what he hath added unto us, we being doubtful in this expectation. For God (saith he) aideth us by his doctrine and revelation, while he openeth the eyes of our hart, while he showeth us of things to come, that we should not be held of things present, while he layeth open the sleights of the devil, while he lighteneth us with the manifold and unspeakable gift of the heavenly grace. Afterward, finishing his sentence as it were with a certain conclusion; He that saith thus (saith he) doth he seem unto she to deny grace? Or whether doth he confess the free will of man, and the grace of God? Further, in the eight chapter, the same Augustine saith; Hereby therefore it plainly appeareth, that he confesseth this grace, whereby God showeth and revealeth what we ought to do; not whereby he giveth and aideth us to do, seeing the knowledge of the law is rather a help unto this: if the help of grace be wanting, by means whereof cometh a breach of the commandment, etc. Moreover, in the tenth chapter, Pelagius is brought in, speaking thus; He worketh in us, to will that which is good, to will that which is holy, while, by the greatness of the glory to come, and promise of rewards, he kindleth us which be given to earthly lusts, loving (after the manner of brute beasts) those things only which be present unto us; while by the revelation of wisdom he stirreth up our amazed will to the love of God; while he persuadeth us to all things that are good: which thing thou fearest not elsewhere to deny, etc. But in the same tenth chapter, Augustine confuteth him in these words: Yet we do not principally desire that [outward] but this [inward grace,] he must needs at length confess, whereby the greatness of the glory to come is not only promised, but also believed and hoped for; and is not only revealed in wisdom, but is also even loved; and whereby every good thing is not only suggested, 2. Thes. 3, 2. but also throughly persuaded: for all men have not faith. The same Augustine, in his book of grace and free will, the 16. chapter: For it is certain, that we do keep the commandments if we will; but because the will is prepared by the Lord, we must make petition unto him, that we may will so much as is sufficient, and in willing we may do it. Certain it is, that we will when we be willing; but he it is that causeth us to will that which is good. Of whom it is said, which a little before I affirmed, that the will is prepared by the lord Psal. 37, 23. Of whom it is said; His steps shall be directed by the Lord, and he shall order his way. Phil. 2, 13. Of whom it is said; It is God that worketh in us both to will and to do. Certain it is, that when we do, we do it; but he causeth that we do; by giving most effectual strength to the will. Who said; Eze. 36, 27, I will cause that ye shall walk in my commandments, etc. The same Augustine, against the two epistles of Pelagius to Boniface, the third book, the ninth chapter; What is it then (saith he) that they conclude, where they rehearse those things, which themselves hold? They say, that they confess, that grace also helpeth every good purpose, but yet that it doth not put an endeavour of virtue into him that resisteth, etc. This also would Augustine have caused the Pelagians to grant, that God putteth an endeavour of good things, even into them that resist: the which cannot be done, unless our mind be converted, and that of an evil and corrupted will it become good. This is that change, which the holy Ghost worketh in us. Hereby are we mollified, when we be hard and stubborn. The same father said, that when God hardeneth, it is nothing else; but that he will not mollify: because, unless it be done by him that we be mollified, we continue still in our hardness. The holy Ghost bringeth it to pass, that we are made ready scholars of GOD, when of ourselves we are uncapable of divine things. Solomon, 3. King. 3, 6. as we have it in the third book of the Kings, the third chapter, desired of God an understanding hart, or such a hart as would easily be taught. This is it, which is said in the Gospels; that We be taught of GOD: john. 6, 45. Esaie. 54, 13 which thing was promised by the prophets. God is the true master, who not only instructeth and teacheth, but also bringeth to pass, that we do learn: but that are not outward masters able to do; for God giveth ears to hear, eyes to see, & an hart to understand. Wherefore Christ in the Gospel said; He that hath ears to hear, let him hear. Matth. 13, 9 Unless this be done in us, we seeing shall not see, nor hearing shall not hear; neither shall we perceive with the hart. It is written in Deuteronomie, the 29. chapter; Deut. 29, 4. He hath not given you eyes to see, not ears to hear, nor a hart to perceive; namely, those things which in the wilderness GOD did among you, and the words which he spoke. And why this aught to be done in us, the excellency of divine things do declare unto us. For as the apostle Paul saith; 1. Cor. 2, 9 The eye hath not seen, & the ear hath not hard, neither yet have entered into the hart of man, the things which GOD hath prepared for them that love him. Wherefore it is written in the 1. to the Corinthians; Ibidem. 14. The natural man perceiveth not the things, which be of the spirit of God, neither can he [know them,] for they be foolishness unto him. The reason is afterward added, why a natural man cannot understand or desire these things: because they be spiritual things. And if they be spiritual things, they are only judged by the spirit. And in the second epistle to the Corinthians he saith; 2. Cor. 3, 5. that We are not sufficient of ourselves to think any thing as of ourselves, because our sufficiency is of God. But if so be we cannot so much as think of those things; how shall we be able to understand or desire them; which is a far greater and more difficult matter than to think? Wherefore, if the spirit of God shall propound unto us, either the law, or the promises, or the words of the holy scripture, and that no change cometh; we will not be moved: because we are neither sufficient, nor apt unto those things. It behoveth that a conversion go before, which may be called a certain disposition. The same do the Papists attribute unto human strength, and unto our own power; as though we can dispose it unto grace and unto faith. Our conversion and disposition must be attributed to the spirit of God. Howbeit, this must be utterly ascribed unto the spirit of God, not unto man's strength and will; as we have declared. Also it might rightly be called the health of the mind: of which healing, Augustine, in his book De spiritu & litera, hath oftentimes made mention. As touching sins, we first of all affirm, that the nature of man is corrupted and defiled. Further, we perceive that evil acts do break out. So on the other side we must affirm, that there is first some healing of the mind that goeth before; afterward, that there followeth a consent of faith, a confidence and love towards God, and an embracing of his word. But and if such a conversion or medicine have not gone before, we will fly from GOD. This was very well showed in Adam the first man, Gen. 3, 8. as in a certain type or figure; who, when he was fallen, after the breach of God's commandment, into corruption and spiritual death, he hiding himself fled from God. And the apostle Paul, although he had heard and read many things in the prophets concerning Christ, yet nevertheless was he turned from him, and made havoc of the church: Acts. 9, 1. because (as he himself said unto the Romans) The wisdom of the flesh is enmity against God, Rom. 8, 7. and is not subject to the law of GOD, neither yet can it be. And because it is manifest, that this is the gift of God, hereof are the prayers of the saints, who say; Psa. 118, 37. Lighten mine eyes, lest they see vanity: Give me understanding, Ibidem. 73. that I may learn or know thy commandments. And Paul unto the Ephesians prayed God To lighten the eyes of their understanding, Ephes. 1, 18. that they might know what was the hope of their calling. And as touching the will, Psa. 119, 36. David prayed; Incline mine hart unto thy testimonies. Psal. 51, 12. Again; A clean hart create in me, o God. And Solomon his son prayed God, 1. Kin. 8, 58. that he would give unto the people an understanding hart. Seeing therefore that the saints do pray on this wise, what do they crave? What do they pray for? That God will show his word, or that his spirit may knock; howbeit, this he doth by himself, and that always: as these men say. But if they have it in their own power, why do they pray? Let themselves do it, seeing they have it in their own power. Nevertheless, since prayer is made rightly of the saints, it is a token unto us, that this is required of GOD, to the intent he may change our hearts. This argument did Augustine divers times use. Wherefore, in his book De libero arbitrio, the 14. chapter, thus he writeth: For if faith proceed only of a free will, and is not given of GOD; to what purpose do we pray for them, which will not believe, that they may believe? Which we should do altogether in vain, unless we did very rightly believe, that wills also, which be perverse and contrary unto faith, may be turned of the omnipotent GOD to believe. No doubt, but the free will of man is egged forward, when it is said; This day, Psal. 95, 8. if ye hear his voice, harden not your hearts. But unless that God could also take awake the hardness of the hart, he would not say by the prophet; I will take from them their stony hart, Ezec. 11, 19 and give them a fleshy hart. The same father, against the two epistles of Pelagius unto Boniface, the first book, and 19 chapter: For to what purpose hath the Lord commanded us to pray for them which persecute us? Do we desire this, Matth. 5, 44 to the intent the grace of God may be recompensed to them for their good will; or not rather, that their evil will may be turned unto good? Even as we believe, that Saul was not then in vain prayed for by the saints, whom he persecuted; that his will might be turned unto the faith which he destroyed, and that his conversion came from above, it appeared by a manifest oracle? How many enemies of Christ are daily upon the sudden, by the secret grace of God, drawn unto Christ? And in the same place, in the 20. chapter, he declareth how true it is, that GOD converteth and changeth the wills of men, and saith; that This is true, we gather it not by the conjecture of man, but we discern it by most evident authority of the scriptures. It is read in the book of the Chronicles; 2. P●. 30, 1●. And verily the hand of God was in juda, that he might give them one hart, to do the commandment of the king & princes, according to the word of the Lord. Also the Lord saith by the prophet Ezechiel; Ezec. 36, 26 I will give them another hart, and a new spirit will I give them; and I will pull out of their flesh their stony hart, and I will give them a fleshy hart, that they may walk in my commandments, and keep my judgements to do them. Now what is it that Hester that Queen prayeth, and saith? Give me an eloquent speech, Hester. 14, verse. 13. and make my words clear before the lion, and turn his hart unto the hatred of them that be our enemies. And to what end doth she speak these words in her prayer unto GOD, if God do not work the will in the hearts of men? And so undoubtedly it came to pass as she prayed: for that king, as a fierce bull, at the first sight beheld her, and his cruelty was turned into lenity. Finally, a place in the Acts of the apostles, Acts. 16, 14. the 16. chapter must be weighed, as touching Lydia, the woman which sold purple, whose heart God opened that she might give ear unto those things which were spoken by Paul. Many doubtless were present, but it was particularly said to that woman, that God opened her hart. Which place Conradus Pellicanus (a very learned and holy man) being my predecessor, thus expoundeth it: And this repentance cometh not of nature, but of grace, whose hart (saith he) the Lord opened, that she might understand those things which were said by Paul. For in the Gospel none may trust to his own strength, but in the gift of God, not in our own presumption. Wherefore let us, hearing the promises of the Gospel, mistrust the strength of our flesh; and let us desire GOD, that he will open our hearts, that he will give the gift of the holy Ghost, to believe with the heart, and to fulfil indeed that which we hear should be done; which thing we read came to pass in this woman that sold purple. verse. 26. And the history of Samuel, the first book, the tenth chapter, teacheth it, where it is written; that They whose heart God had touched followed king Saul. And hereunto belong those things, Ezec. 37, 16 which Ezechiel spoke; that He would take away the stony heart; and would give a fleshy heart. Phil. 2, 13. Unto the Philippians also, Paul taught; that It is God which worketh in us, both to will and to perform, and that not at our, Ephe. 2, 8. but at his good pleasure. And unto the Ephesians it is written; that We by grace are saved, through faith, and that not of ourselves. By which word, our working together; namely, that which is active, is removed: indeed, not as touching the consent of faith, but as touching that change by grace, of which we now speak. And it is added, 1. Thes. 3, 2. that It is the gift of God. And in the second epistle to the Thessalonians, it is written; All men have not faith, because that healing or medicine of the spirit is not given to all men: whereupon it cometh, that all men consent not to the promises of God. Again; Who believe according to the working of his mighty power, Ephe. 1, 19 which he wrought in Christ, raising him from the dead. By which words is showed, that it is one and the selfsame power, whereby our will is changed and converted to believe, and whereby Christ is raised up from the dead. And Pellicanus, expounding this place, saith: Pellicanus. And in such sort doth God and our father declare his power and goodness in us; because he, by a certain secret and unspeakable power, hath so transformed us from the old institution, as setting all other things aside, we put our trust in him alone; and contemning those things which we see, do hope for of him, those things which we see not, etc. These things agree with those, which be written by the same apostle, in the same epistle, the second chapter; verse. 1. that When we were dead in our sins, God quickened us together in Christ. Wherefore, even as a dead man is able to do nothing towards his own raising up or resurrection, so we also do not rise again, although the words of God call unto us aloud, unless the spirit and life be first restored unto us; then do we move and stir up to well doing. And in the first epistle to the Corinthians it is written; 1. Cor. 4, 7. For who separateth thee,? And what hast thou, that thou hast not received? And if thou hast received, why dost thou glory, as though thou hadst not received? If we should appoint, that free will can receive the promises offered, and can consent to the saiengs of God propounded, the answer will be easy for any man to say; He hath severally appointed unto me my free will above others, because I would, they would not; I have consented, they have refused: wherefore the difference would appear to be of us. And when Paul saith; Thou hast nothing that thou hast not received, he meaneth not that of creation, but of faith, of christianity, and regeneration. For he dealt with the Corinthians themselves, who professed christianity. 10 Further, jere. 17, 14. Psal, 80. 7. seeing this healing of the mind dependeth of God, we rightly pray; heal me Lord, and I shallbe whole. And in the Psalms; Turn us o God of strength. Which thing when God doth, he taketh the veil from our hearts, whereby we were let, that we could not be meet for heavenly things. And the nail of obstinacy and stubborness is driven out, john. 6, 44. by the nail of the word of God: for Christ said; No man cometh unto me, except my father shall draw him. Whereof Augustine speaking in his 26. treatise upon john, saith: Fear not, as though thou shouldest be drawn against thy will; the mind is drawn, and is drawn with love, neither shalt thou say; How do I believe willingly, if I be drawn? Thou art not only drawn by will, but also by pleasure. for as the Poet said; Every man's own pleasure draweth him. And he addeth similitudes: A similitude. Thou showest to a little sheep a green bough, & thou drawest him. Thou showest nuts to a child, and thou drawest him. We are not drawn by the hurt of the body, but by the cord of the hart. Further, making this drawing more plain, he saith; I, while I speak unto you, what do I? I bring in a noise into your ears, unless there be one within to reveal, what speak I? What say I? I am he that trimmeth the tree without; the Creator is within. 2. Cor. 2, 7. But he that planteth, and he that watereth is nothing: it is he himself that giveth the increase, and maketh all men apt to learn. All which men? john. 6, 45. They which have heard and learned of the father, they do come unto Christ. He entreating of the very same matter, against two epistles of the Pelagians, the 19 chapter, writeth: Who is drawn, if he was already willing? And yet no man cometh, except he be willing. Wherefore he is by marvelous means drawn to be willing by him, which knoweth how to work inwardly, even in the very hearts of men: not that men should believe against their wills, which is unpossible to be done; but that of unwilling they should be made willing. I know that some be of the mind, that all men are drawn of God; and that some come not, because they will not: not because they are not drawn. Howbeit, this exposition agreeth not with the discourse of the Gospel: for some contemned the words of Christ, murmured, and went their ways. But the twelve cleaved unto Christ, who seemeth to give the reason of this difference; namely, that none should come unto him unless the father shall draw him. Of this sentence it may be proved; They depart, and come not unto Christ; Therefore they are not drawn. The apostles cleave unto Christ and follow him; Therefore they be drawn. So then these be drawn, and those be not drawn. And the cause why one is drawn, and an other is not drawn; judge not thou (said Augustine) if thou wilt not err. More might yet be said of this drawing, but I surcease. I come unto Paul, and to the prophet isaiah; isaiah. 45, 69. Rom 9, 20. who in such sort compare us with God, as he is the potter, but we the clay. Which must not only be understood of our creation, but also of our forming anew: for so Paul unto the Romans useth the same similitude. And it must be diligently considered, that a potter doth not only form and fashion the clay, but doth also soften, renew, and temper it; the which thing belongeth unto that change, whereof we now speak. Rom. 9, 16. It is also said unto the Romans; It is not in him that willeth, nor in him that runneth, but in GOD that showeth mercy. In which words Paul testifieth, that our salvation is wholly of him; and that we ought not to contend with him as touching the bounds: as to say, This is mine, and this is his; but we must sincerely and truly confess, that all our salvation, how much so ever it be, is of God. And this did Oecolampadius (a singular man in godliness and learning) note in 26, Oecolampadius. chapter of isaiah, the 156. leaf. But we must not thus imagine, that God prospereth the business, and yet doth nothing: for even this doth he a little after prove to be false, yielding unto God all our works. Neither do we give only false titles unto him, as some flatterers do unto kings; because, through the authority of kings, many thousands are slain in battle, when as they themselves nevertheless are occupied in the mean time in games and huntings. Augustine, in his treatise De bone perseverantiae, the second chapter, saith; that We live well, when we attribute all unto God. And Cyprian (as he is alleged by Augustine) said; that Of us there is nothing, and that therefore we may not glory. This he spoke not alonely for christian modesty sake, but because of the truth, for that so the thing is. And if the exposition were true, which some men make of those words; It is not in him that willeth, nor in him that runneth, but in God that hath mercy: that it is therefore so said, because our will and strength are not sufficient, unless the mercy of GOD be present: the sentence might be inverted, so that we might say; that it is not in God, that hath mercy, but in man that willeth. Because, according to the judgement of these men, the mercy of God is not sufficient, unless that we also be willing. But this wrong turning he thinketh ought not to be suffered, as he teacheth in his Enchiridion unto Laurence, the 22. chapter; but more largely in the first book to Simplicianus, in the second question, where he writeth after this manner: Those words also if thou diligently mark; Therefore, it is not in him that willeth, nor in him that runneth, but in God that hath mercy, the apostle shall not seem only for this cause to have spoken this, because we may by the help of God attain to that, which we would: but also in that sense, wherein he saith in an other place; Work ye your own salvation with trembling and fear: for it is God which worketh in us, both to will and to work, according to his good pleasure. Where he sufficiently showeth, that even that same good will itself is done in us by the work of God. For if therefore only it be said; It is not in him that willeth, nor in him that runneth, but in God that hath mercy; because the will of man alone sufficeth not unto us, to live justly and rightly, unless we be helped by the mercy of GOD, it may also be said after this manner: Therefore it is not in GOD that hath mercy, but in man that willeth, because the mercy of God is not alone sufficient, unless the consent of our will be added. Yet this is manifest, that we will in vain, unless God take mercy of us. But I know not how this can be, that God taketh mercy in vain; unless that we be willing: for if God take mercy, we also be willing, sith unto the same mercy belongeth our willingness. Phil. 2, 13. And it is God that worketh in us both to will and to work, according to his good will. For if we demand, whether a good will be the gift of God, it were a wonder, if any man dare deny it, etc. And in the same question to Simplicianus, he writeth the same thing. But if this calling be so effectual a worker of a good will, as every one being called doth follow it, how shall this be true; Matt. 10, 16. Many are called, but few are chosen? Which if it be true, and that he, which is called, doth not consequently obey his calling; and that to obey, is put in his will, it may rightly also be said: Therefore it is not in GOD that hath mercy, but in man that willeth and runneth, because the mercy of the caller sufficeth not, except an obedience do follow. But perhaps they, which being called after this manner, do not consent, yet being called after another manner, may consent: so as that saying also is true; Many are called, but few are chosen. So that, although many be called after one manner, yet because all are not affected after one sort, they only can follow their calling, which are found fit for to take the same. And this may be no less true; Therefore it is not in him that willeth, nor in him that runneth, but in God that showeth mercy, who in such sort called, as was fit for them, which followed their calling. And to others doubtless the calling came, but because it was such, as thereby they could not be moved to become apt to take the same, they might indeed be said to be called, but not to be chosen. But this is not now likewise true; Therefore it is not in God that showeth mercy, but it is in man that willeth and runneth: because the effect of the mercy of GOD cannot be in the power of man, if he in vain take mercy, man being unwilling. Forsomuch as, if he would also take mercy of them, he might in such sort call them, as should be convenient for them, that both they might be moved, and understand, and follow. Wherefore it is true, that Many be called, but few be chosen. For those chosen were called fitly to the purpose, but they which were not fit, nor were tempered together for their calling, were not chosen, because they followed not, although they were called. Again it is true, that It is neither in him that willeth, nor in 〈◊〉 that runneth, but in God that hath mercy 〈◊〉 cause that, although he call many, yet he taketh mercy of them only, whom he so calleth, as is fit for them to be called that they may follow. But it is false, if any man say: Therefore It is not in God that taketh mercy, but in man that willeth and runneth: because God taketh not mercy upon any in vain. And of whom he hath mercy, he so calleth, as he knoweth it is agreeable to him, that he should not refuse the caller. Here will some say; Why was not Esau so called, as he would obey? For we see that men are some one way, some another way moved to believe those things, which are showed or signified. As for example sake: Luke. 2, 25. Simeon believed in our Lord jesus Christ, being yet a young infant, knowing him by the spirit revealing unto him. Nathaniel, at one sentence that he heard of him; john. 1, 48. Before that Philip called thee, when thou wast under the tree, I saw thee, answered; Master, thou art the son of God, thou art the King of Israel. Which thing a good while after, because Peter confessed, Matt. 16, 18. he deserved to hear that he was blessed, and that to him should be given the keys of the kingdom of heaven. At the miracle done in C●na of Galilee, john. 2, 11. which john the evangelist mentioneth to be the beginning of the signs which jesus did, when he turned water into wine, his disciples believed in him. Christ by speaking, stirred up many unto faith. Many believed not, no not when the dead were raised up. The disciples being terrified with the death and cross of Christ, staggered; and yet the thief then believed, when he saw him not his better in works, but his equal in the fellowship of the cross. One also of the number of the disciples, after his resurrection, gave credit not so much to the lively members, as he did to the green wounds. Many of that number, of whom he was crucified, which seeing him do miracles, had contemned him, yet believed the disciples which preached him, and did such things in his name. Wherefore, since that one man is moved after one sort unto faith, but another man after another sort; and that oftentimes one and the self same thing spoken after one manner doth move, and spoken after another manner doth not move, and another man it may move: who dare say, that GOD wanted the manner of calling, whereby Esau also might apply his mind, and join his will unto the faith, wherein jacob was justified? But and if there can likewise be so great an obstinacy of the will, as the turning away of the mind should be hardened against all the ways of calling; it is demanded also, whether that same hardness itself be of the punishment of God? For, when as God forsaketh man, by not calling in such wise; how can he be moved unto faith? Who also will say, that the very [God] omnipotent hath wanted a means, whereby man also should be persuaded to believe, etc. Now it appeareth what Augustine thought as touching that place; Rom. 9, 16. It is neither in him that willeth, nor in him that runneth, etc. After these things I refer myself unto that, which Paul wrote; Gala. 4, 6. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying, Abba, Father. But if the spirit, being sent forth by God unto men, maketh them cry; it maketh them also to believe, and therewithal maketh them to live well also. Eze. 11, 19 & 37, 26. For when it was said by the prophet; I will take from them that stony heart, and will give them a fleshy heart: It is added; And I will give my spirit among them, and will cause them to walk in my commandments, etc. Also to the Romans it is written; Rom, 8, 14. As many as are led by the spirit of God, those be the sons of God. Wherein is to be noted, that the saints otherwhile are passively subject unto certain motions of the holy Ghost. And if of some it be granted, that our will is sometime only a subject passive, when troubles and griefs do greatly urge us, looking for nothing else but death; for the soul is then sustained by God, lest it should faint: what let is there, that we should not also be passively subject to this change, whereof we now speak? Wherefore I say the will is the subject of both conversions, as well of healing as of faith; but as touching the first, it only concurreth passively, and as touching the other [both passively] and actively, because we believe willingly. In the first, the spirit worketh alone, but in the other it worketh together with us. Unto the Galathians it is written; But when it seemed good unto him, Gal. 1, 15. which had separated me from my mother's womb: But it is not said; When it seemed good unto me. And unto the Romans; Rom. 12, 3. God distributed to every one the measure of faith. And of free gifts it is written; 1. Cor. 12, 11. that Those the spirit of God distributeth to every one as he will. And he is no less the Lord of regeneration, and the GOD of our faith, than he is of free gifts: and therefore he distributeth both kinds, as it pleaseth him. In the epistle to the Philippians we read; Phil. 1, 29. that To them it was given not only to believe, but to suffer for Christ. 2. Tim. 1, 7. And in the 2. epist. to Timothy it is written; For God hath not given to us the spirit of fear, but of power, of love, and of sobriety. Mat. 13, 11. Christ also said unto the apostles; that To others, unto whom he spoke in parables, it was not given that they should understand; but unto them that were his apostles it was given. And very many other testimonies of the holy scriptures might be alleged for this matter, howbeit, I will be contented with these: but if there be any, which will not believe these very many [alleged,] neither will they give credit unto more. 11 But many say; If thus the matter stand, then shall we be as stocks and stones, which are moved of God. The matter doth not so stand, because both stocks and stones, while they be moved, do neither perceive nor understand, nor will. Further, if in any thing we be moved passively, as stocks and stones be; yet should we not so be called: albeit in this change, whereof we now speak, we are not moved violently, as be stones and stocks, but by a motion meet unto our end and perfection. Howbeit, that which they object against us, is not well concluded: for it is an argument in the second figure of propositions affirmative: as if we should say; Stones and stocks are moved passively; Men in this change or conversion are moved passively. Therefore are they stones & stocks. Again; we say; Stones & stocks be bodies, they be also substances; In like manner men are bodies and substances; Therefore they are stones & stocks. All men see, that the conclusions are not firm, & do belong to the second figure of the affirmatives. Yet nevertheless, of this our saying, which we defend, as touching the change in God, or the healing of the mind, before we can either believe, or hope, or expect celestial things; it followeth not, that we make for Swenkfeldius: for he seemeth to put faith before the word of God, but we do not so. Because we affirm, the word of God is as well an outward as an inward instrument of the holy Ghost, wherewith he may persuade and show what things are to be believed and done, and may declare and utter his efficacy in the changing of us. For we know, that Faith is by hearing, Rom. 10, 17 Esaie. 53, 1. & hearing by the word of God. Paul saith; How shall they believe in him, whom they have not heard? And elsewhere it is written; Lord, Rom. 10, 16. who hath believed our preaching? Further, Swenkfeldius seemeth to appoint the outward word to be as a certain exercise of faithful men, and rejecteth the ministery. Which opinion we detest; for we affirm, that as well the outward word as the inward, be instruments of the holy Ghost: neither do we doubt, but that the word; especially by nature, goeth before faith, seeing it is the subject thereof. 12 Wherefore we determine, that the will or choice, before regeneration, can do nothing by itself as touching divine and spiritual things, but that the spirit of God is necessary, because it propoundeth and teacheth: neither that the same is any thing, except it work a change of the mind. The Pelagians said, that the grace of 〈◊〉 is required, but yet to this purpose only, 〈◊〉 we may the easilier believe, & do well. The school-divines, because they would differ from them, have affirmed a preventing grace: but we demand, what manner of grace that is? And we say, that it is not sufficient to answer [that it is such a grace as] thereby are propounded unto us the words of God, and his promises, either inwardly, or outwardly: but that there ought to be applied a change or conversion, and that it ought not to be put in our will or choice, to follow or cleave unto the promises. Augustine. Augustine put us in mind, that under the praises of nature, lie hidden the enemies of grace. Wherefore, Two kinds of calling. now that we have thus determined, there appear two kinds of callings, one common, an other effectual. Which distinction I first prove out of the holy scriptures. Rom. 8. 29. Paul saith; Whom he hath called, those also he hath justified. Wherefore it is some kind of calling, whereunto justification is joined: for that is Paul's chain; namely, to have the links fast knit together. On the other part, Mat. 20, 16. it is said by Christ; Many are called, and but few chosen: now here is calling spoken of, whereunto followeth not justification. Moreover, there is a certain calling, which by Paul is specially called According to the purpose [of God, Ephe. 1, 5. & 9 ] which is showed to differ from the other common calling. Wherefore it is proved by the holy scriptures, that there is a difference of callings. Augustine. This Augustine confirmeth. First, against two epistles of the Pelagians, the 19 chapter, where he writeth: For all that be called, are not called according to the purpose; For many be called, few be chosen. They therefore are called according to the purpose, who were chosen before the world was made. And of this matter the same Augustine to Simplicianus, at the end of the first book: Wherefore it remaineth that wills be chosen; but the will itself, unless some thing happen, which may delight and allure the mind, cannot by any means be moved. But that this should happen, it is not in the power of man. What else willed Saul, but to invade, to draw, to bind, and slay the christians? How raging was his will? How furious? How blind was it? And yet was he with one voice from above overthrown. Doubtless, such a vision happened unto him, as thereby cruelty being taken away, that mind and will was wrested and corrected unto faith. Suddenly, of a wonderful persecuter of the Gospel, he became a more wonderful preacher [of the same.] So than it is manifest, that the calling is of two sorts, one common, and an other according to the purpose: to the understanding whereof we must know, that this purpose is nothing else, but a sure, firm, and constant decree of God, wherein he foreknew, and appointed those, which he would join together, justify, and bless in Christ. The calling, which unto this purpose is confirmed, is effectual, and changeth men through the word of God, by the help of the holy Ghost. But the other is common, whereby are offered the promises of God, through the word either outward or inward; but not with such an efficacy, as thereby the minds can be healed. This distinction did Augustine very well know, Augustine. who against julian the Pelagian, in the fift book the third chapter, writeth after this manner: Not all men, which be called, are called according to the purpose; For many be called, Mat. 20, 16. but few are chosen. Wherefore, else where also he saith; 2. Tim. 1, 9 According to the power of God, who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ jesus, before the beginning of the world. The same Augustine De praedestinatione sanctorum, the 16. chapter: For many, which be predestinate, God calleth his sons, that he may make them the members of his only predestinated son, not with that calling, Matth. 22. whereby they were called which would not come to the marriage; sith by that calling, both the jews were called; 1. Cor. 1, 23. Unto whom Christ crucified is a stumbling block, and the Gentiles also, unto whom Christ crucified is foolishness. But he calleth the predestinate by that calling, which the apostle distinguished, saying; Ibid. 24. that He preached Christ the power of God, and the wisdom of God unto them which are called, both of the jews and Grecians. For so saith he in these words; Unto them which are called, that he might note them which were not called; knowing that there is a sure manner of calling of them, which are called according to the purpose, Rom. 8, 29. whom he foreknew and predestinated to be made like to the image of his son. Which calling he signifying said; Rom. 9, 12. Not by works, but by him that calleth it was said unto her: The elder shall serve the younger. He saith; Not by works, but by believing. Also he utterly took this from man, that he might yield the whole unto God. Therefore he said; But by him that calleth, not by every kind of calling, but through that calling whereby man is made a believer. This also had he a respect unto, when he said; Rom. 11, 29. The gifts and calling of God are without repentance. The same father, in his Treatise De spiritu & litera, the 34. chapter, mentioneth an other difference of these callings, that the one counseleth, and the other throughly persuadeth. And he saith; Now if any shall press us to search that deepness, why one is so counseled, as he becometh throughly persuaded; and an other not so: two things in the mean time I call to remembrance, which I think good to answer; O the deepness of the riches, Rom. 11, 33. Rom. 3, 5. etc. Again; Is there any iniquity with God? He that shall not be content with this answer, let him seek better learned; but let him beware he find not them that be presumptuous. 13 After this manner did Augustine conclude this sentence, because he saw there were men found out, which sought for a cause of the difference by free will, whom he called presumptuous. He writeth in like manner in the ninth chapter De praedestinatione sanctorum: But why it is not given in all men, it ought not to move a faithful man; which believeth, that by one man all men undoubtedly went into most just condemnation. Even so, there should be no just reprehension of God, although that none were delivered from thence. Whereby it is manifest, that it is a great grace that many are delivered. Again, what should be due unto them, they know by those which are not delivered; that they which glory, may glory in the Lord, not in their own merits, which they see to be like to theirs that he damned. Here also Augustine plainly teacheth, that whosoever of us are delivered, we are not all called by that calling, by which we be delivered; & that without any injustice of God. And in the same book the 8. chapter: Wherefore, say they, doth he not teach all men? If we shall say; Because those, whom he teacheth not, will not learn: Psal. 85, 7. it will be answered us; And where is that sign, which is said unto him? Lord turn thou again and quicken us: or else if God, of unwilling make not willing, why doth the church, according to the precept of the Lord, pray for them that persecute her, etc. Augustine resteth not upon that answer; to wit, that they are not taught, because they will not learn: for he saith, that of unwilling, GOD can make willing. Prosper, Adcaput Gallorum, answereth to them which object, that they which are called, are not called alike, but some [are called] that they should believe, etc. The answer followeth. If calling be only understood in preaching of the Gospel, it is not truly said, that unto divers men it is diversly preached; seeing there is one God, one faith, one regeneration, and one promise. But if there be a respect had to the effect of planting & watering, there is one thing done in them, whose outward ears are moved by a bodily voice; & an other thing in them, whose inward sense God hath opened, & in whose hart he hath put the foundation of faith, & the fervency of love, etc. Those two kinds of calling could not more evidently be expressed. Zuinglius, in his book De providentia, tome 1. leaf the 370. That appointment or ordinance, whereby is decreed, that a man is now called by God, not only by this general calling, which betokeneth the outward preaching of the apostles; but also by that, whereby the spirit doth earnestly put the elect in remembrance, that they desire to obey GOD, in that he commandeth or promiseth, etc. The same author, upon the epistle to the Romans, the eight chapter, tome 4. leaf 428. To them, which according to the purpose, who indeed were called from the beginning. These words do I understand of the inward calling, that is, of the election; not of the outward calling of the word. As if he should say: I have now said, that to the saints, or them which be called, all things turn unto good. Which saying I allow: for all things are grounded upon the free election of God. God, which knew all things, before they were, determined also before hand, that they should be coheirs with his son: so nevertheless, that Christ is the first begotten; that is, the natural and essential son of God, and we the adopted sons. Whom he hath so before hand appointed and ordained, those afterward he calleth by an inward calling: that is, he draweth inwardly. john. 6. that is, he maketh faithful; he draweth them, that their mind may cleave fast and trust unto him. Whom he thus maketh faithful, those also he justifieth, through an assured faith, that is to wit, of his son, etc. The same author, in his book De providentia, tome 1. leaf the 368. saith: For they saw that this thing is not now signified by signs, but done before the eyes; whereby the sins of the whole world were purged: but as touching this [outward calling] there was nothing done, because only they did repent, whom the holy Ghost lightened, that they might know this man to be the saviour; and the father did draw them, that they might come unto him, and might embrace him: further, to know that outward things are not able to do any thing else, but signify and show, etc. Conradus Pellicanus, upon the first chapter to the Ephesians, interpreting these words; Ephe. 1, 5. Who hath predestinated us to the adoption of sons, thus writeth: In the which thing must be noted the order, wherein election holdeth the first place; next unto that, the adoption to be sons; which is said to be the calling, while the Lord draweth unto him those which he endued with the spirit, in giving a knowledge of himself: finally, there succeedeth an holiness of life, etc. Now, by these excellent and holy men appeareth these two manner of callings, not devised by me, but both received, and put in writing by them. Whereof it cometh, that of them, which be at one and the selfsame sermon, and hear the selfsame Gospel, some believe, some contend, some embrace, and some laugh to scorn. verily, they which contend, scorn, and refuse, do it of their own naughtiness, which God infuseth not into them: but they, which believe and embrace, do this by the effectual caling of God, the which is not given unto all men. Wherefore Augustine De praedestinatione sanctorum, chapter eight: Therefore, when the Gospel is preached, some believe, and some believe not: they which believe, the preacher speaking outwardly, do inwardly hear of the father, & do learn; but they, which do not believe, do hear outwardly, inwardly they do not hear, nor yet learn. This is as much to say, as; To the one sort it is given to believe, to the other it is not given: john. 6, 44. because No man (saith he) cometh unto me, except my father shall draw him. The same father, even in that book, the sixth chapter: Many hear the word of truth, but some believe, and some speak against it. That these therefore will believe, and that those will not, who can be ignorant of this▪ Who can deny it? Howbeit, seeing the will of some is prepared by the Lord, and of some not; we are in very deed to discern what springeth of his mercy, or what springeth of his judgement. Rom. 10, 3. That which Israel sought (saith the apostle) it obtained not, but election obtained it. Acts. 2, 37. But others be blinded, as it is written; God hath given unto them the spirit of slumber, eyes that they might nor see, and ears that they might not hear, even unto this day, etc. Wherefore, very great is the difference of hearers: the which Augustine, as we have known, noteth by the diversity of callings. And wherefore God so tempereth and distributeth them, he in the same book the eight chapter teacheth in these words. But why he teacheth not all men, the apostle hath opened so much as he thought meet to be opened: because He minding to show his wrath, Rom. 9, 22. and to make his power known, suffered with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he prepared unto glory, etc. Here the reason, as it manifestly appeareth, is derived from the final cause; because God determined to make manifest not only his goodness, but also his righteousness and severity. But some man will say; If thus the case stand, God shall not be universal, but particular. The which doubtless in this respect cannot be denied: for we see that he ruleth at his pleasure, and distributeth these two kinds of callings. But of this matter we will speak afterward, when we shall come unto predestination. The use of this doctrine. 14 In the mean time let us answer them, who say, it is but a small matter that they desire; and that the free will, which they would have to be granted them, they say i● but a certain little spark. The same we do grant, so far as godliness will permit; namely, in those things which are subject to the sense & reason of man, and which do not exceed the capacity of our nature. Also, to them that be renewed, we grant it as much as man's infirmity doth suffer, while we live in this world. But unto those, which be not renewed, we cannot grant the same as touching heavenly and spiritual good things; because such a spark it is, as it would not breed brightness, but smoke, whereby men would soon become proud, and withdraw much from the grace and mercy of God. For by this little spark, they would boast, that they are discerned from others: but [the scriptures] will not have them discerned, otherwise than by the grace and mercy of God, not by free will, or by [their own] gifts and virtues. Of which matter, thus Augustine wrote in his book De praedestinatione sanctorum, the fift chapter: For are men discerned from men, by those gifts, which are common unto all men? But here he first said; For who separateth thee? 1. Cor. 4, 7. And then he added; And what hast thou that thou hast not received? Because a man, being puffed up against another man, might say; My faith, my righteousness, or if there be any thing else, discerneth me. Such cogitations the good Doctor preventing saith; What hast thou, that thou hast not received? And of whom, but of him which hath separated thee from another? To whom hath he not given that, which he gave unto thee, etc. But they say; This very small thing which we demand, worketh nothing by itself. But the selfsame thing might we say of grace, because it worketh nothing by them, unless the consent of our mind come there unto. And undoubtedly it is very absurd, A similitude. that unto the change or regeneration, we should bring any thing actively; seeing no man doth any thing toward the begetting of himself. Which if it be true in those natural and carnal things, how much more is it to be granted in spiritual things, the which are a great way further from our strength or power? This did Oecolampadius, Oecolampadius. Zach. 1, 3. in his treatise upon the first chapter of Zacharie see, when he interpreted these words; And thou shalt say unto them, turn ye unto me. Where he thus writeth: jeremy said; Convert me Lord, jere. 31, 18. and I shall be converted, for thou art my Lord GOD, yea as soon as thou turnedst me, I did repent. I that could not beget myself unto a carnal life, when I was not, how shall I not beget myself unto a spiritual life? john. 3, 5, Wherefore john pronounceth, that the same birth is of God. So as they that strive against us in this place, contended not only against us, but against the grace of God. And they gather that, which the holy Ghost shunneth: for those things that be here taught, are therefore taught, that we may know the city to be built by the mercy of God. Out of this do they gather, as though there were some thing free in us, and given of our carnal nativity, whereby we may be converted, and that so we may by our own strength build the city, etc. Oecolampadius denieth not, but that we have had some thing free from our nativity; but he denieth that to be such, as thereby we may be converted. They say also, that they have God [for their guide] as men [use,] who unto waiefarers do faithfully show the way, and do counsel and admonish us to choose a safe way, and to leave that which is dangerous and deadly. Nevertheless, if they be not heard, they are not in fault, and they have done their part. Howbeit, such a similitude hath no place here; because they, which show the way, have it not in their power, to persuade or to change the will of them that take the journey. But GOD can do these things, if he will, and doth it towards them, whom he calleth effectually. Also they affirm, that there is no man so corrupt and past grace, but that he may by his own free will wish for felicity, and for the grace and favour of God, that it may happen well unto him. I confess, that men not regenerate do generally desire felicity: but and if that be laid before them, which we should have by Christ, and the faith in him, and by the cross, I say that it is not put in their choice to desire that; nay rather, they despise and refuse it. An objection. Nazianzen 15 The saying of Nazianzen is objected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Every thing rightly established by God, is given to them that call upon him, and so do consent unto him. Howbeit, if this be rightly understood, it maketh on our side. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I I understand the duties of believing, hoping, loving God and our neighbour, and of right living. These things (I confess) are of God, and are given unto them that be called: who, if they have been called effectually, and are healed, do undoubtedly grant and give their consent, which before preparation or health received they could not have done. Chrysost. Chrysostom also is alleged, who saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c: that is to say; God truly doth draw, but he draweth him that is willing. This saying also we reject not: but it must be considered, that seeing the divine drawing causeth the change, if the point thereof, whereat it beginneth, be considered, man is found to be unwilling; and when he is changed by God, and is healed, he is made willing; and when he is drawn unto further matters; namely, to believe, to hope, and to love GOD himself, now is he willingly drawn; who nevertheless, at that first moment, wherein he began to be drawn, was unwilling. Very well therefore said Augustine against the two epistles of Pelagius, Augustine. the 19 chapter, that Christ aptly used the word of drawing, but not of leading: for they are led, which were before willing; but they are drawn, which were not willing. Therefore, lest we should imagine that we had a good will, when we began to be moved by God, he said we are drawn, not led. Wherefore, if it be demanded, whether Paul in his conversion (whereof at this day there is yéerelie celebrated a day of memorial) were drawn by free will; I say the proposition is doubtful, neither can it be satisfied by one answer. For if I should be demanded, The conversion of Paul. by what part of the mind God began to heal Paul, and to convert him; I would easily grant, that it was by that which is called Liberum arbitrium, that is to wit, by the will and understanding, which did passively concur to this renewing. But if I should be asked, whether Paul were drawn of free will, whereby, as by an active beginning, he might come to his first renewing and preparation, I deny that the drawing was by free will; especially as touching the first moment of such a change. And why I may not therein admit that freedom, I will show the cause: for that at the beginning he wanted both the spirit and grace; which being absent, there is no strength to the furtherance of celestial and supernatural things. But they say, that seeing the promises are offered unto us, although we be not regenerate, we must strive to believe. This is soon commanded, but it cannot be done; because, except we be framed anew by the spirit, we shall strive against it, but we shall not strive [to obtain it;] and we shall fly away, even as Paul was against the true faith; and as Augustine before he was converted and healed. 16 They say, An objection. that we expect violent motions, which is not true: we expect not violence, but we preach the efficacy of the divine power. What violent is. Violent, as Aristotle defineth it in his third book of Ethics, is that, which is moved from an outward beginning, and doth not [immediately bring any thing at all: howbeit, such is not our will. But that it may appear what it bringeth, we must use a natural similitude. A similitude. The first matter, by transmutation taketh mere forms, and is moved by the efficient cause;] and it bringeth the subject, for it is subject unto those motions; further, it hath a certain power or ability unto these forms: even so man's mind is the passive subject of this conversion and healing. Again, it hath a certain power or ability, indeed not active, but passive; and that while it is compared unto God, because it can be activelie changed by him. For we are created reasonable, according to the image and similitude of GOD. And certainly, a passive power of this kind may, A power passive and obediential. after the manner of the Schoolmen, be called an obediential power: because we be capable of the divine change, when God shall be minded to work the same. Hereby may be well understood that, which is spoken of Augustine, that to be able to have faith, hope, and charity, is of nature; but to have them is of grace. For of nature we have it, that we can passively be changed of God; but that we are changed in very deed, this is of grace. Augustine. Rightly said Augustine in his book De correptione & gratia, the eleventh chapter, that Free will is but little, unless it be changed by the God omnipotent; and that we have no need of power, if there should only have been used a persuasion or showing of good things. Wherefore a power is required unto this, that the change might be counted wonderful. For which cause the same father, in his treatise of the grace of Christ against Pelagius, and Coelestinus, the 24. chapter, wrote very well: Therefore let them read and understand, let them behold and confess, that God worketh in the hearts of men, not only true revelations, but also good wills; not through the law and doctrine founding outwardly, but by the inward and hidden law, by a marvelous and unspeakable power. An objection. john. 1, 12. But they object unto us out of john; God hath given them power to be made the sons of God. Howbeit, they say nothing. For john speaketh there of the regenerate, and of the believers; seeing it is forthwith added; Even to them that believe in his name: and straightway after; They that be borne of God. But if thou wilt understand these things, of them that be not renewed; we may say, that they had that power by predestination before all eternity, although they do not yet possess the same in act. This also seemeth to be a let, Zach. 1, 3. Ezec. 18, 31 which is written in Zacharie; Turn you unto me. And in Ezechiel the 18. chapter; Make you a new heart. Where we also ourselves seem to come together actively. Nevertheless, as I said at the first, we must distinguish of the drawing, if we weighthe end, from whence beginneth the motion, while we be unwilling. There doth God convert, change, and heal us, and of unwilling maketh us willing. Howbeit, sith for the time that we live here, we are not perfectly turned unto God, neither are we so pliant, tractable, or obedient unto his commandments, as we ought to be: therefore is it commanded us, that as being now workers together with God, we should more and more convert unto him; and that we should every day more and more, make to ourselves new hearts. An objection. But there is an other cavillation of some men. First they affirm, that the law is the revealed will of God; they add, that the same is mighty & invincible: and they demand, why all men may not perform the same? If God (say they) commanded the sea to abide within his bounds, and to discover itself, & that it was done, because so he would it to be; [likewise] when he commanded the dead man that he should be raised up, his will was not in vain, but broke forth into act: why then hath not his will, which is in the law, come to effect? Doubtless, not for any infirmity thereof, but because it seemeth that God would so command these things, as he might leave them in us to do, which himself would not do. I answer, that God would his commandments to be kept, yet not through the strength of free will only, but by grace, whereby we are first healed, and afterward are led unto this obedience. Moreover, when it is said, that the law is the will of GOD, I grant: A distinction of the will of God but yet it is not every will [of his.] It may be called the approving will of God, it is the will of his good pleasure, also a preparing will; but it is no working, appointing, decréeing, and effectual will towards all men, but towards all those to whom it shall seem good unto God. Even as also we say concerning sin, that he would it not; because he forbiddeth it, it displeaseth him, and he punisheth it: yet is not his will so towards it, that he effectually, and substantially, & by appointing and decréeing would it not; otherwise he would not permit it, but let it. And there be no wills so perverse, which God cannot change. But it is yet demanded, whether we be able to resist the calling of GOD? We may, and especially the common and general calling; yea rather we fly away from the same, when we be not yet regenerate; as Adam at the beginning, Gen. 3, 8. Gal. 1, 13. and Paul did it a great while. Yea and afterward, when we be healed and prepared, we oftentimes fall: Matt. 26, 69. 2. Sam. 11, 2 as we know that it happened unto Peter and David. But if thou shalt ask, that when the calling, which is effectual, and according to the purpose, is present, whether it do prevail? I grant it doth: for unto Paul it was said in the very hour of his conversion; Acts. 9, 5. It is hard for thee to kick against the pricks: not that there is a violence brought unto the will, seeing that cannot be: albeit in Luke the 14. chapter it is written; Compel them to come in. Luke. 14, 23 But there it is rather spoken of the goodness of God, the which in calling them that he his, is importunate, and useth (if I may so speak) a certain improbity [or wonderful diligence,] and dealeth not only by exhortations, but also by rebukes and scourges. Albeit Augustine wrested this to the Edicts of christian princes, the which against heretics appoint grievous punishments, banishments, prisonments, penalties, & other such like. And albeit that faith be voluntary, yet God driveth [men] to it by such ways & means. An objection. Mat. 23, 37. Also this is objected; How often would I have gathered thy children together, as the hen gathereth her chickens? But hereunto Augustine answereth: And yet those, whom I would gather together, I gathered, even against thy will. Yet the same father seemeth to have spoken hardly, Objections out of Augustine. in his treatise against Adimantus the Manichei, the 26. chapter, where he wrote; that It is in the power of man to change the will unto better. Hereunto notwithstanding he himself answereth, in his first book of refractations, the 22. chapter, where he saith; But that power is nothing, unless it be given of God, by whom it is said; john. 1, 12. He gave them power to be made the sons of God. For seeing this is in the power, that when we will, we do, nothing is so much in the power, as is the will itself: but the will is prepared of the Lord, and by that means he giveth power. So must that also be understood, that I said afterward it is in our power, either that we be engraffed by the goodness of God, or by his severity be cut off; because it is not in our power, saving for that he followeth our will, which being prepared by the Lord to be mighty and strong, that which before was hard and unpossible, is soon become a work of godliness, etc. Wherefore, let this rule and exposition be of force [to answer] all the places of Augustine; in which he seemeth to attribute more than is meet unto free will, as touching heavenly and supernatural things. We must answer, that this [self power] hath only place in wills already prepared and healed. This rule did this father never withdraw, but put it as firm and certain in his retractations. Yea and in the tenth chapter of the same book he showeth, that those things which he wrote, as touching free will, against the Manicheis, were spoken, to the intent he might declare, that there is not a certain first evil beginning contrary unto the good God; from which evil beginning forsooth sins should flow: but that the beginning of sins was from the will. Wherefore, it was not agreeable to that drawing, that he should speak much of the grace of God that prepareth and healeth, which nevertheless he after some sort left not untouched. And of free will he spoke rather, as it was in nature [first] instituted; than as it is now found in nature defiled and corrupted. How far forth free will is granted. It is also objected unto us, that we do evil in denying free will, and that we give an occasion of bringing the same in question, and that we offer an offence unto the Papists. Howbeit, I take not away free will in general; but I grant the same in outward things, and in those things, which are not above the capacity of man. Moreover, I grant the same in part, unto them that be prepared, healed, and converted by the grace of God, as a little after shall be said. Further, we are not to pass much of the slander of the pharisees; They be blind, and leaders of the blind: and therefore they are not to be regarded. Every plant, Matt. 15, 13. which the heavenly father hath not planted, shall be rooted up. Besides, they ask whether God do towards all men as much as sufficeth to their salvation? Some say he doth. But it seemeth not so unto me: for I know out of the holy scriptures, Matt. 11, 21. that they of tire and Sidon would have believed, if they had seen those things that were done of Christ in Chorazim, Bethsaida, & Capernaum. And this also did Prosper ad caput Gallorum note, when he answereth unto the tenth chapter, wherein they objected against the doctrine of Augustine; because he affirmed, that the grace of the Gospel was by God withdrawn from some. He writeth there after this manner: Also, he that saith that the preaching of the Gospel is by the Lord withdrawn from some, least by receiving the preaching of the Gospel they might be saved, may discharge himself of ill report, by defence of our Saviour himself, who would not show forth his works among some, which he saith would have believed, if they had seen his signs and miracles. And he forbade his apostles to preach the Gospel unto certain people. And yet still he suffereth some nations to live without his grace, when as nevertheless we believe it most certainly, that the church shall be spread abroad into all the parts of the world, etc. Of the very same matter also the same father, Ad excerpta Genuensium, the eight doubt, thus writeth: As touching the men of tire and Sidon, what thing else can we say, but that it was not vouchsafed unto them to believe? And yet nevertheless the truth itself reporteth, that they would have believed, if they had seen such signs of powers as were done among us that believe. But why this was denied unto them, let them that falsely accuse tell it if they can; and let them show why the Lord did marvelous things among them, whom they should not profit. Also we, if we be not able to attain unto the cause of his doing, and to the deepness of his judgement; yet do we most manifestly know, that both it is true, which he said, and just which he did: and that not only the men of tire and Sidon, but also they of Chorazim and Bethsaida, might have been converted, and of infidels might have become faithful, if the Lord would have wrought this in them. Neither can it seem false to any, which the truth saith; john. 6, 44. None can come unto me, except it shall be given him of my father. And; Matt. 13, 1. To you it is given to know the mystery of the kingdom of heaven. Again; No man knoweth the son, Matt. 11, 27. but the father; nor the father, but the son, and he to whom the son will reveal him. Again; john. 5, 21. As the father quickeneth the dead, so the son quickeneth whom he will. Again; 1. Cor. 12, 3. No man can say that JESUS is the Lord, but by the holy Ghost. The same Prosper also showeth, That all men have not been called by preaching. that the preaching of the Gospel hath not always been given to all nations, nor yet in all times; and yet the same nevertheless is necessary unto salvation. Ad capita Gallorum, the fourth chapter, wherein it was objected against Augustine, that according to his judgement all men are not called unto grace; thus answereth: Although it should appear, that the whole world had now in every nation, and in all the ends of the earth received the Gospel, Mat. 16, 15. which in very deed is most truly pronounced that it shall come to pass; yet were there no doubt but that, since the time of the resurrection of the Lord, unto this present age, there have been men, which have departed out of this life, without knowledge of the Gospel: of whom it may be said, that they were not called, because they not so much as heard of the hope of calling. But if any man affirm, that this full generality of calling, hath been always so celebrated, as after the time of the ascension of the Lord into heaven, not so much as one year passed over, within the which there came not unto all men the preaching which was sent; let him see how he will prove, that the people of Asia were called, Act. 16, 6. & 7. when as the apostles (as it is written) were forbidden by the holy Ghost to preach the word in Asia, or to the Bithynians, unto whom the same apostles assayed to go, and the spirit of jesus suffered them not. Let him see also, how he can defend the foreshowing of the truth itself, Mat. 14, 14. which said; This Gospel shall be preached over all the world, for a witness unto all nations, and then shall the end come. For the truth of that prophesy (which were wickedness to be spoken) staggereth, if the world were replenished with the Gospel, within the space of four hundredth years [after Christ;] and as yet the coming of the Lord is deferred, etc. The same father in an epistle to Ruffinus, as touching that which is written; 1. Tim. 2, 4. Who would all men to be saved: And again, at the very same time, wherein preaching was sent to all men, certain places were forbidden the apostles to go unto, even by him that would all men to be saved, & to come to the knowledge of the truth: many doubtless, in that delay of the Gospel, being withheld and turned away, died without knowledge of the truth, and were not consecrated with regeneration. Wherefore let the scripture tell what was done. Act. 16, 6. It saith; When they had gone through Phrygia, and the region of Galatia, they were forbidden by the holy Ghost to preach the word in Asia. But when they were come into Misia, they sought to go into Bythinia, but the spirit of jesus suffered them not. But what marvel is it, if at the very first preaching of the Gospel, the apostles could not go, except whither the spirit of God would have them to go, since we see that many nations forthwith at the first began to be partakers of Christian grace, and that others have not as yet had any manner of smell of this goodness? But shall we say, that men's wills, and that so beastly and rude manners of these men do stop the will of God, that they do not therefore hear the Gospel; because wicked hearts are not open to preaching? Psal 33, 15. But who hath changed the hearts of these men, but he that severally framed their hearts? Who hath mollified this rigorous hardness to the affect of obedience; Mat. 3, 9 but He that is able of stones to raise up children unto Abraham? And who shall give unto preachers a bold and inviolable constancy, but he which said unto the apostle Paul; Fear not, but speak, Act. 18, 9 and hold not thy peace, for because I am with thee, & no man shall withstand thee to hurt thee, for I have much people in this city? And I think that no man dare say, that any nation of the world, or any region of the earth should be passed over, wherein ought not to be spread the tabernacles of the church, etc. By these things it appeareth, by how many reasons this father hath proved; that the preaching of the Gospel, which is necessary unto salvation, hath been wanting to many nations, & in many ages. Whereby cannot be affirmed, that God did that, which sufficed to the salvation of men. But that his meaning may the more appear, let us add those things, which he wrote throughly upon the 4. chap. to the Gauls: Also, he that saith, that all men are not called to grace; if he speak of them, unto whom Christ is not showed, he must not be blamed; because we know indeed, that the Gospel hath been sent into all the parts of the world: but we think not now, that it hath been preached in all the ends of the earth; neither can we say, that there is the calling of grace, where there is as yet no regeneration of the mother of the church, etc. The same Author, in his answers unto the collections of the Genuenses, to the sixth doubt: And as we cannot complain of him, that in the ages which be past, permitted all nations to walk in their own ways; so should we not have any just complaint, if grace yet ceasing, we should perish among them, whose cause and ours was all one; who nevertheless, as then, of all the world he made choice of a few; so now, of all mankind universally he saveth innumerable, not according to our works, 2. Tim. 1, 9 but according to his own purpose and grace, which was given unto us in Christ jesus, before the beginning of the world, etc. Now doth it plainly appear by the saying of this man, that the grace of GOD sometime ceased; and that all men had not always a just calling unto salvation: wherefore it is not so universal as some will, but is rather particular. But because some use a certain shift, to say; that they, to whom the Gospel was not preached, had calling enough of God, sith by the elements, by the spheres of heaven, and by other creatures they were instructed concerning the only true God, whom it behoved them to worship; Rom. 1, 18. so that in the epistle to the Romans, they are blamed as inexcusable. But how true this is, the same Prosper showeth in an epistle unto Ruffinus, as touching free will, where he thus writeth: For neither is it removed from the common consideration of men, in how many ages, what innumerable thousands of men, being left to their own errors and impieties, fell away without any knowledge of the true God; even as in the Acts of the apostles the words of Barnabas and Paul did declare, Acts. 14, 15. saying to the men of Iconium; O men, why do ye these things? We also are mortal men like unto you, and preach unto you, that ye should turn from these vain things unto the living GOD, which made heaven and earth, the sea, and all things that in them are; and who in times past suffered all the Gentiles to walk in their own ways. And verily he left not himself without witness, in that he did good unto them, and gave rain from heaven, and fruitful seasons, filling their hearts with food and gladness. verily, if either natural understanding, or the use of God's benefits, might have sufficed to attain eternal life; then the reasonable contemplation, and the temperature of the air, and the abundance of fruits and meats in our time might save us; because undoubtedly, we having a better use of nature, should worship our Creator, because of his daily benefits. But far be it from the minds of the godly, and them that be redeemed by the blood of Christ, to have an over-foolish and pernicious persuasion [hereof.] He doth not deliver mankind, without the man Christ jesus, the only mediator between God and man. Without him there is no health to any man, even as he himself reneweth us, and not we ourselves, etc. This father therefore hath decreed, that it had not been enough to be called to salvation, by the elements and creatures. For if this kind of calling had been effectual at any time, it should also be effectual at this day; seeing the state of man is not appaired, nor become in worse case after the coming of Christ, than it was before. Moreover, this he affirmeth, which is most true, that salvation cannot consist without jesus Christ our saviour apprehended by faith. Rom. 1, 19 And as touching Paul, who in the epistle to the Romans, maketh them inexcusable, because of that natural knowledge of theirs: Why the Gentiles are inexcusable. first I answer, that that excuse is therefore fully taken from them, because they did not faithfully retain that small thing, which they knew by the creatures of God, touching the holding fast of one God only; neither did they follow that justice, which they had perceived in their mind. Further, they were therefore made inexcusable; because they so much trusted to their own strength, as they thought they had only need of a teacher, and of the knowledge to do things: which when they should obtain, they thought themselves able to perform the justice which they knew. Therefore, whereas of God they had received by his creatures, some knowledge of justice and righteousness; seeing they framed their life against the same, they were utterly void of excuse. Moreover, it is to be considered, that the nations, which were without the word of God, and preaching of the Gospel, had not that same drawing, wherewith God draweth to Christ. For this (as it hath been showed) if we have respect to the ordinary calling, consisteth of the word of God outwardly preached, or else inwardly revealed by the spirit, and that effectually. Which thing whether the Ethniks had, it is both uncertain, and cannot be proved. Wherefore we must not affirm, that God towards all men did so much as was sufficient unto their salvation. For he called not all by the preaching of the Gospel; and to whom he vouchsafed the preaching, he granted it not to them all effectually, whereby their minds might be healed. Howbeit they say: But God, when he calleth, dallieth not, but calleth us indeed. Neither do we say, that God doth dally; but we say that he calleth indeed, because he himself it is that calleth. For the revelations of good things, & the motions of doing well, are not but of the true God; & those things, which he prompteth, such as be the commandments and promises, are true, and not subject unto falsehood. Wherefore he truly calleth even them, to whose calling he apply not efficacy. Neither doth he daily in so calling: forsomuch as he hath his own ends; which though they be not known unto us, yet (as the scriptures teach) this he sometimes doth of judgement, and that men (as it hath been said) may be made inexcusable; and that the godly and elect may the more plainly perceive in them, which be so called, what a great benefit they have received in comparison of them; and may understand, that they, as touching their own part, might after the same manner have been called, seeing they had their cause common with theirs. Also this kind of calling is of force, to the blinding and hardening of men for their ill deserts: even as we read in isaiah, when he was sent; Blind thou (saith God) the eyes of them, isaiah. 6, 10. harden & make gross their hearts, lest they should convert, and I might heal them, etc. They are wont also to object against us, that such are the men made by him, as they are not to be led by stripes and cudgels like unto asses; the which I also deny not. For I make not that effectual calling (as I have often said) not to be violent nor without the word: by which I affirm, that they, which be converted, are not only counseled, but also throughly persuaded. Christ in very deed said, john. 10, 27 that His sheep hear his voice. But yet we must consider, that first they be and are made his sheep, before they hear: even as also it is necessary, Mat. 7, 17. that first the trees be good, before that they can bear good fruit. Nevertheless, men do imagine, that so the matter is to be divided; as it is God's part to give, and ours to receive. And indeed I grant, that it is we that receive the gifts, which God offereth: howbeit, we receive them not by ourselves; nay rather, we would refuse them, unless he by changing of us should cause us to receive them. Wherefore God doth both the one and the other: for both he offereth his gifts, and bringeth to pass that we do receive them. But that is not in the power of men; seeing a father otherwhile offereth something unto his children, but he cannot change their will, that they may be willing to receive that which he offereth. lastly, to the intent they may show, that the drawing done by God is universal, they are wont to allege that, which is written in the 12. of john; verse. 32. When I shallbe lifted up from the earth, I will draw all men unto myself. But they are deceived: for that generality must be restrained unto the children of God, not to them only which are now in present possession, but which were already predestinated before the world was made: john. 11, 52 whom the same Evangelist, in the 11. chapter expressed, when he said that Caiphas prophesied, that jesus not only should die for the people, but that he should gather together the children of God, which were dispersed: and those were not only of the jews, but also of the Gentiles. Wherefore Chrysostom, interpreting those words, saith; that That generality must be referred both to the one and the other people: namely, unto the Gentiles and unto the jews. They which required then to be admitted unto Christ, were Grecians. Howbeit, Christ admitted not the Ethniks unto his company, while he lived; but showed, that he would then admit all kinds of men, when he should be exalted by the cross, and by his death. Wherefore, not all men in every kind are here to be considered, but rather the sundry kinds of all men. But to return to the very preparation or healing of the mind, whereunto I said, that our mind doth only come together passively; I say, that I manifestly proved the same by the scriptures, and also by the testimonies of the fathers. The opinion of the Schoolmen. And now do I add, that this is no strange thing to the school-divines: for they also grant, that there be habits, and divine virtues infused by God, to the receiving whereof we only behave ourselves passively. And in defining of them, they say, that they be good qualities of the mind, the which God without us worketh in us: for so doth he bestow upon us the spirit of wisdom, the spirit of counsel, the spirit of fortitude, and other such like. Yea and Augustine, Augustine. in his book of grace and free will, the 17. chapter thus wrote: Therefore, that we may will, he worketh without us; but when we will, and that we so will, as we do execute, he worketh together with us; but yet without him either working that we may will, or working together when we do will, we are able to do nothing towards the good works of godliness. Of him which worketh that we will, it is said; It is God that worketh in us, Philip. 2, 13 even to will. Of him working together with us when we now will, and we in willing do execute; Rom. 8, 28. We know (saith he) that all things work together for the best unto them that love God. But while we be thus prepared and healed by God, he doth not take away from us [the power] to will; but he granteth us to will well: neither taketh he away [the power] to understand, but granteth us to understand rightly. And undoubtedly it is the will itself that bringeth forth the act of willing: howbeit, God giveth it strength, that it may bring forth the same. Wherefore Augustine, in his treatise De spiritu & litera, the third chapter, thus writeth; But we say, that man's will is so helped to do righteousness, as besides that man is created with a freedom of will, and besides the doctrine wherein it is commanded him how he should live, he may receive the holy Ghost; by which there may be in his mind a delight and a love of that chief and unchangeable goodness, which is God, even now, when a man walketh by faith, and not yet in glory; that as it were by this earnest penny of a free gift given unto him, he may wax more fervent in cleaving to the Creator, and be inflamed to come unto the participation of that true light, that through him, of whom he hath his being, it may happen well unto him. For neither can free will avail any thing, except to sin, if the way of truth be unknown. And when that which is to be done, and wherein we ought to endeavour, beginneth to be known, unless it is also delight and be beloved, it is not done, it is not taken in hand, we do not live well. But that it may be beloved, the love of God is powered into our hearts, not by the free will, which riseth of us, but by the holy Ghost which is given unto us, etc. By these words he showeth, that of us ariseth not free will (for as touching the health of the mind, it cometh actively) but that it is wrought by the holy Ghost, that we afterward do well, by loving of God, and living uprightly. Grace doth not expect our will; because if it should expect it, we might think in ourselves, that we had strength before to desire spiritual & supernatural good things. The Arausican Council. The Arausican Council, in the 4. canon, condemned that opinion, whereby is believed, that the divine grace expecteth man's will. In very deed it preventeth, and yet for all that it causeth no violence. For the plainer expressing whereof, a similitude of the resurrection of the Lord very much serveth. He was raised up from the dead, as concerning his humanity; to the which raising up from the dead, the human nature behaved itself only passively. Now is it expounded, how in things, that be outward and subjecteth to man's capacity, some freedom is to be attributed to our will; which afterward, as touching celestial and supernatural things, is denied unto it, unless it be converted and prepared by God. Of the state of free will in them that be regenerate. 17 Now must we consider of the state of them that be regenerate, unto whom a freedom, as touching celestial and supernatural things, is granted; so far forth as the infirmity of this life will suffer. Of that matter wrote Prosper, in an epistle to Ruffinus, concerning free will, which they will have to belong unto all men labouring in the uncertainty of this life, and laden with sins: so that they, which will imitate the meekness and gentleness of our Saviour, and submit themselves under the yoke of his commandments, may find rest to their souls, and hope of eternal life. But they, which will not do this, are by their own default void of salvation: which if they would, they might have obtained. But let them hear what is said by the Lord, john. 15, 5, to them that use free will; Without me ye can do nothing. john. 6, 44. Again; No man cometh unto me, except my father which sent me draw him. Ibidem. 65. Again; No man can come unto me, except it shall be given him of my father. Again; john. 5, 21. As the father quickeneth them that be dead; so also the son quickeneth whom he will. Matt. 11, 27 Again; No man knoweth the son, but the father, neither knoweth any man the father but the son, and he to whom the son will reveal him. All which saiengs, seeing they be unchangeable, and cannot by any interpretation be wrested to any other sense; who doubteth, but that this free will doth obey the exhortation of him that calleth, seeing in him, the grace of God hath engendered an effect of believing and obeying? Otherwise it should be sufficient for a man to be warned, not that the will also should be made new in him: according as it is written; The will is prepared by the Lord. And as the apostle saith; Phil. 2, 13. It is God that worketh in us both to will and to perform, even according to his good will. According unto which good will? No other but that, which GOD wrought in them: that he, which gave to will, might also give to perform, etc. 18 Of the very which thing the same Prosper, in the place now alleged, thus writeth: Prosper. Nevertheless, if we behold with a godly consideration, that part of the children of God, which is reserved to the works of godliness; shall we not find in them a free will not destroyed, but renewed? Which doubtless, when it was alone, and left to itself, was not moved but to his own destruction: for it had blinded itself, but it could not lighten itself. But now the same will is changed, not destroyed, and unto it is given to will otherwise, to perceive otherwise, and to do otherwise; and to repose the safety thereof, not in itself, but in the physician: because, neither as yet doth it enjoy so perfect a health, that those things, which did hurt it before, cannot now hurt it; or else, that it is now able of his own strength to temper itself from those things, which be unwholesome for it. Therefore, man, which in free will was evil, in the same free will is become good: howbeit, he is evil, by himself; good, by God, who (according to that original honour) so renewed him with another beginning, as he not only would forgive him the fault of an evil will and action, but also would give him grace to will well, to do well, and therein to continue. jam. 1, 17. For every good gift (saith the apostle james) and every perfect gift is from above, and cometh down from the father of lights, etc. By these things we see, that unto Liberum arbitrium, that is, to will now reform; no small power must be attributed. Therefore I affirm, that the regenerate can know spiritual things, that they can also make choice of them, and after a sort can do them: because they are not now [only] mere and bare men, but they are men of God; they be engraffed into Christ, they be his members, and therefore partakers of his freedom. To them it is said; Phil. 2, 15. Ephes. 2, 15. john. 15, 15. Work you your salvation with fear and trembling. They be no longer the enemies of God, but friends of God, and of Christ; and therefore he hath made known unto them, those things which he heard of his father; jere. 31, 33. Now they have the laws of God written in their hearts, and in their bowels. They are not in the first point of the drawing, from whence the motion beginneth; but having proceeded further, of unwilling they are made willing. A similitude. Fitly agreeth unto them the similitude of Augustine upon john, of the green bough showed to the young sheep; and of the child, unto whom nuts are offered: before they would not go, afterward they are drawn with great delight. Of them also this may be aptly said; If thou be not drawn, pray that thou mayest be drawn. When they be children, they are now led by the spirit of God, Rom. 8, 14. and are so led, as themselves do those things that be right. Of which matter wrote Prosper, in an epistle to Ruffinus, saying thus: For all men have not faith, neither do all men believe the Gospel; but they, which believe, are led by the spirit of God; they which believe not, are turned away by free will. Wherefore our conversion unto God, is not of us, Ephe. 2, 8. but of GOD: as the apostle saith; By grace ye are saved through faith, and this not of yourselves, but it is the gift of GOD; not of works, lest any man should boast himself, etc. Also the regenerate can stir up in themselves the gifts and grace of God, as Paul wrote unto Timothy the second epistle. 2. Tim. 2, 6. Also they apply themselves unto the holy Ghost, that they may possess and use the more excellent and profitable spiritual gifts, 2. Cor. 12, 1. as the Corinthians are admonished by Paul in the first epistle. Again, they that be renewed, do works which are pleasing unto God: Gen. 22, 19 for Abraham is commended by God, because he, for God's sake, spared not his only begotten son. And the alms of the Philippians were called an odour of a good smell before God. Phil. 4, 18. And unto the hebrews, the 13. chapter it is written; Hebr. 13, 16. that Good turns and hospitality are acceptable sacrifices to God. Mat. 7, 17. They are now good trees, Mat. 25, 35. and therefore no marvel if they do bring forth good fruits; who even of Christ himself being judge, shall at the last day be allowed. 2. Tim. 3, 17. And hereunto do the regenerate attain, that they be called perfect, and prepared to every good work: who nevertheless, in all things that are to be done well, have always need of the special help of God. And hereof wrote Prosper, in the epistle so often alleged: Therefore, whomsoever the grace of God justifieth, it maketh not of good men better, but of evil men it maketh good; afterward by profiting, it will make of good men better, not by taking away of our free will, but by setting of it free [unto righteousness.] But when it is lightened by the mercy of Christ, it is delivered from the kingdom of the devil, and is made the kingdom of God, wherein also it may continue. Neither doubtless is it strengthened sufficiently by that power, except it obtain thereby a perseverance, from whence it received an endeavour. Yet for all this, have not they which be converted, prepared, and healed, any full freedom of the will, while they live here: but They perceive an other law in their members, rebelling against the law of the mind. They do not the good, Rom. 7, 23. Ibid. verse, 19 which they would; but the evil which they hate. Neither are they able throughly to fulfil the law. verse. 25. In their mind they serve the law of God, but in their flesh, the law of sin. Gal. 5. 7. The spirit lusteth against the flesh, and the flesh against the spirit, so as they do not those things which they would. Mat. 26, 29. 2. Sam. 11, 1. And sometime the event doth not answer to their determinations, and horrible faults do otherwhiles happen, as it came to pass in Peter and David. Neither can they be without sins: for john said; 1. john. 1, 10 If we shall say that we have no sin, we deceive ourselves, and there is no truth in us. jam. 3, 2. Also james wrote; In many things we sin all. 19 Howbeit, there is a difference between the wicked and the regenerate: for those delight and rejoice in sins, but the godly do sorrow and mourn, and do every day pray; Mat. 6, 12. Rom. 8, 24. Forgive us our debts, etc. They cry also; O unhappy man that I am! Who shall deliver me? And when they see themselves unperfect, and to have only the first fruits of the spirit, they wish that their day of death were present; to wit, that they may be made fully perfect in the last regeneration. And finally, they seem to have said rightly, which have appointed three sorts of freedom [of the will.] One from necessity constraining, the which is common, as well to the godly, as to the ungodly: for man's will cannot be constrained. another freedom they have appointed, from sin, which the ungodly in no wise have; but the regenerate do in some part possess it, as it hath been already declared. The third freedom, is from misery, which the wicked have not, but we after some sort have it. For although we be tossed with divers misfortunes, yet by hope we are saved both from sin and from misery. When we shall come into the kingdom of heaven, we shall be at full liberty. And let these things suffice as touching free will. Certain clauses or sentences concerning Free will. Those things, which are set forth to be known as touching free will, are no light matters, but they are of very great importance. For so many of us, as are renewed by the grace of Christ, well knowing the feebleness and infirmity of freewill, will not become proud, neither will we extol ourselves by the power thereof. Nay rather, we will be the more earnestly kindled to crave the help of God. And when we shall proceed further, and shall understand, out of how many evils and dangers we be delivered; we will be the more earnestly moved to give thanks to our deliverer. Moreover, the honour thereof will be attributed unto God, to whose goodness, mercy, and liberality, doth redound whatsoever shall be adjudged in our power and ability. This did the apostle chiefly require, 1. Cor. 1, 31. 2. Cor. 10, 17. that We should not glory, but should yield the whole unto God. But in giving unto free will so much as is required of some, both free justification is brought into doubt, and free election and predestination cannot consist. A definition of free will. Liberum arbitrium is a certain power of the will, the which while it followeth the part knowing, doth of his own accord either refuse, or desire some thing. It is affirmed to be a power of the will: but that is, so far forth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or free choice is drawn out of it. The Master of the sentences, in the second book, distinction 25. saith; that It is a power of the reason and of the will, whereby is chosen that which is good, when grace assisteth; or evil, when grace faileth. A distinction of the objects. The things, unto which the will is carried, be of two kinds. Some are subjecteth unto the sense and reason; but some do exceed our capacity, as being divine and supernatural. A distinction of the states of men. Also the states and conditions of men are distinguished. Some be not as yet renewed, but are still strangers from Christ; but others are regenerate. The freedom of them that be not regenerate. The first proposition. Men not yet regenerate, have partly a free will towards those things, which are subject to sense and reason, and which exceed not our capacity; and partly they have not. They have it, because it is in our power to walk, to stand, to sit, to study, to buy and sell, to travel into strange countries, etc. And oftentimes reason may restrain the outward motions, or else stir them up. Partly they have not free will; because oftentimes there is stirred up so great a perturbation, & so many assaults, that it is not in the power of reason to restrain them; as are men that be angry, they tremble, they are disquieted. Sometimes they cannot remove from their place, and with too much fear being abashed, they cannot but fly away: even as the Chanaanits were not able to stand against the Israelites. Also the first motions are not in our power. By this freedom [of will] which we grant, men are able to do those things, which are agreeable with the civil and economical laws. Wherefore the civil and moral sciences remain without impeachment, and the authority of a magistrate is not hindered, but established. Also, they are able to do many outward things, which may seem to agree with the law of God, as hypocrites do: but in very deed, such doings are not according to the law of God. For God's law requireth faith, good inwaed motions, and that this be done with all the heart, with all the soul, and with all the strength. To grant the freedom now declared, I am led by experience, which hath testimony out of the holy scriptures. Rom. 1, 18. Paul to the Romans speaketh of wicked men, and them that were not regenerate: yet doth he attribute unto them, that they could have known God by his creatures. Also he granted, that they did know many just, right, and honest things. Paul himself, Rom. 2, 1. and 14. Gal. 1, 14. being not regenerate, profited in the jewish religion above his companions; so as he lived unblamable. And there be extant many notable examples of the Ethniks. This freedom, The difficulties which are a let unto free will. which I grant as touching moral and economical things, suffereth great difficulties. In reason there is darkness, in the will no small infirmity. And whereas there is a perpetual conflict between the part that belongeth to reason, and the grosser powers of the mind; wounds must needs be given, and oftentimes reason is overcome: whereunto cometh the infirmity of the body. And if so be it be spoken of the regenerate; Gal. 5, 17. (The spirit striveth against the flesh, and the flesh against the spirit, so as ye do not those things that ye would: Rom. 7, 23. Ibidem. 19 and if so be that They perceive a law in their members rebelling against the law of the mind: and if They do not the good, which they would, but the evil which they hate;) how much more hath this place in them that be not regenerate? We add, that while they be not regenerate, there is a certain necessity of sinning: not such a necessity, as the will is thereby constrained to will any thing unwillingly (for that cannot be:) but a necessity, whereby they cannot otherwise do, while they continue in that state. For those things that they do, seeing they do them not by faith, they must needs be sins: for, Rom. 14, 23. Whatsoever is not of faith, is sin. And seeing they be as yet evil trees, Matth. 7, 27. they cannot bear other than evil fruit. And, Gen. 8, 21. The thoughts & imagination of man's heart is evil, even from his childhood. Rom. 8, 7. The wisdom of the flesh is enmity against God, it is not subject to the law of God, neither indeed can it be. And while they be thus, they do not love GOD above all things. Wherefore, since they do not refer unto him all the actions which they do, they must needs be sins. Herewithal add, that He which sinneth, john. 8, 34. is (as Christ said) the servant of sin. And unto the Romans; His servants you are, Rom. 6, 16 to whom ye have given yourselves to obey. And then shall you be free indeed, when the son shall make you free. Peter also said; that Every man is become the servant of him, of whom he is overcome. Wherefore in this state, while men be without Christ, they are not truly free. Another difficulty ariseth by the devil, 1. Pet. 5, 8. who always seeketh whom he may devour: because he, being a strong armed man, Matt. 12, 29. detaineth them that be his, till there come one stronger than he. And unto Timothy it is also said, 2 Tim. 2, 26. that He at his own pleasure withholdeth captive, those that resist the faith. Wherefore this freedom before declared I do admit, but yet impaired by reason of great difficulties. Another subjection also might be added; that God useth our minds as instruments, to perform the counsels of his providence; Prou. 21, 1. For the hart of the king is in the hand of GOD, he inclineth it what way soever he will. As in Ezechiel, God directed Nabuchad-nezar rather against jerusalem, Ezec. 21, 21 than against the Moabites, or Ammonites; when as otherwise, Nabuchad-nezar himself was in a doubt. And the prophets say, that these monarches be in the hand of God as a saw and staff. Esaie. 10, 5. But because this use used by God [towards them] taketh not away the freedom, which I have set down; neither doth violence to the will of men, or constraineth it: therefore it remaineth safe, as I have delivered the same. For the things, which these men do, they do them willingly at the beck of God. The second proposition. But I say, that these men, which be not regenerate, are not free as touching spiritual things: as is, Freedom in spiritual things. to believe in Christ, to hope, to love God above all things, in faith to obey the law of God, but be unable. And that these men should will and receive these things, it behoveth that the holy Ghost be present thereto, who by the word either outward or inward, or both together, may lighten the mind, encourage the will, warn, exhort, and persuade. But whether this be sufficient, some affirm; but I deny: because, unless that these powers be amended and healed, we shall not embrace, nor take hold of those divine things. Neither is it in our power to be content with those things, which are propounded unto us. Wherefore, it is needful, that by the holy Ghost the understanding be endued with a special light, and that the will be confirmed, lest it be drawn aside, and give place to commodities, or to wrong opinions; whereby it is withdrawn from spiritual things. This being done, the mind consenteth to the words and promises of GOD, and of such a consent or faith followeth justification, by the mercy of God through Christ: unto which consent the mind behaveth itself actively, sith it is we that both will and consent, when we believe those things that are propounded. But unto that efficacy and power of the holy Ghost, whereby our mind is prepared, changed, and disposed, the mind cometh therewith passively: for it receiveth those things, and they be in it by the spirit of GOD. This should not seem an absurd thing, john. 6, 44. seeing the scriptures say; that We are drawn by the father unto Christ: but drawing signifieth a passion, and a certain disposition. Also GOD standeth at the door and knocketh, Apoc. 3, 20. and those knockings be done in the mind, and are received. This efficacy (I say) of the holy Ghost doth incline the mind and our hearts to the words of God, and to the embracing of the promises. The power and efficacy of the holy Ghost And yet by this efficacy of the spirit, is not either forced or inferred violence unto minds; so as that, which they will, they will it against their will, or believe unwillingly: but with a pleasant and gentle persuasion, it maketh willing of unwilling; and it is so far from corrupting or defiling the will, as it rather maketh perfect the same. Phil. 2, 13. And this is it that God worketh in us both to will and to perform: otherwise; All men have not faith. For they, 2. Thes. 2, 3 which are not so prepared, do not believe. And the scripture doth plainly enough testify, that the will is prepared of the Lord: and undoubtedly, that is to put an endeavour of virtue into them which wrestle even from the beginning. This change of our mind, when of evil it is made good, standeth in this; that our hart, otherwise stony, be made soft, and become a fleshy hart: as GOD promised by Ezechiel, Ezec. 36, 26 that we may become easy to learn divine things. Wherefore Solomon prayed God, 3. King. 3, 9 that he would give him a hearing or understanding hart; signifying, that his hart, by reason of nature corrupted, did wa● deaf unto divine things. john. 6, 45. This is to become instructed by God, this is to hear of the father and learn, Matth. 13, 9 and To have ears to hear; without which, we seeing shall not see, and hearing shall not hear. 1. Cor. 2, 9 For such are these divine and celestial things; As eye cannot see, ear cannot hear, neither can there ascend into the hart of man those things, Ibidem. 14 which God hath prepared for them that love him. The natural man perceiveth not those things, which be of GOD. We are not sufficient of ourselves to think any thing, as of ourselves, 2. Cor, 3, 5. our sufficiency is of God. Unless our mind be thus prepared and healed, we will fly from divine things, as Adam did: we persecute and hate, Gen 3, 8. as Paul did. Hereupon we pray; Acts. 9, 1. Psa. 119, 34 Psa. 119, 18. Eph. 1, 18. Give me understanding, that I may learn thy commandments! Open thou mine eyes! And Paul unto the Ephesians wished their eyes to be opened, that they might see what should be the hope of their calling. David; Psa. 119, 36. Incline my hart unto thy testimonies! A clean hart create in me, o God Psa. 5●, 12. God opened the hart of the woman that sold purple, Acts. 16, 14. that she might give ear unto those things that were spoken. Those, whose hart GOD had touched, followed Saul. 1. Sa. 10, 26 Ephes. 2, 8. By grace you are saved through faith, and that not of yourselves. Here is denied our working together, as touching that healing. Also unto the Ephesians; Ephes. 1, 19 We believe, according to the working of his mighty power, which he wrought in Christ, when he raised him up from the dead. Ephe. 2, 1. When we were dead in trespasses and sins, he quickened us with Christ. The dead have no power to prepare themselves, nor yet to regenerate themselves. We have our preparation of GOD, otherwise we might glory of the same; 1. Cor 4, 7. What hast thou that thou hast not received? For who separateth thee? Some man might say; Free will separateth me. We pray for the infidels, that God will open their heart; john. 6, 44 No man cometh unto me, except my father draw him. But he that is said to be drawn, it is showed, that he was unwilling before, otherwise he seemeth not to be drawn, but rather to be led. Wherefore, he that is drawn was at the first unwilling, but in that change, of unwilling he is become willing: afterward, he willingly and of his own accord followeth the drawing. Neither (to show this by the way) must it be understood (as some do think) that all men be drawn, because the circumstance of the text will not suffer that. For a reason was yielded, why they which murmured, should departed; and why the apostles should tarry still, and clean unto Christ? Namely, because these were drawn, and the other were not. Rom. 9, 20. We are towards God, as is clay: but the potter not only fashioneth the clay, but he softeneth and tempereth it. Ibidem, 16, It is neither in him that willeth, nor in him that runneth, but in God that showeth mercy. Here is the whole attributed unto God, especially as touching predestination, and that first healing of the mind, which is done by the holy Ghost, through the word of God. Hest. 14, 13. God turned the hart of king Assuerus from féercenesse unto good will towards Hester: he gave unto Saul an other hart. Two kinds of calling. Here there be two kinds of calling: for some be so called, as they be in some wise lightened with the outward preaching, they be earnestly moved with some certain suggestions, they be persuaded; and they have some stirring up thereunto. Others verily there be, who (besides that which I have spoken) are prepared, they are made gentle, they willingly give care, of unwilling they become willing, their stony heart is taken away, it is changed and healed. The first kind is named calling absolutely: the second is calling according to the purpose. Paul saith; Rom. 8, 29. Whom he hath called, those also he hath justified. This calling hath always faith and justification joined with it, and it dependeth of election: Ibidem. for Paul saith; Whom he hath predestinated, them also hath he called. And in the second epistle to Timothy; 2. Tim. 1, ●. Who hath called us with his holy calling, not according to our works, but according to his own purpose and grace, which was given unto us through Christ jesus, before the times eternal. Behold, he saith; that this calling is conformed to the eternal predestination. Hereunto also belongeth that saying; Rom. 11, 29. The gifts and calling of God are without repentance. But of that first kind it is said; Many are called, but few be chosen. Matt. 20, 16 These kinds of callings God distributeth as he will: for with his own he may do what seemeth good to him, without injury to any man. But Is thine eye evil, because I am good? Matt. 20, 15 May I not do with mine own what I will? Very well said Augustine: Why this man is drawn, and not that, judge not thou, if thou wilt not err. And GOD, if he would, might have healed the mind of Esau, as he did of jacob. Rom. 9, 11. But to jacob he would give, to Esau he would not. And in Deuteronomie, the 29. chapter it is written; Neither did God give unto you a heart to understand, and eyes to see, and ears to hear, even unto this present day. They that be thus prepared by God, are they, to whom he hath given power to be made the sons of God: for they, being healed, do believe, and are borne of God. And so often as the fathers, especially Augustine, seem to attribute any thing unto free will, as touching these spiritual and celestial things; that must be understood of free will healed, changed, and already prepared. If it be demanded, whether we can resist the calling of God? I say that we can, and that sometime at the beginning we strive against it for a while. And after we be regenerate, we do sometimes against the calling of God, and doubtless do fall, and that gréenouslie, as did Peter and David. Matt. 26, 69. 2. Sam. 11, 2 And when as God hath fully purposed to change some man, and of unwilling to make him willing; his will is altogether framed, and that without violence. Wherefore it is said unto Paul; Acts. 9, 5, It is hard for thee to kick against pricks. But and if an effectual calling be not given to all men, it will seem that God hath not done unto all men so much as was sufficient to salvation. This I grant: for the scripture also saith; Matt. 11, 11 that The men of tire and Sidon would have repent in ashes and sackcloth, if in them had been done those things, which were done in Chorazim and Bethsaida. Wherefore God did not grant unto them those things, which he knew might have been sufficient to move them to repentance. Experience testifieth, that many ages passed over, wherein the word of God was not preached to the Ethniks: and many places are in new India, the which even unto these days have heard nothing at all of salvation through Christ. Yea and the apostles, in the 16. of the Acts, were forbidden to preach in Asia, and to go into Bythinia. Wherefore we, unto whom it is given, ought specially to give thanks unto God. That there be some things done in our mind by God, without expecting our consent & will, there is no doubt: for faith, and divers gifts of the holy Ghost are infused into us by GOD, wherein our former consent is not required. God, by this change of his, doth not take from us [the power] to understand; but giveth us to understand rightly: he taketh not from us [the power] to will, but giveth us to will well: he himself converteth and healeth us. But when we be renewed, ourselves also are said to convert us, and more and more to wax perfect: as by and by shall be said. The third proposition. Men renewed unto spiritual works, which may please God, have a free mind, that they may at the leastwise perform those things with a certain new obedience. Wherefore they are able to know, judge, & choose spiritual things, and after a sort to do them: because they be not mere men, but men of God. They be engraffed in Christ, they be his members, and are made partakers of his freedom. To these it is said, Phil. 2, 12. that They work their salvation with fear and trembling. These be no longer servants, but friends, john. 15, 15. and therefore they have known those things that be of God; they have a fleshy, not a stony hart; jere. 31, 33. they have the laws of God written in their hearts, Rom. 8, 14. they are led by the spirit of God, and they can stir up the grace which they have in them; 2. Tim. 16. they can apply themselves unto better spiritual gifts. Gen. 22, 19. So the work of Abraham is praised by God. Phil. 4, 18. The alms of the Philippians were an odour that smelleth sweet. Seeing they be good trees, Matt. 7, 17. they can bring forth good fruit; and their work shall be commended in the day of judgement. Matt. 25, 35. They are come to that pass, as they may be called perfect, 2. Tim 3, 17. & prepared to every good work: yet so nevertheless, as in every good work, which they do, they have not only need of the general influence of God, but also of the special help of the holy Ghost. And yet in this liberty recovered, Rom. 7, 23. they are not so renewed; but that They feel some law in their members contrary to the law of the mind, Ibidem. 19 that they do not the evil which they hate; that they so fulfil the law, as the law requireth; Gal. 5, 17. that there is not a striving between the flesh and the spirit, and such a striving, as they do not that which they would. Neither are they so free, Rom. 7, 25. but that In mind they serve the law of God, but in flesh the law of sin. Also the events and successes are not in their own power. grievous faults also do happen between while; neither are they free from sin. john saith; john. 1, 10. If we shall say that we have no sin, we deceive ourselves, and the truth is not in us. james saith; james 3, 2. In many things we sin all. But yet this is the difference between the wieked, and the regenerate; that the wicked do delight themselves in sins, they sorrow not; nay rather, they be occupied in them willingly, and of their own accord. But the regenerate do lament, sorrow, sigh, mourn, and perpetually cry; Forgive us our trespasses. And seeing they have the first fruits of the spirit, they wish that their last hour were come. And thus much of free will. Of Providence and Predestination. THe doctrine of providence and predestination is most profitable: for in it is showed the fountain of our salvation. And therefore it comes that we attribute all our goodness, not to our own selves, but to the administration and dispensation of God: and in the reprobate we may see, what might also have been done justly to us, unless that the mercy of God by his predestination had prevented. By this faith that we are predestinate, we receive great comfort in adversities. From hence reasoned Saint Paul to the Romans. We have also out of this ground a certainty of our salvation, which if it depended of most inconstant free will, and not of the steadfast predestination of God, should be uncertain. The providence of God is his ordained, The definition of providence. unmovable, and perpetual government of all things; and by the same especially he directeth all things that he hath made, unto their proper ends. And therefore it is not a bare understanding, but there is also a will added thereunto, the which doth direct all things according to the pleasure thereof. This power cannot be separated from God; For he disposeth kingdoms at his own pleasure. All the hears of our heads are numbered. Dani. 2, 21. Mat. 10, 30. Ibid. 29. Exod. 21, 13 Deut. 19, 5. Two sparrows light not upon the ground, without the will of the father. He that is slain by chance, it is said that God delivered him into the hand of another. isaiah. 10, 5. Princes are in his hand as a staff and a saw. He beareth up all things by the word of his power. Unto the hebrews and Ephesians; He worketh all things, according to the counsel of his will. Therefore the holy Ghost saith; Psal. 37, 5. Cast thy care upon God, and he will support or nourish thee. Peter; He careth for us. 1. Pet. 5, 7. Zach. 2, 18. He that toucheth you, toucheth the apple of mine eye. This is a great comfort of the godly, that they know themselves to be in the hand of God. Let the wicked do what they will, they can do nothing, but according to the providence of God: Acts. 4, 27. like as Peter saith in the Acts; Herod and Pilate agreed to do those things, that thy hand and thy counsel had decreed to do. And job said; job. 1, 21. The Lord hath given, and the Lord hath taken away. Those things, which seem to happen by chance, are governed by providence. Gen. 45, 8. joseph said; GOD sent me before into Egypt. God saith, that he sent Saul to Samuel, 2. Sam. 9, 16 although it might seem, that he came thither by chance. And Christ saith; There shall a man meet you bearing a pitcher of water. Mark 14, 13 The largeness of this providence is declared; Psal. 139, 7. If I shall ascend into heaven, thou art there; If I shall go down into hell, thou art there also; if I take the wings of the morning, etc. The decrees of this providence are immutable; Malac. 3, 6. I am the Lord, and am not changed. With God there is no variableness, james. 1, 17. isaiah. 46, 10. nor shadow of change. The counsel of the Lord abideth steadfast. The providence of God doth not take away man's election, neither yet doth it take away chance: because things are to be esteemed, according to the nature of the nearest causes. Therefore, seeing it is nothing repugnant to the will, and the order of nature, that they be done as well one way as another way, the causes may be called contingent, in respect of men's choises, and the effects of nature. Further, the providence of God doth not govern things, but according to their own natures. Wherefore he so governeth causes contingent and voluntary, that they may work both by chance and by will. But if the things themselves be referred unto God, there is only a necessity by supposition; as there is a necessity of prophesying things to come. Luke. 22, 27 and 24, 36. It behoved that the scriptures should be fulfilled, and it behoved that Christ should have suffered. Howbeit, in providence there is a greater power than in foretelling of things to come: for prophecies work not upon creatures, as the providence of GOD doth; although neither doth the same violate the natures and properties of the second causes. As touching the providence of God, things are definite or certain from everlasting; for to him all things are numbered: but in our will and mind they be not definite. Wherefore yet, as touching us, they may be called both voluntary and contingent, although as touching God, nothing is by chance or fortune. God saith in isaiah; Esaie. 55, 11 Ephe. 1, 11. All things that I will, I do, etc. Paul; He worketh all things, according to the purpose of his own will. Seeing the providence of God is in this wise, there is place left for counsels, and admonitions, and deliberations, and corrections; sith it hath decreed by these means to attain unto the ends which it prescribed. As, when it hath determined to change some evil will, it decreeth by these means to convert the same. Wherefore, these means be the instruments of God. Predestination is as a certain part of the providence of God: Of predestination. for the same is the strength and power of God, whereby he appointeth men, A definition of predestination. and directeth them to the obtaining of eternal life, through jesus Christ. By predestination, the natures of things are not changed, as touching necessity, contingency, and deliberations; as it hath been spoken of providence. Albeit that all things are present unto the foreknowledge and eternity of God, yet the creatures, which have had a beginning, are not coeternal with God; so as they may be together with his eternity. Therefore Paul saith; Ephes. 1, 4. that We were chosen before the foundation of the world was laid. And of jacob and Esau it is said; Before they had done either good or evil, Rom. 9, 11. jacob have I loved, but Esau have I hated. They which affirm, that with God, things are not appointed, but in respect of his foreknowledge, do err exceedingly. For the scriptures do put his will between; Matt. 10, 29 A sparrow falleth not without the will of the father, the will (I say) not new, but eternal. jere. 25. 11. Esaie. 3●, 5. To the captivity of Babylon were seventy years prescribed. And unto Ezechias [life] were added 15. years. Christ [saith;] Mine hour is not yet come. john 7, 6. Exo. 33, 19 Acts 13, ●8. I will have mercy on whom I will have mercy. They believed, so many as were ordained. Christ was crucified according to God's determinate counsel. Predestination, divers judgements touching predestination. some say is a preparation of grace, or a foreknowledge, or a preparation of the gifts of God; whereby they, which are delivered, are certainly delivered: but others are left in the lump of perdition. Some say, that it is a purpose of taking mercy: others, a preparation of grace in the time present, and of glory in the time to come. But I say, that it is the most wise purpose of God, whereby he constantly decreed before all ages, to call those, whom he loved in Christ, unto the adoption of children, unto justification by faith, and at length unto glory by good works; that they may be conformable unto the image of the son of God, and that in them may be declared the glory and mercy of the Creator. Predestination is unchangeable. 2. Tim. 2, 19 The foundation of God remaineth sure. The Lord knoweth who are his. Hereof cometh the certainty of salvation. Wherefore Paul, when he had spoken of predestination, said; Rom. 8, 32. Who shall accuse us? Who shall condemn us? Who shall separate us from the love of God? I am the Lord, Mal. 3, 6. and am not changed. Reprobation what it is. Reprobation is the most wise purpose of God, whereby GOD constantly decreed before all worlds, without any injustice, not to take mercy on them whom he loved not; but passed them over, to the intent that by their just condemnation he might declare his wrath towards sins, and to show forth his power and glory. Sins are not the cause of reprobation, forsomuch as some are excepted from the love of God, and are forsaken: albeit they are the causes of damnation. Wherefore, if the fathers do sometime say, that sins are the cause of reprobation; that they understand as touching the last condemnation, the which is altogether laid upon men for sins. God predestinateth us to this end, that while we live, we should work well: for it is said unto the Ephesians, Ephe. 2, 10. that He hath ordained good works, that we should walk in them. But yet good works, or else faith cannot be the causes of predestination: because they be the effects thereof. For whom he hath decreed to bless, unto them he hath predestinated to give faith and good works. In the epistle to the Romans, as touching the two twins, when they had as yet done neither good nor evil, Rom. 9, 11. it is said; The elder shall serve the younger, jacob have I loved, Esau have I hated. Not of works, but by him that calleth. Ibid. ver. 16. It is not in him that willeth, nor in him that runneth, Exo. 33, 19 but in God that showeth mercy. I will show mercy on whom I will show mercy. He hath mercy on whom he will, and whom he will he hardeneth. The arguments of Paul should be of none effect, if the predestination of God depended of faith, and of works that were foreseen. 1. Cor. 7, 25 I obtained mercy of the Lord to be faithful. I did not therefore obtain mercy because I was faithful. Act. 13, 48. They believed, so many as were ordained to eternal life. They believed, because they were ordained; not that they were ordained or predestinated of God, because they believed. Our justification dependeth of the election or predestination of God. Rom. 8, 29. Whom he predestinated, them he called; whom he called, them he justified. But if predestination should depend of free will, than should we be justified by free will. The election of God and men are divers. Men do love and choose them, in whom they find virtues or any good thing. But God cannot find in men any good thing, that he himself hath not put in them. Wherefore, if he choose whom he will in Christ, they have it not of themselves that they be in Christ, they are to have that of God himself: wherefore to be in Christ, is not the means or cause of predestination, but the effect. Christ is the chief and principal effect of predestination. GOD gave him, That Christ is the chief effect of predestination. that by him he might save them that were predestinate. By him, as by a conduit, other effects of predestination are derived unto us by the mercy of God. If election should depend of works foreseen, it had not been so hard with Paul that he should cry; O the deepness of the riches, etc. Rom. 11, 33 By the doctrine of predestination there is not opened a window unto idleness, but rather unto carefulness, and endeavour of right living. For when we believe that we are predestinate, we know that we are predestinate to live well; and therefore let us study to make our calling certain, and to live according to the disposition of men predestinate. At the first view it seemeth an absurd thing, that some should be created of God to perish. Yet doth the scripture say this; Rom. 9, 21, that The potter doth make some vessels unto honour, and some unto dishonour: Ibid. ver. 17, & vers. 22. and that God ordained Pharaoh, that he might show his power in him. It is also said; that He, to show his wrath, suffered with much patience the vessels of wrath prepared unto destruction. Also; Pro. 16, 4. He maketh the ungodly for the evil day. Not all men, which be called, are predestinated. For Christ said; Many be called, Mat. 20, 16. but few are chosen. But they affirm, that the calling is universal; 1. Tim. 2, 4. And that God would have all men to be saved. If it be understood an universal calling, because it is propounded to all; and no man by name excluded: it is true. If also it be called universal; because the death of Christ and his redemption is sufficient for the whole world: that also is most true. But if this universality be meant, that it is in all men's power to receive the promises, I deny it: because unto some it is given, to others it is not given. As though also we see not, that the very preaching of the Gospel for a long time was not given to many places, ages, and nations. God would all men to be saved; * He meaneth only all those that do believe. Mat. 20, 15. yet believers. But faith he giveth to whom it seemeth good to him: for he may justly do with his own what he will, Hereof dependeth the certainty of our salvation. For while we see ourselves both to be called, and to believe; we have an earnest penny or certain pledge of our salvation; Rom. 8, 16. The spirit of God bearing witness with our spirit, that we be the sons of God. But yet the feeling of our calling, and of our faith, is a token of predestination, not a cause thereof. As providence, so also doth predestination bring in no constraint or violence to man's will: for whatsoever we do, we do it willingly, and of our own accord. Whether the Mass be a sacrifice. THat the Mass is a sacrifice, there is no less variance at this day, than was in old time betwixt the Troyans' and Grecians for Helen. And they which defend the Mass, would have the Eucharist to have a double respect: first, that it is an oblation and sacrifice that is offered up by the priest; secondly, that it is distributed unto the faithful for a communion. And in the sacrifice of their Mass, they endeavour to comprehend these two things. For there the masspriest (as they themselves with full mouth testify) not only sacrificeth and offereth up the Lord jesus Christ, but also eateth and drinketh, and that alone, whatsoever he had offered unto God before, as well for himself as for others. But that thou mayst know what error & superstition is contained in this opinion, Two kinds of sacrifice, propitiatory and gratulatory. we must briefly see what is the nature of a sacrifice. Which that we leave not the just method of a treatise, we will divide it, calling the one propitiatory, the other thanksgiving, or (as the Grecians speak) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These parts of the distinction are concluded under a certain common and general definition, The definition of a sacrifice. wherein we say; that A sacrifice is nothing else, but a work, in which we offer some thing unto God, according to his will, that we may honour him. And marvel not, that I have added that particle [According to his will:] seeing by the godly, nothing should be offered up unto God, but that he himself hath required and declared to be acceptable unto him. This do we observe; when we would present any man with a gift for honour sake, we specially learn to know with what things he is most delighted. But between a propitiatory sacrifice, and a gratulatory, this difference we note: that we say, A propitiatory hath power to pacify God being angry, and to deserve forgiveness of sins for all men for whom it is offered. But the sacrifice gratulatory, or of thanksgiving, hath not this power to reconcile us unto God; but of those, which are already received into favour. It is offered, to the intent they may give thanks, as well for the reconciliation which they have obtained; as also for innumerable other benefits, which they perceive themselves daily to obtain. And this division is sufficiently taught us in the old law. levit. 1. For (as it appeareth in Leviticus) the men of old time had sacrifices for sins, and burnt offerings, which are said to have made God merciful and favourable to them. Whereof they rightly gather this first member of our division. Moreover, they had peace offerings: for they offered first fruits, tenths, and many other such kind of things, which must be referred to the other kind; to wit, the sacrifice of thanksgiving, Wherefore we will prove, that the Mass is no propitiatory sacrifice; that is to wit, that the priest can offer our Lord jesus Christ the son of God unto the father, and by such a sacrifice can make him well pleased and merciful; also, that he can of him obtain remission of sins unto them, for whom he saith he doth offer; or (as they rather would have it) doth sacrifice. And this being showed, we shall see, whether the Mass may be called a sacrifice of thanksgiving. And that we may perform that, which at the first we determined to show; we will begin with that, wherein we know our adversaries do agree with us; which is this: that the supper of the Lord, or the Eucharist is a sacrament. Which if it be (as they freely grant) it followeth, that the same can be no propitiatory sacrifice: for the nature of a sacrament altogether differeth from the nature of a sacrifice. Which that it may be perceived, I will define a sacrament. A sacrament is a work, The definition of a sacrament. whereby God exhibiteth that which is there signified by the word of promise, with an outward sign added thereunto, as a seal of the promise made. For two things doth a sacrament contain; first, the word whereby the promise is expressed and offered of God; secondly, it hath the outward element, whereby is sealed the promise, that we may the more firmly take hold of the same. Therefore so great a difference there is between a sacrament and a sacrifice, as is between giving and receiving: because in a sacrament we receive of God, that which he promised; in a sacrifice we give and bring that which he requireth of us. Wherefore, if we will speak properly: the supper of the Lord, seeing it is (as they will have it) a sacrament, it cannot be a sacrifice; except we would, that to give, and to receive, should be all one. Neither shall this shift vantage them to say, that the Mass hath her name of a propitiatory sacrifice; because it is a remembrance of the oblation, which Christ offered unto his father upon the altar of the cross. And no man will deny, but that that was the true propitiatory sacrifice: and it seemeth agreeable, that signs should be called by the same names that be the things which they express. Wherefore Augustine, in the 23. epistle unto Boniface: Was not Christ once offered up in himself, and yet not only in all the solemn feasts of Easter, but also every day, is offered up in a sacrament unto the people; and yet undoubtedly he lieth not, which being demanded, answereth that he is offered up? For if sacraments should not have a certain similitude of those things, whereof they be sacraments, they should in no wise be sacraments: and of this similitude the signs oftentimes take even the names of the things signified. These things have they been accustomed to object for their opinion: therefore did I say, that our adversaries have gained nothing under this pretence; because we do not here dispute, what the supper of the Lord, by a certain similitude, may be called; but what properly it is, and aught to be esteemed indeed. For Augustine. which is cited, doth not grant this name but by translation, or the figure Metonymia. There is another reason, which proveth the same thing: Christ offered himself, therefore it is not our part to offer him again; otherwise we must needs confess, that that sacrifice of Christ was not perfect and sufficient. Which is contrary to the epistle unto the hebrews, in sundry places of the ninth and tenth chapters. Howbeit, here also are they wont to allege, that Christ's sacrifice upon the cross was indeed full and perfect; but because we do daily fall, and do continually sin, it is needful that we should be very often restored, by a new and daily offering of sacrifices. It is a feigned devise, which may deceive some, but not them, which have read the epistle to the hebrews; that The Lord jesus, by his death and sacrifice, hath sanctified us for ever, and by one oblation hath made perfect for ever them that be sanctified. Wherefore the merit of Christ's death was not for a time, that it cannot help our daily offences. And that maketh (which is confessed) that thing which is offered unto GOD to be acceptable unto him, for the grace and dignity of him which offereth it. For seeing God made all things, and is the Lord of all things; he hath no need that any thing should be given him of us. Those gifts are acceptable unto God. But of the good will, which he beareth unto his, he hath been accustomed to receive gifts, and thankfully to accept as a sweet smelling savour, those things which his faithful friends, and those that be coadopted by him to be his children, have (according to his own commandment) brought unto him. Wherefore, if they that offer, be evil, without faith, without charity, and destitute of hope, their gifts are accursed of God; as in many places of the holy scripture it most plainly appeareth, especially in the first chapter of isaiah. isaiah. 1, 5. Which opinion Irenaeus is of, who affirmeth; that The gifts and oblations, do by the holiness of them that offer, deserve to become grateful and acceptable unto God. Which being so, how great a blasphemy and absurdity is brought in of them, which will have Christ to be offered up by the minister; that by them (forsooth) he may be made acceptable to the father; even he, who above all is believed, by whose grace & deserts it behoved us wretches, being the sons of Adam, to be reconciled unto God the father? Wherefore had God a respect unto the gifts of Abel, and not unto the gifts of Cain? Gen. 4, 4. Why did GOD receive the sacrifice of Aaron, Levi 9, 24. Num. 16, 19 but not of Cora, Dathan, & Abiram? We cannot yield any other reason, but that this was done, in respect of the condition and holiness of the persons: I mean of Abel and Aaron. For, as touching God, to whom the sacrifice was done; it was all one thing, and the gift of both parts were alike. But shall we, by the same reason say, that in this their propitiatory sacrifice of the Mass, God doth receive unto him his sacrificed son for the sacrificers sake, his deserts and worthiness? God keep the minds of the faithful, from so great an impiety! I will admonish by the way, that the state of sacraments is far otherwise, being such as do in no respect challenge to themselves efficacy, holiness, or honour from the minister. For whatsoever worthiness those have, they have it undoubtedly by institution from God, and from jesus Christ our Lord; whereby it cometh to pass, that they cannot be polluted by evil ministers. Wherefore, no doubt but this may be granted, that the offerer can offer unto God nothing more worthy than himself. And therefore we see, that Christ, when he was to make a most noble sacrifice, offered his own self; and that of us, he required this, as the chief and most excellent gift; to wit, that for his sake we should lose our lives, and should deny our own selves. And this doth Paul, in the twelve chapter to the Romans most vehemently exhort to be done, when as he saith; verse. 1. I beseech you by the mercy of God, that ye give up your bodies a lively sacrifice, holy, and acceptable unto God. Where thou seest, that we have nothing to offer unto God more excellent than ourselves, so that we be his thankful and acceptable children through faith. Therefore, if we will in the supper of the Lord do the same things that Christ did, we shall not slay him, but our own selves, and shall mortify ourselves as sacrifices of a sweet smelling savour. Contrariwise, Ephe. 5, 2. in ministering of the sacraments, there is no minister of the church, except he be clearly void of wit, but will confess that he ministereth to the sheep of Christ, committed unto him, things which far exceed his own worthiness. For he, by the sacraments, distributeth unto the faithful, Christ himself, grace, the holy Ghost, and remission of sins: which things do not only excel all his own virtues, but with him that is but dust and ashes, they are in no wise to be compared. There is a very great diversity between offering up of Christ unto the father, and giving of Christ by sacraments unto believers: this may be done by the minister of the church being a mere man, but they could only be done by Christ himself man and God. Wherefore, for the utter rejecting of this blasphemy, whereby we should be constrained to confess, that Christ the son of God is regarded and accepted of the father for the grace and worthiness of him that offereth, let us condemn this opinion, that the Mass is such a thing, wherein Christ (as they say) is offered unto the father by the priest. There is no priest that is able to offer such a sacrifice, except our Lord his own self, who once did it; and that so perfectly, as he truly said upon the cross; It is finished. This one thing more we will add, that in all sacrifices this thing is necessary; to wit, that they be grounded upon the commandment of GOD, otherwise they be unprofitable. So far off are they from pacifying of God, as they rather provoke and offend him. And this we know happened unto Saul, 1. Sam. 15, 22. to whom Samuel said; that Obedience is better than sacrifices. verse. 22. And jeremy in the seventh chapter saith; that God spoke not a word of offerings and sacrifices to the forefathers of the jews, when he brought them from the bondage of Egypt; but that he only required of them, that they would hearken unto his voice. Neither for any other cause (as we have already spoken before in the definition of a sacrifice) did we think good to add, that it should be offered according to the will of God. But if obedience shall not be the root of the sacrifice, it becometh deadly unto them that offer it. But where will these men show me a commandment to offer up the son of God? Only thus did Christ command his apostles, when he instituted the supper; Mat. 26, 16. Luk. 22, 19 1. Cor. 11, 24. Take, eat; take, drink ye all of this, and when ye shall do these things, do them in remembrance of me. I have heard many, which have been bold to say; that Facere, To do, How the papists will that To do and To sacrifice, is all one. in this place is all one with Sacrificare; To sacrifice: as though Christ commanded by those words, that they should sacrifice him in every holy supper, or (as they had rather say) in every Mass. Truly I am ashamed to confute such a feigned sophistical devise: but this one thing I say, that doctrine must not be grounded upon doubtful speeches; and specially commandments, touching so great matters, were not wont in the holy scriptures to be given with speeches of double understanding. Paul and the Evangelists, who have made such plain mention of these mysteries; in what place I beseech you have they showed one word, either of a sacrifice, or of an oblation to be offered of us? And here would not that impudent boldness of theirs stay itself: for to this false sacrifice, An application of the oblation. it feigned a certain application thereof; to wit, that it should be in the choice of the Massing priest, to communicate the oblation of Christ to whom he would, either living or dead. As if we were ignorant, that the death of Christ is applied to every christian, by the preaching of the Gospel, if it be received of them by faith. But to receive a sacrament for an other man, is nothing else, than if I should eat or drink for thee: which, how it can be a help unto thee, be thou thine own self the judge. Who at any time hath baptized himself for an other man? And yet nevertheless this rout of Massing priests dare affirm, that in this their feigned sacrifice, they eat and drink the sacraments for whom they will, living and dead. Howbeit, in these their sacrifices falsely feigned, so far are they off from communicating the death of Christ, either to themselves, or to others deceived by them; as rather themselves, and they which obey them, are by such Masses deprived of the benefit of the true sacrifice of Christ once offered upon the cross. Wherefore aptly do they seem to have called these Masses, wherein only the priest doth eat and drink, private Masses; a name in very deed not heard of among the fathers, because they be void and destitute of all the fruit of Christ's sacrifice. Away therefore out of the church at length with these private Masses, and let those that are perfect come in their places; wherein is observed the just and true institution of Christ, which he left unto his disciples for the true keeping of the Lords supper. Wherein there may be a communion of the brethren, which together may be made partakers of the perfect & just sacraments of the Lord. For in these private Masses, there is rather an excommunication, than a communion; sith therein one only so receiveth those things that are offered, as others do receive nothing at all. I know that they go about to shift off these things, with this feigned devise; to say, that one priest doth communicate in the name of the whole church. But by what commandment doth he this? By what word of GOD is this ceremony maintained? Which if it be profitable, it ought to be done by faith: but faith hath no place where the word of God soundeth not. By that reason a man may go and baptise himself every day, and may make pretence, that he doth this in the name of the whole church; and may apply this baptism of his to whom he will, either living or dead. And no less is this to be considered, that we in this time of the new testament have no outward sacrifice: and therefore we find, Rom. 12, 1. that ours is called by Paul; A reasonable service of God. And Christ warned, that it would come to pass, john. 4, 23. that The true worshippers shall worship in spirit and in truth. Wherefore we say, that that argument is ill concluded; There were before the law, and under the law outward sacrifices; Therefore they ought to be so now. For as the priesthood is now translated to Christ, and that there be no priests extant besides him; so is there in sacrifice besides that, which he himself offered upon the cross. Wherefore we said, that the sacrifices of the forefathers were shadows and figures of the death of Christ, and as it were pictures. The altar and slaying of beasts for sacrifice did serve their turns, but Christ offered the true sacrifice: his body was the offering, and the cross was the altar, whereupon he was offered: but for us that have now the fruit and benefit of Christ's precious death and passion, it is not fit nor convenient in such sort to represent and shadow it, because it is past. For it is meet of this sacrifice to have a feast prepared, whereof the minister of the church is a dispenser, and not the offerer; neither hath be a little altar, except thou wilt figuratively call a table an altar. Whosoever therefore will labour to renew the priesthood, the altar, and outward sacrifice; those without doubt endeavour to transform the new testament into the old. Hereof it cometh, that the elder fathers said, that our sacrifices are unbloody; that is, spiritual and reasonable. It is moreover to be considered, which the Lord commanded, 1. Co. 11, 26 while he celebrated his supper, that his death should be showed. Which assuredly is no other thing, than to make mention of his death, as it was a sacrifice, whereby God is reconciled unto us, and to give thanks for it. Doubtless I think there is no man, but understandeth, that the remembrance or token of any thing differeth in nature from the thing itself, which it betokeneth and showeth to the memory. For if it were all one with it, it should not be called a token; but should have the name of the thing, to the end that the name might agree with the nature. Wherefore, seeing we grant that this action is a memory of the oblation of Christ, it should be absurd to say, that the same is the oblation of Christ itself. But they say, that the argument doth conclude, that the Mass is not that bloody sacrifice once made on the cross by the son of God himself. A feigned difference between a bloody and an unbloody sacrifice. But they contend that they neither affirm this, as they that say; This is a certain other oblation of the body and blood of Christ unbloody, which they must oftentimes renew. Howbeit, to answer thus; is to say nothing: because herein are two things to be known of us; neither doth there appear a third, unless thou wilt imagine some thing. For it is necessary, that those things, which be spoken of the oblation of Christ, be either referred unto his death, which of his own accord he offered upon the cross for our salvation; or else they must be understood of the remembrance thereof, and thanksgiving for the same. Between these two we can perceive no mean, either by the nature of things, or by the holy scriptures, that can be called a sacrifice, wherein Christ should be offered unto the father. And this is declared by the property of the names: for among the Latins, that which they will have to be a sacrifice, is called Miss●… and of the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence the name of Mass is derived. The first they say is an Hebrew word twice spoken of in Deuteronomie. But I agree not to this opinion: because, if it were an Hebrew word, it should be found among the Greek writers, which have handled the Ecclesiastical matters. For the Latin Church received not christian profession, immediately from the Hebrew tongue, but by the Greek tongue; as it appeareth by the epistle to the Romans being written in Greek, and by the whole new testament: saving that it is somewhat doubted of us touching the Gospel of Matthew; because some have thought the same to have been first written in the Hebrew. Which although it were so, yet is it still likely, that the Latins did first receive it written in Greek, not in Hebrew. And that which I affirm, may be perceived in those words, Alleluia, Hosianna, Pascha, Messiah, and other such kind of words; which thou mayest see were not only taken whole from the hebrews by the Latins, but also from the Greeks before them: for the Greek Church is more ancient than the Latin Church. Wherefore it is certain, that there is not an Hebrew word in the Latin Church, which was not kept in like manner in the Greek Church. Seeing then the word Missa, that is, Mass, as touching ecclesiastical writers, is never found among the Greeks; but in the place thereof they writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it followeth, that it is no Hebrew word, but a Latin. Wherein I am confirmed by a sentence of Augustine, who saith in a certain sermon; that The preaching being finished, Missa fit Catechumenis: the Catechumeni were sent away, and the rest of the faithful tarried still. So was the communion of the faithful, and the handling of the mysteries called; because they then began the same, when the Catechumeni were sent away. Wherefore Missa is nothing else, but Missio, a sending away; that is to wit, when there is leave given to departed. And that Missa doth thus signify, we have yet an assured testimony; because the mysteries being finished, the deacon speaketh out aloud; Ite missa est. He sendeth them away; Ye have leave (saith he) to departed. This do I think as touching that word: albeit I have heard of some, and those of good credit, that it was so called; because by the faithful were sent unto the altar, gifts, bread, wine, and many other things; thereof afterward was taken a certain part of the bread and wine, to be appointed to the mysteries, and the rest was distributed to the poor. Which may be seen, not only out of Irenaeus and Cyprian; but also by many prayers, which at this day are read in the Mass book. Yea it is verse likely, that for this cause, those prayers were called by the name of Collects: though that some say they were so called, because the minister prayeth there, not in his own name only, but rather in the name of the multitude gathered together. Wherefore it forceth not much, whether it be called Mass, in respect of the sending away; or else, for that the faithful did then send gifts; namely, when the offertory is song: for then the mysteries begin to be handled. It is both ways a Latin word, of the verb Mitto. But admit it be (as they will have it) an Hebrew word, Deut. 16. which is read in Deuteronomie; yet doth it nothing make for them, because it signifieth the first fruits and gifts which the people brought into the tabernacle of the Lord, as a tribute, lest they should appear empty before God. What is this to the offering up of Christ? For the priest did not offer those things, but the people. But now the Massing priests will offer Christ himself, and they exclude the lay men from that offering. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word doth not signify a sacrifice, but a public ministery: whereof he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which exerciseth a public office; that is to wit, tributes and customs for the making of shows, for the building of a navy, or maintenance of an army, and such other kind of things. By translation it agreeth with the minister of the church: for he, when he teacheth, bringeth forth the sacraments, and distributeth them; he declareth himself to deal with public and common good things. But how this hath place in private Masses, let others see. Paul else where used it for a distribution: Rom. 15, 26 2. Cor. 9, 13. yea, and to the Philippians, he called Epaphrodytus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, A minister of his necessities: for he served his turn on the behalf of the Philippians. Phil. 2, 25. Wherefore it cometh to pass, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not properly signify a sacrifice. Neither is the word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, prayers; but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, public good things. And of this word hath Demosthenes and his interpreter sundry times made mention. Wherefore, out of the names, as well of Missa, as Liturgia, they gather nothing for their purpose; to show that the Mass is a sacrifice. Nay rather it is showed, that these names do signify far otherwise. Neither were there private Masses in ancient time; namely, When private Masses began. until the time of Gregory. And that doth Chrysostom manifestly declare (who saith) that ●he priest stood at the altar, and exhorted them that stood by to draw near. Neither shalt thou find, among the ancient Fathers, any mention of private Masses, until Gregory came. Therefore, that shall we say to the Fathers, The Fathers mean not of any other sacrifice in the communion but Eucharistian or of thanksgiving. which seem every where to obtrude unto us this oblation and sacrifice? These do not speak of a propitiatory sacrifice, but of the sacrifice of the Eucharist, unto which kind belongeth praises, thanksgiving, confession, a●mes, oblations, and especially that we give our own selves wholly unto God to be ruled and governed. All which things, seeing they have p●a●e in the holy communion, it is no marvel if thou hear there the name of sacrifice: for therein is thanks given unto God, because he so delivered his son unto the death for our sakes. We confess ourselves to be overwhelmed with innumerable sins, and to be saved only by the mercy of God. Alms are given, as well to the poor, as to the altar: & there is none of the faithful, but in that time, which he receiveth the mysteries, offereth himself to be subject unto God, to be mortified, ruled and governed. Are not all these sacrifices Eucharistical, or gratulatory? But thou wilt say, that they speak of the son of God, that he is there immolated, offered, and sacrificed; therefore it seemeth not that we should fly to these sacrifices Eucharistical, or of thanksgiving. Nay rather, it hindereth nothing at all: because thou thalt find in the selfsame fathers, if thou read them attentively, that the same, which is done in the mysteries, is an imitation of that true sacrifice, which Christ himself offered upon the altar of the cross; and they say, that it is a mystery thereof. And no man doubteth, but that mysteries, or sacraments, and imitations, have the names of those things which they express. Wherefore, among them, To sacrifice, signifieth nothing else, but To represent the sacrifice, to call it to remembrance, to lay it before the eyes, and to give thanks for the same. And in their sentences, which be cited of our adversaries, if thou well and diligently examine all that goeth before, and that followeth, thou shalt evermore find some such thing. Which if in some place perhaps it doth not plainly appear; then that sentence must be interpreted by other saiengs of the same fathers in other places. But believe me, thou shalt seldom find, but that those sentences themselves, which be cited, have with them their own remedy: and it shall be seldom any need to expound them by other places. Albeit this I cannot deny, but that the fathers used too much excessive speech; & that they inclined to the shadows of the old law, more than was necessary. Two things more I thought good to be added; to wit, that these sacrifices of thanksgiving in the supper of the Lord are not peculiar and specially belonging to the sacrificers; nay rather, so many of the faithful as be present, and do communicate, do offer the same. Neither have I known any other difference between the minister and the communicants, as touching this action; saving that by him the word of God, and doctrine is expounded unto the people, by him the sacraments are proffered, and distributed: and that the people with their mind believe the saiengs, and with their body receive the sacraments: the minister in the action is the director, and the people (as their part is to do) give their consent. That the Mass is no Eucharistian sacrifice. Further, in the papistical Mass, this Eucharistical or gratulatory sacrifice hath no place: for those that stand by understand not what is said by the Massing priest; wherefore they cannot answer Amen to the praises & thanksgiving of God. Only he doth communicate, others receive nothing. Offerings of alms there be in a manner none, the death of the Lord is not preached: wherefore (as it appeareth) they have overthrown all by their private Mass. And whereas there be two kinds of sacrifices, a propitiatory I say, and a sacrifice of thanksgiving; and that they have not the propitiatory sacrifice, no more than we have for that did Christ wholly and perfectly offer) and further, that they have not the sacrifice of thanksgiving which we have, what remaineth to their Mass, but that it is a mere hypocrisy, and a feigned and damnable counterfeiting of the supper of the Lord? Wherefore (I beseech you) let it go away at length with shame enough, as it hath deserved. And to this let us diligently apply ourselves; that a right and lawful use of the Lords institution may be restored. An exhortation to the mystical supper of the Lord. COme on my well-beloved brethren, now the supper of the Lord is to be ministered, whereunto in the name of God I invite all you as many as be present. And I beseech you, for jesus Christ his sake our Lord, for the blessed hope of his coming, and the everlasting felicity which we look for; that ye being this bountifully and friendly called and invited by God; will not refuse to come. Ye know how grievous and discontented a thing it is, to have already prepared a costly banquet, to have furnished the table with honourable provision, and that while there is nothing else wanting but men to sit down, the guests upon no just & lawful cause refuse to come thereto: which of you in this case would not be moved, & would not think that a very great injury is done to him? Wherefore beware ye also (most dearly beloved in Christ) lest in driving off this holy supper, you prevoke against you the indignation of God, and incur his most bitter wrath. It is an easy thing for men to say; I do not communicate, because I cannot. But it is very hard, yea an impossible thing, that such an excuse should be allowed before God. Admit God do ask of thee; Why canst thou not? What I beseech thee wilt thou answer? I am defiled with sins. Why dost thou not repent thee? Unto repentance is required no long space of time. Thou mayst straightway with new hope of game or commodity change thy purpose, altar thy determination, do contrary unto that which thou hadst minded. But when thou shouldest departed from sin, thou sayest; I cannot: when thou shouldest return unto GOD, thou allegest; I am not able. Consider ye again and again, that such excuses shall not prevail. They, which refused to come unto the feast of the good man of the house, because they had bought a farm, Matt. 22, Luk. 14, 16. because they were to prove yokes of oxen, or because they had married wives, were not excused; but were all counted unworthy of the heavenly calling. For my part, I am here present, and for the discharge of mine office, I invite you in the name of GOD. By Christ I do call you; for your salvation sake I exhort you, that you will communicate: and that as the son of God vouchsafed for your salvation, to give his life upon the cross; so ye will vouchsafe here, together with the rest of the brethren, celebrate a memory of his death, according as he himself hath commanded. Which if ye will in no wise do, and that ye will not suffer yourselves to be led from your obstinate and stubborn purpose; consider well how great an i●…rie you d●… unto GOD, and how great a revenge hangeth over your heads for the same. And because in pushing off this holy feast; ye do very greatly offend GOD; I do monish and exhort, and also be seeth you, that unto this sin, ye join not also an other sin▪ which will be, if you which stand by, and be not partakers, d● stand by as ga●ets upon them that communicate. What other thing will this b● 〈◊〉 to do a greater injury unto God? It is no doubt a great contempt, to ●…nie him that ●…eth; but a far greater is it for a man to stand by, and in the mean time sitteth not down with others, neither eateth, nor drinketh. This assuredly is to have the mysteries of Christ in decision. It shall be said unto all; Matt, 26, 26, Take ye, and eat ye; Take ye, and drink ye all of this: This do in the remembrance of me. With what face, with what forehead, with what heart will ye hear these things? What is it else to neglect, contemn, and make a mocking stock of the testament of Christ, if this be not? Wherefore get you hence rather, and give place to the saints. But in departing away, I beseech you weigh with yourselves deeply and in due time, from whence ye depart; namely, from God, from Christ, from the brethren, and from the sweet food of excellent charity. These things if ye will faithfully consider, perhaps ye will come again to yourselves and into the right way. Which that ye may obtain, through the mercy of God, we will here pray, while we shall communicate together. To the excellent and worthy men, the governors of the school of Stra●brough, my most reverend masters, grace and peace from God through jesus Christ our Lord. Because there is some doubt risen as touching the matter of the sacrament; and that the ministers of this church be afraid, left by me should arise some contention about that matter: therefore have I thought good, that those things, which a few days passed I mainteind in your presence, now to repeat the same by writing. First, that I willingly embrace and confess the confession made at Augusta, and other confessions whatsoever not differing from the same; so they he rightly and profitably understood. secondly, that there shall be no contentions raised by me: nay rather, if there be any place to be handled in the scriptures, or that any other necessity shall require, that I should declare my opinion about such a question; I promise that I will do it with all modesty, and without any bitter invective. But what my opinion is, 〈◊〉 he seen by the books, which I have already published; from which I will have nothing either taken out or altered, by this my writing as promise, until being taught by the scriptures and the spirit of God, An agreement between Bucer and Luther. I be persuaded to the contrary. And whereas I have not subscribed as the agreement made between D. Martin Bucer, and D. Luther, & his fellow ministers; the 〈◊〉 is, that I cannot, in respect of the word of God, nor for my conscience sake grant, that they which are without faith, do in receiving of the sacrament, receive the body of Christ. And it is no marvel, that I would not agree to this article; since Bucer himself in this our school (I being present) did openly teach otherwise, when he expounded the Acts of the apostles. And even he, when he was in England, wrote far otherwise; as I can show by diverse of his articles. And without doubt his opinion was true, since faith is the only instrument, whereby Christ his body and blood is received of us: which saith being removed, the mouth of the body receiveth nothing, but the sacraments of the body and blood of Christ; Christ received by faith the bread I mean and the wine, consecrated by the officer of the church or the minister. Even as if a man, which is of full age, should come without faith unto baptism; we would say, he receiveth nothing besides the sacrament; that is, besides water: for not believing, he could not receive the grace of regeneration: so without faith, no man is admitted unto the communion of the body and blood of Christ. lastly I am afraid, least by subscribing unto this agreement before rehearsed, I might seem to condemn the churches of Zuricke, Basil, Berne, Geneva, and England, & all the brethren dispersed through Italy and France: which assuredly I do not think by the word of God to be lawful. Therefore, as I both honour and reverence the churches of Saxony; even so do I embrace and love heartily, in the Lord, those other churches, which I have rehearsed. God, as he is the author of peace, grant us, that we may once judge and speak all one thing! And to you my masters, whom I very much honour, for the courtesy and goodness which you show unto me, I tender most hearty thanks; since I have no other thing to requite you withal. And I beseech our good God, for jesus Christ his sake, that he will always be merciful to you. From my lodging in Strasbrough, this 27 of Decem. The confession or opinion of D. Peter Martyr Vermillius, as touching the Supper of the Lord, exhibited unto the most noble Senate of Strasbrough, when he was called to Zuricke, in the year of the Lord, 155●. One person in Christ consisting of divers natures. Our saviour jesus Christ consisteth of 〈◊〉 natures joined together into one and 〈◊〉 same person or substance, and those 〈◊〉 not confounded of mingled together; but the properties and conditions of both being safe and entire. Wherefore, unto the Godhead of Christ, which is infinite, and is limited by no measures or bounds, That the humanity of Christ is not everywhere. it is granted without controversy to be every where; but unto the humanity, by reason of the nature and truth thereof, circumscription, limits, and bounds do so belong, as neither it can be everywhere, neither can it be without some certain place: undoubtedly not for the weakness of the divine power, but for the perpetual and unchangeable condition of man's nature. For as it cannot be, that either the number of three can be the number of six, or that the thing yesterday done can be undone: so is it not possible, that that, which is an human body, should not be a body human, whose definition of necessity comprehendeth quantity, parts distinguished, and members. Therefore, whatsoever they be that spread the same, and will have it to extend so largely as the word of God, and therefore to be either everywhere, or else in many places at once; they affirm, that that which is a human body, is not a human body; and that that which is created, is not a creature. For it is not convenient for any creature, being limited, to be in many places at one and the selfsame time. But that Christ, as touching his human nature, is a creature, the church never doubted [to affirm] out of the word of God. Wherefore Christ, in respect that he is a man, left the world; we have him not present at body: for with it he ascended into heaven, which must contain or receive him, until the times of the restitution of all things: as Peter in the Acts of the apostles hath taught. Acts. 3, 21. The sacrament of the Eucharist I confess is so instituted by Christ our saviour, What presence there is of Christ in the sacraments. as his words being used, which promise a true communion of the faithful with him, and therewithal adding the signs of bread and wine, which be effectual instruments of the holy Ghost as touching the faithful; while the holy supper is celebrated, faith is wrought, whereby we truly and unfeignedly apprehend at our mind both his body and blood, even as they were delivered unto death, and to the cross for us unto the remission of sins. Which receiving in very deed, although it be of things absent, and done in the mind; yet doth it not profit the mind itself only, but it redoundeth also unto the body of them that receive: so as by a certain power of sanctification, and spiritual conjunction, it is made capable of the blessed resurrection, and of eternal life. Wherefore I admit not, neither can I acknowledge a ●ha●, or a substantial, or a corporal presence of the body of Christ; neither 〈◊〉 the signs, nor yet in the communicants themselves: when as nevertheless I doubt not, but do affirm, that there is a spiritual communion and participation of his body and blood given unto the communicants, which nevertheless is had even before the eating of the sacrament, but is increased by an exercise of faith in eating of the mystery. For unless that before the receiving of the Eucharist, we be made partakers of the flesh and blood of Christ; we should be strangers from him, we should want faith, and approach unworthily unto the table of his spiritual feast. They which be destitute of a true faith in Christ, although they come to receive the signs, That the unfaithful are only partakers of the signs. the bread I mean & the wine; yet are they not made partakers of his body and blood, except so far forth, as those signs are endued with the name of the Lords body and blood. For such a knitting together there is between the holy signs, and the things which are signified, as the holy scriptures do easily change one name of them for another. For both the flesh of Christ is called bread, john. 6, 51. as it appeareth in the sixth chapter of john; and bread in the holy supper is called Christ's body. Matt. 26, 26. So likewise the Lord and the jews said, that they did eat the passover, Matt. 26, 17. when as they did eat the lamb itself; whereby the passover, that is, the passing over was signified. I might therefore affirm, that the wicked do receive the Lords body, because they receive the signs thereof. And even as in the wilderness, the murmurers did eat Manna, and did drink water of the rack; who for all that, had not any communion with Christ that was looked for: so on the otherside, the holy and godly jews, while they did eat and drink together with them, john. 18, 28. were partakers of the spiritual meat and drink with us. And lest we should doubt, what meat and drink that was, which they had common with us, Paul in the first epistle to the Corinthians, the tenth chapter, expoundeth it, saying; They drank of the spiritual rock, verse. 4. which followed them, and the rock was Christ. Wherefore the wicked, which are destitute of that instrument, whereby the body and blood of the Lord are received; namely, faith, do for that cause not receive the things themselves, which are signified; but do● only receive the signs of those things. Howbeit, they which are prepared with faith, as with the mouth of the body they eat and drink the signs; so by saith, and the mouth of the mind, they truly receive the body and blood of Christ. Those words; This is my body, Matt. 26, 26. are spoken by the LORD altogether figuratively. The words of the institution. For when he had taken bread in his hands, and had showed the same unto his apostles sitting at the table, he could not affirm of it, that it was his body, if it cease not to be bread. For who will in proper speech call bread a man's body? certainly no man that is wise. For those forms and natures, are altogether distinct and several, so that one of them cannot be another. Wherefore, since that a figure must be used, that aught to be chosen, which may most agree with sacraments. And the received definition of sacraments is, that they be signs of holy things. Wherefore, Matt. 26, 17. even as the sacrifice of the hebrews was called the passover, because it signified the passing over; Gen. 17, 10. and circumcision, the covenant of God, because it was a sign thereof (neither was the rock, whereof the forefathers drank, for any other cause called Christ:) so the bread of the Eucharist is called the body of the Lord, because it signified the same; not undoubtedly by a common signification, and such as is used upon a stage or theatre, but effectual. Forsomuch as the holy Ghost useth that instrument, for the stirring up of faith in us; whereby we may apprehend the promised participation of the Lords body. I might also grant, that the bread, in a certain manner thereof, is, and is called the very body of Christ; namely, that it is a sacrament thereof. For both the scriptures and the fathers do many times so speak of the sacraments. But they, which defend the contrary opinion, both they themselves perhaps will grant, that there is a figure in the words alleged, yea and being constrained of necessity do thus expound that saying; This is my body, that is; With this bread undoubtedly is given my body. Which interpretation I would not stick to receive, if they meant, that the body of Christ is given without a substantial or corporal presence. Which because they will not admit, therefore, for avoiding of ambiguity, I abstain from that kind of figure, and stay myself upon the common and received kind of signification, and which the fathers in times past used. That we be partakers of the body of Christ although it be absent. In this point is the state of our controversy, that of many it is not thought, that the body of Christ can be truly communicated, except it be (as I may say) really and corporally present. Howbeit, these men (in my judgement) have not sufficiently perceived the force of faith. For they do not consider, that things, which otherwise be most far distant, are by it present unto us. Also the forefathers, so many as were godly, 1. Cor. 10, 3. received (as Paul testifieth) the self same spiritual meat and drink that we do; that is to wit, the body and blood of the Lord, as unto the Corinthians it is said. Neither was the great distance of times any , wherein Christ being now borne, these things began to have their being to the spiritual and true communion hereof: for by faith they were made present unto them. Therefore, what impediment shall now the spaces of places be, which are between heaven, where Christ abideth, and us [here in earth,] but that we may have the true fruition of his body and blood, and be quickened thereby: Surely nothing at all, if we have faith, whereby our minds being assisted by the word of God, and by the sacraments, may be carried up into heaven, and there be refreshed with the spiritual meat and drink of the body and blood of Christ, and be restored unto eternal life. And whilst I now and then name heaven, I use no metaphor; but I verily understand those celestial places, whereinto Christ was received, when he departed from us, Luke. 24, 51 as the holy scripture testifieth. Every faithful man, since he is the member of Christ, wheresoever he be, hath him for his head, and is truly and most merely joined unto him; so as from thence he draweth life and spirit, which do so flow from the divinity, as by the flesh and blood of Christ given unto death, they are derived unto us. For GOD doth not give any celestial gifts unto mortal men, but by one mediator of God & men, 1. Tim. 2, 5. the man Christ jesus; as Paul saith unto Timothy. Whereof it cometh, that our bones and our flesh, Regeneration of the body. forsomuch as they be partakers of the heavenly regeneration, and of eternal life, be of his flesh and of his bones, Ephes. 5, 30. as the apostle hath taught unto the Ephesians. For unless they did depend of them, and spiritually clean thereunto, they could not derive unto themselves from GOD, by them, either regeneration, the spirit, or eternal life. Wherefore, although between us and the body of Christ there be great distances of places; yet do we depend of him, and unto him are marvelously joined. And seeing this conjunction is spiritual, secret, and divine; there is not required a substantial and corporal presence of his body and blood: and therefore we do not admit the same, because it is against the truth of the Lords human nature, and doth evidently disagree with the testimonies of the scripture. In things pertaining to man, A similitude. a husband happeneth upon some occasions to journey into a far country; he leaving his wife for a time at home, ceaseth not therefore with her (as the scripture speaketh) to be one flesh. Wherefore their true, proper, and lawful conjunction remaineth perfect, although the one be never so far absent from the other. How much more doth Christ, Ephes. 5, 23. who (as the apostle saith) is the husband of the church, remain with all his members wined together, although he be gone away into heaven and departed bodily? Wherefore, unto this union, which we have with the Lord, that is, with his body, blood, and bones, there is no need of a natural touching; neither of places conjoined continual or close together: only there must be spirit and faith; whereby we may be most néerlie copied to whole Christ our spouse and saviour. But they, which deny that there becometh such a conjunction with the flesh of Christ, without his substantial and corporal presence, seem to attribute but little to the mighty power of GOD; whereas they in the mean time do perpetually warn us to have regard unto it, when we judge that the body of Christ can neither be every where, nor in many places at once. Let they themselves use that remedy, which they offer unto others; and let them grant that power of God, which the truth and our godly judgement requireth: and the same being granted, there shall be nothing taken away from the humanity of the Lord, the nature of the sacrament shall remain found, and we shall agree together in the wisdom of the holy scriptures. In the confession made at Augusta, there is nothing (so far as I can perceive) but may agree with the opinion which I have now set forth. But because, both in word and mind (as it manifestly appeareth) we agree not among ourselves; therefore, what I believe and understand out of the word of God, I meant to declare; that none may afterward justly complain that they be deceived. And these things have I comprehended in very few words; touching which I can no longer with a perfect and safe conscience hold my peace, from teaching, disputing, and writing. Wherefore I beseech you, that when opportunity shall serve, it may be free for me to entreat plainly and manifestly in word and writing, what I judge as concerning that substantial and bodily presence of the body and blood of Christ in the supper; and of the other things, which I have rehearsed. Which if it may not seem good to be granted, I desire to be dismissed by your authorities, with good licence and favour. The opinion of D. Peter Martyr Vermillius, as touching the presence of the body of Christ in the Eucharist, propounded by him in the communication that was had at Poissy. ye reverend Prelates and most learned men, seeing there seemed to be in a manner a consent as touching the presence of the body of Christ in the use of the supper; yesterday I professed to you, what my opinion, faith and judgement should be thereof. Which as I then expressed in words, so am I now minded to rehearse it by writing; whereby I may make the same more certain, and more evident unto you. Wherefore I judge, that the real and substantial body of Christ is only in the heavens; but yet, that the faithful, in communicating, do● spiritually and by faith truly receive his very body, and very blood, which was given for us upon the cross. Wherefore I allow no transubstantiation, and consubstantiation in the bread and wine of the supper. Further, I affirm that the distance of places is no let to our conjunction with the body and blood of Christ: because the supper of the Lord is a heavenly thing; and although that with the mouth of the body we receive upon the earth bread and wine, being sacraments of the body and blood of the Lord; yet, by faith and by the help of the holy spirit, our minds, whereunto specially belongeth this spiritual and heavenly food, being carried unto heaven, do enjoy the present body and blood of Christ. And therefore I affirm, that it is not needful to determine the body of Christ to be truly, substantially, and corporally present, either to us, or in the signs, by a presence not local. I say moreover, that the things signified, are no otherwise joined unto the outward signs, than sacramentally; forsomuch as by them they are not profanely and lightly, but effectually signified, by the institution of the Lord. This is the sum of my faith, which I hold in this opinion. And therefore the consents brought in writing, I do admit in this respect, as they are referred, or may be applied unto the sense now declared; against which, if any man do either wrest them, or interpret them, I profess that I descent from him. And whereas in these speeches, there is mention made of the substance of Christ's body; I understand no other thing by that name or word, but the true body of Christ. For our faith is not directed unto a feigned thing or fantasy, but unto the true, human, and natural body, which the word of God took of the blessed virgin, and gave for us upon the cross. Wherefore there is no cause why by that word we should be thought to believe, that his real presence is elsewhere than in heaven. I Peter Martyr Vermillius, a Florentine borne, have written these things with mine own hand, and have professed them with mine own mouth, before the reverend and honourable personages of this Conference. Questions. question I WHether the law in the. 22. of Exodus, of maids deflowered to be married of such as had deflowered them, should be retained in a christian common weal? question TWO IF the magistrate shall think the law to be too rigorous, because of the lasciviousness of young women, and therefore meet to be abrogated; whether the minister ought to persuade the magistrate to the abrogating of the same, or to let it be at liberty? or what answer he must make them? question III WHether the magistrate do rightly if he decline from the law of God. Whether this part belong unto christian liberty? Whether it be agreeable to the law of nature? or else whether it be wholly political? question IIII SEeing we read, that the most holy men did not only swear; As truly as the Lord liveth: but otherwhile added; As thy soul liveth: not only in their affirmations, but also in their protestations; what answer must be made to the papists, which say, that we must not swear by the name of God only? Unto the first question. BY the law of GOD, in the 22. of Exodus, it is not altogether necessary that a man should marry the virgin, whom he had lain with. For it is there added; Exo. 22, 16. But and if the father shall refuse to give her unto him, that hath deflowered her, let him pay the dowry of virgins. This addition is of great importance: for God would, that her father's power should remain entire; and suffereth not, that children should contract marriages without their parents consent. And if that this law should decree the marriage between her that is defiled, and him that defileth, to be in any wise necessary; the dishonest young maid would easily suffer herself to be defiled by him, whom against her fathers will she would wish to be her husband; to the intent that, without his consent, she might obtain her desired marriage. Wherefore God would have it to be in the father's power, to allow or disallow of such marriages. Seeing then the magistrate is the father of the country, he may, by his laws, either command or release such laws; so that the fault escaped not unpunished: because hereunto he is bound by the law of God, that evil should be taken away from among the people. Unto the second question. IN my judgement, it is not profitable for the common weal, that because of the wantonness or lasciviousness of young maids, the law of marrying her, whom a man hath defiled, should be abrogated. For unless that men should be restrained from fornications, through the fear of this punishment; they would be bold every where to pollute those which are wanton and dishonest: whereupon filthiness and dishonesty would more & more abound in the city. I would never therefore be an author to the diminishing of the punishment of evil disposed persons, lest a greater window be opened to sin. Wherefore in my opinion, it should be the ministers part to warn magistrates faithfully, that (as much as is possible) they should by the law rather bridle sin, than set it at liberty. Unto the third question. THis law is partly civil, and partly moral. That is moral and perpetual, for the magistrate to repress fornications and wandering lusts. And it belongeth to the nature of politic government, to decree the kind of punishment; which in very deed is left free unto the prince: but yet so free, as he may change the civil judgement of the jewish law, in such wise, as may seem most agreeable for his people; doubtless, not unto the liberty of the flesh, but unto the amendment of offences. The Roman laws, as it is in the institutions of public judgements, in Paraph the first, for committing such a crime, punished a man, which was of the greater calling, with the loss of half his goods: but the base sort they banished and restrained with bodily punishment. And Augustine, in his book De mendacio to Consentius, chapter. 8. saith; that Thefts are lightlier punished than whoredoms. Wherefore it is free to the magistrate to change the punishment; but yet, when he hath any need to restrain vices, he must not for the performing thereof decree an easy, but a more grievous punishment: otherwise, that kind of vice, even as others do, will daily more & more increase. And by these things, which I have already said, I think there hath been answer enough made unto the fourth question. Unto the last question. AS touching oaths, I answer, that there be three forms of swearing used in the scriptures. One, when we say; By God, By Christ, and such like. The other two have the form of prayer, or execration. The forms of execration be these; I pray God I die! Ill come to me! Which kind of oath is in the seventh psalm. If I have done any such thing, if there be any wickedness in my hands, if I have rewarded evil unto him that dealt friendly with me, yea if I have left him destitute that did hurt me; [then] let the enemy persecute me without a cause, and take me, let him tread down my life, and lay mine honour in the dust! But the form of swearing by prayer, is; So let me live! So God help me! Among which kind those oaths are reckoned, whereof the question now standeth; Thy soul liveth, or my soul liveth, etc. As touching the first form of oath, I think it is evident enough, that we must swear only by God: but in the other two forms nothing letteth, but that the things created may after some sort be named: which in very deed, if the thing be more narrowly considered, is done after an indirect manner, because it is a true, though a secret calling upon God. For what other thing is; Thy soul liveth, than, Let God so save thee, as this thing is true, which I now witness, as I will do this thing that I promise thee? In like manner as touching execrations, the speech is directed unto God, when we say; Let the enemy persecute my soul! It is even as [if I should say] GOD suffer me continually to be vexed! They are therefore abrupt and abridged manners of swearing, whereunto to make them perfect, must be added the name of God. Even as on the other side, whensoever the name of God is expressed, and the execrations also are not expressed: as; Let God do so and so unto me! Where it is not mentioned, what things those be, Which he will suffer, if he shall fail of that which he hath sworn to do. The Propositions of D. Peter Martyr, disputed openly in the common Schools at Strasbrough, in the year of the Lord, 1543. The Propositions necessary be, 592. and the propositions probable be, 63. never imprinted before this last year, 1582. Out of the first chapter of Genesis. Necessary. proposition 1 SEeing the holy scripture is a declaration of the wisdom of God, we have from thence the fountain of our felicity. proposition 2 Albeit that those things which be set down in the holy scriptures, do serve both unto knowledge and practice, yet is there nothing therein contained, but is a furtherance to our actions. proposition 3 The excellency of the holy scriptures is herein perceived, that it sendeth us to the high cause of the will of God, which is revealed in them. proposition 4 The sum of those things which are contained in the holy scriptures, is the law and the Gospel, which parts are indifferently contained, as well in the new as in the old testament. proposition 5 The fift book of Genesis hath a preface agreeable to the law and the Gospel, as being that which should be capable both of the one part and the other. proposition 6 They which perceive the knowledge of God, taught here by the creation, do obtain the same by faith. proposition 7 We believe that the world was so made by God, that notwithstanding there is avouched no alteration of the will of God. Probable. proposition 1 Heaven and earth, which are written to have been first made, do express the matter of all things that were to be brought forth, both of the bodies above and beneath. proposition 2 The spirit of the Lord which was carried upon the waters, may very probably be taken for the holy Ghost, and for the wind. proposition 3 The word of GOD in the bringing forth of things is a manifestation of his will. proposition 4 Whereas GOD might many ways have made the world, he only approved this way, and therefore it is oftentimes added; And God saw that it was good. proposition 5 The evening and morning were made the first days of the gathering together & spreading forth of the light, before the bringing forth of the sun. proposition 6 The waters above the firmament be in the middle region of the air. A disputation of the article of creation. proposition 1 WHen we speak of the creation of things, we bring not forth one thing out of another after Aristotle's manner, but we affirm all natures, as well bodily as without body, to be created of nothing by the word of God. proposition 2 For God, to the intent he would make manifest both his power and his mercy, created of nothing an infinite sort of men in the whole nature of things. proposition 3 And thus must this creation be understood; not that things be here created in such wise as they should have their being without the counsel of God: but God continually governeth and directeth them, as Paul in the Acts saith; In him we be, we live, and have our moving. proposition 4 Further the manner of the creation was this. First God made the heaven, and the earth, and those things which be contained in them. proposition 5 Besides this, that there might be a certain mind, which should understand this infinite power and wisdom of this creation, he made man, and gave him rule over his creatures. proposition 6 And because he had made him after his own image, he commanded also that he should be acknowledged and magnified of him above his works. proposition 7 And this was no hard matter for man to do, when he had the whole power in his own hand. proposition 8 For the image of God, according whereunto God had made man, was the mind itself in man, in the which mind shined the true knowledge of God, and in the will, true obedience. Propositions out of the first chapter of Genesis. Necessary. proposition 1 ALbeit that names are many times given by men, yet this also must be referred unto God, seeing the ends & conditions from whence things be named be of God, and by his procurement, he that nameth, is rather moved in respect of one of those things, than in respect of another. proposition 2 The keeping back of waters from drowning the earth, we attribute not to the stars, but to the word of GOD, as also the power whereby plants and herbs are brought out of the earth. proposition 3 The great lights are set for signs, to gather thereby the fair and stormy weather to come, and the other dispositions of the air: and they be also signs, whereby the wrath and mercy of God is perceived before hand. proposition 4 Unto the signs of heaven must not be attributed a power over the reasonable part of our mind, neither yet a free power of things to come. proposition 5 Albeit it is said; Let the waters or earth bring forth this or that, yet the creation of all things must be attributed to God alone. proposition 6 So must we occupy ourselves in the books of philosophy, and in the contemplation of natural things, as we refer all the properties, instruments, actions, and substances of them unto God the author. proposition 7 Whatsoever things are spoken in the creation of man, as touching the image and similitude of God, do most fully agree unto Christ, and by him are restored unto us. proposition 8 In that that man, being created according to the image of God, is set over creatures, we gather a rule what manner of elections we ought to make, either of ministers of the church, or of magistrates. proposition 9 The perfection of life must not be weighed by abstinence from eating of flesh. proposition 10 The true sabbath is the ceasing from works which be proper to our nature corrupted; but not from those whereunto God leadeth us by his spirit and admonition. proposition 11 All the life of a christian man ought to be a sabbath after the manner before said. Probable. proposition 1 A Man is said to be created unto the image and similitude of God, because since he is made of a reasonable nature, and endued with all virtues, whereby he should represent GOD, he had by God his dominion over creatures. proposition 2 God hath oftentimes restored by faith unto the godly that power over creatures, which was given at the beginning. proposition 3 Our body is partaker of the image of God, because it is the instrument wherewith we, through our actions, do express the properties of God. proposition 4 By this reason that a man is endued with the image and similitude of God, is declared the nature of true felicity, of virtues, and of all laws, and whom the church ought to have for her citizens. proposition 5 When God said: Be ye fruitful, and multiply, he commanded matrimony, by which precept all men are bound, which can do that duty, or by a special instinct of God are not moved, that in single life they should be more ready to serve the Gospel. proposition 6 The eating of flesh was not dispensed with before the flood, either because men were then stronger, or because the earth brought forth better fruits than now it doth, or else that men might more enure themselves to humanity. proposition 7 Whereas in the holy scriptures are taken many arguments and similitudes, whereby we are persuaded to live well, there is a form given us from plants, lights, & living creatures, which form we may use in other things when they happen. Propositions taken out of the second chapter of the book of Genesis. Necessary. proposition 1 Man's soul is not of the substance of God, neither hath it the same nature that the souls of other brute beasts have. proposition 2 The souls of men were not all created at the beginning, but are daily created of God, to be put into the bodies. proposition 3 Those things, which are spoken of paradise, must not be understood so allegorically, as the truth of the history should not be retained: but the allegories may profitably he joined unto the thing that was done. proposition 4 Whether that garden of pleasure be yet extant, cannot be defined by the holy scriptures. proposition 5 The dignity of the law of GOD is not to be esteemed by deserts of actions commanded or forbidden therein, but for that in it is contained the judgement of GOD for doing of things, which always must be preferred before the counsel of man. proposition 6 Both kinds of death, as well of the body as of the soul, was set before Adam, if he transgressed the commandment of God. proposition 7 The first man was created mortal, albeit it was in him not to die. proposition 8 It is not good for a man to be alone: because it is not pleasant, nor honest, nor profitable. proposition 9 Three exercises were set before man at his creation; namely, to obey God, to behold the natures of things created, and to exercise husbandry. proposition 10 The sleep of Adam, in the bringing forth of the woman, signifieth unto us, that Christ by his death purchased his church. Probable. proposition 1 THe breathing of God, whereby the first man was made a living soul, is a token showing us, that the reasonable soul is given unto men, not by the strength of nature, but outwardly by the help of God. proposition 2 The garden of pleasures was planted in the region of Eden, as the name declareth, not far from Assyria, Mesopotamia, and Arabia. proposition 3 The tree of life, having fruit, which prolonged life to them that should eat of it; allegorically signifieth Christ. proposition 4 The tree of good and evil, is not only so called of that which followed; but because of the same there was a law given, whose property is to show the difference of good and evil. proposition 5 By forbidding the fruits of the tree of good and evil, we are taught, not to be so hardy as to rule ourselves by the wisdom of the flesh; or else to determine by man's judgement what is good, and what is evil: which nevertheless is requisite that we decree by the spirit of God, and by the word. proposition 6 Seeing the law was given to Adam, the woman being not yet created, it showeth that women should be instructed by men, as touching the law and word of the Lord. proposition 7 The woman was made of the rib of man, to declare, that the church was foundes in the strength of Christ. Propositions out of the second and third chapters of Genesis. Necessary. proposition 1 CHildren must not for their wives sake so leave their parents, as not to secure or reverence them, albeit they are bound to live nearer to their wives, than to their parents. proposition 2 Whereas the husband and wife are said to be one flesh, matrimony is declared to be inseparable, so long as they can be one flesh; which is taken away by adultery, and for want of power to perform the duty of marriage one towards another. proposition 3 Matrimony is therefore said to be a mystery, because it representeth unto us the most streict conjunction of Christ with his church. proposition 4 The church immediately from her beginning had Adam for her governor, not without the word of God: for he, being endued with the spirit of GOD, spoke with the selfsame words, both as touching Christ, and as touching matrimony. proposition 5 Temptations are therefore permitted by God, because they be profitable for the church. proposition 6 The devil promised unto the woman those things, which she had already; to wit, the opening of the eyes, and likeness to God. Probable. proposition 1 WHereas God brought Eve framed unto Adam, we are thereby taught, that those marriages are not well knit, where God joineth not the parties together. proposition 2 Since that man's soul is a spiritual substance, and is immortal, we must not grant that it is derived unto the children by the seed of the parents. proposition 3 The serpent was the fittest instrument in temptation, to express the ill practices of the devil, and his craftiness against men. proposition 4 The wicked will of the tempter, declareth the most skilful wisdom of GOD, whereby he knew how to use well even most wicked things. proposition 5 This did the devil by his first temptation chiefly endeavour, that God's word should not be believed as it was requisite. proposition 6 The original of eves fall was, that setting aside the earnest cogitation of the word of God, she began to weigh in her mind the commodity of the forbidden fruit, which the devil set before her, together with the beauty and sweetness thereof. proposition 7 The shame and the devise of the coverings are not to be ascribed to the devil, but to the goodness of God, as a bridle, whereby the evil now brought in might the less spread itself abroad. Propositions out of the third chapter of Genesis. Necessary. proposition 1 SHame and the shunning of God's sight are properties which follow sin. proposition 2 The enmity, which GOD put between the devil and the woman, belongeth unto all godly men. proposition 3 Albeit the power of treading down the devil be proper unto Christ, yet doth he communicate the same with the faithful. proposition 4 The curses, which GOD laid upon the first men, were not only punishments, but also they showed men their duties, and brought remedies against temptations and sins. proposition 5 If the creatures through man's transgression fell into a worse condition than they were, it is meet that upon the restitution of him, those also should be restored. proposition 6 Since God removeth idleness from man, they which altogether shun labour, agree not with his will. proposition 7 Christ took not away by his first coming, the punishments of these curses, but mitigated them: howbeit, at his second coming he will altogether take them away. proposition 8 Seeing garments are invented for the profit and honesty of this present life, those garments are justly found fault withal, which have any thing against these two properties. proposition 9 Sacrifices be signs, whereby we confess the excellency of God. proposition 10 Any man is accepted of GOD, before his works be acceptable unto him. proposition 11 Those things, which God either by exhorting or commanding showeth should be done, those are not in our power to be done of us, unless we be helped by his grace. Probable. proposition 1 THe scripture therefore saith, that the eyes of the first men were opened after sin, because there broke out a new feel of new punishments. proposition 2 By the example of God, who so precisely inquired after sin, judges are admonished, that they condemn not men before they be heard, and their cause examined. proposition 3 In the cursing of the serpent, those punishments of the devil are rehearsed, whereby we may be easily brought to beware of him. proposition 4 By the names, which were given to the wife of the first man, to his first begotten son, and to many other in the old testament, we are taught to give those names unto them that be of our family, whereby we may be often admonished of the benefits of God towards us. proposition 5 In the casting forth of Adam out of paradise, we may perceive a shadow of the accursed and excommunicates out of the church. Propositions out of the fourth, fift, and sixth chapters of Genesis. Necessary. proposition 1 HE that refuseth himself to be a keeper of his neighbour, as Cain did, he showeth himself to be uncharitable. proposition 2 So long as GOD suffereth the wicked to remain alive, a private man's sword must not arise against them. proposition 3 Since that GOD can defend those, whom he loveth, and yet suffereth them to be oppressed, it is evident that the same oppression is profitable for them. proposition 4 Insomuch as we believe that God is just, and that now his friends are oftentimes ill entreated, it followeth that his judgement must be looked for afterward, whereby these things may be recompensed. proposition 5 Albeit that the finding out of munition came of an ill occasion, yet is the use thereof lawful. proposition 6 The utility is not small that cometh by the description of genealogies, which be in the holy scriptures. proposition 7 Even as the manner of godly men is, to invent titles and names for things which may set forth the praises of God; so contrariwise the ungodly seek by them to establish their own memory, not a memory of the Lord. proposition 8 How many soever as are now borne amongst men, are marked not only with the image of God, but also with the image of the first Adam. Probable. proposition 1 IT is very likely, that the old fathers, which were before the flood, came more lately to the time of generation than men of our age do. proposition 2 They which be reckoned in this genealogy, it may well be that they were not all the first borne. proposition 3 The huge host of the children of Israel, which of a few men were multiplied within a short time in Egypt, proveth that mankind was soon increased in number. proposition 4 Whether the angels, or the spirits, or the godly men, or the sons of princes, are said to be those sons of God, which went into the daughters of men, it cannot by the holy scriptures be defined. proposition 5 The hundredth and twenty years, which are said to be given unto men before the flood, were the space granted them to repentance. Propositions out of the sixth, seventh, and eight chapters of Genesis. Necessary. proposition 1 GOD did not only by special words provide that his prophets should warn men concerning their commodity, but he would that the same should also be done of them by certain outward actions. proposition 2 Albeit that God knew that some would not return to him, yet doth he not in vain call them many ways. proposition 3 Sometimes it may be, that holy men pray not for certain persons, not led thereunto by their own fault, but by the commandment of God. proposition 4 When God maketh a covenant with men, all things there depend of his mercy. proposition 5 God sometimes giveth many things to certain men, for their forefathers and posterities sake. proposition 6 In a church well ordered, even this among other things must be taken heed of, that there be no want of bodily sustenance to the members of Christ. proposition 7 Good works are not causes of salvation: but we very well grant it to be requisite, that to whom GOD hath given them, to those he also gave salvation. proposition 8 Many things which are commanded in Moses law touching ceremonies, are found also to have been kept before the law. proposition 9 God is said to remember, not that he at any time forgetteth, but because he hath the effects of man, who remembreth some thing. proposition 10 We read that God hath sometime repent him, not that he is troubled with this perturbation, but because he doth that which repentants are accustomed to do. proposition 11 When we affirm that he repenteth himself of some thing, the change must not be placed in himself, but in man. proposition 12 It must not be attributed unto punishment itself, that it hath the power to purge sin. proposition 13 Outward sacrifices are acceptable to God, if they be joined with inward sacrifice. proposition 14 Outward sacrifices do exceedingly displease God, if the mind be void of inward sacrifice. Probable. proposition 1 THat some living creatures be clean and unclean, it cometh rather to pass by our estimation, than by the nature of them. proposition 2 The flood is a figure of the last judgement. proposition 3 The ark was a figure of the church. Propositions out of the eight and ninth chapters of Genesis. Necessary. proposition 1 THe Lord's supper may be called a sacrifice, howbeit, not that it purgeth the souls of the dead; and that it justifieth (as they say) for the work sake that is wrought. proposition 2 Whosoever are borne altogether of Adam, are guilty of original sin. proposition 3 The saints are absolved from this vice by repentance and faith, wherewith they have been endued, the corruption of nature is not taken away. proposition 4 They which are punished for original sin, suffer punishment, not for another man's sin, but for their own. proposition 5 No moral virtues or man's industry can take away this disease of nature. proposition 6 We affirm that in this original corruption, is folden up together both sin and guiltiness. proposition 7 Guiltiness and original sin be not the selfsame one with an other. proposition 8 Original sin is a corruption of the whole man, from the image of GOD, brought in after the fall of the first man. proposition 9 This bringing in is not admitted, this thing is not in our power, therefore it is no sin. proposition 10 Original sin is forgiven through faith by Christ. proposition 11 It is not forgiven in baptism, for the work wrought (as they speak) but by the power of faith. proposition 12 God did not so greatly addict the remission of sins to the sacrament of baptism, as without it he doth not otherwhile give the same. proposition 13 Unto them which belong not unto Christ, original sin breedeth damnation unto hell fire. proposition 14 The promises of God do come to an endeavour of praying. Probable. proposition 1 THrough the exceeding great conjunction of the soul with the flesh, the same flesh after the fall of Adam being defiled, the soul also itself is contaminated with original sin. proposition 2 The ceremony whereby it was commanded, that men should abstain from blood, doth in part shadow out the sacrifice of Christ, and partly doth admonish us of inconstancy. proposition 3 When the soul as well of brute beasts as of men, is called blood, that must be understood by a figurative kind of speech. Propositions out of the tenth, eleventh and twelve chapters of Genesis. Necessary. proposition 1 IT is not lawful for any man to kill himself, unless he be stirred thereunto by the special motion of God. proposition 2 We must temper ourselves from the slaying of man, because he is made to the image of GOD. proposition 3 It is lawful unto christians for defence of their life, to use the armed help of the magistrate. proposition 4 Even as drunkenness is justly to be condemned in droonkards, so in Noah it deserveth excuse. proposition 5 That which is bondage in deed, had the original thereof from sin. proposition 6 Bondage is contrary unto man's nature as the same was instituted of God. proposition 7 It is not lawful for servants under the title of christianity to shake off the yoke of bondage, nay they ought to serve their masters so much the rather because they be christians. proposition 8 As touching redemption, felicity of souls, and justification by Christ, there is no difference between servants and free men. proposition 9 In outward and politic matters, it is lawful for christian men to use many differences between servants and free men. Probable. proposition 1 THe covenant which was made by GOD with Noah, whose sign the rainbow is, shadowed the covenant of deliverance by Christ. proposition 2 By God's promises which had respect to the conservation of bodily life, we may infer, that even he will give us the salvation of our souls. proposition 3 The matter and efficient cause of the rainbow, the colours thereof and figure, be fit tokens to show, that a general flood is no more to be feared. proposition 4 The Christian fathers by a very likely argument interpret the rainbow to be Christ. proposition 5 When Noah being drunken and laid naked in his pavilion was mocked by his son, he bore a figure of Christ crucified. proposition 6 There is a certain voluntary bondage proceeding of charity, which although sin had not happened, might have had place in our nature. Propositions out of the xiii. and xiv. chapters of Genesis. Necessary. proposition 1 THe divine calling hath respect to the salvation of them that be called by faith: sometime it hath this respect, that they should enter into some certain function. proposition 2 And there is a certain calling that is not effectual, by the which they that are called come not thither whither they be called. proposition 3 Faith dependeth of calling. proposition 4 Calling is not offered unto us by God, for our works or deserts sake. proposition 5 In the scaping out of dangers, when man is put in mind what he may do by worldly means unless he do this, he tempteth God. proposition 6 The use and possession of riches is not forbidden by God unto christian men. proposition 7 A christian man is bound after this manner to leave his goods; namely, that he will call his mind from them, lest he being too much hindered by them, should the less serve his vocation. proposition 8 Otherwhile a christian man is bound, so to leave his goods, that he should in very deed cast them away for Christ his sake. proposition 9 Albeit that Christ forbade not the possession of riches, yet doth he condemn the putting of trust in them. proposition 10 It is lawful for a christian man by just means to enrich himself. proposition 11 To the seed of Abraham according to the flesh, God promised the land of Chanaan, but to the spiritual seed, the inheritance of the world. proposition 12 The continual repeating of God's promises doth not a little stir up faith. Probable. proposition 1 Very many of the things, which are read to be done of Abraham, were not only shadows of those things, which belong unto the new testament, but also of those things, which should happen afterward unto his posterity before Christ was borne. proposition 2 In the time of the law, death was more greatly feared of the fathers, than now of true christians under the Gospel. proposition 3 When GOD permitteth the special saints sometime to fall, he useth their infirmity for their spiritual commodity. proposition 4 When Abraham in defending of Sara's chastity knew not what to do, he did well in committing the same unto the Lord to be kept. proposition 5 They, which allow of the fact of Abraham, wherein he would have Sara to be accounted his sister, not his wife: and they also, which say that he then fell, have probable reasons on both sides for their opinion. Propositions out of the xiv. and xv. chapters of Genesis. Necessary. proposition 1 TO go to war, is not repugnant to christian religion. proposition 2 When war is to be made, it must be taken in hand, not by private men, but by public power. proposition 3 A magistrate that will make war justly, must of necessity have a just cause: and therewithal must be stirred unto it, not through private affections. proposition 4 It is not for ministers of the church to war with outward armour, unless they be stirred hereunto by special instinct from God. proposition 5 It is lawful for ministers of the church to be present in war with them that fight justly, and sometimes to persuade magistrates unto just wars. proposition 6 In war it is not forbidden to use lying in wait. proposition 7 A magistrate must try and use all means possible both to keep peace, and obtain it, before he take war in hand. proposition 8 It is not forbidden unto christians to join themselves with confederates, either for the defence or obtaining of those things, which are given unto us by the goodness of God. proposition 9 It is perceived in the figure of Meld●isedech, that the priesthood of Christ, is both of longer continuance, and more excellent than the priesthood of Levi. proposition 10 In the promises made unto Abraham, we must confess that he understood Christ the saviour to be offered unto him. Probable. proposition 1 GOD adorned the fathers in the old testament, both with riches and victories, whereby he might win them authority in the lawful setting forth of God's religion. proposition 2 When Abraham made war against the four kings, he was not altogether a private man. Propositions out of the xv. chapter of the book of Genesis. Necessary. proposition 1 TO have received the law of GOD, or to have heard it, doth not justify. proposition 2 By the works of the law, which some call moral, we are not justified. proposition 3 We are justified by a lively, not by a dead faith. proposition 4 Ceremonies justify not by the power of the action, or (as they speak) for the work itself sake. proposition 5 To be justified, although it be many ways spoken, yet in our propositions it must be understood, that it signifieth the remission of sins, and to have a participation of the righteousness of Christ. proposition 6 Faith is a firm assent of the mind unto the promises concerning Christ, through the persuasion of the holy Ghost unto salvation. proposition 7 Besides the righteousness of Christ imputed unto us through faith, we grant, that there is yet given unto those men that are justified, another certain inherent righteousness, and that the same is gotten by good works and holy exercises. proposition 8 We grant that there is an inherent and gotten righteousness, and such as is acceptable unto God, and necessary unto salvation. proposition 9 By an inherent and obtained righteousness, men though they be holy cannot stand in the judgement of God. proposition 10 To the obtaining of Christ's righteousness, and remission of sins, which by faith we apprehend: works do not concur as part of the causes of them. Probable. proposition 1 THe ceremonies of the law, which contained Christ apprehended by faith, may be granted to have justified. proposition 2 When we say that we be justified by faith, we judge, that faith must be understood for the disposition and power, whereby we be made capable of the remission of sins, and righteousness of Christ. proposition 3 We grant that a man is justified by works; howbeit, that is touching inherent righteousness and reward, by the which righteousness we first obtain a good and holy life of God. Propositions out of the xvi. and xvij. chapters of the book of Genesis. Necessary. proposition 1 THe covenant of the fathers, and that which we now have after the coming of Christ, is all one, as touching the foundation thereof, which is Christ, although there be some difference in rites and ceremonies. proposition 2 Circumcision and baptism, as touching the matter of the sacrament, be all one, notwithstanding the difference of the ceremony. proposition 3 The infants of christians, when they be borne, do no less belong unto GOD, than did in old time the children of the jews; therefore must they in like manner be baptized with water, as those were circumcised. proposition 4 A sacrament is an outward sign instituted by God, to signify and exhibit grace to them that rightly receive it. proposition 5 Sacraments in the old testament, not only signified, but also did exhibit the grace of God. proposition 6 Sacraments are no cause of grace, but they are instruments, which God useth while he sanctifieth them that be his. proposition 7 Sacraments are not so necessary instruments, as God hath altogether tied his power unto them, as though without them he were not able to give salvation. proposition 8 As sacraments cannot without a very grievous crime be neglected, so are they received with exceeding great commodity. proposition 9 Circumcision is a sacrament delivered unto the fathers by God, to signify and exhibit regeneration to those, which rightly received it. proposition 10 The children of the jews, although they died before the eight day uncircumcised, yet they were saved: and no less are the children of the christians, if they die before baptism. Probable. proposition 1 THe jews, which at this day resist Christ by their infidelity, belong not to the covenant of God, made to the fathers. proposition 2 The promises of GOD are not yet fulfilled in the jews, so far as concerneth their generation according to the flesh: therefore the nation of those men is not altogether strange from the covenant of God. proposition 3 When Abraham lay with his handmaid, therein did neither himself nor his wife sin. proposition 4 Those handmaidens, which certain of the patriarches married for wives, were not through that matrimony exempted from the state of bondage. Propositions out of the xviij. and nineteen. chapters of the book of Genesis. Necessary. proposition 1 THe bowing of the body, which for honour sake Abraham showed unto the angels, is not to be accused as belonging to idolatry. proposition 2 It is not necessarily gathered, by the number of those angels, or speeches had between them and Abraham, that there be three persons in one divine nature. proposition 3 Although the measure of sins be certain, beyond which GOD deferreth not his vengeance; yet doth not our natural knowledge perceive the same. proposition 4 God doth otherwhile for his elect sake spare countries and cities; but he doth it not always. proposition 5 There can be no law set unto the justice of God, that we should appoint, that because there are found just men in place, therefore God should spare it. proposition 6 A recompensing of sins must not be allowed, that a man may commit a less sin, lest another fall into a greater, or by any means be vexed. proposition 7 Lies, though they be officious, aught to be avoided. proposition 8 God doth communicate with his ministers the properties of some of his actions. proposition 9 The overthrowing of the Sodomites doth show us an example of the last judgement. proposition 10 The infants, which perished in the destruction of Sodom, were not unjustly punished. Probable. proposition 1 THey, which were entertained of Abraham in a banquet, and went to overthrow Sodom, were angels, not the three natures, which we worship in the holy Trinity. proposition 2 Hope is so much the more increased in god●… men, as by the divine grace they are adorned with many gifts. proposition 3 If there be any place longer spared by God, where much wickedness reigneth, we must think that God hath there his elect, although they be secret. Propositions out of the 19 and 20. chapters of the book of Genesis. Necessary. proposition 1 THose things which were not rightly done by the fathers, we cannot rightly excuse them under this title, as to say that they were no sins, because they were shadows of the new testament. proposition 2 Ignorance doth not altogether excuse the daughters of Lot from sin, when they lay with their father. proposition 3 It becometh not a godly man to seek for comfort in drunkenness, when he is pressed with adversities. proposition 4 Droonkards must be excommunicated. proposition 5 In the vice of drunkenness, the alienation of the mind is not sin, but the punishment following immoderate drinking: which in very deed is sin. proposition 6 The observation of dreams is not generally forbidden by God, but only a vain and superstitious observation. proposition 7 It is lawful to observe dreams, either because men by them are otherwhile warned of God, or because by a natural consent they show some things unto us. proposition 8 The prophesy which in the holy scriptures is allowed, is the power to discern secrets, through the light of God granted unto men by the holy Ghost, without the addition of the doctrine of men. proposition 9 There is no necessary affinity between prophesy, and faith that justifieth. proposition 10 It is proper unto godliness to refer all things unto a divine cause. Probable. proposition 1 THe evils which are committed by droonkards must be ascribed or not ascribed to them, according as they have willingly or unadvisedly been drunken with excess. proposition 2 Because lust doth less oppress the reason than wine doth, therefore droonkards if they commit any thing amiss, are more to be excused than they which sin by the instigation of lust. proposition 3 The primitive church had more prophets than the church now hath, because signs were requi●… or the gathering of men unto Christ, and because that christian doctrine could not yet be had of godly men by human study. proposition 4 We have not, as the old synagogue had, perpetual prophets, because only Christ and his spirit, which is present with his church, succeeded all the old fathers. Propositions out of the xxi. chapter of the book of Genesis. Necessary. proposition 1 AN oath is a confirmation of the will of God or a testimony of divine things. proposition 2 An oath of his own nature is good. proposition 3 It is lawful for a christian man to swear. proposition 4 Although that an oath arise of an ill occasion, yet is it of a good cause. proposition 5 An oath, whereby those things are confirmed which be repugnant with the word of God, is void. proposition 6 To avoid perjury, it is good not to swear but seldom, and for great causes. proposition 7 We must not swear by the names of idols. Probable. proposition 1 TO swear by creatures, is not altogether forbidden by God. proposition 2 They are not excused from perjury, which do use fraudulent and crafty words. proposition 3 It is lawful for christians to take oaths of infidels, although they swear by the names of their idols. Propositions out of the xxij. and twenty-three. chapters of the book of Genesis. Necessary. proposition 1 TEmptation is an unknown searching out of a thing, to find out the knowledge thereof. proposition 2 It cannot be denied, but that God is the author of temptations. proposition 3 God must not so be accounted the author of temptations, as the fault of sins should be rejected upon him. proposition 4 It is lawful for godly men to resist temptations by prayer. proposition 5 Godly men are not afraid of temptations, whereby they should be excluded from eternal life. proposition 6 To weep in funerals is not forbidden. proposition 7 Although death happen to no man but by the will of God, yet they which sorrow for the death of others, do not against the will of God. proposition 8 We must beware, lest the prolonging or increasing of sorrow be not against the faith of the resurrection. proposition 9 Whether the dead do lie buried or unburied, it maketh no matter as touching their own salvation. proposition 10 To be adorned with a sepulchre, or to be destitute thereof, is a solace or sadness of them that be alive. proposition 11 The care of burying the dead must be retained as a religious duty. proposition 12 The revelation, which commandeth that the bones of martyrs should be digged out of sepulchers, to the intent they should be worshipped, is not to be believed. Probable. proposition 1 IT is an absurdity to bury dead bodies in temples. proposition 2 The saints which be dead are ignorant of themselves, what is done about their dead bodies or sepulchers. proposition 3 It is agreeable unto godliness for a man to choose himself a place to be buried in. Propositions out of the xxiv. and xxv. chapters of Genesis. Necessary. proposition 1 THe servant of Abraham, which prescribed himself a sign to know the wife chosen by the Lord unto Isaac, did not tempt God. proposition 2 He that seeketh an experiment of the power of God, to the intent his own faith, or the faith of others may be the better confirmed, or that he himself or others may be instructed, such a one doth not tempt God. proposition 3 They do tempt GOD, which without a true faith, but rather of a contempt do seek signs to satisfy their own curiosity or desire. proposition 4 To tempt GOD, is without a cause to make trial of his power, goodness, and faith. proposition 5 Curiosity is an immoderate desire of knowing, whereby either we seek those things that should not be sought; or if they should be sought, we seek them not the right way. proposition 6 The women, which sometimes in the holy scriptures are said to be the patriarches concubines, were their wives. proposition 7 Those things, which are due unto us by predestination, we ought to pray for and labour to attain unto. proposition 8 Since predestination signifieth an eternal action of God, we cannot assign any efficient cause thereof out of God. proposition 9 We grant that God doth predestinate them whom he forknew would use well his gifts: but we deny that the same good use of God's gifts is a cause of God's predestination. proposition 10 Our calling, the good use of God's gifts, faith, and other virtues and holy actions of godly men, may be causes and beginnings of predestination; but as from the latter, and to know them by. proposition 11 The declaration of the goodness and righteousness of GOD is the final cause; but there may be assigned a general cause of God's predestination. Probable. proposition 1 THe fathers sought wives out of their own kindred, that a greater conformity of manners might be had in matrimony, and that the worship of GOD might the more firmly flourish among them, and that they might have the less familiarity with infidels. proposition 2 The barren, which are described in the old testament to have brought forth no fruit, declare fruitfulness to be the gift of God, and do confirm the childbirth of the virgin; lastly, they signify the regeneration of the children of God, whereunto man's strength is not able to attain. proposition 3 Now are there no oracles showed unto us, as there were unto the old synagogue, because Christ was appointed the end of oracles, and by him came a more plentiful spirit: and finally, there be now extant more and more clear scriptures than the fathers had. Propositions out of the xxv. xxvi. and xxvij. chapters of Genesis. Necessary. proposition 1 ALbeit God revealeth unto men some thing that shall come to pass; it is not therefore lawful for them to do against the laws of God, or against the rule of reason, to bring it to pass. proposition 2 Although they that do us good be but wicked men; yet ought we with a thankful mind both do them good, and wish them well. proposition 3 When in the holy scriptures are showed any of the father's sins, we must not seek from thence an example of life, but rather wonder there at the faithfulness of God. proposition 4 When the world is pressed with famine, it is not to be doubted, but that sins are punished thereby. proposition 5 God otherwhile doth good unto the posterity for the deserts of their forefathers, which be now dead. proposition 6 Albeit that envy is a grievous sin, yet to be moved with indignation and zeal doth sometimes happen without blame. proposition 7 Vehement perturbations of the mind must be avoided, that we may be apt instruments of the holy Ghost. proposition 8 The actions of the fathers which we see have a show of sin; if we will grant that they were moved thereunto by the spirit of GOD, sin hath there no place. proposition 9 By prosperity and adversity, as touching outward things, cannot certainly be judged what men are most beloved of God. proposition 10 Albeit that the minister of the word and sacraments is the instrument of God; yet doth he not at his own pleasure cause that those things may profit whom he would, sith that dependeth of the will of God. Probable. proposition 1 WHereas the holy scriptures do diligently set forth unto us certain actions of the fathers while they were children, they declare unto us that God hath been often accustomed by such manner of signs, to show to men those things which should afterwards happen to them of ripe years. proposition 2 The sins of the fathers, by an allegorical signification, do oftentimes show unto us figures of things belonging to edification. proposition 3 It is read of the fathers in the old testament, that sometimes about the end of their life, they solemnly blessed their children; to the intent that those excellent prophecies and sentences which they then uttered in their blessings, might the more attentively be perceived & preserved. Propositions out of the xxvij. and xxviij. chapters of Genesis. Necessary. proposition 1 WHereas everlasting felicity to be obtained by Christ, is not perceived by man's sense or reason, it is fitly described unto us in the holy scriptures by the names of earthly good things. proposition 2 Unto the faithful, although they live now under the cross and in persecutions, is attributed by the holy scripture great abundance of temporal good, wherein is expressed the true felicity, which they presently possess already begoone, though not perfect and absolute. proposition 3 Weeping and sorrow after sin committed is unprofitable, if it proceed not from true repentance. proposition 4 God directeth men's works, though unwares to them, unto the ends which he hath appointed; and sometime showeth them his counsel and purpose. proposition 5 He that, according to his vocation, provideth that an unworthy man be not promoted or preferred before others, must be supposed to deal toward him, not of hatred, but of love; forsomuch as among other things he endeavoureth, lest he being so preferred should, while he behaveth himself amiss, incur a more grievous damnation. proposition 6 It is more expedient for them, which be uncircumspect and no good men, rather to serve than to bear rule; therefore we ought so long as they so behave themselves to wish that condition. proposition 7 Albeit it be forbidden women to speak in the church; yet for that they be sometime wise and lightened with the grace of God, their counsels must privately be heard, and must not by and by be contemned because they proceed from women. proposition 8 To avoid and fly from persecutions, if it be done in place and time, is commendable. proposition 9 Albeit for giving sentence of any man's honesty & just life, we have no token more certain than by his works; yet hereby is not gathered a necessary argument to induce the same. proposition 10 It is first of all attributed unto Christ, to be the house of God; and thereby to the church, and to every of the faithful. proposition 11 To set up any shows publicly, in remembrance of God benefits, is neither superstitious, nor against the law of God. proposition 12 Those prayers be most effectual, whereby we desire those things, which we know to be promised us of God. Probable. proposition 1 BOth might well be, as well that Isaac knew the will of God concerning his children before he blessed them, as also that he was ignorant of the same. proposition 2 Since there is but one Christ, the same blessing could not be given to Esau that was given to jacob. proposition 3 Rebecca may be excused, in preferring of the younger son before the elder, as well because of the oracle which she had heard of them, as for that she had a care that the better man might be set over the people of God, and the less worthy be removed. proposition 4 The custom, as in the time of the apostles to pray and prophesy at the making of ministers of the church, seemeth to be taken from the old fathers; who in blessing of their children, both desired of God good things for them, and foreshowed of things that were to come. Propositions out of the xxviij. and xxix. chapters of Genesis. Necessary. proposition 1 THe providence of GOD, which the holy scriptures call the wisdom of God, doth not only foresee things to come, but also appointeth proper ends unto things created, and directeth them thereunto. proposition 2 There is nothing so base among the creatures that escapeth the providence of God. proposition 3 If there be any thing in the world, that is said to be done by chance or fortune, this must be referred, not to the knowledge of God, but to our understanding. proposition 4 A vow standeth in those kind of things, which belong to the worshipping of God. proposition 5 It is engraffed in men by nature to make vows unto GOD, if at any time they labour earnestly to obtain any thing of him. proposition 6 A vow is a holy promise, whereby we do bind ourselves to offer something unto the living God. proposition 7 For to vow well, is necessary the knowledge of those things which ought to be offered unto God, or to be desired of him, that in vowing, we offer not, except that which we know is acceptable unto God, neither to desire that which may be repugnant to his will. proposition 8 What those things be that please God, we must very diligently examine by the rule of holy scripture: but before the law was given, the fathers might examine those things by the rule of nature's light. proposition 9 Vows of sole life, and those whereby men bind themselves to go on pilgrimage, as it is in Popery, are to be accounted ungodly. proposition 10 When jacob vowed the tenth, and that he would appoint a certain place for the worshipping of God, he offered those things unto God, which of himself he knew to be acceptable unto him. proposition 11 Albeit, that even without a vow we are bound to do all those things which we know are acceptable unto God, yet to vow something is not superfluous. proposition 12 The bond of a vow is not against true liberty. proposition 13 Where we be uncertain of any thing, whether it please God, or that we see thereby that danger hangeth over us, we must forbear from vowing, whereby we should bind ourselves to offer it unto God. proposition 14 They that decree to vow some thing, must above all other things take heed, that themselves may please God. proposition 15 As in matrimony God forbade many degrees of kindred, so would he have it between them which were not very far off in kindred; to the intent their love might be the more, and their agreement the greater. proposition 16 Since in matrimony the consents of the persons is required, if one be put in an others place, and so there follow carnal copulation, yet there the matrimony is not ratified. Propositions out of the xxix. thirty, and xxxi. chapters of Genesis. Necessary. proposition 1 jacob is not to be accused for having of many wives, both because of the time, and also because he himself desired but one, and the rest he married by the provocation of others. proposition 2 Albeit that children, riches, and honours, be the blessings of GOD, yet are not they which want these to be pronounced simply accursed. proposition 3 As the carefulness of getting riches for our children must be avoided, so must the labour and endeavour of getting them necessaries be followed, that they be not driven to beg. proposition 4 The industry and observation, whereby we make our commodity of natural things, are not the cause why but that they should be ascribed to the goodness of God. proposition 5 The industry of jacob, whereby he caused the sheep & goats to conceive through laying of rods in the gutters, had a miracle joined therewith. proposition 6 Seeing health to be restored unto the sick, is in the hand of God, and medicines be instruments which he useth to restore the same, therefore they must not be neglected, nor yet ought there be too much attributed unto them. proposition 7 We must not by stealth take that from any man which he oweth unto us, lest we violate the public power of the magistrate. proposition 8 True faith suffereth not, that we should mingle a strange and superstitious religion with the sincere worshipping of God. proposition 9 It is not for private men to strive to purge religion from idols and superstitions; but holy sermons, and godly conference had are lawful instruments for this purpose. proposition 10 It is the magistrates part to provide, that within his dominion sound doctrine may be had; further, he ought to provide by force and arms, that nothing be done therein which may be repugnant to the lawful service of God. proposition 11 The precept of the Lord touching the flying away in persecution, is not revoked; neither was it, as some affirm, temporal. proposition 12 We are not to fly away in time of persecution, to the intent to maintain our fear & infirmity, but rather to serve the glory of God. Probable. proposition 1 Polygamy is to be avoided: for both it bringeth many discommodities; and the civil laws which be received, and honesty itself doth forbid the same. proposition 2 He that hath not the gift of God to contain, must not under the pretence of poverty delay marriage. proposition 3 By the forcible power of the imagination which changeth the body, and the fruit joined thereunto, we may conclude of the great power of faith, which changeth the whole body, while it doth effectually take hold of Christ. Propositions out of the xxxi. xxxij. xxxiij. and xxxiiij. chapters of Genesis. Necessary. proposition 1 THe church, before the coming of Christ, had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, powers of the spirit to punish the ungodly. proposition 2 We must beware of provoking holy men unto anger, for oftentimes they be heard, when they curse men. proposition 3 It is meet for them that have the government of God's people, that they purge themselves of the crimes objected against them, if they will give testimony to their innocency. proposition 4 Albeit that the scripture doth rehearse many names of angels; yet hath it taught us but little of their natures, properties, and differences. proposition 5 In this respect that Christ exceedeth all the angels in glory, and that he hath made us sit at the right hand of God with him; is not necessarily inferred, that the saints shall be better than the angels. proposition 6 Fear therefore profiteth godly men, because it provoketh them to call upon God, and to live circumspectly. proposition 7 When God or the angels offer themselves to men under any shape of bodily things, they feign not, seeing they use those means to instruct them. proposition 8 The wrestling of jacob with the angel, put him in mind of the strength given him by God, so as he might not be vanquished, nor put from obtaining the promises. proposition 9 The variety of names, wherewith God and the angels are named in the scriptures, is derived of the diversity of actions, which is attributed unto them. proposition 10 It is a punishment of sin, that the sight of man is not able to endure the presence of God. proposition 11 He that matcheth in matrimony with infidels, is holden guilty of the contempt of religion. proposition 12 There is no people one indeed, which dissenteth in itself as touching religion. Probable. proposition 1 WHether jacob waking or sleeping, wrestled with the angel, we are not able to prove by the scripture. proposition 2 To see God face to face, doth not always signify in the holy scriptures, to behold evidently the nature and essence of God. proposition 3 The sinew smitten by the angel in the wrestling with jacob signified, that he without the trouble of the flesh should not overcome the adversities which were coming upon him. proposition 4 We also do wrestle with GOD, and do overcome, when we overcome the temptations which come unto us. Propositions out of the xxxiiij. xxxv. and xxxvi. chapters of Genesis. Necessary. proposition 1 IT is not lawful for private men to raise up seditions against tyrants, and by private authority to slay them. proposition 2 When a tyrant is subject to a higher power, it is lawful for private men to deal against him by law before that power: but if he have the chief sovereignty, the revenge must be committed unto God. proposition 3 The judges, which rose up in Israel, and delivered the people of God from tyrants, did it not of any private authority, but by the instinct of God. proposition 4 When any be oppressed with tyranny, they must think with themselves, that the same is the hand of God; as famine, pestilence, hail, lightning, and such other like. proposition 5 When we come together to the church, our minds must be purged with greater diligence, than if we should make our prayers to God in any other place. proposition 6 The necessity of dying is no cause, that we should not sorrow for death. proposition 7 We must not in this respect take comfort in death, that it is simply good; seeing rather on the contrary part it must be accounted among evils. proposition 8 Nor yet again by this argument, that the body is evil, or the conjunction thereof with the soul, evil; seeing they are absolutely good. proposition 9 The hope of resurrection bringeth true consolation of death: for by it, the body is restored to the soul, all corruption being taken away from the same, and the evils, whereby it troubleth the soul. proposition 10 And for this cause are we comforted, that death is vanquished by Christ, and that now it hath no more the nature of death; for thereby is granted a return unto life. proposition 11 There is a comfort had of death, because the godly may use the same well. proposition 12 We sorrow the less for death, when we consider, that unto the godly the same is an absolute mortification of the flesh, and an end of sinning; and finally, that by it there is a passage opened to everlasting life. proposition 13 Albeit that the faithful may for many causes take comfort of death; yet should they not seek it so, as by no means they sorrow, sith GOD would have death to be a punishment. proposition 14 The genealogies, which are set forth in the scriptures, serve to the knowledge of histories, and that we may perceive that the promises of God were true. proposition 15 To contend much about genealogies, or curiously to handle them, maketh not to edification. Propositions out of the xxxvij, and xxxviij. chapters of Genesis. Necessary. proposition 1 IT is not for the children of God, to purpose with themselves to lead this life without troubles. proposition 2 Since the holy scripture expresseth not what crime joseph accused his brethren of, we must not rashly affirm it. proposition 3 In a common weal well ordered the accusations of evil men must be repressed. proposition 4 Since brotherly correction and accusation is odious to the world and to the flesh, therefore it must with the greater diligence be retained in the church. proposition 5 They which be endued with the spirit of prophesy, understand not mysteries at their own pleasure, but according as it shall please God to reveal unto them, and therefore it is seen that otherwhile in their own affairs they have been ignorant of many things. proposition 6 When the holy scripture maketh mention of the lower places, it signifieth the state of them that be dead as touching both the parts of man. proposition 7 They which speak of Lymbus, and other dwelling places below, while they describe many, they bring much uncertainty. proposition 8 While there is mention made in the holy scripture of many shameful falls of the fathers, this doth not hurt the godly, but doth many ways profit them. 1 First thereby we wonder at the faithfulness of God, which for those sins did not take from them his promise. The falls of the fathers. 2 secondly we see, that although they were saints, yet that they were subject to sin. 3 Moreover we are admonished, that we ourselves beware of those things which we condemn in others. 4 Again, there is authority gotten to the scripture of God, which so faithfully bewrayeth their faults, whom it affirmeth praiseworthy. 5 lastly, we have God in admiration, who out of evil hath brought good things. proposition 9 Before the law certain ceremonies were in use, which afterward were confirmed by the law. proposition 10 judas gave an ill commandment to Thamar, namely that she should tarry till Sclah were grown up, whereas delay of matrimony should be enjoined to none. proposition 11 Albeit that the falls of the fathers which are set forth unto us in the scriptures, do allegorically contain certain mysteries, yet must they not for this cause be either commended or followed. proposition 12 An honest woman must not so change her habit, that she seem to be an harlot. proposition 13 Albeit perhaps Thamar thought (as some of the Hebrew interpreters affirm) that she might have her father in law to be her husband, yet is not her dissimulation therefore to be excused, wherein she made herself an harlot. proposition 14 It is not lawful for a christian magistrate to suffer any brothell-houses within his dominion. Probable. proposition 1 THe endeavour, which by nature is graffed in men to hide the crimes which they have committed, should be unto them a bridle to abstain from them. proposition 2 By the law wherein one was bound to raise up seed to him that was dead, neither was the father bound, nor yet they which in the 18. chapter of Leviticus are permitted to marry together, unless it were brethren. proposition 3 Christ would have in his stock certain of the forefathers, which were guilty of grievous crimes, to signify that he would not despise sinners, so they would come unto him in faith. Propositions out of the xxix, and xl. chapters of Genesis. Necessary. proposition 1 Beauty of the body, since it is a gift of God, stirreth up unto godliness and virtues, but through men's fault it is a dangerous thing. proposition 2 Since the honesty of manners is put in hazard by occasion of excellent beauty, therefore must we beware that it be not sought by overmuch trimming of the body. proposition 3 Dreams sent by God are granted to some unbelievers, to the intent that godly men may thereby be lightened. proposition 4 Only God is to be made the author of prophesy, and of the interpretations of dreams sent by him. proposition 5 To attribute more than is meet to natural causes, is against christian hope. proposition 6 It is lawful for them that trust in God, to use temporal helps; so they have them as instruments of the power of God. proposition 7 When men be pressed with adversities, this they must believe to be done for their sins; but yet must they not rashly thereof infer, that those things do happen unto them particularly for this or that sin. proposition 8 To celebrate a man's birth day by making of a feast, to the intent that thanks may be given unto God for the benefit of his creation, is not against godliness, so it be done with modesty. proposition 9 The use of honest pleasures is to have always godliness joined therewith. proposition 10 In those years wherein there is plenty, the magistrates part is, of the present abundance to provide for dearth, which in process of ●…me may happen. proposition 11 In making of magistrates, both godliness and civil industry must be regarded. proposition 12 Albeit that revenge 〈◊〉 forbidden unto private men, yet is it commanded unto magistrates. proposition 13 It is lawful for every man to repel violence by violence. proposition 14 As it is commanded the magistrate to punish crimes; so are the guilty commanded to bear patiently the punishment that is laid upon them for sins committed. proposition 15 When we worship princes or notable creatures with the worship that is due unto them; we must take heed that we desire nothing of them, which we be not sure by the word of God is lawful to ask of a creature. proposition 16 We allow a confession of sins, made not only unto God, but also unto men. proposition 17 It is a wicked thing to say that the numbering up of every particular sin is of necessity to salvation. Propositions out of the xlij. xliij. xliiij. xlv. and xlvi. chapters of Genesis. Necessary. proposition 1 COntrition without repentance is not effectual to the forgiveness of sins, unless it rest upon faith. proposition 2 If for the worthiness and desert of contrition, we might obtain the forgiveness of sins, we should be always doubtful thereof. proposition 3 As touching the rest of good w●…ks, we are of the same mind, that they obtain the promises, so far as the holy scripture hath attributed unto them, not of their own worthiness or merit, but according as they are stirred up by faith. proposition 4 If theft be punished by death; he that is guilty cannot justly complain, that he suffereth beyond his desert. proposition 5 Theft, by the judgement of some of the fathers, before the law was given, was judged worthy of death. proposition 6 If a godly Rhetorician, pleading for the defence of innocents, do move affections, he sinneth not. proposition 7 The use of affections is good, so men direct them to the stirring up of virtues. proposition 8 The church is not tied to certain seats or successions of bishops, as the Papists affirm it is. proposition 9 In these things, which belong not to the substance of faith, the apostles in the new testament otherwhile follow the interpretation of the seventy, although it vary from the truth of the Hebrew. proposition 10 Magistrates in their Common weals ought to provide, that idle persons be not suffered. proposition 11 Although in the holy scriptures there be an express commandment for labouring and working with the hands; yet the ministers of the word are not bound thereunto, sith they have enough to do in their own office: the which also we ●a●e, as touching them that prepare themselves to the holy ministery. proposition 12 The ministers of the word, if they have so plentifully the spirit of God, that they be not only able to discharge their function, but have leisure that by their own labour, they may maintain themselves, or help others are bound to labour. proposition 13 When ministers do take upon them to labour with their hands, let them shun filthy gain; and set them be ware of handy crafts, which may draw them away from the holy ministery. proposition 14 They which labour must beware of this; namely, that they respect not gain for itself, but the obedience of God's commandment. proposition 15 We must not in such sort put confidence in the labour of our hands, as to think that God, if we be hindered from it, will forsake us. proposition 16 They, which get their living by labour, do also understand it to be the gift of God, that they may enjoy their own labours. Propositions out of the first chapter of the book of Exodus. In the year of the Lord 1545. Necessary. proposition 1 ALbeit GOD doth give us many benefits by men, yet must we put our trust in him, not in men. proposition 2 We must not leave off to do well unto men, because we see them ungrateful to their benefactors. proposition 3 He that behaveth himself unthankfully towards a man, which is beneficial to him, is in the very same action ungrateful unto God. proposition 4 Albeit that the Egyptians sinned in pressing the Israelites with most grievous bondage; yet did the sins of the Israelits deserve the same. proposition 5 The streict bondage, wherewith the Egyptians vexed the children of Israel, was the instrument of God, whereby he called them home to repentance. proposition 6 It is a thing known of itself by the law of nature, that we are rather to obey God, than the unjust decrees of princes. proposition 7 The fear of GOD in the holy scriptures is such a religion, that those things, which are thought to be against the will of God, ought also of us to be avoided. proposition 8 The law of nature, or any other whatsoever, so it be just, is a declaration of the will of GOD. proposition 9 It is not lawful under pretence of the safeguard of Commonweals to state innocents. Probable. proposition 1 THe midwives here mentioned, might both be Egyptians and hebrews. proposition 2 The midwives were not only by the law of nature forbidden the horrible act which they were enjoined to do by the law, but also by a law made by God unto Noah and his children against murder. proposition 3 The lie which the midwives made, although it be defended of many to be an officious lie, yet because therein the confession of the fear of the Lord is suppressed, it cannot be altogether excused. proposition 4 Whereas it is said that God builded a house for the midwives, it should seem thus to be understood; namely, that he gave them a sure, and ample posterity and family. Propositions out of the second chapter of Exodus. Necessary. proposition 1 THe beauty which Moses parents saw in him, was not the only cause why they kept him, yet nevertheless it was an occasion whereby they were admonished of belief to the promise of God. proposition 2 If occasion be offered to a christian man to learn good arts, he ought not to despise them under pretence of religion. proposition 3 The very enemies themselves, although they have an other meaning, do serve the elect of God unto salvation, who therefore should not be angry with them after the manner of the ethnics. proposition 4 We should rather with to join ourselves to the people of God, though it be in affliction, than to be held in estimation with princes, which persecute Christ with an obstinate mind. proposition 5 We are not to determine of the people of God according to the abundance of outward good things, but only according to the promise and word of God. proposition 6 To forsake the court, and to live therein, are in their own nature accounted things indifferent; and in the holy scripture there are examples of holy men, both of the one part and the other. proposition 7 Whosoever by a particular commandment is stirred up from God against a common rule, it behoveth that he be well assured that GOD would have it so. proposition 8 The people of God was not without prophets in the bondage of Egypt. proposition 9 With a true invocation of God there is joined a repentance. proposition 10 In whomsoever the spirit of Christ is, it doth specially stir him up unto prayer. proposition 11 When the fathers called upon God, through the covenant made with Abraham, Isaac, and jacob, they called upon him through jesus Christ: and on the other side, when God saith, that he for his covenant sake would hear them, he meaneth that he heareth them for Christ his sake. Probable. proposition 1 THe saith whereby Moses parents were moved to preserve him, might as well be in respect of the promise made of old unto the fathers, as also particularly to themselves. proposition 2 Moses by killing of the Egyptian sinned not, but was obedient to the instinct of the holy Ghost. proposition 2 Although the father in law of Moses were commonly counted a priest, yet might it well be, that he was a prince in Madian. proposition 4 The people of God, which was to be delivered from the calamity of Egypt, cried unto God, being not only moved with a natural grief, but stirred up by repentance. Propositions out of the third chapter of Exodus. Necessary. proposition 1 TO depart for a sin, to the intent a man may follow his calling, is not to be disallowed; and so likewise, if it be done for avoiding of persecution. proposition 2 That departure is condemned, which proceedeth of the hatred of men, or for a desire of commodity, and which is done for the bringing in of the worship of God. proposition 3 God not only requireth that we should give him reverence, but that we should also declare the same by outward tokens. proposition 4 Since God, in his own nature, is not perceived by the sense, yet doth he apply himself to man's capacity, and by his sensible word showeth himself to be known of men, in corporal forms and sacraments. proposition 5 Although it should be certain unto every man, that God is a spirit, yet is it not unprofitable to consider of him, under figures and forms delivered in the holy scriptures. proposition 6 Since in the holy scripture he is said to be the God of Abraham, Isaac, and jacob, which be dead, thereof is inferred the resurrection of the dead. proposition 7 Whereas the jews will not once name that name of God [jehovah,] which is written with four letters, it is superstitious. proposition 8 The power of the name of God is not to be esteemed only, by the pronouncing or rehearsing thereof. proposition 9 God in commanding the Israelits that they should require of the Egyptians, gold, silver, garments, and vessels, commanded them not to steal: albeit that God otherwhile seem to command any thing against the second table, yet in very deed he commandeth not against the same. proposition 10 There may be a good use of gold, silver, precious stones, silk, and such like. Probable. proposition 1 WHen in the old testament (as oftentimes it happeneth) the name of angel is joined with the name of God, there is meant the second person of the trinity, that is to wit, the son. proposition 2 The name of God, I am that I am, showeth that we ought to consider him to be such a God, as will not suffer his promises to be in vain. proposition 3 In this name of God, I am that I am, is betokened the eternity of his nature. proposition 4 This name of God, I am that I am, showeth that God is diversely to be named according to the diversity of his actions. proposition 5 This name of God, I am that I am, is all one with the name jehovah. proposition 6 The hebrews required not the Egyptians, to lend them gold, silver, garments, etc., but required to have them given freely. Propositions out of the fourth chapter of the book of Exodus. Necessary. proposition 1 MIracles be testimonies of the doctrine and promises of God, yet are they not such as without regard they should be believed. proposition 2 God giveth not to every one of his ministers all the gifts of the spirit, to the intent that the members of the church may be the more united one to an other. proposition 3 Domestical and civil duties are allowed by God, and must not be left off under pretence of the calling of God so they be not repugnant thereunto. proposition 4 It is not necessary for him that entereth the holy ministery, to put away his wife. proposition 5 The calling of GOD is a declaration of his will, as touching the kind of life, or peculiar function whereunto we be appointed. proposition 6 Sometimes the calling is by God himself, without any means, and sometime by those which be endued with an ordinary power. proposition 7 Some are called otherwhile by an extraordinary power. proposition 8 Sometime nature is the mean or instrument of the calling of God. proposition 9 In every vocation is required, that he which is called be well instructed in the knowledge of God which calleth him. proposition 10 To execute well the calling of God, it behoveth, that he which is called, be certain thereof. proposition 11 The callings of God have promises and gifts joined with them. proposition 12 It is against the calling of God, as well if a man arrogantly obtrude himself, as if he obstinately resist it. proposition 13 Many things of themselves seem to have but small decency, which nevertheless must be done, if respect be had unto the calling. proposition 14 They which neglect to receive the sacraments, do lay open themselves unto most grievous dangers even of the body. proposition 15 When it is written in the holy scriptures, that God is pleased with sacrifices; that must not be understood, for the merit of the work, but the power of faith joined therewithal. Propositions out of the v. vi. seven. and viii. chapters of Exodus. Necessary. proposition 1 TWo kinds there be of the knowledge of God; one is common, and is called natural, which also is attributed to the ungodly: an other is full and effectual, whereupon followeth an obedience of God's law, and finally eternal life, and that is only of the elect. proposition 2 In adversities we must consider, that men and the devil, may be the ministers and instruments, but that they are sent of God, as the chiefest cause, for the which we must fly unto him by prayer. proposition 3 It were sin no doubt, to be moved against God for the felicity of the wicked and oppression of the saints; but yet to express such an affection before God, as the saints did in the scriptures, is both profitable and just. proposition 4 Although both the godly and ungodly are moved for the said cause, against the judgements of God, yet is there a difference between them, as well such as is between the incontinent and intemperate, as also because the one sort repent, and the other obstinately persist in their sin. proposition 5 A covenant is an agreement of certain among themselves, whereby every of them promiseth that he will give something; & in like manner he himself requireth something of others. proposition 6 Miracles by themselves make no firm argument of doctrine, unless they do agree with the word of God. proposition 7 God will otherwhile have miracles done by the adversaries of religion, that the godly by such kind of temptation may be tried; and that the ungodly, being the more blinded thereby, may be punished for their ungodliness. proposition 8 The miracles, which the sorcerers of Pharaoh showed, were not the full and perfect cause of his incredulity. proposition 9 Repentance is of three sorts; the first is perfect and whole, which doth please God: another is temporal, upon which God bestoweth some thing: the third is hypocritical, the which God doth detest. Probable. proposition 1 THe name Shadai, if it signify omnipotent, it ought chiefly to be respected in the promises of God; for it is required, that we should think he can perform those things, which he hath promised; but the name jehovah, when God performeth his promises (for it is derived from his essence:) and God, both in act, & in the thing itself, bringeth to pass those things, which he hath promised. proposition 2 If the name Shadai signify sufficient of himself, it was very much used of the old fathers, when they obtained their wealth and riches of God: but the name jehovah was then first uttered, when God began to show forth miracles: for thereby is showed, that it is in God to invert both the nature and being of things at his pleasure. proposition 3 When the sorcerers of Pharaoh said; It is the finger of God, they yielded not a true confession unto God. proposition 4 Why Pharaos' sorcerers rather failed in the third sign than in the rest, we are not able to give a certain and sure reason. Propositions out of the viii. ix. x. and xi. chapters of Exodus. Necessary. proposition 1 THey, which give divine worship unto creatures, are not therefore excused, because they say, that in them they worship God, or the properties of God. proposition 2 Albeit that idolaters do feign that they worship the true God in his creatures; they do not give the honour to him, but to devils. proposition 3 We must well distinguish between the precepts of God, so that we may see which be general, or which be for a time, or commanded to some certain persons. proposition 4 The scripture, when it affirmeth that GOD hardened the hart of Pharaoh, & that Pharaoh hardened his own hart, speaketh not contrary. proposition 5 That God hardeneth the hearts of some, and yet nevertheless sendeth his word unto them; is not contrary to itself. proposition 6 Hail, tempests, diseases, and other like calamities, although they be done sometimes by natural causes, yet are they punishments for sins, and be ordained to warn and provoke men to repentance. proposition 7 The corruption and destruction of good things cannot be assigned the last end of those calamities; sith an end respecteth that which is good. proposition 8 Albeit that faith be weak, yet it ought not to be despised, sith GOD doth attribute much thereunto. proposition 9 By faith not only are we ourselves saved; but even the things, which belong unto us, which likewise through our unbelief do perish. proposition 10 The excessive speeches and figures used in the holy scripture maketh not therein lying discourses. proposition 11 Albeit that in the old ceremonies many things are oftentimes commended, as serving unto those times, and that civil government; yet therein was first set forth Christ, and the redemption, which should be made by him. proposition 12 To the end that sacraments may be honourably celebrated, is required a meeting together, not of one or two brethren, but of more at once. proposition 13 The holy and profane histories, although they have many cases that be alike; yet herein they differ, that in the holy histories, things are done by the word of GOD, whereof in the profane histories there is no express mention made, and yet nevertheless we acknowledge those things, which be there set forth to be the great works of God. Propositions out of the xiv. and xv. chapters of Exodus. Necessary. proposition 1 TO celebrate the praises of God in songs is not only lawful, but aught to be used in the church. proposition 2 Music hath the power to stir up the affections of faithful men unto godliness. proposition 3 We ought not only to give thanks unto God, and sing his praise with man's voice, but also to add thereunto instruments of music. proposition 4 We must take heed, that the words of the church's songs be the holy scriptures, or else taken out of them, and that they may be understood of the people. proposition 5 We must also beware, that the manner of singing those songs be not lascivious. proposition 6 The stipends which be given to singers in the church, ought not to be taken away from the ministers of the word, and from the deacons. proposition 7 Whereas an apt voice is required in the singers of the church, we must take heed, that the censure of their life be not neglected. proposition 8 Such music must be had in the church, as doth not hinder the prayers and attention of the mind, but further the same so much as is possible. proposition 9 Dancing in itself, is not a thing unlawful. proposition 10 To use danses as they now be, where men lead women, and that such as be not their own, is far from christian godliness. proposition 11 The danses, which are spoken of in the holy scriptures, were of men by themselves, and women by themselves. proposition 12 Actions are judged to be just and unjust, not only according to their own nature, but by the accidents which many times follow them. Probable. proposition 1 THe children of Israel, when they passed the red sea, came not to the other shore, which was right over against them. proposition 2 They held their iornie by sea, in the form of a semicircle. proposition 3 The sea shore of the desert Elim, from whence they departed, was the selfsame with that whereunto they arrived, albeit that the place of the shore were not all one. Propositions out of the xvi. chapter of the book of Exodus. Necessary. proposition 1 GOd forsaketh not those which obey his calling, but rather succoreth them according to their necessity. proposition 2 Other good things always are to be desired of God, not as a principal reward, but as necessary helps for the performance of our calling. proposition 3 When in the Lord's prayer, our daily bread is required, temporal good things are desired, temporal good things are asked. proposition 4 Albeit that God commanded, that Manna should be daily gathered, yet is it not therefore forbidden, to lay up in barns, or storehouses, the fruits which come yearly for the necessary uses of this life, so that we avoid covetous carefulness, the hindrance of our neighbours, and infidelity. proposition 5 They fall into the carefulness forbidden us of to morrow, which leave their vocation, or do not diligently execute the same, to the intent they may get themselves substance, or else to obtain a more delicate estate. proposition 6 Whereas Manna being preserved till the morrow, became corrupt, and was full of worms, it was done by miracle. proposition 7 It is a weak argument of some of the Papists, that therefore the sacrament must be kept in churches, because it was commanded the children of Israel, that Manna should be kept for a perpetual monument. proposition 8 The miracle of giving Manna, by reason that it comprehended many other miracles, it also endured longer than all the rest. proposition 9 It is a wicked opinion to affirm, that by the merit and force of certain words, though they be taken out of the holy scriptures, men do obtain some certain benefits of God. proposition 10 The selfsame thing was the sacrament, as touching the substance of Manna with the old fathers, that the Eucharist is in the new testament. proposition 11 Whereas Christ saith in john, that They which eat his flesh, shall not die, but shall have life, he understandeth the same of true and spiritual eating, which shall never be destitute of fruit. proposition 12 And on the other side, when he saith, that the fathers which did eat Manna in the wilderness, are dead, this he meaneth touching them which did unworthily eat the same. proposition 13 Among the fathers which did eat Manna in the desert, some of them which did spiritually and worthily eat, are not dead everlastingly. proposition 14 Manna, which was an outward meat, could not give eternal life, but in respect that it had Christ joined therewith. proposition 15 We must beware that we attribute not unto elements or signs, being considered apart from Christ, those things which agree to Christ himself: but when as well Christ as the sign be received jointly together, then be the properties communicated. Probable. proposition 1 WHen the people are commanded by Moses & Aaron to come unto the Lord, I understand it not to be unto the cloud, but unto the holy assembly. proposition 2 Quails are therefore given in the evening, because in the day time they fly over the sea, and are accustomed at the evening tied to light on the shore: and Manna was commanded to be eaten in the morning, when it came down with the dew. proposition 3 When the children of Israel had herds and flocks of cattle, they desired flesh, either because their beasts would not have sufficed so great a multitude, or else because they desired delicate and dainty flesh. proposition 4 Manna mentioned in the holy scripture, is like unto that which the Arabian Physicians do use, but not to that which Galen and the Greek Physicians call Manna. proposition 5 Since God described to every particular man, a certain measure of gathering Manna, he showeth that in policy there should be no great inequality of living. Propositions out of the xvij. and xviij. chapters of Exodus. Necessary. proposition 1 War's are not forbidden unto christians, so they be taken in hand for a just cause, and by them which have the right of the sword. proposition 2 A magistrate is a public power instituted by God, to help the good, and punish she evil, by distributing punishments and rewards, as the laws do appoint. proposition 3 Wars must not for this cause be made, that when victory is gotten, the subjects should live in idleness, or give themselves to pleasures, but to advance and restore religion and civil discipline. proposition 4 In the making of wars, albeit that we are principally to put our trust in God, yet are not the means and ways agreeable to the art of war to be contemned. proposition 5 They which do war in the camp for the safety of the people, although of the whole people they must be assisted by prayer, yet doth this specially belong unto the ministers of the church, whose duties of calling are not to fight with weapons but with prayers. proposition 6 Although there be a convenient secret place for prayers, yet must not the holy assembly of the church under that pretence be omitted: for the prayers be most effectual which proceed from many joined together. proposition 7 When God commandeth that victory obtained should be written, even so in like sort he commandeth that it should be read: even as when he commandeth that the Gospel should be preached, he willeth that the same should be heard. proposition 8 It is lawful not only to give unto GOD signs of reverence, as to uncover the head, to bow the body, and such like; but also to those men which excel in public authority, holiness, doctrine, or excellent gifts of God; reserving nevertheless a difference of the honours due to God and to men. proposition 9 It is no sound argument [to say] it is lawful to give these signs of reverence unto noble men, therefore also unto images & dead saints. proposition 10 They which contend in judgement, ought so to settle their mind, as to inquire of judges the will of God taken out of the laws, and to rest therein when they hear the same. proposition 11 judges likewise, since they be ministers of laws, should so behave themselves, as though they were to give answer concerning the will of God, and not according to their own affections. proposition 12 The higher sort in the Church and Commonweal do not always see the better things, whereof it cometh, that in more difficult causes men should also ask counsel of the meaner sort. proposition 13 Christian men ought not to neglect those profitable and sound things, which are taught of the Ethnic authors, since they proceed of the holy Ghost. proposition 14 It is not profitable for the Commonweal or the Church, that one by himself should take all offices upon him. Probable. proposition 1 AMaleck was the first enemy that came out against Israel, because he was of the posterity of Esau, and feared least the Israelites would challenge to themselves the blessing of the first birthright. proposition 2 Moses would pray upon the mountain, his hands being lifted up with the rod, that he might be in the sight of the people, while they fought, and to be in the stead of an ensign, at whose sight they might call to mind, how many and great benefits they had before time obtained by him and the ministery of his rod, and so their faith to be made the stronger. proposition 3 Hands lifted up were a sign of earnest prayers. proposition 4 The lifting up of hands doth well agree with prayers, as who should say the body is drawn thither; that is to wit, into heaven, whither the mind is carried: and by an outward sign is showed, that we do desire help of our father out of heaven. Propositions out of the xviij. and nineteen. chapters of Exodus. Necessary. proposition 1 IT is not profitable in a Commonweal, that one should bear rule altogether, but it is expedient that more should govern the same. proposition 2 Kingdoms and magistrates, as they be ordained by God, so are they in such wise preserved of him, as they cannot be so greatly confounded and corrupted by the wicked which invade them and rule them, as there should remain no good thing in them. proposition 3 This is a strong argument: GOD made laws, therefore he would also have magistrates. proposition 4 We ought to abstain as much as we can from contentions, yet is it not forbidden us but that we may sometime try our cause by law. proposition 5 No godly man ought as touching himself to refuse the Ecclesiastical judgement, if he can obtain the same. proposition 6 It is a good provocation for a man to receive the law, and to obey the same, to be persuaded that GOD doth so by his providence rule human things, as he doth good to them that obey him, and punisheth them that be disobedient. proposition 7 The promises which be in the holy scriptures, have first of all place in Christ, and afterward they be derived through him unto the saints. proposition 8 God being infinite doth occupy all things, yet nevertheless he is said to come or descend to any place, when he declareth himself there after a new manner. proposition 9 Holiness first belongeth unto God, then unto all those which be appointed to his service. proposition 10 In this standeth the holiness of creatures, that they be removed from a profane use, and are appointed to a holy use. proposition 11 Baptisms were before the law, in the law, and under the Gospel; and all, as touching their substance, had one efficacy. proposition 12 It is not true that the ceremonies of the old fathers were only outward exercises, wherein there was no remission of sins. proposition 13 Curiosity doth therefore much hinder faith, because faith is of things which are not seen. proposition 14 When God requireth of the Israelites, that they should abstain from their wives until the third day, he doth not therefore condemn the fellowship of marriage, that it should be sin if a man use the same lawfully. Probable. proposition 1 IT were good in a Commonweal that all citizens should have their rulers of tens, of hundreds, and such like officers, which might take special care of them. proposition 2 To believe God, and to believe in God, is all one. proposition 3 The washing of garments was a sign of obtaining of righteousness and newness of life. Propositions out of the nineteen chapter of Exodus. Necessary. proposition 1 GOd is said to have been seen of the Hebrew people upon mount Sina, by a participation of his properties; whereas they perceived nothing but the outward tokens wherewithal he was compassed. proposition 2 Good works in the holy scriptures are truly and properly otherwhile attributed to us, and otherwhile to God. proposition 3 Free will, which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is power of the will, whereby we desire or refuse any thing according to the judgement of reason. proposition 4 Those things which are manifestly and evidently good, when they be offered unto the will, they are necessarily chosen. proposition 5 The good things which be after a sort uncertain and evident, are shunned and desired according as it hath known that thing. proposition 6 Necessity is not properly set against the freedom of will, but violence and compulsion. proposition 7 A man not regenerate cannot choose true and sound good things, which are pleasing unto God. proposition 8 As touching moral and civil actions, those which be not regenerate may choose many good things; albeit they never in a manner choose or execute them without error. proposition 9 They which be borne anew in Christ have free will restored unto them, as touching both kinds of good things. proposition 10 In the regenerate the execution of deliberated actions is not perfectly and fully restored. proposition 11 Those which be not regenerate as touching true good things, albeit they cannot desire them, yet can they not be said not to do freely about them. proposition 12 The freedom of the will is not hindered, although the children of God are said to be led by his spirit; or else in this respect, that the devil worketh effectually in the children of disobedience. Probable. proposition 1 WHen the law should be published, there went before the same very terrible signs, that by the report thereof men's minds might be showed to be beaten down, and that the Majesty of God which published the same might be declared. proposition 2 The lightnings, thunder, earthquakes, and found of trumpet upon mount Sina, were done by the work of angels. proposition 3 The signs, which went before the Gospel, were mild and gentle, that the comfort might be signified, which thereby should come unto mortal men. proposition 4 Those things, which were done in the publishing of the law, aught to be compared with the solemn sending of the holy Ghost upon the apostles: for in both places God was openly declared the king of his people. proposition 5 God gave the law, without the land of promise in the desert, that the Israelites entering into the kingdom of Chanaan, might detest the laws of the Gentiles, being now a good while enured with the laws of God. Propositions out of the xx. chapter of Exodus. Necessary. proposition 1 GOd cannot be defined, but in the place of the definition of him, we use certain notions to know him by, gathered as well out of the holy scriptures, as from the creatures. proposition 2 When God offereth himself to be known of us, under certain tokens; none is more excellent than this, wherein we apprehend him to be the father of our Lord jesus Christ, by whom he hath redeemed and saved us. proposition 3 The substance of the first commandment is, that we account the true GOD for our Lord, whereof it straightway followeth, that unto him is due our faith, hope, love, fear, and obedience. proposition 4 We must behold in the first precept, not only the commandment itself, but the promise of the Gospel joined therewith. proposition 5 Although that all use of images be not forbidden the godly, yet those which are lying, offensive, and used to represent God, must not be suffered: no more also must those which be filthy. proposition 6 These two saiengs are not disagreeing in themselves; namely, that the child beareth not the iniquity of the father, and that God visiteth sins unto the third and fourth generation. proposition 7 For the holiness of the forefathers God doth bless the posterity. proposition 8 8 Whatsoever is ordained for a service of God against his word, belongeth to idolatry, which Tertullian pronounced not amiss, to be all manner of worship or service given to any idol. proposition 9 Outward images are not always required to the committing of idolatry. proposition 10 All heretics are worthily reckoned among idolaters. proposition 11 In every idolatry the devil is worshipped. proposition 12 Artificers, which labour to make images, which they know shall be appointed to the use of idolatry, do most grievously sin. proposition 13 In the third commandment, not only perjury and vain oaths are forbidden, but also every kind of contempt of the name of God. proposition 14 In a well ordered Commonweal, the crime of blasphemy against GOD ought to be punished with death. proposition 15 In the third commandment, not only it is commanded that we should not profane the name of God, but contrariwise, that we should sanctify the same. proposition 16 Even as it is lawful for the faithful to use oaths in time and place; so are not curses always forbidden them. proposition 17 The Magistrate must take care, that oaths be kept inviolate, as well for the honour of the name of God, as for that they be the bonds of human society. Probable. proposition 1 IMages should not be placed in temples. proposition 2 In that men take pleasure of imitation, it cometh hereof, that they are made according to the image of God. proposition 3 In the primitive church, before the Gospel was publicly received, the professors of profane authors taught with great danger of the hearers: but at this day it is not so. Propositions out of the xx. chapter of Exodus. Necessary. proposition 1 Whatsoever justice is found in the laws of men, is contained either in the Ethnic writers, or else in the table of the ten commandments. proposition 2 All just and unjust actions may be reduced unto the table of the ten commandments: even as all things, which be, are to the ten predicaments. proposition 3 In the table of the ten commandments are taught in few words those things which be most plain: for principles should both be brief and evident. proposition 4 All things which be commanded in the table of the ten commandments, do very well agree with the light of nature. proposition 5 The table of the ten commandments is understood of all those which be endued with reason, concerning those things which are laid before us in it at the first view: but those things which it hath in secret are not perceived, except of them which are lightened with the spirit of God. proposition 6 In both the tables there are handled three kinds of actions; namely, of the heart, of the tongue, and of the work. proposition 7 Certain precepts of the ten commandments were not then first commanded by God, when he gave the law upon mount Sina, but long before: but in the law they are repeated and plainly set down for the better expressing of them. proposition 8 There are two causes alleged why the sabbath was commanded, whereof the one is of the whole commandment, and the other is of a part. proposition 9 Although that these words; Thou shalt love the Lord thy God with all thy hart, etc. And thy neighbour as thyself, be not expressly had in any of the ten precepts, yet are they the form and measure of them all. proposition 10 Albeit that he, which loveth his neighbour, hath fulfilled the law, yet are not so many commandments of the table superfluous. Probable. proposition 1 IN the first table we place four precepts; first, that he which is the true God, should be alone accounted for God. The second precept, that no other gods, or any images should be placed together with him. The third, that his name should be accounted holy. The fourth, that the sabbath day be kept. But in the second table there are taught six precepts; namely, Thou shalt honour thy parents, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not lust. proposition 2 The last precept, wherein is spoken of concupiscence, is to be comprehended in one, not to be divided into two. proposition 3 Only two kinds of coveting are recited therein, because those be the grosser kind, and do more commonly happen. proposition 4 The first commandment and the last do after an excellent manner answer one to another; for both of them give precept as touching the spiritual motions of the mind: for the first requireth good motions, and in the last we are forbidden evil motions. proposition 5 He that offendeth in one is made guilty of all; for no less are the commandments of God joined one with another, than are the virtues of the philosophers. Propositions out of the xx. chapter of the book of Exodus. Necessary. proposition 1 IN the holy scriptures there seemeth contrariety attributed to the law of God, according as it is taken either by itself, or by the accident; or else, as it is considered perfect & whole, or otherwise maimed and unperfect. When it is taken by itself and perfect, that is, not without Christ and faith, than it is said to be spiritual, quickening, and comfortable: but contrariwise, if it be understood as it doth happen, and not whole; that is, without faith and Christ, it is said to bring damnation, death, the wrath of God, and such like evils. proposition 2 The works of the law must not be utterly denied to be the causes of our righteousness and salvation; but it must be denied, that they be the principal and whole causes of these good things: the mercy of God in very deed is the chief and very true cause of our justification. proposition 3 The works of the law, yea and faith itself, when it is understood by itself, that is, severally from Christ, and the mercy of God, as they proceed from us, they have always sin joined with them, yea and they be sins. proposition 4 If we take the law without Christ, there shall we see commanded us things unpossible, and such as stir up ill affections. proposition 5 Seeing God joined the Gospel with the law, it behoveth us that we receive the same in such wise as it is given us by him, so that we separate not the one from the other. proposition 6 Albeit that the law cannot be fully kept of any mortal man in this life, yet must not the promises of the law be accounted vain. proposition 7 The works of the law declare righteousness by that which followeth, that is by an argument which bringeth in the cause by the effect: and by the continual use of those works we obtain righteousness, whereby nature is restored and made perfect; but yet are we not justified before God with it by itself. proposition 8 Albeit that the works of the law are said to justify by another thing, that is, by faith annexed thereunto, yet is it not accidentally, because the knitting together of faith with works is of itself. proposition 9 The civil and moral laws of the old people be abrogated, not as touching the substance, but as touching the manner, observations, or circumstances; but the moral part remaineth simply in his own strength, yet may it in some respect be said to be abrogated, because it condemneth not the faithful; secondly, because it is not grievous unto them, seeing willingly and of their own accord they bend themselves thereunto. proposition 10 Every faithful man according to the proportion of his faith is partaker of this deliverance from the law. proposition 11 Such is the use of the law among the faithful, as they preach the same unto the unbelievers: further, that by it they stir up themselves to repentance, and renew themselves to good works, and to a better life. proposition 12 The law of God requireth three manner of perfections in our works. First, that what we do outwardly, it be honest: secondly, that we do this willingly, and of our own accord: lastly, that by a good and spiritual motion we refer all this unto God. proposition 13 We must by the discretion of the law of God, not by our own judgement, determine of that which is honest, and that which is dishonest, or of the goodness and naughtiness of our own actions. Probable. proposition 1 THose, before God, are counted the doers of the law, which having faith in Christ, do earnestly exercise themselves in the obedience of his commandments. proposition 2 In that sentence of Daniel: Thou shalt redeem thy sins with alms, he meaneth, the punishment and pain which is due for sins. proposition 3 They which by their own judgement, not by the word and law of God, will determine of the goodness and naughtiness of human actions, those eat the fruit of the tree of good and evil, forbidden to our first parents. Propositions out of the xx. chapter of the book of Exodus. Necessary. proposition 1 THe commandment of the sabbath, is partly moral, Thou shalt keep holy the sabbath day. and partly ceremonial: whereupon some thing contained therein, is eternal, and some thing but for a time. proposition 2 The christian church erred not, when in the place of the jews sabbath it appointed the Lords day to be kept, whereof there is mention made in the holy scriptures, although there is no commandment there extant, as touching the observation thereof. proposition 3 The magistrate ought to compel strangers, although they be of an other manner of religion, that they do nothing openly, against the religion of the city. proposition 4 Those works were not forbidden to be done on the sabbath day, which might neither be deferred nor prevented without the loss of life. proposition 5 The works of charity, which we are bound necessarily to do unto our neighbour, must be preferred before holy ceremonies. proposition 6 The commandments of God have an order among themselves, therefore when two of them meet together at one time, which cannot be performed both at once, we must apply ourselves to the former, not indeed neglecting the latter, but deferring it till an other time. proposition 7 Those works must be done upon holy days, which by the word of God, it is manifest, do belong to the worship of God. proposition 8 It is lawful for the church to add unto the ceremonies delivered to us by the word of God, both time, manner, place, yea and some ceremony, as well for ornament, as for edifying of the faithful: who nevertheless are not permitted to change the substance of them, as the Papists have done in their Mass, which now cannot be done with a safe conscience. proposition 9 The Monks, which draw away children from their parents, and make them Monks, Honour thy parents. sin more grievously, than did the Scribes and Pharises, whom Christ reproved, because they transgressed the commandment of honouring parents. proposition 10 In the promises of temporal things, God includeth spiritual promises. proposition 11 Temporal things, although they sometime seem vile, yet are they contained in the promises of God, to the intent we may be taught, that the providence of God extendeth itself unto all things, and to let us know that good things, although they be never so small, must be asked from God. Probable. proposition 1 IN the word Parents, are comprehended schoolmasters, masters, & ministers of the church, because in old time, when there were but few men, the good man of the house performed all these duties. proposition 2 In the table of the ten commandments, parents are not expressly commanded concerning duty towards their children, because they have by nature more vehement affections engraffed thereunto, than children have towards their parents. proposition 3 The precept of honouring parents is chiefly in the promise (as Paul saith) namely in the particular promise: for that promise which is in the second precept is general. Propositions out of the xx. chapter of the book of Exodus. Necessary. proposition 1 WHen God commandeth that we should not kill, he, by the testimony of Christ, Thou shalt not kill. forbiddeth anger, which must not be understood of every anger, but of that only which is against charity. proposition 2 Revenge belongeth not to private men, seeing it is a work of the magistrate. proposition 3 They which say that the commandment of not revenging is a counsel, and not of necessity to salvation, do greatly err. proposition 4 It is lawful for every man against them that be private to repel violence by violence, so it be not done of hatred or desire to revenge, and only when an extreme necessity forceth, wherein we cannot use the help of lawful defenders. proposition 5 The mishap of those that are punished with death is to be lamented, but yet the execution of a just judgement against them must not be hindered by our defences, or by the intercessions of others. proposition 6 It is not lawful for a man to kill himself. Wherefore Pe●llianus is justly condemned for judging them to be martyrs, who, when they were fallen into grievous mischéefes, killed themselves under pretence of repentance. proposition 7 Neither are those to be heard which grant the same when chastity is put in danger. proposition 8 The death of Samson excuseth not them, which of their own will do kill themselves. proposition 9 In the precept wherein adultery is forbidden, Thou shalt not commit adultery. matrimony, which is the contrary, is commended, for that it is a lawful ●oming together of man and wife into one flesh by the institution of God, for the procreating of children, and godly education of them, and that fornication may be avoided. proposition 10 The lawful use of matrimony is not, as many think, a venial sin. proposition 11 They which say that matrimony is not good, but in comparison of whoredom and adultery, are of an ill judgement. proposition 12 Matrimony is violated, when man and wife being lawfully joined together into one flesh, there is mingled a strange flesh, not only in the gross and outward fact, but with the hart, with words, becks, and other dispute actions. proposition 13 Also matrimony is violated by a divorce admitted without lawful causes. proposition 14 It is not in the power of man and wife, that the one should grant to the other the use of their bodies unto others out of matrimony. proposition 15 In a well ordered Commonweal, the crime of adultery ought to be punished with death. proposition 16 Christ released not the severity of the law of God in that respect, that he condemned not that woman which was taken in adultery. Propositions out of the xx. chapter of Exodus. Necessary. proposition 1 BY that precept; Thou shalt not steal, the Israelites could not be reproved of theft when they rob Egypt: Thou shalt not steal. since to usurp other men's goods against the will of the Lord, belongeth unto the nature of theft. But they carried not out other men's goods, but their own; to wit, being given them by God. proposition 2 By this precept are established private possessions of things, so as there must be no community brought in as touching the possession of all our goods, but only as touching a participation of the use and fruits. proposition 3 The intercourse of merchants, if it be justly ordered, is not to be condemned, but it ought rather to be accounted as a bond of human society. proposition 4 They which deceive the magistrate of tributes, are guilty of theft; no less guilty are pr●…ces, when they exact greater tributes than reason would; or else when they grant not unto the subjects those things for the which they pay tributes. proposition 5 They which de●…a●… ministers, young students, and the poor, of the goods given unto God, that is, to the church, are within the compass of theft; and so likewise are these, when they use those things, and indeed perform not that whereunto they were instituted. proposition 6 All manner of 〈◊〉 is not against this commandment; but only that which with the oppression and hurt of our neighbour bringeth gain against the laws, and also against equity. proposition 7 By this commandment are almsdeeds commanded, which must be so moderated, as among the people of God there may be a certain equality of things, I mean not geometrical, but arythmeticall. proposition 8 The false-witness-bearing which is forbidden must not only be restrained to the actions of the law, Thou shalt not bear false witness but also all manner of significations whereby our neighbour is hurt are forbidden, so that hereby is bridled the mind, the tongue, and the actions serving thereunto. proposition 9 Of this precept is inferred, that so much as may be, we should both commend our neighbour and set him forth to the glory of God. proposition 10 In the lie which they call an officious lie, although we speak otherwise than we think the thing is, yet no otherwise than charity and right reason judgeth that we should speak. proposition 11 In the last commandment wherein it is said, Thou shalt not lust, Thou shalt not just. is declared how much the law of God is better than the civil laws and moral philosophy. proposition 12 By the first & last precept is showed, that the law is spiritual. For there is a commandment given, concerning all the motions of the mind; and from thence is gathered a full meaning of all the other commandments. proposition 13 Seeing the first and last commandment are observed of none, men may by them easily perceive themselves to be sinners. Propositions as touching Sanctuary, out of the xxvi. and the rest of the chapters which follow of the book of Exodus. Necessary. proposition 1 ALbeit that the holy people might assemble every where, yet was it profitable to have but one only sanctuary, where the sacrifices might be solemnly offered, and the oracles received. proposition 2 As it is now also convenient to make a difference between holy places, for the execution of certain ceremonies, yet is that difference between our temples ungodly, that men think they shall sooner obtain help of God in some places, than they shall in other. proposition 3 Neither is it godly done of any people to deny principal ceremonies for the place sake: or else to account any temple the more holy for the secondary ceremonies: as certain things in times past were peculiarly committed unto bishops, for procuring them greater authority. proposition 4 The ornaments and images in the holy place, although they were not seen, yet did they serve the people to the restoring of godliness. proposition 5 Things were ordained for the new people is hear and perceive in holy places, and not only to look upon. proposition 6 Very well in old time were the priests kept from the innermost holy place, and that which was done therein: and the people from the outer place, and those things which were done there. proposition 7 Now may none of the people of God, except with offence to GOD, be excluded from any place where the holy ceremonies be exercised, or from any of the holy actions which be done in the church of God. proposition 8 The holier sort of signs of the good will of God; as the Ark of the covenant, the Propitiatory, the showbread, the lights, and the holy incense were profitably hidden from the sight of the old people of Israel: but it is convenient, that all the holy signs should be most clearly exhibited and showed to the new people. Probable. proposition 1 BY the holy sanctuary was represented the majesty of Christ's priesthood; by the holy things were represented the dignity of the holy ministery. proposition 2 To think, that because the place of prayer appointed to the old people, was richly and diversly adorned, that therefore it is meet that our temples also should be magnifically builded and adorned, is an ungodly conjecture. proposition 3 True and comely images of things, whose remembrance is comfortable, may serve for a good use unto the godly but yet not in temples: for we may have them as becometh Christians. proposition 4 As Saint Ambrose did justly did the Emperor depart from out of the place, where the elders of the church were; so to appoint a place in the church for the clergy, in such sort that it may not be lawful for others to abide therein, doth rather hinder godliness than further it. Propositions out of the first chapter of Leviticus. Necessary. proposition 1 A Sacrifice is a ceremony, wherein any thing is offered unto God by his commandment for obtaining remission of sins, not only civil but true, through the faith of jesus Christ there represented and exhibited. proposition 2 Faith is applied to divers promises of God: but that faith, which justifieth, hath respect to Christ himself. proposition 3 When in the epistle to the hebrews, or elsewhere in the holy scriptures it is said, that the old ceremonies gave no remission of sin, that must be understood, by the power of the work, or without faith in Christ. proposition 4 Moses spoke in no place more plainly of the death of Christ, than he did in the laws of the sacrifices. proposition 5 The mortification of the flesh is a sacrifice, wherein a man offereth himself unto God. proposition 6 God would that the signs of the sacraments should be easy things to be prepared. proposition 7 Because Christ was received in the eating of those things which were offered in sacrifices, therefore the outward signs of the Lords supper are apt for man's eating as they were. proposition 8 In the offering of the sacrifice, the offerer confessed his sin, and acknowledged himself to be guilty of death, in which respect the sacrifice was slain. proposition 9 Sins were forgiven in sacrifice, not as concerning the judgement of law, but as touching God. proposition 10 Moreover, in the sacrifices, wherein Christ was represented, and exhibited, the people also was instructed as touching the principal virtues. proposition 11 Indeed the sacrifice of poor men, was smaller than the sacrifice of rich men, as touching the cost, but not as touching the worthiness. proposition 12 Albeit that Christ in one oblation finished our salvation, yet are there still remaining with us sundry and manifold sacrifices in the new testament. Probable. proposition 1 THe laying on of hands, which is given to the ministers of the church in the new testament, might seem to have come of the laying on of hands upon the sacrificed beasts, unless we did find mention thereof in the old testament before the making of laws for sacrifices. proposition 2 The sweet smell of rest, whereof there is many times mention made in the sacrifices, signifieth that there the will of God was contented, as in a thing done according to his pleasure; and that the wrath, wherewith he was kindled against them that offered, was there pacified. proposition 3 There were therefore many kinds of sacrifices, because Christ could not be expressed in one kind. proposition 4 The old fathers, when they knew that they were reconciled unto God by sacrifices, and yet understood that the beasts which were slain, were not excellenter in nature, than they for whom they were offered, concluded necessarily, that the worthiness of the sacrifices depended upon somewhat else: whereupon they flying to the promises of Messiah, acknowledged him therein to be preferred before themselves. proposition 5 In the kids and goats, which were offered, Christ might be expressed, because of the form of perfect man which he took upon him. Propositions out of the second, third, and fourth chapters of Leviticus. Necessary. proposition 1 THe sacrifices did stir up the memory of God's promises, in them that offered. proposition 2 When God refuseth leaven, that it should not be offered unto him, he condemneth wicked doctrine and corrupt manners. proposition 3 Honey and leaven are not refused of God from being burned unto him, because they be evil things in their own nature: nay rather they may be sanctified by the word of GOD, and by prayer, as the rest of the creatures, and therefore they might be offered among the tenths and first fruits. proposition 4 To father the signs of frankincense, oil, and salt, upon the ceremonies of the new testament, as the Papists have done, was superstitions. proposition 5 In the sacrifice of peace-offerings, the holy communion was exercised among the faithful: for therein not only was Christ set forth to be believed, but he was there received. proposition 6 Albeit that the Lords supper by itself be no sacrifice, yet is it not done without a sacrifice. proposition 7 The worthiness of the sacrifices was not considered by the excellency of the things offered, but according to the acceptation of God, and the faith of those that offered. proposition 8 The use of the fat and blood was not forbidden, as though in their own nature they polluted the mind, but by reason of certain significations. proposition 9 In those ceremonies, whereof a reason is not known, God oftentimes had this respect, that the hebrews might be separated from the rites of the idolaters. proposition 10 Sin is a defect not only in the actions, but also in the nature of man: whereby men are enemies to the law of God, and incur his wrath and eternal damnation, unless they be helped by faith in Christ. proposition 11 Forsomuch as some sins be called sins of committing, and some of omitting; thereof it riseth, that God made some precepts affirmative, and some negative. proposition 12 Ignorance, which truly excuseth sin, is not affectate, and it chiefly standeth in the circumstances of actions. proposition 13 Albeit in the oblations of sacrifices, sins were forgiven by the faith of Christ, yet were not civil punishments or judgements of law taken away therefore. Probable. proposition 1 THat in the sacrifice of incense, no part of the frankincense remained to him that offered, or to the priest, but the whole was burned before the Lord; it showeth, that invocation is due unto God only, not unto men. proposition 2 Honey was forbidden of GOD, that it should not be offered unto him, because the pleasures of the flesh do not make to the service of GOD. proposition 3 Salt is perpetually required in sacrifices: because without faith nothing can please GOD. proposition 4 The apostles in the primitive church renewed the commandment, that blood should not be eaten, and they said nothing as touching fat: because that precept of blood was published in the time of Noah, and might be known unto the Gentiles, but not so concerning fat. Propositions out of the fourth, & fift, chapters of Leviticus. Necessary. proposition 1 THe sin of the priests is more grievous than the sins of the people, because the authority of doctrine is diminished, the example unto sinning is more forcible, and the ministery made a mocking stock. proposition 2 Confession was three manner of ways in the sacrifices. First it was manifest in the outward sign of the sacrifice which was offered. secondly, there was used a general declaration of sins. Moreover they sometime showed their sins particularly. proposition 3 The confession, which they call auricular, must not be taken out of the church, but rather amended. proposition 4 Unto those things which were the signs of the sacraments, some honour is due after the sacramental use of them, but yet without superstition, and offence of the weak. proposition 5 There is no state so honourable among the people of God, but aught to be subject to brotherly correction. proposition 6 The fullness of ecclesiastical power is in Christ, who hath communicated the same to the whole number of believers, & he hath given the execution thereof to those ministers which he hath chosen. proposition 7 The church may err, and in very deed hath sometimes erred, even in those things which belong unto faith. proposition 8 When there is inquisition made by a magistrate of any crime, whosoever is examined aught to confess that which they know thereof. proposition 9 If the faithful christians be demanded of their faith, in place of judgement, they are bound to confess the same. proposition 10 When a judge shall perhaps demand of us to beewraie our brethren, we must not declare them. proposition 11 They which leave off from lawful accusations in the Commonweal, cannot pretend just mercy. proposition 12 He which hath sworn to do some evil, sinneth not, in not performing of the same: but he sinneth by swearing rashly. proposition 13 The offerings of sacrifices had many commodities. First was confirmed the faith of them that offered. secondly therein was a thanksgiving. thirdly ministers were sustained. And finally those which did sacrifice, did confess, that the same death, which was done unto the sacrificed beast was due unto them for their sins. proposition 14 He which truly believeth God, hath no doubt of the forgiveness of sins, or of his own salvation, otherwise of faith, it would become opinion. proposition 15 The certainty which we have of our salvation, is not of the sense, neither of experience, or knowledge, but of faith. Propositions out of the fift, sixth, & seventh chapters of Leviticus. Necessary. proposition 1 TRue faith, which justifieth, is not without comfortable repentance. proposition 2 He that restoreth not things taken away, if he be able, is not truly penitent for his sins. The restoring in due time of things taken away, is preferred before sacrifice. proposition 3 To have lamps lighted or waxcandels burning before the reliks of martyrs, or in such wise as it is done in the papistical Mass, is superstitious. proposition 4 It is no firm argument (to say) It is lawful now to desire the prayers of holy men, while they live, therefore the same is also lawful when they be departed out of this life. proposition 5 He that receiveth the sacraments as touching the substance of them, otherwise than they were instituted by God, it is dangerous unto him, and an abomination unto God. proposition 6 As God called sacrifices, abomination, when they were done without faith; so may we truly determine of other good works in general, which be done without faith. Probable. proposition 1 THe original of lights in the Church proceeded hereof, that the temples in old time were dark, and the christians watched there, in the night. proposition 2 The elevation and motion of the bread, in the Mass, which is done by the massing priests, is taken out of Leviticus, by reason of the lifting up and moving of those things which were offered unto God. Propositions out of the eleventh chapter of the book of the judges. And the brethren cast forth jeptha, and said; Thou shalt be no heir in our father's house, for thou art the son of a strange woman. proposition 1 As touching the punishments of eternal damnation, Deut. 24, 16 Eze. c. 18, 20 every one shall bear his own burden, not another man's. proposition 2 Whereas some are said to suffer temporal punishments for others, they cannot complain but themselves have deserved the same. proposition 3 GOD committeth no injustice, if at any time he punish the children with temporal punishments, for the safety of their parents. proposition 4 It must not only be attributed to the justice, but also to the mercy of GOD, that he punisheth the sins of the parents unto the third and fourth generation. proposition 5 Seeing that good men are bewrapped in the temporal punishments of the wicked, GOD hath appointed a discipline upon the earth. proposition 6 This is proper unto GOD, and must not be used of men, to punish children for the sins of their parents, when they consent not to their parents crimes. Thus end the Propositions of Doctor Peter Martyr, out of the books of Genesis, Exodus, Leviticus, and judges. A disputation of the Sacrament of the Eucharist held within the famous University of Oxford, between D. Peter Martyr, and other Divines of that University. Peter Martyr to the Christian reader. THere be two causes that have moved me to write of the Eucharist: namely, the slanders of evil men, and the desires of my friends. The one whereof to contemn had been a point of uncourtesy, and the other to neglect were ungodly: since I perceived, that thereof depended no small hindrance to the religion of GOD. For if only mine own cause were here dealt withal, I might easily have contemned these things: sith I make not so great an account of mine own estimation, that I think I ought to be moved with the slanders of adversaries, and with the vain rumours of enemies. I know it is a wise man's part to dissemble very many things, and especially such as be of this sort, and that Christian charity endureth all things: that it seeketh not his own, but those things that be jesus Christ's: howbeit, not mine own cause, but Christ's is here in hand: not my name, but the word of God is ill reported of. For the danger of the authority of the ministery is so joined with the word of God, as it reacheth even to himself: for so we see it come to pass, that albeit good and godly things be never so godly and learnedly handled, yet if he that handleth them shall want authority, specially if he be defaced or disgraced by any blemish, they proceed with little or no fruit at all. But what the impudency of some hath spread abroad, as concerning the disputation had by me at Oxford the summer last passed, and how they slandered me to all sorts of men, both princes, noble men, commonalty, citizens, and country men, I will not say: for they have done nothing in secret, but every corner, street, house, shop, and tavern do still sound of their lying, triumphs, and victories. And I doubt not, but that these ill reports are come also into other nations. Wherefore, one cause that urged me to set forth these disputations was this: and another, as I said at the beginning, is the requests of friends, which in very deed I denied until this present time: as well for that I knew there were books enough extant of this matter, wherein every godly man might be sufficiently instructed, as also for that no man knoweth mine own doings better than myself: which hitherto I have so accounted of, as I would not (gentle reader) hinder thee by them from the reading of better books. But now these my friends being moved, and that not a little, with the false reports of evil men, have so urged me, that granting to the requests of some, & compelled by the authority of others, at the length I yielded. For what could I deny unto the most reverend Archbishop of Canturburie, unto whom I am most of all beholding? Or what could I deny to the king's visitors, which were not only present at these disputations, but were also precedents thereof? Wherefore I deliver unto thee this disputation, Look this treatise before part. 4, chap. 10. together with a treatise of the same matter, for the plainer declaration thereof. All which things I have written in simple sort, and as I may say, without any style; nevertheless faithfully. For as concerning the disputation, I compared mine own with the examples of the adversaries. Which, when I had diligently read, those things which I saw I had omitted, that were of some importance, I endeavoured, as much as the truth of the matter would suffer, to restore again out of their writings: and whereas I perceived them otherwhile to have expounded their reasons more largely, and in writing to have handled them more artificially, than they were uttered in the time of disputing; I also, retaining the truth of the matter have expounded the same somewhat more largely, which nevertheless happeneth very seldom. But as concerning the effect, the principal points and substance of the arguments, and of the confutations or answers, I have not, so far as I know, changed or inverted any thing, wherein I might do wrong to them, which disputed with me: yea and I have caused that oftentimes, and in a manner always, the selfsame words might be set down, which we used on either side, when we disputed together, so far as either my memory would serve me, or their notes which gathered would give me to understand. Whosoever therefore was present at our disputation, shall perceive, that in truth there was no argument omitted, nor added; and shall understand, that I have no where fled from the sum and sense of those things that were spoken. But and if any ill disposed persons shall (for such is their nature) complain that I have omitted or wrested any thing, those things let them put in writing, and let them not deal against me by words, which maketh no matter if they be spent in vain, but let them deal by written reasons: which, sith men may both read and well consider, this kind of disputation shall not be without fruit. For words (said Homer) are but wind; but those things which are put in writing, cannot be so easily misreported. This if they will do, even as I was then bold to deal with them by lively voice, so will I now prepare myself to answer those things which they shall write. In the mean time far ye well, and take this in good part. Questions set down to be disputed of. question 1 In the sacrament of the Eucharist, there is no transubstantiation of the bread and wine, into the body and blood of Christ. question 2 The body and blood of Christ is not carnally and corporally in the bread and wine; nor, as others speak, under the shows of bread and wine. question 3 The body and blood of Christ is sacramentally conjoined to the bread and wine. The disputers were these. For the one side was Doctor Peter Martyr. For the other side were Doctor William Tresham, Doctor William Chadse, and Master Morgan, Master of Art. The disputation of the first day, which was the xxviij. of May, Anno Domini. 1549. between D. Peter Martyr, and D. William Tresham, before the king's visitors, among whom the worthy man D. Cox, Chancellor of the University of Oxford, before the disputation should begin, spoke on this wise. YE that be learned men, although that of very duty I ought to moderate disputations, but especially divinity; yet do I think that this must now chiefly be done, as most appertaining unto me; because it so pleaseth the king's majesty, and for that the authority is committed unto us by letters patents, as well in other things, as also in the ordaining of public readings & disputations. So we have determined not only to be present thereat, but also to oversee, govern, and moderate them. But I would have you, which have taken upon you this labour of disputing, to consider how hard a matter that is which ye shall do. Remember with yourselves how greatly all men's eyes are bend upon you. Respect ye diligently, and regard ye the glory of God, laying aside contentions, and wranglings. I know that ye be grave and learned men; yet in respect of mine office, I though it good to admonish you. And I advise other beholders and hearers, that factions laid aside (if any such be) they will so quietly and peaceably give ear, as there may seem to be no partaking. Phil. 2, 2. Do ye according to Paul's precept, that In the name of our Lord jesus Christ ye will understand all one thing, & judge all one thing, that in you there be no schimes, but an entire body, having one mind and one judgement. Set aside ill affections, let there be no noise, debates, scornful laughters and outcries. And ye young men specially, I would have you to be forewarned, which have a greater fervency of mind, than ye have of judgement. In the greatest controversies there are wont to be discords, hatreds, and enuiengs: as it came to pass in the disputations of Steeven and Paul. But I would in no wise have this to happen among you; but I wish rather that ye will learn to know the truth, and when ye have known it, to embrace the same: so shall ye do your duty, and also that which shall be very acceptable unto us, and God will give good success to that we have in hand. The preface of Peter Martyr. RIght Honourable, & ye that be the King's majesties Commissioners, if I had thought that displeasures, hatreds, or enimities had been the perpetual companions of public disputations, I doubtless had never been brought unto this place. But now that I see those things do not always ensue, but are joined unto them casually, or (as they speak) accidentally, I am come to dispute. And certainly, the desire which I have to search out and open the truth, hath moved me above all things. But they, which for the desire of contention, or for the vain glory of this world, or for gain sake do take this matter in hand, must not be accounted Divines, but light and vain Sophisters, carnal men, given both to their belly, & to ambition. But we ought to be of that mind, that we willingly, and of our own accord yield unto the known truth, manifesting itself in disputation. Which truly is no small or slender part of divine worship. And therefore let the troublesome motions of minds cease on all sides: and let all factions be far away. Which if it happen, there will arise singular profit of this exercise. For iron of itself is but cold, and a stone is altogether senseless; but if they be knocked one against another, they cause fire to come forth. Even as clouds, otherwise of a dark and gross nature, if they meet together, and be one dashed against another, do cause a bright lightning in the air: so likewise the wits and studies of learned men are slow of themselves, but in the conflict of disputation they be stirred up, and made somewhat lively. Neither must excellent and honest things, as are disputations, be refused, nor yet counted unprofitable and hurtful, sith we doubt not but they be the gifts of God. We are beholding unto disputations for that excellent doctrine of jesus Christ our saviour, which he had with the Scribes, pharisees, Saducees, and Herodians, of the love of our neighbour, the resurrection, the paieng of tribute unto Caesar, the sign of jonas the prophet, and such other like things. And I think it is not unknown to you, how greatly the disputations of Paul, and the rest of the apostles and fathers did profit the church. No doubt but they may be done of us without bitterness, hatred, and envy, so that the spirit of Christ be present. Truly there is a great difference between disagreement and bearing of hatred. For the first belongeth to judgement, the which is exercised in the understanding part of the mind: but the other, which is hatred, is a flame of the will. Paul dissented from Peter, and reproved him; and yet did he not hate him. Thus much I thought good to speak of open disputations in general. But coming now nearer unto these disputations of ours: I confess, that I was to stay a while before I should come to this conflict, because I saw that I was to deal in that matter, for which the church at this day is exceedingly disquieted. And they, which challenge to themselves the order of the priesthood, think that (transubstantiation, and a carnal and corporal presence of Christ his body in the Eucharist, he being taken away) all the honour they have would come to nought, as though they had no other office, but to change the substance of the bread, or to close up the very body of Christ in the bread. And so béesotted and doting is the common people, as if a man teach any otherwise concerning this sacrament than hitherto hath been received, they think that Christ is taken away from them: and when we teach otherwise of the Eucharist than is believed in the papacy, they run together in heaps, and cry with the siluer-smith; Great is Diana of the Ephesians. Howbeit, they should have considered, that they are no less to be accused, which attribute overmuch unto sacraments, and do make an idol of them, than those which neglect the same: both which extremities we have always to our power avoided. But now, when I see that through your authority all things are at quiet, I am become of better courage, and I gladly take upon me this labour of disputation. Neither will I repeat the particular causes, why I would not dispute, when I was challenged upon the sudden, lest I might seem to utter my stomach. And therefore I come to the questions, wherein some do slander me, that I have not observed an order of Logic: and spoken that, which should first have been in question; to wit, Whether the body of Christ be in the sacrament; and that afterward, the manner how, should be sought out. But I affirm the contrary; to wit, even that the best method is here observed, yea and that dialectical. And I am not ignorant of Aristotle's doctrine in his Analytiks, wherein he teacheth, that first we must seek whether a thing be or no, and afterward we must see why, what, and for what it is. But forsomuch as neither of us doubteth, but that there is a body of Christ, and that I am asked whether it be in the Eucharist, I answer them fitly by my three questions: first, that he is not there by transubstantiation; secondly, that he is not joined to the bread and wine, or to the shows of them corporally and carnally, or (as these men will) really and substantially; but that he is there only by a sacramental conjunction, which is a most effectual signification. You have therefore a very perfect method; which yet, that it may the plainlier appear shallbe declared after this manner. Some conjunction there is of the body & blood of Christ with the signs; and this on both sides is agreed upon, but what manner of conjunction it is, therein standeth the controversy. Wherefore this I do open in my three questions; and I begin at the groser, and that is at transubstantiation, the which I do refel: afterward I proceed to the other kind; to wit, the corporal and carnal presence, or the real or substantial (as they speak) which I account all alike, and assent not thereunto, since I prove a third kind of presence, namely by a sacramental signification. But as to the words, corporally & carnally, which seem to be ambiguous, I say that I understand them, as if it should be said, really and substantially: neither in disputing will I trouble them about this difference. But why I derived adverbs from the nouns flesh and body, rather than from thing and substance, is, to the intent I might accommodate myself unto the holy scriptures, the which, in making mention of a sacrament, have not the names of thing and substance, but only of body, flesh, and blood; and therefore have I written, corporally and carnally. And this also my adversaries contend, that the latter question is superfluous: for they say; If you shall remove transubstantiation and real presence; it followeth of necessity, that in the sacrament, there is left nothing but a signification. Whom I answer, that they are Anabaptists, which would have this sacrament to be nothing else but a badge and profession of our society, which we have among us through charity: they make no reckoning of the efficacy of the holy Ghost, which we testify to be in this sacrament. Moreover, the Marcionites, Valentinians, Manicheis, and such kind of heretics, since they denied Christ to have had a true body, could not abide this signification, which we here confirm. Wherefore the third question is not unprofitable against this kind of pestilent men. lastly, besides all these things, [I have taken this course] because I would have these questions to be correspondent with those things which I have taught in the Schools, where I have observed the very same method. Now remaineth that we enter into the matter. But first of all, according to the accustomed manner, let us call for the help of God by prayer. The Prayer. SInce thou (O almighty God) hast for thy mercy sake, promised to govern us by thy holy spirit, and to lead us into all truth: first of all, we give thee infinite thanks for so gracious and bountiful a promise: which I doubt not, but thou wilt effectually fulfil. And further, because we are gathered together in thy name, and that those things, which must be disputed of, are of very great importance, therefore with all our hart we pray and beseech thee, that thou wilt give unto us thy promised grace: and that thou wilt so vouchsafe to moderate and direct that which we have taken upon us to handle, that thereby may be given glory unto thy name, the truth to this school, and edification unto the holy church. We humbly beseech thee, that thou wilt remove all evil affections, that thou wilt illuminate both our hearts, & the hearts of the hearers, with the light of the holy scriptures; and those things which therein shall seem to be obscure, make thou them to be plain, and suffer us not to err in them: and whatsoever matters perhaps of many have not hitherto been rightly understood, grant, that they may now be more sincerely and faithfully perceived, through jesus Christ our Lord, Amen. The Oration of D. William Tresham. I Am come (right honourable) to bring the truth unto light. A hard matter to him that shall consider of it. I lay upon myself a weighty burden. For I have taken upon me to encounter and dispute with one that both is learned, sharp of wit, and exercised in all kind of learning, both human and divine, and that in a most weighty matter, & in an assembly of most learned men. Wherefore, since I undertake a hard matter, which undoubtedly many other students of this University are able if they will much better, more exactly and happily to perform & bring to pass than I, which am but a weak disputer. It shall be in your courtesy (Right honourable Commissioners) who have vouchsafed by your honourable presence to adorn and set forth these disputations, to take in good part whatsoever this day shall be uttered of me in disputing, and to interpret to the best, all those things which unfeignedly shall for no other cause be declared, but for godliness sake. Assuredly it was not my meaning, of any malice, spite, or hatred, to be an adversary to this learned man; but because he himself after a sort provoked me, and my conscience moved me, and finally because your authority allowed me, I am come to contend in this field of learning. To contend (I say) as with a friend and familiar: but yet I prefer a truth before a friend, for the defence whereof I will endeavour to my power to resist this Doctor, being a man most throughly exercised in these matters: but yet above all things putting my trust in him, which promiseth to the professors of his name, Luk. 21, 14. saying; Lay it up in your hearts, that ye cast not before hand what ye shall answer, for I will give you a mouth and wisdom, which all your adversaries shall not be able to wrest and gainsay. Now then (most learned Peter). I arm myself to examine your conclusions. The first whereof is this: In the sacrament of the Eucharist, there is no transubstantiation of the bread and wine into the body and blood of Christ. The second is, that the body and blood of Christ is not substantially and naturally in the Eucharist, under the forms of bread and wine. Unto which conclusions, as I give no credit at all; even so, I certainly persuade myself, as I will always say, that they be false & most strange from christian religion. And that thus it is as I have said, I will not refuse in due time to declare and show most evidently by the holy scriptures; and by many testimonies of the fathers. So likewise have I this day taken upon me to defend and confirm the truth hitherto received by the church, plain contrary, and as they speak by a right diameter line, repugnant to your conclusions. This disputation have I taken in hand, not to the intent I would supply the room of D. Smith being absent, of whose purpose without doubt I was not privy: but I have done it only to extol the glory of Christ, & the verity of the faith. And let not any man think, that I am led to like of this my opinion, of a certain light credulity, but through great and most urgent causes. Whereof the first is, the agreement and uniform consent of the holy Evangelists, and of Saint Paul the apostle, which make for our assertion: from whence a consent of the whole world, and perpetual use of the thing hath flowed even to us. The second cause is, the great authority of our holy mother the church; the which even by public edicts decreed, as touching the certain truth of this sacrament against Beringarius, Wickliff, and such as were of their opinion. thirdly, there be most evident testimonies of the right catholic fathers; which unless they be otherwise expounded, than those fathers meant, they make most chéerlie for our assertion. The fourth and last cause is; for that the edict of our most noble prince king Edward the sixth, and the act of his majesties Council doth not a little warrant me: the very which causes seem unto me sufficient for to believe as I do. Wherefore most learned Peter, whatsoever force of arguments you have to utter and allege against me, speak and declare them all at your own pleasure: it is lawful for you, I have said, and you see how I answer your conclusions. D. Peter Martyr. THe praises which you attribute to me, I acknowledge not, your good will towards me I embrace. And whereas you say, that you were challenged of me, that is nothing so: for I rather am drawn forth by others to dispute: as it is known unto all men. And as for the causes which you say moved you to dispute against me, I do not much pass: for of what importance they be, I will then acknowledge, when it shall be your part to oppose. Only of the last, namely, as touching the king's edict, since I understand no English, this I say; that I know nothing at all thereof, but I hope that in proceeding of the disputation, if it shall make any thing against me, I shall understand the same. Wherefore omitting these things, I come unto the arguments. Hear beginneth the disputation. D. Peter Martyr. FOr the first question, the Scriptures are on my side, which do very plainly acknowledge bread and wine in this sacrament. Mat. 26. Mark. 14. Luke. 22. It is said in the Evangelists, that the Lord took bread, blessed it, Because the scriptures acknowledge bread in the Eucharist, therefore it must be received. broke it, and gave it unto his disciples. And Paul hath the very same in the first epistle to the Corinthians, the tenth and eleventh chapters, where if you will diligently consider it, he maketh often mention of bread. Wherefore, we also must together with the scripture, retain the natures of the symbols or signs. D. Tresham. It is also found in the holy scriptures, that man is called earth or ashes; Eve, a bone; a rod, a serpent; and water, wine: where yet they were not these things, but were so called. Moreover, the argument is reciprocal, and may be returned upon yourself: for even in the scriptures it is oftentimes called the body of the Lord: and that therefore by the very selfsame reason, the body of Christ is truly present in this sacrament, which you deny in the second question; and therefore your argument is returned upon your own head. D. Martyr. As for the former part of your answer, you affirm that the saying of the holy scripture, when it nameth bread, is figurative, because the things retain the names of their natures from whence they were turned. Wherein I marvel very much, that you so readily fly unto figures, the which ye so greatly abhor, when we are in hand with this sacrament. But this I let pass; and I answer, that in the places alleged, the holy scripture doth expressly put us in mind of the conversions of those things: for it plainly showeth, that man's body was fashioned out of the earth, that Eve was made of Adam's rib, that the r●d was turned into a serpent, & that the water was made wine. Wherefore we are forced to admit these figures. Now then prove ye unto us out of the holy scriptures, that the bread is turned, as touching substance, into the body of Christ, and so we will grant your figure, that is to wit, to call bread, not that which is now bread, but that which was so before. And moreover those things, which ye bring in, have so cast away their old substance, as they retain not the accidents of them. And that which you have added in the other part of the answer, that it maketh against me, that the body of Christ is really present; sith the holy scripture calleth it the body, as also bread: how much it maketh against me, I will answer when my turn of answering cometh, if you shall object the same unto me. D. Tresham. I was determined that we should use short arguments; but you interlace many things. Howbeit, as touching conversion, which you deny to be had in the holy scripture, that do I prove out of Matthew, where Christ saith; Matt. 26, 26. This is my body. It is no indicative or significative saying of God, but an effectual, active, and working speech. For Augustine saith upon the 73. psalm; The sacraments of the old law promise a saviour, but the new give salvation; and therefore I prove the bread to be turned into the body of the Lord. D. Martyr. I use both now and hereafter will use brief arguments, so far as the matter will permit. But as touching your proof of transubstantiation, which you now bring, I answer nothing; for it is my part now to oppose. Wherefore, since you admit not the proof, which I have brought forth of the holy scriptures, that the bread remaineth, and that you avoid it by a figure, I will show you that the fathers did not so judge of it, but that they according to the holy scripture affirm bread to remain, and do interpret and understand it in such sort as I have alleged. Cyprian, a most ancient author, in his sermon De coena Domini, saith; Even as in the person of Christ his humanity was seen, and his divinity lay hid; so in the visible sacrament, the essence of God doth unspeakably infuse itself, that in religion there might be a true devotion about the sacraments. A comparison between this sacrament and the person of Christ. Here you see a comparison to be made between the person of Christ and this sacrament: both which as they comprehend two natures, so it behoveth to preserve them both entire, which ye in transubstantiating do not. D. Tresham. Against Cyprian, I will oppose Cyprian, and him I will interpret by himself, which saith in the same sermon; This bread, which the Lord delivered to his disciples, not changed in form, but in nature, is by the omnipotent word of God made flesh. You hear a changing of the nature of the bread. Wherefore, we must not believe that so notable a martyr is against his own self, and that he hath forgotten himself in those things that do follow. D. Martyr. This is not to answer to the place propounded, but to shift off the argument; when I shall occupy the turn of an answerer, I will clear the place, which you allege against me. Wherefore, it is your part to answer unto that which is objected, that is to wit, how this comparison, which Cyprian maketh between Christ and this sacrament, taketh place with you. D. Tresham. Cyprian is the best interpreter of himself. D. Martyr. Since you bring nothing else, I will allege Gelasius, of whom the selfsame is affirmed as touching this comparison. He against Eutyches saith; Undoubtedly the sacrament of the body and blood of Christ, which we receive, is a divine thing; for the which, and through the selfsame things, we are made partakers of the divine nature, and yet doth not the substance of bread and wine cease to be, and for a truth, the image and similitude of the body and blood of Christ is celebrated in the action of the mysteries. And therefore it is evidently enough showed us, that we must judge the selfsame to be in Christ himself our Lord, which in his image we profess, celebrate, and receive, that even as these things, by the working of the holy Ghost do pass into the divine substance, and yet remain in the property of their own nature; so that principal mystery itself, whose efficacy and truth those signs do truly represent, doth show one Christ even whole and perfect properly to consist of God and man, those natures still remaining. D. Tresham. That book is not received among the allowed works of Gelasius. Moreover, Gelasius was a bishop of Rome, and I marvel that you will avouch him alone, since there be twenty bishops that do make expressly against you. D. Martyr. This answer standeth of two parts; first, that the book is not allowed, and secondly, that it is set forth by a bishop of Rome. As touching the first, there is no cause showed, why the book should be suspected, especallie since he writeth against Eutydies, which was an heretic. That the books of the fathers must not lightly be refused. And if ye will deal after this manner, and shift off an argument, by saying that any book is suspected, than I may reject all books which I perceive do make against me. secondly, the sea of Rome was not in those days so defiled & corrupted, nor yet come to such a tyranny, as afterward it fell out, that thereby the authority of Gelasius should be diminished. And beside, I avouch not him, because he was a bishop of Rome, but for that he agreeth with the word of God; in which respect, we must make more account of him alone, than of twenty or a hundred others, if they be repugnant to the word of God. But go to, let us cite Augustine, which to the selfsame effect speaketh even of that comparison, according as he is cited in the title De consecratione, distinction the second, out of the sentences of Prosper, whose words be these; Even as the person of Christ consisteth of God, & man, sith the same Christ is very God, and very man, because every thing containeth in itself the nature and truth of those things whereof it is made: but the sacrifice of the church standeth of two things, that is to wit, of the sacrament, and of the matter of the sacrament. Here you see the selfsame comparison between the Eucharist and Christ: whereof it followeth, that even as in Christ, the two natures remain whole, so the substance of the bread must not be taken from the Eucharist. D. Tresham. Augustine in this place, which you have cited, maketh most of all for me; for I so understand him, that in the sacrament, he would have the very flesh of Christ to be covered under the shows of bread and wine, which he calleth the matter of the sacrament: also he would have the accidents, under which the body of Christ is hidden, to be a sign of the flesh so hidden. Moreover and beside this he saith, that the flesh of Christ so hidden is a sign of the very body of Christ hanging upon the cross, and that so it is a sign of itself. D. Martyr. We do not now contend about the sign and thing signified, whether they be all one, but about the comparison between Christ and the Eucharist, and about the two natures in them both, the which ye do not retain whole in the sacrament, while in stead of the substances ye place accidents. For Augustine affirmeth, that every thing containeth in itself the nature and truth of those things, whereof it is made. And there is no man doubteth, but that the sacrament is made of bread. And whereas you add, that the body of Christ, according to Augustine's judgement, is contained under the accidents of bread and wine, in such wise that the substance of those signs is excluded from them; that you have not out of his words. D. Tresham. I say that Augustine teacheth by those words, that the sacrament is made of the body of Christ, and of the accidents; the which accidents be the outward sacrament. D. Martyr. You say that the sacrament consisteth of accidents, and of the body of Christ; but I enforce the comparison between Christ himself and the Eucharist; for the sacrament must be correspondent with him: and therefore as in Christ neither of both the natures perished, so in the Eucharist it behoveth that both of them should remain. Otherwise the heretics will always say, that indeed the divine nature is granted to be in Christ, but that he had only but a show and accidents of an human body. D. Tresham. If the Eucharist be verily answerable to Christ, as you affirm it to be, it followeth, that even as true bread is said to be there, so must likewise the true body of Christ be said to be there, the which maketh most of all against your second question. Wherefore the argument is of no force, because the similitude is of no force; for the similitude is not currant. D. Martyr. You answer indeed, that this maketh against me, because I do not affirm the body of Christ to be contained in the sacrament: but yet so far as I see, you answer nothing hitherto to the comparison of these fathers, except it be in denying of the same, and therefore the argument remaineth unassoiled. For the fathers brought the same chiefly to this purpose, to show that on both sides, as well in Christ as in the sacrament, both the natures remain whole and perfect. But after what manner I appoint the true body of Christ to be in the sacrament, shall be declared afterward, when I come to the second question. Now by the testimonies alleged, we have concluded effectually, that bread remaineth: for the confirmation whereof we have Theodoretus, who against Eutyches wrote excellent dialogs. In the first of which, Theodoretus bringeth the same comparison, and plainly denieth transubstantiation. he thus saith; Those things, which appear to be signs, he honoured with the name of his body and blood, undoubtedly not changing the nature itself, but joining grace unto nature. And in the second dialog, he bringeth in the heretic opposing after this manner; Wherefore even as the signs of the body and blood of the Lord, be after one sort before the invocation of the priest, but after the same invocation, they be changed and made other things; so likewise the Lords body, after the assumption, was changed into a divine substance. The Catholic answereth; Thou art caught even in the same net, which thou thyself didst lay: for neither do those mystical signs depart from their own nature, sith they remain in their former substance, figure, and shape: and so he concludeth against Eutyches, that the body of Christ was not changed into the divine nature, as he affirmed. And thus you see that these Doctors, Cyprian, Augustine, Gelasius, and Theodoretus do very well agree between themselves, that the substance of bread in the sacrament is not changed, because of the agreeableness which it hath with Christ, in whom as well the humanity as divinity remain entire. D. Tresham. Reduce your argument into a form, and then I will shape you an answer. D. Martyr. This is Theodoretus reason: As bread remaineth entire in the sacrament, & departeth not from his own nature; so Christ's body remained in him, and was not changed into the divine, as the heretics affirm it to be. D. Tresham. This maketh still with me, and concludeth, that therein is the true body of Christ, which you in your second question deny. Again, this Theodoretus, whom you cite, was a Nestorian heretic, and that appeareth manifestly enough, by the history of Nicephorus, and the Council of Chalcedon, in the eight action. And the testimony of an heretic deserveth no authority in so great a matter. D. Martyr. That Theodoretus, was no Nestorian, no man can prove better than himself; who writing against all the heretics which went before him, left not Nestorius untouched; yea rather, he wrote a whole particular chapter against him, and called him a very fit instrument of the devil. But as touching that which you allege of Nicephorus, and the synod of Chalcedon, it happened for this cause. In the synod of Ephesus, there fell out very grievous offences between cyril, which was precedent of the Council, and john patriarch of Antioch, because cyril with his fellows had proceeded to the condemnation & deprivation of Nestorius, without expecting of him and other bishops; and so both of them, going beyond the bounds of humanity, exercised among themselves hatreds, not beseeming for christians. And the matter came to such a pass, as they did excommunicate one an other, and deposed one another: but afterward they returned into friendship again. And during the time of this dissension, Theodoretus, which favoured john, wrote against the excommunications which cyril made, wherein he charged him grievously. And, if a man will diligently read the matter, he shall hardly find by that writing, that Theodoretus either was an heretic, or else favoured any ill opinion of Nestorius, notwithstanding that his adversaries, and such as favoured cyril, did so slander him. Howbeit, even as we have said, they were all at the length reconciled among themselves. And in this eight action of the synod of Chalcedon it appeareth manifestly, that Theodoretus was falsely slandered; and there it appeareth how excellent a testimony he had of the fathers of the Council, by whom he was restored unto his seat, and he openly accursed Nestorius, with whom he showeth that he never concurred in opinions. Of the very which Theodoretus there is read somewhat in Bessarion cardinal of Nice, in the Florentine Council. Since therefore the synod of Chalcedon did not refuse but allow of his confession, why do not ye admit of his purgation? And since he wrote these things against Eutyches, after the synod of Chalcedon, in the which synod he was allowed as a right believer of the faith, they must not easily be denied, as ye would they should: and we must give more credit unto the Council, unto Leo the most holy bishop of Rome, and unto many bishops more, than unto that same one Monk Nicephorus. D. Tresham. That purgation is not equal or to be admitted, wherewith a man purgeth himself. Let an other man praise thee (saith Solomon) and not thine own mouth. Certain it is, that cyril wrote many things against him. Again, he is but an obscure author, and no man hath him but you; wherefore he must not be cited for defining of so great a matter. D. Martyr. An excellent way for every one to purge himself of heresy. Yes verily, when any man's faith is brought into question; every man is a competent witness to himself: as if so be one should be accused of Arainisme, he might no better way purge himself, than by detesting of Arrius, and by writing against him. But if you think that Theodoret must be rejected, because he contended against cyril, and for that cyril wrote against him, by the same reason you will reject Cyprian, because he once in the matter of baptism, not only dissented from Steven Bishop of Rome, but also from other Doctors of sound judgement. And you may as justly refuse the writing of Epiphanius, Chrysostom, and Theophilact, who so earnestly strove and contended among themselves, that john Chrysostom was displaced and cast out of his bishopric. And whereas you object that he is an obscure writer, and whom none but myself hath, be it known to you, that the book is printed, and vendible at Rome. D. Tresham. I answer, that it would be a long and tedious thing to go to Rome for such a book. D. Martyr. Now than if you will not allow of him, I will set him aside, and bring forth Origin, Origin holdeth, that the material substance of the Eucharist is cast into the draft. who maketh for me. He writing upon the fifteenth chapter of Matthew, saith; If that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draft: and that that meat, which is sanctified by the word of God and by prayer, as touching that which is material, passeth into the belly, and is cast into the draft; but in respect of the prayer which cometh thereunto, it is made profitable and effectual, according to the proportion of faith, that the mind may throughly discern and have regard unto that which is profitable. Neither is it the material bread, but the word spoken over the same, that profiteth him which doth not unworthily eat it; and thus much of the figurative and sacramental body. So far he. D. Tresham. Origins testimony is suspected in this matter. The place is found in the fragments which were lately added by Erasmus. And you remember what a common saying there is of Origin; Where he hath said well, no man hath said better; where evil, no man worse. And against Origin alone suspected, I oppose Chrysostom a very faithful writer: Dost thou see (saith he) the bread? Dost thou see the wine? Doth it pass into the draft as other meats do? Far be it that thou shouldest think any such thing. D. Martyr. Doubtless I am sorry, that so notable a man (as Origin I mean) fell into so grievous errors. howbeit, his heresies are recited by Hierom, Epiphanius, and other notable fathers, who throughly searched him, and openly reproved his errors, lest they should infect the simpler sort, and yet did they never reprove him in this matter. D. Tresham. An argument negative, fetched from an authority, is weak and of no force: they wrote not, that he erred as touching the Eucharist, therefore he erred not. Again, this place is of the fragments lately interpreted by Erasmus, which place perhaps the authors which you have named never saw. D. Martyr. But nevertheless it is very likely, & most probable to all that judge rightly, that since they forbear not to speak of all his other errors, which in your judgement are not more grievous than be these, they would not have dissembled this which ye account to be so grievous. And whereas you cavil, that these fragments be added by Erasmus, that is a vain shift: for he devised them not of himself. And since that all books have been after the selfsame manner found out; to wit, by studious men in the old libraries, by the like argument all books might be refused at such time as they are cited. But let us hear Irenaeus, in his fourth book against heresies: He taking bread the which was of the same condition that ours is, did confess it to be his body: and moreover, he taking the cup likewise, which is of the same creature that is amongst us, confessed the same to be his blood. But accidents that hang without a subject, be no creatures amongst us, nay rather they be exceeding great miracles. Therefore Irenaeus did not think of those things, since he calleth the matter of this sacrament a creature, such as is amongst us, that is to wit, usual. D. Tresham. It behoveth to join the head with the tail, to wit, that Irenaeus should say; Christ took bread and made the same his body. And he confesseth that the body of Christ is in the Eucharist, and is made of bread: for he saith; that the bread which is from the earth, is no more common bread, but is made the Eucharist. D. Martyr. Whereas he called bread, which is from the earth, his body; or said, that it is made the Eucharist, it serveth nothing to this purpose, that the substance of bread should be excluded. D. Tresham. It would without doubt be a very absurd proposition, if it should be said; This bread is the body of Christ. D. Martyr. That we may the more throughly understand Irenaeus mind, we must hear himself speak in the selfsame fourth book, A comparison of our change with the change of bread. where he saith; For even as the bread, which is from the earth, when it receiveth invocation of God, is now no common bread; but the Eucharist, consisting of two things, to wit, earthly and heavenly: so our bodies likewise receiving the Eucharist, are not now corrupt, since they have the hope of the resurrection. Herby you may gather, that so the body is changed into the Eucharist, or into the body of Christ, as our bodies be changed, and made incorruptible. But yet in this change, the substance of our bodies is not cast away; and therefore neither doth the substance of the bread departed, nor is there any need of your transubstantiation. D. Tresham. This argument is not firm, because it is derived from a similitude; and very learned men do bring this selfsame text against you: For bread (saith Irenaeus) receiving the invocation of GOD, is now no more common bread, but the Eucharist; and even so our bodies are made incorruptible. This change of bodies is not natural, but spiritual: insomuch that Cyprian saith; Doubtless the conjunction of our bodies with his body, doth not mingle the persons, nor yet unite the substances; but associate the affections, and confederate the wills. 2. Cor. 3, 18. And as Paul saith, when he describeth this spiritual change; we are transformed spiritually into Christ, proceeding from glory to glory, from day to day. There is a very great difference between the change of our body, and the change of the Eucharist. For we be not by nature incorruptible, but it is by a spiritual change and incorruption, which is done by grace, faith, charity, godliness, and such like. D. Martyr. There was no need why you should take all this pains in declaring how our bodies be incorruptible, insomuch as I do urge and gather the similitude out of Irenaeus, that the like change is as well of the one as of the other; and I infer, that the substance of bread doth not perish, no more than our bodies in their change do cast away their first substance. D. Tresham. I answer, that the change of our bodies into Christ must be understood in respect of the holy virtues of Christ abiding in us, whereby we are made assured that our bodies shall hereafter be incorruptible: and herewithal I say, that this argument is drawn from a similitude, and therefore not strong. D. Martyr. Our body cannot be said to be changed into the virtues of Christ, for those pertain not to the body: and again, my reason is from the authority of Irenaeus. He bringeth in the similitude, so as the argument is not answered. Moreover, you ought to weigh, that it is here said, that the Eucharist doth consist of two things; to wit, earthly and heavenly. Whereupon it followeth, that the bread doth remain, the which is called an earthly thing. D. Tresham. This sacrament consisteth of two things; Therefore two things remain in the same. I deny this argument. It is made indeed of an earthly matter, not that it so remaineth, but because it was so before it was blessed; but after consecration, there remain no longer two things, but one. D. Martyr. That which you prove to yourself is very absurd; namely, The sacrament consisteth not of two things before blessing, for than it is not a sacrament. that the sacrament standeth of two natures before it is blessed; for then before the blessing, it is neither a sacrament, nor yet the body of Christ. Wherefore Irenaeus speaketh of the Eucharist, which now is the Eucharist: neither will I admit that any thing doth consist of those things that have no being. And to your similitude, touching the nourishment of our body: I say that the meat is digested in the stomach, and that a part thereof is cast forth by the draft and other excrements, I deny not; but yet, unless that the substance thereof should remain, and be retained in the body, we could not be nourished: howbeit, all these things pertain smallie to the matter. For I still affirm, that Irenaeus doth appoint such a change to be of the bread into the Eucharist, as the change of our bodies is into an incorruptible state, unto which objection you have not yet answered. D. Tresham. To the first point I answer, In what sort elements be in compounded bodies. that a body mixed doth consist of elements; and yet the elements in the mixed body are not extant. To the other point I say, that an argument taken from a similitude is of no force. D. Martyr. You answer likewise absurdly, when you affirm any thing to consist of that which is not. And that, which you produce as touching a body, which you call mixed, you must understand that elements are so extant therein, as it consisteth of them. For if it consist of them in act, as they speak, they be there extant in act: if it consist of them in power, or in strength, so they are extant in them. And whereas you make much a do, that an argument from a similitude is of no force, I showed you before, that I neither feign here any similitude; I only enforce that which Irenaeus said. D. Tresham. I answer again, that an argument taken from a similitude is nothing worth. D. Martyr. What? Is this to answer an argument? I myself brought not the reason from a similitude, but I urge the similitude of Irenaeus. If I myself had brought the similitude, you might justly have refused it. D. Tresham. I say that those similitudes also, which we find written elsewhere, and ourselves have not devised them, are likewise of no force in arguments: and this will I show out of the holy scriptures. The Lord said; Father, cause that they may be all one, even as thou Father art in me, and I in thee. Now is it nothing worth, if a man should argue: The father and the son be of one substance, Therefore Christ and we be of one substance. D. Martyr. That your answer is no answer Hilary testifieth, who in his eight book De trinitate teacheth, that it doth very fitly agree, and that it is a very firm argument which you do bring of the similitude taken out of the scriptures. You think that the argument is of no force, but he saith that it doth altogether conclude; and he confesseth, by the power of that argument, that we be of one substance, and naturally joined with Christ by his humanity, wherewith our human nature (as cyril speaketh) is consubstantial; In his book De rectafide ad reginas. that is, together of one substance. And so you see that the similitude which you have drawn out of the holy scriptures, doth make the argument to be true. D. Tresham. I marvel that you fly to Hilary: for he maketh against you; and hereof Bucer shall be a witness, who saith, that we are joined with Christ, in the holy communion, not only by will, but also by a natural participation, as Hilary writeth. D. Martyr. First, I cited not Hilary for the question of the Eucharist, but to show; that an argument derived from a similitude taken out of the holy scriptures (which you denied) standeth firm. And now you show that Hilary by Bucers' judgement saith, that we are joined to Christ not only by will, but also by a natural participation; which as you thought, is not truly concluded. Truly I deny not, that that same participation of Christ with us, is also natural, which Hilary putteth. But here we dispute not of the conjunction of Christ with us, but with the bread. And you shall percive that the same Hilary a little before maketh the very same conjunction to be with us in baptism, that is to wit, a natural conjunction; and not by the will. And so there would follow a transubstantiation in baptism; which if you grant not to be there, I see no cause why it should be urged here of you. But if you will object the place unto me, when you oppose me, you shall plainly perceive that it maketh nothing at all against me. The state of the question is not of the conjunction of Christ with us but with the bread. The conjunction is declared that we have with Christ. For here we dispute (as I have said) against transubstantiation, and real conjunction of Christ with the bread, but not of the true conjunction of Christ with us, which I do not deny. And as concerning Bucer, what he judgeth, or how he agreeth with me, I will show elsewhere. Briefly we have a conjunction with Christ, and that without doubt natural: for he truly took upon him our nature of the virgin. Furthermore, by faith, our flesh and nature is the more conformed to the immortality of Christ's nature, and is daily increased, while we use the sacraments; but this conjunction and participation, which I confess we have with Christ is natural. But these things shall be declared more at large, when we come to the place of Hilary. Wherefore leaving this argument out of Irenaeus, which hath not been sufficiently answered, I will object unto you Gregory the bishop of Rome, who saith in Registro thus: But yet while we receive as well the unleavened as the leavened bread, we are made one bread of the Lord our saviour: but unleavened and leavened bread do manifestly show that bread doth still remain, for those be properties of bread, which have no place, if you take away bread. D. Tresham. Gregory converteth all into allegories, and hath respect unto manners; warning us to be unleavened and sincere, as Paul said; 1. Cor, 5, 8. In the unleavened bread of sincerity and truth. And so the argument is to no purpose being taken from a wrong sense; as Augustine testified to Vincentius the Donatist. An argument derived otherwise than from the literal sense, is of small force to persuade any thing by an effectual inference. Or else it may be otherwise answered; to wit, that he speaketh of the substance of bread, which before consecration was either unleavened or leavened. D. Martyr. It is plainly declared, that Gregory spoke nothing allegorically in this place. For it was then called into doubt; and the controversy was, whether the bread of the Eucharist should be used either unleavened or leavened. Gregory being consulted hereupon in Registro, setteth down his opinion upon this matter. D. Tresham. Now do I better understand it than before. For I remember the controversy; and the Greeks err even until this day, retaining still leavened bread: but yet the place containeth nothing against me, for Gregory would not have it to make any matter, whether the bread whereof the sacrament is made be unleavened or leavened; and it is called unleavened or leavened, of that which it was before. D. Martyr. I marvel that you in your answer do say, that the Greeks do err until this day, since Gregory showeth that it maketh no matter, whether it be understood of unleavened or of leavened bread. And whereas you say that he meaneth that which he spoke, to be before consecration, that agreeth not with his words. For he saith; While we do receive, neither is the sacrament received before consecration. D. Tresham. After that the bread is transubstantiated, it is named according to that thing whereof it is derived. D. Martyr. That the holy scriptures acknowledge no transubstantiation. Always when similitudes be brought in, which do prove bread to be in the sacrament, you shift off those matters by a figure taken from their former nature; and therefore I am minded to dispute with you after this manner: Transubstantiation is not declared nor proved by the holy scriptures, Therefore it must not be received. D. Tresham. By the power of the holy scripture, which saith, This is my body, the church was compelled to decree transubstantiation. For it is not possible that this proposition should properly be true, unless that this change be determined. D. Martyr. If the accidents remain, why doth not the substance? Why so? My thinks I here news now. If the accidents do remain with the body of Christ, why not the substance? What hath the substance more offended than the accidents, that it may not abide with the body of Christ? And especially since a great part of the contention seemeth to be about measure and quantity, which notwithstanding ye retain; for the quantity and mass of bread is not abolished. D. Tresham. Therefore doth not the substance remain, because it did not so please Christ the institutor of this sacrament. Christ might have brought to pass, that the bread should remain, but now because of his word, the same having his accustomed power, it cannot remain. D. Martyr. Since that you answered me not sufficiently, I demanded, why the bread might not remain: By no other means (say you) but by the word of God and will of Christ. But I do not as yet understand, what the words of Christ should let. Neither do I see from whence you have this testimony of the will of GOD, whereby he will not have bread to remain. D. Tresham. Even because it is unpossible, that the word of God should be false. Also it is unpossible out of the propriety of words to prove the truth of the Lords words, wherein he said, This is my body, without transubstantiation. Whether that proposition, This is my body, may be done without transubstantiation. D. Martyr. I could now speak of the figurative speech of that proposition, whereby I might show it to be a true proposition, as many such like are true, the things remaining still as they were before: but I let this pass, and I proceed in the question already made; to wit, why the substance doth here perish, rather than the accidents. Neither do I hear any reason, why you should rather pluck away one of these, than an other. D. Tresham. I have already said, that the words of the proposition, This is my body, cannot be true, unless that a transubstantiation follow, because the bread is not the body of Christ, nor the accidents the body of Christ. Moreover the word of God should not be working and effectual, unless there were a transubstantiation therewithal, and that the accident did evidently appear to remain. And therefore the property of the saying being kept, and putting no figure in the words, it is unpossible that the proposition should be true, unless that there be a transubstantiation admitted. D. Martyr. I do note in your answer that the body of Christ cannot truly be spoken, either of the bread, or of the accidents, where nevertheless Epiphanius saith in Anchorato; True he is, who together with grace, hath given unto man that which is according to the image. And how many things are there, which be of like similitude? For we see what our saviour took into his hands, according as we have it in the Gospel, that he rose in the supper, and when he had given thanks, he said, This is mine, and this, and this; and we see that it is not equal nor alike, neither to the image in the flesh, nor to the invisible deity, nor yet to the lineaments of the members. For this is of a round form, and insensible as touching the power: & through grace he would say, This is mine, and this; and this; The body of the Lord is said of that, which as touching power is insensible. and yet there is no man but believeth his saying: for he that believeth not that the same is true, according as he spoke it, such a one falleth away from grace and from salvation. But what we have heard, that we believe, because it is his word. verily we know out own Lord, who is altogether sense, altogether sensible, altogether God, altogether the mover, altogether the worker, altogether the light, and altogether incomprehensible, but yet such a one, as is the same to us, which he giveth by his grace. By which words you hear as concerning a thing of round shape, and insensible in respect of the power thereof, the Lord of his grace said, This is my body. Neither can you avoid it, but that that which is round, whether it be substance or accident, is that whereof Epiphanius saith, that it is called the body of the Lord: for he will have the body of Christ to be spoken of that which is insensible according to power. But it agreeth not with the body of Christ, that it should be without sense; even as you have it expressly showed in the sentence alleged. D. Tresham. It behoveth to read the ancient fathers favourably, as Erasmus saith. And let the notaries write, that neither I name the accidents, nor yet the bread, the body of Christ. And further, it may be otherwise answered, that he on this wise spoke thereof, before he had made an end of uttering his words. D. Martyr. Seeing you will not have it that this round thing (whereof this Epiphanius saith, that it is called the body of Christ) is bread, nor yet an accident, what then did he mean by this pronoun demonstrative, Hoc, This? D. Tresham. That can I not tell, but that was showed which Christ himself meant; let him be asked, who did institute it. But if it be spoken concerning bread, it is meant, before consecration. The fathers (as I have said) must be read with favour. D. Martyr. In that you say that the fathers must be favourably read, I like it well: and I know that sometimes they must be interpreted conveniently. Howbeit, when they speak the truth, there is no need of pardon: neither do I think that Epiphanius in this place hath any need thereof: he doth sufficiently maintain the word of God, and speaketh very well of the same. D. Tresham. Hilary, in his fourth book De Trinitate, as I remember, saith, that the understanding of saiengs must be gathered by the causes of the saiengs, because the matter is not subject to the speech, but the speech to the matter. And therefore to answer according to the condition and truth of the matter, I affirm, that Epiphanius said; that as touching that which is of a round figure, the Lord would pronounce; This is my body, not that there is true bread under the round figure, but because it so seemeth and appeareth unto our sense; and therefore I said, that he must be read favourably, because his words pretend bread to remain, which nevertheless doth not remain. D. Martyr. That which you allege out of Hilary, helpeth you but little, seeing Epiphanius cannot otherwise be understood, but as I have declared. For it is manifestly said; that the Lord of his grace said, concerning that which is of a round figure, that it was his body. Therefore, whether you will say, that that round thing is bread, or an accident, he speaketh utterly against you, for by the same he nameth his body. But that you may understand very true bread to be present, I will show it most evidently out of the words of the Evangelist; Christ took bread, Mat. 26, 26. he blessed, broke, and gave to his apostles, saying, etc. Those four verbs, To take, to bless, to break, and to give, govern no more but one accusative case, that is to wit, Bread. And therefore even as it is true bread, while it is received and blessed, no less true shall it be, when it is broken and given: whereof it followeth, that Christ gave bread, not accidents alone. Otherwise the Evangelist would have said; that Christ broke his body, and give his body; but as you have heard, he referreth all unto bread: neither do I think that the Evangelist hath any need of favour. D. Tresham. I say with Saint Peter, Pet. 1, 20. that the scripture is not of a private interpretation. The fathers of the church do clearly enough expound according to my assertion, that Christ gave his body, and that in putting this verb Gave before, he used a figure. D. Martyr. Yet do not you satisfy me; How that place; The scripture is not of private interpretation, must be understood. for that which Peter saith, to wit, that the scripture is not of a private interpretation, that is; it ought not to be expounded according to our own private affections, I admit: but you are never a whit the more furthered. And as for that which ye avouch of the fathers, I have taken testimony of them, and have showed that they are of my side. And therefore I repeat these words; Christ took bread, blessed bread, broke bread, & gave bread: so speak the fathers, & so speak the scriptures. You run unto figures, and you seem to say, that we must use the spirit. That both the bread is given and the body: but the bread unto the mouth, and the body unto the soul and unto faith. But I see not where we should seek the spirit, except in the holy scriptures; which affirm the one and the other to be given, bread I mean and the body: the which I also confess; but you in rejecting the bread, do not consent with the scriptures. D. Tresham. The holy scriptures must be expounded with the selfsame spirit whereby they were indicted. And the holy Ghost hath taught the good fathers, that immediately, so soon as the words of consecration are uttered, the substance of bread and wine ceaseth; of which mind are all the catholic Doctors. And I have not the father's alone, but Christ himself also, which promised in the sixth of john, that he would give unto us his flesh: he is faithful, and his truth hangeth not of the fathers, but of himself. verse. 51. The bread (saith he) which I shall give is my flesh, which I shall give for the life of the world. And so I confess that it is bread, bread, bread, bread, and bread, even until the last pronunciation of the words, afterward it is no bread, but flesh. D. Martyr. The words of the scripture say both the one and the other; to wit, that bread is given, and that flesh is given: why do you not then confess bread to be given also, as the Evangelists have evidently written? For whereas you say, that the fathers make on your side, I have now showed by many of their testimonies, that it is not true, and I allow that the scriptures should be expounded with the selfsame spirit whereby they were indicted. But when they are otherwise expounded of you than they mean, that exposition doth not proceed of that spirit, whereby they were written; for that spirit dissenteth not from them. D. Tresham. I say both: but yet I understand the scriptures not as you do, sith about the understanding of the scriptures, all controversy hath evermore arisen. For by the scriptures Arrius went about to take away the divinity of Christ; The heresy of Nestor and Eutyches. by the scriptures Nestor and Eutyches endeavoured to take away his humanity; by the scriptures Manes banished free will; by the scriptures Pelagius extolled free will above measure; by the scriptures Luther defended the truth of the body of Christ in the Eucharist; and contrariwise by the scriptures Zuinglius seemed to himself to take away the presence of the body of Christ from the Eucharist: and finally all heretics, and the devil hath always said; It is written, and yet they erred. Wherefore it appeareth, that we must fly unto that spirit, whereby the scriptures are published. Even as Peter the apostle saith; 1. Pet 1, 20. that The scripture is not of private interpretation, and that spirit is promised unto the church. D. Martyr. Heretics perhaps have the scriptures, but yet they have them not as it becometh; they follow the show, but not the sound sense. But what church you tell me should be followed, To the scriptures is known the church and the spirit. I perceive not; howbeit, this I know, that the Evangelists, Paul, and the holy fathers, whom I have named, do testify that here is bread, and the holy scriptures do most manifestly speak the same. And without these things, which I have rehearsed, there is no church: neither doth there any good spirit make against these. D. Tresham. These words of Christ; Do ye this in remembrance of me, be words of commandment, and command us to do that which Christ did. And he gave his own body, which said that it was his body: and look what Christ the spouse of the church hath done, that by his commandment the church doth through the scriptures. D. Martyr. Of these words, which you recite, wrote Chrysostom upon the first epistle to the Corinthians, the eleventh chapter, the 27. homily; For Christ in the bread and in the cup said; 1. Co. 11, 24 and 25. Do this in remembrance of me. Also cyril upon john, the 14. book, and 14. chapter; He gave them pieces of bread. D. Tresham. The father's name it bread, of the term from whence it came; to wit, because of the former name it had. D Martyr. You do but haste, and stand upon the term, from whence; you forbidden a figure, and yet you always defend yourself by a figure. D. Tresham. I have many places of Chrysostom that make for me; and I lay Chrysostom to Chrysostom: and the doctors, when they speak obscurely, must be interpreted by places more plain. But Chrysostom in the sermon of the treason of judas, confesseth that the bread is changed. D. Martyr. It is not now my turn to answer. When you oppose me, I will answer to that which you object out of Chrysostom. Howbeit, in the mean time, because I will not seem to be too precise, I hold with Chrysostom, that the bread is changed, but yet into a sacrament; but that the substance of bread is done away, that do I deny, neither shall you ever prove it out of Chrysostom. Yea and cyril saith; Even in the bread we receive his precious body; and in the wine, his blood. D. Tresham. We receive it in the bread and wine; that is to wit, in the shows of bread and wine. D. Martyr. What do you call the shows of bread and wine? D. Tresham. The accidental forms of bread and wine. D. Martyr. Assuredly you have not this signification from the fathers; for they by Species, that is, form or kind, understood the very natures of the things, not the accidents. Ambrose, in his book Eorum, qui in tiantur mysterijs, the last chapter; But and if the speech of Elias were of so great force, as it could fetch down fire from heaven; shall not the saying of Christ be forcible, touching the kinds of the elements? He treateth of a sacramental change. Wherefore, if he should mean the kinds to be the accidents, it would follow that the accidents should be changed in the Eucharist; but that doth the sense deny. Again, this father in the same chapter; Before the blessing of the heavenly words, another kind is named; after consecration the body of Christ is signified. And Augustine upon john, the 26. treatise; One thing did they, and another thing we; but yet in a visible kind, which nevertheless signified all one thing. And he speaketh there concerning the difference of the sacraments of the old and new law. And even the very same in a manner is said by Augustine, in his treatise De catechizandis rudibus, the first book, and 16. chapter. D. Tresham. The fathers call the form or kind, sometimes the substance, and sometime the accident; for it is an ambiguous word: and that which the scriptures call bread, and the fathers also name bread, we call the kinds or forms. Here it seemed good unto the Visitors, that we should dispute in the second question. D. Martyr. We deny the body and blood of Christ to be in the bread and wine carnally and corporally, or substantially and really, as ye say it is; or under the shows of bread and wine. And this will I prove out of the scriptures. Mark. 16, 19 In the last of Mark; The Lord jesus after he had spoken unto them was taken up into heaven, & sitteth at the right hand of God. In the 26. The scriptures testify that Christ departed from us in body. Matt. 24, 23 of Matthew? The poor shall ye always have with you, but me shall ye not have. In the sixth of john; I leave the world and I go unto my father. Many shall say in those days; Behold here is Christ, or there is Christ, believe them not. In the third of the Acts; Whom it behoveth the heavens to hold, until the time of the restitution of all things. And unto the Colossians the third chapter; Seek ye those things that be above, where Christ is sitting at the right hand of God. Since therefore it appeareth by these saiengs, that Christ, being taken up from hence, liveth in the heavens; and that it is not agreeable, to the nature of a true human body, to be in many places at once: it followeth, that the body of Christ is not really in the bread or wine. D. Tresham. I deny that it cannot agree to an human body, to be in divers places at once: for the holy scriptures teach the contrary, that Christ after the ascension, was with his apostles even according to his humanity. In the first epistle to the Corinthians the 9 chapter, Paul saith; Did not I see the Lord? And in the 15. chapter of the same epistle, And last of all he was seen of me, as of one borne out of time. And in the ninth of the Acts; Saul, Saul, why dost thou persecute me? And again; I am jesus whom thou persecutest. And a little after, Ananias said; Brother Saul, the Lord hath sent me, even jesus which appeared to thee in the way. And Barnabas said afterward unto the apostles concerning Saul, how he in the way had seen the Lord, and that he had spoken unto him. During the which time it behoveth to believe, that Christ was in heaven at the right hand of his father, because it is an article of the faith: and yet nevertheless he was then upon the earth in visible form. Wherefore you have concluded nothing; and very well may the body of Christ be in the sacrament under an invisible form, when he was otherwhile in the earth in a visible form, as we have proved. Wherefore your reasons do not conclude. D. Martyr. The answer doth not suffice: When Christ appeared unto Paul he was in heaven. for how know you that Christ appeared not unto Paul, abiding in heaven, according as he was seen of Steeven, sitting at the right hand of God? Yea and Augustine upon the 54 psalm saith, that the head, which was in heaven, cried for the body which was upon the earth, and said; Saul, Saul, why dost thou persecute me? Acts. 9, 4. Moreover, was not Paul rapted into the third heaven, when he had power to see Christ? The which he testifieth unto the Corinthians. For there he only saith, that he saw Christ, but speaketh nothing of the place or time. Indeed, he appeared unto Paul as he was in the way, and while he was in the way did speak unto him: nevertheless (as I have said) he might do this remaining in heaven, and frame a voice from thence which should be heard upon the earth. Furthermore, put the case that the Lord exhibited himself to be seen of Paul, upon the earth, you shall not be able to show that he was in heaven at the selfsame time. We believe the article of our faith; to wit, that he was assumpted into heaven, and sitteth at the right hand of the father, but that he cannot sometime transfer himself from thence, and appear to whom he will, that are not we bound to believe. It is enough to confess, that he hath his proper mansion in heaven. D. Tresham. Whereas Augustine saith, upon the psalm, that Christ was in heaven, when he cried, Saul, why persecutest thou me, it is agreeable to my opinion. For it signifieth that he was at one time, both in heaven and in the earth; or else: I answer, that the heaven is meant by him to be th'air, where perhaps Christ was when he cried, Saul, Saul, why persecutest thou me? And that the air is called heaven, the scripture testifieth; when it saith, The souls of heaven. D. Martyr. Whereas you do say that Christ according to Augustine's judgement is in both places; to wit, in heaven and in earth, Gen. 1, 30. job. 28, 21. Psal. 8, 9 you learn not that of him; nay rather he showeth himself elsewhere to be of an other mind. And to appoint Christ to hang in the air is an absurdity, and you seem thereby to make him a foul of the air. D. Tresham. I make not Christ a foul of the air, for than should he be such a one when he hung upon the cross. D. Martyr. No verily: for he was then fastened to the cross. But let these toys pass. If we will see what Augustine's judgement was as touching this matter; let us consider his epistle unto Dardanus, where he wrote as concerning the glorified body of Christ, that it is in some certain place, because of the measure of a true body. The question was propounded unto him, how the thief was with Christ in paradise that same day wherein he died, as he promised he should be? And he answereth, that if for paradise, we understand heaven, it was not so as touching his humanity; because his body was in the sepulchre, and his soul in the nethermost places: whereupon he decreed, that this should be understood as touching his divinity. And thereby I gather this argument: If Augustine durst not admit unto the soul of Christ to be at one time both in hell and in heaven, much less must it be granted unto his body. D. Tresham. I say with Augustine; Distribute the times, and the scripture agreeth. Three errors did Augustine impugn at that time: one is of those men, which did take the word, that is to say, the Godhead in place of the soul of Christ; another took the word for the mind of the soul of Christ; the third was of them which made the body of Christ to be spread every where. Augustine therefore in that place, speaketh of the body of Christ, so far forth as it hath a visible form: and after that manner he saith, that it is only in heaven; unless that at any time it do miraculously happen otherwise. Howbeit, he is in the sacrament, according to an invisible form: according whereunto Augustine believed, that it is in divers places at once; for even in the selfsame epistle, he maketh mention of our sacrifice. Neither is it to be doubted, but that Christ doth offer himself visible, and again invisible, even as pleased him. As in the fourth of Luke; When he withdrew himself from the multitude, & went through the midst of them, & on the mount Thabor he showed his glorified body. And therefore unto Augustine I answer, that much rather now, he doth these works at his own pleasure. D. Martyr. You have gathered many things together, but yet can it not be gathered of all these, that Augustine would have the body of Christ to be in many places at once. Albeit he made mention of our sacrifice; that was for an other cause, neither doth it belong unto this article, as may appear unto them which read it. Yea rather, he referreth our sacrifice to the unity of the mystical body, and maketh no mention at all of the flesh or blood of Christ himself. Neither taketh he in hand to confute the error touching the soul or mind of Christ. Nay rather he supposeth that Dardanus was not entangled with them. And it appeareth how greatly he writeth there against you, sith he will have no accidents, if the subject be wanting; nor bodies, if you take place away from them. And undoubtedly, if he did make for your part when he wrote these things, If Christ might be in many places at once, he may also be every where, it behoved to except the Eucharist. Besides all this, if we should grant that any body may be in many places at one time, it must be granted, that it can also be in all places: and that likewise did Scotus see. Howbeit, as I have already affirmed, it standeth as yet firm by the saying of Augustine, that because of the measure of a true body, the body of Christ requireth a place certain. D. Tresham. And yet if God will, it may be in many places, yea even in so many as he himself will. Neither must it be ascribed to any want of divine power in him, which includeth not any contradiction in the terms. D. Martyr. There is no part of the divine power diminished by me, although I have spoken after this manner. And I speak of the power of God with all modesty: but yet there be many things which therefore cannot be done, because the nature of things doth not permit, being such as are mere contraries, and (as it is said of you) do imply contradiction, and this must not be imputed to an infirmity in God. Howbeit you have not proved, that there is here no repugnancy of the terms (as you speak:) only you say it. D. Tresham. Here there is no difficulty on the behalf of the things: for Paul distinguisheth between a natural body and a spiritual body. But the body of Christ is spiritual: and hereby is taken away all the difficulty on the behalf of the thing. And not only is the body of Christ spiritual: but even so shall our bodies be after the resurrection. D. Martyr. I know, that the body of Christ is spiritual: but Augustine saith in an epistle to Consentius; It is meant that a natural body is said to be like unto other living creatures, because of the dissolution and corruption of death; but a spiritual body is so called, because it is now immortal with the spirit. And a little after; Therefore as a natural body is not a soul, but a body, so we must think that a spiritual body is not a spirit, but a body. And in his treatise De civitate Dei, the 13, book, and the 20. chapter; Howbeit, because it shall be subdued to the spirit, by an excellent and wonderful easiness of obeying, even to the accomplishing of the most assured will of immortality, which cannot be dissolved. And a little after; Even as the spirit which serveth the flesh, is not amiss called carnal, so the flesh serving the spirit, is called spiritual, not that it is changed into the spirit. You hear what things are spoken of a spiritual body, among the which we find not, that it is in divers places at one time. For it is even as repugnant to the nature of a body, to be in divers places at once, as it is to be no body. D. Tresham. I deny your minor proposition, that it is as repugnant to the nature of a body, to be conversant in many places at once, as it is to be no body; for this latter includeth contradiction of the very terms, and so doth not the former. And more readily may this be done in a body, which hath the properties of a glorious body. D. Martyr. I will prove anon, that it is against the body of Christ, being definite, and circumscribed by limits of place, and a creature, to be in many places at once. But as touching the glory which he now hath, I say I do not exclude the gifts of glory. Howbeit, I will prosecute the argument in hand; to wit, that Augustine meant not, that the soul of Christ was at one time both in hell and in heaven with the thief: much less therefore shall this be granted to the body, which is not attributed to the soul. Neither in that treatise doth Augustine exclude the Eucharist. D. Tresham. Yes verily, he did exclude it. D. Martyr. Augustine made mention there of the Eucharist, but intended a far other matter than to exclude the same from the truth determined. For he disputed of the holy Ghost, how he being one, distributeth his gifts without division of himself, that he may adorn with his graces, the mystical body of the church, which mystical body of Christ, he saith, is set forth in our sacrifice. D. Tresham. What if Augustine deny that the soul of Christ cannot be in divers places; therefore can it not be? Shall the saying of Augustine diminish the power of God, that it shall not do as it will? No, it shall not diminish it. D. Martyr. It shall now suffice at this present, that we have seen Augustine's judgement, that Christ as touching his humanity, & because of the quantity of a true body, is in heaven; but as touching his divinity, every where. D. Tresham. When Augustine saith: Christ, in that respect that he is man, is in heaven, understandeth that to be true as touching visible form: for so he expoundeth himself in that place, saying; If he shall come according to that voice of the angel, even in such wise as he was seen go into heaven, that is (to use his own words) in the same form of flesh: according to this form, he saith, he must not be thought to be dispersed every where. Afterward Augustine maketh mention there of our sacrifice. And at that time no man doubted of the truth of the sacrament. D. Martyr. You shall never find there out of Augustine, that the body of Christ by an invisible form may be in many places [at once:] this is of your own devise. And I have now showed to what end he made mention there of the Eucharist. Moreover, we do not dispute here of the truth of the sacrament, which we all confess; but we contend as touching the manner how Christ is there. And I will show most assuredly, that it is in God alone to be in many places, and every where at once, and that it must not be granted unto creatures. For by this reason doth Didymus, in his first book De spiritu sancto, prove the Godhead of the holy Ghost, It is only God that can be in many places at once. because he was able to be in many places at one time, which can be no condition of any creature. And the very selfsame reason made Basil, in his book De spiritu sancto, chapter 22. Wherefore if these men's arguments should be of any strength, it would be concluded, that the human nature in Christ is the divine nature, seeing it is affirmed of you to be in many places at once, and so all things would be confounded. But now let us hear their words. Didymus saith thus; The holy Ghost himself, if he were one of the creatures, he should at the leastwise have a substance circumscriptible, or within limitation, even as have all things that be made. For albeit, that the invisible creatures are not limited within place and bounds; yet are they bounded by the property of their substance. But the holy Ghost, sith he is in many places, hath no limited substance. For jesus sending forth the Preachers of his doctrine, replenished them with the spirit, and breathing upon them; Receive ye (saith he) the holy Ghost, john. 20, 22. and go ye forth and teach all nations: not as though he sent them all to every nation. Neither in very deed did the apostles travel together unto all nations; but some into Asia, some into Scythia, and others were dispersed into other nations, according to the dispensation of that holy spirit which they had. After what manner also we have heard the Lord say: I am with you even until the end of the world. Héerewith all likewise agreeth that saying; Act. 1. 8. Ye shall receive power of the holy Ghost, when he shall come on you; and ye shall be witnesses unto me both in jerusalem, and in all judaea, and in Samaria, and unto the uttermost ends of the earth. Now then, if these apostles for the testimony of the Lord, being placed in the uttermost confines of the earth, were distant in most far places one from an other, & yet that the holy Ghost dwelled in them, having a substance which cannot be bounded or limited, The angels cannot be in many places at once. it is an evident token that the power of angels is far other than this is: seeing (for example sake) the angel which was present with the apostle, when he prayed in Asia, could not at the selfsame time be present with others, which were placed in other parts of the world. But the holy Ghost not only is at hand with them which are separated one from an other, but also remaineth an assistant to all particular angels, principalities, thrones, dominations; and as he sanctifieth men, so is he of an other nature than men be of. Basil in his book De spiritu sancto, the 22. chapter; Therefore as touching the holy Ghost, whom the world cannot receive, but may be seen only of the saints, through a pureness of hart, what are we else ●o judge of him, but that all honour belongeth unto him? All other powers are believed to be in a place limited. For the angel, which stood by Cornelius, was not in the same place, wherein he stood with Philip. Neither yet the angel, which spoke unto Zacharie from the altar, did for that time also fill his station in heaven. But the holy Ghost all at one time both wrought in Abacuk, and was believed to be in Daniel at Babylon, and was with jeremy in the dungeon, and with Ezechiel in Chobar: for the spirit of the Lord hath filled the whole world. Psal. 138, 7. And again; Whither shall I go from thy spirit? Or whither shall I fly from thy face? Also the prophet; Because (saith he) the Lord saith among you; Agge. 2, 6. And my spirit standeth in the midst of you. But of what nature must we believe that he is, who is in every place, and who is present with GOD? Whether of a nature that comprehendeth all things, or else that is tied unto particular places? Such as the son of GOD showed the nature of angels to be. Howbeit, this thou wilt not say. Here you may perceive, that these most holy & learned men do decree, that every creature, yea even angels be of a limited nature, and that they cannot be in divers places at one time. And by this means they prove the divinity of the holy Ghost, because he may be found at one time in divers and sundry places. Let us contrive the matter into the form of an argument; Whatsoever is in many places at once, the same is God; The body of Christ is not God, but a creature; Therefore the body of Christ is not in many places at once. D. Tresham. I did not affirm that the body of Christ is everywhere, although it may be in divers places at once. And albeit that the body of Christ assumpted be not GOD, yet is Christ, God. And as touching Basil, Didymus, and Augustine, they speak only of that, which of his own proper nature is everywhere, or in many places at once; and that they prove to be God: but yet do they never abridge the power of God, but that another thing than God may by his power be in divers places at one time. D. Martyr. When it is avouched that it can be together in many places, by the like reason it is appointed to be everywhere. And whereas you say, that these fathers do speak of that, which in his own proper nature may be in many places, and do name such a thing to be God; and yet that they deny not, but that any thing, which is created, may by the power of God be in many places at once: it is not true. But this rather overthroweth their argument concerning the holy Ghost. For if the holy Ghost have been in many places at once, the heretic will say; This was by the power of God, not by his own proper nature. And so by this reason it should not be proved, that he is a thing not created. And therefore, for the proof of this matter, it behoved them to understand absolutely, that whatsoever is in many places at one time, is God. D. Tresham. Christ is God, and that is sufficient for us. D. Martyr. But yet (saith Augustine) we must beware, that we do not so build up the divinity of Christ, that we destroy his humanity. D. Tresham. I say that the humanity of Christ is not destroyed, by ascribing unto him a multitude of places. For seeing he himself is omnipotent, he may, if he will, even according to his body, be in many places at one time. D. Martyr. The question is not, whether Christ be omnipotent, or God; for both of these do we confess: but it standeth in this, whether his body may be at one time in many places; which these fathers deny can be said of any creature: but you affirm it of Christ's body, the which nevertheless, is a creature. Wherefore I demand of you, whether the body of Christ be circumscribed or no? D. Tresham. To be short, it is wheresoever it will, and it may be in many places at once. D. Martyr. Then hear what cyril saith in his dialogs of the Trinity, the second book, pag. 245. If the divine nature should truly, as they say, receive division and partition (as they say it doth) it would be understood to be a body; and if a body, then to be altogether in a place, both in bigness and quantity. And if it should be of quantity, then might it not choose but have limit or bond. See then to how small purpose you delay to grant me, that that body of Christ is within limits, seeing that cyril evidently saith, that the divinity itself should be within limits if it were of quantity. And so this argument is invincible; Whatsoever is within limitation cannot be in many places at once. This proposition would the fathers now have cited. hereunto add the Minor; The body of Christ is bounded within limits. For seeing it hath quantity, it cannot choose but have limitation, & that did cyril now testify; Wherefore it cannot be in many places at one time. D. Tresham. The Mayor is understood of gross bodies, not of glorified bodies. How can that body be closed up in any place, which rose up, the sepulchre being fast shut, and entered in when the doors were closed? D. Martyr. This did I erst while teach out of cyril; that if the divinity itself were of quantity, it should be circumscribed: seeing therefore it doth not exclude God, much less doth it exempt glorified bodies, sith there is nothing more glorious than God. Neither is there any need now to object against me, either his coming forth, the sepulchre being shut, or his going in when the doors were fast. The place will serve to speak of those matters, when it shall be appointed my turn to answer, and yours to oppose. D. Tresham. cyril speaketh of a quantity which hath the measure of quantity, and after that manner he doth not restrain glorified bodies. Again, we do grant that an accident may be in many places at one time. As for example, health is one and the selfsame in all parts of the body, and shall we deny this to the body of Christ? D. Martyr. cyril could not more expressly say, & more diligently stop all shifts, when he said; that Even the divinity itself also, if it were of quantity, should both have a place, and be bounded within limits. And as to that which you answer me as touching an accident, namely, of health; the reason is not alike in both: for health is a quality, not a body; neither doth it occupy a place, and is one and the very same, according as the body of the living creature, wherein it is said to be called one. But the health of one and the selfsame living creature, is not the selfsame in another living creature: for qualities have their subjects according to the places; That an accident cannot be together in two subjects. and it is unpossible for them to be the same in number, at one time in divers subjects: but all the parts of a living creature be the very same in subject, and one by the knitting together of members. D. Tresham. The reason of Didymus doth proceed from that that is of it own nature in many places, and not otherwise. And all the Doctors agree, that Christ was borne, his mother's womb being close; and that he rose, the sepulchre being shut, and that he went unto his disciples when the doors were fast. And Hugo de sancto victore saith; that The angels are not circumscribed by place. Wherefore although the body of Christ be properly in heaven, yet because it is spiritual, it is not repugnant to the power of God, but that it may be in many places. D. Martyr. Whether the fathers understand their reasons touching that, which in his own proper nature is in many places, I have already answered. As touching the virgins womb, the sepulchers, and the doors being fast shut, oppose you, and I will answer in place convenient. As for Hugo de sancto victore and others, when they say that angels are not contained within the precinct of place, they must I say be understood as concerning local compass, whereby the bodies which are among us are compassed about with the circumference of the air, or some other thing containing them. But these things cannot so be taken, that the angels or any creature should be understood to have no definite substance, so as when they be in any one place, they cannot be elsewhere. And so I return to the argument: it is a firm conclusion; This thing is in many places, Therefore it is the Godhead. D. Tresham. I answer: Christ is God; and now the speech between us is as concerning the body, which hath the Godhead joined therewith. D. Martyr. I demand of you: Is the body of Christ a thing created or no? D. Tresham. I grant it is; but Christ is no creature. D. Martyr. But I say that Christ is both; to wit, a creator and a creature. Christ by reason of his sundry natures is both a creature and a creator. As touching his Godhead, he is a creator; and as touching his humanity, a creature: and if a creature, as these fathers do affirm, he cannot be in divers places at once. D. Tresham. That which Christ took once upon him, he never let go: and therefore because of his Godhead, which is inseparably knit unto his body; Christ must not be divided, but yet his natures must be dissevered. the body of Christ may be in many places. D. Martyr. We likewise do not divide Christ; and yet will we have both his natures to be whole. And sith the Godhead doth not cause but that the body of Christ is a creature, and you have now heard out of Basil and Didymus, that the powers created cannot be in many places at once, you yourself see what doth follow. D. Tresham. They disputed of the nature of the thing, not of the absolute power of God: neither is reason or sense to be followed in matters of faith: otherwise, many absurdities would follow in matters of faith. D. Martyr. I cannot tell how they could have spoken more apparently of the power of God: when as cyril doth not exclude even the, divinity itself, when he saith; If it were of quantity, it might not choose but be circumscribed. And I acknowledge that which you say: that in matters of faith we must not follow reason nor yet sense. Howbeit, it is no article of the faith, that the body of Christ is in many places at once, sith the scriptures do not teach this any where. Nay rather we learn otherwise out of them; to wit, that Christ is very man, and that he hath a very body; whereto is very agreeable that it should be limited within bounds, and compassed within some certain place. And touching his body, we believe that he is ascended into heaven, that he hath left the world, and sitteth at the right hand of the father. The disputation of the second day, which was the 29. day of May, between D. Peter Martyr, and D. William Chadse. D. Peter Martyr. I Think it not meet (right honourable) that I should use at this present any preface. For yesterday we declared those things which were thought good to be applied to the present purpose. And by your good foresight & authority it happened, that all things were peaceably and quietly performed: which I hope this day shall no less come to pass. Now master Doctor as concerning the matter, you being present yesterday, might sufficiently understand what questions are propounded, & perceive some reasons of mine opinion: wherefore to proceed in our purpose, I desire you to show what you do judge touching the questions; neither do I fear, but that all things shall be spoken of you, with indifferency and modesty. Howbeit before you answer, you shall suffer me, according to my accustomed manner, to call for the help of God. The Prayer. Yesterday, O almighty GOD, we began by thy gracious goodness to dispute: and since this day also we shall proceed in that business, we call upon thee again, who art the fountain of light, the most perfect truth, and the most clear wisdom, that thou wilt so direct our words, that we fall not into absurdities; but rather, that those things which shall be handled, may both become more plain, and also be set forth to the praise and glory of thy name, through Christ our Lord, Amen. The Preface of D. William Chadse. GReat is the matter (right famous Doctor) and full of mysteries, which yesterday was handled, & this day shall be handled. Great, because we dispute of the body wherewith we be satisfied, and do live for ever: and of the blood whereof we drink, and which redeemeth the people; a thing full of mysteries: for unless ye believe, you shall not understand; My words are spirit and life. It is the spirit which quickeneth, john. 6. the flesh profiteth nothing. The Capernaites hear, and say; This is a hard saying, and who is able to abide it? The Christians hear and cry incessantly with Peter; Thou hast the words of eternal life; john. 6, 68 we believe and know, that thou art the way, the truth, and the life. We believe that thou didst promise the holy Ghost, not which should come after one or two thousand years, but even within a few days after that thou hadst spoken it. We acknowledge the performance of this thy holy spirit, he shall lead us into all truth, he shall teach us all things whatsoever thou hast said unto us. Forsomuch therefore as thou art true, yea the very truth itself; sith those things which have gone forth of thy lips cannot be frustate, I firmly believe from thy mouth, and pronounce it from my hart, as touching the presence of thy body, in the most holy sacrament of the Eucharist; that no feigned nor fantastical, nor imaginative, nor bare figurative body, but thy true, real, substantial, yea, and not to forbear the grosser kind of terms, thy corporal, natural, and carnal body is there present; Matt. 26, 26. seeing thou hast said: Take ye, eat ye, This is my body, which is given for you, which is broken, delivered, or shall be delivered for you. But touching the manner how or after what sort it is there, whether with the bread, whether the elements be changed, or whether the bread, as the school-divines speak, be transubstantiated, the holy scripture in plain words d●…th not teach. But what shall we say, it saith if not in plain words, therefore it hath not taught it? God forbidden. john. 16, 12 Many things have I to say unto you, which ye cannot now bear. He hath taught; The bread which I will give, john. 6. is my flesh, which I will give for the life of the world. He taught; He took bread in his hands, he gave thanks, he broke the bread, and distributed it [saying] This is my body. He taught it, yet somewhat obscurely. He would not then be touched, because he had not as yet ascended to his father. He ascended, he sent the holy Ghost; this holy Ghost exercised his office, taught the church, taught the Counsels, taught the fathers all truth. Wherefore give ear unto him, put your trust in him, he overcometh, and shall overcome the world. Howbeit, since there is none of so happy a wit, of so firm a memory, of so sound and perfect utterance, but is easily disquieted, either with the force of arguments, or with the outward show of authorities, or with the obscureness of the fathers, in a matter otherwise most true; I desire pardon of you the king's majesties most honourable commissioners, and I submit myself unto you, if perhaps I utter any thing which shall either be repugnant to the scriptures, or any manner of ways disagreeable to the laws of this realm. And that we may happily perform all these things, let us with joint prayer call for the help of his holy spirit, who knoweth all things, and teacheth all things, saying together after this manner: Come holy spirit replenish the hearts of thy faithful ones, etc. Let us pray: O God, which hast taught the hearts of the faithful by the illumination of thy holy spirit, etc. Now then (most famous Doctor) I prepare myself to the questions propounded. But first (by your leave) partly for my own instruction, partly for that those things which yesterday were alleged by you, may seem not to be assoiled, and partly that they which be present should not be seduced, I will run over two or three authorities, which yesterday you brought forth. You argued out of Saint Cyprian: Even as in the person of Christ is hidden the Godhead, etc. And even as the Godhead and the flesh is one Christ, so the bread and the body of Christ do make one sacrament. I answer, To Cyprian. that the similitude doth agree, not as touching the secret li●…g hidden; to wit, that even as the Godhead is close hidden in the humanity, and as a soul reasonable is close hidden in the body, so under the sacrament is secretly hidden the body of Christ, under the show of bread. Otherwise if it should hold likeness and proportion in all things, it would follow, that Christ could not die; and that his soul was never separated from his body. For Athanasius saith: Even as the soul reasonable, and the flesh is one man, so God and man is one Christ: which nevertheless is false, seeing the Godhead could not be separated from the manhood, that is to wit, either from the body or from the soul, when as notwithstanding the soul might be plucked away from the flesh by death. Gelasius, whom you allege on your part, To Gelasius. favoureth Nestorius. Neither doth it well conclude? In part he is no Nestorian, Therefore he is none at all. Assuredly he was suspected of this heresy: he might therefore be denied, but yet he expoundeth himself: It remaineth in the property of nature; that is, in the accidents and shows of bread; it hath the taste of bread, it hath the power of nourishing, and other qualities of bread. To Augustine Add Dardanum. And this sense doth Augustine use in an epistle unto Dardanus, under this word Substance, when he saith; He shall come again (as the words of the angel testify,) even as he was seen to go into heaven; to wit, in the same form and substance of flesh. And as concerning that which Augustine saith to Dardanus; True it is that the body of Christ is in one only place, under the form of man. To Augustine in Sententijs Prosperi. You alleged moreover Augustine in the sentences of Prosper, who saith, that a sacrament consisteth of two things, that is to say, of a sacrament, and the matter of the sacrament. I answer, that the outward sacrament is that which appeareth to the eye: but the matter of the sacrament is the body of Christ. briefly, Augustine's mind is, that this sacrament standeth of two things; namely, of the outward visible sign, that is, the shows of bread and wine; and of the matter of the sacrament, that is, the body of Christ: and these things do without doubt remain. This is it which is gathered out of Augustine, for the same Augustine calleth it the same, and not the same. Theodoretus, albeit I have not his book, and that in cyril he is condemned with Nestorius, he I say is of the very same mind that other of the fathers be, who when they say, that the nature remaineth, they understand the property of the bread. And after that sort we refuse not Theodoretus, but we admit him; To Theodoretus. yet in this sense, that he alone be not repugnant unto many. And this is the rule, which you would to be observed in interpreting of the fathers. To Origin. I grant that to be true, which Origin hath upon the 15. of Matthew, in the fragments; to wit, that this material thing goeth into the draft, yet nevertheless he interpreteth himself in another place; Stick not (saith he) to the blood of the flesh, but learn the blood of the word: for if we shall without faith eat the flesh, or drink the blood, it profiteth not, but goeth into the draft; not the flesh itself, but the bread and wine. For the same Cyprian in his sermon De lapsis, saith; that The Lord doubtless departeth, when he is denied: and he addeth; When his comfortable grace, through our departing from a holy life, To Ireneus. is changed into ashes. Irenaeus (you say) calleth it bread; and indeed before consecration it is very bread: howbeit, when the word of God cometh thereunto, it is made the body of Christ; so as that creature goeth before the consecration. And in that (saith he) he confessed the cup, which is of the creature that is amongst us, to be his blood, he showed, that by the wonderful power of GOD, the blood of our Lord is made of a creature, which is amongst us. Neither must it be understood, that it is together both the blood of Christ and the wine, but that a creature in respect of us, is made blood, after that the words be pronounced. To Gregory. Gregory likewise In registro, saith; that It may be made as well of sweet bread, as of leavened bread; not that he meaneth bread to remain. To Epiphanius. Beside this, Epiphanius in Anchorato is alleged by you: and that place doth most of all make for us. Wherefore, I marvel that you made mention of Epiphanius. And for an answer it shall suffice to read his words. We see that our saviour, as the Gospel testifieth, took it into his hands, that he rose in the supper, and took these things; & when he had given thanks, he said; This is mine, This and This: and we see that it is not equal nor like, neither to the image in the flesh, nor to the invisible Godhead, nor yet to the fashion of the members. For this is of a round and insensible form as touching the power, and yet would he by his grace say; This is mine, This and This: and there is no man but believeth his saying. For he which believeth it not to be true, even as he spoke it, falleth away from grace. And hereof it may be understood, that whosoever believeth not the very body to be there, he falleth from grace and salvation. Now to come to the matter propounded: I answer as touching the first question, that in the sacrament of the Eucharist, the bread and wine is changed in substance into the true body & the true blood of our Lord jesus Christ. D. Martyr. I have heard you allege much as touching those things, which were discoursed yesterday: and you have endeavoured to frame somewhat a large answer unto those matters, which I in the objections, used against the other adversary. But now, if I would show of what strength your answers be, the disputation would be exceeding long. Again, since I have other reasons, in the showing whereof, this days space (as I think) will not suffice, I give you my word, that upon that day, wherein I shall answer you, I will repeat all these saiengs of yours, and will declare, of how small strength they be to weaken my part. And in the mean time, lest any should slander me without cause, and by your words be moved to draw me into envy, I protest, that we in the communion do receive the very body, and the very blood of Christ, but yet with the mind, and with faith. Neither do I affirm it to be a feigned or fantastical body. But now only is called into question, after what manner the same true body, and true blood is present in the Eucharist: I say, spiritually, and that we by faith do embrace the same, and make it to be present. But you affirm, that we take it with the mouth and carnally. And I wholly persuade myself, and know for a certainty, that those things, which I have spoken, do not tend to a division of the auditory, as you accuse me, but unto the teaching of the truth. But omitting these matters, let us come to the handling of the question. In all sacraments there ought to be an analogy or proportion observed and kept between the sacrament and the matter of the sacrament: That an analogy must be kept in the sacraments. which analogy Cicero calleth a conveniency. And Augustine De catechizandis rudibus, would that a sacrament should have a likeness of the thing itself. And that doth he also testify unto Boniface: where, because of this likeness, he attributeth unto the sacraments, the names of the things themselves. Seeing therefore the Eucharist hath for the matter of the sacrament both the body of Christ, and the mystical body; ye which by transubstantiation take away the bread and wine, overthrow the analogy, which consisteth therein; that even as we be naturally nourished by bread and wine, Two kinds of analogy in the Eucharist. so by the body and blood of Christ, we are nourished spiritually, both in the outward and inward man. And as concerning the mystical body, therein doth the similitude stand; that even as bread and wine consist of much gathering and pressing together, that is to say, of many grains of corn, and many grapes; so the mystical body standeth of many members, which grow up together in one. D. Chadse. I deny the Minor proposition, that the substance of the bread being departed, the analogy also is taken away. D. Martyr. I have proved it; for even as our body is nourished naturally by bread and wine, That our bodies are not nourished by accidents. so spiritually we be nourished by the body and blood of Christ. And it is manifest, that our bodies are not nourished by accidents, but by substance. D. Chadse. We take not away the analogy: for that consisteth in the matter, which is had before the consecration; for the word cometh unto the element, and it is made a sacrament, and when consecration is finished, there remain accidents, which lead us by the hand to that similitude. And those outward things do suffice to show that, which you seek: and they be left through the great mercy of GOD, because we may not loathe the body and blood of Christ, if they should be showed unto us without the shows of bread and wine. And yet for all this conveniency it is not required, that the nature of bread and wine should remain. D. Martyr. Your answer standeth upon many chief points; I will reply to every one by itself. First, whereas you say; It sufficeth that it is bread and wine before consecration, by which substances we be nourished, it proveth not, but that in the sacrament itself the conveniency is by you taken away. For we speak not of the sacrament, when it is now a sacrament, where also we affirm, that the analogy must be kept. You appoint the same to be before the sacrament; and when ye come to the sacrament, you take it away, and so ye sin against the sacrament. In baptism is kept an analogy, because water remaineth. Doubtless in baptism it fareth not after that manner: for by the water, wherewith we be commonly washed, is signified the purging of the soul; neither is the water taken away. No; but it remaineth, and we are washed therewith: and if it were taken away, it should be no full sacrament. And therefore it is not enough to say, that before consecration, there was a due matter extant. Again, the saying, which you allege out of Augustine; The word cometh to the element, If the word come unto the element it doth not thrust it out. and is made a sacrament, doth make most of all against you: for he saith not; It thrusteth out the element, but it cometh to the element; and the meaning is, that the element itself is made a sacrament. The very same mercy, which you say is given us by reason of the accidents, that in them may be hidden the body of Christ, lest while it is seen, it should cause a loathing thereof; even the same, I say, we have by the remaining of bread and wine. For accustomed natures are not loathsome to us. And whereas you affirm, that the accidents or shows do lead us unto that similitude, it doth not satisfy. First, because that, which you speak of accidents is a feigned thing. secondly, because that must remain, which nourisheth us naturally: which accidents do not perform. For a sacrament must signify the matter of the sacrament, but not a substance that had been, which ye say it hath cast away. lastly, you allege no cause, why ye extrude the bread. Oftentimes yesterday did I ask, why? But could hear nothing: perhaps you will assign a cause. D. Chadse. First I answer, that it is not required, that bread should remain in the Eucharist, as water doth in baptism: for the nature of both sacraments is not alike; sith in this sacrament it is said; This is my body: but in that other it is not said; This water is my blood, or my body. Further, it is not necessary (as you argue) that the element should remain after the coming of the word. And that doth natural reason teach by a similitude. As in digestion there cometh a natural heat unto the meat now received, and changeth the substance thereof into flesh; so in the sacrament, when the word cometh, it changeth the substance of bread into the true body of Christ. And whereas you demand, why we do take away bread, we answer; Because the holy Ghost foresaw, that there would come heretics, which would say, that in the sacrament there is bread together with the body of Christ, and that the substance of bread is the flesh of Christ, and which would deny real presence; because they labour to prove, that the substance of bread doth there remain. D. Martyr. Your answer standeth on three parts. The first is, that you do not admit a similitude between baptism and the Eucharist: as if so be that I had argued from the like. I touched somewhat of baptism by the way: but the ground of the argument was, that a convenient substance ought to be kept in the sacraments. And that, as touching the Eucharist is that, which nourisheth us; which is done by the substance of bread, not by accidents. And yet do I not for this cause deny, that there ought not to be had the same consideration in baptism, that is in the Eucharist: neither have you showed the contrary. Also you contend, that Augustine's saying; The word cometh to the element, and it is made a sacrament, doth not make against you, as I showed that it did. But I prove that it maketh against you, because he judgeth, that the element doth remain, and that the word is joined therewith; and so of them is made the sacrament. And as for your similitude of natural digestion, it serveth not to the purpose. For when the natural heat cometh, the meat is converted into our substance; which if it were absent, as ye exclude bread in the transubstantiation, we should not be sustained or nourished by any means. Again, that there is the same consideration to be had of natural heat, that is of the words of consecration, you make but small proof. lastly, as touching the cause that ye bring, why ye reject bread; namely, because the holy Ghost foresaw, that there should come heretics, which would say that bread remaineth, or that the body of Christ is not really or substantially in the Eucharist; I say that is a vain cause. For these heretics, as ye call them, were the fathers, who say that bread there remaineth. When the holy Ghost teacheth doctrines of faith, the word maketh mention of it. Furthermore, if the holy Ghost taught the church this matter, why do ye not bring forth the word whereby he taught it? D. Chadse. It is not required that the matter should remain in this sacrament, according to the substance: for as I have said, the analogy may be had by the accidents which remain. And moreover, Augustine saith not that the element remaineth, so the substance of bread is not retained, when digestion is past. And hereof let Physicians and Philosophers judge. Finally I answer; the holy Ghost taught the church in the Laterane Council, that we should confess a transubstantiation. D. Martyr. Unto the latter part of your answer I reply, that I asked, by what word of God the holy Ghost taught transubstantiation? And you answer me; by the Laterane Council, for the which we are not to pass what it hath decreed, unless it have justified his decrees by the word of God. But why do I demand this of you, seeing you confessed in you preface, that transubstantiation cannot expressedly be proved out of the holy scriptures? Against the other point I say again, that unless the matter or substance of the meat or bread should remain in us after the digestion, we could not live. Indeed some part thereof is cast forth by the draft and excrements; but on the other side, unless that somewhat did remain, we should not be sustained. But I will show how well this similitude maketh for you: In the natural concoction, the substance & matter of the meat is retained, according to a due proportion, but the form & accidents are done away. But ye on the contrary part do cast away the substance and retain the accidents. And hereof (as you also said) I would have the Physicians and Philosophers to judge. For in the nourishing of the body, I do not appoint any form of bread to remain, but the matter, substance, and body of the same. D. Chadse. I affirm that Counsels must by all means be greatly regarded, when they decree the word of GOD, according as it was done by the Laterane Council, which I cited. For out of the Gospel you have transubstantiation, although obscurely, when it is said; This is my body. And we say moreover, that the accidents remain, because of our infirmity. And beside; even as our flesh is made of bread when it is digested, the substance of bread not remaining; so of the element, when the word is joined thereunto, is made the body of Christ. D. Martyr. This is even as much as to have said nothing; sith you have not as yet showed, that the Laterane Council decreed it out of the word of God. And I have now often objected, that the element must of necessity remain, if it shall be made a sacrament. And for having a consideration of our infirmity, the substance of bread doth profit even as much, and a great deal more, than doth the accident. D. Chadse. I grant that which Augustine saith; The word cometh to the element, & is made a sacrament; and yet doth he not say, that the element is made a sacrament. D. Martyr. Let us ponder the words; The word cometh unto the element & is made a sacrament. What is made a sacrament? D. Chadse. Not the element, nor the word, but some certain third thing compounded of both, being another than either the word or the element is. D. Martyr. A sacrament is the sign of an holy thing, & this is agreeable to an element, By the definition of a sacrament is proved that bread remaineth, namely, to be a sign. And all men do grant, that sacraments be made of the thing, and of the sign. Forsomuch therefore as signification belongeth to the element, it is necessary that it should remain. And this do you grant before you be aware, when you say that the sacrament is neither the element nor the word, but some third thing compounded of these. But how can it be compounded thereof, if it remain not? And this do you plainly perceive to come to pass in baptism, where we doubt not but that the water is an element, which seeing it doth signify, it doth remain. D. Chadse. It is not of necessity that the element should remain in the Eucharist, as it doth in baptism. This similitude I have already denied, and I deny it again. D. Martyr. I produced the argument from the definition of a sacrament, which in very deed is a sign, and seeing the property of signifying belongeth unto an element, it must of necessity remain; unless you will have the nature of a sacrament to be destroyed. And hereunto you answer nothing. And when I bring in a similitude of baptism, you perpetually deny the same; as though that Christ were not received of us in both of these sacraments. There we be regenerated in Christ: here we feed upon the selfsame Christ. There we are baptized into one body, to wit, of Christ: here we have been made to drink in one spirit, as it is said unto the Corinthians: 1. Co. 12, 13. Gal. 3, 27. and in baptism we put on Christ, as it is said to the Galathians. Wherefore these two sacraments be alike. Neither doth it cause that this similitude should be denied, because Christ said not; This water is my body, as he said in the Eucharist; This is my body. For it is not requisite for the making of these words true, that the nature of bread should be cast away; but although the same nature be preserved, yet is that most true which Christ said. Now than what constraineth you to extrude the bread? D. Chadse. We are constrained by the words of Christ, for he saith; This is my body, and saith not; This water is my blood. D. Martyr. It is a wonder, that sith ye attribute so much to the power of God, as by it ye say is made so many and so great miracles in transubstantiation; why also ye cannot or will not thereby persuade yourselves that the substance of bread remaineth. But ye say, that to this end, The adversaries will not decree that by the power of God, bread can remain and the body of Christ be given. Mat. 4, 4. that the body of Christ may be given, ye are compelled to affirm, that the substance of the bread is changed. And this also was the devils counsel, that Christ, if he would eat, should first change the bread into stones: as though that Christ by the power of God had not been able to eat any thing, and to be sustained by whatsoever it had been. Whereupon he very well answered; Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God. As if he had said; I might also eat of stones, if I would, and there should be no need to convert them into bread. So then, if we may through the power of God be nourished by every thing, why also shall it not be lawful with very bread to receive the body of Christ? D. Chadse. We reason not of the power, but of the fact: for although it might have been done otherwise, yet was it so instituted by Christ. D. Martyr. I spoke this as touching the power of God, to show that the same doth not let, but that the bread may remain, and yet the body of Christ be given: for I hear it to be marvelously extolled by you, when ye decree, that there be accidents without a subject: and I thought that the very same might be done; to wit, that in the sacrament, bread as well as the accidents might remain: and again, I did it, to the intent I might force out of you what necessity there is to take away the bread. For as to that which ye speak of the fact, it appeareth not: sith the scripture doth not testify that Christ would have the bread to departed. Wherefore it appeareth not as yet, that ye be compelled by the word of God to extrude the bread. D. Chadse. The necessity is out of the word of God, and it is contained sufficiently in the scriptures, namely, in these words; john. 6, 51. This is my body. Again; The bread which I shall give, is my flesh, the which I will give for the life of the world. D. Martyr. These two things are not repugnant; to wit, that it is not the body of Christ and bread. For other sacraments also do keep the element, and yet have the matter of the sacrament. And because you pretend the word of God; This is my body, I also have often showed, that to affirm it both of the body of Christ and bread, hath the word of God for it. Now then, if you pretend so much the word of GOD, why do you not retain both the bread and the body? D. Chadse. I grant indeed, that the scripture doth speak of both, but I deny that sense which you make; for the word teacheth otherwise, and therefore the bread is not reserved herein. And to have the bread present, doth derogate from the majesty and power of God. D. Martyr. That the word teacheth the bread to be present, I have already declared before out of the scripture: insomuch as jesus took bread, blessed it, broke it, and gave it, It doth not derogate from the majesty of Christ, to have bread present. all which are referred to bread: and to have bread to be present, is by no means any derogation to the power or majesty of God. D. Chadse. I deny that Christ gave bread, but he gave his body; and that which he maketh demonstration of, was bread at the first, but by consecration it is made the body. D. Martyr. The scripture is very plain, which saith; that Christ not only took, but also gave. What did the Lord take? What did he break? What did he give? You can make no other answer, but bread, if you will retain the grammatical construction. D. Chadse. He gave his body; and a deed done, is recited of the Evangelist, not a manner and order of doing. D. Martyr. I deny not but that both are given, as well the body as the bread; but I urge you who deny the bread, when as the grammatticall sense constraineth you, whether you will or no, to grant that he gave bread. Neither is this word, body, referred unto those verbs; He took, he blessed, he broke, and he gave, but unto this verb Est, Is. Yet (as I have said) I deny not but that the body of Christ is given: howbeit since the holy scripture hath both, to wit, as well bread as body; you ought to grant both. But let us try an other way. Ye evermore use this proposition, This is my body, to prove that bread must be excluded out of this sacrament; and yet is not that which ye would have, necessarily proved hereby; for so much as ye take your argument from a doubtful thing. For if we shall bring in many such like propositions, which be held for figurative, and as I may say, significative kind of speeches, you cannot prove but that this is of the selfsame kind. It is written unto the Corinthians; 1. Cor. 10, 4 But the rock was Christ. john. 6, 70. Gen 17, 11. And Christ saith to his apostles; Have not I chosen you twelve, and one of you is a devil. Matt. 17, 10 john. 20, 22. And of circumcision; My covenant shall be in your flesh. And of john; If ye will receive him, he is Helias. Again; When he had breathed upon them, he said: Receive ye the holy Ghost. john. 15, 1. And again; I am the vine, I am the door. Gen. 37, 27. 1. Co. 12, 27 Of joseph, juda said; He is our brother and our flesh. Paul said of Christ; He is our peace. And of ourselves; Ye be the body of Christ. isaiah. 1, 14. And it is written also; that He is a stone of offence, Rom. 1, 16. and a rock to stumble at. And Paul affirmeth the Gospel to be the power of God to salvation. Psal. 110, 7. Psa. 119, 86 and 142. And in the scriptures it is diverse times said, that The words of the Lord are righteousness, judgement, and truth. And the same apostle testifieth, 1 Cor. 1, 18. that The Gospel unto the unfaithful is but foolishness. In the book of Genesis; Gen. 41, 25. The seven ears are seven years, and the ten pieces of the clock, are ten tribes of Israel, 3 Kin. 11, 30 as Ahias the Silonit saith. Also the woman weareth upon her head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, power. In like manner; The priest did eat the sins of the people. Again, Christ for us became sin. The lamb or the sacrifice is the passover. And again; Christ our passover is offered up. And infinite other places, which in the holy scripture have the like manner of speech, in the which account sith this sentence, This is my body, aught to be numbered, and is cited of you in a plain sense, it concludeth nothing, since you lean to ambiguity. And when ye say, that ye be hereunto compelled by the holy scriptures, you bring forth that sentence of GOD which is in controversy, whose right sense nevertheless may appear by other places. D. Chadse. I deny that we lean to ambiguities. There is none but do grant that there be many figurative speeches in the scriptures, but yet we deny that all be figures. Neither is it a good argument: Here and there be figurative speeches, Therefore this also is a figurative speech. But wheresoever there is a figure, there the circumstance of the place showeth it: but no circumstance is here that maketh demonstration hereof. And if so be that the verb, Is, should be taken for, it signifieth, Christ should be no very man, except by signification. And when it is said: The word was made flesh, john. 1, 14. we should interpret it; it signifieth flesh, and the word was not in very deed made flesh. And whereas it is written, God was the word, we should interpret it, that he signified the word: and thus all things should be confounded. Wherefore we conclude, that in this place there is no figure. D. Martyr. As touching Christ, whether he be God and man, there be extant most evident testimonies, whereby we are constrained to understand absolutely those sentences which you alleged. But that we should affirm in this place a figurative speech, we are lead by the words of the scripture, by the nature of a sacrament, and also by testimonies of the fathers. As touching the scripture, it is written there; Do this in remembrance of me; and remembrance is not of things corporally present, but of such as be absent. It is added; Until my coming: which is not agreeable, if he were already come thither by consecration. And Paul said; The bread which we break, is it not the communion of the body of Christ? But it agreeth not with the body of Christ to be broken, sith by reason of his glory, it cannot possibly suffer. And moreover the Lord said, that they should take and eat; which without a figure cannot be understood, if you refer it to the body of Christ: for it beseemeth not that he should be broken and grinded with the teeth, the which is done in true and proper eating. Moreover ye yourselves are compelled to admit a figure; for by your opinion well known, the body of Christ is not in the Eucharist, except after the words be uttered: so as the verb, Is, cannot be understood in his own proper signification, while ye utter the same: for it behoveth first that a thing be, before any thing can truly be spoken of the same. Besides this, in Luke, and in Paul, the words be spoken of the cup; wherein ye cannot shun a figure, when it is said: This cup is the new testament; which is nothing else, but, it signifieth the new testament. Again, in the sixth chapter of john: My words be spirit and life, the flesh profiteth nothing. And he made mention of his ascension. And thus much out of the scriptures; by and by I will speak of the nature of the sacrament, and of the fathers. D. Chadse. I answer, that those words; This do in remembrance of me, and till I shall come, do not argue a figure. It is no good argument; Somewhat is done in remembrance of a thing, Therefore it is nothing, or it remaineth not. Christ thought rather by those words to commend unto them the action which was then done before them, that in very deed they might do that which they saw he had done. And whereas you add; Until I shall come, it must be understood as touching his human form, wherein he shall come to judge: for this sacrifice shall not cease until the end of the world. And unto those things, which you have spoken of breaking, thus I answer; that the body of Christ was truly broken upon the cross, when his side was opened with a spear, and he is broken every day spiritually in the sacrament, when we set forth his death. D. Martyr. There is no man doubteth, but that Paul, 1. Co. 10, 16 when he said; The bread, which we break, is it not the participation of the body of Christ? signified that same visible breaking of the signs, and distribution of the sacrament, which we see to be done in the Lord's supper. And whereas you say, that there may be a memory of a thing which remaineth, therein you are deceived; because the nature of memory is, that it must be of a thing already past, or which at the leastwise is not present: nay rather, the presence of a thing, and the remembrance of the same have between them a flat contrariety. I demand of you moreover, why he named his ascension? Was it not to let us understand that he must not be eaten carnally? D. Chadse. Therefore did he speak of his ascension, because he truly ascended into heaven, and is there truly; not as though his very presence were not here also, not indeed to be devoured, but to be received and eaten, according to his commandment. D. Martyr. Truly it should have been nothing to the purpose to have mentioned his ascension, unless he meant to note, that he spoke of that kind of eating, which the absence of a corporal thing might not hinder. But now, what say you at the length to that place alleged? The bread, 1. Co. 10, 16 which we break, is it not the communion of Christ's body? This, if you refer it to Christ's body, is not broken: for this is agreeable to bread, and they do transfer it to the body of Christ by a figure. D. Chadse. So must we understand in that place, Bread broken, even as it is there said; We being many are one bread, that is to wit, figuratively. For if bread in the former place should be taken for natural bread, it should so likewise be taken in the place following, & so all we should be natural bread, and our substance should be the substance of bread, if you will argue from the nature of bread in the first part. D. Martyr. My purpose was only to show, that you are not able to defend, that you in the communion do break bread, when you take it away from thence, and especially if you take bread for the body of Christ figuratively, as you yourself do now confess. For you will have it to be understood after the selfsame manner, as when afterward it is said; 1. Co. 10, 17 We being many are one bread: and yet you see that it can not properly be fit for allegorical bread to be broken. And thus for your transubstantiation sake, you be constrained to devise there two figures: first, to understand allegorical bread in both the places; secondly, to understand Breaking figuratively. And so you, The place of Paul expounded. 1. Co. 10, 1● which are against figures, do run continually into them. But for my part I understand bread in that place properly. And when it is said; We being many are one bread, I interpret, in signification, not in substance. For even as the bread is one, and consisteth of many grains; or even as it is one, and is done into many parts, so we in like manner are one, and also many members: and thus I understand the bread in both places after one manner. The figure is in the word Sumus, We be. Herwithall, if you will understand The bread, which is broken, in like manner as afterward, when it is said; We being many are one bread, you shall be compelled by a figure, to understand the mystical body. But how shall that be broken? A figure in the words (This is my body) proved from the nature of a sacrament. And sith you be so ready with your figures, I see no cause why it should so much grieve you to admit a figure in the proposition, which we have in hand; to wit, This is my body. But as to the second, how will ye avoid a figure, sith a sacrament is here instituted, and unto sacraments figures be most familiar? D. Chadse. We do not here utterly deny a figure; for it is not bread that is handled, but it is called bread, and that by a figure; but yet in the sacramental words, or words of consecration, we deny that there is a figure; because none of the circumstances do show the same. D. Martyr. How can you deny a figure to be in the sacramental words, since it is plainly said at the cup; 1. Co. 11, 21 This cup is the new testament, where if you grant a figure, why is it absurd, that the other part, which is spoken at the bread, should be figurative? And I wonder that you will acknowledge no circumstance in this place, since I showed before of many, which you dissembled and passed over. D. Chadse. That which you speak doth not conclude. For here at the cup, the circumstance constraineth us to confess a figure, but nothing constraineth on the other part. Again, whereas Luke and Paul spoke figuratively, the other two evangelists said flatly; This is my blood. D. Martyr. Whereas you say that Matthew & Mark say absolutely; This is my blood, because those words also which are in Luke and Paul, howsoever they be put, must needs be true: which cannot be, if a figure be not admitted. And that there is a figure in the former sentence, not only the holy scriptures and the nature of a sament (as I have said) but also the fathers have confessed the selfsame. Why do you so earnestly seek to shun the figure? Doubtless Tertullian said; This is my body, that is, a figure of my body. Also Augustine upon the third psalm said, that Christ gave a figure of his body. And against Adamantus the Manichei; The figure is proved out of the fathers. He doubted not to say, This is my body, when he gave a figure of his body: and jerom saith with Tertullian; that Christ represented his body. And such testimonies innumerable there be, all which do show, that they admitted a figure in the words which are spoken at the bread. D. Chadse. True it is that Tertullian and Augustine say, that it is a figure, but yet they exclude not the thing itself, so as both the figure and the thing figured should be all one. Even as in the epistle to the hebrews, Heb. 1, 3. The son is the image of the father's substance, & yet is the same that the father's substance is. But if you will say there; He is a figure of the father's substance, Therefore he is not the father's substance: you plainly see that the argument doth not hold. So in the present matter, to say; It is a figure of the body of Christ, Therefore it is not the body of Christ: is no good conclusion. D. Martyr. How much that concludeth or not concludeth, I dispute not at this present, only this I affirm; that the fathers in that kind of speech, This is my body, acknowledged a figure, and that do their own words show, when they often inculcate a figure and representation. And Augustine in his treatise De doctrina christiana, and elsewhere most plainly testifieth, that the speech of eating the body of Christ is figurative. And therefore what you deny, he plainly affirmeth. And whereas you allege, that a figure and a thing figured is all one, it is from the purpose we have in hand; and yet shall you hardly be able to prove the same. Wherefore to the place in the epistle to the hebrews, Heb. 1, 3. that the son is called a figure of the father's substance; I say that Paul doth there speak of the son, so far forth as he is man, and in this respect he is a figure, and not the substance of the father. For he hath it by the figure Antonomasia that he is the image of his father, and that doth more nobly agree with him than with other men. The words of th'epistle be these; At sundry times & in divers manners spoke God in the old time to the fathers in the prophets, Heb. 1, 1. A place to the Hebru● expounded. but in these last days he hath spoken unto us in his son. But if you understand [Son,] as touching his Godhead, God as well spoke by him through the prophets in the old testament, as he spoke to us in our days. But herein standeth the difference, that he did that now by his humanity which in old time he did not perform Howbeit if you shall altogether urge that this speech must be understood of the divine person, it should not yet prove, that the figure and thing figured is all one. For the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is: The figure of his substance. And that which our interpreter absolutely called substance, in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And seeing the person of the son is not the person of the father, very well also may the son, as touching his Godhead, be called the substantial figure of the father. Yet it followeth not therefore, that the figure and thing figured is all one: for between persons there is a real distinction, as they call it. D. Chadse. I answer, that this is common in the scriptures that the thing which is ascribed to the manhood, belongeth to the Godhead, john. 3, 13. and so the contrary. As for example; No man ascendeth into heaven, but he which came down from heaven, even the son of man which is in heaven; whereas notwithstanding the son of man descended not from heaven. And Paul saith; They would never have crucified the Lord of glory. And therefore Christ both according to his manhood, and according to his Godhead, is called the image of his father's substance. For if this be agreeable unto him by one nature, it may be attributed unto him according to the other, by participation of the properties. And hereunto is added, that Christ as a mere man cannot be called the image of his father's substance; for than should I and all other creatures be called images of the father's substance: and therefore in that respect that Christ is a figure, he is also said to be the thing figured. And unto Tertullian I answer, that he writeth against Martion, who affirmed Christ's body to be a fantastical body: but he confessed the figure of an human body to be in Christ, whereupon Tertullian argued from the confessions which Martion made. Thus he induced his argument; That which is fantastical, hath no figure, as Martion said it had; Therefore Christ had a true and no fantastical body. And this was Tertullians' scope: and he reasoned so of necessity to confound the heretic, & he gathered it violently. And so this in effect is Tertullians' meaning. Martion attributed unto Christ a figured & fantastical body, and yet in the sacrament he denied not the body of Christ to be, that is, the figure of his body. Hereof he argueth, that there is not a figure of a body, unless there be a true body also; because there is no figure but of a truth. D. Martyr. As touching the first: I never denied a participation of the properties in the two natures of Christ; whereby I grant that that which is said of the one, may also be attributed to the other: but yet I say, it must be diligently examined, when such participations do come together; of which nature that is spoken which we here pronounced, as in both your examples it appeareth. For when it is said, that the son of man descended from heaven, we receive that manner of speech: but yet we confess that the same must be admitted as touching his Godhead. Again, we confess that the Lord of glory was crucified, but we testify that the same is attributed unto him in respect of his humanity. And so I in that place to the hebrews, grant Christ to be an image of the father's substance; but yet as the matter is there handled, I did affirm, that the same is spoken according to his humanity; seeing before the redemption, GOD spoke to the fathers in the divinity of Christ, but in these latter days he spoke by his son; namely, when he had put upon him the humanity. Which saying also, if you would needs have it to respect the divinity, I sent you unto the Greek text, out of which you might well understand the difference between the figure and the thing figured. But whereas you say beside, that then he should be no more according to the image of GOD, than I or an other creature, I deny the consequent: for as he is among all men the most excellent, so likewise is he among us the principal image of GOD. Neither said I, that this agreeth unto him as he is mere man. For who seeth not, that unto the humanity of Christ, is not beseeming so great an excellency as we see the same have, unless it be because it hath the Godhead joined therewith? And as touching Tertullian, I acknowledge as you say, that he argueth there against Martion, but not after such a manner as you recite the argument: for he reasoneth with him by things manifest, & commonly granted, wherein also an heretic durst not disagree from the common sense of the church; namely, that this sacrament should be a figure of the Lords body. And he argueth; Of a thing fantastical there is no figure, for a figure signifieth a true thing, but this sacrament is a figure of the body of Christ; and Therefore the body of Christ is no fantastical thing, because it hath this sacrament for his figure. And you ought to know, that to the end a figure should not be vain, is required that the same represent some truth. And this is an easy and plain meaning of Tertullians' words. But that which you bring, that the collection is forced, & such like, they be strange speeches. And if Tertullian would have argued after this manner, he needed not to have produced the Eucharist, he might sufficiently out of Martions words have proved that which he went about, saying; Forsomuch as thou grantest, that that which Christ bore about him, was a figure, and but a shape of a body; and a figure cannot be but of some thing that is extant indeed, thereby it is proved, that it is a true body which Christ took upon him. So then a making mention of the Eucharist would be superfluous, but according to my allegation, it is manifestly concluded. The Eucharist (as all men confess) is a figure of Christ's body, therefore the body of Christ is a true body, otherwise it should not have a figure. D. Chadse. I answer as before. First, that Christ, as he is mere man, can no more be said to be the image of his father's substance than other creatures. And as touching the participation of the natures, the selfsame Christ is both the figure and the thing which is figured. And to Tertullian I say again, it is a figure, and yet not a figure only, but the thing itself also: the words of Christ necessarily enforce the same. D. Martyr. I say, that here is no constraint by the word of God, but that both may be granted; to wit, as well the bread as the body of Christ. But now will I show (because you say that it is not only the figure, The Eucharist is a sign of a thing which substantially, corporally, and really is absent. but the thing itself withal) that this sacrament is a figure of a thing, which in respect of substantial and real presence, is absent. Ambrose in his 4. book De sacramentis, the fourth chapter: Even as thou receivest the similitude of death, so dost thou drink the similitude of the precious blood. But there is no man doubteth that the death of Christ is not really present in this sacrament; and yet nevertheless it is said, that in such wise is droonke the similitude of the blood, as the similitude of the death. D. Chadse. I am glad you attribute so much to Ambrose, he is altogether on my side, as it appeareth by those books of the sacraments, and even by this very chapter, and by these words which you recite. For he straightway addeth, that this similitude was given, because of the horror of blood. And if so be that those things which go before, & which follow, be weighed, it shall be perceived, that he meaneth far otherwise than you allege. For the scope of Ambrose is to teach, that in the Eucharist is represented the death of Christ: that even as you believe that Christ died for you, so by his blood your sins are cleansed; but of a substance remaining of the signs there is no mention. D. Martyr. You vaunt that Ambrose is wholly yours, that shall I afterward know in the objections which you will make against me. But as concerning this place, he saith plainly, that even as the one is a similitude of his death, so the other is a similitude of his blood. And hereby you have it sufficiently proved, that the substance of bread remaineth, when the thing which it signifieth is substantially and really absent: even as we know that the death of Christ is not present, when we do communicate, except by showing & remembering of the same. D. Chadse. But he saith not that it is only a similitude: for in other places, he teacheth in plain terms a natural change of the bread and wine. D. Martyr. I weigh nothing the word, only, whether it be or be not expressed, seeing it is plainly enough contained in the similitude alleged, that the thing itself is showed to be absent. And the time shall serve to discuss this mutation which Ambrose maketh, when I shall come to answer your objections. Augustine such, that Christ gave a sign of his body. Howbeit, that you may understand how evidently the fathers acknowledge a figure in this place, I have thought good to cite Augustin against Adamantus the Manichei. Christ doubted not to say; This is my body, when he gave a sign of his body. D. Chadse. I acknowledge these to be the words of Augustine, and I will show by what reason he was lead to write them. All the Manicheis were enemies of the old testament. And when we read in Deuteronomie; The soul is the blood, Deut. 12, 23 this saying Adamantus refelled, as though it had been repugnant with the new testament. And he objected against him; Fear ye not those which kill the body, but cannot kill the soul. Matt. 10, 28 Adamantus said; So often as the blood is shed and trodden under foot, so often doth the soul suffer these injuries. If it be the blood, why should it not be rightly said, that men cannot hurt the soul? Augustine answereth two manner of ways. First, that in Deuteronomie, the blood is called, not the soul of a man, but of a beast. secondly, he saith; What if I should say, that this after a certain manner of speaking, is to be understood even of the soul of man, as Christ doubted not to say; This is my body, when he gave a sign of his body? And this meant he; that even as secretly in this sign lieth hid the real body of Christ, so in the blood, is the soul; and even as the blood is the sign of the soul hidden therein, so is the form a sign of the body; and this sign, because of the presence lying hidden, is called the body of Christ. D. Martyr. This hath not Augustine; that the body of Christ (forsooth) lieth hid in the shows of bread and wine; this is your own devise. You contended before, that the sign, and thing signified; the figure, and thing figured are all one. But will you now say, that the blood is all one with the soul? Assuredly, will ye, nill ye, they be two substances, neither is the one taken away by the other, as you affirm here to be done of the bread. And beside, when blood is a sign of the soul abiding in the body, it behoveth that it be seen, and that it be forth of the living creatures body, and then doth not the soul lie hidden therein. And thereof must the saying be, touching that which the scripture forbade, that it should not be eaten; and that was separated from the body, for otherwise it cannot be eaten: and this is it that was then forbidden in the law, when these things were spoken. But let us now pass over this, howsoeever it be. Only this I have to conclude, That the sign is not the thing signified. that the sign in this sacrament is not the thing signified, nor the figure the thing figured; the which nevertheless you did so earnestly affirm before. For is the blood, which is put for the sign of the soul, the soul itself? Even so is it in that which Christ gave; when as Augustine after this manner, saith, that it was a sign of the body of the Lord; it is as much the body of the Lord, as the blood is the soul. D. Chadse. I answer, that the similitude tendeth not to that end, but rather to teach, that even as the soul lieth hidden in the blood, so is the body of Christ secretly hidden in the shows of bread and wine, and that is the scope of the text itself. For even as in this visible thing is contained the body of Christ, so in that visible thing is contained the soul, but the similitudes do not concur in all points. D. Martyr. Me thinks that it hath most chiefly respect unto that which I said, so as he should affirm; that even in such sort as the blood is there the soul, so the bread is here the body. Augustine never speaketh, either of lying hidden, or not lying hidden. These words be afterward péeced too of yourself. His meaning was to show that the scripture hath a phrase, whereby it nameth a thing to be that, whose sign it was, although it be a thing distinct and divers from the same. D. Chadse. Albeit that Augustine doth not say this, yet doth the similitude tend to this end: for the body so lieth hidden in the sign, as the soul doth in the blood. D. Martyr. I do not see him here to give an inkling of any other thing, but that this is the phrase and manner of speech of the scriptures, to attribute unto the sign the name of the thing signified. The Commissioners commanded that we should dispute of the second question. Whether the body of Christ be substantially & carnally in the bread and wine, or under the accidents of bread and wine. D. Martyr. CHrist took bread, he blessed it, he broke it, & gave it to his disciples, saying; This is my body: I demand of you, whether that body were * Whether it could passiblie suffer or not suffer. passable or impassable? Passable it was not: for this hath Augustine upon the 98. psalm; You shall not eat this body, which you see; neither shall you drink the blood, which they shall shed. Neither yet is it beseeming, or can it be, that a body of such condition as ours is, and passable, should be cast into so small a piece of bread. But if you will say, that the body given was impassable; first, that will not be easily admitted, seeing Christ himself had not as yet an impassable body. Again, the words of the evangelist are against that: sith it is said; Eat ye, this is my body, which is given for you. But it is manifest that the body, wherein Christ was delivered, was passable. Things mere contrary cannot be together in one subject. Nor must it be admitted, that one very body was at one selfesame selfsame time both passable, and not passable, because these things are quite contrary one to another; and therefore he gave not his body corporally and really; for it could not be delivered without one of these conditions. D. Chadse. I answer, that the body under the show of bread was impassable. And we say, that at one time, although in a sundry respect, it was both passable and impassable. For these be accidents, the which in a sundry respect may be present and absent together. Doubtless contraries and things opposite require all one respect. D. Martyr. I doubt not, but that these be accidents; but that contraries, or things contradictory, can be affirmed all at once for one subject, and at one very time, that I say is absurd. And whereas you say; In divers respects, that helpeth you nothing at all: for in relatives this might be somewhat. Put the case it be all one, to be said at once the right hand or the left; great and little: if it shall be compared unto divers things it is true. But we dispute now as touching absolute qualities; that is to wit, of the state and condition of Christ's body, whether it be passable, or not passable; and these things we denied to have been both at once, and at one time, by reason of a contrariety of the things. And the words of the evangelist do restrain it to a passable state. For it is straightway added; Which shall be given for you. D. Chadse. The relative Which, doth note the substance, that there is no other substance under the shows of bread and wine, than that which shall be given for you, yet not a quality, I say, passable or impassable. D. Martyr. But forsomuch as you will have here the relative, Which, to have relation to a substance, and so the sense to be; This body which ye receive, is a substance, even all one with that, which shall be given for you; but agreeth not in condition or quality. This exposition of yours being admitted, I demand of you, how you will expound unto me the saying of Augustine, which I avouched; You shall not eat this body which you see. Let the relative Which, be likewise understood in this place in such wise, as it should have relation to a substance, as you affirm it must be done in the evangelist, and you shall see what will follow; even this verily, that we do not eat Christ substantially: or else, if you would that in Augustine the relative Which should betoken the quality, you shall suffer me likewise so to understand the words of the evangelist for a quality, and you must not deny me that, which you grant unto yourself. D. Chadse. In Augustine, the relative Which, doth betoken a quality, not a substance. And this are we constrained to answer, because he speaketh of a body, which they saw: but there are not seen any other than accidents; for the substance itself is not seen. Moreover, those things, which Augustine speaketh, must be understood spiritually, not carnally; as the Capernaits understood, who thought that the flesh of Christ should be eaten, as flesh that is bought out of the shambles. And it is all one, as if it should be said; Ye shall not eat it in an human show, but under another form; namely, of common bread, lest flesh should be odious unto you. D. Martyr. I hear much, but I did not demand so many things. The question was of this relative Quod, Which; for you will understand it after your own mind: sometime that it should betoken a substance, and sometime a quality. In the evangelist you apply it unto a substance; in Augustine you refer it to a quality: and that you do for your own advantage, and only to that end that you may shift off arguments. D. Chadse. I therefore interpret it otherwise in Augustine, because the words must be taken according as they be set forth by the doctors. And seeing Augustine said; O ye Capernaits, ye shall not eat this body which ye see: I do necessarily fly unto the accidents and quality; which is betokened, because this is seen, but not the substance. D. Martyr. This shift helpeth you not, for it followeth in Augustine: Neither shall ye drink the blood that they shall shed which crucify. me. Here now he speaketh not of drinking the blood, but of shedding the same: and no man doubteth but that the very substance of blood was shed, not only the accidents. And so there is no cause, but as you will yourself, that the relative, which, should betoken the quality of substance. D. Chadse. This was the meaning of Augustine: Ye shall not drink my blood under that show and form, wherein the jews shed the same, but under a show of wine in the sacrament. D. Martyr. So do you interpret & expound him; and in the mean time you answer nothing for the liberty and the licence that you take, in the turning of these relatives to your own purpose. But I return to the chief point of the argument, wherein I said, that one and the same body of Christ doth not sustain at one and the selfsame time, so contrary qualities as is passable and impassable: and you fled unto divers respects. But how much that availeth in this question of the body of Christ, hear what Vigilius saith in his fourth book against Eutyches; Because that one nature alone receiveth not in itself any thing that is contrary or diverse. But diverse it is, and far unlike, to be bounded within a place, and to be everywhere: for the word is everywhere, but the flesh thereof is not everywhere: Thus you see that this most learned father denieth, that it can agree with one only nature to be limited within a place, and not to be limited. Wherefore the one of these things he will have to be attributed unto the Godhead, and the other to the manhood, because the nature of man is not capable of both. But if we should give you place for your divers respects, it was unprofitably spoken of him. For some man would object unto him; The human nature of Christ is in one respect limited, as you do say; namely, as it is in itself; but as it is in the Eucharist, it is without limitation. Howbeit, because to be within limit & without limitation, even as to be passable and impassable, be absolute qualities, therefore in what respect soever you speak, one and the selfsame body cannot bear both conditions together at one time. D. Chadse. I do not confess that the body of Christ is in divers places locally; but I say, that he is in divers places accidentally: that is to say, because the shows, wherein he is contained, be in divers places. D. Martyr. It was not meant by me out of the place of Vigilius, which I cited, that we should now seek whether the body of Christ be in divers places at once, but only to show, that he confirmeth that which I said; to wit, that it is unpossible that one and the selfsame nature should together at one time admit things that be contrary; and that it doth not help which you said, that this is done in a sundry respect: when as those contraries be absolute. Neither is the speech concerning relatives, but nature itself is considered. Howbeit, because you slip from thence, and show me, that you affirm the body of Christ to be in divers places at once, and that not locally but by accidents, because the shows [of bread and wine] are kept in sundry places. I come to you also in this point, and I say, that your cause is not relieved at all by this distinction: for the body of Christ can neither locallie nor yet not locally be in many places, sith it is a creature, & a thing definite. And you have heard by very weighty testimonies, that it is granted to no creature, no not unto angels, to be in many places at once; who nevertheless are not in place locally: for they are not corporal. Moreover, you bring new matters, and such as have not been heard of, either in profane writers, or in the holy scriptures; that a body is in some place, and yet not locally: for this is even as much to say, as a body and yet no body. D. Chadse. These things do therefore happen, because Christ in the sacrament hath no body that consisteth of quantity. D. Martyr. This was even it that I looked for, Chadse found guilty of theft and sacrilege towards God to find you guilty both of robbery & of sacrilege. For you do unjustly rob the bread of substance, and desposse the body of Christ of his quantity. D. Chadse. Not only shall the body of Christ, but our bodies also be glorified after the resurrection, and shall be immortal, and without quantity. D. Martyr. I cannot wonder sufficiently how you speak this. Will you not perceive, that by taking away quantity from an human body, ye take away the body itself? For sith it is a living body, it hath instruments also, and it behoveth it, that it have many members and parts, the which cannot consist without substance and quantity. And therefore it followeth very well, that quantity being taken away from an human body, the body itself also is extinguished. D. Chadse. I deny the argument. D. Martyr. Where do ye then place the true body of Christ with his quantity? D. Chadse. He is in heaven as in place. D. Martyr. Then ye do not appoint the very body of Christ to be in the sacrament. For if he be there without a quantity, it may indeed be a substance, but no human body: for that consisteth of divers parts and instruments, the which if quantity be removed, they have no place. D. Chadse. We say that in the sacrament is the very body of Christ, but yet not in quantity; nor yet as being in a place. D. Martyr. If it be both without place and quantity, when it is under your shows, then shall it be a spiritual substance: for bodily and unbodilie substances are distinguished by the substance quantitative, and not quantitative; neither be spirits of dimensions, as bodies be. And this did Christ confirm, when he said; A spirit hath no flesh and bones. D. Chadse. I admit the body of Christ to be some spiritual thing, because the sense doth not judge thereof, as it may judge of other bodies which be of quantity. D. Martyr. I speak not here of the body of Christ, as it is perceived, or not perceived by the sense; nor yet speak I of our capacity, but I speak of that body as it is in itself. And I affirmed that it ought to be of quantity, and that it hath a bigness: otherwise it should be a substance without a body, and should wholly be reckoned among the kinds of spirits. D. Chadse. We entreat here of the presence of Christ's body in the sacrament, which we affirm to be as touching the thing itself, and the substance thereof; and we pass not for the accidents of Christ's body, that is, for the quantity and proportions, whether they be present or not present. And as touching your argument, I say it is but weak, seeing it concludeth not, to say; This body is not under the selfsame qualities and quantities; Therefore it is not the selfsame body. And Christ now in heaven hath not the same qualities which he had here; Therefore he hath not the same body. The argument is not good. For if all those qualities which were in the body of Christ, should be required now in the sacrament, to this purpose, that it should be the selfsame body, it would follow, that now in heaven is not the selfsame Christ which was crucified. For now those qualities be not in him which he had upon the cross, where he shed his blood, and was passable. So then, his measure is changed, but he evermore remaineth the very same. D. Martyr. O good GOD! Here do you change all things, both the times and the accidents whereof we dispute. For who denieth here that the body of Christ may be successively under divers qualities, and that it is not required that he should always have the selfsame? Who knoweth not now that he hath other qualities than he had upon the cross? That which we contended about before, was this; that at one time, a body cannot be passable & impassable, mortal & immortal. And now that we are in hand with the bigness and quantity of the body, I know not how you digressed unto qualities. You did answer, that therefore the body of Christ cannot be present locally, because it should be of no quantity in the Eucharist: against which opinion was mine argument, that a body natural and instrumental, such as it behoveth man's body to be, is taken away and altogether destroyed, if quantity be taken from the same. And hereunto hath been no answer at all. D. Chadse. As touching the qualities, which I say are not requisite in the body of Christ, for testifying the same to be all one; true it is, that I change the times, but you change also the manner. And it is even all one of the manner, as it is of the time: wherefore if I offend in changing the times, you also offend in your argument by changing the manner. D. Martyr. Of these things, which you speak, there is gathered no answer to the argument: for, as you speak, you decree that Christ is at one time in heaven, bounded in with quantity, and in a place; but that he is in the sacrament without limitation, without quantity, and without place: and so great contrarieties in their own nature, Vigilius showed might not be admitted. But if a diversity of manner, as you affirm, maketh it possible, that in nature, the selfsame things being so divers may be received together, and at one very time, now hath Eutyches gotten the victory; neither doth Vigilius conclude against him. For he will say that the body of Christ, as touching himself, is bounded within limits, but as it passeth into the Godhead, it is without limitation; as touching his own nature it is definite, but as it passeth into the Godhead, it is infinite: and so Vigilius laboured in vain against him. D. Chadse. No; but he rather taught this that I have said: only he denieth many places to a body, taken after one & the selfsame manner. And without doubt, a body is one thing in substance, and an other thing in quality. But if one will demand whether quantity be of the nature of substance, I suppose you will deny it. D. Martyr. I would not be accounted so ignorant, as though I knew not the predicaments: I know that quantity cometh after substance: but yet it followeth not, that those things which by a supernatural reason be dissevered one from an other; can, as touching their being, be severed in nature one from an other. Wherefore as yet the argument standeth strong of itself; A body which beareth life, forsomuch as it hath instrumental parts, and members which are fit for a living creature, it cannot consist without quantity and place certain. But if you now obtrude an other manner (as you speak) it is a devise found out of you, to shift off this kind of argument. D. Chadse. True it is as touching the body of Christ in heaven, that it cannot be without quantity, and without his instrumental parts, but I do not grant the same in the sacrament, where notwithstanding, he is all one as touching substance with him that is in heaven. D. Martyr. These things which I have brought are so manifest, as it is not needful for me to labour any more about them, unless you bring forth some new matter. Hear did Doctor Cartwright put forth certain arguments, and desired leave so to do, and the Chancellor gave him leave. D. Cartwright. Lest it should be said in you, most famous Doctor, which the scripture speaketh of Christ; I have trodden the wine press alone, isaiah. 63, 3, I have determined for the honour of this school, to take upon me a part of the labour. If there should be transubstantiation, evil men also should receive the body of Christ, but they receive it not, Whether the wicked do receive the body of Christ. therefore transubstantiation is not granted. D. Chadse. I deny the minor. D. Cartwright. Out of the sixth of john; He that eateth my flesh, & drinketh my blood, dwelleth in me; but evil men do not dwell in Christ, therefore they eat not the body of Christ. And Augustine upon this place saith; This is to eat Christ, to have Christ dwelling in him. Whereupon it appeareth, that since evil men have not Christ dwelling in them, they do not eat him. And Paul in the first epistle to the Corinthians; He that eateth this bread, 1. Co. 11, 29 and drinketh the cup of the Lord unworthily, he eateth and drinketh judgement to himself. Behold he saith that they do eat bread, not the body of Christ. D. Chadse. Unto the words of john, I say, that those be understood of them which eat worthily, for than is it true; He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. But Augustine speaketh of the effect of the sacrament. And john meaneth not; whosoever eateth: but, whosoever eateth as he should eat, dwelleth in me, and I in him. And such phrases of speech there be found in the scriptures. For in john, the disciples asked of Christ: Who sinned; this man or his parents, john 9, 2. that he should be borne blind? Christ answereth; Neither this man sinned, nor yet his parents. Which saying doubtless must be restrained: for he did not absolutely deny that they sinned, but he denied that this man was made blind because of their sins. Even so john in this place; He that eateth my flesh, and drinketh my blood, dwelleth in me, & I in him; understandeth it of them that do eat worthily. And Augustine denieth not, that evil men do eat, but yet he teacheth the effect of true & worthy eating. And the place cited by Paul, maketh mention in express words, both of worthy and unworthy eating. D. Cartwright. To deny the substance of bread to remain, is to deny the sacrament: for a sacrament is the sign of an holy thing. D. Chadse. I say that the figure remaineth, the show I mean of bread and wine, which do as much represent the thing signified, as if the substance of them should remain. For they signify that they be one in Christ, and of him be spiritually nourished. D. Cartwright. Nay rather, the likeness between the sign and thing signified, is this; That even as bread nourisheth the body, so the flesh of Christ nourisheth us. And how do your accidents serve to this purpose; to wit, the roundness, colour, and such like? In the second question. D. Cartwright. Because it is not my mind to be any let to this reverend man, but that he may prosecute his determination, as I dealt briefly with you in the first question, so will I do in the second: wherein I will prove, that the body of Christ is not really in the sacrament. john. 16, 7. Christ said; It is expedient for you that I go my ways. If Christ were carnally present, he should hinder our spiritual commodity. For if he had tarried, he should have been a (as he himself said) of the holy Ghost coming unto them; for because they were too much in love with his carnal presence. Wherefore, if after the same manner he should be said to be substantially present upon the altar, the people should be hindered from lifting up their minds and eyes unto heaven, and from obtaining of the spirit and his gifts. D. Chadse. I deny that that presence, which we appoint, is an impediment to the people. That presence indeed, whereby he was conversant with his apostles, should have been a . D. Cartwright. This impediment is evident enough. For men that do believe this real presence, do say, when they have heard a Mass; This day have I seen my Lord: and this they think to be the whole sum of godliness, and so are they called away from an earnest and true eating. D. Chadse. If the people be hindered or hurt, their error must be corrected, and it should behove the people to be taught. For if all things that be an offence unto the people should be taken away, the Gospel should be taken away, whereof many do take offence. D. Cartwright. Christ is not more in the Eucharist, than the holy Ghost was in the dove: but the dove was only a sign of the holy Ghost that came down; therefore the Eucharist is only a sign. D. Chadse. The holy scripture doth not say, that the dove was the holy Ghost, as it saith; This is my body. Neither is the Eucharist an instrument to signify, as the dove was. D. Cartwright. Yes: but john saith; I saw the holy Ghost, which descended upon him: And it is added; In the likeness of a dove. D. Martyr. I will prosecute the first argument of D. Cartwright, whom I thank for so taking our part. Truly he hath pleasured me very much, & as I hope, many others also. You take it as granted, that the body of Christ is truly eaten of all those that do communicate: Of wicked men's eating. but I utterly deny it to be eaten of the wicked and unfaithful. For an unfaithful man, if he receive the body of Christ, he doth this either by sense, or by reason, or by faith. By the sense it cannot be said, because it reacheth not unto Christ, and it only receiveth the signs: neither (as ye hear take the body of Christ) can it be received by the sense. And in like manner, it cannot be received by reason; for it passeth the capacity thereof. Now then there remaineth faith; the which seeing the unfaithful do want, they cannot thereby receive the body of Christ. D. Chadse. I deny the Minor proposition; for with the mouth they receive the body of Christ. D. Martyr. As though by the mouth any thing can be received without the sense. Those things, which pass through by the mouth, are manifestly felt of us. D. Chadse. With the mouth they receive the body of Christ; but with the sense they receive the accidents. Moreover, if I be without faith, mine unbelief taketh not away the faith of GOD, neither doth it make frustrate his word; for after consecration, it is the body of Christ, whether I believe or believe not. D. Martyr. Whereas you affirm that the body of Christ is received with the mouth, that is repugnant unto that which you hold; for you say, that the body of Christ in the Eucharist is not of quantity; and the action or receiving of our mouth, seeing it is natural, is not extended unto spiritual substance: and you shall never be able to show any other thing to be received with the mouth, but the signs. As touching the truth of the sacrament and faith of God, I know it is a true sacrament, although we do not believe. And yet that proveth not, but that he, which is void of faith, hath some other thing than the sacrament, that is, the sign or the elements. And what is to eat Christ, What is to eat Christ. Cyprian declared in his sermon De coena Domini, when he saith; That we might know that our eating is our dwelling in Christ, & our drinking is a kind of incorporating [into him.] Again; Wherefore the eating of this flesh, is a certain greediness, and as it were a certain desire of dwelling in him. And again; Look what food is to the flesh, that same is faith unto the soul: what meat is to the body, that same is the word to the spirit. And yet again; These things so often as we do, we sharpen not our teeth unto biting, but with a sincere faith, we break and divide the holy bread. Also Augustine, in his 21. book De civitate Dei, the 25. chapter, saith; And therefore, these must neither be said to eat the body of Christ, because also they must not be accounted among the members of Christ, and (to forbear the rest) They cannot be together the members of Christ, 1. Cor. 6. and the members of an harlot. Finally, insomuch as he saith; He that eateth my flesh, john 6, 56. and drinketh my blood, dwelleth in me, and I in him, it showeth what is To eat, not sacramentally, but verily the body of Christ, and to drink his blood, that is he to dwell in Christ, and that Christ should dwell in him. For he so spoke this, as if he should have said; He that dwelleth not in me, and he in whom I dwell not, let him not say or esteem of himself, that he eateth my body, or drinketh my blood. And in another place he saith; that To drink signifieth as much, as to live. Again; Why preparest thou thy belly, and thy teeth? Believe, and thou hast eaten. Which matters sith they agree not to the wicked, they cannot be said to eat the body of Christ. D. Chadse. The fathers have respect to the effect of the sacrament, and speak not of the matter of the sacrament; they writ of the spiritual eating: and such phrases hath the holy scripture; Luk. 13, 27. Mark. 16, 16 I know you not, that is to wit, unto that end that I will allow of you. Again; Whosoever is baptized, shall be saved. Likewise; Whosoever calleth upon the name of the Lord, joel. 2, 32. shall be saved. It must evermore be added; If so be he shall continue. For I may believe and be baptized, and yet be damned; if I do not persevere (to the end.) So likewise he that eateth Christ, hath not the effect of the sacrament, whereof the fathers speak, unless he do eat worthily. D. Martyr. The holy scripture doth not acknowledge an eating of Christ, except unto salvation. Neither have you it out of the holy scriptures, that the wicked do eat the body of Christ. And of them that eat unworthily, thus speaketh Paul; If any man shall eat this bread, or shall drink the cup of the Lord. He saith that they do eat bread, not the body of the Lord. D. Chadse. Therefore doth Paul speak after this manner, because he calleth the body of Christ, bread, in that respect; that it was bread before, or else for that it hath the form of bread: and beside, Paul saith; This bread and cup of the Lord. D. Martyr. You say, that Christ's body is eaten of the wicked. Paul speaketh it not, but calleth it bread. You run unto the accustomed refuge. Howbeit, unless you satisfy the matter otherwise, you cannot escape, seeing Paul doth plainly call it bread: and he addeth this article, This: and saith, Of the Lord, because those things be now changed into sacraments. D. Chadse. Augustine against the letters of Petilianus, the second book, 55. chapter, teacheth manifestly, that the wicked do eat the body of Christ: and he saith; What a madness is it [for them] to communicate in the sacraments of the Lord? Wherefore these, when they shall say; Luk. 13, 26. Have not we in thy name eaten & drunken, shall hear it said; I know you not, seeing they eat his body, and drink his blood in the sacrament, and yet know not his members dispersed over all the world. And infinite other places more I have, which shall be showed when occasion is offered. D. Martyr. The place of Augustine which you cite proveth nothing at all: for it may in this respect be said, that the wicked do eat the flesh and drink the blood of the Lord, because they receive the sacraments of these things. And as the same Augustine testifieth; sacraments be so called, of those things which they signify. And as touching the other places, which you say you have, we will see how they be alleged, and then will I answer them: but as for this time, you have not brought one word out of the holy scriptures, to teach that the wicked do eat the Lords body. But out of Augustine I will evidently show, that these propositions; namely, to eat the body of Christ, and to have salvation and life, are convertible, and interchangeable. For upon the Gospel of john, in the 26. treatise he saith; He that eateth not his flesh, nor drinketh his blood, hath not eternal life in him: & he that doth eat his flesh, & drink his blood, hath eternal life. Do you not hear that these words are not converted & interchanged one with another? And a little after; This is to eat that meat, and to drink that drink, to dwell in Christ, and to have Christ dwelling in him. And by this means, he that dwelleth not in Christ, and he in whom Christ dwelleth not, without doubt he eateth not spiritually his flesh, nor drinketh his blood, though he crush with his teeth the sacrament of the body and blood of Christ. D. Chadse. True it is, that they eat not and drink not unto salvation: and after such a manner doth Augustine understand the eating of Christ's body. And the scriptures do say, that some do eat unworthily. D. Martyr. Augustine hath not that which you speak; and Paul doth plainly call that, bread, which the wicked do eat. But it is a devise of your own, to say; that there is a certain body of Christ, that the wicked do eat, and yet have not salvation, nor yet be partakers of the spirit of Christ. The third act was between M. Morgan, and D. Tresham, on the one part: and Doctor Martyr, on the other part. Because D. Treshams' books, by his servants default, were not brought; therefore he earnestly desired, that the time might a while be prolonged. But the Commissioners, lest the time should pass away in vain, commanded M. Morgan a Master of Arts to oppose, which otherwise was appointed to the same purpose for that day. M. Morgan. WHat manner of beginning shall I use with you most learned Sir, in setting down of your opinion? Will you stand only upon the scriptures? Or will you commit the matter unto the fathers? D. Martyr. I was minded to say somewhat before the disputation, unto the questions which I proposed, and in them would have spoken somewhat for the satisfying of mine adversary, which should this day dispute with me: howbeit, since the case so happeneth, that you are appointed to be his substitute for a time, even at the very same time, wherein I was minded now to oppose, I will defer it until an other time. But before I answer unto those things which you demanded of me, I will make mine accustomed prayers. The Prayer. O Almighty God, for somuch as we shall dispute of the principal mysteries of our religion, we approach unto thy goodness and mercy, whereby all desire of contention being laid away, and all disquietness of mind removed, we may sincerely seek out the truth; having found it, we may embrace it; and having obtained the same, we may purely teach it. Wherefore guide us in disputing by the direction of thy holy spirit; whereby in the discussing of thy word, in the examination of reasons, and in those things which should be persuaded or disuaded; we do beseech thee, that we may not departed one jot from the sum of godliness. But whatsoever we shall invent, think, and say, the same being directed by thy help and power, may further, as much as is possible, to the honour of thy name, through Christ our Lord; Amen. What the chief thing is whereby we judge of the holy scriptures. NOw I answer. The power of judging matters of Divinity, or the chief thing whereby we judge of the holy scriptures, in teaching else where, I proved to be two ways; that is to wit, by the holy Ghost, & by the holy scriptures; the one of which is inward, & the other outward. But now, because we deal as touching the outward, I say that there must be no other thing appointed than the holy scriptures. There I lay the foundation, and thereto I chiefly cleave. Truly I will not contemn the fathers, nay rather I will attribute much to them, when they speak according to the scriptures: I have cited them as ye have heard. And perhaps I stayed myself overmuch in that course, not that I depend of them, but because I see that many are addicted unto them superstitiously, which perpetually cry out; The fathers, the fathers, and do think them to be evermore against us. I thought it good to show such men, that they make most of all for us. And what I have said as touching the fathers, think you that I have answered as touching the Counsels. briefly, we stand unto the holy scriptures, and we yield unto all those, which speak and will speak according to the same. M. Morgan. Now then, let us dispute out of the scriptures. For this proposition, which we have in hand, is doubtful, wherein it is said; This is my body. For hereof some do gather transubstantiation; others, a bodily presence with the bread; others impanation, whereby the body of Christ and the bread do joined into one person; others appoint a bare sign, and others an effectual sign. And there want not those, which care no more for the presence of Christ, but that they may hereby drive away all worshipping; as I know a young man of England did. Forsomuch therefore as we see divers men diversly affirm; teach me what sense of this place of scripture must be retained. D. Martyr. The sense of this proposition is gathered out of the scriptures. The proper meaning of these words may easily be gathered out of the scriptures, if they be well examined. In the sixth of john, Christ most plainly showeth, that the eating of his body must be understood spiritually: for he said, that his words are spirit and life. And again, that the spirit quickeneth, but the flesh profiteth nothing; and straightway he made mention of his ascension. And of this matter he dealt so plentifully in that chapter, that afterward in his last supper he spoke nothing thereof, as Augustine testifieth in his book De consensu Euangelistarum. Consider afterward in the same chapter, that Christ denied the carnal eating, which the Capernaites surmised: whereby you may gather, that the eating of Christ's body is not carnal, but spiritual. And so as touching this saying, you have an easy and clear sense. Besides this, the scripture doth evidently call it bread. Matt. 26. verse. 26. 1. Cor. 10, 16. 1. Cor. 11, 25. The Lord took bread, blessed it, broke it, and gave it. The bread which we break (saith Paul) is it not the communion of the body of Christ? Again; So often as ye shall eat this bread. Wherefore in like manner appeareth by these saiengs, that bread remaineth: neither is there any cause why you should complain of the obscureness of the place, as touching this matter. And that there is a figurative kind of speech in these words, many things declare. For it is not properly agreeable to the body of Christ to be eaten: seeing those things which we eat, we crash & grind with our teeth, and being passed down into the belly, we digest them, and convert them into our own substance: which to speak properly of the body of Christ, is great wickedness. And at the cup, there is used a most manifest figure, 1. Cor. 11, 25. when it is said; This cup is the new testament, etc. Herewithal in the scriptures, there be most manifest and evident speeches of the sacraments, from the which may be had the interpretation of this place. For circumcision is called the covenant; & the lamb or sacrifice is called the passover. Paul said of baptism, that therein we be buried with Christ: neither doth he say there, that a sepulchre is signified. Again, we know that Christ had a true human body, and that he was taken up into heaven, and from thence shall come to judge the world. All these places, if a man do well compare together, will judge no otherwise of the meaning of this scripture than we do. M. Morgan. Luther had the scriptures, and disagréed from Zuinglius. The Catholics see them and read them, and disagree from them both. And the scriptures seem to be so ambiguous, that unless they be cleared by an other light; that is to wit, by the fathers, they are not sufficient for our instruction. D. Martyr. Yes indeed, they plentifully suffice, as you heard me even now declare. M. Morgan. Since I see that you stand to the scriptures, which nevertheless are wrested of divers men diversly; now will I deal with you by a brief reason drawn from that place wherein the sacrament was instituted. Christ took bread. What bread took he? D. Martyr. Since you say, that the scriptures are diversly wrested by divers men, according as they be affected: I answer, that this is done by the fault either of evil or ignorant men, yet must not the scriptures be accused as dark in those things which be necessary to salvation. When they be brought forth & read with a sincere mind, they do their part excellently well. And the holy Ghost testifieth, that they be profitable to teach, to reprove, and to instruct a man, that he may be perfect and well ordered to every good work. But if that any have doubted, it was their own fault, not the scriptures fault: and the scripture must not be accused because of their contentions, as though it cannot teach us. We see that there were oftentimes demonstrations made against the Arrians, and that out of the scriptures; That Christ is GOD. Yet would they contend, neither changed they their opinion: neither was this any derogation to the light and worthiness of the scriptures. There is no cause therefore that you should object unto me, men either yet living, or but lately dead, which disagréed one from an other, and yet had the scriptures; sith there may be other causes assigned of their disagreement, besides the ambiguity of the scriptures. And how I should judge now of those men, the place serveth not to declare: it sufficeth for me, that I have defended the right of the scriptures. But as to that which you demanded; namely, what bread Christ took: I answer, that it was common and usual bread; to wit, swéetbread, because the feast of Easter was celebrated. M. Morgan. When did he consecrate the same? Whether when he took it into his hands? Or when he blessed it? Or else when he gave it? How shall I know when the bread was consecrated. D. Martyr. When and how consecration was made. By giving of thanks, by saying as he said, and doing as he did. Wherefore we also must say and do even the very same that he said and did. And because we have not elsewhere by demonstration of the scriptures any certain place, that is, four or five words, whereby the bread & wine is consecrated, therefore must we recite all that which is written in the history of the supper. M. Morgan. The ministers do consecrate after the selfsame manner that Christ did; doth therefore the minister consecrate by receiving bread into his hands? D. Martyr. What is consecration. No: but by performing the institution of the Lord it is consecrated; that is to say, it is appointed to a holy use; and through the words and commandment of the Lord, it is made an instrument, to signify effectually the body of Christ. So as I say, that it is then consecrated, when all the words be spoken, and distribution made to the faithful. M. Morgan. If the words of consecration be not written, certainly then is not the scripture sufficient of itself as touching consecration. Again, I demand of you, whether the bread was a sacrament or sign, before the finishing of the words; that is, when it is said, that he took bread? Was the bread as yet made a sign of the body of Christ? D. Martyr. No sacramental sign, according as we speak. And to that which you inferred, by reason of that which I said, that there be no determined words of consecration in the scripture; that then it followeth, that the scripture is not sufficient: I answer, that it followeth not. For though it do appoint four or five words only, whereby consecration should precisely be made: yet doth it faithfully describe the whole discourse of this mystery; the which is sufficient. Wherefore, we ought to repeat the same in the supper of the Lord, that both we may do and say that, which Christ did and said. And this was commanded us, when the Lord said; This do in remembrance of me. Luk. 22, 19 1. Co. 11, 24 The which must be referred as well unto the words, as unto the deeds. For the Lord meant not, that when the five words are pronounced, we should think that we have performed so great a mystery. M. Morgan. He blessed the bread not yet consecrated, he broke the bread not yet consecrated, he gave the bread not yet consecrated; therefore he gave the bread before it was yet a sign or sacrament. D. Martyr. This sacrament consisteth of all those things, which the Lord jesus did and said. And when he said; Do these things, he meant as touching all those things, and not of one or two alone: and he made it a sign by blessing, by breaking, by giving, and by adding such things as follow. M. Morgan. It followeth, that sith Christ gave bread before he had finished all the words, he gave bread which was not consecrate; seeing unto consecration all the words are required. Wherefore, I being a minister, and repeating the words of Christ, when do I make the sacrament? D. Martyr. Even by saying and doing those things, which Christ said and did; that is to wit, when that action is performed in such sort as it is described. But whether you tend, or what your meaning is, I perceive not, but that many words be wasted in vain. M. Morgan. I will speak more plainly. The ministers do all the things that Christ did, otherwise they should fail in the right use: but the ministers do not consecrate it for a sacrament, before all the words be uttered; and therefore Christ also did it not. But if so be he gave the bread before the finishing of the words, he gave common bread, but not a sign of his body. D. Martyr. Here have I answered already, that Christ gave no sign before he had finished the action, nor before he had said and done those things, which were to be done and said: and when those things were performed, he gave not an only substance of bread, but he gave the same with a condition adjoined, the which was symbolical or signifying. First therefore he took bread; but and if afterward, by reason of those things, which he said and did, there be added a sacramental or symbolical condition, it is not therefore disproved, but that he gave bread: for he gave both; to wit, bread & a sacrament. Neither is it requisite, that you should so cavil, that Christ gave bread first before he uttered the words: for this may appear, if only a respect be had unto the order of the words in the narration. But let us set the action before our eyes, & we shall see, that Christ in giving, finished the words which were necessary. So as this, which you urge so sore, is but a sophistical cavil: for while he having given thanks, did break and give, he said withal; This is my body, and so unto the sacrament there was nothing wanting. M. Morgan. What did he give, common bread, or sacramental bread? D. Martyr. He gave sacramental bread. M. Morgan. But yet he gave it before he had pronounced; This is my body: so than he gave no sacramental bread. And for this cause said I these things, to the intent I might show that we cannot be blamed, when we say that Christ gave his body after the words were finished: and we affirm that the accusative case, Bread, must not be joined with the verb Gave, as it was with the verbs that went before. D. Martyr. No man blameth you in this, that you say; the body of Christ is given after the ceremony is performed, but in this respect, that ye exclude the bread: for we must determine, that as well the one as the other is given, and that one and the selfsame accusative case is governed of all those verbs, according as order and grammatical construction requireth. Neither is that true which you still endeavour to prove, that Christ had first given it, before he pronounced all the words, sith in giving and distributing, or breaking, he finished the words which served to the purpose. Here is no kind of enchantment to be imagined, although all were done by the finishing of one letter, syllable, or one silly word. M. Morgan. He gave to his disciples. What gave he? He gave his body rather than bread: for body, is a nigher word unto those verbs than is this word, bread. D. Martyr. Grammatical sense requireth that bread should remain: for all these verbs do govern an accusative case. Neither is the nearness of place to be respected in this sentence. For albeit that this particle, My body, seem to be the nearer speech, yet is it not governed of those words, He broke, he gave, take ye, and eat ye: but of the verb substantive est, Is. But whereas it is written, that Christ first gave, before he said, This is my body, it is the usual figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is to wit, when a thing is set forth by a contrary order, but yet not properly: for it is admitted for a necessity of setting forth the matter, sith these two things were done both together; to wit, that he gave, and that he spoke: neither was there any strife to be made for this matter. M. Morgan. If it be the figure Hysteron proteron, then is the word, body, nearer unto the verb, gave, than is the accusative case, bread; and then this word body is as well construed with the verb, gave, as is that word bread. And this maketh as well for us as for you, & the case is equal on both parts: and so it appeareth, that the answer this other day was good; to wit, that Christ rather gave his body, than the bread. D. Martyr. Say what you list, that this phrase maketh for your part, the phrase itself doth plainly deny it, and showeth evidently, that bread must be retained: wherefore my argument remaineth invincible. That the body of Christ is some way given, I deny not: that which is given, is both; namely, bread, and the body of Christ: but why you exclude bread, you have no reason for it, and the form of speaking doth manifestly make against you. Wherefore there is no equality of the case between us. Neither as I have said, in a grammatical construction, must the nearer placing of the words, but the governing of the verbs be regarded. And therefore this other day it was not well answered, when the body of Christ was so affirmed to be given, as the bread should be taken away, which by a necessity of grammatical construction was proved to remain. M. Morgan. Theophylactus saith upon Mark the 14, chapter, This is my body, this I say which ye receive; for the bread is not a figure, and a kind of an example of the Lords body, but it is changed even into the very self body of Christ. The Latin copies are false, where you shall read; the body of Christ is changed into it. The Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus you plainly see, that this father saith, that this bread is not a figure, but is changed into the body of Christ. D. Martyr. First of all understand as touching Theophylactus, that he is not of any such authority, that if he did make directly against us, we should make any great account of him. For he upon the third chapter of john, said, that The Latin church did plainly err, as touching the proceeding of the holy Ghost, and lived as it should seem in a corrupted time. In the Latin books, which I have seen (for the Greek copies I have not met withal) The body of Christ is changed into it: howbeit, whether the Greek copies have it so or not, I pass but little, sith I do admit some kind of change into the body of Christ. And whereas you say, that the bread is not a figure or example; in Theophylactus the words be thus: For it is not only a figure and pattern; which we grant to be true, seeing the bread is not set down of us to be a bare sign and a naked figure. And without doubt, unless that same particle, only, were had; Theophylactus alone might not stand against all the other fathers, who acknowledge both a figure and an example: as do Tertullian, Basil, Augustine, Theodoretus, and in a manner all the rest. Furthermore, I understand the change into the body of Christ to be sacramental, sith it is made a sacrament of the body of Christ, which before it was not. For (as Augustine unto Boniface testified, and as we have oftentimes cited,) sacraments have their names of the things, whereof they be sacraments. Wherefore the sacrament (saith he) of the body of Christ, is after a sort the body of Christ: neither is the change such, as it can cast away the former substance. And we may gather out of Theophylactus himself, that he so understood it: for upon john the sixth chapter he saith; He that eateth me shall live for me, while after a sort he is mingled with me, and transelementated into me. You hear him say, that we be transelementated into Christ, and yet you see we retain the substance which we had before. Why will you not understand the selfsame thing to be done as touching bread? M. Morgan. To the first, when you say that Theophylactus one while erred, I answer; If for that cause he should not be received, by the like reason you might refuse Augustine, which alloweth the invocation of saints, images and prayers for the dead: which be errors, if we shall follow your opinion. D. Martyr. I did not say, that he was therefore to be utterly rejected; but I meant to show, that there be degrees of the fathers; to let you understand, that the authority of them all is not alike: which must chiefly be considered, according to the time and age wherein they lived. And in that he disagréed from the Latin church so expressly, in the controversy touching the holy Ghost, it is an argument that he happened into, in those latter times, when vehement dissension was between the Greeks and the Latins: in the very which time began now the doctrine of transubstantiation to bud forth. But of Augustine, and such as he was, the case is far otherwise: for they lived in the purer times. And as for the invocation of saints, or prayers for the dead, or how much, or how he dissented from us, an other place shall serve to declare it. But as touching that he allowed the worshipping of images, I know nothing thereof. M. Morgan. Theophylactus is altogether on my side, while he saith upon the sixth chapter of john; The bread which I will give, is not a figure of my flesh, but it is my flesh; for by the mystical words the bread is transformed, & albeit it seem bread unto us, yet is it flesh, etc. You see that he saith; There is a change of the bread into the flesh of Christ. And upon Matthew, he hath in a manner the very same words, & he addeth; Wherefore there appeareth bread, that there may be a condescending to our infirmity. And let us put the case that he would have taught transubstantiation; what else could he have said? Or with what more manifest words could he have uttered it? For again, upon the 14. of Mark, he saith; It keepeth in very deed the show of bread and wine, but it is transelementated into the power of flesh and blood. D. Martyr. As touching this change, whereof Theophylactus maketh mention in the 14. chapter, we doubt not; for it is sacramental. And as you cited but even now, he saith; that bread and wine is changed into the power of flesh and blood; but he saith not, into flesh and blood. The which we also will grant; forsomuch as sacraments are named by the things which they signify, and by them God giveth his grace and spirit, which is the power & strength of those things that they signify. And when he said, they are transelementated or changed into the power of flesh & blood, he showeth, how we must understand bread to be changed into the body of Christ namely, that by these signs and sacraments, How we must understand bread to be changed into the body of Christ. the holy Ghost may work in us, the merits, fruit, and grace of the body of Christ crucified for us. And we grant unto Theophylactus, as we have said, a sacramental change. And whereas he saith, that the Lord said not; that the bread and wine is a figure: this if he understand absolutely without exception, he hath all the fathers against him. For Basil saith; that It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an example, a pattern: and Augustine, a figure and sign. And whereas he nameth it the show of bread, it nothing hindereth the true nature and substance thereof: for this word Species, form, among the fathers, as I have above showed, signifieth a true nature of things. M. Morgan. So may we likewise well say; that the virtue may signify the body. And the same Theophylactus upon Matthew, the 26. chapter saith; This sentence, This is my body, showeth that the bread which is sanctified upon the altar is the very body of the Lord, and no figure correspondent: for he said not; This is a figure, but, This is my body. Again, this verb Transformatur, is transformed, belongeth unto substance, not unto quality. And he saith moreover, that it is so given unto us, that the bread may be seen, because we be weak, and lest we should loathe to eat raw flesh. But if we should follow your opinion, there were no need of a sacramental change, and such as is not real; for there would be no danger of loathing or abhorring the thing. D. Martyr. As touching the sign, I have answered sufficiently, how it must be understood. Nevertheless, sith you urge so earnestly, that Christ said not, that it was a figure: no more also did he say, that the accidents are separated from the subject, or that the bread is excluded, as yourselves affirm. And Theophylactus words of changing, transforming, and transelementating we admit, because of the sacramental change. And where he affirmeth, that the bread sanctified upon the altar is the body of Christ, we allow thereof. For it is proved by Augustine unto Boniface, that the sacrament of the body of Christ, after a certain manner is and is called the body of Christ. And further, that which is added; to wit, that it is transformed by an unspeakable work maketh nothing against us: for we confess this to be no work of nature, as that a profane & common thing should be made a sacrament. Doubtless it is such a work, as the holy Ghost doth unspeakably work it. But as touching the form, whether it perpetually belong unto the substance, look you to that; certain it is, that it is placed even in the predicament of quality, so as there is no cause for you to object, that to be transformed hath respect unto substance. And that same loathsomeness of shunning raw flesh is taken away, by affirming a substance of bread, and a sacramental signification. Why the scriptures admit no transubstantiation. And nothing else meaneth Theophylactus than to show by his manner of speech, that a carnal eating should not have been convenient; because we would have misliked of raw flesh; and therefore a spiritual eating was appointed, wherein the form, that is to wit, the nature of bread should be kept; and yet notwithstanding we have truly the body and flesh of Christ, that is to wit; in receiving of the same by faith. And whereas you so greatly urge the efficacy of Theophylactus words, it moveth me but little. For I know that he, and the rest of the fathers were vehement, and full of excessive speeches, and therefore must be conveniently interpreted. M. Morgan. I demanded before, and now again I demand; If the holy Ghost were minded to decree transubstantiation by the scriptures, by what words would he have done it? D. Martyr. The scriptures would not have testified that bread is present, as we have showed, that they do plainly declare; neither would they have set down unto us an eating or a breaking: which matters cannot agree to the body of Christ; namely, that it should in very deed be broken, crushed, and groond with the teeth. And therefore when the scripture attributeth these things unto bread, as when it saith; The bread, 1. Co. 10, 16 1. Co. 11, 29 which we break: and again; He that shall eat this bread unworthily, it showeth evidently, that it speaketh of true bread, and doth not appoint any transubstantiation. M. Morgan. But the body of Christ, sith in the sixth chapter of john, it is figuratively called bread, therefore in the restitution of the supper, there is mention made of bread by Paul, even that it may retain the phrase of Christ, which he used in the sixth chapter of john. D. Martyr. It is a sure argument, that Christ in the supper speaketh of the true natures of the elements of bread and wine, insomuch as he said; Matt. 26, 29. I will not hereafter drink of this fruit of the vine. And the vine tree doth not bring forth accidents for her fruit. Moreover, Paul plainly saith; The bread, which we break, 1. Co. 10, 16 is it not a communion of the body of Christ? And further, Christ commanded us that we should eat; the which (as I have said) cannot properly agree with the body of Christ, seeing that is not eaten, which is not groond with the teeth. Indeed I acknowledge a metaphor in the sixth of john, where Christ calleth himself bread, because he feedeth us, as natural bread booth, and as the old fathers in the wilderness did feed of Manna. But in this place it cannot be, that he should speak metaphorically; seeing that bread, whereof he speaketh, is both broken and groond by eating: and moreover, because the fathers do expound it, that this sacramental bread, whereof we speak, is made of many grains. M. Morgan. And why may it not here also be understood metaphorically? D. Martyr. Because, as I have twice said, there be properties here spoken of; namely, breaking and eating, which do not agree with bread understood metaphorcallie, that is, unto the body of Christ. M. Morgan. Those things, which be attributed unto the sacraments, be some manner of way attributed even unto the things, whereof they be sacraments: as saith Augustine unto Boniface; Sacraments have their names of the things. But the bread, which is a sacrament, is truly and properly broken; therefore the body of Christ, which is the matter of the sacrament, by a figure is said to be broken. Besides, when it is said; Take ye, eat ye: is the bread, which is taken and eaten, metaphorical bread? Also; Take ye, and Eat ye, be they metaphors belonging to the body of Christ, or no? D. Martyr. I answer: Two kinds of eating, and two kinds of bread in the sacrament. when we receive the sacrament faithfully, two kinds of eatings are there, and also two sorts of bread. For the receiving of the body of Christ, which we have by faith, is called a metaphorical eating: even as the body of Christ, which we receive, is a metaphorical bread. There also have we an eating of the sacramental signs; the which is a proper eating, even as also bread is both true and natural. In the sixth of john, there is mention only of metaphorical eating, and of metaphorical bread: but in the supper of the Lord, wherein he communicated with his apostles, there was had a proper eating; and true bread was given for a sign: and so in the supper was given both sorts of bread, even natural and metaphorical: and both sorts of eating is performed; to wit, both a natural eating in signs, and also a metaphorical, as touching the body of Christ, which we receive by faith. But I marvel that you understand it so, as you will have that to be attributed unto the things, which is properly agreeable to the sacrament: in such wise as you will have it said, that the body of Christ is broken figuratively, because that the bread is broken. For if you grant, that the bread is here broken indeed, why do you contend any longer? Now you grant bread, transubstantiation shall be no longer. Over this, when the scripture saith, that bread is broken, and our sense perceiveth the breaking of the bread: let this first be determined. Afterward, when the scripture saith, that the body of Christ is broken; if you will understand by a metaphor & figure; namely, that it is broken, because the sacrament thereof is broken, we agree. But first of all must the ground of this figure be granted; even that it is bread, which in very deed is broken: & this doth the sense itself know to be done. But as for the words; Take ye, and eat ye, I say, that they must be thus understood: As ye receive this bread, and eat it with your body; so receive ye my body by faith, and with the mind, that ye may be strengthened thereby in stead of meat. M. Morgan. This in my judgement is but a wandering disputation: wherefore I come nearer to the matter. Take ye, and eat ye, are metaphorical speeches, and after this manner they agree very well with the body of Christ, and therefore the breaking may be attributed unto the metaphorical bread, that is, unto the body of Christ: for in the like sense is breaking taken. D. Martyr. If it be a wandering disputation, the fault is yours, because you frame no argument or reason. And whereas you object: that even as eating may agree metaphorically with the body of Christ, so may breaking agree with the same; I affirm that a far other reason both of eating & breaking is had in these words & form of speaking of the scripture, which we have in hand: to wit, Is not the bread which we break? For I suppose you would understand this word, To break, in such sort as it should be referred metaphorically to the crucifying upon the cross. Howbeit, you must consider, that Paul saith; 2. Co. 10, 16 The bread which we break: where it is not lawful to understand, that we ourselves do crucify Christ. Well may we say, that we do eat him metaphorically, because we do feed upon him; but that we do crucify him, that is a very hard and absurd speech. M. Morgan. If we eat him metaphorically, that is, by the spirit and by faith, why do we not also break him metaphorically; especially sith all eating hath in it a breaking? D. Martyr. Paul saith; The bread which we break. And if you will understand, To break, for To crucify, we by a metaphor shall be said to crucify Christ. Howbeit, I grant that all natural eating hath in itself, as you say, a breaking: but yet all spiritual eating hath not so; because that eating hath this respect, that we should enjoy the thing received, as meat: but it is not extended unto this point, that we should break and grind with the teeth, that which cannot be grinded or broken. M. Morgan. When we behold particularly the gréefs which Christ endured upon the cross, we are said metaphorically to be broken. For the same agreeableness that is between, To eat, and To receive by faith; the selfsame is between To break, and To behold, or To know the gréefs of Christ upon the cross. D. Martyr. I wonder that you say there is an agreeableness between To break, that is, To crucify Christ; and To behold or know his gréefs upon the cross: for we behold or see with the eyes, and we break with strength, and with the hands. verily I think you know, that metaphors ought not to be so wide asunder. Again, you double the metaphor; seeing (if we follow your mind) one is, in respect that To break signifieth To crucify; and another, that you refer this unto knowledge. And you that cannot abide, that we in the words of the Lord, This is my body, should affirm any figure, do frequent many figures, and those hard & unusual. And to the end you will not grant in the supper of the Lord, the breaking of very true bread, you run headlong into what else soever. M. Morgan. To break, is a metaphor apt enough, for that which is To behold, and with the mind to remember the passion of Christ. For Paul saith; This is my body, 1. Co. 11, 24 which is broken for you. And Bucer, Contra Abrincensem episcopum, alloweth, that breaking may metaphorically be spoken of Christ's body. And this same conveniency, that To break, should be transferred unto our knowledge, is used in the English tongue, for we are said to break doubts to our scholars. D. Martyr. And if any where else this metaphor perhaps might be apt, yet taketh it no place where Paul saith; 1. Co. 10, 16 The bread which we break, is it not the participation of the body of Christ? Where without doubt he respecteth the outward breaking and distribution of the Eucharist. Truly I confess with Bucer, that the body of Christ may be said to be broken; that is to say, to have suffered: but I do not allow that we can break him, that is to say, crucify him. Furthermore, as touching your tongue, seeing I understand it not, I cannot show the reason of such an english metaphor, unless perhaps you mean, that To break difficulties, is as much to say, as to assoil them. But those things which I have said, I have spoken according as the Greek and Latin tongue, wherein we have the scriptures of the new testament, have been accustomed to speak. The Visitors transferred the disputation to Doctor Tresham. D. Tresham. I Am constrained to omit those things which I purposed to speak, seeing both the disputation is gone a good way forward, and the time is spent. Therefore I humbly desire you his majesties Commissioners, that you will as favourably hear this days disputations, as you did the other, which were made the days before, which undoubtedly ye did most favourably. Now our prayers premised, let us come to the matter. The prayer of Doctor Tresham. O Most benign Lord jesus Christ, the bread of eternal life, who of thy unspeakable grace, in thy mercy descendedst from heaven into mankind, to take flesh of the virgin's flesh; and having taken upon thee the same, didst vouchsafe to give it a meat unto us, even that we should diligently eat the same in remembrance of thee, and by the participation thereof to be made all one body: grant unto thy humble suppliants, to feed and nourish us perpetually with that most dainty food, which we believe to be thy lively flesh; and with that most pleasant drink, which we confess to be thy very blood: that thy light and truth being spread over all men, we may be of one mind in thy house, speaking and judging all one thing, and that there may be in us no schisms: but being perfect in the selfsame mind, and the selfsame understanding, we may walk valiantly in the strength of this meat, even unto thy holy hill, and by thy grace may be lead unto thy tabernacles: who with the Father and the holy Ghost, livest and reignest one and the same GOD, world without end; Amen. I Remember, Master Doctor Peter, that you promised, when you disputed with me the first day, and that I in answering to your arguments objected certain places out of the fathers, you would satisfy me, when you should come to answering. Now the time is come for you to perform the same. Wherefore to oppose a martyr against Martyr, I will begin with Cyprian: and thus will I argue. Cyprian the martyr doth set down transubstantiation, Therefore Peter Martyr should not deny the same. D. Martyr. So strong is this argument, as if we should argue from a thing to the name. For Cyprian was in very deed a martyr, and I only am called Martyr. But let sports go, I answer that Cyprian doth not put transubstantiation. D. Tresham. In his sermon De coena Domini, he saith; Whether Cyprian doth mean that there is a transubstantiation. This bread which the Lord gave to his disciples, being changed, not in form, but in nature, by the omnipotent power of GOD is made flesh. D. Martyr. I deny that this place maketh for transubstantiation. D. Tresham. Erasmus noted upon the margin, that so this place must be understood. D. Martyr. Erasmus did therefore note it upon the margin, because he knew that many did gather this matter from hence. But how far Erasmus was persuaded in transubstantiation, you may find out by his writings. Howbeit you seem now to magnify him, whom elsewhere ye handle most unjustly. Sometime ye allow him not, and ye accuse him every where of error: but now ye can easily urge his authority. D. Tresham. You are wont to allege Erasmus in these annotations of the margin, when he serveth your purpose; and now when he disagreeth from you, you reject him. He undoubtedly saith, that this common bread is changed. D. Martyr. That the bread is changed in the sacrament I never denied. But I marvel that you, which brought forth Cyprian at the beginning, do now turn yourself to Erasmus. I grant indeed, that I once cited Erasmus, according as he had noted in the margin of Augustine; but yet I did not attribute so much unto him, as I did not also confirm by other reasons, that which I thought good to be proved: bring you also other reasons, and I will answer them. D. Tresham. When Erasmus serveth for your purpose, you take him; but when he is against you, you repel him. Yea, but I prove transubstantiation out of Cyprians words: for he saith in the same place; This common bread is changed into flesh and blood, it procureth life and increase unto bodies; but a change of bread into flesh is a transubstantiation. D. Martyr. This is your property, that you will contemn and commend Erasmus at your own pleasure. Howbeit, because the time shall not waste, I will discuss the place of Cyprian, which you have alleged; The bread, which the Lord offered to his disciples being changed, not in form, but in nature, was by the omnipotency of the word made flesh. These be his whole words, I wrist them not. And I answer, that he here appointeth a sacramental change of the bread, the which we do affirm. And here have we some things common with the transubstantiators, and some things divers from them. Herein hold I with you, that the form of the bread remaineth, and is not changed as Cyprian said, but it is the nature of bread that is changed. And as touching this change we disagree: for we say, that the nature of bread is changed, because it is made a sacrament of the body of Christ, and no less a sacrament of the mystical body, That which is changed in the Eucharist remaineth as touching the subject. which before it was not: and therefore this change is attributed unto the nature, not unto the accidents of bread; sith it is the nature of bread, whereby we be nourished, and which consisteth of many grains. And these be the reasons, whereupon the consideration of this sacrament is founded. So now, when Cyprian saith, that the nature of bread is changed, it followeth not, that the same remaineth not; for in natural changes, that which is changed; to wit, the subject, is retained. Yea moreover, if you should take away the same subject, the change shall not have whereunto to cleave. In generation, the matter remaineth; in the alteration, the thing compounded; in the increase, that which is nourished and increased; and in the local motion, that which is moved. Even so, when Cyprian saith, that the nature of bread is changed, two things we have, both that it remaineth, and that it is made a sacrament, which before it was not. D. Tresham. Now is Cyprian no Cyprian, but a Petrian: there is no need of omnipotency, that we should bring into the bread some thing intentional, and which happeneth from without. The image of Christ hanging upon the cross, is of as much account as it. D. Martyr. I answer, that the sacramental change is a great matter, neither can it be wrought without the power of God: for it is a thing supernatural, & it is only Gods work to make sacraments. And in baptism, where you judge not any transubstantiation to be, a sacrament, whereby we are graffed into Christ, is not made of water, without the omnipotent power of God. And that unto this matter is required the power of the holy Ghost, we learn it sufficiently of Augustine, in his third book De trinitate, where he saith; Which, when it is brought by the hands of men unto that visible show, it is not sanctified, to become so great a sacrament, without the invisible operation of the holy Ghost. Wherefore, the image of Christ may perhaps be the sign of him, but no sacramental sign. D. Tresham. If the bread were made flesh, as Cyprian said it was, then was it flesh; the argument is most evident. But this can never be granted to be true, that bread is flesh: it is all one, as if one should say, that man is a stone. D. Martyr. We grant that bread is flesh after such a manner as it is made flesh; How the bread is said to be made flesh. but it is not made flesh by transubstantiation, but by a sacramental conversion, and so even according to this manner, we grant bread to be flesh. Wherefore the antecedent, if it be rightly understood, inferreth no more, but that bread is flesh sacramentally. But if you will understand the antecedent, that bread is really or substantially made flesh, we deny it. Whereas you add afterward, that the proposition must needs be true; to wit, that bread is flesh: and that this is very absurd. I say that you have not proved, nor yet are able to prove, that all propositions, which consist of the verb substantive Est, Is, must be counted identical, that is, when the same is said to be the same; because some attributes may be affirmed of subjects, even by a certain proportion or agreeableness: as the circumcision is the covenant; where it is not required, that the covenant & circumcision should be one and the same. Again, you see in the same proposition, wherein it is said; The word was made flesh, both do remain, as well the word as the flesh. Why then in the sacrament, wherein you take upon you to prove, that bread is made flesh, may not bread in like manner remain? D. Tresham. With Cyprian doth Chrysostom consent: both of them were of one spirit. Wherefore we have found another witness of the truth. Chrysostom most evidently setteth down transubstantiation: for in Encoenijs he hath an homily, wherein he thus speaketh; Dost thou see bread? Dost thou see wine? Doth it like other meat pass into the draft? God forbidden. Do not so think. For even as war, if it be applied to the fire, is made like unto it, nothing of the substance remaineth, nothing runneth over; so think thou, that here likewise the mysteries are consumed in the substance of the body, etc. Here you see, that Chrysostom doth exclude the bread and the wine, and denieth that they pass away into the draft. D. Martyr. Chrysostom and other of the fathers used excessive speeches. I say, that Chrysostom, as did the rest of the fathers, to the intent he might speak the more gloriously of this sacrament, used many and great excessive speeches, whereby he might draw the minds of his hearers to embrace the matter of the sacrament. Otherwise, these excessive speeches, if they should be examined in all points, might not in any wise stand; so as they have need of a convenient interpretation. You may see, that oftentimes he, and other of the fathers, deny that absolutely, which was only to be denied in some respect. Yea and such kind of speeches you may see in the holy scriptures. Ephe. 6, 12. Paul saith; Our wrestling is not against flesh and blood: which is against that, Gal. 5, 17. which is written to the Galathians; The flesh lusteth against the spirit, and the spirit against the flesh. Howbeit, he denied our striving to be against flesh and blood, in comparison only; as if it should be compared with that, which we have with the spiritual craftinesses in heavenly things; to wit, with the devil and his angels. Gal. 3, 28. And In Christ (saith the same apostle) there is neither male nor female, whereas yet christianity taketh not away the properties from human nature. Nay rather, the apostle himself gave particular commandments in Christ, both to masters and to servants, to husbands and to wives. But he meant, that male and female are not in Christ, so far as belongeth to the receiving of redemption, grace, and salvation. The same apostle wrote, that he was not sent to baptise, but to preach the Gospel. And yet Christ said as well to one, as to another of his apostles, Matt. 28, 19 not only that they should preach, but that they should also baptise. Wherefore he denied, that he was sent to baptise, not absolutely, but in some respect, meaning to signify, by comparing of the two offices together, that preaching was principally committed unto him; and that the same did so much excel the office of baptising, that after a certain sort it might be said, that he was not sent to that purpose: otherwise he baptised Crispus, Gaius, 1. Cor. 1, 14 and 16. and the household of Stephana. And after this manner must the fathers be understood, that sometime here they deny bread and wine, not in very deed flatly or absolutely; but in respect of comparison with the matter of the sacraments. Because for our part, we must make so great an account of the matter of the sacraments, as we should have no more regard unto the signs, than if they were not at all. And to the end they may show, what we ought to seek for in the communion, not in very deed bread and wine by itself; for these things we have at home: but the body and blood of Christ; as though by a comparison of the thing unto these, the bread and wine may after a sort be said, not to be extant. For we ought to draw away our mind from earthly elements, unto the body and blood of Christ in heaven: and so come we to the words of Chrysostom, when he saith; Dost thou see bread? Dost thou see wine? He straightway addeth; Do not so think. And after the similitude of wax he writeth; (So think thou here also.) And in the words which follow he showeth sufficiently that he speaketh hyperbolically, when he saith; Do not think, that you receive of a man the divine body, but fire with the tongues of Seraphim himself. These things cannot be understood according as the words be, unless ye will either take away, or transubstantiate the minister himself. And he addeth; Account ye, that the blood of salvation floweth as it were out of the divine and immaculate side: the which thing ye yourselves will not grant, neither can it be, that blood should now flow forth of the impassable body of Christ. D. Tresham. You have spoken much: and the scriptures which you have cited do admit another interpretation: and those things which you apply unto Chrysostom, be not agreeable unto him. For Chrysostom himself, did first in these words establish the truth of doctrine and of faith; and then turned himself unto manners, that he might draw us unto higher matters. And first, he only instructeth and teacheth, before he cometh unto figures; and when he setteth down doctrine & teacheth, he bringeth an example of wax: afterward I grant (as you say) that he useth hyperbolical or excessive speeches. Now I demand; Did Chrysostom speak the truth, or did he not? If the truth, I have what I sought: if not, he is found to be a false witness of God; according to that which Paul hath in the first epistle to the Corinthians the 15. chapter, while he confirmeth the resurrection. For he writeth; If it be not true that Christ rose again, we are found false witnesses. D. Martyr. You say that Chrysostom first teachech doctrine, & then when he cometh to the framing of manners, you grant that he useth excessive and figurative speeches. And you will have it that the example of wax belongeth to the former part. I answer, that now we agree together; that Chrysostom in this place, as in others also, is full of hyperbolical speeches; to the intent we should be admonished, not to have our eyes fastened upon the figures, but that we raise up ourselves towards heaven unto Christ himself, and consider of his death in our mind. These figures have I plainly enough proved by two or three places; & yet for all that must it not be said, that Chrysostom spoke falsely. For the very true body of Christ is given us to be eaten, and his blood to be drunken; but yet are these things received with the mind and with faith; and by them is not only the mind renewed, but also the body. And because we should not be deceived in his figurative speeches, he used the verbs (esteem you, think you, and consider you.) But whereas you distinguish these things into doctrine, and into manners, that same doth not appear by the order of Chrysostoms' words. And much less doth that stand, that you will have the similitude of wax to be understood properly, as though it belonged unto doctrine. For in the fourth book of cyril upon john, the 17. chapter, we have the selfsame similitude, as touching our change into Christ. The words of cyril be these; Even as if a man among molten wax power in other wax, he must of necessity mingle the one with the other throughout; so if any man receive the flesh and blood of the Lord, he is so joined with him, that Christ is found in him, and he in Christ. The similitude of wax in cyril. And the same saying in a manner hath he in the tenth book and 13. chapter, where he writeth; For even as if a man do mingle together wax melted in the fire, with other wax likewise melted, in such wise that he seeth one certain thing to be made of both; so by the communion of the body and blood of Christ, he is in us, and we are in him. And thus much out of cyril. Where you see that both Christ and we are compared unto molten wax, and yet will you not say that Christ and we be transubstantiated. How then will you say this to be done as concerning bread, because of that similitude set down by Chrysostom? Nay rather if the matter be diligently examined, Christ is more joined unto us, than unto the bread. we ourselves are more joined unto Christ than bread. For Christ is joined after such a manner as he is unto bread, to this end, that we should truly be united unto him. And the words whereby the bread is called the body of Christ, do more belong unto us, than unto it, which by nature understandeth or believeth nothing. D. Tresham. Chrysostom is the best interpreter of himself, who upon the 26. chapter of Matthew, homily the 83. showeth, that he doth not speak hyberbolicallie, and writeth: Wherefore let us believe God every where, and let us not withstand him, even although unto our sense and cogitation it may seem absurd which he speaketh. And a little after; For we cannot be deceived by his words, but our own sense is very easily deceived. These words, This is my body, cannot be false: let us be lead with no ambiguity, but let us believe, etc. And anon after: What sunny beams shall not that hand exceed, which handleth this crown? Here beginneth he to intermingle figures, neither must you allege figures out of their own places. D. Martyr. Now as I said, do you concur with me, that Chrysostom otherwhile speaketh tropicallie in this matter, because you cannot deny it: but only you contend with me, that before those words; What sunny beams ought not that hand to exceed? there is no figure. The thing itself showeth that it is otherwise. For you have it at the beginning. No sensible thing is delivered unto us by Christ; and deny you if you can, that sensible signs are instituted by him and delivered unto us. And moreover he added; Oh how many say at this day! I would I had the form and shape of him! I would I had his very garments! I would I might see his shoes! You see himself, and you touch himself. And will you not acknowledge a figure to be in this place? Which of us in the Eucharist doth see and touch Christ? And a little after; He doth reduce us (as I may say) into one mass and substance with him: neither maketh he us his body by faith only, but in very deed. Here doth he make mention of our change into Christ, which you cannot say is a transubstantiation. And again, in the very same former places, he compareth baptism with the Eucharist; to the intent we may understand that the like consideration must be had of the one, that is of the other. And because you take hold for yourself of that, which Chrysostom said; Neither doth he only by faith, but in very deed make [us] his body: you are never a whit furthered thereby, seeing he speaketh not there of bread, but of the conjunction of Christ with us: which I grant standeth not of faith only. For albeit that we embrace Christ in the sacrament by faith, After what manner we be truly changed into Christ. yet doth there a very true change of Christ into us follow upon the same. For our mind is made cheerful and ready to do honour unto God; and our body is become more subdued: and so there is made a very change indeed, as well of the mind as of the body. And after this manner it is understood, that we are gathered into one mass or substance with Christ, because we are made very conformable unto him. And so you see that by these words, bread is not taken away; nor doth it follow, that Christ is either really or substantially contained therein: but rather you have it here out of Chrysostom, that they be sensible things which are delivered unto us. And after the words which you noted, before which you would not have a figure to be, figures are there so manifestly, that you cannot deny them; as when he saith: The tongue is made bloody or red. Wherefore it followeth that all this speech is hyperbolical or figurative. D. Tresham. I would to God that you could rightly understand! The manner of the apostles and fathers is, first to teach faith, and the doctrine of truth, and afterward to take order for manners. D. Martyr. But yet in these places of Chrysostom, you cannot distinguish to me doctrine and manners: figurative speeches be spread every where. D. Tresham. I have already showed you how the case standeth. But I will bring an other Doctor against you, Of Cardinal Caietan. and I deal courteously with you. For I will put one to you that (as I take it) was your countryman, Thomas De vio, Caietanus. D. Martyr. I allow him not, he is a schoolman, he was a cardinal, and lived in my time: neither yet would you in all matters admit him. D. Tresham. Very well, I yield to you; if you will not allow of him, I will not allege him. Hear did the reverend father, the bishop of Lincoln, give leave unto M. Morgan to oppose again, if he would. M. Morgan. ALl the Doctors and fathers, to the last man, confute all the principles whereby transubstantiation is taken away, and therefore it must be established. D. Martyr. I deny the antecedent: for if the fathers be rightly understood, they do not take away our principles. M. Morgan. This principle they quite take away; that an human body cannot be in many places at once: and that a body consisting of quantity, cannot be without a measurable quantity. D. Martyr. I deny your argument, that the fathers do so abolish these things, as they be taken utterly away. Nether be these full principles, for the which transubstantiation is refused. For even Luther, and they which hold with him, do grant the body to be in many places at once; and that a body of quantity may be without a quantitative measure; & yet notwithstanding they deny transubstantiation. The chief principle for which transubstantiation is denied. Wherefore those things which you recite be no full and perfect principles, for the which transubstantiation is refused of us. For our first and chief principle is, the holy scripture, which doth acknowledge bread to be in that place. M. Morgan. That a body may be without quantitative measure, it shall be proved out of Chrysostom upon the second chapter of john the 86. homily, where it is written; It may very well be doubted, how an incorruptible body took the print of the nails, and could be touched with a mortal hand. But let not this trouble you, seeing this came by special permission. For the body being so thin and light, as it could enter in the doors, when they were fast shut, wanted all manner of grossness: but even such did he show himself to be, that the resurrection might be believed. And that you might understand that he himself was crucified, and that no other man did rise for him, therefore did he rise with the signs of the cross, and did eat. Of which sign of the resurrection, the apostles made a great account, saying; Acts. 10, 41. We which did eat and drink together with him. Wherefore, even as when before his passion he walked upon the waters, we say not that that body was any other than a body of our nature; so after the resurrection, perceiving it to have the prints of the nails, we must not say that the same was corruptible: these things were showed for the disciples sake. You hear that it was by divine permission, that the wounds were showed, to the intent the disciples might believe; and that the body of Christ was without all thickness, and that it was so subtle and light, as it could enter in, the doors being fast shut. What say you to Chrysostom? D. Martyr. First I answer, that I hear not by these words, that the body of Christ was in divers places at one time, for than it had been no human body. And as touching thickness, I answer, that the body being glorified, is not altogether without it, otherwise it should be no human body; yet such a substance as is nimble and light, and obeyeth the spirit. Neither doth it therefore follow, that Christ was without circumscription, the which belongeth to the measure of quantity; notwithstanding the which, he might nevertheless by his Godhead and glory, penetrate unto his disciples. And briefly I distinguish of grossness, either that you will understand Chrysostom, that indeed Christ had the same, but yet not such as should hinder him from entering in unto his disciples. Wherein I agree with him: or else you think, that he must be so understood, as he wanted all kind of thickness; That the body of Christ after his resurrection had a quantity. and this do I deny. Neither do the words of Chrysostom make for such an opinion: for he is plainly of the evangelists mind, that the prints of the nails and of the cross were kept still in him. For how can it be, that figures can have place, where, in the substance there is no quantity? I grant indeed that it was of permission, that he suffered the scars upon his body, that he would be felt, and that he did eat and drink with his apostles: for it was not of necessity that these things should be done; but so far forth as himself would. Yet in the mean time I hear not, that it was of permission that he had a quantity, or that he was in some one place: which I affirmed to be necessary unto a body. Again, he affirmeth that the same body was not of any other nature than ours be. But that ours have a quantity, and measure of a quantity, it is most certain: only he excepteth possiblilitie to be corrupted. And he ascribeth unto him so great a lightness and subtility of body, as he could enter in when the doors were shut. And only he taketh away such thickness, as might hinder that entering in, but yet not all thickness. M. Morgan. The body of Christ (by your saying) stuck in the midst of the doors, his thickness not hindering him, and therefore there were two bodies in one place. D. Martyr. hereunto I answer two manner of ways. First, that the holy scriptures do declare this miracle; and therefore we easily give credit unto them: but that the body of Christ is substantially present in many places at once, they never teach. Nay rather, they ascribe unto the body of Christ a certain place: heaven I mean, at the right hand of the father, not in one place. Further, it is repugnant with the nature of a true human body, and therefore must not be admitted. secondly, I say, that in the same entrance of the body of Christ unto his disciples, the quantity of the wall might by the power of his divinity so yield, as two bodies were not at one time in one place. And I remember, that Tertullian (because ye be wont also to allege that the body of Christ came forth of the virgin's womb being shut) in his book De resurrectione carnis, writeth; that Christ in his birth opened the womb of his mother. And this doth Cyprian also in his exposition of the creed affirm. Whether Christ opened the womb of his mother. And jerom unto Lustathius writeth; that Christ came forth bloody out of his mother's womb. Some there be, that think Christ came forth of the virgin's womb, the same altogether closed and shut. Wherefore, as all men are not of one mind in this matter, so have I given you a double answer. One, wherein I grant, that this piercing through was done by miracle; yet not so, that the body of Christ in piercing through lost all his quantity, but by an argument drawn from a similitude, I do not grant, that the body of Christ is in many places at once, because this the scripture teacheth not, but showeth the contrary. The other answer is, that by the power of the Godhead, the doors gave place; even as some say, that the virgin's womb was opened. M. Morgan. Unto that which you answer, that the thickness or quantity of the wall or door gave place by miracle unto Christ that pierced it: I demand of you, whether the apostles saw the doors give place? D. Martyr. What if they saw it not? It maketh no matter whether they saw it, or saw it not: the holy scripture doth neither affirm it, nor deny it; but because it declareth it to be done, it must be believed. But that the body of Christ may carnally or substantially be in many places together, or lieth hid under the accidents of bread and wine, it teacheth no where. M. Morgan. I therefore demanded this question, because if the doors gave place, and the apostles saw it not, Christ did plainly deceive the senses; and so he had been a juggler, the which you do oppugn, when you deny that the body of Christ lieth hid under the form of bread, lest forsooth he should be accounted a juggler or deceiver of the senses, when as nevertheless Erasmus upon the 24. chapter of Luke, saith; that The body of Christ when he will is invisible, and when he will, it may be seen. But setting this aside: Augustine, in his sermon, which in number is 159. and the title hereof is Dominica in octava paschae, in the third sermon Ad competentes; It is a miracle, that our Lord jesus Christ in very flesh entered in unto his disciples, through the doors being shut. Perhaps ye require of me a reason, and ye require an argument. If it were very flesh (say you) which rose again, how did it enter in unto the disciples, the doors being fast shut? Render me a reason (saith he.) O man, if thou require a reason of me, it is not wonderful; if there be sought an example, it shall not be singular. Dost thou believe that the Lord Christ walked with sure footing upon the water? I know thou believest it. And wilt thou then ask me; If Christ entered in by the doers being shut, where is the weight of his body? Let the measure and weight departed for a time. He hath done this, to whom nothing is unpossible. Can not Christ, which brought forth his flesh out of the sepulchre, enter in unto his disciples the doors being shut? And the selfsame Augustine in the same title, sermon. 4. A great miracle! The body of Christ which arose was of true flesh, and therefore of quantity. but yet cease thou to marvel, if thou think him to be GOD. For it were a marvel, if he that were only man had done this: refer it unto the omnipotency, not unto a fantasy. He entered in when the doors were shut. I answer thee, that thou mightest know that he was true flesh, he showed his scars by touching. But even as it is not (sayst thou) the property of a bodily nature, to enter in through the doors being shut, so cometh it not of a bodily power, to walk upon the waves of the sea: he entered in by the doors when they were shut. Answer me. Grant me that he had very flesh; he walked upon the waters of the sea. Grant thou me also a weight of the flesh. Wilt thou know that this likewise came of the omnipotency? He gave it also unto Peter, who gave that which he would; and that which was proper to himself, he reserved: for he being alive, entered in at the doors being shut, and in his birth opened not the closeness of his mother's womb. Lo, you have heard that the weight and quantitative measure departed from Christ's body. D. Martyr. Before you recited the places of Augustine, you objected; But if the wall or door gave place unto Christ, when he entered in, and the apostles saw it not; then did Christ plainly delude the senses. I answer, that this matter is not of necessity: the apostles might see him standing by them in their sight, and yet not know the manner how he entered in to them. And whereas you say, We deny ●…t but that the flesh of Christ is visible and invisible, at his own pleasure. that I am against it, that the body of Christ is visible and invisible at his own pleasure, lest he should seem to be a juggler or mocker, I say you are deceived: I spoke not this of the body of Christ, but of bread: because it might seem to be the part of a juggler, to show the properties, form, taste, colour, and quality of bread, and yet to take away the substance thereof. Neither doth Erasmus, whom you allege, make against me. But I answer unto Augustine, and standing to my former distinction, I say; that he meaneth not, that from the body of Christ departed all the measure of quantity, for than should it have been no body; but he only understandeth, that those things were rejected, which might have been a let to his entrance and piercing through to his disciples. M. Morgan. If there were permitted a quantity and measure thereof in the body of Christ, in such sort as it should not hinder the piercing of the door, it followeth that there were two bodies in one place. D. Martyr. I deny the conclusion, because it might be (as I have said) that the quantity and thickness of the door gave place. M. Morgan. If the quantity of the door had given place, it had been no need for Augustine to say; that the measure and weight of Christ's body gave place for a time: for he might have entered in with his whole measure and weight, when the quantity of the door or wall gave place. And so might I also answer to that which you object out of Augustine unto Dardanus. Again you say, that the measure & weight of the body, which hindered the entering in, were cast away Howbeit, all quantitative measure hindereth the body of Christ from entering in through the doors being shut, and therefore all the quantitative measure was cast away from the body of Christ. D. Martyr. Whereas you take upon you to prove, That all quantity and measure thereof letteth not Christ's body from entering in, the doors being shut. that all quantity and measure thereof letteth the body of Christ from passing through, that is not true: for he might by a miracle and by the power of his Godhead, enter in unto the apostles, even when the doors were shut; as it hath already been said, either because he opened the doors themselves when they were shut, or else because they gave place unto him for a time, and afterward did return to their former state, or else by some other means not known unto us by the scripture. Of the like thing done, read the fift chapter of the Acts of the apostles. But this is a very plain matter, that all quantity being removed, a human body cannot retain his own nature. Howbeit, the body of Christ, and the glorified bodies of saints, have not such a quantity of grossness; but their bodies be light and nimble, in such sort as they obey the spirit, and are moved whither it will. And whereas you say, you can after the same manner answer unto those things which are objected out of the epistle unto Dardanus: if you frame an answer and declare the same, I will say what I think thereof; but when you speak generally, it appeareth not what you would. And as to that which you say, that the quantity of the wall giving place, there was no need for the measure and weight of Christ's body to be left for a time, you weigh not the matter aright: for the quantity of the wall might in such sort give place, as yet there should be need of some slenderness and lightness, or agility to the body of Christ, when it passed through: as when he walked upon the waters, the waters sustained his body as it walked, but yet so, as some weight went away from the body when it walked. Besides, as I said before, the scripture showeth of this miracle, but so doth it not show to be done in the Eucharist. And this was my chiefest principle against transubstantiation. M. Morgan. Also Augustine in the third tome, Such a body had Christ as was put into the sepulchre, and therefore was of quantity. Luk. 24. 39 in his book De agone christiano, chap. 24. Neither let us give ear unto them which deny, that such a body of the Lord rose again, as was put in the sepulchre. For if it had not been such a body, he himself would not have said to his disciples after his resurrection; Handle and see, for a spirit hath no flesh and bones as ye see me have. And it is sacrilege to believe, that our Lord, he himself being the truth, did make a lie in any thing. Nor let it move us, that because it is written, that he appeared suddenly to his disciples, the doors being shut, we should therefore deny that the same was an human body; seeing against the nature of this body we see, that he entered in by the doors when they were shut: for all things are possible unto God. And it is manifest, that to walk upon the waters, is against the nature of this body, and yet not only the Lord himself, before his passion, walked after such a manner, but he also made Peter so to walk. And so likewise after his resurrection he did with his body what he would. If doubtless he were able before his passion, to glorify that body, that it might appear as bright as the sun; why could he not also after his passion reduce the same in a moment, to what thinness he would, that he might enter in at the doors fast shut? You hear out of Augustine, that the body of Christ became very slender or subtle, for his entering in at the doors being shut: whereby it followeth, that two bodies were together in one place, which is no less absurd unto nature, than one very body to be in many places at once. D. Martyr. This place containeth in it three chief points. First, that the body of Christ arose such a one, as it was in the sepulchre; that is to wit, a very human body: which being true, it could not be without a quantity, and the measure thereof. The second point is, that Christ, after his resurrection, did with his body what he would; the which I easily hold with: but yet he saith not, that he would have his body to be without a quantity, or to be found in many places at once. The third is, that he could reduce the same in a moment of time, to become as slender as he would, that he might enter in at the doors being shut: by which manner of speech, quantity is not taken away, but proved. For thinness is a quality of a substance that hath body and quantity: wherefore it requireth a quantity and some measure of the same. It is also remembered that Christ said; Handle and see, etc. But who is ignorant, that those things which are handled, have both quantity & measure of quantity? Wherefore by slenderness he understandeth agility, yet not that which taketh away the body. But as for that which followeth; to wit, that two bodies were together, I have already denied it: because in some part the quantity of the wall might give place; and yet nevertheless the thinness of Christ's body to be added. Again, the fathers, which on this wise affirm this piercing through, perhaps accounted it not for so great an absurdity in nature, to have two bodies to be in one place, as to have one body to be together in many places. lastly I have already said, that of this access of Christ unto his apostles, when the doors were shut, the scripture speaketh; but it doth not teach as touching the body of Christ, that it is in many places together, or without quantity: and by this miracle there is nothing diminished as touching the verity of Christ's body, neither is his proper quantity taken away. M. Morgan. I allow not that which you last spoke; to wit, that Augustine by subtility understandeth agility, because that belongeth to the swiftness of motion: but the quality, whereof Augustine speaketh, doth serve to the piercing through of thick matters. But now I will show that it is the gift of a glorified body to penetrate, when it will, through most thick bodies. For Ambrose upon the 24. chapter of Luke saith; But Thomas had cause to wonder, when he saw a body come in among them, all places being fast shut, by ways unpossible to be entered, being compassed about with bodies, & the place remaining sound: & therefore a marvel, how a bodily nature conveyed itself in by a body that could not be passed through by an invisible entrance, but by visible appearance, easily to be touched, and hard to be conceived. Finally, the disciples being troubled, they thought they saw a spirit: and therefore the Lord, to make a show of his resurrection, said; Feel ye and see, Lk 21. 14., 39 for a spirit hath not flesh and bones, as ye see me have. Wherefore he passed not through that way, shut up and unused, by nature without a body, 1. Co. 15, 44 but by the quality of a bodily resurrection. Sith that which is touched, is a body; that which is handled, is a body; and in a body shall we rise. For it is sown a natural body, it shall arise a spiritual body. But that shall be more subtle; this is more gross, as that which yet was compact with the quality of earthly corruption. For how could that not be a body, wherein remained the marks of the wounds, and prints of the scars, which the Lord offered to be felt; wherein he not only confirmeth faith, but also whetteth devotion? Because it pleased him to carry into heaven the wounds which he had received for our sakes; but abolish them he would not, that he might show unto God the father, the price of our redemption. Here doth Ambrose affirm, that all glorified bodies have power to carry themselves through the thickest bodies. For he saith, that by reason of the quality of his bodily resurrection, he passed through places, which usually were unpossible to be passed. And so we conclude here, that it must be attributed unto glorified bodies, that when they will, they can penetrate through the thickest bodies. And you shall note that he saith; The body came in when the doors were shut, without breach of any thing that was joined together. D. Martyr. It serveth not for my matter to dispute now of agility. Wherefore as concerning this, I grant that Augustine by this Latin word Subtilitas understood Tenuitas, that is, slenderness or thinness: we will not strive for this matter. But I will refer you to that which I said a little before; to wit, that subtility is a quality of quantity, and doth necessarily suppose a measure of quantity. Then do I answer, that this place of Ambrose maketh nothing against me: for the substance of Christ, which did penetrate unto his disciples, he plainly calleth corporal, and only attributed the miracle to the quality of his resurrection; and that which is handled and touched, he expressly saith is a body. And between this body of ours, which we now have, and that which shall hereafter be, he putteth this difference; that that shall be more subtle, and this is more gross. And he would have Christ to have a true body, because of the marks of his wounds: wherefore he taketh not away the quantity or measure thereof, but only showeth what the quality of the resurrection is able to do. And in this argument of yours, two things should have been declared, which you did not show. The one is, that the thickness or massiness of the door gave not place by miracle. secondly, that an human body can be at one time in many places. These things you took upon you to be declared, and yet have not proved. M. Morgan. Yes indeed, I declared it at the first; to wit, that quantity gave not place: because Ambrose saith, that the body of Christ entered without breach of any thing that was close. D. Martyr. Here, saith Ambrose, the body of Christ had an entrance and way, by places impenetrable and unpassable: which I also do grant, because they might not be penetrated without a miracle, the which might be, that the mass of the wall gave place to the body glorified, and that without offence to the whole frame either of the body of Christ, or of the door, which was not broken or opened by violence, but easily, and of it own accord made room, and was restored again into his own place, in such sort as there appeared neither violence nor harm done. And moreover, that which is chiefly required, you prove not any such thing to be done. The fathers I have expounded, who although they may be drawn unto your opinion, yet have I plainly taught before, out of the scriptures, what answer must be made. Here was D. Tresham commanded to dispute again. D. Tresham. YOu very well know, that substance doth in nature go before quantity; and therefore it is no hard matter unto the divine power to be separated and found without quantity. D. Martyr. I know that in a supernatural consideration, substance is set apart from quantity, because there is an other reason and definition to be had of the one than is of the other. But as touching that a corporal substance should be extant, and especially the true body of a man, it cannot be, if quantity be taken away. And who knoweth not, that although substance do in nature go before quantity, yet is it straightway divided into bodily and unbodilie: and bodily is divided into that that hath life, and that which is without life. And a body having life, is said to be instrumental, and also furnished with members, which to be without quantity is unpossible: otherwise it would be granted, that an human body is without feet, without hands, and without eyes, etc. D. Tresham. It is no hard matter unto God, that that which in nature is the former, should be extant without the latter. D. Martyr. You should in the antecedent have understood a body natural, and instrumental, made perfect with all the members; such as is the body of Christ; & after this manner it is not so first in quantity, as it can be extant without it. D. Tresham. That which includeth not contradiction in the terms thereof, God is able to bring to pass. He would prove Christ to be a sign of himself. verse. 10. Again, you affirmed in your former disputation, that one and the same thing is not a sign of itself in the selfsame person. That do I deny out of the second chapter of Luke; I bring you glad tidings of great joy, and this shall be a sign unto you: ye shall find the babe swaddled, and laid in a manger. D. Martyr. First of all I answer, that it includeth contradiction, that there should be an instrumental body furnished perfectly with members, and yet to be without quantity. Again, that which you bring out of Luke proveth not; for the infant swaddled in clothes was no sign of himself; but that the angel spoke a truth: but the true words of the angel and Christ have not one and the selfsame person. And I before, when I spoke these things, said; that the son in the epistle to the hebrews, is not called the image of his father's substance, unless it be as touching his manhood. For by the figure Antonomasia, this name is fit for him above other men. For when it is said; Many and sundry ways spoke God to the fathers in old time in the prophets, but last of all in his son, the speech concerneth him now incarnate. Albeit that all men are the images of God, yet much more is this attributed unto the man Christ. After what manner also that place may be understood, as touching the Godhead, I have declared; and those things were handled by the way. D. Tresham. I demand of you, whether the body of Christ be passable and impassable both together? D. Martyr. I answer as before, according to the opinion of Vigilius, that one and the same nature doth not receive such contraries both together. D. Tresham. I prove that the very same body was both passable and impassable at one time: because the body of Christ, and the scripture teach, that it was passable, not of necessity, but willingly: sith in john it is said; I lay down my life, and no man taketh it from me: and I add, that no man could take it away. And in isaiah the prophet, Esaie. 53, 7. it is said; He is offered up, because he himself would: and therefore in will he was passable. Also he was impassable, because if Christ would not, he should not have suffered; so as the body of Christ was passable and impassable both together, as he would himself. Wherefore, let this be the form of the argument; That body is impassable, Whether the body of Christ were passable and impassable both at once. whose life cannot be taken away, unless he will himself; But the body of Christ was in such sort before his death, as no man could take away his life from him, except he would himself; Therefore it was impassable. D. Martyr. I distinguish the power of dying, or of not dying. For if you refer the same to the will of Christ, there was both. For Christ could be willing that he should suffer, and he could be willing that he should not suffer: and even as he would himself, so should his body have been either passable or impassable, but he himself would never together, and at the same time have but the one part: and so that body was evermore either passable or impassable, and never both at one time together, no not as touching this outward beginning of Christ's will. Moreover, if you have respect to the qualities and conditions of his body, so as you speak of that which was in act; I say that of necessity, when the body of Christ was endued with passable qualities and conditions, it could not be under impassable qualities: it might be changed from the one sort to the other; but to retain both at once it was unpossible. Of the second question: Whether the body of Christ be really present in the Eucharist. D. Tresham. THe ancient author Irenaeus, in his fourth book, and 24. chapter against the Valentinians, who said there was no resurrection of the flesh, and denied Christ to be the son of God, who created all things; How (saith he) shall it appear unto them, that the bread, wherein thanks are given, is the body of his Lord, if they deny the very son of that creator? And a little after; But how again do they say, that the flesh turneth into corruption, and receiveth not life, the same being nourished with the body and blood of the Lord? Whereby it may be perceived, what manner of faith and doctrine of the church there was at that time, touching the sacrament of the Eucharist. Thus I dispute; Every thing, whereby another thing is proved, aught to be more certain than that which is proved: but the resurrection of our flesh is proved by the true presence of the body of Christ in the Eucharist; and Christ is proved to be the very true son of the creator of this world, therefore the body of Christ is there really present; & that aught to be more certain to us, than those things which are proved by these. D. Martyr. Irenaeus argument is true, neither do I deny the same: but it maketh nothing against me. For that bread is a bread of the Lords supper, & it is also the body of Christ: but how? sacramentally. And that Iraeneus may conclude against the heretics, which denied Christ to have been the son of God, the maker of this world, he argueth, that Christ took bread, the which, sith it is from God the creator of this world, Christ would have used an other creature. Wherefore, for Irenaeus purpose it is sufficient, to prove that this kind of bread being a creature, hath place in very deed in the sacrament; lest Christ might seem to be an usurper of a strange creature, if he should be called the son of an other God than of him that made the world. Two sorts of nourishment in the Eucharist. But that we may know what Irenaeus judged as touching the Eucharist, let us consider that he wrote that our bodies are fed, nourished, consist and increase by the Eucharist. And this saying is so true, as we may understand, that by this sacrament there cometh unto us two kinds of nourishment. One is natural, to wit, by the signs, bread and wine, by the which commonly an human body is sustained. Unto which kind of nurtriment, although it be not to be contemned, yet Irenaeus and other of the fathers do not attribute much thereunto. The other nourishment is, that while we receive the sacrament, we embrace the body and blood of Christ, by the mind and faith: and there first of all is our mind filled with the spirit and with grace; secondly, our body is renewed, that it may from day to day become a fit instrument for the spirit, and so made more capable of the blessed resurrection. And this did Irenaeus plainly express, when he saith; Bread receiving from the earth the calling of God, is no more common bread, but is made the Eucharist, which consisteth of two things; earthly, and heavenly: even as our bodies receiving the Eucharist, be no longer corruptible bodies. And after this manner he bringeth out of the Eucharist, a reason of our true resurrection to come. D. Tresham. Whereas you say, that Irenaeus doth name bread in this place, and that therefore his meaning is, that in the Eucharist there are both; to wit, as well bread as the body of Christ, & that these things are of great force to confirm his argument against the Valentinians: you have not satisfied me. For look in what sense the holy scriptures do name bread in this sacrament, even in the same sense doth Irenaeus speak in this place. And he most evidently saith, that the very body of Christ is in the Eucharist: and he calleth it bread, either for that it was bread, or else for that it retaineth the shows of bread. D. Martyr. Indeed I grant, that Irenaeus speaketh of bread in the very same sense that the scriptures do: and therefore is it in such wise granted by him, as it is by them, that bread doth here remain. But that he saith, that the body of Christ is in the bread, after such a manner as you will have it, you shall never be able to show out of his words. And that by the scripture it is named bread, in such a sense as you appoint, I have often times disproved it. D. Tresham. Chrysostom in his 61. homily, unto the people of Antioch, and upon john the 45. homily writeth; Your brother was I minded to be, and I have partaked flesh and blood for you; and those things whereby I am joined unto you, I have again given to you. Whereupon it appeareth again, that the flesh and blood, whereby he was made of our consanguinity, are given in the Eucharist. D. Martyr. That the flesh of Christ is given to the communicants in the Eucharist, I grant it: we dispute as touching the manner how; which I prove to be spiritual. And yet do I not therefore understand, that we receive a feigned flesh, or a feigned body; but in a sacrament & by faith, we truly receive those things, and are united unto them. D. Tresham. Whereas you say, spiritually, that is not in the words of Chrysostom: and by faith we may receive even without this sacrament. D. Martyr. Albeit that Chrysostom, in this place, doth not write expressly this word, Spiritually, yet doth he sufficiently express it elsewhere, when he saith; Those things which be given unto us, be such, as are to be understood. And whereas you object, that the receiving of the body of Christ by faith, may be also had without the sacrament, I grant it: For we may both with the figures and without the figures, be partakers of the body of Christ. for both with the signs & without the signs, while we consider in our minds Christ crucified for us, & his blood shed for us, and do so believe, we are truly made partakers of him: but yet the signs being joined therewithal, which the holy Ghost useth as instruments, for the better printing of faith in our minds, we are very much helped. For we be very slack unto divine things, and therefore we have need of outward sacraments. The disputation of the fourth day, made between D. William Chadse, wherein he opposed D. Peter Martyr, the first day of june. The Preface of D. William Chadse. I Find, and I am most assuredly taught by experience, that that is true, which that same Gregory Nazianzen, called the divine, hath in his third book De Theologia: that To reject another man's opinion, is no great matter, but easy for every man; howbeit contrariwise to prove his own, is the point both of a godly and a wise man. For if the contention be about bare words, that will come to pass, which that same witty Logician in Nicaeas truly spoke: While men strive about words, words are set against words; and that which is spoken, is overthrown by the art of eloquence. But if the trial be about the right sense, Paul pronounceth; A natural man perceiveth not those things which be of the spirit of God: for it is foolishness unto him, neither can he understand, because they are spiritually examined. If a man appeal unto reason and profound wisdom, 1. Cor. 2, 14. by and by it will be said; My speech and my preaching is not in the enticing words of man's wisdom, but in the declaration of the spirit, and of power, that our faith should not be in the wisdom of men, but in the power of God. Therefore to dispute in so hard a matter, 1. Cor. 2, 4. and to prove by reasons, that which ought to be held only by faith and belief, is a dangerous thing; and granted to no man, without the singular gift of God. Especially (according to that saying of jerom unto Paulinus) where there is a disputation between them, which after profane writings come to the holy scriptures, and by a set manner of speech delight the ears of the people: Whatsoever they shall say, that they think to be the law of God; and vouchsafe not to know what the prophets, & what the apostles have judged, but apply unfit testimonies to their own sense. As though it were a kind of speech of great value, and not of vile error, to deprave sentences and to draw according to a man's own will the scripture which is against him: there to acknowledge a figure, where no figure is; there to devise a figure, where there is a truth; to draw all to that purpose, whither his affection leadeth him. To this very well agreeth that which Augustine hath in his third book De doctrina christiana, the tenth chapter; If an opinion of any error have possessed the mind, whatsoever otherwise the scripture hath affirmed, men think it to be a figurative speech. But is not this to please the affection, when as the sacred scripture saith manifestly, This is my body, to interpret it, This signifieth my body? When the fathers affirm; very flesh and very blood, to make a gloze that the fathers spoke spiritually, or else hyberbolicallie; when they teach that bread is changed, not in form but in nature; to ascribe the same only unto an holy use? Do they bring in the scriptures? No, but they pretend the scriptures, as saith Tertullian. And by this their boldness they persuade some, yea & in the disputation itself they tire the strong, they catch hold of the weak, and send away the indifferent in a doubt. Wherefore we must labour diligently, that our eyes may be opened; we must obtain by prayers, that he which is the author of the scriptures, will also be the interpreter of them, that he will open our sense that we may understand the scriptures. He that speaketh with the tongue, let him pray, that he may interpret. And so, in stead of words, there will proceed virtue; and for reason, faith; that we be not carried away with every wind of a word, but that we may be graffed and rooted in that word, which hath power to save our souls. And that this may come to pass pray you unto the holy Ghost together with me in my accustomed prayer. Come holy spirit, etc. D. Peter Martyr. THose things, which you have now so bitinglie spoken in your preface, how unagréeable they are to me, I will not endeavour to show. Only this will I admonish, that I never wrested or corrupted the holy scriptures, neither have I imagined figures where they have no place, nor yet have brought in any new, but such as are usual, and which in a manner all the fathers do acknowledge. Howbeit, I will not spend the time in confuting of these matters, for there be many things, which I must say, for the confirmation of my questions; as commonly is wont to be done of them, which are to answer in disputations, lest they might seem to defend absurdities: whereby also it shall be known how smallly those things which you spoke earwhilst do belong to my opinion. Yesterday in very deed I was minded to do this: but because I cannot tell by what chance I was constrained to deal with another adversary, than was determined; I thought good for the sooner dispatch with him, & to dispute with the ordinary appointed, to pretermit these things, & to refer them over to this day. And that our purpose may have good success, I will (as I have hitherto done) call for the help of God. D. Martyr's Prayer. O Almighty God, we acknowledge the weakness of our mind, and therefore we dare not approach to the beholding and declaring of thy truth, unless we first, as meet we should, do call upon thy name. Wherefore we desire thee with most fervent prayers, that of thy special goodness thou wilt infuse light into our darkness, and by the benefit of thy holy spirit thou wilt make plain those doubts, which shall happen; that the way of salvation may be made manifest unto them which believe, through jesus Christ our Lord; Amen. The confirmation of the first question. The first reason drawn from the sacrament of baptism. FOr confirmation of the first question, besides the reasons, which you hard in disputing the former days, I will now add these also. That Christ is truly given unto us in baptism, Paul testified unto the Galathians when he wrote; Gal. 3, 27. So many of you as are baptized, have put on Christ. And in the epistle unto the Romans he showeth, Rom. 6. verse. 4, 5. that by baptism we are graffed into Christ. And in the first epistle to the Corinthians he joineth together these two sacraments, when he saith, that 1. Co. 12, 13 We be baptized into one body, and have droonke one spirit. And yet do not any say, that unto the true receiving of Christ in baptism, we have need of transubstantiation: wherefore it followeth, that the same also in the Eucharist is superfluous. Neither is it an easy thing to be said, that Christ is given more excellently in the Eucharist, than he is in baptism; sith by baptism we are set in him, and by the Eucharist we are fed in him. And there is no man doubteth, but that our generation doth bring more substance to us than doth the nourishment. I let pass that which jerom wrote unto Hedibia, that we in baptism do eat the body and blood of Christ. And Augustine saith, that by baptism we be made partakers of the body and blood of Christ, even before we eat of the Lords bread, and drink of his cup. The second reason. As Christ said; This is my body, so likewise he said, by the mouth of Paul; 1. Co. 12, 27 Ye are the body of Christ; and yet for the making of us to be the body of Christ, there is no need of transubstantiation. Why then shall it not be true as concerning bread, that it is the body of Christ, unless transubstantiation happen therein? Yea, We be more the body of Christ than is the bread and if a man will well consider of the matter, the body of Christ is more joined unto us, than it is to the bread: seeing what the bread hath, it therefore hath it, to the intent that by it, Christ may be joined unto us. And the words whereby the bread is brought to become a sacrament, rather belong unto us, than unto the bread, which is altogether without sense and faith. Again it is a perilous matter to delude the senses by transubstantiation; because that then doth perish the proof of the true resurrection of Christ, which he showed to his apostles, saying; Feel ye and see, Luk. 24, 39 for a spirit hath no flesh and bones. And the Marcionit heretics would soon have said, that Christ had no true human body, but only the accidents and figure thereof; as ye say of bread, that it is no bread, albeit it seem so, if ye respect the properties and outward form thereof. Also the father's thought, that they did effectually prove Christ to be true man, by the human affections and properties which the scriptures show of him: namely, that he did hunger, that he thirsted, that he was weary, that he sorrowed, that he wondered, and such other like. Which arguments by the example of your transubstantiation might be denied: and the heretics might say; Even as this doth not follow: to wit, in the sacrament of the Eucharist there be properties of bread and wine, therefore the substance of bread and wine is truly there: so, it followeth not: In Christ, there were properties and affections of a man, therefore he had a very true human substance: and thus there shall be a window opened unto most grievous errors. By transubstantiation, is perverted the nature of things. Moreover, by this their unnecessary transubstantiation, they pervert the nature of things, sith they pluck away the accidents from their substance and proper subject, which is far more than to separate substance from a quantity (which before they have striven to do, such is their audacity) forsomuch as the accident is a latter thing than is the substance. Neither have we heard the ancient fathers make any mention of this so dreadful a miracle. And seeing they were learned, and very well understood how a substance is defined, and how an accident, they would not have passed over in silence so great a matter. Nazianzen song in verse the miracles wrought by Christ. And unto Augustine is attributed the book of the miracles of the holy scripture: and yet is no mention there of accidents separated from their subject. By transubstantiation Christ must needs eat himself. Besides, it must come to pass that the eater, and the meat eaten, must be all one: for Christ communicated with his apostles in the supper. And therefore, as these men will have it, he ate his own self really, and by transubstantiation. Admit also, that in the same supper, which Christ first celebrated with his apostles, some of the reliks remained after the bread was transubstantiated, the which was reserved unto the morrow, wherein Christ was crucified and died; should not the body in that bread have been deprived of soul and life? If you deny it, it must needs follow, that the selfsame body was both alive and dead at one and the selfsame time. By transubstantiation many absurdities will follow. But and if you will say, that it died also in the bread; than it followeth, that there was made a change, and that a natural and real change therein: all which things might have no place in that bread; to wit, that it should there both be crucified and wounded; sith unto those matters not only a quantity, but also a measure of quantity is required, the which from the body of Christ in the Eucharist they remove with great contention. And if so be that much bread & good plenty of wine should be transubstantiated by the Mass priests; verily they, which should eat and drink these things, should be filled and nourished, and their belly should be stretched out: and all these things do these men attribute unto the accidents. If the Eucharist be burned, there do appear ashes; if it putrify, worms break forth; & so a substance cometh of accidents. But yet (as they dare say any thing) they imagine that God oftentimes createth new substances, which do succeed the accidents, or do revoke by miracle the former substances; and they heap miracles upon miracles. For if the mice shall gnaw away this sacrament that is kept, what will they eat? They say the accidents. But why not the body of Christ, sith they bind the same to the accidents, so long as they remain sound? Which being corrupted, they also take away from thence the body of Christ. But whither goeth it when it departeth away? Into heaven? But there it is already, and before was. How can it then go thither? It it cease to be, than it is destroyed and corrupted: which is far from the nature of a glorified body. Sometimes also there happeneth a vomiting after the receiving of the communion, as Cyprian testifieth of a certain maid: and he saith, that the drink being consecrated into blood, broke forth of her bowels. What then shall become of the blood of Christ? By affirming transubstantiation they leave empty a space or place. And when they say that the bread is transubstantiated into the body of Christ; and so transubstantiated, as it is not there locally, we demand of them what doth fill the space or place left by the substance of the bread? For if this be not granted unto the body of Christ, it will remain void, and be filled up with no sound matter. And besides this, that accidents be without a proper subject, to the end there may nothing want to strange wonders, they attribute unto them sundry actions and passions, which they cannot deny: whereas notwithstanding between the doing and the suffering is required a communion of one and the selfsame matter. That there cannot be a breaking the bread being taken away. And whereas there is plainly seen a breaking in this sacrament, they say, they break accidents. Which the Mathematicians durst not pronounce of their quantity abstract by imagination; to wit, that they can really divide the same. And Plato's Idaeae have less absurdity, according to Aristotle's disputing against them, than this feigned devise of transubstantiation bringeth with it. But what? They assoil all by miracles. But so it might be an easy matter for every man to be a divine, if all arguments might be dissolved by miracles. And especially when it is a doctrine in religion, that miracles must not be multiplied without necessity: which they could never show to have been in this matter. The confirmation of the second question. THe end of eating Christ, and receiving this sacrament is, that we should live, that we should have everlasting life, that we should die, and that Christ should dwell in us, and we in him: even as Christ testified in the sixth of john. The benefits of this sacrament are as well had without real presence as with the same. Howbeit, these benefits and commodities may as well be had by admitting a conjunction of the body of Christ with bread and wine by a sacramental signification, as if we should affirm him to lie hidden really or substantially in the signs: for that will bring unto us no grace, or spirit, or renewing, but that we may abundantly obtain the same of Christ being in heaven, and through a receiving thereof by faith. For no mightier is he lying hidden in the signs, than he is reigning in heaven. And yet nevertheless must not the communion be thought superfluous, because we can eat Christ without the same: for albeit it be lawful to do this wheresoever; yet considering our infirmity, we are furthered by the help and comfort of signs: and for the receiving of them we have the express commandment of Christ. Christ confuted the carnal eating of his body. secondly, we must fly from that eating, which Christ confuted: but he confuted the carnal eating of his body, when he dealt with the Capernaites; therefore it must be taken away. Neither will it help, if you shall say, that they were therefore reproved, because they thought that the body of Christ was to be torn and rend in sunder; as though after the manner of wild beasts they should be invited too the eating of man's flesh, which should be hewn in sunder, and so distributed, as happeneth of meat in the shambles. And for this are you wont to pretend. For it maketh no matter to the bringing in of a carnal eating, whether the body of Christ be eaten by little pieces, or all whole together. Neither is it true, that it is a spiritual eating if the whole body be eaten, and a carnal eating if it be cut into parts: for according to this distinction, the great huge beast of the sea, which devoured jonas, should have eaten him spiritually, because he swallowed him whole at one gulp. Christ plainly teacheth, that he understandeth spiritual eating otherwise, when he set forth to them his ascension into heaven. For he showed thereby that he meant of an eating, whereby we may eat by faith a thing that is absent, as concerning place and substance. And even as he called back Nicodemus from external and bodily generation to a spiritual regeneration, which we obtain in the mind and inward man; and lifted up the woman of Samaria from the corporal and external water, to the drink, whereby our minds be refreshed, the holy Ghost, I mean: so Christ taught the Capernaits, which now thought that his flesh should be eaten outwardly and carnally, he taught them (I say) that eating, which we receive with the mind, and embrace with the faith. We no less receive Christ in his word, than in the Eucharist. Furthermore, we no less receive the body and blood of Christ in the word of God, than in this sacrament. For what else by the testimony of Augustine be sacraments, than visible words. Yea and the same Augustine, in the title De consecratione, distinction the second, in the chapter Interrogo vos, saith; Of no less account is the word of God, than is the Eucharist. Also jerom upon Ecclesiastes, testifieth; that we in the holy scriptures do eat the flesh of the Lord, and drink his blood. In like manner wrote Origin upon Matthew, treatise 25. and among the number of the homilies 26. And Chrysostom upon john, homily 45. And Basil, in his 141. epistle. Yea and reason itself persuadeth it: for whatsoever fruit or grace the bread hath in the sacrament, it hath it by the word. And besides this, the words do more plainly both express and signify the nature of a sacrament, than the signs do. Seeing therefore it is not affirmed, that the body of Christ doth corporally and really stick in the words, why shall we rather place the same in bread and wine? And herwithall agreeth that, which we have in the first chapter of john; that we be cleansed and washed with the blood of Christ: the which in very deed is done, so often as we convert unto him, and by faith and repentance do return unto him. And yet nevertheless must it not be, that so often as we be washed, he is corporally and really present with us; but it is sufficient, that he be caught hold of with a faithful mind, whereby also the body of Christ may be eaten, and his blood drunken, he being absent; seeing that a real presence seemeth as well to be required unto washing, as unto eating and drinking, if we shall understand these things to be done naturally and grossly. Howbeit, it must be considered, when we say that the body and blood of the Lord is received by faith, we do not affirm these things to be altogether absent; for by the power of faith and spiritually, they be made present unto us. For Paul saith unto the Ephesians; Ephes. 1, 20. that We are already set with Christ at the right hand of God in the heavenly places. And the same apostle unto the Romans, saith; Rom. 8, 24. that We by hope are saved. And he faith to the Galathians; Gal. 3, 1. To whom Christ before was described in your sight, and among you crucified. The scripture only showeth of two comings of Christ. Over this, the holy scripture doth record to us no more but two comings of Christ. The first, an humble form to redeem us; the other glorious, when he shall come to judgement. But ye invent every day infinite comings. For wheresoever there is any saying of Mass, or where the faithful communicate, ye decree that the body of Christ is really and substantially present; whereunto notwithstanding ye neither grant an humble form, nor yet a glorious: but after a certain middle manner, ye tie the same unto sacramental signs, whereof neither the scriptures speak, nor yet is there brought any effectual reason. The nature of a sacrament is more kept in signification than in bodily presence. Again, whereas all men agree, that the supper of the Lord is a sacrament, and the definition of a sacrament is, to be a visible sign of an invisible grace; it is plain, that we rather keep the nature thereof than ye do: for we believe that the body of Christ is joined to the elements or signs, by a signification: and ye which affirm a transubstantiation or real presence, cannot avoid it, but that both the wicked and unbelievers do eat Christ: which, how absurd it is, hath been already declared. lastly, when the holy scripture setteth forth any thing unto us to be believed generally, it is requisite, that we should choose that way unto us, (if any should be chosen) which is the easier and the readier, and that doth not call men away, but rather lead them by the hand to faith: and so will fewer and less absurdities fellow, nor will miracles be multiplied. But this do not ye perform, which have chosen ways, for the defence whereof there is need of infinite miracles; and absurdities come together without measure. And this shall suffice for confirming of the two propositions which are in hand. Yet before you come to oppose me with any thing, I will faithfully perform that which I promised you, when you began to deal against me in an other disputation of ours. In your preface, you took upon you a certain matter which was not necessary for you; To the solutions of the arguments which these men brought in. even to show the solutions which should have been requisite to use unto the arguments, which I objected against Doctor Tresham, with whom I had disputed the day before; and I had said, were not satisfied. My argument out of Cyprian was this: Even as in the person of Christ was seen his manhood, and his Godhead lay hid; so in the sacrament, the divine essence did visibly infuse itself, etc. Whereupon I concluded; that even as in Christ dwelled the whole humanity, so must very bread be reserved in the sacrament. Of the argument of Cyprian. You endeavoured to answer, that Cyprians comparison must not be understood, as touching the entireness of the two natures in Christ, but as touching the secret lying hidden: that is to wit, that even as the divinity lay hidden in the manhood of Christ; so in the accidents, that is, in the show & form of bread, lieth hidden the body of Christ. This you think to be an absolving of the argument: but in very deed it is not so; because the scope of Cyprian in this comparison, was no secret lying, as you do fain. But the matter is expounded sufficiently by him, when he saith; that In religion there might be a devotion concerning sacraments, and that there might be opened a more perfect access unto the truth, whose body the sacraments be. But how much his words make for me, consider you. The divine essence (saith he) infuseth itself in the visible sacrament: but & if the same do infuse itself therein, it doth not exclude the nature thereof, as you imagine; nay rather it doth preserve it. For those things that are powered into an other thing, do not annihilate the same. But as for the secret lying hidden, which you allege, I also hold with that as well as you. For the body of Christ, which is signified in the sacrament, is not seen therein; but it lieth hidden, as in the scriptures the sense is said to lie hidden under the letter. So as I likewise approve the secret hiding that you speak of: but you utterly reject the entireness of the natures, which Cyprian expresseth. And as concerning that which you afterward bring in touching Athanasius, I judge the selfsame which you do answer; that A similitude must not hold in all matters, but in those only which are expressed. Wherefore you may see, that Athanasius saith plainly, that Christ consisteth of two natures: and he taketh his similitude from man, who is also made of two things. And thus far doth the similitude hold, and must not be extended any further. So doth Cyprian declare, that the divine essence infuseth itself in the sacraments; even as in the person of Christ was seen his humanity, and his Godhead lay hid. I say nothing that Cyprian hath not; I take nothing which he himself offereth not; I seek no matter from without: only I say with him, that in the Eucharist are these two things, to wit, the divine essence which is infused, and the sacraments whereunto it is infused. But you bring in here other matters touching the separation of the Godhead, which serve not to the purpose. But if the divine essence do overthrow the natures and substances of the sacraments, wherein it is infused, then hath utterly the similitude touching Christ, no place. And unto Gelasius, Of the argument out of Gelasius. whom I cited, you answer, that partly he was a Nestorian heretic, and partly not. And you said; It followeth not: he was not altogether a Nestorian heretic, therefore in part he was not: and so you added, that it was lawful to deny him. But yet you devised, that whereas it is written in him; that The substance or nature of bread and wine do not cease to be, those words have an interpretation with them: because it is added; But yet they remain in the property of their own nature, that is, in the accidents, which have the power of nourishing, and retain the selfsame taste, the same figure, and the same colour, etc. Howbeit, this is not to assoil an argument. For first, whereas you accuse Gelasius of Nestorian heresy, it is a matter unto me rare and unheard of. This man was not infected with that infamy. Moreover, your exposition which judgeth that bread & wine do remain in the property of their own nature, that is, in the accidents, is strange. Seeing by the property of nature, he understandeth no other thing, but a proper nature, which we call substance. And this I declare, because, if your interpretation should be admitted, then is Gelasius argument altogether without force. For he writeth against Eutyches, who would that the body of Christ did not remain, but was changed into the Godhead. And he argueth from the nature of the sacrament of the Eucharist, which he will have to consist of two parts; namely, of bread and wine, which be the signs; and the matter of the sacrament, that is, the body and blood of Christ. And he argueth; If these two things remain entire in the sacrament, then are there also two entire natures in Christ. Wherefore ye, when by transubstantiation ye take away bread, and in place thereof put accidents, ye utterly overthrow the argument. For even Eutyches would have granted, that the substance of the body of Christ being taken away, and changed into the Godhead, the accidents thereof did remain; so as he might seem to be man, and yet was none indeed. To Augustine. Neither is that against us, which you cite out of Augustine; that Christ will come in the same form and substance of flesh, as he was seen go into heaven: as though he understood the substance in that place, to be the properties & accidents. Which in no wise is true, but rather maketh against you. For Augustine in that place meaneth, that Christ shall come with the very substance of an human nature: neither did Gelasius after any other manner understand the substance of bread to remain. Again, you endeavoured to shift off the place taken out of the sentences of Prosper; (Even as the person of Christ consisteth of God and man, seeing Christ himself is very God, and very man: because every thing containeth in itself the nature and truth of those things, whereof it is made, etc.) you endeavoured, I say, to shift off this, by saying, that the sacrament is that outward thing, which appeareth to the eye; and the matter of the sacrament, the body of Christ: for there Augustine calleth it (himself, and not himself) the answer is profitable. Because you have it again out of Augustine, which you heard out of Cyprian and Gelasius, even that the same thing happeneth to this sacrament, that doth unto Christ; namely, that it consisteth of two very natures. And it behoveth, that you diligently weigh the words, wherein it is said; that Every thing containeth the nature and truth of those things, whereof it is made. And who doubteth, but that this sacrament is made of bread and wine? Wherefore, if it contain only the accidents of these things, it shall not contain, as Augustine saith, the nature and truth of those things. To the epistle unto Dardanus. And to the epistle of Augustine unto Dardanus; that The body of Christ ought to be in one certain place, by reason of the measure of a true body, you said, that it must be answered as touching his human form; but in an invisible form, as he is in the sacrament, he may be in many places. Here also you answer nothing: seeing you weigh not with me those words [because of the measure of a true body.] For a substance, which wanteth the measure of a body, is no true body; and so you will not appoint the very body of Christ to be in the Eucharist. Again, you do not wholly recite my argument out of the epistle to Dardanus: for I said; Seeing Augustine dareth not attribute to the soul of Christ, that it could be together, and at one time both in hell and in paradise, that is in heaven with the thief; how shall we grant this unto the body, that it is not a spirit as well as the soul? This was my argument, the which as yet remaineth strong and unanswered. As touching Theodoret, you affirmed, Gennadius giveth a good testimony of Theodoret. that he hath the selfsame meaning, when he said; that bread doth not change his nature: which sense also the fathers have, when they say; that the natures of the bread and wine do remain. For they mean the properties, that is, the accidents. And how smallly this also maketh for the purpose, I refer you to those things, which we spoke of Gelasius. For both of them dealt against the same Eutyches; and they should have concluded nothing, if for substance or the nature of bread, which they say remain, they understand accidents. And so do we expound Theodoret, as he agreeth with all the other fathers, by whom undoubtedly the bread is retained in the Eucharist. You will afterward grant, To Origin. that those be true matters, which Origin hath in his fragments upon Matthew, chapter 15. Even that the matter of this bread goeth into the draft; and you said, that he interpreteth himself, while he willeth us, that we should not have respect unto the flesh and blood, but should receive the sacrament of the word. And so you inferred, that this sign is turned in evil men into ashes; the holiness, as Cyprian speaketh, passing away. I marvel that you make a distinction here of good and evil persons; seeing Origin speaketh generally of the matter of this bread, and meaneth to show that the words of Christ be true, when he saith; That which entereth into the mouth defileth not man, but is received into the belly, and passeth into the draft. He had indeed moved a question, how that might be true, as touching the bread of the Lord, that it passeth into the draft. His answer is, that this must be understood as touching the matter, but not as touching sanctification. But you seem to affirm this to be only understood concerning evil men: and you make that like unto it, which Cyprian speaketh of the conversion into ashes. Where I demand of you what that is, which is turned into ashes? Not the body of Christ; for that should be wicked to affirm: not accidents, unless you will have them to breed a substance. I know you will fly unto miracles; that is, that God should create a new matter, or cause the old to come again. But such things did Origin never imagine, whose full meaning you have already heard of me. And that, which you allege out of Cyprian, was a miracle, and of him it might properly be said, that there was a conversion into ashes, because he retaineth bread, which by a miracle might be turned into ashes. But ye, when ye remove the substance of bread have nothing, which you may say is converted either into ashes, or into excrements. Wherefore if you will have a new matter to be created, then must ye not make it a conversion, but a creation. And finally, as I have said; the sentence of Origin is universal, respecting as well the good as the evil. To Ireneus Also to Irenaeus, when he saith; The bread wherein there is a thanksgiving is the Lords body. And again; He took that which is bread of a creature, Matt. 26, 26. and giving thanks he said, This is my body: and likewise the cup, which is of the creature that is among us, he confessed to be his blood. You answered, that all these things must be referred to bread before consecration, sith than it is a creature, such as is among us; but that now of that matter, the word being come thereunto, it is made the body of Christ, and that the same creature remaineth not in such sort as it was before. In your answer you commit two faults, because first you satisfy not the sense of the words. For Irenaeus most plainly pronounceth, touching that, over which thanks are given, that both it is bread, and also the body of Christ; for in that thanks are given, it noteth the time past, and nevertheless he calleth it bread as yet. Again, you pass in silence that similitude, which I most of all urged: As bread, having received a calling from the earth, is no more common bread, but is become the Eucharist, consisting of two things, earthly and heavenly; so likewise our bodies, receiving the Eucharist, are no more corruptible. And I concluded; that such a change of the bread there is in the sacrament, as there is of our bodies. Here you say nothing. To Gregory in Registro. Gregory was objected in Registro, who saith; While we receive as well the sweet bread as the leavened bread, we are made one body of the Lord. You answer, that he meant nothing else but that the sacrament may be made as well of sweet bread as of leavened bread, & not that he meant bread to remain. And here likewise you run to the accustomed shift of bread before consecration. Howbeit Gregory's words forbidden you so to do; for he saith: While we receive as well sweet bread, as leavened bread. And the verb of the present tense doth plainly betoken, that we in the communion do receive either sweet bread, or leavened bread; and in truth we receive not the sacrament, but after consecration. Epiphanius The words of Epiphanius, whereof I argued, you thought good to recite all at full length, the which are on this wise; He rose up in the supper, and when he had given thanks, he said: This is mine, and this, and this. And we see that it is not of equality nor alike, neither to the image of the flesh, nor to the invisible Godhead, nor yet to the lineaments of the parts of his body: for this is of a round form, & insensible as touching power; and yet he would of his grace, say; This is mine, and this, and this; and every man doth believe it, etc. This do you interpret, that that which is of a round figure, is insensible; and you infer, that by these words it may be understood, that whosoever doth not believe, that there is the true body of Christ, falleth away from grace and salvation. My argument was brought in, that the body of Christ was by the Lord spoken concerning the bread, the which my adversary denied: for he said; It was absurd, either for the bread or the accidents to be called the body of Christ. Against him I brought these words of Epiphanius, wherein he plainly saith, that As touching that which is of round form, it pleased Christ by his grace to say: Both this, and this; to wit, Both this, and this is mine, that is, my body. And the round thing itself, to the intent you may understand that it is bread, he calleth it insensible as concerning power; which may in no wise be understood of the body of Christ, for he addeth; But our Lord we know to be altogether sense, and he that altogether perceiveth, etc. And again, when he saith; For this is of a round form, can you understand the accidents, for those be roundness itself, and not of a round form, in the genitive case? Neither can it be showed to be the body of Christ, sith he is not of a round form. Wherefore that standeth strong, which I inferred thereof, that the body of Christ, according to Epiphanius, is spoken of bread. And I marvel at you, that since you have taken upon you to dissolve arguments, which were not assotled, you spoke nothing of Basil, Didymus, cyril, & Vigilius. And understand you me, that I have spoken these things, not only to stand to my promises: but also to the intent that those things might not be without fruit, which I objected in the first disputation: whereby you said that you were afraid, lest they which heard them should be seduced. And thus was it necessary, that those things, which I had spoken not to seduce, but to teach, I should confirm after this manner, that they might attain to their end. And now have you leave for any thing that I know to oppose what you will. D. Chadse. You have spent a good part of the time, wherein we might have disputed, in reckoning up these things; and now you seem so to handle the matter, as if I should change my person, and of an opposer become an answerer: which fault I committed not at the beginning of the first disputation, when I propounded those solutions which were meet for your arguments, seeing I was to answer. And now are they rehearsed of you out of time, which you should not have done. D. Martyr. I have not done any thing here amiss. For one to confirm his questions before he dispute, and to fortify them with sure arguments, is the usual manner of all disputers. And for so much as the time of opposing was but short. I might not go through with the principal reasons which I had. And for this cause, lest I should seem to affirm false and unadvised matters, they were at the least wise in this place to be explained. In very truth I promised that I would at this time bring a confutation of your answers, which all men can testify, which both now are, and then were present. And at that time I showed good cause, why I then omitted the handling thereof: even to the intent we should not lose our labour, and that the hearers might not be forced to hear in a manner no other thing that day; saving the arguments which were handled the day before. Neither did it like me, that you would constrain me by that cunning, to dispute with you, not after my mind, but according to your own liking. For seeing it was then my turn to oppose, I thought good to keep myself free, for the bringing in of those arguments, which I had determined of, and not to handle those which yourself had proposed. And yet nevertheless, if you had then urged me and egged me to have proceeded therein, I would have yielded unto you: but since you spoke not of it, I thought good by your consent to defer that matter until this day. Neither must it be so grievous unto you, if I now requite you like for like: because it is more just, that I should defend mine own matters, than it was requisite that you should undertake to defend other men's. D. Chadse. Howbeit I constrained you not to change your person, sith you then objected, and I answered. But what shall I now do? Let there be given us an other day to dispute. This did the Visitors deny, that it might be done, otherwise I had been content. D. Chadse. THen seeing the persons must be changed, now if it shall be thought good, I will come thither, and you shall come hither, that I may answer unto these things, and that you may oppose. D. Martyr. I shall be content that you do what you will. If an other day may be granted I shall be glad; but if that may not be, and that you will perform it now, it is all one to me, do what you will. The Visitors once again put it to his free choice, to do what he would. D. Chadse. SIth they have so thought it good, let us proceed. That the bread and wine may be transubstantiated into the body and blood of Christ, thus I prove. In the sixth chapter of john there is mention made of five kinds of bread. The first, whereby the multitude was refreshed: whereupon Christ said; Ye seek me, because ye did eat bread. john. 6, 26. The second bread is faith, whereof it is said; verse. 27. Labour for the meat which perisheth not, but which endureth. They said, What shall we do? And Christ answered; verse. 29. This is the work of God that ye believe. The third bread is Manna, whereof it is said; verse. 31. Your fathers did eat Manna in the wilderness, and be dead. verse. 35. The fourth bread is Christ, whereupon he saith; I am the bread of life. The fift bread is not that which the Capernaits understood, that is to wit, a visible body, but an invisible, that is the sacramental bread. For they strove for this kind of bread. verse. 51. And therefore Christ answereth, The bread which I will give, is my flesh, which I will give for the life of the world. Which is no other bread than that, which was afterward given by Christ in his supper, when he said; This is my body, nor yet any other than hung upon the cross. But if it be flesh, then is it no bread. D. Martyr. That bread, The bread spoken of in the sixth of john, is metaphorical. which is spoken of in the sixth of john, and which you now make an argument of, is truly the flesh and blood of Christ, and is called bread by a metaphor, the which is very apt and plain. And the metaphor is this: that Even as bread doth naturally nourish and sustain us; so the flesh of Christ being eaten spiritually and by faith, doth sustain us both as touching the soul and body. And when you argue; In the supper, Christ gave this flesh, which metaphorically is called bread; Therefore must the natural substance of bread be taken away: I deny the conclusion. For this sacrament, besides that spiritual eating of the flesh of Christ, which metaphorically in the sixth of john he called bread, addeth signs, and an outward eating of the true bread, that the same spiritual eating might be helped, and be the more effectual. For what letteth, but that therein is promised the flesh of Christ to be given for the life of the world; and yet that it was not simply & nakedly given afterward, but the signs of bread and wine joined therewithal? D. Chadse. That which was given in the supper, is the bread, which Christ promised in the sixth chapter of john; but yet that bread was his flesh. And lest any man should doubt, what manner of bread it might be, he addeth; Which I will give for the life of the world. It was no bread substantially: and no more was this substantially bread, which was given in the supper. D. Martyr. That which was given in the supper, was not only the bread, which is spoken of in the sixth of john, as you in the antecedent understand it; but it had also, as I have said, natural bread joined therewith for a sign: and that sacramental bread was the flesh of Christ, to be given unto death for our salvation. And when you demand, how the bread, which was given, was flesh: I answer; Not substantially, but (as they speak) sacramentally, that is, by signification. And the sense of john is, that the flesh of Christ to be given upon the cross for our salvation is bread; that is to say, spiritual meat, whereby we are sustained through faith: and that meat is offered unto us in the communion by the word of God, and by the signs. So as, if he in the sixth of john had meant a symbolical or signifying bread, sith than he gave it not: he would have said; The bread, which I will give, shall be my flesh: but he saith in the present tense; It is my flesh: as if he should say; My flesh is bread metaphorically; which flesh of mine I will give, even unto the cross for the life of the world. D. Chadse. Christ, in the sixth of john, said; The bread, john. 6, 51. which I will give, is my flesh: but in the supper he gave that flesh, which hung upon the cross; and therefore by testimony of the scriptures, he gave his flesh really in the supper. For that, which then he promised, he performed in the supper, in giving his body, which he was to give for the life of the world. So then we grant, that the signs were used in the supper; but the substance of those signs we say is the flesh of Christ, by reason of the words alleged; The bread, which I will give, is my flesh. Whereupon it is evident, that here is transubstantiation. D. Martyr. That in the supper he gave his very body, I have always testified: but yet he joined thereunto the signs of bread and wine, as I have already said, and you now, as I have heard, do grant: but in your argument you fall into equivocation, because you pass from metaphorical bread, unto true and natural bread. For whereas Christ saith; The bread, By bread in the sixth of john the Lord understood not a sign of the sacrament, but his own flesh. which I will give, etc. by bread, he meaneth not a sign; that is to wit, that he will give natural bread in the supper; but he expresseth a metaphorical name attributed to his flesh, because he should be unto us in steed of bread, or like bread, of whose property that we might be admonished, and understand that the flesh of Christ is bread allegorically, he would in the supper give us natural bread, saying; This is my body: Matt. 26, 26. that is to say; My body, which shall be given for you, if it be eaten of you spiritually and by faith, it shall be in steed of bread, or like bread, for the nourishing and sustaining of you. D. Chadse. I speak of bread after the selfsame manner that it is meant in the Gospel: that the fift kind may be distinguished from the fourth, which is; I am the bread of life. Wherefore, the fift kind must be no allegorical bread, but that whereof the Lord said; The bread, which I will give, is my flesh. Other bread than shall it not be, but my flesh, although under another form, lest ye should be confounded. And this he said to confirm them before hand, lest the apostles should contend among themselves about the eating of the Lords body. Otherwise Christ should have promised that, which he did not perform: and therefore (saith he) I will give: sith as yet the time was not come. Neither is it for you to say, that the body or flesh of Christ should be as it were bread: for the promise made by Christ is not after that manner, but it containeth flatly that that bread, which should be given, is flesh. And even this doth cyril confirm, when he saith; And doubt not whether this be true, sith he manifestly saith; This is my body, &c: but receive the words of salvation in faith, although thy sense do not teach it thee. D. Martyr. Your argument is very long: which that I may satisfy, I reduce it to two principal points; namely, to the saying of Christ in the sixth of john, and unto the sentence of cyril. As touching the sixth chapter of the evangelist, I deny not, but in that place is entreated of divers kinds of bread: but that they be well distinguished of you, that I grant not, neither do I much care. But yet that Christ spoke of eating of himself, and promised that he would give himself to be eaten, I allow of it. For he said that he would give bread, which is his flesh, that should be given for the life of the world. You say; What bread is this? Christ answereth; It is my flesh. And he addeth; I will give the same for the life of the world: and so being given, he is your bread, if you will receive him by faith. Wherefore he said, that he would give his flesh upon the cross, and to be eaten; and the same he metaphorically called bread. And after this manner he taught the jews, which were at controversy, the spiritual sense. And that he might do this the plainlier, he added; The words, which I speak, are spirit and life: to the intent they might understand, that the eating should not be carnal, but spiritual by faith: whereunto afterward in the last supper, he joined the sacramental signs, whereof he now made no mention. But in that he nameth bread, he meaneth his flesh; the which, while we do communicate, it is eaten of us spiritually, which is the chiefest matter that ought to be had in receiving of the sacrament. Thy john in describing the supper maketh mention of the flesh and blood of Christ. And this, john understanding, he in his Gospel, where the sacrament is instituted, when he describeth the last supper, made no mention thereof, because he had in this place abundantly enough spoken of the same. And therefore I grant, that he did that in the institution of the sacrament, which he had before spoken in the sixth chapter. For he gave his flesh to be eaten, but yet with sacramental signs. And whereas you object, that Christ said not, that his flesh should be like unto bread; that maketh no matter, because in such kind of figures as these, the token of a similitude is not always expressed: for in the scriptures, Christ is called a lamb, and not in steed of a lamb. And God is said to be fire, and it is not added; that he is like fire. But whereas it is said in the future tense; I will give: it is therefore, because the flesh, which we eat in the sacrament, tended to that which suffered and was crucified. Which things as yet happened not, when Christ spoke these words, but were to come; yet must they be always before our eyes when we communicate. And as concerning the sentence of cyril, I answer; that I nothing doubt, but that the same bread, which is given unto us in the sacrament, is the body of Christ; but yet after such a manner as the scripture teacheth. D. Chadse. In the supper he stood to his promises. Wherefore that, which he then gave, was his flesh, which should be given for the life of the world: the very same, I say, which hung upon the cross. And this, as I have said, doth cyril testify. D. Martyr. Christ stood to his promises, as you do say, and gave his flesh, which in john is metaphorically called bread; but yet in giving his body and his flesh, which should be delivered upon the cross, he gave therewithal true and natural bread: and no other thing did cyril mean. D. Chadse. So than you will grant this at the leastwise, that it was his very body, and his very flesh, which he gave in the supper, but yet together with bread. D. Martyr. It was his very body and his very flesh, but yet it was given by signification. D. Chadse. He gave his flesh, which hung upon the cross, and that body which was crucified; but it hung not spiritually upon the cross, neither was natural bread crucified: wherefore that bread in the sixth of john is not understood metaphorically, but must be understood to be the real flesh of Christ. D. Martyr. You huddle up many things, which I must unfold, that I may deny the false, and grant those that be true. I have already said, and now I say again, that you use an equivocation; seeing for a metaphorical bread, you always oppose unto me the bread given by Christ in the last supper, the which was true and natural bread, and a sign of this allegorical bread, that is, of the flesh of Christ. Howbeit, It is showed what manner of promise it was that Christ made in the sixth of john. I never granted you, nor yet will grant, that Christ in john promised a signifying bread, but such a bread, as being taken metaphorically, is even all one with flesh. And in the last supper he gave this allegorical bread; that is, his flesh to be eaten spiritually. And he not only stood to his promises, but he gave more than he promised, by adding of the signs. And that, which you would prove in your argument; to wit, that the body of Christ hung not upon the cross spiritually, and that natural bread was not crucified, or given for us, is of no importance. Insomuch as the words of Christ do sufficiently bear record, that the body of Christ is otherwise eaten of us, and was otherwise crucified; because the Lord would have this to be a spiritual eating, seeing that he called the Capernaits from a carnal eating. verily to hang upon the cross, and to die, were natural actions. Wherefore you offend in the argument, by going from the substance to the quality, and from the thing itself to the manner. So as we grant, that the body of Christ is eaten of the communicants, but yet not after the same manner that it hung upon the cross. And I marvel that you object this, who would not grant, that Christ was so crucified, as you appoint him to be covered under your forms. D. Chadse. The Lord promised, that he would give the bread, which was his flesh, that should be given for the life of the world. But this bread, as Master Doctor granteth, he gave not but in the supper; Therefore in the supper he gave the very flesh, which should be given for the life of the world. And this proposition; The bread is the body of Christ, is unpossible; unless we understand it by a figure and signification, therefore it behoved that there should be transubstantiation, for this purpose, that he should give his true body. D. Martyr. That the Lord gave in the supper that which he promised, I granted: but that the Lord did not the same elsewhere than in the supper, I granted not. For how often soever, as we believe that Christ is fully crucified for us, we eat his flesh, which metaphorically is called bread. But I confess that he did this most especially in the supper: neither must you understand me to have said, that it is there only done. But what manner of argument is this: Christ gave his flesh to those that s●pped with him, and in john, that flesh is called bread metaphorically, because unto us it is in stead of bread; and Therefore he gave not also true and natural bread? These things are not repugnant in themselves, nay rather they do very well agree, This proposition the bread is the body of Christ is not unpossible. and both of them together are very true. Neither is this proposition, The bread is the body of Christ unpossible; because it is meant, by signification. And Augustine testifieth that sacraments have their names of things which they signify; & that body which is offered unto us by signification, is a true and no feigned body. D. Chadse. That which he promised and gave in the supper, was the very true flesh of Christ: therefore he gave true flesh and not bread; and the flesh given for the life of the world was not spiritually true flesh, but true flesh carnally, and by no means natural bread; wherefore transubstantiation is proved. D. Martyr. He gave his very flesh even as he promised, but yet to be eaten spiritually, and therewithal also he gave a sacramental sign. How often shall I tell it you? He gave them both. What manner of conclusion is this? He gave this; Therefore with this, he also gave not that? Likewise I do not say, that the flesh of Christ is flesh spiritually, but very flesh, but this word (Spiritually) I do apply unto our eating, and unto the manner of our receiving. D. Chadse. This than you grant, that Christ gave his true flesh in the supper. D. Martyr. He gave his very flesh to be received by faith, and to be eaten spiritually, but together with the same, he also gave the signs. Hear the King's majesties Commissioners said that the solution of the argument, which I gave, was sufficiently understood; and therefore willed him to proceed further. D. Chadse. WIll you give credit to one or two witnesses of my opinion. D. Martyr. Such they may be as credit is not to be given them? Why use you this preface? Name them, if they be worthy of credit, I will believe them. D. Chadse. Ambrose proveth transubstantiation, in his book De ijs qui initiantur mysterijs, chapter the ninth and last, where in the first part of the chapter he saith; that, It is not bread which nature hath form, but which blessing hath consecrated. And here you cannot answer, that the change is made as touching the sight: because he addeth afterward that the nature is changed. And he teacheth it by an example: for the rod which Moses held, was a nature turned into a serpent, and not in sight only. These be his words; We will prove that this is not it which nature hath framed, but which blessing hath consecrated; and that there is a greater force of blessing than there is of nature, because through blessing, even nature itself is changed. Moses held the rod, he cast down the same, and it became a serpent. Again, he took the serpent by the tail, and it returned into the nature of a rod. Wherefore you see that by a grace prophetical the nature was twice changed, both of the serpent and of the rod. The rivers of Egypt ran with pure streams of waters; and suddenly out of the veins of the fountain blood began to break forth. There was no drink in the rivers: again at the prayers of the prophet, the blood of the rivers ceased. Here you see that Ambrose testified the change of the nature, that is, a transubstantiation. D. Martyr. Very well; I acknowledge Ambrose words, but proceed on further. D. Chadse. The people of the hebrews were closed in round on all parts; on the one side being compassed in with the Egyptians; on the other side shut up with the sea. Moses held up his rod, he divided the waters, and congealed them in manner of a wall; and between the waters there appeared a foot-waie. jordan turning backward against his own nature, returneth into the original of his own fountain. Is it not manifest that the nature of the sea waters or course of the river was changed? The people of Israel in the father's time were athirst, Moses touched the rock, & water flowed out thereof. But hath not grace wrought beyond nature, that the rock should gush out water, which by nature it had not? Marah was a most bitter river, Exo. 15. ver. 25. in such sort, that the people being dry, could not drink of it. Moses threw a tree into the water, and nature laid away the bitterness of her waters, the which was suddenly swéetened by grace. 4 King. 6, 5. Under Elizaeus the prophet, the iron of a hatchet fell from one of the sons of the prophets, and was drowned in the water. He that lost the iron, entreated Elizaeus; Elizaeus threw a piece of wood into the water, and the iron swum. And even this also we know was done against nature: for heavier is the matter of iron, than the liquor of water. Wherefore we perceive, that grace is of greater virtue than nature is: and we account that there is yet still remaining a grace of prophetical benediction. And if a man's blessing were of so great strength, that it was of force to change nature; what say we of the divine consecration itself, where the very words of the Lord our saviour do work? For this sacrament, which thou receivest, is made by the words of Christ. But if Elias words could so greatly prevail, as that it brought down fire from heaven; shall not Christ's speech be of force to change the kinds of the elements? You have read concerning his works of the whole world; Psal. 32, 9 For he spoke, and they were made; he commanded, and they were created. So then, the word of Christ, which of nothing could make that which was not; can it not change those things which be, into that which they were not? For it is no less matter to give new natures unto things, than it is to change natures. Hereby also it appeareth, that Ambrose meant that the natures be changed. D. Martyr. proceed in your reading, the which if you will not, Because Christ's flesh every flesh, therefore it is a very sacrament of his flesh. I myself will. The very flesh of Christ undoubtedly was that which was crucified, which was buried; and therefore the sacrament of his very flesh. Even the Lord himself pronounced, This is my body. Before the blessing of the heavenly words, an other kind is named; after consecration, the body of Christ is signified. He himself saith, it is his blood; before consecration it is called another thing, after consecration it is called blood, & thou sayst; Amen. D. Chadse. I will read it out to the end, if you will. D. Martyr. At the end thus it is written; Neither can we say how we be regenerated. What? Are we entered again into our mother's womb, and be we borne anew? I do not acknowledge the ordinary course of nature, but here there is no order of nature, where there is an excellency of grace. Finally, the use of nature doth not always make regeneration. And thus far Ambrose. Now do you see, that we despise not Ambrose. Albeit I know there be learned men, Some have suspected Ambrose books De sacramentis, to be none of Ambrose works. which have in suspicion these Commentaries De sacramentis, and think them to be none of Ambrose works; which opinion nevertheless I pass not of, but willingly accept them. And I am not ignorant, that the bishop of Rochester, to show, that these were very Ambrose books, cited the testimony of Augustine, in the preface to his book De doctrina Christiana: because he saith there, that Ambrose wrote a book De sacramentis: howbeit, if a man read over the place that is cited, he shall find no such matter. D. Chadse. It is to be found in Augustine, in the second book of retractations, when he maketh mention of the books De doctrina Christiana, where he saith; that Ambrose wrote a book either of sacraments, or of prophesy. And that chapter is wont to be prefixed in place of the preface, to his books De doctrina Christiana. Howbeit, I take not now upon me to defend the bishop of Rochester. D. Martyr. I remember also besides this, Augustine against julianus saith; Augu. contra. julianum. that Ambrose wrote a book De sacramento vel De philosophia. Albeit, that by those things which be there spoken, it doth not appear, that he spoke of those books which we now examined. Yet (as I have already said) we will not here contend, for I admit that they be Ambrose books: and I answer, that he meant to prove nothing else, but the change of bread, which we call a sacramental change, and meant not that the nature of bread should be taken away therein. And that this was his opinion, it appeareth plainly enough out of his fourth book De sacramentis, the fourth chapter, where he writeth; If then there were so great a power in the word of the Lord jesus, that the things should begin to be, which were not: of how much more operation should his word be, that they should remain the same things that they were, & yet be changed into an other thing? Here doth he plainly set down two things: first, that the signs [of bread and wine do remain that which they were before; which must not be understood concerning accidents, as you would have it,] but as touching the substance: for that doth the relative [Which] betoken unto us. The second matter is, that they be changed into an other thing: because of common bread it is made a sacrament. And this is no vulgar change, but is such as goeth beyond nature. And as to that which he said at the beinning of the chapter; I answer, that it maketh not against me, seeing I do grant such a change to be of the natures, as they receive other conditions, and ascend unto a new degree: for they become sacraments, and so were they not before. As for the examples which be here put of Ambrose, I answer that they be manifold, and therefore I reduce them unto two kinds. For he reckoneth up some, where the former nature is utterly cast away; as it happened in Moses rod, when it was turned into a serpent; and in the waters of Egypt, when they were changed into blood. And other things there be, The example of Ambrose we reduced to two chief parts. wherein the first substance remaining, there is made only an accidental change. In which kind are the division of the red sea, the going back of the river of jordan, the healing of the waters of Marah; the rock yielding water, and the iron swimming. So by such kind of similitudes may this sacramental change be proved. Seeing if you understand those things, wherein the nature which was before, was utterly taken away, you shall have an argument a Maiori. And when you affirm that God made so great a change, as he utterly took away the natures and substances which were before, and brought in others: why shall it be doubted, that he is able of common bread and wine to make a most effectual sacrament? But by other similitudes, wherein the first substance is kept, and new qualities and conditions brought in, otherwise than nature by usual custom permitteth, even this sacramental change is proved, by things done of equal greatness, and like power. For it is not to be doubted, but that God, who hath beyond nature printed so marvelous affects and qualities in the things which we have rehearsed, he can give a sacramental power, the natures of bread and wine remaining. And the words, which he hath in this chapter, must not be lightly passed over, when he saith; Very flesh, without doubt, was that of Christ, which was crucified and was buried, and therefore a sacrament of his very flesh; for it thereby appeareth, that he proved that Christ had very flesh, and a very body: the which also we grant, against Martion and Eutyches. Afterward he added, that this is the very sacrament of his flesh; the which is very agreeable to our opinion: seeing we say, that the same is here both effectually and truly signified, and that it is truly, but yet spiritually received of us by the communion. Neither must those words be passed over, which he writeth a little after: Before the blessing of the heavenly words, an other kind is named; after consecration, the body of Christ is signified. When I do say, that in the sacrament, the body of Christ is signified; I may seem unto you to speak both strange and absurd things: and yet notwithstanding ye hear the same every where spoken of the fathers. Now then, when you demand what manner of change this is, whereof Ambrose, or what else he was that so largely writeth, doth speak; I answer, that such a change it is, whereby the bread and wine are translated from their natural order, and profane degree wherein they were, to a sacramental state and order, as well by the work of the holy Ghost, as by the institution of the Lord. Neither is this a hard kind of speech, to say; that the nature is changed, when it attaineth unto other conditions, seeing it sustaineth & abideth such a change. You urged that which he wrote at the beginning, to wit; that this is not it which nature framed, but which blessing hath consecrated: as if these words were altogether repugnant unto our opinion; which is not so: seeing Ambrose speaketh of the sacrament, and speaketh thereof formally if I may so say. And which of us doubteth, Not nature but the power of God, is it that frameth the sacrament. that the condition of a sacrament cometh not from nature itself, but is caused by consecration? And this meant he to express, that holy bread hath it not from nature, that it is a sacrament, but hath gotten that by consecration. D. Chadse. But yet these things have I specially noted in Ambrose. First I would have you to tell me this one thing; How do you assure me that I receive the body of Christ? And that remaineth yet for us to prove. Further let us prove, that it is not the same which nature framed, but which blessing consecrated; and that there is a greater power of blessing, than there is of nature, sith by blessing, nature itself is changed. Moreover, lest you should say, that the change is sacramental, to the intent that the bread may be made a sign; the examples which follow do teach, that the substance is changed into an other nature: and therefore Ambrose saith, that the nature is changed; but you deny it. D. Martyr. I deny not, but I affirm with Ambrose, that sacramentally it is changed and I say also with him, that a sacrament is not that which it seemeth to be, if we speak of that which is the chief part thereof: for that which is signified, as it is not seen, so is it most specially sought for of the faithful, neither is it by nature either framed or fastened in this sacrament; but by blessing it is annexed to the same. Neither will he have the change here to be such, as shall cast away the former nature: and this hath been already declared sufficiently by the examples of him alleged. D. Chadse. Ambrose saith; that This is not that, which nature framed, but with blessing consecrated. D. Martyr. This did I expound before. For a sacrament is a heavenly thing, which nature hath not framed, but by consecration it cometh to the bread: yet not so, as it should cast away his own substance. And this should not seem to be otherwise than Ambrose meant, who, as I have cited him, in his fourth book, and fourth chapter De sacramentis, saith; Of how much more operation is the words of Christ, that these things should be that they were? This speech sufficiently showeth, that he judgeth not, that the nature of the signs must be cast away. D. Chadse. If they be as they were; then be they no sacraments, because first they were no sacraments. Beside, the said Ambrose in his book, which I alleged, De ijs, qui initiantur mysterijs, affirmeth; that the kinds of the elements are changed: for he writeth; If Elias words were of so great force, as they could fetch down fire from heaven; shall not the saying of Christ be of as great force to change the kinds of the elements? D. Martyr. To that, which you first object; If they be as they were, then be they no sacraments. I deny the consequence; sith both the one and the other may very well be. For Ambrose addeth; And are changed into another thing: to the intent you may see, that the nature of bread remaineth, and is changed into a sacrament. And whereas you urge the matter, that he writeth, that the kinds of the elements are changed; A distinction of Species or kinds. I distinguish, that if by the kinds, you understand the accidents; that is to wit, the form, figure, taste, and colour of the bread and wine, it is not changed; as the sense doth testify. But if by the kinds you mean the natures and substances of the signs, to them I grant there happeneth (as I have often said) a spiritual and heavenly change. For while this holy rite is in executing, there is brought into the signs, through the institution and words of the Lord a sacramental respect. And that same respect of signifying as well the mystical body, as the body itself of Christ is grounded, not in the accidents of bread and wine, but even in the natures of them, through the coming of the holy Ghost, which useth them as instruments. D. Chadse. Is the bread changed as concerning the substance, or as concerning the accidents? D. Martyr. Change according to nature two manner of ways. Because here falleth out an ambiguity and equivocation, I will use a distinction: If you understand change according to the substance, so as the substance itself should either perish, or be converted into another substance, I agree not unto such a change: but if you mean the substance to be so changed, as it should receive another quality and condition than it had before; I grant that the same is changed. D. Chadse. You speak of an accidental change, which is made according to a new decree and condition; which is to be changed into a sacrament, and accidentally: but Ambrose speaketh of a change of the element and nature. And therefore I demand of you: what is that that is changed after consecration? D. Martyr. I do not dissent from Ambrose, but with him I affirm, What that is, which is changed in the sacrament. that there is here made a change of the element and nature, after such a manner as hath been now declared. And when you demand, what it is that is changed after consecration: I answer, that the change, whereof we now speak, is all one in those things which now by consecration sustain another quality, and have obtained a greater dignity; to wit, a sacramental state, the which before they had not. And albeit you endeavour to extenuate such a change, yet is it not small, or to be contemned; seeing both the power and work of the holy Ghost cometh thereunto. D. Chadse. You as yet answer me of an accidental change; but what change is here in the element? D. Martyr. A great change undoubtedly, whereby the element is made a sacrament, in such sort, as that element by this change, is now called another thing than it was before. And lest you should doubt, what I mean by elements; I say, that by them nothing else is signified, than the signs or tokens: even as the ceremonies and sacrifices of the old fathers are by Paul called elements. And the substance of these elements; that is to say, of the signs, is that, which abideth and sustaineth this change that is brought in by consecration: and the very same have I oftentimes confessed both in answering and in expounding. When I of black am made white, there is no need that my substance or nature should cease: and so judge you of the bread, when it is made a sacrament. D. Chadse. The condition, which cometh thereunto, doth not change the nature, and yet Ambrose saith that it is changed. And the same father, in his fourth book De sacramentis, the fourth chapter; Therefore who is the author of the sacraments, but the Lord jesus; from heaven did these sacraments come; for all counsel is from heaven. And in very deed it is a great & divine miracle, that God reigned down Manna from heaven for the people; and the people laboured not, and yet did eat. Thou perhaps wilt say, that my bread is usual bread. Howbeit, this bread is bread before the words of the sacrament; but when consecration cometh, it is made of bread, the flesh of Christ. Wherefore let us lay this foundation; Note that bread is the body of Christ, which these men deny. How can it be, that that which is bread should, by consecration, be the body of Christ? And again; Wherefore that I may answer you, it was not the body of Christ before consecration; but I say unto you, that it is now the body of Christ; Psal. 33, 9 He spoke the word, and it was made; he commanded, and it was created. D. Martyr. Add withal, that which is said between; How much greater work is it that they be as they were, and yet be changed into an other thing. D. Chadse. These words make nothing against me. Let them be as they were, that is, let them appear as they were: for they retain the selfsame form, figure, and properties. Also Ambrose meaning is thus expounded; If GOD could make all things of nothing, how much more could he make one thing of another? If of that which is not extant, he could make any thing, much more could he do it of that which is. And therefore he saith, that they may be as they were; because they were first Being's, and they were extant, and not because they continue afterward the selfsame according to substance, but that they may be what they were in respect of their Being, and be changed into an other thing, in respect of their substance. Briefly he meaneth, that of one nature is made an other; and that is, to be changed into an other thing. And therefore by those words which be at the end of the chapter (to wit; Therefore hast thou learned, that of bread is made the body of Christ; and that the wine and water is powered into the cup, but by consecration of the heavenly word it is made blood) there appeareth to be a transubstantiation, and that of bread is made the body of Christ; and of wine, blood. D. Martyr. First will I answer to those things which you yourself cite out of this chapter: then will I add that which is omitted by you, and which confirm my opinion. First I grant, that the Lord is the author of the sacraments: secondly I agree, that bread before the words of the sacrament is usual bread, but that when consecration cometh, it is the body of Christ, to wit, sacramentally. Thus much neither do I deny, nor ever have I denied. But yet consider you again with me, that he addeth; Let us therefore lay this foundation. How can that which is bread be made by consecration, the body of Christ? The outward sign, is named both bread and the body of Christ. Where you see that he pronounceth two things of the sign; that both it is bread and the body of Christ withal. And he saith; that We must earnestly endeavour to have this to be plainly declared: and he saith, that this is done by consecration. But who doubteth that consecration is a sacramental thing? Whereby it appeareth, that the sign as touching nature remaineth bread, and yet by consecration it is sacramentally the body of Christ? And Ambrose interpreteth himself, when he saith; that They be those things that they were: which words you thus expound and interpret; that they be, that is, That they seem to be. Whereas notwithstanding Ambrose hath [They be,] which word respecteth not an appearance of a thing, but the very truth of the thing. And who seeth not, that when it serveth your own turn, figures do exceedingly please you: so as, when ye think good, ye use them, though they be never so far fetched? Before, in the Evangelist, you would have the particle, Quod [which] to signify a substance; in Augustine, a quality: and here in Ambrose you interpret [They be] that is, they seem to be. And therefore Ambrose, when he said; that Those things do remain, he added; that They be changed into an other thing: that is to say; They be made sacraments. Which words do testify, that I have declared the very true meaning of this father. But how sophistical that other interpretation is, wherein you say; They be what they were, that is; They first were, & had beings. As though Ambrose should say; They be as they were, as touching their being, but they be changed into an other thing as touching their nature: all men understand and perceive, that this sense is most strange. Which that it may the better appear, I think it not amiss to recite again the words of Ambrose; How much more effectual is the word of Christ, that they be the same they were, and are changed into an other thing? There was no heaven, no sea, no earth: but hear him that speaketh; He spoke the word, and they were made; Psal. 33, 9 he commanded, and they were created. Therefore to answer you; It was not the body of Christ before consecration, but after consecration it is the body of Christ; He spoke and it was made, He commanded, and it was created. Thou thyself waste, but yet thou wast an old creature; after that thou art consecrated, etc. thou begannest to be a new creature. A similitude of our change. Now do you hear by similitude he declareth the bread to be changed in nature, even by that, whereby the condition is not cast away, but changed. For in these words, he brought forth two manner of reasons to prove a sacramental change. The first was drawn from the commandment of the Lord, because he spoke it; the other is from the change which is done in us, when we be regenerated: but therein we admit not our own nature to be a doer. And therefore must it not be said of bread that it leaveth his substance. Otherwise an argument from the lesser to the greater affirmatively doth not hold; to wit, that by the lesser change we should prove the greater. And therefore when Ambrose compareth these two together, he will have them equal. But proceed we unto those words which are written in the end, where you read; For even as thou hast received the similitude of his death, so likewise dost thou drink the similitude of his precious blood. What could more plainly be said in these words, to show a condition or quality sacramental, the which standeth in a similitude & signification? D. Chadse. Ambrose, when he had said; that This is not it which nature hath framed, but which blessing hath consecrated, immediately, to the intent he might show what manner of change it was; he added the examples of the rod, and of the water changed into blood, wherein the former nature is cast away; and the examples which do only show a change of the qualities and properties, he placed further off. Why then shall we rather refer the change of the bread and wine, unto the change of the property and condition, seeing the other kind of change is put in the first place? And especially since Ambrose addeth, that the words of Christ are a working kind of speech, and he saith; that We are become another thing. And that which you bring as touching the change of us, sith we be made a new creature, I say; that Therein is need of grace, and it is a spiritual change. But in this place Ambrose speaketh of the change of the element. Read the same father in the fift chapter of the same book, and in the first chapter of his sixth book De sacramentis. D. Martyr. Why Ambrose putteth in the first place, the change wherein the substance is cast away, the reason may be easily showed; because that change is greater than the other, and therefore is first placed. Again, where he argueth two manner of ways: partly from an effect that is greater, and partly from the like, or that which is equal; he beginneth his argument, as meet it is, from a thing that is greater. And that the second kind of change serveth to the purpose, hereby it appeareth, seeing in the 4. book of sacraments, where he minded to prove the same matter, but more briefly, he reciteth only those examples, which do show a change of the properties, and speaketh not of the first kind, wherein nature is done away. That the words of Christ are effectual to work, I willingly grant, for thereby the signs, whose nature remaineth, are made another thing; that is to wit, sacraments. And whereas you say, that our change is made by grace, and is spiritual, I grant it: but that Ambrose speaketh not of that change, I deny it. Neither is it any let, A plain declaration of Amboses words. that he calleth the same a change of the elements, as I have declared before. Forsomuch as the element is that part of the sacrament which is perceived; and the same is truly said to be changed, because it hath and executeth another office than before. And that which you infer of the fift chapter of the first book, and of the first chapter of the sixth book, if you will object, we will answer. Now is it showed sufficiently, that there is nothing, of the which you have cited, doth make against us, but that all things serve for our part. D. Chadse. I desire you that you will read these chapters at home by yourselves, and ye shall see that they cannot be otherwise understood than of transubstantiation. Hear the Commissioners commanded that we should proceed to the second question. The second question. D. Chadse. THat the true & real body of Christ is in the Eucharist, thus I prove. Chrysostom in his 17. homily upon the hebrews; Do we not offer every day? Yes indeed we offer: howbeit we do the same in remembrance of his death; and the sacrifice is one, not many. How is it one, and not many? And because that sacrifice was once offered, it was offered in the most holy place of all: but this sacrifice is an example of that. Even this do we offer always; and not now one lamb, and to morrow another; but always the selfsame: and therefore this sacrifice is one; otherwise by this reason there be many Christ's, because it is offered in many places. God forbidden! But one Christ is every where, both being here full, and there full one body, etc. Out of these words thus I dispute; Our oblation is all one with that which Christ offered, but Christ offered his true and real body; therefore we do offer the same. D. Martyr. That we have the selfsame body in the supper of the Lord, which Christ offered upon the cross, as touching the substance and truth of nature, I grant; but yet not after the selfsame manner, because we receive it spiritually, that is, by faith. But this body, in a substantial and corporal presence did hang upon the cross. And these two things which I affirm, you may gather out of Chrysostom. He saith; It is all one which we offer; to wit, as touching the matter, and body of Christ. Howbeit, he addeth always, Remembrance, Example, and Commemoration, the which words do show a diverse manner. And this opinion of mine will I evidently show out of the words of Barnard, in his 33. sermon upon the canticles: But in how great an abundance soever these things do war fat, not with the like plesantness is received the bark of the sacrament, and the fatness of the wheat; faith and the kind, memory and presence, eternity and time the face, and the glass, etc. Where you see that he putteth an Antithesis between memory and presence. And therefore we confess with Chrysostom, that we have the very same body that was offered upon the cross. Howbeit, because he always interlaceth memory and mindfulness, he showeth that it is no way of receiving the same by a bodily presence, but by the presence of faith, which can make things that be absent, spiritually present: as Paul to the Galathians saith; Gal. 3, 1. that Christ was crucified in them. john. 1, 56. Eph. 1, 20. Again; that Abraham saw the day of the Lord, and was glad. And God made us now to sit at the right hand, in heavenly places. How was this? By a carnal presence? No, but by faith, which excludeth not the truth of the thing. And briefly as touching the argument, we have even the very same, but not after the selfsame manner; that is to wit, in the same kind of presence. Faith excludeth not the truth of the thing. And so it followeth not: Christ really and corporally gave himself upon the cross, and Therefore we have him after the selfsame manner in the communion. D. Chadse. We offer saith Chrysostom even the selfsame that he offered, although he be there after an other manner and after an other form: and as this man testifieth, we offer not now one lamb, or an other lamb to morrow, but evermore one and the selfsame. Otherwise it is confessed, that Christ offered himself for a price, and we for a mystery and remembrance. D. Martyr. They which communicate the selfsame Christ, and full whole, that is, neither of his natures cut off, or diminished, do receive him by faith. For faith doth neither hurt him, nor defile him, nor yet diminish him. Nay rather, it doth suffer him to be as he is, and to remain in his own place; and yet doth it spiritually embrace even himself full and whole. D. Chadse. Is there in the sacrament the body of Christ or no? D. Martyr. I deny not but that in the sacrament is the very body of Christ sacramentally; that is to say, by an effectual signification: and I assuredly affirm, that he is truly given us, and received of us, but yet with the mind and with faith; that is, spiritually or sacramentally, to wit, that he is verily present to our faith. The difference between us, is as touching the manner of the presence. Ye do imagine and feign to yourselves a certain hiding of Christ in the bread, or in the forms of bread, the which I deny. That he is present after such a manner as I have declared, I grant; and I have proved, after what sort he may be granted to be in the sacrament. D. Chadse. It is even the selfsame saith Chrysostom. D. Martyr. He affirmeth it to be the selfsame, but yet he addeth; In remembrance and recordation; the which words belong to the mind and to faith, not unto bodily presence. D. Chadse. Is it a true and carnal body, which is in the sacrament, or is it a spiritual body? D. Martyr. I have already granted it to be a true body, but yet (that I may so speak) not by a real presence. It is the selfsame body, as I have declared, as concerning nature; but yet we receive the same with the mind and with faith, even in such wise as we receive the sign of the same with the hand and with the mouth. D. Chadse. It is even the selfsame saith Chrysostom. D. Martyr. Both the things which he saith, must be joined together, as well that It is even the selfsame; as that which he addeth, By commemoration. D. Chadse. If when we do receive the sacrament, the selfsame body is given, which Christ offered; it followeth, that Christ is really and substantially in the sacrament. D. Martyr. I deny the argument; for you pass from the substance unto the accident. And you make Quid, what, to be Quale, after what manner. That it is the very same body as touching nature, I have granted it almost an hundred times: but it followeth not as touching the manner of the bodily presence, either that he is there, or that he is received of us. D. Chadse. Is he there? D. Martyr. He is, but yet sacramentally, and by signification; as our meaning is in our words, or in our writings, to wit, that by these it is signified, but it doth not lie hidden under them. D. Chadse. Is it the very body or no? D. Martyr. How often shall I tell you? It is the very body, but yet it is not there, except by a sacramental signification. D. Chadse. I demand what is the substance of that sacrifice, which is offered day by day? You say; that if I shall offer it with the mind & with faith, it is the very body of Christ. Chrysostom, having a respect not to my faith, but to the substance of the sacrifice, saith; We offer not an other, but the selfsame sacrifice: and so it appeareth, that we devise nothing but that which Chrysostom hath. D. Martyr. The substance of our sacrifice is a giving of thanks for the body of Christ given upon the cross. And by reason of this giving of thanks, faith and confession, the fathers said that the body of Christ is offered in the supper. Wherefore, as touching the substance, this body, for the which we give thanks, differeth not from that which was crucified: but yet to this end, that it should be offered of us, is not required that he should be present corporally; neither that he should be held substantially in the hands of the communicants. D. Chadse. Chrysostom, upon john, homily 〈◊〉 Pa●ents oftentimes gave their children to be nourished of others; but I do nourish them with my flesh: myself I give to them, I ●auo●… all men, I 〈◊〉 all men an excellent hope of things to come. Your brother would I be, and I have part● 〈…〉 flesh and blood for you 〈◊〉 I have again gi●… you those things whereby 〈…〉 joined unto you. Here Chrysostom●… showeth that we be nourished by the time flesh of Christ. He that is nourished by his mother's breasts, is nourished by the flesh of his mother. And Christ saith, that he in like ●…re●●oth nourish us with his flesh; and therefore he meaneth not this by signification: for this should not be to nourish us by his own, but by another flesh. Wherefore it followeth, that the flesh of Christ is present indeed. D. Martyr. That Christ doth give himself unto us, and doth nourish and maintain us by his flesh, I grant. But whereas you add, that we cannot be nourished, unless his flesh be present corporally, I deny it, sith this meat and eating is performed by faith. D. Chadse. Yea but he saith; Seeing he hath now given himself, much more will he give himself hereafter; therefore is it the selfsame, which is now given, and which hereafter shall be given. D. Martyr. It is the selfsame, but here it is only received by faith: and that it may the more effectually be received, there be signs and sacraments given unto us. D. Chadse. Shall not they then, which be without faith, receive the body of Christ? D. Martyr. They shall not receive it; Evil men receive not the body of Christ. for they want the instrument, whereby the body of Christ is received, as I have showed before. D. Chadse. And is it there, although it be not received of them? D. Martyr. Yea, it is by a sacramental signification in the elements, because they signify, represent, and give unto us the body and blood of Christ; but yet they are not transubstantiated, or the body lieth not hidden in them substantially and really, or corporally and carnally; to the granting whereof you would seem to drive me, by so many your superfluous questions. And when I affirm a sacramental signification, you must understand such as is effectual unto believers, as may further the communicants, and may stir them up to embrace Christ by faith, the which can have no place in them that be destitute of faith. For I showed that before, when I opposed you, that unbelievers cannot receive the body of Christ. D. Chadse. What then is a sacrament? D. Martyr. A sacrament, What is a sacrament. as the school-divines define it, and is had out of Augustine, is the sign of a holy thing, or a visible sign of an invisible grace. And the holy Ghost useth the sacraments, that he may give unto us Christ spiritually to be embraced with the mind and with faith; even as we are said to receive salvation by the words of God: not that salvation lieth hidden in those words, or standeth in real presence, but is contained by signification. And this comparison of divine words is very agreeable with sacraments; seeing by Augustine's judgement, sacraments be visible words. Wherefore, by this answer you understand what I mean by a sacrament. D. Chadse. By this means every thing may be a sign of the body of Christ. D. Martyr. Forsomuch as the Lord did not institute all things to this purpose, That every thing cannot be a sign of the body of Christ, as the Eucharist is. nor that all things have the word of God, which in the sacraments is the chiefest part; therefore all things cannot be called signs of the body of Christ, after such a manner as now we take true and effectual sacraments to be. D. Chadse. Augustine, in his third book De trinitate, the fourth chapter, is of my opinion. For when he speaketh of the Eucharist, he saith; It is not sanctified to be so great a sacrament, except the spirit of God do work invisibly. Lo, here you have it, that the holy Ghost and the work of God is required to the making of a sacrament; but there should be no need of so many things, to bring but in a signification only. D. Martyr. I wonder that you cite that place of Augustine, sith he there maketh specially against you. Let us see what he saith there. The apostle Paul might by signifying have preached the Lord jesus, one way by his tongue, another way by an epistle, and another way by a sacrament of his body and blood. The Lord jesus by a sacrament of his body and blood is signified. Here you see that the Lord jesus Christ is signified by a sacrament of his body & blood; the which you endeavour now to disprove. But let us proceed. Neither in very deed do we say, that his tongue, or parchment, or ink, or the signifying sounds uttered with the tongue, or figures of letters written upon little skins, is the body and blood of Christ; but that only, which we do rightly receive, being made of the fruits of the earth, and consecrated by mystical prayers. Here likewise you hear, that that which we receive of the fruits of the earth, is called the Lords body. Whereupon it followeth, that bread doth there remain, unless you will say that the earth doth bring forth accidents. And whereas you object, that the work of God and the holy Ghost are requisite for the making of this a sacrament; I grant it: but that the signification of the body of Christ is not so great a matter, as it hath need of those things, that do I deny. You have oftentimes already heard, that we do not here set down a common or vulgar signification; but a sacramental, mighty, and effectual signification, whereby the believers are incorporated into Christ. D. Chadse. But the bread by his substance nourisheth, therefore it may signify the body of Christ before consecration: also it is gathered, and consisteth of many prayers before consecration, therefore it may signify the union of the church. Howbeit it is none of Augustine's mind; that any thing should be called the body and blood of Christ, because of the signification; but only in this respect, that being taken out of the fruits of the earth, and consecrated by mystical prayer, we receive it unto salvation. Neither meaneth he, that the bread taken from the fruits of the earth doth so remain, but after such a sort as Ambrose saith, that that which nature hath made is by blessing changed. D. Martyr. As touching the first: you cannot in very deed say of water, that wheresoever it is, even out of baptism, it signifieth the washing of the soul. But doth it therefore follow, that that signification is sacramental, when the word of the Lord is absent, nor yet the institution of Christ is exercised therein? We speak here (as we have often said already) of the power and effectual signification of sacraments, the which we obtain by the word and institution of God. As touching the other, Augustine said most plainly, that by those three; that is to wit, by the tongue, parchements (that is to say writings) and by the sacrament, the body of Christ is signified, and then followeth that which you say; to wit, that it is received to salvation. And of the change, that is to say, the casting away of that substance that is gathered of the fruits of the earth, there is no mention at all: how Ambrose must be understood, I have declared before. D. Chadse. Chrysostom, in the 45. homily upon john, in the sixth chapter thus writeth; This blood being shed, overflowed all the world, whereof Paul unto the hebrews pronounced many things. This blood purged the secret and holy places. But and if the figure thereof was of so great force in the temple of the hebrews, and when it was sprinkled upon the door posts in the midst of Egypt; of much more force was the truth itself. This blood signified a golden altar, without this the high priest durst not enter into the innermost places. This blood made the priests. This blood in a figure, purged sins. In the which figure if it were of so great force; if death so feared the shadow, how greatly I beseech you will it be afraid of the truth? etc. He compareth the sacraments of the old testament with the sacraments of the new testament, as one may say; the shadow and figure with the truth: and he nameth our mysteries, ●…nderfull and dreadful. If then, as he saith, the old fathers had the shadows, and we ther●…l, it followeth in the sacrament of the Eucharist, that the very body of Christ is presents otherwise, if we should have himself thereby signification only, there is no more to be attributed unto our sacraments, than to the sacraments of the old law. D. Martyr. Whereas Chrysostom saith, that the sacraments of the old fathers, being compared unto ours, be shadows and figures, I grant the same. Howbeit, it must be so understood, that shadows and figures were there, because the coming of Christ was as yet expected. Again, the significations of those sacraments were more obscure, both which is agreeable unto figures and shadows: for figures did foreshow Christ to come, and shadows do want plenty of light. By these kind of means was Christ signified in the sacraments of the old fathers, and by faith was given to be received of the believers. But now to us in the new sacraments he is offered, as he that is already come, that hath performed his promises, and that is crucified for us in very deed. Besides, the words which we have in our sacraments, be far more clear and plain than were the words of the old sacraments in the law. But you understand this word, truth, as though it should signify real presence; and therefore you infer, that the body of Christ is present with us really, corporally, and substantially. But the fathers understand, truth, to be in our sacraments, if they be compared to the sacraments of the old fathers; because they represent the thing that is now performed, even that the kingdom of heaven is opened, and that the benefit of our redemption is, with all evidence and assuredness, already finished and made perfect, and bestowed on us, as if were before the eyes of faith. D. Chadse. Yea, but the sacraments of the old fathers were even as much true as ours be; the selfsame power was in them that is in ours. Those fathers as well believed that Christ would come, as we that he is come. For by the testimony of Paul, all our fathers droonke of the selfsame spiritual rock, and did eat the selfsame spiritual meat. 1 Co. 10, 4. D. Martyr. True it is, that the old fathers, as touching the thing itself, had the selfsame sacraments that we have, which were signs that Christ should come, and offered him unto the believers: but the difference (as I said) was that Christ hath now performed indeed, the price of our salvation, but then he was afterward to perform the same. And a thing that is already done, if it be compared even to itself, which shall afterward be done, both it is more assured, and may be called a truth: but it is said to have a shadow and a figure, when it is not yet performed. Over this, no man doubteth but that that Christ and his death is expressed unto us, with more plain and evident words. By these things you may gather, that (as Paul testifieth) we as touching the substance have the selfsame sacraments with the old fathers; but that there be many differences also between them, as touching the thing present, which I have rehearsed. D. Chadse. The sacraments of the fathers promised but grace, ours give the same: which things you in your lectures did interpret; They signify grace given. Wherefore, if those sacraments signified grace to be given, and ours signify the same already given, the signification is alike, in the one, and in the other; and our sacraments shall have no more than those of the fathers. And against that which you bring that the sacraments of the old fathers were more obscure, I will prove, that they had a more evident signification: for the blood of the lamb offered, did more plainly represent the body of Christ, than the bread and wine, if bread and wine be there. D. Martyr. I will answer to every thing in order. I affirm that which you object against me; to wit, that the sacraments of the old law signified grace that should be given; and ours, the same already given and exhibited, that is to wit, Christ already incarnate, and which hath suffered death. And while I was in my reading, among many other things which I discoursed as touching this matter, I remember that I also said this, because I would not admit, that the sacraments of any of both, either ours, or theirs of old time, of themselves do give grace. For whatsoever grace we have, that do we obtain by faith, and not (as you feign and say) for the works sake that is wrought. Neither do we for this cause make sacraments to be the more contemptible: forsomuch as we determine, that they, while they be rightly received, do help, confirm, & increase faith, whereby alone we be justified. For the holy Ghost, as it useth the words of God, and the scriptures, as it were instruments to change & to save us; so like wise doth it use the sacraments. Now you see how I have understood, that the sacraments of the law signified grace to be given, & how ours signify the same already given. Whereunto you may add, that faith is more helped by our sacraments, than by those of the old fathers; partly, because the words are plainlier expressed, and that our excellent matter, which is the redemption by Christ, is more evidently set forth in these. And seeing faith is gotten by the word, the more manifest that the word is, the more earnestly is faith stirred up, & the more doth it apprehend the thing signified; partly because I easily agree, that a more plentiful spirit is granted by our sacraments, than was given by the sacraments of the old fathers. And that remaineth as a sure ground, which before I spoke of, that the thing to be done, being compared to that which is already done, may be called both a shadow and a figure. Again, whereas you urge, that the lamb & staying of beasts for sacrifice, more manifestly represented Christ and his death; I answer, that the perspicuity and plainness of the sacraments must chiefly be regarded in the words. Because, if you compare the words with the elements, the words be the life of them; and to the old fathers were not given so express and plain speeches of Christ, and his death, as at this day is used in our sacraments. It is said; This is my body, Matt. 26, 26 which shall be given for you. And again; This is my blood, which shall be shed for you unto the remission of sins. And what can there be more plainly and evidently spoken? D. Chadse. Where the faith is of more abundance, there is the sacrament more excellent; But the faith of Abraham was greater than ours is; Therefore he held a more excellent sacrament: and so should it follow, that the sacraments of the old fathers were better than ours. D. Martyr. The first proposition, which you take upon you to prove, is not altogether true, neither is it of necessity, that where faith is more abundant, there the sacrament should be more excellent: seeing Abraham both believed and was justified, before he had the sacrament of circumcision. For there may be faith, yea, and it ought to be had before the receiving of the sacraments. We indeed have granted, that the same is helped and confirmed by those sacraments, but not that it should be given only by them. If you had said, that those sacraments, whereby the faith is more confirmed and increased in the believers, aught to be esteemed the more excellent, you should have said true; but yet that which you add as touching Abraham, would not be to the purpose, unless you had showed, that he obtained his faith by the sacrament, which is not true. And again, whereas you said that Abraham had a greater faith than ours is, that should not be well affirmed, because to conclude that which you went about, you should have proved that Abraham had a greater faith than is had in the new testament; and then should you take for a proof a thing that were doubtful. For how do you know, but that Paul, Peter, many of the apostles and martyrs had as much faith as Abraham? Wherefore both the Mayor and Minor proposition of your argument doth admit exceptions, and you embrace more in the conclusion than can be found in the whole antecedent. Here the King's majesties Commissioners made an end of the disputations, when they had heard eleven of the clock strike. And M. D. Richard Cox Commissioner, and Chancellor of the University of Oxford, made this oration as followeth. YE Students of the University of Oxford, we have bestowed four half days in examining of two questions: namely, of transubstantiation, and of real presence of the body of Christ in the sacrament. Greatly did this disputation's delight us. And I would to God that the time would have given us leave to hear all those things, which might have been said in this matter! That which we wished came to pass, to wit, that the disputation was quiet. The hearers I hope, as they be now quiet, so they will be desirous to learn the truth. They which were the disputers on either-side, have most diligently performed their part, and must not be defrauded of their due commendation. Men of our nation and of Oxford, besides that they have performed that which their conscience persuaded them, they have brought no small honour unto this University: for that in so great a cause they have not shrunk, but that they would openly testify, according to the measure of their learning, and gift imparted to them by the benefit of God, both of what mind they werein these controversies, and by what reasons and authorities they were driven hereunto. Very learnedly doubtless, did they perform the charge committed unto them. Howbeit, the other learned men, which in so great matters have held their peace, have I know not how by their silence procured to themselves the blemish of denial. But Peter, who is worthily called Peter, for his assured steadfastness; Martyr, and worthily called Martyr, for the innumerable testimonies which he many times uttereth of the truth, aught to have great thanks at this time, both of us and of all the godly: first, because he hath taken exceeding great pains in sustaining the burden of the disputations. For if Hercules was not to deal against twain, what say we of Peter alone against all comers? Again, whereas he undertook to dispute, he disproved the vain saiengs of vain men, which spread envious and odious things against him; namely, that he would not or durst not defend his doctrine. Finally, that he so singularly well answered the expectation of the great magistrates, yea, and of the King's majesty, while he not only hath delivered unto the University the doctrine of Christ, out of the lively fountains of the word of God, but (so far as lay in him) hath not suffered any man either to trouble or stop the fountains. We have heard this christian contention, the which was taken in hand for the trieng and searching out of the truth. The very which manner of proceeding aught to be as the only mark, whereunto all men do bend their eye in every disputation. This aught all men to search out which have a love to sincere religion. For what else meaneth that saying; Search the scriptures, but diligently to search the truth out of the scriptures? Howbeit, we are not now minded to give judgement of these controversies, and utterly to break the strife. But then shall it be determined, when it shall seem good unto the King's Majesty, and the Estates of the church of England. Nevertheless, if I, whom you of your courtesy have chosen to be your Chancellor, did not now supply the place of an other person (for the King's authority hath now otherwise appointed me) I would most gladly yield an account of my faith in these propositions. For I am not ashamed of the Gospel of Christ, nor yet of the truth which shineth unto all men out of his word: and this doubtless will I be ready to do at an other time, when opportunity shall be offered. And now in the mean time, I exhort you that be strangers and forrenners, if now there be any, that ye will return to your own home. I would not have you continually to wander in the fathers and Counsels, as in your country; do not you suppose that those be your principles; I would not have you to be deceived in the probable words of man's wisdom. What principles had the fathers? What Counsels had they? How shamefully did the father's fall in many things? How foully did the Counsels err? I will not here rehearse their errors. I will not here stir this puddle. And yet for all this, shall the fathers and the Counsels be the grounds of disputations? There have been heretofore heretics which denied either a part of the scripture, or else the whole. And at this day there be Libertines, which be infected with the selfsame madness: those do deny and tread under foot the chief principles of our christianity; who place the word of God in the highest watchtower, and have it in very great reverence; and from hence only do seek for life and salvation: holding principles which be most assured, sound, and holy. And yet in the mean time, not rejecting the most wholesome testimonies of godly fathers: nay rather embracing and reverencing them as bright beams of the holy Ghost, which after some sort do lighten the darkness of our eyes. Wherefore I beseech you for your salvation sake, and for the mercy of GOD, as well you that be young as old, that you will perform two things. First, that you will now at the last lay away those controversies, which have disquieted and rend in sunder the church of Christ, these many ages, as touching transubstantiation, and I wots not what real presence. There is no end of quarreling, these be the devils snares, wherein he perpetually wrappeth us, and letteth us from true godliness. But it behoveth us that be godly christians, chiefly, yea, & generally to regard what Christ did, and what he hath commanded us to do. Let us consider those be the most holy and dreadful mysteries of Christ. Let us use them very oftentimes unto our salvation; let us come unto them with fear and trembling, lest we at any time come unworthily, and receive the same to our judgement and condemnation. secondly, that ye betake yourselves to the study of the word of God. Unto this mark direct all your darts: hereunto refer all your studies. Whether they be philosophical, or mathematical, or matters physical, or whatsoever else they be, let them be as it were the waiting maids of this Queen. From hence seek all your faith. From hence let your religion be established and made perfect. Heaven and earth shall pass, but my word shall not pass. By this, as it were by a certain rule, let all controversies be examined, and defined. Besides this, there is one thing, whereof we must admonish you all: namely, that ye abandoning all papistical vanities, superstitious & feigned worshipping of God, you give diligent endeavour to search out the truth: or at the leastwise that ye be no impediment, but that they which be desirous of the truth, may proceed in the work of godliness. For we know, and be certainly assured, that there be some unquiet and troublesome persons; moved of a preposterous zeal, to hinder the proceeding of the truth. We know there be some which do perniciously follow the example of their father, while they spread every where the seed of discord, and do inventlies. I know there be false and envious rumours carried about. We know that vain men, when they cannot by true means further their cause, they work by slanderous speeches: so easily entreated is an evil custom to work against the truth. Howbeit to make an end, if ye be endued with any love of the truth, seek out the same with patiented minds; require it with fervent prayers of almighty God. Attain to the knowledge thereof by a sincere comparing of places together. Let christian charity wax hot in you. He that is weak in faith, receive him. For the stronger (saith Paul) ought to sustain the imbecilities of the weak ones, and not please themselves: let every man please his neighbour unto good edifying. Beware of the wiliness of Satan, which lieth in wait for you, lest you should yield to the words of our Lord jesus Christ; that you may dote about questions and differences, and strifes of words, whereof arise envies, contentions, blasphemies, ill suspicion, etc. We may by our authority command you, and threaten the obstinate with due punishment; yet we had rather for the love we bear you, desire and exhort you. Wherefore, if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of compassion, fulfil you our joy. And our joy is, that we see many in this University to grow up notably in good learning and godliness. Our joy is, that we see you so modest and ready to obey. Fulfil you therefore our joy, that is, search ye the truth, which hath now many ages lain hidden, as it were in a dark dungeon: when ye have found it out, receive it with a sincere faith; and being received, beautify the same with good manners. So shall your light shine before men, that they may see your good works, and glorify your father which is in heaven, to whom be all glory, for ever and ever; Amen. A prayer of D. Peter Martyr against false worshipping of God, and all manner of superstition. COme (we beseech thee) at the length, O heavenly father, & illuminate the hearts and minds of all thy Christians with the spirit of jesus Christ thy Son, that they forsaking idols and superstitions, may convert to thee alone, who oughtest to be purely & sincerely served, honoured, & called upon. And suffer thou no longer the honour, which only is due unto thee, to be impiously and lewdly given unto bread, wine, images, and dead men's bones. Thy holy name hath now been long enough dishonoured with reproaches, the pureness of thy Gospel hath now been long enough polluted; enough & a great deal too much have men abused the institution of thy sons supper unto most unpure idolatry. Stop at the length, O Lord, these furies of men, which are mad, and do most miserably overthrow themselves. Let them not any longer with bread and wine, under the name of the sacrament of thy son, so shamelessly and desperately upon every hill, under every tree, in all high ways, streets, temples, and chapels, commit fornication, and so horribly and detestably defile thy holy religion. Unless thou, O omnipotent God, by thy mighty hand do rid and turn away these things, there is no more hope of man's salvation, and cleansing again of thy church. Help, O God, help thy people, whom thou hast redeemed with the blood of thy son. And thou jesus Christ, the true and eternal God, confirm this work, which thou hast begun, and bring the same to a desired end: or else, if there be no hope of recovery, and that there shall be no more in thy church any public and open place for thy truth, come quickly and hasten thy judgement, and for the glory of thy name turn away so shameful contumely from thy holy supper, which thou, of thine incredible mercy and singular goodness hast instituted: who, with the Father and the holy Ghost, livest and reignest world without end, Amen. A SERMON OF CHRIST'S DEATH out of the second Chapter of Saint Paul to the Philippians. THey (dearly beloved in Christ) which behold the powers of the mind, and they which have written any thing of the same, do for this cause commend and extol memory, that it is an incomparable treasure of things that be past, and a most faithful preserver of the same. Further because great heed must be taken lest those excellent things given unto men by nature be not violated through our default, therefore must not every thing, but those things which be most excellent and most profitable, be committed unto memory. And among the works of almighty God there is nothing in the world that doth either profit us more, or is worthy of greater admiration. Wherefore he that most of all loveth us and all things belonging to us, hath often commanded us by his laws that we should continually without ceasing bear in mind the wonderful acts which he hath wrought for our salvation. He not only would have the people to bear in mind that he even at the beginning made the workmanship of the world for our profit, but he also commanded straitly that by observation of the Sabbaoth among them, Exod. 20. 8. the same should be perpetually remembered. He commanded those which were brought into freedom, to show continually how he had delivered the Israelites from the tyranny of Pharaoh: Exod. 12. 1. & 26. and that the remembrance might be helped by an outward sign he took order to renew every year the feast and sacrifice of the Passover. And he doth not take it in good part that at any time his Church should forget, that in the last age of the world he delivered his only begotten son to the death and to the Cross for the redemption of the world. Esa. 53. 3. etc. Wherefore he not only provided that the death of Christ should be recorded in the books of the holy scriptures both of the new and old testament, but also when he should go out of the world unto the father, Matt. 26. he left unto his disciples an institution of the Sacrament of the Eucharist to be continually exercised among the faithful. Now then seeing this is the chief and principal benefit which ever God bestowed upon mankind, let us never suffer oblivion to blot the same out of our remembrance. And that this may not happen, the yearly revolution of the days of the world which have now passed since the time wherein we believe that Christ was crucified, do persuade me to expound unto you in such sort as I can his infinite love, whereby he refused not for our sakes to suffer death. But because there is laid before me a huge heap of things to speak of, lest my speech through the violence of the waves and heap of the floods should either stray from the right course, or fall into the depth of confusion: we must choose some place of the scriptures, which as a certain and steadfast loadstone may direct both you in your hearing and me in my speaking. And this we will take out of the second chapter to the Philippians. Let the same mind be in you that was in Christ jesus, who being in the form of God, Phil. 2. 5. thought it no robbery to be equal with God, but made himself of no reputation, taking upon him the form of a servant, and made in the likeness of men, and was found in habit as a man. He humbled himself, being made obedient unto the death, even the death of the cross: for the which also God exalted him, and gave him a name, which is above every name, that in the name of jesus every knee should bow, both of things in heaven, and things in earth, & things under the earth: and that every tongue should confess that the Lord is jesus Christ to the glory of God the father. And that God may further the purpose which we have begun, let us according to the accustomed manner crave his assistance by prayer. They which judge of the nature of the waters, A similitude do by taste make a trial of their sweetness, by sight do try their clearness, they diligently examine their weight, and finally they mark from what fountain they spring. Even so in expounding the sentences of the scriptures, not only the signification of the words, the sense of the sentences, the things that went before and the things which follow must be considered, but also with a special heed taking we must see with what mind or to what purpose are spoken those things which were set forth. Remember at the beginning of this Chapter the words of the Apostle. His mind is to exhort unto charity and unto unity one with another. The two plagues of these virtues are contention and vainglory. The two roots of them, submission and the endeavour of helping our neighbours. Hereunto he not only exhorteth us, but setteth forth Christ for an example unto us: For he is the image of God whereunto we are made. Amongst men there is no fit example, it must be taken out of heaven. The example of the Decii is set before the eyes of soldiers, in whom are two warly policies. They, to the intent the army might follow them, were carried with a courage against their enemies, and pacified God by their death. The first doth Cicero in his book de Natura Deorum, grant: the other he denieth. We as touching the death of Christ do acknowledge aswell the one as the other, both that it is to be followed, and also that it hath made God merciful unto us. Paul would that the same mind should be in us: Rom. 8. 9 for if we be lead by the spirit of Christ, & do live in him, we ought to have the selfsame mind with him. By this, as by a general thing, all that followeth must be considered of. When he declareth that Christ must be followed, he starteth not from his commandments. Learn of me, for I am meek and lowly of heart. Mat. 11. 29. joh. 13. 15. Mat. 10. 24. Luke. 6. 23. Matt. 5. 12. I have given you an example, that even as I etc. The disciple is not above his master. So have they done unto the Prophets which were before you. If they have persecuted me, Mat. 15. 20. Luk. 14. 27. they will also persecute you. He that taketh not up his cross and followeth me, cannot be my disciple. First therefore he showeth, who this is that we ought to follow, to wit God & man. Secondly wherein he was obedient, namely unto death, even the death of the cross. thirdly what he obtained for these things, Phil. 2. 9 The godhead and majesty of Christ. even a name which is above every name. He extolleth the worthiness of Christ: that since he humbled himself from so great a majesty, we that are but worms, should not puff up ourselves and be proud, yea let us departed from our own right, which if we could abase ourselves lower than Christ did, yet are we not to be compared unto him, which in comparison of him are but worms, being in the form of God, that is to wit, in majesty, in show, in comeliness, in dignity, in glory, etc. From these things he severed himself for a time: even as a prince which bearing good will to a maid of mean calling, goeth like a private man to her house. In his kingly majesty, he declareth his power, but he concealeth his love: in the habit of a commoner he hideth his majesty, but showeth his burning desire. First did the power of the word of God thine by his creation and providence, now is his charity showed. He that seeth not the divinity of Christ, seeth nothing. Some say, that The form doth not signify his nature or essence, but his ornament, majesty and glory, as we have said. Howbeit these were no lies nor feigned things, Esa. 42. 8. and therefore they declare him to be God. I will not give mine honour to any other: But if he give unto him his majesty, glory, comeliness etc. he is not another from him but is God. Paul useth the word (Form) both ways, aswell touching a servant as touching God, that thou mayst know that neither nature is changed into other. It is not the property of form to mar but to preserve. If Christ had been a creature as Arrius would, he should have been a servant, for every creature serveth God, and he should not have taken the form of a servant. We receive not that which we have, but that which we have not. Further thou hearest a plurality of persons, and an equality. He thought it no robbery to be equal with God. These things hath Chrysostom in his Homily De consubstantialitate Trinitatis. The same father saith: Arrius confesseth Christ to be very man: but there is the word Form. He took upon him the form of a servant, therefore when he saith, The form of God, he understandeth God. The form of any thing suffereth no variety of being from that thing whose form it is. A man hath not the form of an Angel, because he cannot be an Angel: a brute beast hath not the form of a man, because he can not be a man. The same Chrysostom reasoneth from the end which the Apostle maketh, he exhorted the Philippians being equal, that one should give place to the other, he persuaded not that the servants should obey their masters. Wherefore the argument must be taken from equals. If the son were unequal to the father, he would not have used persuasion to these men of that thing which he would: he was equal to the father and obeyed him, he was equal unto other men in nature, and gave place unto them. The sense is; He was in the form of God. But there is added an other particle for the better explaining thereof: he perceived, he knew and he judged himself to be equal unto God, and not according to robbery, and yet did he give place to the empire of his father. He boasted not of his dignity, which he might have done: but he humbled himself and took upon him the form of a servant. We be servants and take upon us the form of God. Woe be unto us. He put not off the Godhead, he cannot deny himself, and he which is the cause that all things be, ceaseth not himself to be: only he hid himself under man, and the same most abject. He abased himself as touching both the natures: For he hid his divinity and submitted his humanity: yet did he not so put off the divinity, but that he showed it after a sort. The father gave out a voice, the Angels sang, Luke. 3. 22. Luke. 2. 14. Luke. 3. 21. Ibid. 22. Mat. 15. 33 Mark. 4. 39 Ibidem. Mat. 14. 25. Mat. 27. 51. Ibidem. the heavens opened, a dove came down, the air was darkened, the winds ceased, the Sea became calm, it was made firm under his feet and the feet of his Apostle, the earth trembled, the Rocks rived in sunder, the vail of the temple broke, the graves opened, the earth yielded out her dead, the water was turned into wine, the bread and the fishes were increased, john. 2. 9 Matt. 14. & Mark. 6. Luk. 21. 21. the fig tree was withered, the diseases of men departed, Simeon, Anna, the thief, and john, the devil, and the wife of Pilate confessed, and he himself prophesied and saw the cogitations of the heart. So much as was sufficient to those which are predestinate, he showed the glory of the divine nature, and others had nothing to accuse him of, yet did he put the vail of humanity between, whereby he was hidden. So was he obscured as we see the sun, when there is a cloud between us and it. Whereupon he prayeth: john. 17. 5. Glorify me oh father, God thou wast hidden and we knew it not. Paul saith: After the resurrection he was declared to be the Son of God. Rom. 1. 4. These things did he well mingle & temper. He being made a servant would not be in his own power. He was a faithful servant, for he took not counsel of the flesh nor yet of men. God had commanded that he should redeem us by the cross: the flesh shunneth it and giveth no heed thereunto. Peter dissuadeth him and is reproved. The jews would make him king: The flesh liketh it, he would not have it so. Compare the ill servant with him which was the first man: he seeth that which liketh him, he taketh it: he desireth the form of God, he giveth ear to the devil and to his wife, not unto God: therefore be the ends contrary. He cast away himself & us: Christ profited himself & us. Rom. 5. 19 By the disobedience of one, many are made sinners: by the obedience of one, many are made righteous. Therefore we will judge of actions according to the word of God, not according to man's sense. Let the same mind be in us that was in Christ: he served God, he served men, he was the minister of the circumcision; he came not to be ministered unto, but to minister. He was found in the similitude of men and in the figure, etc. Here do the Marcionites triumph: they say, he seemed to be man, but he was not. So the transubstantiatours: It seemeth to be bread, yet it is not: it seemeth to be wine, yet it is not. But they err, for Paul speaketh of the conversation that was like unto other men. He did eat, he drank, he slept, he walked, he hungered, he thirsted, etc. He showed that his divine nature did not confound his human, neither as touching the essence, nor yet as touching the conversation. Moreover (as saith Chrysost.) he was not in all respects as other men be: he was not borne of the seed of man, neither was he born with sin: he was not a mere man, for he was God. In the 22. Verse. 7. Psalm, A worm and no man. In the Hebrew it is not Adam but Ish, that is a man: wherefore he denieth not the human nature, but the glory of it. But he humbled himself, he was like the young branch in a dry land (as isaiah saith) without leaves and flowers: such there be in dry places. Many would not believe, they expected a mighty Monarch. There cometh one which hath not where to rest his head, which rideth upon an Ass, liveth of Alms, is hated of the high Priests and Princes, is upbraided to be the son of a Carpenter, that he is a Galilean, that he is one of Nazareth, that he is a friend of sinners and a drinker of wine, a Samaritan that hath the devil, a sorcerer, a furious and mad fellow, a seducer, and one that desireth the kingdom. He is a Priest, not of the stock of Levy, he sacrificeth not, he putteth not on the high Priests garment, he entereth not into the innermost sanctuary, who will acknowledge him for his? He is a king, he hath no Sceptre, no Diadem, no Guard, therefore is he not received for Messiah. We saw him, and there was no beauty in him, and we thought him to have been smitten of God. Note. Esa. 53. 2. Behold now the Church erreth, yea and that in matters necessary to salvation, because it excludeth the true Messiah. Some few holy men embrace Christ: the Church of the Scribes, Bishops and Priests do not receive him. Therefore the Gospel which condemneth the flesh, represseth free will, reason, man's strength, the doing of that which is in us to do, saith that the works of the unfaithful are sins, denieth a regeneration by good works, is refused, as being hidden with these follies. But we which have the spirit of faith do receive Christ in this ignominy: yea and we see that he by his afflictions sanctified all adversities. Gen. 12. 3. I will bless thy curses. By his body, he sanctified the waters unto Baptism when he descended into jordan: why did he not by the touching of the Cross, sanctify all the adversities of death and scourges? These be his relics. This remained unto us of his Cup. These relics many would not have, they fly from them. Many seek for the Cross to adore the same: when it toucheth them, they fly from it. Many kiss the same very willingly, but when they be pressed thereby they reject it, and they shun and detest them that be afflicted. But let not us so say, but rather say with Paul: Gal. 6. 14. & 17. God forbidden that I should glory but in the cross of my Lord jesus Christ, I will glory in my infirmities, bearing the marks of my Lord in my flesh. All the things which we suffer be the relics of Christ, for being compared unto them they are nothing. If the pains of sickness be compared with his thorns and nails, it is nothing. If thou be compelled to do that thou wouldst not, or to leave those things which thou wouldst: it is nothing if thou compare it with Christ being bound, and tossed to and fro. And thou railed upon, what is this to the mockings of Christ? Was he not accounted among the wicked? Thou oughtest to withstand thy lusts: but the flesh of Christ was wounded, torn and beaten. Do they hate thee? Behold Christ which prayed for them that crucified him. But there heavy things laid upon thee? Behold Christ which did sweat in the Garden. It is a wicked thing that the servant should take his pleasure, and he so straightly handled. Thou art guilty, and he is most innocent. As the birds called halcyons in the midst of Winter are quiet, so thou if thou consider of these things wilt show thyself joyful in the midst of tribulations: and thou shalt see far more unworthy things done against Christ than against thyself: there shalt thou see godliness in stead of ungodliness, punished: wisdom in stead of foolishness, mocked: truth in stead of a lie, denied: righteousness in stead of unrighteousness, overthrown: mercy for cruelty, miserably entreated: blessedness for misery, sponged with Vinegar: and that which is most sweet, for the bitterness of sin to be fed with gall: innocency to be condemned for guiltiness: and life to die for the dead. If thou perceive not these things, thou art more senseless than all creatures, which in the death of the Lord showed a feeling of this indignity. These things performed he, that he might profit us: if the self same sense could take place in us, which did in Christ, we also should bear the infirmities of the weak, etc. Dost thou judge thyself to be strong, because thou wilt use thy strength to oppression, that thyself mightest be borne? Why dost thou not rather bear and support the infirmity of others? [Thou sayest] he hateth me, be thou then reconciled. Thou wilt help a part of thy body when it is cut from the body: strait way thou runnest to the Physician that it may be joined to the rest of the body, why dost thou not the self same to thy brother? He is sick, wilt thou forsake him in his sickness? His charity wareth cold, then do thou kindle him again with the charity. They that be whole need not the physician, but they that be sick. Thou despisest him, yet was he so beloved of Christ, as when he was his enemy, he would die for him. Now hath he Christ for his head, for his garment, for his table, for his spouse, for his light, for his life. If thou hate him, thou art as Caine. How shalt thou stand before the face of God? Thou art harder than a stone, and more dark than hell, unless this servitude which Christ took upon him for thee, do endure thee to be of the selfsame mind towards thy neighbour, and to be affected in the selfsame sort towards him. Plato in his second book of Commonweal, would have children brought unto the Camp, that through beholding of the battle, they might be encouraged: even so ought we to come to the cross of Christ: He was made obedient to the death, even to the death of the Cross. Here are reckoned up all the mysteries of our salvation. We must obey in the selfsame sort that Christ obeyed. He obeyed with all the heart, & withal the mind. But how did he it with all the heart, since in the garden he did strive against it, and did sweat water and blood, and said: Not my will be done, but thine? Sin in respect of us is considered two ways. First we are led by pleasure, and do transgress the law: we sin, but we delight ourselves, and perceive not the destruction: so is death blind, and the cross insensible, yet are we in very deed crucified and destroyed. secondly, the law is given: there do we now feel the cross and our own evil, our conscience tormenteth us, the wrath of God hangeth over us, we see ourselves to be in death and in damnation. Sin after the first manner had no place in Christ, but only in the second manner. For he felt the wrath of God, and he sorrowed, and suffered, as if he had committed all sins. But yet is there still a difference between him and us: because we through sin suffer those evils with some ill affection of mind. We judge that God dealeth over rigorously with us, we would have no such laws to be made against us, we complain of our fortune, which things are not done without sin. Christ sinned not after this manner, he had all good affections: Only he strove against death, in that respect that it is an enemy unto nature and destroyeth the same. So he might be delighted with sweet and delicate meats, because they were agreeable to nature, without any self love for the love of pleasure, seeking his own: and therefore there was not any ill affection therein, as Adam might have done the like in his first state: but so cannot we do seeing we be corrupted with ill affections. So although we do things like as Christ did, yet do we sin: 1. Pet. 2. 22. Verse. 15. whereas he did no sin. Wherefore it is said unto the Hebrews the 4. Chapter: He was tempted in all things like unto us, and yet without sin. Now law of God forbiddeth to sorrow for death if it be offered. God would that he should sorrow, and he laid it upon him as a punishment. Now than that sadness was no hindrance, but that he loved with all the heart and with all the strength. To suffer such kind of death being innocent is beyond man's power, but our power is leavened with the corruption of original sin: therefore whatsoever it toucheth, it doth defile. A clean hand if it touch fine linen, doth not defile the same: but an unclean hand doth make it foul. Tit. 1. 15. Ro. 14. 14. To the clean all things are clean, because the uncleanness is all only not imputed. The very same may we say as touching that which Christ said: Psal. 21. 9 Mat. 27. 46. My God, my God, why hast thou forsaken me? This did Christ cry out without sin, but we might not do it without imperfection and fault. So then he was truly obedient with all the heart, with all the soul, etc. He declared the cheerfulness of obedience, Matt. 26. & Mark. 14. that even as a sheep, he was led unto death, he cried not out, he resisted not, insomuch as the precedent did marvel at his silence. Yet did he not forsake his cause by holding his peace: For so manifest was his innocency, as it had no need of defence: The precedent knew it, his wife knew it, judas knew it, which said that he had betrayed the innocent blood. Also the jews knew it, Matt. 27. 6. which would not put up the price into the Treasury as an unclean thing. The same did the Thief upon the Cross, & the Centurion testify: Wherefore there needed not many words for his defence. Gen. 3. 12. & 13. Eve and Adam would defend themselves in an evil cause, and made the same worse by their excuse. But Christ presented himself to the Magistrate, and was obedient unto him, & in obedience sought to win him even to the death. joh. 12. 18. exceeding great therefore was his obedience, and it came of his own accord: because no man could take away his life from him, he himself laid it down. Yet in this obeying he became not less than his father as touching the Godhead: he obeyed as a friend toward a friend, not as an inferior, unto the death. The Lord of life submitted himself unto death, and being immortal he died. For a king ought to die for his people: a shepherd putteth his life for his sheep, and the sacrifice is slain for sin. It was meet he should be a sacrifice. Where a sacrifice is, there God is reconciled, and sin is destroyed: briefly therein consisted our justification. But how is it applied unto us? Some think that Christ sitteth as a judge, and that to them which best run and work, he giveth this righteousness. Howbeit, Rom. 9 16. It is neither in him that willeth, nor in him that runneth, but in God that taketh mercy: & we are not justified by works, and those things that be done before regeneration, are sins. Others say that this justification is applied unto us by Masses, but the Mass is an invention of man, and so far is it off, that it offereth Christ's benefits unto us, as it suppresseth the same: for it hideth the principal words by mumbling, and it saith all in Latin, and as it is used, it is opus operatum, that is to say, a work wrought. Others say that Christ freely died, and freely giveth grace, faith, hope, and charity, and all good works, and for them giveth righteousness. But these good works, hope and charity, do follow justification, they go not before it, and are unperfect with sin. Herein standeth the truth, that righteousness is set before us by the word of God, it is also manifested and signified by the Sacraments, which he visible words of God. Therewithal comes faith, which is the gift of God, and by it we do apprehend the righteousness that is showed. Wherefore Christ sent his Apostles, saying: Mar. 16. 15 Preach ye the Gospel to all creatures: and he added, He that believeth, and is baptized, shall be saved. In isaiah the 53. Chapter is said, Verse. 11. that with his knowledge he shall justify many. This is the life eternal, john. 17. 3. that they may know thee the only God, and whom thou hast sent jesus Christ. Col. 2. 14. The death of the Cross is a new kind of sacrifice, and therefore a new altar. He fastened to his cross the handwriting of ordinances that was against us, and he triumphed over his enemies. This is the triumphant chariot of Christ. The cross was the cup wherein the blood of Christ was hanged up. It was given a price for the whole world: and unless it had been better than the whole world, it had not redeemed the world. Here it should behove us to run through all the griefs which the Lord suffered upon the Cross for us, but that is unpossible. For even as wise painters do show unto the world more than they paint, so doth there here remain more to be considered of than can be spoken, even of those that should have an iron voice, an hundredth tongues, and an hundredth mouths. But yet will I distribute the griefs of Christ into certain principal parts: otherwise as mercies did abound so it should be necessary that miseries should abound, but unless that mercies had conquered the miseries, we should still have been in misery. The first calamity is, to lose estimation. The thief was preferred above Christ, Mat. 27. 26. Barrabas was dismissed, Christ was accounted among the wicked. another calamity; As touching bodily deliverance, he was left destitute of God's help: Ibid. 46. My God, my God, why hast thou forsaken me? Augustine unto Honoratus maketh a difference between the new and old Testament. In the new Testament, the holy men do not receive redemption that they may have a better resurrection, therefore are they left in death, that they may have eternal life: But in the old Testament they were in jeopardy as touching their goods, & as touching the life of their body: but they were delivered, a hundredth fold was restored them, there were judges given for the delivery of them, etc. Not that there were some in the old time which were not left in death, as Abel, Nabaoth, Esay, etc. they had the portion of the new Testament, and many also in the new Testament are sometime delivered: But Augustine speaketh as in the most part, and of the public state, and of the promises. And therefore Christ the head of the new Testament was forsaken, and truly cried: My God thou hast forsaken me. And that the contrary may be known, it is said in the 22. psalm: The fathers cried and were delivered, Verse. 5. they cried and were not confounded: Ibid. 6. But I am a worm and no man, and the words of my faults are far from my salvation. The third grief was suffered at the hands of ill ministers: Namely of the jews, of judas, and of the priests, and also for many evil and ungrateful persons unto whom that death should bring no commodity. The fourth: He was forsaken of his own. Moses when he saw his rod turned into a Serpent, fled from it. Exod. 4. 3. Christ delivered many from sundry diseases: None stepped forth amongst his persecutors and said. Abstain ye from this man, for he is holy: this or that hath he done for me. The fifth calamity: They which remained, and were present to behold, increased his temptation, they mocked him, they thought him to be unjust, and with whom God was angry. job. 4. 6. So did Eliphas the Themanite think of job, that he was an enemy of God. john. 9 3. So the Apostles thought of him that was borne blind. So the inhabitants of Melitum judged of Paul because of the viper. Acts. 28. 3. But an extreme temptation was that when they said: He trusted in God, Mat. 27. 43. let him deliver him, let him save him if he will have him. They doubted whether God loved him and predestinated him. [We say] O Christ deliver us from this temptation at our death, but when it cometh let us hold our peace: let us imitate Christ & say unto the father: Into thy hands I commend my spirit. Also let us imitate the thief that had so great a faith, who when all men denied him, confessed him: Luk. 23. 42. Remember me when thou comest into thy kingdom. He answered him: This day shalt thou be with me in Paradise. O good jesus, thou wert fastened to the cross, and yet thou wilt bring this man unto heaven. How? with what key wilt thou open? undoubtedly great was the faith of this thief, which hoped in so miserable a Christ. Let others wonder at the darkness of the Sun, at the shaking of the earth, at the renting of the Rocks, etc. This do I marvel at, that the thieves heart could be in such wise inflamed with so great a faith. Peter denied him upon the earth; this man confessed him upon the cross. He had not seen the miracles of Christ: Christ had not said unto him: I will make thee a fisher of men, Mark. 1. 17. I will make thee sit upon the twelft throne: and yet he not only believed, but he also confessed, he opened his sin, and had a care of the salvation of his neighbour. There is no king, that assoon as he cometh into his kingdom, taketh a thief to be his companion. Christ did this and did not defile Paradise, but rather made it more honourable, because it had such a Lord that could straightway so purify thieves and harlots, as they should be meet for the kingdom of heaven. The sixth affliction of Christ was, that his body was on every side tormented. Esa. 53. 6. Psal. 69. 2. & 15. God in very deed did cause to fall upon him all our iniquities and punishments. In the Hebrew it is said Hiphghibat. These be waters which David said did pass through even unto the soul: a most deep mire wherein there was no steady ground. Howbeit if we will fruitfully behold these things, every one of us will say: My pride fasteneth the thorns to christs head, my covetousness be his nails, my lewdness openeth his hart as a lance, the universal corruption of all my sins doth disquiet all his whole body. When we behold all these things, I beseech you let us with the eyes of faith look into the most sacred breast of the Lord, and we shall see the incredible flame of charity, and inestimable fire of his love, whereby the whole world might be kindled, if it were acknowledged with one word. As he made the world he might have redeemed us, but he would not to the intent we might understand his love. He forgetteth the evils which were done unto him, prayed for them that crucified him, that is, he prayeth for us, which through our sins crucified him. Forgive them, for they know not what they do. Luk. 23. 34. Without doubt this is an unspeakable love. But herewithal the will of his son sprang of the will of the father: he in so loving us obeyed his Father. Now may we be sure that the father loveth us: For he so loved the world that he gave his only begotten son. john. 3. 16. This is, to be drawn unto the father by the son. This is to see the sun, not in the East but in the West when it shineth upon the wales. In the death of Christ the love of the father shineth upon us. He that in beholding of these things, entereth into the bath of this heat and charity, doth afterward greatly abhor cold, and doth not easily abide to sin. He seeth Christ to have died for him, and the father to have delivered him [to death,] not that the father is bitter or cruel: he delighteth not in evil as it is evil. He delivered one member for all the rest. Further he so delivered the same, as it should not perish for evermore, but that it should be in excellent state, that thereupon might follow a pacification, and that we, when we should be made sure of salvation, should then have examples of all virtues. Here there was made a great society between Christ and us. He unto us gave his righteousness and took upon him our sins. He in very truth suffered our infirmities, & he himself bore our griefs. He put in him all our offences: For the sins of the people have I stricken him. He became subject to the law, that he might deliver us from the law: He became accursed, that he might deliver us from the curse. More are we beholding unto him than unto the Physician: For he cureth the sickness without taking the disease upon him: but Christ so healed us, as he took our evils upon him. Unless we shall make so great an account of this benefit that the same be perceived in us that is in Christ, we shall be reproved as guilty of his blood and death, as having trodden under foot the blood of the son of God. Christ gave a great price for us, I beseech you with how great usury and gain will he require the same again at our hands? Since he hath bought us so dear, let us cease I beseech you to be vile in our own sight, and let us serve sins no longer. We have heard of the death and passion and bitter sorrows of Christ, but do we think that the same is finished? No verily: he even at this day suffereth the self same things in his members and in his Church. He is there forsaken because faith faileth, and when the son of man cometh, do ye think that he shall find faith? The charity of many waxeth cold, the dangerous times are at hand, and men be lovers of themselves. Christ in some of his members that remain is called a seducer, an heretic, is communicated, and cast out of the synagogue. About him there stands dogs, calves, fat Bulls, Lions, and Elephants, as it is described in the 27. Psalm, Popes, Cardinals, Verse. 13. false Bishops, our Masters: these be they which afflict him as much as they can. The bones and members of Christ are vexed, blood is shed like water, the souls almost in no place are healed. The tongue of Christ waxeth dry in a manner like a potshard, for few do preach his gospel purely, and the truth is not taught. Great is the number of Dogs which neither can nor will bark, and these be most impudent and unsatiable. The head is pricked with thorns: For the Prelates of the Church being loaden with riches & such kind of cares, do press Christ, but further him not: They live to their belly and to their glory, they only give their mind to the cares of this life, and are unmeet to handle divine things. He is clothed in purple because in their great powers he is marvelously deluded. A reed is given him in his hands, the vanity of the doctors and divines, subtle shifts of sophisters which savour more of Aristotle than of the holy Scripture. They kneel, they perpetually invent feigned worshippings: For they build huge Temples, within there is nothing but Idols, signs, perfumes, wax lights, bleating, and such like, so that the Altar of Damascus is translated into the temple of God. There is no end of yéerelie obites and of Masses. They smite Christ on the head, for they make decrees that one kind doth suffice, that transubstantiation should be believed, that matrimony should be plucked away from clergy men, and other things of like sort. They crucify Christ among thieves, when they account all professors of the Gospel among thieves: They torment him in his whole body, when by their wicked decrees, they straighten, bind and rend in sunder the consciences, they would have men to have no part in the kingdom of heaven, unless he will confess all his sins. The garments of Christ, that is, the Scriptures wherein he is clad, they divide into many senses, historical, allegorical, tropological, and * High and of subtle understanding. anagogical, so that they now contemn the literal sense, and the people of God is deceived by men's dreams: and through the liberty of glozing and dividing, they so rend in sunder and dismember all things, as there is nothing whole remaining. They cast lots upon Christ's garment, for the Pope's answer must be attended before the matter be defined: a determination must be expected from the secrecy of his breast: neither is it lawful for the Council of Trent to decree without the Pope. Is not this to deal by lot, for the answers of a devilish breast do disagree. Hereof it comes that in the Schools, and in the Universities nothing is suffered to be entreated of but by the way of question, for disputation's sake, and after the manner of the master of the Sentences, but not definitively nor determinately. They all protest that they will say nothing against the Church: which is that Church? The Romish Church: which Romish Church? The Pope. Oh good Christ, when shall thy people be delivered out of their hands? Oh God, art thou angry for ever? We be the sheep of thy pasture, we be the work of thy hands: wilt thou have thy Church thus to live under the Cross till the end of the world? Oh howsoever it be, give it constancy, and in death forsake it not. For the which also God exalted him. The Cross of Christ was a triumphant chariot wherein he was carried unto the Capitol of God's kingdom. He being God, took the form of a servant. tyrants dare never lay aside their kingly pomp, and principal guard of their body. For they be afraid of themselves, least if they should once lay it away, they shall not be able to resume it again. Whereupon Dionysius the Tyrant trusted no man, he issued not out of his Castle without his guard. But those which be borne kings do sometimes live like private men, neither do they seem to have their kingdom taken from them: so did Christ, and so ought we to do, to give place willingly unto our neighbours, and to humble ourselves, even as Christ gave place: For we shall be exalted, and that greatly exalted; For the passions of this life are not worthy of the glory to come which shall be revealed in us. Rom. 8. 18. And, If we shall suffer together with him, 2. Tim. 2. verse. 12. Luk. 24. 26. Ephe. 2. 6. Ephe. 1. 20. & 22. we shall also reign together with him. It behoved him to suffer, and so to enter into his glory, and so doth it behove us. For he hath quickened us together with him, and made us sit in the heavenly places. He exalted him, that he might sit at his right hand, and he put all things under his feet. Seeing he cast him down under all mortal men, he advanced him above all creatures: from the Cross unto the throne of his divinity. This exaltation must be understood according to his humanity: for his divine nature was never diminished. Only in respect of man's judgement it may be said to be exalted: for it did not declare itself. Ephe. 1. 21. He gave him a name which is above every name, that is to wit, dignity, power, and degree. Unto the Ephesians it it written: Above every name that is named in this world or in the world to come. Christ is made the head of the Church, that in the name of jesus every knee should bow. A place taken out of isaiah and cited in the 14. Chapter to the Romans: Esa. 46. 23. Ro. 14. 11. The Lord liveth, to me shall every knee bow. There is meant Adoration, and that such as is due unto God, not unto a name or syllables, as fools do, which hearing the name of jesus, do uncover their head, and think nothing of the thing itself. So do they also behave themselves towards the outward elements of the sacrament, & give little heed unto the thing signified. Kneeling is an outward signification of the inward worshipping. Whether is this adoration given to the humanity or to the divinity? Unto whole Christ, the natures are not separated. Neither when we honour a king do we bid him put off his purple rob: albeit that the reason of worshipping him is taken from his divinity. But Paul unto the Romans seemeth to say, that it will come to pass in the day of judgement, that every knee shall bow. True it is, but now that honour is begun, than it shall be perfect when all his enemies shall be put under his footstool. Hereby also appeareth the divinity of Christ, since adoration is attributed unto him. Some babble certain things of Purgatory, because the knees of things that are below shall bow. But what shall be done in the time of judgement, when they shall be no longer in Purgatory? Shall the honour of Christ then cease? james. 2. 19 Do not the Devils believe and tremble, and while Christ was in the world, they did confess and worship, and desired him that he would not torment them. Were there not many of the dead raised up by the Apostles and other holy men in the name of Christ, and hell obeyed the name of the Lord? Also the devils at this day cannot tempt any more than Christ willeth and suffereth. Do they not perceive the figurative kind of speech? Angels have no knees. The meaning is, that he shall be the Lord of all, and shall be worshipped of all and in every place. Every tongue shall confess him to be Christ, and that unto the praise and glory of God. This triumph laid before our eyes is in Christ, that we may understand we shall be partakers of him, if we will humble ourselves with him. Let no man therefore be ashamed to be humbled, and suffer afflictions. If we be not mortified with Christ, we shall die everlastingly with the Devil. Better therefore it is to suffer with Christ: for what are these sufferings in comparison of hell? What are they in comparison of unquenchable fire, what are they to the worm that dieth not, what are they to the gnashing of teeth, and what, to the uttermost darkness? Without doubt it is better now to suffer easily, than to endure those extremities. Again, compare these things with the eternal glory: Is not that so great, as we ought for the same to lead all the time of this life in torment and vexation? Verily as unto the Corinthians it is said: 2. Cor. 4. 17 This momentany and easy affliction, shall procure unto us a great weight of glory. But I am wide, if I require sufferings that should be like unto the passions of Christ, since we can not despise money, since we cannot choose but make much thereof as though it should never perish, as if we ourselves should never die. We cannot be content with things that be necessary: unless we maintain multitudes of servants, we reckon it nothing: unless all be of silk and silver, all is nothing worth. Undoubtedly this is not the cross of Christ. Christ showeth that ye should go one way, but ye go another. Unless ye take this key, how shall heaven be opened unto you? If thy Cross seem to be heavy and grievous, take thou the wood which was thrown into the waters of Marath, I mean the death of Christ, and thereby thy afflictions will be seasoned. The Cross of Christ maketh all things savoury, so it be taken up by faith. By it are our sins forgiven us, our concupiscence is broken, and is not imputed unto us: the Devil is vanquished: we be delivered from the law, from death and condemnation. By it is the wall broken which made division between us and the jews, we be reconciled unto the heavenly things, thereby God showed what account he made of us, and on the other side there is kindled in us a love towards him. By it is the justice of God satisfied, God (who otherwise is angry for our sins) is well pleased with us, righteousness being freely given us. By it, are showed all examples of living well. Christ hath drawn all things unto him. He is remembered in all the Sacraments, and is comprehended by faith. By it is hell conquered. Wherefore let us not disdain to undergo the Cross with Christ, otherwise we are crucified for sin. Thereby we are broken in pieces under the wrath of God and damnation, except we be with Christ: but we feel not our Cross of sin, until the law be brought thereunto: There do we perceive our wickedness. By this we being stirred up do come unto Christ, and do offer ourselves with a willing mind to suffer those things which he would have us to suffer. Christ having suffered in the flesh, arm yourselves with the self same mind: especially since he, as it is said unto the hebrews, suffered such gainsaying of sinners. And again Peter said, Christ suffered for us, leaving an example that ye should follow his steps. An Oration concerning the Resurrection of Christ. CHrist in the Prophets is called the Sun, not only because it lighteneth, but because it setteth & afterward riseth again: joh. 12. 24. So Christ died and rose again. He called himself a wheat corn which sufficeth not to be sown, for unless it be corrupted and dead, it brings forth no fruit: so was it not enough for Christ to be borne, but he would die, that he might bring forth fruit. We have made mention of his death: now will we speak of his resurrection. First we shall see that Christ is risen: secondly that we are risen together with him: thirdly what we must now do being raised up. As touching the first, The resurrection of Christ. Matt. 28. 1. Matthew saith that the women came early in the morning. They say that unto women was first showed the resurrection, to the intent that they which first brought death into the world, might first bring tidings of the resurrection: because they be weak, and Christ useth the ministery of feeble things. Leaving these allegations, we must rather say, that they had earnestly sorrowed at his death, and for a certain recompense it was good right that they should first rejoice. So do the penitent with sorrow for the death of Christ, especially because they crucified him, receive comfort. Further they sought Christ, and they which seek him, lose not their labour. Wherefore if we do not find Christ, it is for that we do not repent, and because we seek him not. These women worshipped him while he lived: also they meant to do him the last honours, when he was dead. They did not as doth the world, which first killeth the saints, and afterward worshippeth them when they be dead. Howbeit if we shall speak the truth, the zeal and fervency of these women was without faith and without a just knowledge. They had heard Christ tell them as touching his resurrection, even as the Angel told them now: and yet they carried ointments & confections, as though he should not rise again: either they believed very little, or else they were forgetful. They were only moved of a certain affection, but not of faith. Therefore they dealt unwisely in their journey. Mark. 16. 3. At the length came to their mind the rolling away of the grave stone: which if they had considered of before, they might have brought one or two men with them. So doth it happen, where the wisdom of faith is not. Mat. 26. 51. So did Peter think that he had done worthily when drawing out his sword, he cut off the ear of the high Priests servant. When we deal without faith, many things are foolishly committed, and oftentimes is given to God that which he requireth not: as these women which vainly carried these sweet ointments with them: and as many at this day use masses, and choice of meats, and such other kind of things. An Angel descended from heaven, the testimonies of men wanted, an Angel was present to show the resurrection. By one and the same work in the self same thing is showed the state of the life to come. We shallbe as the Angels of God, and shining as the sun: Wherefore the Angel did shine marvelously. There was made an earthquake, because in the resurrection is inverted the nature of things. And it behoved that the keepers were terrified. The women at the sight of the Angel were afraid, by reason of the discord which through sin sprung up between our nature and the nature of Angels, with whom nevertheless we ought to be familiar, for they be our keepers. This dissension will endure until we have put off our body. The keepers became as it were dead men, they meant to have kept down Christ in the grave. So would princes at this day by arms and counsels have the gospel to be buried. Let man's counsel break out, it can prevail nothing against God, nay rather all things do happen quite otherwise. They meant to terrify all such as came, and they themselves were made afraid. They intended to let Christ from coming forth, and they themselves were let, and became as dead men. The Angel comforteth the women: Fear ye not. The Godly after fear, do receive comfort by Angels, because they speak the words of God, and the word of God doth comfort us. The keepers are not comforted, because they be enemies of God, and in enmity do persevere. He is risen, he is not here. Against the ubiquity of Christ's body. The body of Christ is not everywhere. Tidings is brought unto the disciples. When we have obtained any good thing we must communicate it with others. He shall go before into Galilee. Yet appeared he unto them the viii. days together wherein they were to tarry at jerusalem by reason of the feast. They were to return into Galilee, because from thence they came. The Lord was oftentimes conversant with them in that place. Acts. 1. 4. etc. Until the time of Pentecost it behoved them to return to jerusalem: then upon mount Olivet they saw him ascend into heaven, and they were commanded to tarry at jerusalem, until they should be endued with power from heaven. Now that the Lord is risen again, it appeareth by the testimony of the Angel, of the women, and of the Evangelist. But in the old testament wheresoever we read that Christ shall reign for ever, there is showed his resurrection. In the oppression and deliverance of the godly, which is read in the old Testament, we have the death and resurrection of Christ, not in a figure but truly, because Christ truly suffereth in his members: As for example, Saul Saul, why dost thou persecute me? Acts. 9 4. Mat 12. 40 Psal. 16. 10 jonas showed both, as Christ saith. And David saith: Thou shalt not leave my Soul in hell, nor suffer thy holy one to see corruption. Christ foreshowed the same: Destroy this temple, john. 2. 19 and in three days I will build it up again. Mat. 17. 22. And in other places he oftentimes spoke of betraying the son of man. He proved his resurrection by appearing the space of forty days. Acts. 1. 3. He saith to his disciples in Emaus, that Moses, the Prophets, Luk. 24. 26. and the Psalms do bear witness that it behoved Christ should suffer and so enter into his glory. Unto the Corin. 1. Co. 15. 14 If Christ be not risen again, vain is our preaching and vain is your faith. We are found false witnesses: They that be dead in Christ are perished. Neither should Christ have been the Lord of the living and of the dead. And unto the Romans it is said unto this end he is risen again. This much for the first point. We are risen up together with him. For to the intent he might show this: Mat. 27. 52 when he rose up, he had many bodies of the saints with him which appeared unto others. Further he rose not to himself but unto others, unto us I mean, seeing he is our head. If he himself be risen, the members also are raised up with him. Example of those that be drowned in the waters. Rom. 8. 32. To the Rom. Seeing he hath given his son, how shall he not with him give all things? But and if he have given all things, he hath also given resurrection. Ephe. 2. 1. Unto the Ephesians: When ye were dead in your sins he quickened you together with him, and not only quickened you, but also made you to sit together on the right hand in the heavenly places. And in the same Epistle to the Ephesians, Ephe. 1. 19 What is the exceeding greatness of his power towards us which believe according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, etc. Furthermore he is risen up unto us, and sitteth at the right hand of the father and obtaineth for us the spirit, which was in him the beginning of the resurrection. For unto the Romans it is said: If the spirit of him which raised up Christ from the dead do dwell in you, Rom. 8. 11. he will quicken also your mortal bodies, because of the spirit that dwelleth in you. Also unto the Romans the sixth Chapter, Verse. 11. Likewise think ye also that ye are dead to sin, but are alive to God in Christ jesus. Wear all dead through Adam, and do presently taste of death. Wherefore if we will not make Christ to be worse than Adam, let us say that he also gave a new life which we may now presently taste. Christ is the first fruits of them that rise again, as it is said unto the Corinthians. 1. Co. 15. 20 First fruits do not so go before other fruits, but that they be together with them, indeed they be not ripe, but yet they are now extant: so likewise our resurrection, although it be not ripe, yet is it. And as Christ by Baptism hath drawn us with him into his death and burial, so hath he drawn us out unto life. This doth the dipping into the water and the issuing forth again signify, when we are baptized. It is said unto the Romans: Rom. 10. 9 But and if we confess the Lord jesus to have risen from the dead, we shall be saved. Wherefore the resurrection of Christ pertaineth to our resurrection. For we cannot be saved, unless we be partakers of the same. He was delivered to death for our sins, and rose again for our justification etc. Rom. 4. 25. If ye be risen together with Christ, seek ye those things which are above, etc. The minor proposition must be added. But ye are risen together with Christ, Col. 3. 1. john. 3. 36. Rom. 8. 24. therefore ye ought to seek those things that be above. He that believeth in the son hath eternal life. By hope we are saved. Howbeit we are yet still after a sort under death. Neither do we say, as do the Libertines, that the resurrection is already past: we only affirm that it is begun. For God bringeth not by and by unto the high and perfect degree, he first giveth certain entrances and beginnings. Before that Moses cold be declared captain of the people of God, if we shall give credit to josephus, he cast upon the ground the diadem of Pharaoh, and trod it under his feet, he slew an Egyptian, and made peace between the Israelites: whereby is declared that he was partaker of his vocation, although it were not as yet fully revealed. Also David being a child slew Lions and Bears, and being a young man killed Goliath: 1. Sa. 17. 34 Ib. ver. 49. whereby he began now to be a partaker of the government of the Israelites, although he were not declared king. So we, although we have not as yet obtained a perfect resurrection, yet are we conversant therein. Now must we see wherein this resurrection of ours standeth. First in good works, which are nothing else but entrances and beginnings of eternal life. They are degrees whereby God draweth us unto a perfect life. They are no merits but paths and imperfect beginnings. Rom. 8. 12. We are debtor not to live after the flesh, but after the spirit: for if according to the spirit ye mortify the deeds of the flesh, ye shall live. Mortify your members which be upon the earth. Col. 3. 5. And those doth Paul express to be Fornication, covetousness, and Idolatry, etc. And our old man the more he is destroyed, the more he is every day renewed. Also in the second Epistle to the Corinthians: 2. Cor. 5. 15 He died for all men, that he which now liveth may not live to himself, but unto him which died for us. Whereupon Paul: I live, yet not I now, but Christ liveth in me. We must take heed that not only we testify in words that Christ is risen again, but to show that he is also risen again in us. Christ when he was risen again, entered into the glory of the father, that we in this resurrection begun, might prove ourselves to be the children of God, as we be. Wherefore it is said unto the Romans: Rom. 1. 4. Christ is defined or rather declared to be the son of God, by his rising again from the dead. All things are subdued unto Christ: so ought we to overcome all things and to faint in nothing. Let us stand out in temptations and triumph over our tribulations. Christ is above, Col. 3. 1. and let our conversation be in heaven. Finally let us persevere: For in that Christ died, Rom. 6. 10. he died once and death hath no more dominion over him, etc. An Oration or Sermon of D. P. Martyr, out of the 1. Chapter of the Prophet hag. THe most royal Temple (dearly beloved) which was erected unto God almighty at jerusalem, & which in every man's mouth was called, The house of God: we read was not for one cause alone either defiled or burned. For by the army of the Chaldeans, it was burned; by the Macedonians, it was defiled by an Image of jupitur Olympus: finally, the covetous nation of the jews abused the same for a Market to buy and sell in, to satisfy their greediness. Howbeit, God who suffereth not that which belongeth to him to be perpetually trodden under foot, procured by Nehemias, Esdras, Zorobabel, Jesus' the son of josadeck, hag, Zacharie, and Malachi, that his holy house which had long time lain overthrown, should be again restored. And he in like manner did so prosper the valiant endeavours of judas Machabaeus & his warlike prowess, as the Temple which the wicked licentiousness of the Grecians did defile, was again cleansed by the godly and famous stock of the Assamonites. Also Christ jesus our Lord inflamed with a godly wrath, made a whip of cords, whereby he not only overthrew the chairs of them that sold doves, and the tables of the money changers, but with an incredible authority cast out of his father's Temple the shameful Merchants. Wherefore since the Church of Christ, which is the true house of God hath a long while lain broken down, and almost subverted, through the doctrine of external things and idolatrous superstition, and hath been foully abused by the filthy gain of covetous Ministers, it is without controversy the part of godly men, together with Christ, judas Machabaeus, Nehemias, Esdras, Aggeus, and Malachi, the same house being famous and holy, to build it up again. Which that it may be done of us the more readily, and with greater diligence, seeing I am appointed this day to preach, I have determined by the favour of God to handle before you the first Chapter of the Prophet hag. And that such fruit may succeed hereof as is to be desired, I think it good that before we begin with the doctrine which we have in hand, we repair unto the Lord with our prayers. First we give thee most hearty thanks O most gracious and almighty God, that thou hast given us leave safely and without danger to assemble together in thy name within this holy place: We jointly desire thee, that thou wilt inspire our hearts with the holy ghost, that aswell I may utter thy holy mysteries, as also that the brethren which be here present, may faithfully receive those things which shall be spoken, to the glory of thy name, and salvation of their own souls, through our Lord jesus Christ thy most dear beloved son, Amen. I have noted four special things which we find in the distinguishing of this Chapter. First, that the sin of them which were returned out of Babylon when they neglected to build up the house of the Lord, is for just cause blamed. secondly are reckoned up the punishments which GOD laid upon the people for such an heinous sin. Moreover, the holy ghost showeth by his Prophet what was needful to be done. fourthly & lastly is showed how profitable and fruitful was the Sermon of our Prophet. As concerning the first art of building, who so will call it to mind from the offspring and first original, shall perceive it to have had this manner of beginning. In the old time, men after a brutish and wild manner dwelled here and there abroad in the fields: And to avoid the heat of the sun, storms, and other distemperatures of the heavens, they digged the ground, and by workmanship made to themselves Caves and Dens, others made coverings of leaves, under which they saved themselves from the heat of the sun, and from storms, others were more ingenious, who set up forks, and wound in reeds, daubed them with clay, to the intent that the walls might be the stronger. Finally was applied the advise of wise men, whereby the form of those walls being drawn, they joined their habitations together, they compassed them about with a trench, and thereof began Towns and Cities. And when they dwelled together, wisdom increased, Counsels and imitations began to have place, and there increased a marvelous plenty of goods, riches, and other helps. Whereupon houses began to be builded, partly of stone, and partly of timber, which although they had no glorious show, and trim decking, yet had they frugality with great profit joined therewith. And to conclude, they, to our great harm, waxed puissant with invasions, over great power, excess, arrogancy, and intolerable pride, and men being pricked forward by these pestilent things, began to wax mad in building: They raised exceeding great Pyramids, theatres, wonderful circuits, arches triumphant of infinite work. All which buildings since they brought very small profit or none at all, they only made the beholders to wonder & be amazed; and yet was it so far from making the Cities of the longer continuance, as we read always in the Histories, that these monstruous buildings were most manifest signs of the ruins near at hand. After this manner doth it happen in the Church before the calling of God cometh, by reason of the sin which came by Adam: Men live together being instructed after a worldly manner and by civil wisdom. Then cometh the wisdom of Christ, and doctrine of the Apostles and Prophets, whereby, they being called unto Christ, are gathered into one congregation of the Church, wherein the first fathers at the very beginning were contented with mean and moderate building: for they were only led by the rule of the holy scriptures. Which kind of building though it wanted ornaments, and was far from ostentation, yet did it bring unto the Christian Citizens, a rich and plentiful fruit of the spirit. After this manner did the forefathers live a long while. But in process of time, peace was given unto the Churches, in a great time of quietness men's devices were added unto them. Whereupon pride, vanity, ambition, & such kind of pestilent vices crept in by little little. And then the building began no longer to be made of the divine oracles, but of men's traditions, decrees of Counsels, and Decretals of Popes: & in process of time, these things were gathered together into so great a heap, that they have oppressed even the word of GOD, and the form of the Church, and due comeliness in all things fell away, and such a pomp of outward rites and ceremonies have so far forth prevailed at the last, as while they have made ostentation of human things, divine things have been utterly obscured. Wherefore the just and godly buildings being fallen down, all men by the Prophet are called to the Lord, to the building again of the Church of Christ, with a sound and lawful building. But lest we do amiss in the work, I think it meet first of all that by a rude and plain definition it should be laid before our eyes, that we be not ignorant what is to be re-edified. Moreover it shall be very good to determine in what things the general consideration of our building must be placed. The new repairing of the house is a spiritual building, whereby the lively stones are joined together upon Christ the foundation, to receive the testimony of God, and to confess his name. Since this building of ours is called spiritual, it is distinguished aswell from the outward temple which is builded of stones and timber, as also from every society of this world. That we be lively stones, Peter testifieth in his first Epistle the 2. Chapter. And that Christ is the foundation, the Apostle taught in the first Epistle to the Corinthians. And that we be the Temple of God, he taught most aptly in the selfsame Epistle. The lively stones are drawn unto this building, by faith, which springeth from the word of God, and are compact together by the power of the holy ghost which holdeth more surely than any lime or pitch. And why they be united, two causes may be yielded: First that they should receive the testimony of God, and the other is, that they should confess his name. The testimony of God we have not elsewhere, than out of the scriptures of God: for in them God testifieth how much he hath loved us, which hath chosen us before the foundations of the world, and hath given his son unto the cross for our sake. He testifieth moreover what he would have us to do, when he teacheth us his comfortable precepts as touching manners, and good life. Finally he testifieth what he hath determined to do with us, if we please him and obey his sayings. He is minded to bless us everlastingly: but if we shall be obstinate and rebellious, he will destroy us with the everlasting destruction of hell fire. Wherefore these testimonies are perpetually exercised between the preacher, and them that be hearers. Which, when they be heard & perceived, it straightway followeth that we confess the name of God: for we acknowledge these to be the benefits of God, and that exceeding great benefits, and, as meet it is, do give him thanks. And further we do then chiefly persuade ourselves, that these be the true testimonies of God, when we receive the Sacraments, Seals and holy bonds of them: And it is a noble kind of confession to communicate often in the Sacraments of Christ. Also we confess the strength and power of God, when we acknowledge our own weakness, and that those things which the Lord would have us to do are so hard, as unless he bestow the gift, we are not able to perform the same. And hereof ariseth invocation, whereby we labour in very deed that our actions may be conformeable to the will of God. And we confess the testimony of God to be true, when we willingly help the poor with our substance, and do live a pure and godly life. And that the congregation is gathered together to this end, David in the 122. Psalm testifieth, when he saith: Thither went up the tribes of the Lord, for a testimony unto Israel, to confess unto the name of the Lord. Now of building of the house, we have said enough. Now the manner of the building we find in Vetrwius, namely that in building we must regard the strength, profit and comeliness. If we will make Christ to be the foundation as the Apostle commandeth us, there shall want no strength: also the walls will be sound, thick, and well compact together, when we endeavour to bring thereunto a great abundance of lively stones. But herein standeth the profit of building, that we bestow not the time in disputations, such I mean as be light and of no importance: for it is a foolish thing to contend for trifling matters. Let us teach most rightly of justification, and of the Sacraments, and that purely and aptly. This do they chiefly at this day, to the intent that the Church may be cleansed from her filthiness. Also there must be used comeliness, that aswell in manners as in Ceremonies, such decency and blameless conversation may be used, as none but by his own fault may be offended therewith. Unto this holy building of the temple of God doth the Prophet stir us up: and since he reproveth the jews, that they ceased from so godly a work, it shall be necessary to see what causes they were that stayed them. The first is, that they alleged that the time was not yet come wherein the house of God should be builded. Wherein they bewrayed their negligence, and unskilfulness of the Scriptures. The Lord had decreed by jeremy, that after seventy years, his temple should be re-edified: which years being passed over, they showed themselves to be unmindful of this Oracle. But by the same reason the Scribes and pharisees received not Christ: for if they had diligently made a computation of Danielles weeks, and had considered the prophesy of jacob, who foretold that the Sceptre should not be taken away from the jews except Messiah were come, they might easily have known that the Saviour of the world was even at the door. And therefore Christ béewailed them, that they knew not the time of their visitation. And we also at this day, if we would apply our mind to the Scriptures, should not be ignorant, that the Church must be perpetually builded. Christ saith, that it must not be builded, as the fools build upon the sand, but as wise men build, upon the sound rock. Paul saith that upon the foundation which is Christ, we must not build chaff, nor hay, nor stubble, but gold, silver, and precious stones. Unto the Romans it is said: Let every man please his neighbour, Rom. 15. ●. in that which is good & to edification. Verily the Apostle saith unto the Corinthians, that power is given, not for destruction but for edification. 2. Cor. 10. ● And in the first Epistle to the Corinthians, he writeth that we are God's building. 1. Cor. 3. 9 1. Pet. 2. ●. And Peter showeth, that every one of us, as lively stones are builded into the house of God. And this doth the Scripture every where teach: but our dull hearts will not be persuaded. another cause stayed the jews from the holy building, that they beheld not the very fit occasions, which the Lord had given, to the intent his house should be restored. King Cyrus had given leave to the people to departed into jury, & he restored unto the jews the precious vessels, which Nabuchadnezer had taken away: and commanded that the house of God should be builded again at jerusalem. At the same time flourished Edras, Nehemias, Zorobabel, jesus the son of josadec, hag and Zacharie the Prophets: All which things were of great moment to repair the Temple: but since the jews did not consider of them, they did profit nothing at all. In like manner Christ, when he came, wrought great miracles, signs and wonders innumerable, which should have moved every man to embrace Christ. Moreover he spread abroad the world most wholesome and sweet doctrine: but yet such as in all respects is agreeable to the foreshowings of the Prophets, and to those things which are contained in the Law touching Messiah: wherewithal the Lord joined an innocent life, pure and holy manners, which justly did become the Lord Christ. But they omitting all these things, persisted in the ignorance of their darkness. There happen also at this day many things, which should stir up our minds to restore the temple of God. First of all, the face of the Church is so to be lamented and pitied, as it may move any hard heart to take pity thereof. There was never so great a light of the scriptures since the Apostles time as is at this day. There be very many skilful in languages and good Arts, which, if they would, they might exceedingly further this restoration. The king's Majesty desireth nothing more: the Magistrates pretend a great good will hereunto: the tyranny of the Roman Antichrist which might have letted, is taken away: And to speak of our students in Oxford, we have here many noble wits, and such as be exercised in no mean learnings: many Colleges are builded which be well endued, wherein meat & drink and things necessary for scholars are provided, so that they want nothing to a happy state. All which commodities being neglected and contemned, the house of God lieth fallen down flat. Thirdly, the jews were hindered from building of the Temple, by the lets and threatenings of the Princes near adjoining, as we may gather out of the books of Esdras & Nehemias. The Thathanai, the Tharpelai, Stharbusanai, & others, partly Samaritans', & partly Idumeans did perpetually resist them that builded, 1. Esd. 4. & 5. and wrote against them to the king of Persians. In like manner of Christ, the fear of the Romans was a hindrance that he could not be received of the jews: for the high Priests feared lest they and all that they had should perish, if they received an other king besides Caesar. And our people do at this day say, that the Gospel must not be received, because that France being so great a kingdom doth resist it, Spain consenteth not unto it, Italy repugneth against it: and will we alone be wiser than all Christendom beside? But O my brethren, if this were a good reason, it should have behoved the Apostles to cease from preaching: for the whole world spoke against them. The Ethnics (no doubt) confessed God to be the Lord of heaven, but they committed Idolatry with the Idols and Images received of their Fathers. The jews contended that their father's laws were to be retained, and would not suffer, that the Laws of Moses should be changed. Since the Apostles were assured of the matter, they contemned the judgement of the world: and it is not meet that Religion should be subject to the slanders of men, and to have her confirmation by the consent of man's reason. Otherwise if this Argument were of any great force, we might bid Christ farewell, since a great part of the world do at this day resist him. The Turkish uncleanness at this day occupieth many regions, infinite is the heap of the jews, the Epicures & Atheists are without number: therefore we which worship after a right manner, are always but a small & weak company. Fourthly the Prophet remembreth our cause when the building of the jewish Temple should he differred: namely, because every man regarded his own houses, decked them and seeled them, as also because they were occupied in those things that were their own proper: but the house of GOD was neglected. In like manner the Scribes and high Priests of the jews, because they would have their own place and their own honour saved, rejected Christ who was now come. After the self same manner do ours think: if the Gospel shall be published, there will be a consideration had of discipline, it shall not be lawful for every man to do what he list, and they which shall be found meet and apt for teaching, shall be thrust forth into labour: unto the flocks which be destitute of Masters and teachers, shall their pastors be restored which are so far off and have been so long from them: some mean and measure would be appointed of pleasures, delights, riches, pride, pomp, and idleness. These things do they ponder which are affected to their own commodities, and do wholly give themselves to pleasures. Then do they incline to their own wit: They say, that the time of building is not yet come: and when there can be no other reason pretended, they take hold of this which is daily spoken everywhere, that in very deed the seeking is not to restore Religion, but that this is the only endeavour of noble men, to make a spoil of the Ecclesiastical goods. An ill cogitation doubtless & an ungodly counsel: and I would never say, it were well done, that those things which were appointed for maintenance of the Ecclesiastical ministery, should be converted to other uses. Howbeit we must not think it a meet cause to fly from the vocation laid upon us, because the Church goods and riches are diminished: for it were great shame that godliness wherein standeth the chief stay of man's salvation, should depend of the things of this world. What else is this than to prefer riches before Christ, and that we will not receive him, unless he come loaden with gold & silver? If we were wise, we should say with job: The Lord hath given and the Lord hath taken away: as it hath pleased the Lord, even so is it done. The counsels of God (believe me) are great deeps & unsearchable, perhaps he hateth these riches as goods ill gotten. Mich. 1. 7. Micheas the Prophet saith: They are of the hire of an harlot, and to an harlot's hire shall they be returned again. It hath been thought that the Mass is of great moment to salvation, and hence have sprung so many Altars and been made so many foundations. It was believed a great while, that by masses the souls of the dead are redeemed from the pains of Purgatory: for which cause, they, which would have their parents or friends to be delivered from the torments of Purgatory, did exceedingly enrich the Church. Wherefore since in oblations the Lord doth chiefly consider the will, purpose and end, it displeased him that men should be so deceived, as to think that whatsoever they themselves should offer unto God were it lawful or unlawful, should be acceptable unto him: since in all our actions God hath a regard how right and sincere a faith we have. But yet I would not have it to be thought that I speak this, as though I maintained the spoil and avarice of some: only this I admonish and have regard unto, that our minds be not so offended by these spoils, that either we should fly from the ministery, or doubt but that they be done by the great wisdom of God. He promised to his Apostles that there should never be any want to them which labour in the Gospel. Heaven and earth shall perish before any jot of the promises of God shallbe left unperformed. What should we fear? Christ hath opened unto us the barns, houses, and treasuries of all rich men, yea and of all the world. For of him it is said: He that leaveth father or mother, house or land for my sake, and for the Gospel, shall receive a hundredth fold in this life, and everlasting felicity in the world to come. When the good man of the house thrusteth forth labourers into his vineyard, he forsaketh them not, but rewardeth them with a penny a day, and that so liberally, as he withdraweth not the same from them that labour least: which reward, if thou interpret, Eternal life, I deny it not: but I think it may be gathered, He vouchsafeth heavenly rewards to his servants. Neither will he take away from them that be of little faith, the small helps of this life. Behold the birds of the air and lilies of the field, which though they be idle and labour not in the Church, are not forsaken of the father: and shall the ministers of the Church be destitute of things necessary to their living? Matt. 6. 33. First seek the kingdom of god, and then all these things shallbe ministered unto you. Let not your heavenly minds (my dear brethren) be troubled for these vile and base goods: all these things do the Gentiles seek after. If they do not so largely abound every where as the flesh desireth, shall the Church therefore be forsaken? Certainly thus have not the servants of God used to do, but the false Prophets which always prophesied for meat and money. They powered cold things upon cold, they corrupted divine things with human. The least points they said were matters of salvation. This one thing they regarded and with great care provided, to wit, that they might speak that which was plausible. When meat seemed in man's reason to fail, Helias was fed by the ministery of a raven. Wherefore giving over this care, let us be moved with compassion towards the Church, on every side troubled, and miserably afflicted. I speak not now of outward temples which are made of wood and stone, but of the Church which is our mother, the spouse of jesus Christ, and for the which the son of God gave his life and shed his blood upon the cross. O good God, O bring thou to pass in thy heavenly good will, that the walls of jerusalem may be builded up: The time cometh to take pity upon her: O God the time is come, she is torn in sunder, and scattered, so that no one bone cleaveth to another, neither is one sinow knit with another. Truly it is needful that thou send a most wise Physician unto her, such a one as the Poets feign Esculapius to have been, who may restore again the body hewn in pieces and rent in sunder. But it is more needful that thou thyself come, for unless the Lord build the house, they labour in vain which build it. Stir up (we beseech thee) the endeavour of godly men, that they may meet with all inconveniences, and further thy holy temple, and help Bezeleel, Solomon, Esdras, Nehemias, and such like, which in these dangerous days endeavour with all their might to build. This do I desire of God that we may see in ourselves this so great sloth and idleness, that we can find opportunities in all things except it be to the building of God's house: time to eat, to drink, to dine, to sup, to sleep, to marry, to buy and sell, and finally to all manner of actions: but only to the building of the Church of God, we can apply no time at al. Neither is our heart pierced being frozen and benumbed on every side with frost and cold, nor yet are our bowels moved: and if at any time some man do promise that one day the house of God shallbe erected, there appeareth no effect of man's promises. Wherefore except the Lord help from above, we are no less to be accused than the jews were now blamed by the Prophet hag, because intending to their own private buildings, they left the holy building neglected. But now how great the wrath of God is in this kind of offence, it may be learned by the second proposition of this Prophet, when we shall hear the causes whereby the people of Israel was withdrawn from the lords work. Consider your own ways in your heart. The jews lived in great distress of things: The holy Ghost saith that this came, because they suffered the temple of God to lie ruinated, and that unless they would endeavour themselves to a godly building thereof, he threateneth that he would yet bring most grievous plagues upon them. He first of all warneth them that they should not be unconstant. Weigh ye diligently with yourselves (saith he) what misfortunes have oftentimes happened unto you, and inquire & search out the causes thereof. Do not think that these things have been done by chance. For since that this life is maintained in the world by a perpetual and steadfast order, we must not think that men's affairs are by God committed unto Fortune and hap hazard. If any man persuade himself that this is the course of the world, let him weigh with himself, that nature is lead by a guide and Captain. And against them which affirm that the motion of the stars do bear a sway herein, let him affirm that there is a God, which useth the power of the stars, and motions of heaven at his own will and pleasure: wherefore these men must find other causes of the present evils. The harvest is small: Are the husband men in fault thereof? No verily, they sowed a great deal. Bodies are feeble and weak: the number, variety, and naughtiness of diseases increase: doth this come because little meat is eaten? Or rather do we not eat till our gorge be full? Men go perpetually sad, heavy and careful. Perhaps they never cheer up themselves with drink: Oh they drink & that very largely, but they shake not off their sadness. They rather become drunk, and are brought asleep, than put off their sorrow and care. They seem perpetually to be a cold, and the natural heat is daily more and more weakened. Whence cometh so great a change of the natural heat? Truly there is no want of garments, but when they be put on and doubled, they avail not. Artificers, crafts men, all they that be needy do labour, do get money, and do set to sale. What a mystery is this? They which in a broken bag do lay up money or wages that they have gotten, do gain much indeed, but the expenses be chargeable, the money is not pure, and it hath lost his first goodness. Besides this, they be given to riot, to gluttony, to dice and to harlots: all which things are worthily called broken vessels. Finally, so great is their lust and covetousness, as they are never satisfied: & albeit they gain much, yet as though they had gotten nothing, they never say ho: and it is all one as if their money were put into a broken bag. Again thou must consider with thyself that the nature of things created is so ordered, that what soever profit or utility they bring unto men, all that cometh by the power of the word of GOD, which lieth hidden within them: so as if thou withdraw that from them, thou shalt not enjoy them. Ye look for much, but behold it cometh to little. It oftentimes happeneth in the time of harvest, that husbandmen make account of abundance of fruit, which then even in the gathering together seemeth to perish. They think they have gathered much into the barn, little do they see what will befall in baking and brewing. Whereof shall we think that these things come? The Lord answereth the Prophet, I, even I, I say, do blow upon these things. The weapons of God, wherewith he revengeth the contumely done unto him, and our negligence of divine things be grievous: and he which is wont to be a most mild father, a most loving husband, and like a tender and gentle mother, when he is angry with sins and wickedness, becometh a Lion, a Bear, a libbart, a serpent, as jeremy, Amos, and Osee do testify. Oh the unhappy and miserable condition of men, when they have God to be their enemy! The God of Sabbath is the God of hosts: All the creatures obey him, as their captain and parent. I will forbid heaven (saith he) that it shall not rain. A grievous punishment (truly) when heaven is shut up, which then we see cometh to pass, when rain and fair weather are not given in due time, when the gracious influences gathered together be kept back, and when in recompense of drith the morning dew is withholden, whereas the corn, grass, and fruits should be refreshed thereby. But because that husband men when the rain & dew faileth, and that the heat burneth up the things which grow upon the earth, are wont with great labours to carry water or to dig rivers whereby they may water the meadows and fields: therefore the Lord saith, I will call a drith upon the land, whereby the want of moisture shall every where be felt, and no less shall the fountains and rivers deny their flowing, than the heaven shall draw unto it both the dew and rain. Wherefore since the Lord is the judge, distributer and governor of all these afflictions both of the earth and of heaven, no industry of husband men shall avail, but all the fruit of corn will be destroyed by the wrath of God. Neither doth God's revenge here stay itself: but from the fruits of the field, it proceedeth to the flocks and herds: and afterward followeth a great dearth of cattle: and unless that which hath been done amiss be amended, a grievous plague will light upon men themselves. The wrath of God groweth by little and little, that there may be given a time of repentance. First of all are destroyed the fruits of the field, than the cattle and bruit beasts are made away, and last of all men (from whom sprang the original of the evils) are destroyed by a general plague. Homer also in his Iliads, saith that the plague was not at the first sent upon men, but doth fable that the same began first at the bruit beasts. Now lastly why the Lord bringeth these evils, let us see in the book of jeremy the 44. Verse. 17. Chapter. When the jews were reproved by the Prophet, because they sacrificed to the host of the Queen of heaven, they answered very obstinately and proudly, that when before time they offered sacrifices to the queen of heaven they were filled with bread and they lived in peace and quietness: but that when they ceased from those sacrifices, all manner of evils & misfortunes fell upon them: wherefore they determined to stand to their accustomed Idolatry. After the same manner the Romans, when they had now received Christianity, and perceived the common weal to grow weak, and the Empire to fall away, they sorrowed for the loss of their former felicity, and accursed Christ. And they thought that the Gods did punish the neglecting of their worship, and the forsaking of their Altars. Hereof Augustine in his book De Civitate Dei was constrained to write, and before him Cyprian against Demetrianus, very well bestowed his labour in the self same Argument, and first of all declared that it might seem no marvel, if all things become every day worse, insomuch as the world waxeth older and older: and that the Sun in his setting, shineth not with that force that it doth at noontide, when it is mounted over our head. Also the Move is of much less strength when it waneth, than when it showeth his globe on every side filled with light. In like manner a tree, when it is over much spent with bearing, it ceaseth to bring forth fruit. And fountains otherwhile dried up through long continuance, do flow more sparingly than they did before. And such is the condition of other things, that when they be sprung up, and grown by daily increases, at the last do wax old, be diminished, and do fall away. And it is a marvel also (saith he) but that old man should in like manner complain of the Religion of Christ, because they have less strength by reason of it, than when they flourished in their young age. In which place it is added, that Christ foretold us that there should be great calamities when the last day of judgement shall come. Since therefore we draw nearer and nearer unto him, we ought not to complain if we see all things fall to the worse: For since Christ showed us before hand that they should come to pass, it must of necessity be so. Last of all he writeth: that these so grievous things do not vex mankind because the worshipping of Christ is brought into the world, but because he is not received as he should be, and that Idolaters are still detained in their unfaithfulness. But now they cry out that we are commonly afflicted, because the pestiferous mass is abolished, the images plucked down, pilgrimages forbidden, Monasteries overthrown, invocation of saints and an infinite of such other evils taken away. But that this is not the cause, let us hear what our Prophet saith, Every one of you flieth unto your own house, & my house remaineth desolate. But is it so grievous a crime to neglect the house of God? If thou shalt mark what we said in the definition thereof at the beginning, and wilt diligently weigh those things, thou shalt perceive that it exceedeth in cruelty whatsoever the poets have feigned of Thyestes, Atreus, of the Cyclopes and Gentiles. Oh my brethren, my brethren, is it not horrible to be spoken, that the fields are tilled, the Cities fortified, magnificent Colleges builded, chambers appear as they were Temples, & the house of the Lord lieth forsaken? O slothful and wicked men that we be, what godly man can forbear from weeping and tears? Princes do sooner privately build their own houses: and Magistrates do altogether dote in building not of houses but Palaces and Castles, who oftentimes build in blood: and as Abacuch said in 2. Chapter: Verse. 11. The stone crieth out of the wall, and the beam out of the timber against his Master giveth a testimony. Many build upon the tears of the poor, with the oppression of wars and spoil of Orphans, but the house of the Lord remaineth desert and in ruin, and is contemned in a manner of all sorts of men. The poor which ought to set their hope in God, do despise prayers, they curse men, they blaspheme God, and do proudly and obstinately rebel: they obey not the laws, and they follow idleness beyond measure. Is this to build the house of the Lord? It was the soldiers condition to defend their country, to defend religion, to be content with their pay, to beat no man: when war was finished, to return to the arts of peace and to labour. But now contrariwise they rob, they set upon men in the highway, they exercise théeverie, they perpetually complain of their wages, it grieveth them to cease from war, and they refuse to return to their former labours: and this is not to put their help to the holy building, but marvelously to contemn and hinder the same. Princes and Magistrates which are bound to take care for the making and defending of good laws, to condemn the guilty, & to set free the innocent, are every where accused that they do otherwise; they are ill reported of, to be like the birds called Harpii, which devour the labours & living of the people, that they take rewards, & that in all things they seek their own profit, not the commodity of the people. By which kind of dealings, verily they may overthrow the house of God, but not build it up being fallen down. The Ministers of Churches should have been our Promethei in fetching fire out of heaven, our Jeremies and our Mercuries, by whom we should know the answers of God, Matt. 5. 13. Ibid. 13. and as Christ said, The light of the world, and the Salt of the earth, that all their works might shine and be seasoned of salt, and might not whither away with rottenness. It was their part moreover, to have a good understanding of the holy scriptures, whereby they might instruct others with great endeavour and painful diligence; and that their doctrine might be more gracious and better accepted, to live purely and innocently, and house by house to seek the salvation of all the souls committed to their charge. But a lamentable case it is: They live in idleness, like slowbellies and dissolute creatures, they fraught themselves, they marvelously swell in arrogancy and pride, they are miserably possessed with ignorance, the sheep which they have the charge of, are shamefully neglected of them: and since they edify none, they offend innumerable with their unpure and filthy life. Wherefore even they also are most far from the building which we call upon. Also young men do exceedingly fly from this work. For they earnestly complain that the rewards of virtues are now taken away: when I shall continually (say they) give my travel to learning, and in a manner kill myself with study, what reward shall I reap? I shall be a Pastor of xx. pound a year, at the most. Away with divinity: give me the laws, give me physic, give me Astrology or any thing else rather than the holy scriptures, I am poor enough of myself, & have no need of divinity to make me more beggarly. And on the other part the Masters, teachers and heads, whose part should be to exhort them to the building, do charge them by threatenings and fair speeches to keep still their old error, that they should fly from these ordinances, and that they should not lay away those things which they were brought up in even from their childhood. Moreover there be of the elder sort which run about the fields, enter into houses, frequent shops and taverns, and with all their endeavour persuade that no reformation of godliness should be received, that this new reformation would not long continue, that the old state of things shall return within a year or twain: and on this wise do all men build after the worst manner. So then we complain, that God afflicteth us with unaccustomed oppressions, and with a penury of all things, when as we perish, not through his overgreat severity, but through our own mere folly. The building of the house of God must either not be meddled with all, or else we must with all diligence take care of the same. The cause why we be disquieted, is not the removing of the Mass, the taking away of superstitions, but it is the leaving of the house of God ruinous and desert. Superstitions have no power to deliver from calamities. Consider I beseech you how it fareth with Hungary, which was earnestly inclined to Masses and superstitions. Behold Italy, especially the country of Milan, whence nothing at all is gone from the papistical abuses. Let us behold other parts of Christendom, where the Mass priests do still reign: and finally let Rome itself be in our eye, which is the ringleader of all corrupt ceremonies and erroneous opinions: undoubtedly they be all oppressed and disquieted with most grievous calamities and troubles. These are but light burdens, therefore when banishmentes and stripes will prevail but little, more grievous things are to be feared. But they say: Nothing is yet firmly and strongly proved. For those things which we have recited may aswell agree to the old forsaken religion, as to the new coldly restored. What judge now shall be had of this controversy? Even our Prophet, who saith, Ascend ye to the mountain, and there cut ye down ●imber for the house of the Lord: And the mountain which he would have to be ascended unto showeth us those things which we have from above, I mean the divine Oracles. Wherefore he commandeth that we seek our building from the holy scriptures, being the wisdom of religion: as the Poets feign of Minerva that she sprang out of the head of jupiter. For we have received from above, that which is necessary unto religion, therefore we must not after our own imagination, feign unto ourselves a religion. The timber for building is sought from the mountain: For the decrees of men are nothing but subtlety, pride, concupiscence, and curiosity. Even as those which be the institutions of God, do stir up a man unto God: so the religion devised by men (even as Circe did) transformeth men into beasts. Men say it is great safety for them that sleep abroad in summer to lie in the three leaf grass, because no Serpent at any time shrowdeth therein: Even so to rest ourselves in the holy scriptures is the safest way of all other: for in them is offered us no poison nor peril. Some men complain that they be so hard that by them the house of God can be builded of few. Howbeit these men ought to know that those things which be necessary unto salvation, are easily understood of all men. God no less provideth for men in this behalf, than he doth in the nature of things, where undoubtedly we see that those things which are necessary for life, are not hard to be gotten. Then it is but a feigning of us, to say that those things which help unto salvation are very intricate and obscure unto us in the holy scriptures. Let the places be diligently conferred one with an other, and we shall often find it that that which in some one place seemeth to be intricate and obscure unto us, is else where declared after a manifest manner. The opinion of justification which the adversaries defend, compared with ours: if we go to the meaning of the scriptures, it will soon appear to be erroneous. They would have us to use a strange tongue in our service: But Paul judgeth far otherwise. Images are allowed of them: The mountain of the scripture altogether forbiddeth them to be used in Religion. They judge it good that in the communion one should receive the Sacrament for the multitude: In the mountain of the scriptures, Christ saith: Eat and drink ye all of this. Neither shalt thou find it otherwise as touching the invocation of saints, and infinite other things, which the wicked Pope without the holy scriptures thrusteth upon the Church. But why do so few ascend unto this mountain, that they may provide for themselves rules to build withal? The marvel is not so great, since they be not openly handled as they ought to be and of private men in their houses, and are not read in the Churches. Now is the doctrine of Christ by the commandment of the kings sacred majesty set forth in the mother tongue, but men walk up & down, neither do they which be in the Temple, give any heed thereunto: the Ministers remain shut up in the Choir: they say the divine service hastily and rashly, as though they should speak it to themselves only. Neither do they provide, that others may understand it. Upon Sundays are very profitable Homilies read, but yet with a low voice, and with spitting and coughing, so as it may sufficiently appear that many of those which read them, do neither attend to that they say, nor yet suffer that those which stand by may receive any profit of the same. In old time there were Ecclesiastical meetings, wherein it was lawful to hear, to ask questions, & to answer: & there men dealt not only as concerning the truth of doctrine, but also of discipline: And of those things Paul unto the Corinthians, and Ambrose interpreting his words maketh mention that they were used among the Hebrews. We have it much in Luke, when the child jesus in the midst of the doctors, both asked questions and answered: but at this day this so comfortable custom is left, to the great detriment of the Church: and how coldly we deal in Catechising, the thing itself declareth. They think, they have wrought a great matter, when they have had him once at the board: but the endeavour and attentiveness of children is not such, that they can in so short space put off their natural ignorance and bashfulness. When the Prophet had now warned what is needful to be done, namely to ascend unto the hill, and from thence to bring timber to the building: Hag. 1. 8. If this work be done he joineth promises therewithal, It shall be acceptable unto me and I will be glorified therein. If the congregation of the faithful be both well instituted and rightly assembled, the Lord promiseth that it shall be to his well liking: for he himself promiseth that he will be in the midst of them that help, and will hear the petitions and vows of them that pray. Those things are always acceptable unto God, and receive the fruits of the promises, which are done according to the rule of God's word: when as contrariwise, whatsoever men shall bring to pass without it, is not only unprofitable and vain, but the Lord now reproveth us thereof by isaiah: Who hath required these things at your hands in that house which was to be builded? God promiseth that he would become glorious: which assuredly was brought to pass, when his name was there published openly by the Messiah and the Apostles. Men also at this day ought so to preach in the Church, as they should abound in good works, which others seeing might glorify the father which is in heaven. Furthermore the glory of God doth not shine more in any other congregation, than it doth in a Church well and godly ordained. Whereupon Paul to the Cor. saith: 1. Cor. 14. 23. If an unbelieving or unlearned man come into the Church, and see all things done well as touching the administration of doctrine, he will fall down on his face and worship the Lord, and shall be constrained to confess that God is in us. But alas for pity, they have now transferred this honour of the Church to incense, to lights, to stoles, to vestments of gold and silk, to golden vessels, and vessels set with precious stones, and infinite such other more than worldly deckings. Wherefore we that will do an acceptable thing unto God, and would have God to be glorified in us, let us edify our neighbours when we perceive them to be sick of pride, envy, lust, wrath, weakness of faith, and coldness of charity, and with other diseases of the mind: and this we are accustomed to do in the sickness of the body. Let us call Physicians unto us, not of every sort, but (as Chrysostom hath taught us in a certain homily unto the people of Antioch) Matthew, Luke, john, Mark, and the rest of the Apostles and Prophets, and from thence let us seek to get medicines and wholesome remedies for our brethren. Such Physicians as these are most skilful, and there is no kind of infirmities of our souls hidden from them, upon them is bestowed no expense of money: and they show not themselves hard to help, but if the sick will, they be conversant with them day and night: neither shall we find them at contention one with an other, in such sort as by their Emulation they would the sooner bring to death those whom they should heal. This is to fetch Timber, as the Prophet saith, from the mountain to the building of the lords house. This work belongeth unto all them which are called Christians, as the Prophet ezechiel said, Eze. 48. verse. 19 They which build the City of jerusalem, shall be of all the tribes. And our Hag here maketh mention of zorobabel, to whom being the Civil Magistrate was assigned jesus the son josadeck the high Priest. Also the Prophets themselves did help: as did Zachary, hag, and Malachi, and finally all the people are reckoned with them: whereby we are taught that from every place are to be gathered the builders of the Temple. But at this day the Pope's Ministers take it in ill part, if they perceive a lay man, (as they say) to have the holy Scriptures, as though this building belonged not unto them. But they themselves, whereas they challenge unto themselves the ministery of the Church, and are enriched with many fat and goodly benefits, do utterly neglect to edify by their doctrine: when notwithstanding Paul unto the Ephesians reckoning up Apostles, Prophets, and Evangelists, Ephe. 4. 11. as it were diverse gifts granted to the Church, afterward joined therewithal Pastors, and Teachers. Which saying when jerom interpreteth, he noteth it diligently: and among other things, thus he wrote: Neither let any man in the Church, although he be holy, take to himself the name of a Pastor, unless both he can and will teach them whom he feedeth. And a little after: But doth it not seem to you that there be false Pastors in the Church, which feed not the sheep with doctrine, but, as it were hirelings, do think nothing at all of the salvation of their flock: not correcting that which went astray, nor yet seeking that which was lost: but all only taking of the sheep milk, and wool, that is to wit, meat and garments. Wherefore the Ministers of the Church, and the Princes have their part in building: and without doubt, if at any time these kinds of men do err, this never happeneth without a common loss: even in like manner as the Eclipsies of the Sun draw therewith many inconveniences upon the world. When the Lord would build the Church of jerusalem, he specially adorned the Prince and Priest Moses and Aaron, whose conduct and authority they should use in all things. Albeit as the holy history doth not suppress in silence the infirmities of them both, so was the people more easily given to follow their offences, than ready to use the benefit of their good government. And it must not be passed over, that the building of this second house was to be performed of the people after seventy years. The number of seven is wont to be reckoned with the Sabbath. He teacheth plainly that it behoved the builders to rest from all their labour. Neither are we ignorant, that they be our works, which have proceeded from nature corrupted without the guiding of the holy spirit. For no man ought to be lead either for gain, or ambition, or any covetousness, or else by any reasons of man to restore the Temple of the Lord. Further, as Paul hath taught us, we ought to build only upon Christ which is the foundation: and we must take heed with all our endeavour that we build not hay or stubble or timber, 1. Cor. 3. 12 that is to say, fond trifles and human reasons: Gold, silver and precious stones must be used in this building. Neither is knowledge sufficient for the building of the Common wealth of Christ, which in very deed is oftentimes fearful when it is taken by itself: wherefore charity must needs be joined therewith, which Paul shows doth edify. And no man must marvel, if so notable instruments are required to this work, since it is a matter of great moment to change men from that they were. I would to God the Romish Priests would also consider this, and would not account all their honour to consist herein, that they have transubstantiated or changed the nature of bread (which is but a legerdemain and a vain devise:) but that they finally understood themselves to be called by God unto this end, that by the word and doctrine as also by good manners and examples, they should transubstantiate men into Christ, and make them his lively members. This change have men perpetually before their eyes, when they handle the holy mysteries. The same do the scriptures of God urge in every place, which then lieth contemned and neglected, when they with all their power contend for an Altar which is none at all. Now have we heard of the prophet what is needful to be done: namely, that the Church of God, according to God's appointment should be builded. Now four is taught what fruit this sermon of our Hag obtained. Zorobabel (saith he) heard, and jesus (saith he) the son of josadeck, and all the people heard the word of the Lord. They not only heard with their ears, as the Scribes and Pharises heard Christ, but their hearts by the power of the holy spirit were open, and they feared. This is the proper effect of the holy scriptures. First we are reproved by the authority of God's law: For the hearts of those hearers are stirred up by repentance, which is described in fear. But it followeth not here that the Prophet is heard, and that they which heard him, do fear, unless he be received as the messenger of the Lord. For so long as we think of him that buildeth, that he dealeth by man's reason, we willbe moved nothing at all. Perhaps we will marvel at the wisdom and prudence of his doctrine, but do turn never a whit the more unto God. But when faith comes therewithal, and that we think it is the word of God which is proposed: by and by fear & repentance enter into our hearts. They that fear and tremble, straightway the voice of the Lord comforteth them, wherein he saith: I am with you. God is with them, not which be magnifical, mighty and proud men of this world, but with the broken and contrite of heart, whose lot must not be counted vile & abject: but since they have God with them, there can be no want of good. This was said to the blessed virgin and to many of the saints when any hard matter was to be taken in hand, that they should ponder it in their mind, and that they should not doubt of their success. If God shall be with us, who can either hinder us or stay us from the building? O ye that be the heads of this University of Oxford, I would to God that I also might truly and faithfully say: God is with you. Assuredly I should then preach unto you a most profitable, and unto me most acceptable glad tidings of the Gospel. And the Lord stirred up the spirit of Zorobabel, and the spirit of jesus the son of josadeck, and the spirit of the people, that in coming they should do the work of their God. It is the Lord that stirreth us up to do well, not only in calling us by the outward word, but also by changing of our mind. For by the most comfortable feel of persuasion, he of unwilling maketh us willing. Then is the outward preaching fruitful, because the heart of the hearers is inwardly mollified by God. This is to stir up the spirit of the Prophet. Now do we also perceive by this place that the building belongeth to all sorts of men, which are so described severally. Not only the magistrate and highpriest, but together with all is the whole people joined. We must understand that the order and placing of things is not negligently set down unto us by the prophet. In which place is showed the word of God: the faith of them that hear the Lords word is mingled therewith, fear and repentance is stirred up: The Lord is in them and dwelleth in them, and moveth them to take good works in hand. Last of all are placed those works which do not please God unless we be justified by faith, replenished with the grace of God, and moved by the inspiration of the holy Ghost to do them. O miserable city, which hast so long been without the word of God and holy sermons: No marvel if, being destitute of the spirit of God, thou hast so much neglected to build up his Church. Truly I cannot well tell, whether I should here blame the mind of ministers, or the sloth of the people, or faintness of the magistrate: since they have all sinned very grievously. The Pastors teach not, unless they be driven thereunto by threatenings and statutes: and the people which daily bewaileth the déerenesse of things and the scarcity of corn, complaineth nothing at all of want of the holy word. Those being kindled and stirred up with the words of the Prophet came and did the work of God. Make ye hast also my most dear brethren, and build ye quickly the house of God: For the birds of heaven have their nests, and the foxes have their holes: but the son of man hath not where to lay his head. The house of jerusalem lay ruinated only 70. years, and yet God made so great show of his indignation: And how do ye think his fury is now kindled when he seeth his Church to be cast down, defiled and wasted so many ages together? Let so great a matter move you, and differ you no longer this holy building. But & if your minds endeavouring to come unto God, have been any thing kindled by this sermon, I desire you heartily that ye will not extinguish the same, but that ye will with holy communications and talk of the scriptures nourish it. Now that the sin of negligence hath been blamed out of the word of God, and hath been made manifest by the Prophet after what manner and fashion we ought to build, and lastly that we have understood what utility such exhortations hath brought unto the hearers: I might seem to have performed those things which I promised at the beginning. But since we are minded to move earnestly by examples, I have determined before I make an end to bring forth a good and diligent builder, whereby ye may have an example, whereunto if ye regard, ye shall at the length perform the work which ye have taken in hand. And because such is the misery of the time present, as of them that be alive there is no example extant, therefore am I compelled whether I will or no to fly unto writings. Let Paul the most chosen vessel of God show himself unto us. He, as he hath written in the 2. Epistle to the Corinthians the 11. Chapter, Verse. 23 attempted all manner of ways to address those that were his to be as a chaste and pure spouse unto our husband Christ, he sought not for himself that which he diligently builded by doctrine, he lead them thereby unto Christ as a faithful servant. Neither did he only endeavour to convert them, but with careful travel he provided, that they in a sound faith and certain maidenly religion might cleave unto their spouse. I am afraid (saith he) lest as the serpent deceived Eve, so ye should be deceived by evil and false teachers. Now verily was the Apostle Paul in fear, wherein he was vigilant, not about his own commodities, but about the salvation of many. ye see the end of the Church, which a good builder must set before his eyes: namely that to bring many unto Christ, and so perpetually to take care of them and instruct them, that they fly not from building of the Church. But when they shall labour in this building, it shallbe good to hear Paul himself what and how great things he endured: In labours, more abundant: In stripes, above measure: 2. Cor. 11. 23. In prison, more plenteously: In perils of death, often: Of the jews received I five times forty stripes save one; I was thrice beaten with rods: I was once stoned: I suffered thrice shipwarke: I lived night and day in the deep sea: In journeying I was often in perils of waters: In perils of robbers: in perils of mine own nation: in perils among the Gentiles: In perils in the city: in perils in the wilderness: in perils in the sea: in perils among false brethren: in labour and in painfulness: in watching often, in hunger and thirst, in fastings often, in cold and nakedness: besides the things which happened outwardly, I am cumbered daily with the care of all the Churches: who is weak, and I am not weak? who is offended, and I burn not? All which things to remember my most dear brethren, have in them a very large sea of temptations. He lived in continual carefulness, we would be rid of all care and thought, whereby we enjoy our wealth and quietness. He was exercised in continual labours and perils, and we will not put ourselves in any danger for religion: And yet do they say at this day: although those things which be spoken in this evangelical reformation be true, yet will I expect a year or two. Thou wilt keep thyself safe, that if the state alter, thou be not so encumbered, but that thou mayst easily be at liberty. He if any were weak would be weak together with them, and did burn because of offences. But we though that many be offended, do eat and drink, and we threaten others, we play and laugh. What marvel then if the Church lie in ruins? O happy builder is he, that can say with Paul: I have fought a good fight, 2. Cor. 12. 5 I have run my course, I have kept the faith. So careful was this Paul of the holy building that he would most willingly both spend and be spent for these members of Christ, & for their souls: but we suffer all to perish rather than any profit and commodity of ours should perish. Verse. 14. He said, I seek not those things that be yours, but you. Neither ought the children to lay up for the parents, but the parents for the children. But we can do the contrary: We seek not you, but those things that be yours: nothing is looked for at our hands. He was made all things to all men, 1. Cor. 9 22 that he might win some to Christ. But we are made all things unto all men, that we may alienate ourselves and all others with us from Christ. Paul had many whom he edified, as the signs of his Apostleship: but we many whom we have grievously displeased and offended, which are manifest signs of our office and calling forsaken. Wherefore I pray and beseech you that by converting and changing your endeavours, ye will imitate this noble artificer and chief master builder. Which that it may be granted unto you of almighty God, let us call upon him with our prayers after this manner: WE beseech the O heavenly father for thine infinite & gracious mercy, that since thou hast vouchsafed to make choice of thy spouse the Church upon the earth, and to honour it with all kind of spiritual ornaments, despise not the same now being deformed, defiled, and in a manner overthrown. Stir up, (I beseech thee) and kindle with thy holy spirit the Princes, Pastors, Teachers, and all them that be here present to a restitution thereof, and give them patience, diligence and strength while they be doing the work, to the end that they may prepare a place for thee, where thou livest and reignest together with the son and the holy Ghost: To thee be glory for ever, world without end, Amen. A Sermon out of the xx. Chapter of john upon this place: Christ the first day of the Sabbath (that is upon the lords day) at the evening tide appeared to his disciples, being gathered together, the doors being shut, and showed unto them his hands and side, saying, Peace be with you. When they had seen the Lord, they rejoiced. Afterward he added: As my father hath sent me, so send I you. And when he had thus said, he breathed upon them and said unto them: Receive ye the holy Ghost. Whose sins soever ye remit, they are remitted: and whose sins soever ye retain, they are retained. CHrist in one action performed three things. First by his appearing he proved his resurrection. secondly he comforted them by the gift of peace. thirdly he sent them away to comfort others, giving unto them the power of the keys. As touching the first which is of the appearing of Christ, thou shalt note that it was done upon the lords day: For it is said, In the first of the sabbaths. The Apostles were assembled together secretly and were sad: and no marvel. For sadness cometh either of the fear of some evil hanging over our heads, or else of an evil that is present. The present evil was, that they wanted their beloved Master. They had lost him being put to a shameful death. Further it seemed to them, that they were now become infamous as though they had been the Disciples of one that was a seducer and an evil man. They feared also lest it would come to pass that such examples should be showed upon them: For it seemed that the jews would rage's against them also. They were gathered together, and were sad because of these things. Perhaps they consulted together what they should do: howbeit the counsels of men were but weak. Behold Christ is present: For he never faileth them that be his even in the greatest perils. The doors were close shut: perhaps they gave place, perhaps Christ came in at the windows, or at the roof of the house: or if he did pierce the doors, it was a miacle, which will be granted by the holy scriptures. Howbeit the Transubstantiators must not here infer that the body of Christ is in many places [at once:] for the scripture doth not say that it was so, neither doth it affirm that the substance of bread & wine doth departed. Such sad persons are we very oftentimes, aswell for our ill conscience sake, as also for the darkness of the mind and infirmity of the will. Therewithal comes the fear of hell fire, and many other calamities assail us, and unless Christ be present, it fareth very evil with us. But Christ cometh: and if we by faith do embrace him, than all things are quiet and we be made joyful as the Apostles were at the sight of the Lord. For the gospel is a glad tidings: thereby Christ conmeth unto us, and maketh us glad. Christ our Lord is not, as be the Lords of this world, for if they come, they oppress us, they exact Tributes, they grieve us and take away from us. But Christ cometh not to do hurt, but he bringeth his gifts, and he never cometh empty. Let us see what he hath brought: He hath brought peace, and joy, and certainty of the resurrection. But now passing over the proof of the resurrection, let us speak of peace. Peace. Order. Peace is a quietness of order: and order is a disposition of things like and unlike, giving to every one that which belongeth thereunto. But peace is of two sorts: one removeth those things which trouble and breed disquietness: The other suffereth those things which do afflict, to remain still, but it comforteth and strengtheneth the minds, to be strong and not to yield, but to be glad and rejoice. The first peace is of the world, and the other is of God. As for example: A similitude if a city be besieged, it may have peace if the siege be removed: or else if the siege continue, the town having victuals enough within, and that the Captains be good and the fortifications very strong. Moreover it is called the peace of the world, because the world maketh it. For poverty may easily be driven away by riches: sickness by medicines: & base estate by the favour of the prince. Besides, it is called the peace of the world because the world knoweth it only. The other [is that] which is present when tribulations remain. But thou wilt demand: Have not the Philosophers sometime not weighed the outward troubles? I answer: They came somewhat near with their moral virtues, but they attained not to the peace which we speak of. Shadows & similitudes those were of virtues: but no true & perfect virtues: & therefore when they come to most grievous evils, they yield. Cato, The Ethnic virtues. Brutus & Cassius killed themselves, but the Martyrs of Christ endure it manfully. Moreover a valiant moral man, when he for his country sake either dieth or entereth into grievous perils, hath his felicity obscured through the greatness of the pain and labours, only he feeleth some light taste thereof, when he hath respect to the end: but in martyrs the spirit doth then most of all shine and is of force. Now than the peace of Christ doth not remove outward things, but it appeaseth the mind and reconcileth it unto God: It lighteneth the understanding, strengtheneth the will, and pacifieth the conscience, and maketh sure the hope, that these things shall once have an end, and that they can never do us hurt. In the midst of tribulations it maketh us quiet and calm. It changeth not the things but the men, and that by faith. For we perceive that Christ our mediator is with us, and that by him we please God: wherefore it doth no hurt. This is the peace of God, because only God maketh it, and they which be not spiritual do not know the same. The peace of the world doth remove outward troubles, but changeth not men: for they remain in their desperation, darkness, evil conscience, and sins. Wherefore the peace of God is more effectual, the which protecteth and changeth us, when the contrary is yet present and displeaseth us. For of faint hearts, it maketh us hardy: of fearful, it maketh us valiant: of weak ones, it maketh us strong. For when we apprehend Christ by faith, nothing can hurt us that be joined to him, but we say: The Lord is my strength, Psal. 27. 3. Psal. 118. I will not be afraid what man can do unto me: If there rise up war against me, I will not despair. The world accounteth this peace and tranquility of the godly to be but foolishness: because they see not the inward original thereof. Even as he which should see men in dancing a far off, yet heareth not their sound would think them to be mad: but if he approach and hear with his ears the musical tunes, now will he also be stirred up unto the same motions: so the world, when it feeleth not Christ in itself and hath no experience of his joy and peace, thinketh it but a madness to rejoice in tribulations. The Disciples rejoiced because they saw the Lord. For if we behold the world or our own selves, there is no where any matter of rejoicing, nay rather they minister tears unto us. Wherefore if we will rejoice, we had need to behold Christ: There shall we be glad. But when we ourselves be at quiet and restored, it is needful that we communicate with others the good which we have received. Wherefore Christ saith: As my father hath sent me, john. 20. verse. 21. so send I you. Christ came not for himself, but he came to save others: even so must we also seek the salvation of others. And that this may be profitably done, Christ gave the holy Ghost by breathing, not that the breath was the holy Ghost, but it was a sign whereby the holy ghost was signified. There is a Metaphor in the word Keys: for even as some things are shut up and opened with keys: so in sins the minds are otherwhile shut and detained, and otherwhile loosed. Certainly we are no otherway dispatched of our sins, than by knowledge through the faith of Christ. We are bound in sins, when we are left in unbelief and obstinacy. And that the matter may be well understood, we must consider that the self same thing is here taught by john which is done by Matthew and Mark, Mat. 28. 19 Mat. 16. 15 when it is said: Go and preach ye unto every creature, for he that believeth and is Baptized, shall be saved: He that believeth not, shall be damned. But john speaketh more fully, and saith, That the holy Ghost was given: for by him is understood the Scripture that it should be preached, and when it is preached, it is by the same holy Ghost believed of the hearers. Therefore he addeth: Whose sins ye remit they are remitted, etc. When Luke had spoken the self same thing at the end of his Gospel, he saith: that Christ opened their understanding, Luk. 24. 45. that they might understand the Scriptures, which was done by this breathing of the holy Ghost upon them. This is to consecrate Ministers & Bishops, not with a Bishop's Mitre, a Crosier, and Unction, etc. Wherefore the key is two manner of ways understood: one is of preaching the word of God: the other is, of believing when it is heard. The one without the other doth not open, nor yet release sins. The Pope's ministers think, that to them is given by God the authority of losing and binding whom they will with the keys of the kingdom of heaven. But that key is in very deed nothing else but the word of God communicated no more to the Priest than to others, and unto all Christians. And this word of God is inspired by the holy Ghost, and is partly preached, and partly believed: and by this means the sins be forgiven: but they be retained when men are unbelieving, and are left in their incredulity: and then GOD bindeth them in Heaven. For It shall be more easier for Sodom than for that people, Mat. 10. 15 & 11. 24. etc. But they say: If it be so, than * The ministers of the Church bind and lose. we neither bind nor lose, but God by his word. Howbeit the actions of God are many times by his goodness communicated with men. For the elect are said to give sight to the blind, to cure the lame, to raise up them that he dead: whereas these things be the works of God. So, they are said, to bind and lose, in respect that they use the instrument of GOD, wherewith he himself looseth and bindeth. When the keys were promised unto Peter, they were not given him, but if they had been given him, he alone should not have had them, but with him all the other Apostles under whose person he answered: Mat. 16. 16. Thou art Christ the son of the living God. For he spoke this in the person of others, as before in the 6. of john, when he said: To whom shall we go? Verse. 68 Thou hast the words of eternal life: For we know that thou art the son of the living God, etc. Where thou seest that he in the plural number speaketh for them all. Neither did he attribute this unto himself that he should be above the rest. Nay rather in his first Epistle the 5. Chapter; He himself being an Elder, Verse. 5. exhorted the Elders. He himself as saith jerom differeth not from an Elder. And of the same mind was Chrysost. upon the Epistle to Titus. Well then, there the keys were promised, but where were they given? Some say that they were then given, when it was said unto Peter: Luk. 23. 32. I have prayed for thee Peter that thy faith might not fail thee, and that thou being once converted mightest confirm thy brethren. Howbeit this was nothing else but to comfort Peter, that he should not despair after sin: and it is said that he was restored to his former degree. Here is nothing of the keys. But and if they will urge the word of Confirming, then will they judge as we do. For neither Peter nor any of the Apostles confirmed the brethren but by the word of GOD: Wherefore the keys shall be the word of God. Others say that then the keys were given to Peter, when he was thrice demanded, whether he loved more than the rest and it was answered him: Feed my Lambs. But Augustine and cyril writ that these words were therefore spoken, that by thrice confessing he might make amends for the blemish which he had for the thrice denying: but of the keys there is no mention made. Howbeit if we should grant them that the keys in this place were given, joh. 21. 15. what should they have more than that which we grant? They should consist in Feeding: but this is done (as we have said) by the word of God. Wherefore let them understand it as they will, The keys be the word of God: For the soul is not fed any other way but by the word of God. Indeed there is also a key, as concerning excommunication and reconciliation, yet those keys be not general, but concern only heinous sins, which he now public and convicted. And the keys be general things as touching all men which are to be brought unto the Church, whose sins are to be forgiven or retained. But yet must we understand, that that key also of excommunicating or reconciling, is not any other than the word of God. For when an open sinner is either excluded or reconciled, this is not done but by the word of God. So that which way soever thou turn thee, that which we teach doth always follow. The keys are the word of God. Wherefore there is no such great cause for the Massemakers to glory. For there be two keys: the one is of teaching and the other of believing. They use their key: but that is not enough for opening the kingdom of heaven, unless that he which heareth do use his key, and do believe. The holy Ghost is author of both, for neither do men preach well nor yet believe rightly, unless he do assist them. Yea and in truth, when Christ himself preached, heaven was not opened unto all men by his preaching, neither were sins forgiven unto all men, but to those only which used his key and believed. We confess in deed that the word of God of whom soever it be spoken, is all one as if it were spoken out of the mouth of GOD, howbeit this maketh not but that all men have the keys. Yea and it is said as touching the believers and hearers, john. 1. 12. He gave them power to be made the sons of God. And neither is the key of using the word of God only given unto Mass Priests, but to the whole Church. Now than it is the holy Ghost that giveth the keys: and all that believe have the spirit of Christ, otherwise they should be none of his: wherefore they all have the keys. But yet must not all, as touching the outward function, preach and administer the Sacraments, but Paul would have all things to be done in order. Therefore are some of the learneder & better sort chosen, which deal in place of the whole Church, & they be called Ministers of the Church. For if we would all preach together, it would be like a noise of Frogs. Howbeit every private man hath keys, with his neighbour, and may deal with him by the word of God: and if he shall discover unto him his sin, he may comfort, admonish and exhort him by the word of God: which word of GOD, if he believe, his sins be forgiven him, and heaven is opened: but if he believe not, his sins are retained, and he is bound. And thus much of the keys. Blessed be God which hath given such power to men. An Oration or Sermon out of the 2. Chapter of Malachi, of the profit and worthiness of the holy ministery. WHen it was thought meet (good people and dear brethren in jesus Christ) that in this distribution of money, somewhat should be said for the persuading and comforting of you, that even as the outward want of the body is somewhat relieved, so your minds might be encouraged to go forward in the study of Divinity. It was laid upon me, who albeit I want no good will to yield unto honest and just requests, yet do I feel that those things do in a manner fail wherewith I use to exhort unto that endeavour which is most necessary to the Church, aswell for that my wit serves me not readily to invent, as because I have both here and in the schools oftentimes spoken of this matter. And that all these things might nothing hinder me, I have had in very deed but small time to consider hereof, not only in respect of the short space of time, but by reason of the exceeding grief of mind conceived for the lamentable and untimely death of our most excellent king. The untimely death of King Edward the 6. Howbeit that I neglect not in this duty those things which God would minister unto us, I will in few words set forth unto you that which the text doth offer. I beseech Christ, that those things which I shall speak to his glory & your profit may reap such fruit as I desire: whereof I shall be in great hope, if you willingly and diligently give heed unto me. I see dear brethren, that the chiefest cause why many are called back from the study of the holy scriptures, and from the ministery of the Church is because both this function at this day is accounted unprofitable, and as things go at this day without estimation. And therefore man's nature desiring profitable & goodly things, flieth from the perfect knowledge of the holy scripture as a thing barren and unfruitful, and it also refuseth the ministery of the Church, because there is scarcely seen in it any authority, any honour or excellency. Wherefore since herein consists the whole & sum of this matter, I think it good to set forth two things unto you: First that there are singular commodities and great honour in the holy function. secondly that the despising and contemning of the Ministers proceedeth of far other causes, than from their nature and property: the which if Ministers would take heed of, both they should be happy, and without doubt be had in great honour and estimation. These things if I shall make plain, especially by the authority of the word of God, there shall be no more cause but that you may desire with a glad and cheerful mind to enter into this office whereunto you be called. Albeit, there are in the holy scriptures many things which do much serve to this purpose, yet will I at this time take in hand to interpret a piece of the 2. Chapter of the Prophet Malachi. Mal. 2 4. And ye shall know that I have sent this commandment unto you, that my covenant which I have made with Levi might stand saith the Lord of hosts. My covenant was with him of life and peace, and I gave him fear, and he feared me, and was afraid before my name. The law of truth was in his mouth, and there was no iniquity found in his lips. He walked with me in peace and equity, and he turned many from their unrighteousness. For the priests lips shall keep knowledge, and they shall seek the law at his mouth, for he is the Ambassador of the Lord of hosts. But ye have gone out of the way, ye have caused many to fall in the law, ye have made void the covenant of Levi saith the Lord of hosts. Therefore have I also made you despised and vile before all the people, because ye kept not my ways, but have been partial in the law. To the Priests doth the Lord say, that his purpose was even from the beginning, that the covenant between him and Levi, that is the order of Priesthood should be established. The fruit and profit of the ministery. And seeing in a manner in the first words are comprehended whatsoever fruit and commodity there is in the priesthood, I beseech you that ye will diligently consider of those words with me. The covenant (saith he) with him was of life and peace, and I gave him those things, etc. Here first of all would I understand of you what as the last and chief end should be desired. I know you will say that felicity is to be wished for. But the same unless I be greatly deceived consists in two things. First that there be no want of any honest good thing which may serve to adorn and make us perfect. For our mind is never pacified nor yet is it ever at rest, unless it have attained to a full measure of all good things. And this doth God now comprehend under the name of peace. Hereof it comes that the Hebrews when they salute any body, do say, Schalomlac, Peace be unto thee. Even as they testify in the Gospel: Christ under the name hereof wished perfect health unto his, saying: Peace be unto you: And he commanded his Apostles that into what house soever they entered they should forthwith say: Peace be unto this house. And thus you yourselves perceive what God meant, when in the covenant which he made with the Levites he promiseth peace: He promised in very deed abundance and plenty of all good things to the Levites. The other point of felicity is, that it be not flitting, but firm and constant. For the good things which we possess seem not to be fully good, if they may be easily taken away. Wherefore to the intent that God might assure them of the steadfastness of his promise, he added, Of life, that they might not only know that they should have peace, but also that they should live therein. So then seeing GOD would have these promises annexed to the priesthood, can you persuade yourself that the ministery is an unprofitable, barren & unfruitful thing? Let others believe this, but he that understandeth the way of the chief felicity will not run into the way of so strange and absurd an opinion. Why then doth our flesh complain? Without doubt he that is not content with the chief felicity can find nothing else wherein he may repose himself. He whose greediness cannot be satisfied herewith, will never be satisfied by any other means. He that will not fully replenish himself herewith, shall be vacant & empty whither soever he go. But for so great a commodity promised unto us, what on the other side doth God because of the covenant require of us? Even a due honour and obedience which in the Hebrew he calleth Fear. And I gave those things unto him in respect of fear, and he feared me, he was afraid before my name, etc. These words he speaketh of Phinees the son of Eleazar, for with him the covenant was made, and such things were then spoken unto him. But let every one of us think them to be spoken unto him, let him obey and reverence God above all things, let him continually have regard to his commandments, let the law never slip out of his mind, let him be grievously afraid to violate even the least of his commandments: against which, if at any time he perceive himself to have committed any thing, that let him with exceeding grief of mind and with great sorrow detest. This must be the first care of the Minister as touching integrity of life, and these two parts of the covenant are one answerable unto the other. God promiseth life and peace, let us on the other side yield unto him and his will, worship, reverence, and fear. The honour and dignity of the ministery. But because there hath been enough spoken of the profit and commodity, now let us consider of the honour and dignity. The law of truth was in his mouth, and there was no iniquity found in his lips. He walked in peace and in equity, and turned many from their wickedness: for the priests lips shall keep knowledge, and they shall seek the law at his mouth, for he is the Ambassador of the Lord of hosts etc. If we will know what majesty, ornament, and honour God joined to the holy ministery, let us consider the last words of the sentence rehearsed: Because he is the Ambassador of the Lord of hosts etc. If it be a singular gift of God to be a man, not a brute beast, so as many even of the Ethnics thought meet to give thanks to God for the same: again if it be so glorious a thing to excel among men, so as in a manner all men's endeavours bend thereunto: now doth this without all controversy excel all nobility and excellency, to know that we be not men but the messengers of God. It is no mean gift to be an Ambassador of any prince, much more honourable to be sent of a noble king, and yet more honourable to be sent of an Emperor. But to have a message in the name of God and of Christ as Paul said, 2. Cor. 5. 20 is an incomparable honour. Look how much heavenly things excel worldly, so much doth the being of a messenger of God excel all the honours of this life. The office of the ministers of GOD. Wherefore ye have heard the commodities and greatness of this vocation, it remaineth that we set forth the duty which we ourselves ought to show, that we dishonour not so great and so worthy gifts: The lips of the priest (saith he) shall keep knowledge, Malac. 2. 7. and they shall seek the law at his mouth, etc. This must they have a special care of, that they be skilful in holy & divine things: but this shall they never obtain, unless that night and day they occupy themselves in reading the holy scriptures. And it is not without force that the minister is said to keep knowledge and that with his lips. For this keeping first of all consisteth herein, that he beware that no lie at any time proceed from him: secondly that he altar not those things which he teacheth out of the holy scriptures, but that he defend them with a constant fortitude, but not of the flesh (for that belongeth to the magistrate) but with the lips, that is, by most assured reasons drawn from the fountains and treasure of the word of God. Moreover forsomuch as so great a knowledge is prepared not for himself alone but for others, the minister must both be able and willing to answer concerning all things which belong unto salvation. For some there be, that judge not worst of religion, who are also learned, and (to say the truth) not unskilful of the holy scriptures, but those things which they know they impart to others, either no way at all, or else maliciously. But the messengers which are described by the Prophet are no such manner of men. Because at their mouth the law of God is required, therefore let them do their duty that they be the expounders of the will of God, or else let them leave off to be the ministers of the Church, or as the Prophet speaketh the messengers of the Lord. They verily (that we may still continue in things pertaining to men) are called lawyers, which give counsel out of the law and interpret the laws: For which cause these also, since they be cunning in the scriptures of God, must both answer by them, and must interpret them unto the people of God. God by the right of the covenant promiseth unto us, as ye have heard the honour of Angels: but on the other side he requireth of us that we should be studious in the word of God, and thereof to be good and liberal interpreters where, and at what time it is required of us: and required it is, when we see the people of God untaught, hungry, and in a manner perishing for lack of succour, & infected on every side with wicked and perverse opinions. Which although it have often heretofore happened, and even in other places doth easily happen: Notwithstanding we do yet even at this day, especially in Oxford so many of us as have an earnest zeal to learning, Oxford. feel it to our great grief. Hear the common sort of people is so unskilful as the Gospel seems but a fable unto them. Here even to this day after the feast of Easter are used no sermons publicly. Here are all things so clearly rid of the juice of the pure and sincere doctrine, that even the fountains themselves grow dry and unclean. How in a manner all things are here infected with superstitious and perverse opinions, howsoever we dissemble it, the thing itself cannot be hidden. How many Colleges (I beseech you) are in this City (let those which be the faithful and godly distributers of the Alms declare) which either cannot or will not yield so much as one professor or preacher of the Gospel. Should not the wisemen which be here think with themselves that the common wealth, church, and magistrate will thus say, Is this the profit that we reap by so great expenses? Is this the fruit that the common weal gathereth by ministering of liberal charges and things necessary? Is this the earnest affection that we see in these places of the Gospel publicly received? Is this the diligence that the pastors & governors of the Church use to further the godly endeavours of the king's majesty? I beseech you what else is this but to foster in the bosom many lurking enemies of godliness and poisoned serpents? neither are they ashamed in the mean time only to send children to receive the benefit of the alms, but those in very deed they do afterward instruct at home after their own pleasure in ungodliness. And some have not been content only to think ill and to be unwilling to further the proceeding of godliness, but have not satisfied their mind unless they came forth and testified for themselves and their associates that they would not allow of the truth set forth. Who hath compelled any man to believe, who causeth any violence? Who constraineth any man to have a good opinion or to profess the doctrine of the Gospel? Seeing therefore they cannot complain hereof, why do they then willingly and openly bewray the poison and pestilence of their mind? Undoubtedly we have not of all these companies neither do we look for, except God as it is said be present with us, who according to the saying of the Prophet may preserve and keep knowledge with their lips, and of whose mouth the love of God may be required and demanded. But lest we should complain that without any example God requireth these things of us, our Malachi affirmeth that Phinees performed the same: The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and turned a great many from their ungodliness, etc. First he rehearseth two things wherewith those most ancient priests were endued. For as touching doctrine and preaching they were sincere and true. For in opinions and judgements they lied not at all, they uttered no otherwise with their mouth than they thought from their heart: and finally they had no respect of persons, some speaking one thing and some another, but they sincerely taught all things and every where to all men. Secondly as touching conversation and life they had peace, namely being justified by faith: for hereof proceedeth peace & tranquility in conscience towards God. Afterward is added, In equity: for that justification in their hearts was not barren, void and fruitless, but it yielded abundance of fruit which even of men themselves, so they would rightly judge of them, might be allowed. And this is to preach not only with pure doctrine but also with innocency of life. And what ensueth hereof at length, our prophet declareth: And he turned away many from their ungodliness. This is in very deed to fish happily for men, to win unto Christ the people committed to our charge, and to till the field of men's hearts, filling them with profitable and fruitful seed. These things are not brought to pass by arms, by the inventions of men, by superstitious ceremonies, by unctions, by shavings of the head, and by the marks of orders, but by the example of an innocent life & pure doctrine men are drawn unto God, and are persuaded to forsake their former ungodliness. Wherefore it is not sufficient for ministers to excel in Godly and sound knowledge. It is not enough for them to live in upright and honest behaviour, unless they endeavour to convert men unto God. These things did Christ require of the Apostles if we peruse the Gospels. Matt. 10. 7. 1. Tim. 4. 13. 2. Tim. 2. 15. Tit. 3. 18. Exo. 25. etc. These things did Paul preach unto Timothy, to Titus, and wellnear in all the Epistles if we will hearken unto them, neither did the garments of the priests in the old testament shadow any other thing. In the breast was urim and Thumim which is light and perfection, because God would that by the light of doctrine they should be famous, further that they should be of most pure manners and integrity of life. Also in the skirts of their garments there were bells, because it behoved that their doctrine should sound and be heard in the Church. And forsomuch as it was to be provided that it should not be done with vain noise and jangling, to the bells were joined pomegranates, a fruit doubtless pleasant and beautiful. And that they might understand, that there was a charge laid upon them to draw men unto God, Ib. ver. 36. they ware engraven upon their shoulders and breasts the names of the xii. tribes. But lastly they carried about them written upon the cap which they ware, the most holy name of God whose messengers they were. By all these things if you bear them in mind, ye may easily gather the commodities and dignities of the holy ministery. Why the holy ministery is contemned. But now to hold you no longer in this matter than is meet, I will declare in few words by what fault of ours it comes to pass that the order of ecclesiastical men is destitute of her commodities and of the common sort so greatly contemned. But ye have declined from me, etc. It is as much as if he should say: It is your fault which have not stood to your promises and covenants, therefore have I spoiled you of your honours and profitable commodities. You are salt without savour, therefore shall ye be cast out of the doors and trodden under foot. Ye be a light under a bushel, therefore shall ye be counted vile and dishonourable. Ye build not the city upon a hill, that your good works may be manifest unto all men, but in the deepest valleys, where your buildings are defiled on every side with the mud and mire of lusts. Therefore have ye brought upon you these evils: thus lost ye your commodities: on this wise have ye yourselves cast away the honour and nobleness of your order. And ye have caused many to fall in the way, etc. Ye that should have drawn men unto God, ye have both by perverse doctrine, by example of most unpure life, and also by superstitious rites called them from the right course, when otherwise they were in a good forwardness. Ye have made void the covenants of Levy saith the Lord of hosts, etc. The conditions and covenants should have been inviolate on both sides. Let us consider whether of us kept or broke the promises. I as I promised unto your Fathers, gave you peace and life, for they lived a long time in great glory and happy state. Yea verily that same Phinees with whom I made my covenant lived a very long time. For as it is in the book of judges, jud. 20. he was yet on live when all the Tribes made war against Benjamin. And if we shall give credit to josephus, that people had from Aaron to the building of the Temple of Solomon only 13. highpriests and all of one and the self same stock namely of Aaron, and in the mean space were wellnear five hundredth years. And no man can justly object but that they were accounted as the messengers of God. Wherefore let us confess God to be faithful, whose words abide everlastingly in most assured equity and truth. So now is the sincerity of Gods promise sufficiently proved and made manifest. But on the other side (saith he) you have broken the covenant to whom only this sufficed, and this ye accounted for your chief and singular benefit, that your superstitious ceremonies, tithes and revenues might remain untouched: but as for truth, knowledge, equity and compassion of heart you had none. So far were you off from bringing home and raising up them that were fallen, that ye have been a hindrance even to them that go and stand upright. ye showed not yourself my Angels, that is my messengers: Nay rather ye have pleaded for the adversary power, for the world, for darkness and for the Pope himself, and sooner for any power than for mine. And even I also have caused you to be had in contempt. Now is the cause plain why the ministers of God be cast down, why they are vile, contemptible, and in a manner despised of all men, and may seem of all men to be made a mocking stock: Because ye have not kept my ways, etc. Your calamity is not ascribed to the fault of your order as though such were the condition and nature thereof: For all things which be created have these properties which the word of God hath given unto them. Wherefore seeing we perceive them to be most surely kept in other things, can the holy ministery, which among the ordinances of God is so excellent, be justly accused of falling away either through fault of God or itself from the ancient & most excellent properties thereof? It is said here to have happened far otherwise: For because ye have not kept my ways but have been partial in the law, etc. I beseech you dear brethren, what is to be partial in the law & in the administration of the word of God, but to have in the holy ministery a chief consideration of himself? To provide especially that no harm come to his own commodities, honours and substance that he hath gotten? To take heed that he offend not the rich, mighty, noble, nor principal men? To provide with singular care, that they may still retain the parts and superstitious opinions which they have once taken upon them to defend? Let rather the truth (say they) prevail, let the scripture be subject to the traditions and inventions of men. Let the word of God serve the priestly majesty or rather Tyranny. And as for Religion, let not the heavenly oracles of the divine Scriptures, but rather our wills order the same. Verily this said the Prophet or rather God in him. And ye have been partial in the law. Which thing the Apostles did not and the most godly Prelates of the Church which lived in the best times thereof. And in very deed in the time of Moses and Aaron the Levites were armed from gate to gate of the tents, sparing neither mother nor brethren nor children, and for this cause are said to have consecrated their hands therein. Therefore I heartily pray & beseech you my brethren for jesus Christ his sake, that so many of you as either have already taken upon you the holy ministery or do look to come thereunto, ye will regard the same not as an unprofitable and vile thing. Consider diligently what be the honours, commodities, and covenants thereof, stand ye to the promised conditions, and doubt ye nothing of the faith of Almighty God, and of our saviour jesus Christ. For he is true, steadfast and most assured in performing those things which he hath promised: Heaven and earth (saith the Lord) shall perish, but my words shall not perish. And these things as touching the holy ministery are spoken to you that be the Elders. Now I think it good to say somewhat unto the younger sort, and to the children. An Exhortation for young men to study the holy scriptures. I Rejoice (gentle Auditory) at this your diligence in coming together to hear the interpretation of the holy Scriptures. And this I do not without a cause. For since that this will proceedeth not from the flesh, from the sense, or from nature: it is undoubtedly given from above, it is given you from heaven, and from God's holy spirit inspired into your heart. For seeing the law is spiritual, Rom. 7. 12 and the commandment, holy, just, and good, as Paul declareth, and we on the other side, evil, corrupt, and altogether wicked: it cannot be, but that we hate the sayings of God, the law, and the Scriptures. Therefore so many as shall not be stirred up by the spirit of Christ, do both flee unto them, and do also hate them most grievously, not for any fault in the scriptures, but for their own corruption. That same people of Israel that was but a small nation and now hardened in perpetual infidelity, did not only hate holy Moses, Numb. 11. 14. 16. etc. but diverse times endeavoured to stone him to death which was the greatest punishment wherewith the people punished malefactors. It cannot be declared how grievous, troublesome, and hateful that man of God was to the whole multitude, whenas in very deed he was most quiet, amiable, and courteous, whom God pronounced to be most meek and gentle. A true testimony whereof he thereby showed, in that he most earnestly prayed unto God for them, Ibidem. whom he saw to be inflamed with infinite envy and unspeakable hatred against him, and desired that himself might rather be wiped out of the book of life, than that they should suffer extreme punishment as they deserved. Wherefore it is plain, that the people did wrongfully bear such hatred against him, and not through any fault of his. And me thinks I do not unfitly in comparing the holy Scriptures unto Moses the most chosen Prophet of God, A comparison between Moses and the Scriptures. because their counsel is alike, and their purpose are one. For as Moses did lead unto the promised land as to a haven of all the labours taken in hand, so the holy scripture for all believers openeth the way unto the high felicity, and teacheth them the sentences of doctrine and the rules of good manners, the which (as I think) is by Paul called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a good treasury. 2. Tim. 2. 14. The utility of the holy scriptures. For what can we imagine to be more excellent than the knowledge of God and his most excellent will whereby he hath decreed to save us through Christ? These things are sealed and laid up in the holy Scriptures for our daily uses. Therefore it is required that if there be in us any endeavour of knowing God, if we have any desire of our own salvation, we should with all care, diligence and watchfulness, keep this excellent thing committed unto us, lest it be caught away, polluted, or be held in greater darkness than the darkness of Cimmeria. Many they be of whom it is environed and assaulted. The pharisees with great hypocrisy darken the same. The Sadduces overthrow it as much as they can with the opinions of Epicurus. The monstrous Centaurs the Papists, unless we beware, will with their traditions & decrees lead it away in bands to captivity. Finally the Cyclopian Giants, being the tyrants of this world, endeavour by persecution, violence, and tyranny to rend it in sunder. Wherefore we must take heed and must withstand their blasphemies, contumelies and injuries. Howbeit this caution we ought to use, that unto the taunts and railings which these men object, we must answer nothing of our own head or of our own opinion. Whatsoever is spoken by them, let us refer it to our Senate, let us set it down to be considered of in our Council: and that consisteth of Moses law, of the holy histories, of the Psalms of David, of most prudent instructions of job and Solomon, of the foretellings of the Prophets, of the holy Evangelists, and of the Apostolical Epistles. This is our armory, from hence do we seek for weapons, shields, and all the furniture of our war. But and if we had been hitherto faithful and godly keepers of these sentences and ordinances of the senate, so many lies, superstitions and abuses should not have been admitted into Religion. Man's wisdom as it hath been accustomed, began to loath and contemn the holy scriptures, as though the same were now weary of Manna, and of the bread given from heaven, and it judged the holy scripture to be so vile and simple, as though it could straightway attain to the whole understanding thereof even with one twink of eye, and with one breath. It supposed it to be enough to read over the same once, and by a taste of one or two Books it judged of the whole worthiness thereof, it laid it aside and determined to seek wisdom elsewhere also. Neither could it perceive how sundry and manifold a treasure of doctrine and knowledge may be found in one sentence, yea and oftentimes in one word of the holy Scriptures. There were never any Rhetoricians of this world, that have had so many ornaments, figures, tropes, colours, and forms and manners of speaking, as the holy Ghost hath used in one and the selfsame thing, infinite ways to be handled. There is not in any power of man, such variety and abundance of things, as is in the sayings of God: in the which, no man is at any time sufficiently instructed: no man seeth all things. Those things which be there contained, are known, howbeit in part. The holy Ghost hath there reserved many things as yet secret to himself, that he may have us to be scholars even till the end of the world. He ever among showeth us somethings to allure us, and something he teacheth that he may dispose the minds of them that be the readers. But there is not upon the earth, so great a variety of herbs, flowers, plants, and fruits, as their is abundance of divine senses in the holy scriptures. O that we would persuade ourselves, that those divine sayings are gold, silver, Emeralds, sapphires, precious stones, and most sweet honey: no man would at any time suffer himself to be plucked away from them. But that the holy scripture is to be beloved above Gold and the Topayze, more earnestly to be desired than precious stones, and more sweeter than the honey and the honey comb, Psal. 19 10. David declared, who was perpetually conversant therein: whom, whosoever will imitate, whether he go out or come in, he shall find most happy Pastures. An objection touching the obscureness of the scriptures. But I see before hand what some will object, that the scriptures by reason of obscureness and difficulty are not sufficient; therefore we must rather labour in reading of the fathers which have interpreted them, & have plainly taught what is there obscurely had. Here do our adversaries brag, here do they hope of greater triumphs than the triumphs of Pompey: who nevertheless see not in the mean while, or else feign themselves not to see, what Labyrinths there be of the Fathers, what winding rivers, what turnings in and out are found in their writings: what an infinite thing it is to read them all over, and those things which thou hast read, to keep in memory. I will demand of them, that when there happen to be obscure places in the fathers, what shall I do, whither shall I fly? There shall succeed other fathers who may interpret the former, and when again there happeneth obscureness and difficulty in them, there shall be appointed other later interpreters, so as the matter will never have end. And undoubtedly, that which I seem to suppose doth now happen in deed. The Fathers of the former time were interpreted by the Fathers that came after. For Augustine against julian the Pelagian, and else where, allegeth basil, Gregory Nazianzene, Chrysostom, Ambrose, and the elder Fathers for witnesses of his opinion. Afterward Gregory, Bede, and others that came after did interpret the same Augustine. And when there could be neither end nor measure, there came Peter Lumbarde, to make all hard places plain. But I beseech you even for that divinity sake which is common to both, how much did he profit? It behoved that he had infinite interpreters. Thomas, Scotus, and Occamus were appointed as chief guides, who could speak nothing so scholastically or as they speak so masterlike, as they might bring the truth out of darkness. Unto Thomas there was need of expounders, those were Caietanus and Capreolus. Unto Scotus there came afterward Zorobellus and Leschetus, to Occamus was associated Gabriel Biel, and Gregory Ariminensis. All these men as it is most evident, did profit so much, that they filled all with darkness. Why then will we thus wittingly and advisedly err? Let us return I beseech you, let us return to the first fountains of the scriptures. Socrates. Socrates being an Ethnic so much attributed to the light of nature, that if he had by just order used his interrogations to a young man though he were unlearned in what science he would train him up, he said that he might be able to answer fitly & rightly to all sciences. And shall we attribute so little unto the spirit of God who is a father of the fatherless, and a Master of young children, that he cannot by his scriptures inspired with the heavenly light throughly teach that which Socrates by his interrogations promised to do, in human things? When there is mention made of the obscureness of the scriptures, why do we not call to mind the shipmen's art? A wise shipmaster being helped by study and exercise, Similitudes. may know the times in which the ships should be brought forth of their harbours, and perceive the reasons which otherwise are very doubtful as touching the winds, neither is he any thing less skilful of the ways, the journeys, the paths, the coasts, the turnings, the nearest ways of the wide Sea, and that in the night season, than he is of his own town, highways, or streets: and no less doth he avoid the Rocks and sands, than we do horses, Cartes, and ditches. Let us accustom ourselves to the word of God, let us continually be occupied in the holy scriptures, let us be earnest in the reading of them: and by the benefit of Christ's spirit, those things which be necessary to salvation shall be plain, direct, and most manifest unto us. It happeneth oftentimes, that the darkness of the scriptures is imputed to our sloth and lightness. They which seek precious stones in the sea, do not sit near the shore, & picture out upon the sands, or number the waves or winds, but do send down even unto the bottom, and do bring up precious stones from under the water, and have that which they desire. A similitude They which search out for gold or silver in the veins of the earth, do not lightly dig in the uppermost part: but they péerce even as it were into the bottom and the very depth, and at the length do gather from thence some crumbs of gold. Even so if we would use the self same diligence and vigilancy about the word of God, we should attain unto those things which be obscure. There is nothing so hard but that with continual use it is made easy, nor any thing so painful but with labour it is overcome. That the holy scriptures seem oftentimes to be repugnant. They call them into suspicion because they are sometimes one against an other. But how the fathers do otherwhile disagree one from an other, I think none of you are ignorant. As touching them which be the principal, I have many times noted unto you when opportunity did serve. But others which are of the common sort of Divines do so contend, as the matter is handled by railings and taunts, & oftentimes they come to blows & handstrokes. But in the holy scriptures, there is nothing that so greatly disagreeth, but that if we shall with diligent heed discuss the places which disagree, we may easily reconcile them. Will you ascribe unto the fathers this authority, that they should be more excellent than the holy scriptures, which thing themselves bear grievously and unwillingly? If they allow any thing, they allege the holy scriptures. If they be pressed with any authority, they appeal unto them, and do teach that so we ought to do. If you give them so much credit in other things, why do you not believe them in this? But they are wont to say, that heretics have the scriptures and do seduce: We on the other side also do allege scriptures against them, we contend and cannot agree: who then shall be the judge, who shall finish the controversy? Now here also they think that they have provided. Howbeit, I would feign ask of them, how the first fathers did, which contended with the Ethnics: they undoubtedly had no other but the scriptures, and with those testimonies they confuted them. But will they say, that the power of the spirit is at this day diminished, or the holy scripture changed? If these in our time remain the selfsame, why do not we also assuredly trust that the selfsame thing may be done [of us?] If the fathers were not necessary at that time, why do we think that religion at this day cannot be defended without them? And that especially, seeing the heretics will easily say that they are not bound to admit all the sentences of the fathers? Do not I beseech you, do not persuade yourselves, that the fathers spoke all things. Which one of them, Chysostome [by name] upon Genesis, Homily the 3. manifestly confesseth, when he saith: Of great abundance undoubtedly is this treasure, and large is the fruitfulness of this fountain. Neither do thou marvel well-beloved, if these things do happen unto us: even they which were before us, did withal their power draw waters from thence, and in like manner they which shall come after us shall attempt the same: neither yet shall they likewise be able wholly to empty it. Howbeit, I would not by these things which I have spoken either get myself hatred, or stir up envy as though I went about to extenuate the authority of the fathers, or to remove their doctrine out of the Church. It is not so: I know and freely grant that I greatly profited by reading of the fathers, and I do also frankly confess, that they have been no small help unto me: For by them I understood many things, which otherwise perhaps by myself I should not have throughly perceived. I know that the Eunuch in his chariot read the scriptures, Acts. 8. 28. Acts. 10. 5. but yet concerning them he was taught by Philip. It would be a very great arrogancy and intolerable pride, that one man should challenge unto himself the whole knowledge of the holy scriptures. What other thing might this be thought than to offer himself of his own accord to be entrapped in the devils snares? By this way we should most manifestly tempt God, and by contemning of godly and learned men which might seem to wait to be rapted up together with Paul into the third heaven, Cornelius the Centurion was sent unto Peter to be instructed of him. Neither ought we to be ignorant that men be the Temples of the holy ghost, from whence God is wont many times to draw out his Oracles. And while in the Church one teacheth an other, charity is both preserved and increased. Why I beseech you do we every day come hither? Assuredly that we may deal together as touching the holy scriptures: and therefore we dispute openly, that we may one hear an other, and one learn of an other. Wherefore let than be no more angry with me, which perhaps have suspected that I go about to wrest away from the faithful either the reading or doctrine of the fathers. I said not such things as they suppose I did, but this I said, that the fathers and every other writer must be read with judgement, so that every doctrine may be tried by the touchstone of the holy scriptures. And if we will this do, we shall not do any injury to the fathers: nay rather (which is a point of their godliness) there can be nothing more thankful or more desired of them than is this. 1. Co. 11. 13 Paul is content that his tradition as touching a woman to have her head covered, should be allowed of: in like manner that the things which he decréeed, 1. Co. 14. 37 namely, that she ought to be silent in the Church, should be judged of such as be spiritual. Wherefore the fathers also, seeing they acknowledge themselves to be much inferior unto Paul, will not disdain to be tried by the rule of the spirit of God and of the holy scriptures. Seeing therefore the divine scripture teacheth the knowledge of God, showeth the secrets of the will of God touching man's salvation, ministereth in great store both armour and answers against ungodliness: let it be more precious and dear than all riches and worldly delights: let it be plain and in matters necessary to salvation evident: let it not be accounted so repugnant but that the dissension thereof may easily be reconciled: let it be of itself alone able to confute heretics: neither let all the fathers be able to draw out the full sense thereof: but finally let all things be tried by the examination of the same. I beseech you by the God immortal, that we may join our labours together, I in teaching, & you in hearing: let us apply ourselves with all diligence to the word of God. We are called divines, and such would we be accounted: Let us answer to our name and profession, unless in the steed of divine speakers we will be called father speakers. Moreover our profession altogether requireth, that we should exercise the word of God, wherein we do singular honour unto him: for we do sacrifice in very deed. Prayers are accounted in the number of sacrifices: Those the holy scriptures have in every place: Thanks givings are hosts, and they are every where in the holy scriptures. Confessions of sins, and praises of God, are declared to be most acceptable sacrifices unto God, from which the holy scripture is never in a manner removed. And therefore since, (thanks be to God) the mass hath been taken away, being a superstitious and detestable sacrifice as was affirmed, let us to this only * That is to the reading of the scriptures. [sacrifice] apply ourselves with all our heart. With these titles of the lips God is delighted: and while we speak with him in the scriptures, he will undoubtedly vouchsafe to be present. Again if we shall purely and sincerely handle the holy scriptures as it becometh us, we shall deserve well of them. For they have been long time shut up in the prison of oblivion: deliver you them by renewing the memory of them. They lay unknown in the darkness of man's traditions: set ye them at liberty, by restoring them to their native and natural sense. They being oppressed, did remain in the filthiness of superstitions: bring ye them from thence, that they may defend the pure and true worshipping of God. They dwelled in the uncleanness of the defiled and polluted life of sacrificing Priests: now look that ye garnish them with excellent and good manners. This shallbe a singular victory. These shallbe just triumphs for divines, that they have procured liberty to the holy scriptures. And this shall you not do without your great profit and commodity. For as experience might teach you, our heart is variable, changeable, and most inconstant, but it can never be made firm and steadfast, unless it do lean unto some thing that is most firm: and what can we find more firm and steadfast than the word of God? The same abideth for ever and wavereth on neither part. Furthermore all that we have is made bright and most beautiful thereby. This whereas I might show by many reasons, I will only recite one example of Moses. Exo. 34. 30. He by talking with God, obtained such a brightness in his face, that the children of Israel could not abide his fight or company. So shall it happen unto you. By frequenting of the holy scriptures, you shall show forth beautiful works, so that they which shall see them cannot choose but glorify the father: your words shallbe so effectual as when by the holy scriptures they be bend against impiety and error, they shall seem to be as thunder and lightning, and trust me, no adversaries shallbe able to abide them. To conclude, look what felicity can be had while we live here, that is included in the holy scriptures. Psalm. 1. 2 For David said, that he is blessed, whose will is in the law of the Lord, and in the same doth meditate day & night. Which meditation that it may be rightly prepared of you, In what things meditation consisteth. you must understand that it chief consisteth in two things: The first is, that ye most diligently weigh the words and sentences which you happen to read: For they be most fruitful, and do comprehend in them an innumerable sort of excellent things. The second is, that ye search among the scriptures for other places, which concur with those things that ye have in hand. For there is nothing that serveth more for explaining of the holy scriptures, than do the scriptures themselves. A profitable, and also a pleasant hunting is this, not of hearts or of bores, but of heavenly treasures, whereby we may prepare all things necessary for our journey, even into heaven. But in hunting out of these things we must climb the most high mountain, whereby we may go beyond reason, sense and human wisdom, that we being placed in the most clear region of divine light, may behold the secrets of our salvation and of the high wisdom. Moreover we must desire with most fervent prayers, that unto the holy reading we may come instructed by the holy Ghost. For unless the same be given, the holy scripture will be unto us a killing letter. For they which be void of the spirit, receive no fruit by divine reading because they hold not the scriptures themselves, but the carcase of the scriptures. When you see an excellent man, I think ye take great delight in him. A similitude His eyes shine, his countenance is pleasant, his face is amiable, a marvelous delightfulness is dispersed over all his parts. Howbeit if a man should be demanded, from whence hath come unto him so great a beauty of the body, he could in a manner say nothing else, than from the soul: the which if it happen to departed, the body straightway becometh a horrible dead carcase, which stinketh and with worms and putrefaction is dissolved on every side, which every man doth avoid. So the holy scriptures, when the spirit is absent from him that readeth them, they be loathsome dead carcases, they offend, they displease and do marvelously alienate from the reading of them the minds of those which use them. Wherefore let us desire God, that even as he sent out his word at the beginning when he made the world, yea and that he sent it down into the bowels of the earth, whereby there sprang out so great an abundance of grass, herbs, springs, plants, and fruits, he will in like manner penetrate our hearts, whereby we may execute thoughts words, and deeds worthy of our calling. Neither marvel ye if I so greatly persuade you to pray for the fruit of the word: because this is the state of the word of God, that it doth not continually fall after a happy sort. For as it is taught in the parable of the seed which is set forth in the Gospel, a part falleth upon the way, a part in stony places, a part among thorns: and finally, that which is committed unto good ground, doth not bring forth fruit generally after one manner, but a part thirty fold a part sixty fold, and a part an hundredth fold. A Prayer. Wherefore I beseech God, that he will so prepare you and me with his spirit, that we receive not the divine seed, like unto the high way, or the thorns, or stony ground: Let even he himself, who is able, make our hearts good ground, which may bring forth fruit an hundredth fold unto eternal life, Amen. A praise of the word of God taught in the scriptures, and an exhortation to the study of them. IF after many days silence, I should take in hand again to declare the words of Paul as I began, and should not after my accustomed manner exhort you to renew your studies intermitted, you might not only marvel at my determination, but also find just fault at the breach of custom. Howbeit, since I have this done every year, it is to be doubted lest I should be constrained to utter again the same things among you which I have at other times declared unto you, or else to digress unto those things which are not much pertinent to our purpose. Yet doth it much comfort and refresh me, that I understand ye are so manifold and sundry ways stirred up to the knowledge of the holy Scriptures, that I hope, although my wit be slender and my eloquence small, I shall not departed from the laudable and received custom, neither yet digress unto those things which be not of much force to call back your minds to the study of divinity. And to hold you with proheme no longer than Christian sincerity requireth, it shall not be amiss, this to think, specially with ourselves, that there was not a man created by God, the father of our Lord jesus Christ, As man ●as made by the word so he is restored by the word. but through the word of God: and therefore we must not look that he being fallen and overthrown can be restored by any other means than by the same word. Hereunto was Adam the prince of man kind created by God, that he should be a faithful Scholar of God's word. From which excellent institution he so far swarned, Gen. 3. 6. that he gave credit to the persuasion of the serpent, not to the word of God. And look what the devil did then work in Paradise by the words of the serpent, he now doth the same in the Church through superstitions and wicked traditions of men. Wherefore he that will beware of death and destruction, let him not give ear unto the inventions of men, but let him faith fully believe the holy Scripture only. Let us set Adam before our eyes: so long as he was obedient to the word of God, we shall perceive he was Lord of all things, Gen. 1. 28. and the husbandman of most pleasant Paradise: But on the otherside we shall acknowledge that the same man when he mistrusted the word of God, became the servant of death and sin, subject to the curse of God, a labourer in the continual sweat of his face, Gen. 3. 17. striving with thorns & thistles. The self same danger remaineth doubtless to so many as neglecting the word of God, follow the promises of knowledge wrongly so named, as though they might be Gods and Masters of their own selves. O would to God that that happy garden had not had a serpent: and that at this day, there were not in the Church such as would call men away from the holy scriptures unto the wisdom of the flesh. And not only may we learn by the bringing forth and original of mankind, how we ought to be studious in the word of God, but the mystery also of our redemption doth most plainly testify the same. For when the natures of God and man were distant, an infinite space one from an other, yet were they coupled together by the word into one and the self same person. Wherefore we also are to hope of a return unto the father, if we shall with great endeavour of faith embrace his word. What I beseech you do you think of the books of the holy Scriptures: They are nothing else in very deed than schoolmasters of the elect, given most profitably unto them by God. God useth weak instruments. And seeing they be instruments of our salvation, we must not frowardly look upon the nature, habit, and ornament of them, seeing all the worthiness and excellency of them must be measured by the power which God useth in them. What more vanity is there in the nature of things than dreams? Dreams. And yet when God useth them he instructeth in most weighty matters, Gen. 41. 1. etc. Dan. 2. 1. Gen. 37. 5. jud. 7. 13. Dan. 7. 1. Pharaoh and Nabuchadnezar being the mightiest monarchs of the world, and confirmeth the faith of joseph, Gedeon, and Daniel. Hereby is known the excellent power of God, whenas by abject and vile instruments he showeth forth incredible acts. Even as a Carpenter should for that cause be counted famous and notable, A similitude. if he could with a cord, thread or hairs hew or cut in sunder most hard wood: So Christ with clay healed a blind man, and God in the signs of water and in the outward elements of bread and wine stirreth up the faith of those that be his, john. 9 6. and sealeth the promises of heavenly things. The use of the holy scriptures. Therefore the holy Scriptures which be full of dignity and majesty, being more inwardly beheld, whereas at the first sight they may seem rude and barbarous, weigh thou with thyself that they be the instruments of the holy ghost: and look not for a pleasantness of words in them, but rather marvel thou at the power of the cross which Christ suffereth not to be made void by man's eloquence. Yea rather when these things come to mind, let us give thanks unto our good God who would have these testimonies of his will to be sealed up, that we being dull of memory should not forget them, and that every man at his own pleasure should not devise a doctrine in the Church, but that there might be extant a public pattern, whereby the sayings of all men might be proved and thoroughly tried. Luke. 1. ●. And therefore Luke in the Preface of his Gospel, that he might acknowledge the certainty of those things, whereof he was taught, testifieth that he therefore wrote unto Theophilus, that he might know the certainty of those things whereof he was instructed. Whosoever therefore believeth in Christ, if he turn over the Book, he by the means thereof through the holy Ghost is every day made more assured of those things which he professeth. For as Iron is by use purged from rust, A similitude and doth the more glister and show bright: so the doctrines of godliness which are contained in the holy Scriptures, the more often they be read, the more manifest and true they appear unto us. Plato in his Book of laws, thinketh meet to give commandment to the husbandman that he do not water his ground with other men's water. Dig (saith he) a well therein, that thou mayest use the waters thereof when need shall require. Wherefore God also would that in the Church which is his vinyeard, should flow a perpetual reading of the scriptures whereby the necessary water of the word of GOD might be ministered to our faith which oftentimes waxeth dry. It was a familiar saying in the mouth of Socrates, when he was urged to say or do any thing: If my good spirit shall permit me. The Daemon of Socrates. For he had such a one, who was as his counsellor or keeper. But we must perpetually clean unto the word of God as unto a Counsellor: when any thing is set forth to be done or believed, we must answer so much as by the word of God shall be lawful, and in all our affairs take Counsel thereof faithfully. The holy history teacheth, that there was a laudable custom of the people of GOD, that as touching every enterprise they first took Counsel of God, before they took in hand to do the same. jud. 1. 1. In the Book of judges after the death of josua, the Israelites demand who should go up against the enemies. In the first Book of Samuel, 1. Sam. 30. 8 David asketh whether he should follow after the thieves, which had destroyed and burned the City of Ziklag. Yea and Achab, 1. kings. 22. 6. although he were a wicked man, went not altogether from his Country manner: nay rather, when he should fight against the king of Syria, he took Counsel of God by the Prophets. Therefore we also must not attempt any thing, wherein we have not first persuaded our conscience by the word of God that the work which we take in hand is good and shall be acceptable unto the Majesty of God. The Poets vaunted that their harmony, songs and verses wherewith men were delighted, (nay rather deceived) were not made by man, but were drawn from Helicon, Parnassus, the fountain of Castalius, Pegasus or Caballinus, from [the forest] of Cithaeron, the Muses reciting them: which as they be false lies, so is it most true, that the doctrine which we now commend is drawn out of heaven, and communicated unto the Church upon Mount Syna in jerusalem, and upon Mount Zion, Exod. 20. Esa. 2. 3. as we read in Exodus, and as isaiah hath testified: Out of Zion shall come a law, and the word of the Lord from jerusalem. The Oracles of the ethnics. In old time the Ethnics had secret places in temples, doors under the ground, a cauldron for sacrifice, a Trenet under which they put fire, brass of Dodona, most ancient Okes, dens, Images, names written in leaves, and briefly unprofitable Temples, and innumerable ways did the Devil mock them: But unto us in the stead of all those things, is by the mercy and goodness of God set forth the only Oracle of the holy Scriptures. Pythagoras is for this cause not a little famous, that he had conference with Oules and Eagles. Pompilius talked with the Nymph Aegeria. Apollonius Thyaneus (as the histories report or rather fable,) understood the singing and chattering of little birds. But unto us doth the true God, the Creator of heaven and earth, speak most manifestly in the Scriptures by Moses, by the Prophets, by his only son jesus Christ, and by his Apostles: and doth so speak, as he changeth the souls, the hearts, the minds, and the whole man, and of stones is able to make the sons of Abraham, not whom he may like fabulous Amphion, forcibly draw to the walls of Thebes, but whom he may build upon Christ, because he is both the only and sound foundation aswell of the Apostles as Prophets. Let the Poets boast as they will, that Orpheus tamed the wild beasts, we in the mean time being taught by experience, will not doubt but that the words of the Scriptures turn them into the sons of God, which before were serpents and generations of Vipers. Whereupon Paul mentioning unto Tytus what manner of persons we were before we were regenerated in Christ, saith: Matt. 3. 7. Titus. 3. 3. For we also in times past were fools, disobedient, going astray, serving lusts and diverse pleasures, living in maliciousness and envy, being hated and hating one another. And unto the Corin. the first Epistle and 6. Chapter, Verse. 11. when he had recited many detestable crimes, he added: And such were you in deed, but now are ye washed, ye are sanctified, ye are justified. And seeing that to the breaking of our hearts which be hard and obstinate, there should be need not of weak instruments but rather of most strong engines, for that cause GOD revealed unto his Church no faint or dull manner of speech, but such as was delivered by many [of the Prophets] and in diverse manners. For it exhorteth, terrifieth, driveth forward, calleth back, teacheth, confuteth, promiseth, threateneth, pronounceth, sigheth, prayeth, beseecheth, praiseth, dispraiseth, showeth things past, declareth things present, prophesieth things to come, and as most soft wax it is bended unto all forms, to the end it may bow the stony hearts of the ungodly. Wherefore not without good cause it ought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a vanquisher of all. Yea and Satan, although he be most mighty, was driven out of the wicked body of Saul which was appointed to utter destruction, 1. Sa. 16. 23. being not able to abide the songs of David the physician of the holy spirit. By them the old serpent being enchanted, was after a sort burst in pieces. Matth. 4. And the same Satan was driven from tempting of our Saviour, by no other weapons but by the word of God. Wherefore it is no marvel if Paul do therefore praise Timothy, 2. Tim. 3. 15 because he learned the holy Scriptures from his first infancy, whereby he might teach, and confute, instruct and correct, and become perfect and prepared to every good work. Happy was the Commonweal of Israel accounted, which as concerning her state might ask Counsel of God by urim and Thumim. Exo. 28 30. But we which have the divine light and perfection of the spirit expounded unto us in the word of God, when we will, are not in worse case than they. That could not be our felicity, to have those things which be necessary to salvation engraved in our minds by the power of the spirit, so as we should have no need of outward writings, and help of Books, forsomuch as the intercourse and the most sweet familiarity which at the beginning mankind had with God, is by sin broken off. Therefore to despise the gift of the Scriptures which succeeded in stead thereof, is an extreme madness especially since we so soon err both in the actions of this life and in opinions. Mal. 2. 7. We call to mind, that God commanded the Priests, that they should with great endeavour procure themselves the knowledge of the law: also that he commanded the king, that he should never suffer the book of the heavenly doctrine to be taken out of his hands. Deut. 17. 18 Wherefore those should not be accounted either kings and Priests, which shamefully neglect the holy Scriptures. And seeing that Christ hath made his to be both Priests & kings, none may boast themselves to be Christians which are not delighted with the study of the word of God, Let some please themselves as much as they will with unlearned rudeness, there is no man of sound judgement will at any time be persuaded, but that it doth greatly please the prudent lawmaker, that the laws should be known of his Citizens, since that no fruit of laws unknown, although they be both just and honest, will redound unto the Common weal. Our good and mighty God, did therefore place the sun in an high adn eminent place of the heavens, that seeing he ordained the fountain of light to be therein, and to lighten all things, the same should be beholden of all creatures. Wherefore it doth please him exceedingly, if all men in the Church do continually turn the eye of their mind to the doctrine of the holy Scriptures. And how much this also doth profit our minds, hereby it may be understood, that the eyes of them which live in a manner always in smoke are not only fore & filled full of tears, Similitudes. but are also made dumb and dull: like as on the other side when we live in the large fields and in the green meadows, garnished with great diversity of flowers, & compassed about with most clear waters, we being of perfect strength, then have we our eyes both bright and of perfect sight. They do live in the smoke which do always regard earthly things, and do only occupy their mind in natural sciences. These be almost continually disquieted with perplexities, cares, and great vexation of mind, and are every day made less fit to behold heavenly things. And undoubtedly nothing doth more fitly answer the state and condition of these unhappy sort than doth smoke. For even as from a thick fire there breatheth out smoke: so from the heat, burning and darkness of filthy lusts, all things that ever they do are obscured. And how justly the holy scriptures are compared to the large heaven, to the open fields, to the flourishing meadows, and to the running and clear waters, I think there is none of you but understand. Therefore when I exhort you aswell to the receiving of this knowledge, as to the communicating thereof with others, I call you to those things that be comfortable and fit for the natural sharpness of out wit, yea and they be very profitable for restoring of the whole man. With the very which counsel Paul thus instructed his: Verse. 2. Timothy in the 2. Epistle the 2. Chapter: And what things thou hast heard of me by many witnesses, the same deliver to faithful men which shall be able to teach others also. The Apostle could not abide that the doctrine of the Gospel being so comfortable should be hidden from men, or that it should be kept back, or be suppressed among a few. And all faithful teachers in the Church, have no other respect in teaching, but that the word of God communicated unto those that be present, may by them be spread abroad to infinite others: Even as they which be covetous and live upon gain, do distribute that money which they have, unto men that use the same, that at the length it may return to them more amply and richly. But alas, this sword of the word of God hath been a large time put up and hidden in the sheath of superstitions and human traditions: & therefore have we lain oppressed with so many impieties. Christ in times past said: Ye err, not knowing the scriptures. Mat. 22. 29. But now the pharisees of our time say, Ye err, having knowledge of the scriptures: And they wish and desire nothing more, than that this spiritual sword may once again be hidden. But O ye that be the kindred of Christ and faithful men unto God, suffer not the same to be taken again out of your hands: For believe me in the stead of the book of life, they will give into your hands the book of death: and thereby O good God, what calamities will ye run into? Let the horrible example of Saul teach you, 1. Sa. 28. 6. who after he was cast off from God, could have no answer of him, neither by Prophets, nor by priests, nor by Oracle, whereby he might be comforted being now cast into most grievous dangers. What did the miserable man? He gave ear unto the words of a witch, and unto Magical counsels. Howbeit he reaped nothing thereby but extreme fear, threats of death and utter desperation. O unfortunate wretches, which being destitute of the word of God, do carry themselves unto superstitions and devilish devices of men's traditions. They are thrown headlong into eternal death, and into errors out of which they cannot wind themselves, 2. Thess. 2. 10. and that justly. For as Paul said unto the Thessalonians: They received not the love of the truth. Unto whom they be also near neighbours, and for this cause no less to be avoided, because like unto the Samaritans they have decreed to embrace both, 2. kings. 17. 41. namely the word of God, and the ungodliness of men's traditions; as if they knew not that in Deuteronomie and elsewhere, Deut. 4. 12. Apo. 22. 18. it is straitly charged, that we should not add to, or take any thing away from the word of God, and that for just cause. For what power or authority hath a silly man which shall perish within a while, that he should think himself to see more, than hath been prescribed by the word of God? Tertullian Tertullian in his Apology the 46. Chapter teacheth that Lycurgus desired to hang or to starve himself, because the Lacedæmonians had somewhat amended his laws against his credit. Did the man that is but flesh and blood take it grievously, that his own citizens should decree any thing and add unto the laws which he made: And will our good and mighty God quietly suffer the same to be done of men, who are most far separated from his worthiness and wisdom? Oh shame and boldness that if we were wise should never be suffered. Let heaven and earth pass, Mat. 24. 35. but let the word of the Lord remain firm, pure and inviolate for ever. Esa. 40. 6. Let all flesh (as saith Esay) be grass, & the glory thereof as the flower of the field: Psal. 12. 7. but the words of the Lord as being most purified shall continue sound and sincere for ever. Luk. 16. 27. Let the rich man which is tormented in the flames of hell, desire that the dead may arise and admonish his brethren and such as he is, of the judgements of God: but let us that are by faith the chosen generation of Abraham, according to his godly counsel hear Moses, the Prophets, and Apostles. Of whose books while we ask counsel, believe me we do not go unto the storehouse of a poor Lord, but unto the most plentiful and fruitful treasuries of the wisdom of God, which we shall never be able by any labour of ours (be it never so great) to make empty. And even as the nature is of a continual springing well, A similitude that it is not consumed by continual drawing but the water thereof is rather made both pure and better thereby; in like manner is the sense of the holy scriptures made more sweet and pleasant unto us, in how much we more profoundly and continually labour in the same. And as labour is necessary for the drawing out of outward waters for the body, so in perusing of the holy scriptures, there is need of a grave judgement and spiritual attention. Which things how justly and for how good cause they be required of us, the decrees of Magistrates and Edicts of kings do sufficiently declare: For while these things are by criers or Heralds published unto the people, such a diligent ear and attentiveness of hearing is in them that stand by, as there doth nothing pass and scape them but it is well considered of. From this commendable study and diligent endeavour do they which above measure exaggerate the darkness of the scriptures, exceedingly draw back the young students of the Gospel, The scriptures feigned to be obscure. as who should say, that the veil were not taken away by the blood of Christ, and that all things, so far as our salvation requireth, are not made plain by his spirit. They which declare that the darkness of the holy scriptures is more than the darkness of the Cimmerians, & that the obscureness [of them] is every where more than can be overcome, say that the mysteries of the word of God must not be searched out, and while they make the efficacy of the word of God to consist rather in reciting and in understanding, they of divine Oracles and holy scriptures, make most shameful Magic. Even we also do grant that man's reason must be restrained within certain bounds, lest it should judge of divine things according to the imagination thereof. Howbeit no Christian man ought to be hindered, but that he may endeavour as much as he can to understand those things whereof the scripture of God hath instructed us. Let no rashness be used in reading of the holy scriptures: but as touching the study and diligent inquisition thereof, let no man wax cold or slack. Wherefore we easily grant, that the mysteries of the word of God are to be reverenced, and yet in the mean time we must remember that the same is, Light shining in a dark place, ●. Pet. 1. 19 from which, if we shall cast our eye never so little aside, we shall at length perish in errors and utter darkness. But when the haters of the light jangle so much of the obscureness of the scriptures, they themselves do think that they deem not amiss of the holy Ghost, if they make him equal to the poets and Philosophers, of whom the one sort by their intricate fables have so covered over with clouds & transformed the plain and bright face of the truth, as it is very far fled away from the eyes of unfaithful men. And the other by their riddles, imaginations, numbers, & Atoms, have made their doctrine so intricate, as all the whole life of man live he never so long, can hardly be sufficient to expound the same. But we have not found the goodness of God our good father to be so greatly straightened, and the light of the holy Ghost to be so simple. Neither have they so given the holy Scripture as they might not be understood of mortal men. The wisdom of God hath not dallied with us: Neither hath it given Scriptures unto men, out of which they might not reap any profit. These things let us leave to Apollo whom the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he answered overthwartlie. These be deceits of the devil, not the lively doctrine of our God, or of the holy Ghost. We know indeed that Croesus asked Thales what was the nature or definition of God, who ever now and then desired spaces and delays to answer at some certain day, neither could he at any time absolve the question propounded unto him, for the more he considered with himself of the nature of God, the less came to his remembrance what he should say. But those which are endued with a true faith, are able out of the holy Scriptures not only to know God, so much as is necessary unto their salvation, but can express him in excellent manners and holy works. Wherefore let none call us unto the fathers, none unto the counsels, none unto any men, as though we could find a more plentiful light among than than proceedeth from the most bright day star of the holy scriptures. Assuredly the fathers and the counsels have their discords, their darkness, their hard sayings, their obscurities, and incredible variableness, I will not say inconstancy. Neither in reading of them, doth the holy ghost so meet with us, as when we weigh & repeat with ourselves the words of God, seeing it is not meet, but that there should be more honour given to the words of God than to the words of men. Acts. 8. 28. For if God sent Philip the Evangelist for an aid unto the Eunuch of the queen of Candaces reading the Prophet isaiah, he being yet no Christian, much more is he present by his spirit with them that be already believers, when with faith and reverence they exercise themselves in the holy Scriptures. I pass it over, that although a natural man perceiveth not those things that be of God: 1. Cor. 2. 14 yet doth a spiritual man discern all things. Wherefore what by our own strength and the capacity of our reason we are not able to attain to in the holy scripture, we learn so far as is necessary by the strength of the holy Ghost. And assuredly they be no light things or of small importance, which the holy Scripture teacheth: For to speak nothing of infinite things that be noble and very excellent, is there not in them an entreating of the providence of God, of the nature of God, of the bringing forth of things, of the government and redemption of men, of the election before all eternity, of rejection, of contingency, of necessity, of the freedom of man's will, of the cause of sins, and of infinite such like: whereof the ungodly standing oftentimes in doubt do perish in their ungodliness, and the godly being especially instructed in the very same things by the holy scriptures, receive thereby both singular pleasure and also edifying? There be many which say, that they take it very grievously that they living in this life cannot see celestial things: against whom we may justly object: Why do you not go up unto this Theatre of the holy scriptures, that you may behold even the things of God, yea the very things in heaven? Howbeit these men, and together with them all ye my Christian brethren would I have to be admonished, that the place or School of this Philosophy is heaven. Wherefore they which creep on the ground and have not their conversation in heaven, Phil. 3. 20. as the Apostle commanded, are in jeopardy lest in studying they lose their labour. Besides this, it must not be omitted that the instructor thereof is the holy Ghost: for although you have innumerable teachers, preachers, instructors, and masters, unless the holy Ghost do fashion the inward parts anew, those shall all spend their labour in vain. And who have been even from the beginning the chosen ministers of this doctrine, the holy Histories do abundantly show: Namely the Prophets and for the most part the common and rude sort of people, fishermen, publicans, and men of occupation: but yet did not the word of God, by the base condition of these in respect of the world receive any indignity or dishonour: For undoubtedly this function what and how much soever it be, dependeth of God & of his spirit. Therefore it must not be weighed what those men were, but what they teach and whereunto they persuade us by their doctrine. Indeed they call us not unto the olive bough and to the garland of the wild olive tree woven with the leaves of Aspins', not unto the garlands which were given for scaling of walls or boarding of a ship that was assailed, and for saving a citizens life in fight, not unto images of marble, brass, silver, or gold, not unto other images, unto banquets perpetually prepared, and unto meat in the Senate house of Athens, but unto this do they call us, that we should be made the most dear children of God, heirs of him & coheirs with Christ. Furthermore I beseech you, for your salvation sake, that if there be any compassion, any pity, any remorse, or if any care touch you of the Church, that is of the body of Christ, so rend in sunder and scattered in these our days, have regard I beseech you, have regard unto this. It will not be restored by riches or holy garments, neither by a choice of meats, nor by rites and ceremonies, but it may by this one medicine of the word of God be cured. Undoubtedly, if the power of doing miracles were at this day extent in the Church, as it was in the primitive time, perhaps it would not a little confirm the doctrine of godliness. But if we should all gather together in one, and should deal by most vehement prayers, and most effectual tears, we shall not bring so much to pass as did in times past the handechercheffes of Paul. Acts. 19 12 Whereby it plainly appeareth, with how great a study the knowledge of the holy scriptures must be obtained, seeing the tents of God must by that only garrison be defended. Moreover the Apostles which were so singular in the spirit and in miracles, suffered not themselves for any cause to be severed from the work of exercising and communicating the word of God, Acts. 6. 1. but rather provided that Deacons should be ordained in the Church, to the intent that they being unburdened of the care of ministering unto tables, might only intend upon the administration of the Gospel. 2. Tim. 4. 13. Yea and Paul when he was held captive at Rome commanded to be brought unto him the sachel with parchments & books, that by reading & also by writing he might profit the Church. And the same Paul warned Timothy, 1. Tim. 4. 13. that he should give diligent attendance to doctrine and reading, whereby he might save both himself and those which should hear him. But and if that all those things which assuredly should have moved very much, moved but a little, why do not we take heed with how cruel conflicts we are assailed? Ephe. 6. 12. Our wrestling is not (as saith the Apostle) against flesh and blood, but against principalities and powers, and against spiritual wickedness. Which war, since it is not one, only, and slightly followed, but is sundry, manifold, and most sharply fought: it warneth us that we should always have weapons ready out of the armoury of the scripture. In this war we ought to know all the ways and manners of fight, lest we shamefully give over when we come to handstrokes. What shall it profit us to have disputed sharply against Ethnics and Philosophers, when the jews on the other side waist and destroy all things? Or what shall it profit to have vanquished the Marcionites, Valentinians, Arrians & such other pestilent sects, if the papists consume all things far and near? Finally what thing shall we do worthy of commendation, if we only defend Godly opinions, when as we bring nothing unto the institution of a godly life, the amendment of manners, and unto spiritual edification? Wherefore come ye all hither to assist the commonweal of the Church, and with this wall of the word of God more strong than the Adamant, enclose ye the people of the Lord while they be invaded by such violent and crafty enemies. Let us remember Paul, who as it is in the Acts, Acts. 20. 18 rehearsed unto the Ephesians that he was whole three years with them, that he warned every one, and that with many tears: and let us be ashamed of ourselves, which either at no time preach the Gospel in the Church, or else do it so seldom & so coldly, that we rather seem to do some other matter. There be used no vehement affections, neither is there any thing done earnestly or from the heart, but all things are rather done of a certain ceremony and custom. Let no man make excuse, that these things belong only unto Bishops and unto pastors, Col. 3. 16. seeing unto the Colossians Paul admonisheth every man, as well that the word of God should dwell in us plentifully, as also that our speech should always be gracious and powdered with salt, Col. 4. 6. that we may know how to answer every man. And Peter would have us to be ready to give a reason of that hope which is in us. 1. Pet. 3. 15. But forasmuch as I perceive the time is past, I will make an end, and bend myself unto prayer as unto a most sure haven to crave the aid and assistance of God's help. And as holy Moses, when he had now ruled the people of God the space of 40. years on this wise prayed: Deut. ●2. 2. A Prayer. That my doctrine may drop as doth the rain, and my speech flow as doth the dew: So I good Lord most earnestly desire of thee that those things which I shall teach thy children, may not be any storms of errors, but desired and fruitful rains of the truth: and that my interpretations may be no waters that should waste the Church and overthrow consciences, but a dewy consolation, & a profitable edification of souls. And I beseech thee also that thou wilt hearken and grant unto my prayer, that all those which be here present, may hear the holy seed of thy word, not as the high way, nor as the thorns, nor as the stony ground, but as the good land and field prepared by thy spirit, they may out of the scriptures, which shall be committed to the furrows of their hearts, bring forth fruit thirty, sixty and an hundredth fold. An Oration concerning the study of divinity, made to the University of Strasborough after his return out of England. THose debtor (ye divines) which mean good faith are greatly troubled with sorrow and care of mind, when they see themselves hindered by any occasion that they be not able to pay those things which they know they do owe: neither doth this happen unto them without great reason. For mortal men have nothing that they may in right prefer before a steadfast faithfulness. Whereupon Paul that notable Apostle of Christ, the heart of the world and most famous publisher of the doctrine of the Gospel, when among other nations he knew himself debtor also unto the Romans, Rom. 1. 10. besought God with continual desires and most instant prayers that he might once at the length come unto them, that even out of their rich field he might carry into the heavenly barn a large harvest and abundance of fruit. And because that noble minds desiring excellent things, do not satisfy themselves, unless they join with their desires no less endeavours, therefore he testifieth that he did often attempt to come unto them, but that he was hindered by Satan. Which hindrance (as I am persuaded) did with great grief disquiet his most godly mind. For with an incredible desire he wished faithfully to do those things which in preaching of Christ he ever and freely confessed to be his duty to do unto the wise and unwise, unto the Grecians and barbarous. Wherefore seeing this affection doth bear so great stroke in honest minds and in godly men, if ye shall think me all the while that I have been absent from hence to have been forgetful of the duty which these many years by bond I own to the school or Church of Strasborough, ye bereave me of an honest heart and godly mind. But believe me the case did not so stand, but even as Homer's Ulysses when he was in the Orchards of Alcinous, in the caves of Calypso, among the songs of the Sirens, in the inchauntements of Circe, and violence of the great Giants of Sicill, never laid aside the sweet remembrance of his own Country Ithaca though it were but rude: and as the Israelites so many of them as were godly, did during the space of forty years in the desert continually with themselves think of the land promised them by God, so your Martyr did never at any time forget this School, or by any occasion of this absence ceased to be careful of his chief and special calling: and of this perpetual remembrance and good will I not only have God to be my witness and searcher of my heart, (whom I pray and beseech for his severe justice sake not to leave me unpunished if I do lie) but also many notable and worthy men in England do well know, how earnestly I sued to the King, that as he had called me from hence, so he would send me hither again. Which nevertheless I might not obtain. For that King being very much given unto godliness, King Edward the 6. was desirous to call thither out of Germany many men of my vocation rather than to suffer me to departed whom he had already with him. Wherefore having on this wise a repulse I was constrained whether I would or no to be absent from hence. And unless ye yourselves consider of it by yourselves, I cannot express how grievously I took it to departed from my place which I had so long enjoyed, and how sorrowful I was when I perceived that I was cut off from all hope of my return. Yet did I comfort myself because I thought you were not ignorant what the manner of the worship of God is. For God must not be worshipped after our will, but according to his own pleasure. Neither do those things which we have purposed to ourselves to be done please him, but what his providence day by day appointeth to every man either to be taken in hand or to be endured. Without doubt it seemed pleasant unto me and most delectable to return to Strasborough: but GOD, in whose power I was and now am, commanded another thing to be determined. And marvel not if I say that he commanded: for ye are not ignorant, that in all those things that are not repugnant unto the Scriptures of God, Rom. 13. etc. we must obey Princes even as we do God: and most ancient is that common saying, Osee. 6. 7. that Obedience is far to be preferred before sacrifice. And besides this the fruit of the work which GOD through my ministery wrought in that most noble kingdom was a let of my coming. Howbeit contrary to the expectation of all men, was King Edward of England the bright light of Christian kingdoms, the very nurse of godliness and a stout defender of the Gospel of Christ by cruel and lamentable death taken away. The light was turned into darkness, impiety succeeded pity, and most cruel Wolves invaded the new and late [restored] Church, good men are wickedly oppressed, from whose perils and misfortunes how I by the providence of God have been delivered, I cannot sufficiently imagine, much less declare. Wherefore being protected by the favour of God, Martyr's departure out of England. through the sea, through enemies, & finally through the midst of the plague, I am come to you my dear brethren. And except that the will of God which maketh plain the passage, had by his steadfast counsel determined of this my return, it was unpossible that I should have been brought hither in safety. And the very same power of God hath not only moved the Magistrate of this most noble City but also hath so raised up and encouraged beyond my deserts very many godly and famous learned men, partly of the School, and partly of the Church, as not only they have been desirous to retain me here, but have earnestly endeavoured to restore me into my former place, unto whom I now yield thanks in this public and honourable place of assembly: and I pray and beseech the immortal God for his son jesus Christ's sake to reward them everlastingly for their courtesy, and to grant me that I may in some part, though not so fully as I would, answer their expectation. And whereas I understand that ye which be students in Divinity have so often & so cheerfully come together to the hearing of the word of God, I am not only very glad but I rejoice exceedingly even from the bottom and bowels of my heart. Further seeing these your deserts require it, I do earnestly commend you which have so diligently kept and preserved in your sincere hearts the life of heavenly wisdom, and I am desirous to my power to further your endeavours. But lest we should this day meet together in vain, I think it now meet in few words to declare that which I am minded to speak. For by this means when our speech shall be reduced to certain limits from wandering, then shall ye easily consider with yourselves those things which I shall speak. I have oftentimes noted that when Divinity is commended, under one labour are reaped two, and those not common fruits. First there is a thanks given unto God, who hath bestowed such & so great a gift unto his heavenly Commonweal, that is, unto the Church. secondly is showed that they, which with an obstinate mind persecute the same, do it not unwittingly. Wherefore I also, that I may not be ungrateful unto God, and that I may commend your wisdom as it deserveth, will speak of the worthiness of Divinity, and therewithal will commend your earnest desire thereunto, which with great wisdom you have taken in hand. Albeit I know I cannot sufficiently for the worthiness thereof, commend this heavenly exercise, and do fear least by approving your counsel in receiving it, I might seem to draw your minds, not unto Divinity, but to the favour and affection of myself. Howbeit, your godliness and courtesy cause me that I will not cease from that which I have purposed to do. For thereby ye will be brought to forgive freely those things which are not throughly well proved, and with less eloquence uttered. And since ye are no less religious than my very good friends, take that with the right hand which others would easily take with the left. The worthiness of Divinity. But first as touching the worthiness of Divinity after what manner (I beseech you) shall I speak of the same? Hereof I am sure ye have heard many times, & in deed it is become a proverb, that the Colestock twice sodden doth bring loathing with it, and that one and the same thing often repeated although it be renewed by the eloquence of words or flourish of Rhetoric, yet is it tedious to those that hear it. Who knoweth not how unpleasant a thing it is to treat of things that be like? and that all men which walk in like places are soon wearied? Howbeit this aught specially to stir up you to hear attentively and me to speak freely, that the scripture of God, the oftener it is taken in hand to be considered and treated of, the more brightness & excellent light it shooteth forth. Ye know that gold and precious stones the more they be worn upon the fingers, Similitudes. the more they glister: and ye are not ignorant that in brightness, the word of God passeth gold, the Topas and all precious stones. Also we are taught that the word of God is compared to a lively water, which not only quencheth the thirst abundantly, but also springeth out unto eternal life: and water the more it is moved and drawn, john. 4. 14. the purer and sweeter it is. And seeing the word of God is like unto a consuming fire, the same in like manner as it is often stirred & blown, so doth it send out the greater and brighter flames. Therefore we also the more plentifully we extol the excellency of the divine wisdom, with our discourse, the more profit and pleasure shall we have. The Athenians did specially for this cause boast of the antiquity of the inhabitants in their country, for that corn was there first of all found. And by that reason proved that men were there from the beginning. For where nature would first have the food and noorishment for mankind to grow in the same place, it is likely that there men were borne from the beginning. The force and strength of which reason when I consider with myself, I always thought it to be good and strong, although I doubt not but that it is a fiction of the priests that corn first sprang and was known at Athens. For Plato the God of the Philosophers (as one calls him) teacheth that Arts, Sciences, Husbandry and in a manner all notable things were found out by them of the East parts, that is, by the Assyrians and Chaldeans, whom he calleth barbarous: which also our Religion and true faith acknowledgeth to be so, which showeth that pleasant paradise was in the beginning planted in the East, Gen. 2. 8. wherein the first men were placed immediately after their creation. Wherefore as vain and fabulous we reject that which is taken as granted, namely that men and the sustenance for them was first found in the country of Athens. This contrariwise do we embrace as true and steadfast, when we speak of Antiquity, that those things are more ancient which have as proper and growing at home whatsoever things are necessary for the life and health of men. The ancientness of Divinity. For they to whom things are brought from other parts, must needs give place to them of whom they first received them; which, since no man can any way deny, what other faculty be it never so great, noble, ancient, and honourable, can in antiquity be compared with our Divinity, that is, with the knowledge of the word of God? Undoubtedly none at all. For those things which be taught in the holy scriptures cannot be showed to be translated from any of the other sciences, but rather out of those fountains all the rest are drawn if they have any thing in themselves (as sometime they have) which may further the preservation of men's life and the true salvation of them. Wherefore seeing other faculties and sciences have taken many things from the scripture, and it nothing at all from others, it is by all manner of right called most ancient. Which also the plainness thereof, and simplicity without counterfeiting joined with a wonderful gravity doth declare. And so ancient are the Histories therein rehearsed, that those things which be set forth by other writers being compared with them, may easily be perceived to be done many ages after. But since all commendation is not to be sought for in antiquity, therefore we will now have a regard to the utility thereof, and as I hope will show that the same is far more plentiful in the holy scriptures than can ever be found any where else. What more plentiful fruit I beseech you can men of sober and sound judgement look for by the knowledge of worldly things when they have very perfectly attained to the same, than that some knowledge of almighty God, may at the length by the effects thereof lighten man's understanding, & that by those things we may be helped to sustain the life of the body. In these knowledges there cannot be had or imagined a greater profit. But the holy scriptures do in many places set forth the natural works of God, and do every where teach, that God himself by his eternal power and singular providence, is the cause of all those things, never making any mention of nature, chance, fortune, form, privation, elements, imaginations, * A thing so small as cannot be divided. Atomies, concord or discord as the principles of all things. No doubt but the knowledge of men is busied in considering the effects of God. But how seldom herein is there recourse unto God himself, his goodness, counsel and wisdom? Indeed natural knowledge may seem to be somewhat curious in searching out the power of things, and somewhat more subtle and diligent in finding out the secrets of nature. But as touching the end itself, to wit, that God may be truly known by the effects, and that we may well and Godly use his creatures, if it be compared with divinity, it is far more negligent, yea and in a manner blind and dumb. Finally the holy scriptures do speak of a certain notable and wonderful kind of the works of God, whereby the powers of nature be overcome, and the accustomed course of things is cut off, wherein God both more properly and more expressly shineth than in the daily and common succession of things, which by reason of a continual use thereof, is become of small estimation. And by a word now received, these things are wont to be called miracles, for no other cause indeed, but that they have commonly made mortal men to wonder altogether at them. But the works of this kind are kept secret in natural knowledge. For there shall ye never read of that first creation of things, of laying the foundations of the world, of breathing the breath of life by God into the clay of our body, of the godhead speaking openly with men, Of the sea giving place unto men passing through the deep thereof, so as it made walls of water both on the right side and the left for them that passed through. Of the standing still of heaven, and of staying the perpetual turnings about thereof from the East to the West. Of God to be made a man, of a virgin to be a mother, of the raising from life them that were dead, and of men grieved with desperate and incurable diseases, to be cured by a wonderful efficacy of Christ our saviour. These marvelous things without doubt God would have us to know by the holy scriptures, lest perhaps we might doubt that all his virtue and power is so spent and consumed in bringing forth and preserving of natural things, that he should not be able yet to do any thing greater and more excellent. This kind of doctrine doth not Philosophy teach, but only beholdeth the accustomed course of nature. Assuredly it is no small comfort unto Godly men, What fruit the doctrine of providence bringeth. to understand that God is the prince and author of nature. For since they be the children of God, while they consider that all things which be done are in the hand of their good father, they fear the power of no creatures, since they know for a certainty that they are not able to bring upon them any trouble or sorrow, but somuch as God the guide thereof hath decreed to bring upon them for their salvation. This is the singular fruit which is had of the saints by the knowledge of natural things. But how much more ample is this, if they be persuaded with a constant faith, that the power of the heavenly father is infinite, whereby he is able still to do and produce many, yea infinite things, otherwise than they be in the common course of nature? Hereby Godly men being encouraged, become of an excellent hope, even in adversity: In perils, valiant: even in the cross itself joyful, of an invincible courage, and altogether without fear when for the truth of God or the name of Christ, they must abide any conflict. Hereof sprang that noble speech of daniel's fellows: Behold our God whom we worship is mighty to save us from the furnace of burning fire, and shall pluck us out of thy hand O king. Psal. 27. Hereupon did David with an invincible mind sing: The Lord is my right and my salvation: whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Though an host of men besieged me, yet shall not my heart be afraid: though there rose up war against me, yet will I put my trust in him. And again: Although I shall walk through the valley of the shadow of death, I will fear no evil. Psa. 23. 3. Finally by this means did Paul say, Rom. 8. 34. Who shall separate us from the love of God? shall afflictions? shall penury? shall persecutions? shall hunger? shall nakedness? shall peril? shall the sword? As it is written: (For thy sake we are delivered to the death, all the day long we are accounted as sheep appointed to the slaughter) but in all these things we overcome through him that loveth us. For I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is Christ jesus our Lord. Such things do the children of God taught by the holy Scriptures, pronounce with true boasting: that GOD suffereth not nature (as the wise men of the world teach) to go forward according to those laws which he at the very beginning appointed thereunto, but that he directeth, tempereth and ruleth all things at every instant according to his own pleasure, & that he sometimes governeth many things against the wonted use & custom by taking away from wild beasts the savageness and cruelty engraffed naturally in them, by taking from fires the power of burning: from the Sun and stars their natural light: from soldiers and men of war, their strength: from winds their violence: and from the sea, the vehemency of waves and tempest: On the other side by sending francie upon wise men, by striking the mighty with fear, by inspiring the ignorant with learning, the infants with eloquence, and the weak with strength and incredible surety. Undoubtedly while the Disciples of this divine wisdom do consider and believe these things, they dwell in a house that is founded and built upon a most strong Rock, which neither by any flood of rain, rivers or brooks, neither by the force of storm & tempest can be overthrown. They know that all things be theirs, since they be Christ's, and Christ, Gods: and that all things are given them by God in Christ. On the otherside, look upon whom thou wilt instructed only with the wisdom of man, and which helped only by the light of reason, searcheth natural works: be certainly, if he be most perfect and endued with noble virtue, when he shall come to extreme dangers, perhaps will die for his country or for some just cause, and in torments will retain his honest determination: but he will look for no assistance from God, he will hope for no extraordinary help, neither will he appoint upon any consolation of the promises of God, and of the spirit of Christ, he will be of a faint heart, he will be filled with desperation, and he will wholly think with himself that he must yield to natural necessity, he will find fault with fortune, he will blame his destiny, or in fine he will accuse the feeble forces of the stars. O unhappy state, O miserable kind of life, O intolerable desperation. Believe me the state of men hath nothing more miserable than ignorance of the holy Scriptures, and contrariwise nothing more happy than the knowledge thereof. Let politic men and craftsmen, and such as be learned in the laws boast as they will of their justice and virtues (which in respect of their nature I reprove not) but yet I grant not that they can be accounted either true or profitable unto eternal life without the certain knowledge of the word of God. For seeing (as themselves confess) all virtue consisteth in the mean, so as if either thou sin in excess or in want, aswell the name as the respect of virtue perisheth, and between extremities there appeareth exceeding great difference: by what judgement then shall we determine of the mean? by the judgement of reason? But what reason can you appoint me that hath not declined from the right way by the provocations and enticements of lusts? Or shall it be by the judgement of the senses? much less. For they although they be the scouts and attendants upon reason, yet can they not be kept in their due place by any kind of wisdom or understanding, neither are they of such perspicuity as to judge of so great matters. Wherefore it belongeth only to God by his word as by the certain measure of all rightness and justice, to determine and define of the true mean of virtues. Whatsoever he commandeth, whatsoever he commendeth, whatsoever he alloweth, is sincere virtue & perfect righteousness: which, whosoever thinks he can learn else where, he seeketh water out of the flint stone, wool of an Ass, he endeavoureth to take the wind in a net, he buildeth upon the sand, he draweth water with a siue, The virtues of the ethnics. and he altogether looseth his cost and his labour. But imagine with yourselves, O ye that be the wise men of the world, that ye can by the sharpness of natural judgement show a mean between foul extremities (which indeed I mind not to grant) what fruit (I beseech you) shall he have by these virtues which is a stranger from the word of God? None at all: because he placing in his mind (being corrupt with sin and not yet purified by faith) virtues in their own nature good and excellent, shall miserably defile and pollute them, no otherwise than if a man put most pure wine in a filthy and foul unsavoury bottle. Besides this, he so far abuseth the excellent gifts of God, that aswell the virtues as civil actions which are allowed by the judgement of men, he directeth not as it had been meet he should, to the glory of God, but wresteth them to his own private advantage and commendations. For the knowledge of man and his industry doth lighten our understanding downward only, but the knowledge of the word of God, doth set before our minds, a heavenly great and lightsome torch shining upward. Wherefore in the holy Scriptures must we continually dwell as in religious and most royal sanctuaries of the truth. In them may you find the assured oracles of that Themis whom the Grecians in their common speech called the counsellor, as it were the precedent & mighty [Goddess] of wholesome counsels for men. Verily, when I oftentimes consider these things with myself, I cannot sufficiently wonder at their strange wisdom, which every where terrify men from the reading of the scriptures: and that by no other reasons but because that men be clad with many sins and iniquities, and be continually diseased with infinite vices of the mind, and for that cause be altogether unmeet for such holy Scripture, and do many times carry away rather harm than profit. Moreover they are not ashamed to accuse the Scripture as full of obscurity & darkness as it were of an everlasting night, wherein nothing for certainty can be known or defined. These be the things (O ye Divines) which with great impudency and intolerable boldness, be in a manner always objected against us. But first would I understand of these great learned men, whether they think that Physic be ordained for the sick, or for them that be whole? Doubtless except they be stark mad, they will answer: for them that be sick. Which also Christ showed when he said: that The whole have no need of the Physician, but they that be sick. With what face then do they withdraw men though they be sinners, from the knowledge of God's word? By what other kind of medicine will they heal them? There is no other remedy which may sooner put away evils from the minds of men and restore health, The utility of the scriptures. than often renewing the doctrine of the Scriptures, so as it may be truly called the remedy against poison and a most excellent preservative. This power is not so liberal as delivering, and setteth men at liberty from the most violent tyranny of the Devil, sin, and death. Amuletum. Alexipharmacum. Fomentum. Wherefore let all men of every condition run with great boldness and cheer unto these fountains. I assure ye (in God's name) that it will repent no man to have used this * ●…i●s. herb that remedieth all diseases. Let young men learn a most excellent way of governing their life. Let men of ripe age learn after what manner they must persevere in right opinions and godly works. Let old men that have no long life learn the joy which is to be conceived by dissolution of the body, and departing of the soul to Christ. Let poor and afflicted souls learn, that they are happy in Christ, although of the world or of the flesh they be judged miserable. Let women learn the duties of their state, namely modesty, silence, subjection towards their husbands, and chastity. And since that all men should with singular profit dwell in the holy Scriptures, do ye think, O ye Divines, that ye alone shall be without fruit in this kind of study? God forbidden. Hereby none (I know what I speak) shall be more helped than ye. For the most part of ye all, are either now made ministers of the Church, or in time to come shall be, the duty of which function is, to catch men, to feed men, and to draw men unto God. But I beseech you, what be the nets? What is the food? What chains shall ye have need of in this work of yours? The Scriptures of God. If any thing be to be taught, let it be taught by the word of God. If any thing be to be confuted, let it be confuted by the word of God. If any thing be to be corrected, let it be corrected by the word of God. If any thing be to be instructed, let it be instructed by the word of God. To conclude, let the word of God in all Ecclesiastical functions be unto you the whole sum and effect of all. Whatsoever Homer would signify by that his golden chain, whereby he feigned that jupiter did draw all things unto him, I pass over at this present and do affirm that the true chain wherewith men may be led unto God by you, is the order or course of the word of GOD knit together by degrees of ages, which shall never vanish for the helping of mortal men & drawing them unto life which never should have end. These things are plainly set down in the old and new Testament, and may very fitly be called jacobs' ladder reaching unto heaven, whereby the Angels both descend and ascend. For who is so blockish that he understandeth not that in the holy Scriptures the knowledge of the infinite wisdom of God doth submit itself from his Majesty to the capacities of men, and as it were descend from heaven, to the plain field of the world. Neither as I think is there any man so blind but he séeeth how highly he, whatsoever he be that is commonly exercised in reading of the holy Scriptures, is exalted from the earth. That the holy scriptures are not obscure. Now that we have answered them which will not have men everywhere to read the holy scriptures, because they are infected with vices and sins, now let us come to that sort of men which allege the darkness and obscureness of the word of God. Let these men take it for an answer, that in those things which are required necessary unto men's salvation, the Scriptures of God are neither intricate, nor yet have any mist before them: and if a man will be diligent and heedful in reading over of them, he shall easily perceive, that in some places is plainly and manifestly taught, those things which in another place are taught as it were in some dark speech. The goodness of God which is spread over all is not envious, neither would he by obscureness of speech hide from men (whom he so greatly loveth) the knowledge of things necessary to salvation. And I have wished (you Divines) that at this day ye were thoroughly persuaded herein, that the obscureness of the holy Scriptures if it be at all, is like the heavenly bodies out of which by your labour and meditation, if they be continually shaken and pressed together, there will break forth aswell bright lightnings of the truth as also the casting forth of heavenly thunderbolts, 2. Cor. 10. 4 whereby all defences and places shall be broken and cast down, which do exalt themselves against God and his true knowledge. For it is a wonder, unless it be now most plainly perceived, what these Parasites of the Pope mean to draw men away from reading and meditating of the word of God. Without doubt they would bring Religion into the old deformity and confusion that it was in before. But ye (my dear brethren and herein never sufficiently commended) do most wisely, which know that the word of God must be kept as the Apple of an eye, and must be written in the tables of the heart. The custody thereof, albeit it belong unto all Christians, yet doth it chiefly unto them, which by teaching and preaching do now serve the Church, or do prepare themselves to the holy ministery. Which office, albeit many servants of the flesh and of the world, do scorn as vile and contemptible, yet is it honourable and full of dignity on every side. For they that have been counted wise men, thought a judge to be a speaking law, for no other cause in deed, but because he is the interpreter of the will, mind, and sense of the law. Which, if they have not fond devised, we not amiss may say, that a true and sincere Divine is a God speaking among men. Which saying I judge must so long be received as it agreeth not with the inventions of men, but with the word of God, and doth not mingle falsehood with truth, as Sinon did in Virgil. To the following of which pureness in teaching and preaching I exhort you my dear fellow ministers with all my heart and with all Christian affection. Beware I beseech you of the nurses of vices, which are Pleasure and Idleness. But I would have these men and together with them all ye my dear brethren in Christ to be admonished, that the place or school of this Philosophy is heaven: wherefore they which creep upon the ground, and have not their conversation (as the Apostle commanded in heaven) are in hazard lest in studying they lose their labour. Phil. 3. 20. Moreover, we must remember that the teacher hereof is the holy Ghost. For although you have innumerable teachers, preachers, instructors and Masters, unless the holy ghost do fashion the inward parts anew, they shall all take pains in vain. And who have been always chosen Ministers of this doctrine, the holy Histories do abundantly declare; namely the Prophets being for the most part of the common sort, Husbandmen, Fishers, Publicans, and men of occupation. Howbeit the word of God took no dishonour or reproach hereby. For this function what and how much soever it be, dependeth of God and his spirit. We must not therefore weigh what they were, but what they teach, or whither they carry us by their doctrine. In deed they call us not to the Olive branch, to Appius garland of the wild Olive tree woven with leaves; not to the garlands given to them that first climbed a wall, that first boarded a ship or saved a Citizen in fight; not to Images of Marble, Brass, Silver, or Gold; not unto other Images, unto banquetes, perpetually in a readiness, and unto the meat in the Senate house [of Athens:] but to this end, that we may be made the most dear children of God, his heirs and coheirs with Christ. And further, I beseech you, for your salvation sake, that if there be in you any compassion, any pity, any remorse, or any care or regard of the Church, that is of the body of Christ so rend in sunder & scattered in these our days, have a regard I beseech you have a regard unto this. For it will not be restored by riches or holy vestments, neither by the choice of meats, nor by rites and ceremonies, but by this one medicine of the word of God it may be cured. Assuredly if the power of doing miracles were at this day extant in the Church as it was in the primitive Church, perhaps it would much confirm the doctrine of godliness. Howbeit if we would gather all together in one, and would deal by most earnest prayers and unfeigned tears, we shall not bring so much to pass as in times past did the handkerchiefs of Paul. Whereby it plainly appeareth with how great study the knowledge of the holy scriptures must be obtained, since by that only help the tents of God ought to be defended. Moreover the Apostles, which were so excellent in spirit and in miracles, suffered not themselves for any cause to be removed from the work of handling and communicating the word of God, Acts. 6. 2. but rather provided that Deacons should be ordained in the Church, whereby they themselves being freed from the care of the Tables, might only apply themselves to the administration of the Gospel. 2. Tim. 4. 13. Yea and Paul when he was held captive at Rome commanded that the Satchel with the partchmentes and books should be brought unto him, that both by reading and writing he might profit the Church. 1. Tim. 3. 13. And the same Apostle warned Timothy that he should diligently give himself to doctrine and reading, that he might preserve both himself & those which should hear him. But if that all these things shall little move us, which without doubt ought very much to move us: why do we not regard with what cruel conflicts we are assailed? Ephe. 6. 12. Our wrestling (as the Apostle saith) is not against flesh and blood, but against principalities, and powers, and heavenly wickedness. Which battle seeing it is not one only and slightly followed, but is divers, manifold, and most sharply fought, it warneth us that we should always have out of the armory of the scriptures most necessary weapons. It behoveth us in this battle to know all manner of ways and means of fight, lest we shamefully yield when we come to the conflict. What doth it profit to have sharply disputed against Ethnics & Philosophers, when the jews on the other side waste & destroy all things? Or what availeth it to have vanquished the Marcionites, Valentinians, Arrians, and such other pestilent heretics, if the Papists destroy all things far and near? Finally, what thing praise worthy shall we do, if we only defend godly doctrine and bring nothing to the institution of a godly life, to the mending of manners, and to spiritual edification. Wherefore come ye all hither to assist the Commonweal of the Church, and with this want of the word of God more hard than the Adamant, compass ye about the people of the Lord while they be invaded by such violent and crafty enemies. Forget not Paul, who as it is in the Acts, Acts. 2. 18. put the Ephesians in mind that he was whole three years with them, he warned every one, and that with many tears: and let us be ashamed of ourselves, who either preach not the Gospel at all in the Church, or else very seldom, and that so coldly, that we may rather seem to do some other matter. There be applied no vehement affections, nor is there any thing done earnestly and from the heart, but all things are rather done, of a certain custom and ceremony. Let no man allege that these things belong only unto the bishops and Pastors, seeing Paul to the Colossians warneth every man, Col. 3. 16. aswell that the word of God may dwell plentifully in their hearts, as also that our communication should always be gracious and powdered with fault, that we may know how to answer all men. 1. Pet. 3. 16. And Peter will have us to be ready to give a reason of that hope which is in us. But now since I see that my time is past, I will make an end, and will bend myself to prayer, as to a most sure haven, to crave the assistance of God's help. And as holy Moses, Deut. 3. 2. when he had now ruled the people of God 40. years, on this wise prayed: Deut. 23. 2. That my doctrine may drop as doth the rain, and my speech as doth the dew: So I O God most humbly desire thee, that those things which I shall teach thy children, may be no storms of errors, but desired and plentiful rain of the truth: and that my interpretations may be no water to destroy the Church, and overthrow consciences, but a dewy consolation, and profitable edification of souls. And I earnestly desire thee also to incline and give ear unto my prayer, that all those which be here present, may receive the holy seed of thy word, not as the highway, nor as the thorns, neither yet as the stony ground: but as the good ground, and field prepared by thy spirit, they may out of the scriptures which shall be committed to the furrows of their hearts, bring forth fruit, some thirty, some sixty, and some an hundredth fold. An Oration which he made at Zurick the first time after he succeeded in the place of Conradus Pellicanus. What things are wont to fray us from the weightier sort of functions. THose causes (ye Divines and most dear brethren in Christ) which are wont many times to terrify men from any function of charge, as both the experience and the writings of the wise do teach me, are indeed not infinite that they cannot be comprehended under a certain number, but yet many and manifold do come to my remembrance. First some do refuse a charge committed unto them, because it is laid upon them as new, fresh, and unlooked for of them. A similitude For even as the yoke is soon shaken off from untamed cattle, & the bridle from young colts, so do all those things easily disquiet men whereunto they have not been accustomed, and especially if they shall choose to themselves a kind of life which is altogether contrary from that whereunto they are called. For which cause Basilius Magnus, Gregory the Divine, and john Chrysostom, were by the Churches of those times brought to take bishoprics upon them, because they were more desirous of a solitary life, than becometh true Christian men to be, as they which be not borne to themselves, but unto other men, and to the fellowship of the saints, and most of all to the spreading far and wide of the true worship of God. We all hold fast the purposes of our own will, neither do we gladly rest in other men's judgements and advises. In the second place are they to be reckoned which for this cause stand against them which call them, for that they think that their labour shallbe superfluous, since in that matter whereunto they are called to work, many do very much labour. If (say they) there were need of labours, our study and endeavour should not be wanting: whereby it comes to pass that those arts are contemned by the more excellent sort of men, wherein they shall perceive very many to exercise themselves. Lastly they when they be required to take upon them some excellent function, therefore they will not because they feel not themselves able thereunto. They say that they must choose such a matter as they are able to perform, and that great regard be had that we faint not under our burden, be it never so honourable. For the more excellent it shallbe, the more notable also shallbe our fall under it. For this cause in very deed, Exod. 3. 11. etc. jerem. 1. ●. did Moses withdraw himself for a while from this calling of God. And jeremy prayed that there might be a consideration had of his age. Those Godly men did consider both how weak the strength of man was, and of how great charge was the service set before them, and therefore they did not straightways obey when GOD commanded. These things my brethren are not recited of me at this present without great cause. For whereas I have without denying, avoiding, delaying, or any stay at all taken upon me this weighty place to interpret the scriptures, I would not be thought that I have done this boldly or unadvisedly. I might in very deed have easily been called from so holy a ministery as this aught to be accounted, if any of those reasons which ye have now heard could have drawn my mind from it: but because none of them by the grace of God's spirit taketh any place in me, therefore ye see me to have come hither with so ready, glad, joyful, and willing a mind. Which that I may persuade you by a profitable and very lively argument, I will examine the causes now alleged by me after the same order that I began. And I will not only show that no cause could justly terrify me from my purpose, but that notwithstanding every one of those causes, my will was marvelously inflamed héereunto. But harken (I beseech ye) that I may no less faithfully than I have promised perform those things which I have spoken. As touching that which was alleged first, whereby men should be terrified from taking upon them the function whereunto they are called, is this: namely, if that which is commanded be unwonted and unlooked for. But to me cannot the exercise of handling the word of God in this age, be new, unaccustomed, and unlooked for. For even from my youth, when I yet lived in Italy, Martyr's timely entering into the study of Divinity. this one thing I minded to follow above all arts and ordinances of men: even chief to learn and teach the holy scriptures, neither had I other success than I purposed. For even I myself in very deed (as the mist, darkness, obscureness and night of Popery deceiveth many) erred for a time, but yet did I not cease in that blind dungeon as the time would then suffer, both to learn and teach the holy scriptures. But afterward when the heavenly father by the benefit of Christ had compassion upon me, I began to see through a cloud, and as trees walking, the truth of the Gospel: neither could I keep silent that which as yet I understood but after a gross manner. I communicated it unto others, and the light was increased, & the measure and means being increased, I taught more openly, and the matter was brought to such a pass as I might not now live in Italy without extreme danger. Wherefore (dear brethren) I went into Germany, that from whence I had by letters tasted the first principles of the reformed truth, I might there receive abundantly a more fruitful and perfect doctrine. I desired also in person to behold certain restored Churches, lest I should imagine of the reformation of the church as of the commonweal of Plato, which may indeed be understood, but hath his being in no place. Which then indeed I earnestly sought, first at Tigure. To Tigure (I say) I began to take my way, God not without most happy success directing my journey which I had taken in hand. For when I was come hither, I perceived that Godly and sincere divinity was here taught, and that the Church was reform with pure and Apostolical ordinances. Wherefore if then means had been offered, whereby I might have defended my banishment, I had most willingly received the same. And not a little did this bountiful courtesy increase this my mind and desire now stirred up in me. For those two days wherein I tarried here with those that belonged unto me, I was so delighted with the Godly, learned, and sweet communication which I had with Doctor Bullinger, Bibliander, Gualther, and Pelican of happy memory, and of others whom I cannot now rehearse by name, that I thought them most happy which might live with such men: and I rejoiced with myself for my present banishment, by means whereof I was brought by Almighty God to that comfort and consolation, and to the knowledge and speech of such excellent men: that believe me, I could never afterward forget this Church, those two days, and that entertainment. What shall I say more? I was taken from hence against my will, and when at that time there happened no occasion of tarrying, it behoved me to make an other determination although not more acceptable, yet more necessary. Afterward I was called to Strasbrough where after the death of that worthy Capitol, Bucer at Strasborough. I succeeded in the divinity lecture & received no small courtesy of the Senate of that most noble City, of the ministers of the Church, & especially of Bucer, a man of godly memory, and of the professors of the school: which courtesy unless I would be most ungrateful, I ought heartily to commend and faithfully to confess. Mercy sent 〈◊〉 England. Six years therefore in a manner continually I lived there, interpreting the holy scripture, and longer had I tarried, had I not been sent both by the magistrate & by the Church into England, whither I was called aswell by the king, as by the Archbishop, Primate of that kingdom. Verily I took upon me a weighty charge. For both it behoved me to teach divinity in the university of Oxford, and I was often times called to the convocations holden at London for causes ecclesiastical. Where, what labours I endured, what dangers I passed in defending the right opinion of the Eucharist (which also ye of the City of Zurick as principal and in a manner only Patrons have always most constantly defended) I had rather ye heard it of others than of myself. They which were there at that time know that I was sundry times in great danger of my life. And when we were now come to the purpose we wished for, and that that doctrine which is both true and holy took place, and that we now looked for peace and quietness, woe is me, than died Edward that most godly king: King Edward the 6. than which youth I think the sun never saw a learneder for his age, a godlier and a wiser. A sister of his succeeded him utterly unlike unto him in mind and will, an enemy to the profession of the Gospel, the Pope's subject, having less regard to the honour and dignity of her own people, than the dominion and commodity of the Spaniards. There as ye know were all the excellent ordinances of the king departed, overthrown, and the good men either banished or flame. And whereas I myself escaped so deadly a calamity, for a while I thought it a dream, till having passed the sea with great dangers, I was come into the low countries. Many a time have I had experience of the most merciful care of God towards me, but never I perceived it so manifest, plain, and expressly as then. After that miserable destruction, I came to Strasborough because I was free of that City, and was called home by the magistrate a year before. I returned with a mind joyful in heavy affairs, that I might after my usual manner profess divinity in that school. To the Senate, the professors & my old acquaintance I am sure my return was most welcome, but not to all the ministers. I speak of them which are ready every day not to prove, but most impudently to utter that the cakes & small pieces of bread are the body of Christ indeed. Nevertheless against their will and privy practices speaking fair to my face, I am restored to my old place & function. A controversy at Strasborough touching the Eucharist. And whereas at that time the controversy about the sacrament was hot, and now also is disputed with great contention, not without the special care of God, who would not have so good a cause lie hidden vilely in the darkness, the Magistrate of Strasborough who doth all the evil he can to keep outward peace, would give this caution in receiving of me, that I should not stir up this contention in the school, but should together with the fellow ministers maintain peace. I answer, that I had been always a liver in peace, yet such as was honest, and that therefore I would not break the bond thereof, so that this might be left free: that when a place to be treated of in teaching did require it, I might friendly and quietly show that opinion which I thought to be the truer without taunts & bitter invective of words: But yet I admonished that if they would have peace to be preserved, thy should provide that they also which were of the contrary part should abstain from contention, and speak modestly and briefly of that matter, otherwise it might not be with a safe conscience that I should leave the truth undefended. lastly I added this also, that by this kind of argument I would not have it to be accounted, that any of those things which I had written before concerning this matter should be changed, diminished, or canceled: with these conditions we departed, and peace was kept on both sides. But within a while after, when the Saxons and our men wrote sharply one against an other, those my companions adversaries also broke out, and although they moved nothing in disputation, yet did they in the pulpit to the people, most bitterly condemn my opinion: howbeit because these things were done in the German tongue and not in the schools, I was not so greatly moved, because I saw it plainly appeared to wise and learned men, that our adversaries had but small confidence in their cause since they durst not handle the same openly in the schools or dispute thereof. But since they could not be ignorant hereof there was a boy suborned who upon a paper read a declamation made by an other or rather by others, which was a very bitter invective against the Sacramentaries. With great grief and sorrow did good and godly men hear it: For what else was this than to have sounded up a trumpet? So then when peace was openly broken, I also thought it not meet altogether to hold my peace. At what time (as it seemed good unto God) I received letters both from you my brethren and from this most honourable senate, whereby I was called hither. Which when I perceived to be the working of God, as unlooked for, so very convenient, I thought it fit to accomplish the same. But with how great labour and difficulty I obtained licence of that honourable Senate to departed, I thought not now meet to declare, seeing I suppose none of you can be ignorant of it. But lest I should be accused of an inconstant departing, I utterly promised there to abide if I might have free leave to teach, dispute & write freely my opinion, since the adversaries themselves did so publicly, and that it is not indifferent that while it was lawful for them to speak, I should be constrained to hold my peace: and that the matter was now brought to such a pass, as many would accuse me of inconstancy, as though I had lightly changed my opinion, or else of ungodliness, for that I would suffer true doctrine in my sight and hearing to be cruelly rend in sunder by holding my peace. The delay was long, but because that politic reasons are of great force with them that govern common weals, at the length leave was given me to departed, although the Magistrate testified before me, that he did this with an unwilling mind. Wherefore ye Divines, the liberty which I could not there procure I have by your benefit obtained. Wherefore first of all I give thanks unto God, secondly unto you and to the honourable Senate of this city. And me thinks that I account that day wherein I came hither, even as my birth day. But (ye will say) to what purpose are these things so far fet and repeated? For two causes my good friends. First because so many of my remoovinges should not be attributed to lightness, but rather to a choice of my mind and steadfastness of my will. For I chose no solitary life, as though I would have my studies to profit myself. Neither do I allow that great desire of solitariness & living alone, which some of the fathers used, seeing men were not made to that purpose, neither can I perceive that the law of God doth bear it: Only this have I wished, that I might communicate to the holy society of the Church those things which I should at any time attain by study. Further that ye might understand, that this was always the chief drift of all my devices, to apply all my endeavour to the expounding of Scriptures. Wherefore this exercise being lately given me in charge by you, seeing it is not unlooked for and unprovided for, but wished and desired, it could not discourage me but rather it drove me earnestly forward to ascend into this place with a cheerful mind. Now I perceive that my speech of this first point is proceeded further than I witted, howbeit the desire I had of putting away suspicion, which might be conceived of me, together with your earnest attention, made me more bold than perhaps was requisite. Now at the length I come to the other point, and in the handling thereof I will be brief, that I may make amends for holding you so long in the former parts. I deny that I could be withdrawn from this godly purpose in respect it is common, and that many do labour therein. I would to God (O ye divines) that the case did so stand, than would there not be so great a want of ministers and sincere preachers. The scarcity of ministers. I am not ignorant that at Paris, Louvain, Salamanca, Bononie, and Padwaie, and in many other Universities, are many companies (or rather flocks and herds if you will) of them which profess divinity: but what manner of divinity (I beseech you?) Dark, entangled, difficult, and beastly, and defiled on every side with devilish contentions, in such wise, that among so great a number of them that are so called, you shall scarcely find one pure and sincere divine. Nazianzene in his Apology complained that there were very few true pastors of the Church, albeit that so great was the rout of them which usurped that function, as they exceeded the number of the subjects, which at this day in the Tyranny of the Popedom is most manifestly seen. There are made every day an infinite sort of massing Priests, which are constrained to wait for benefices longer than they would. But of our part which have admitted the pure preaching of the Gospel, how few schools are there found? I know indeed that you of Tigure (God be thanked) have no lack of learned and godly Divines, and of those which profess the holy scriptures: Ye have Doctor Bibliander a man of very great learning and exercise, Bibliander of whom, truly, a man may doubt whether he more excel in learning or in godliness. Him have I for honour sake named, because he must be my most dear fellow in office, and because I see you mean to join me with him, as Barnabas with Paul. So then this Church without controversy aboundeth: howbeit we must provide that there be no want of them to whose hands the burning lamp may be delivered by course, not to have a regard only to our own City and territory, but also to others, which are miserably destitute of teachers & pastors. If ever that saying of the Lord had place, at this day it is most true: That the harvest is great, Matt. 9 37. but the labourers few. When Luther and Zuinglius men of godly memory began to Preach the Gospel, if a man had said unto them, that this doctrine which they published, should have extended so far and wide, I think they would never have believed it. Good young men be ye therefore of good courage, and with great promptness and cheerfulness prepare yourselves to the study of the holy Scripture. Fruitful is the field of the Lord, and the power of Christ's spirit is not barren. Stand up therefore prepared to this work, that so soon as ye shall hear the voice of the Lord, Esa. 6. 8. ye may say with isaiah, Behold I am here, send me. Some of the common weals of the Swichers seem as yet to resist the Gospel, but those also when they be ripe shall be reaped. Wherefore since these our times have lighted upon so great a scarcity of labourers, and upon so great a hope of spreading the pure doctrine of the Gospel, it became me not for this cause to be withdrawn from this mind but rather to be more earnestly persuaded thereunto. Of this second point I have spoken more briefly because it is so evident and plain, as it had no need of large exposition and long discourse. But in the third member of our distribution, I see a far greater difficulty, because many things are comprehended therein which might not a little trouble the mind even of him that is wise. For who dare deny, that nothing must be attempted above the strength? Which, if it be true, how can I but be reclaimed from my purpose, seeing hitherto I have not gotten so much learning and knowledge, as I boldly trust thereunto, seeing also old age cometh on, and is not able to endure the painful labours of watching and the perpetual study of reading and writing, sith this work of deliverance, namely the expounding of the Scriptures is very hard, and as our times be, do every where abound with controversies, and those without doubt very great: and finally, seeing we have to deal not with the unlearned sort, whose eyes may easily be blinded, and whose minds may without much ado be deceived, but with men most expert in the law of God, and most famous in all godliness and learning, and which have been exercised in this kind of study even from their infancy, and who daily undergo no small conflicts of this wrestling place, & in times passed also have done? In this point (gentle Auditory) I freely confess that for a while I stood somewhat in doubt. For what should I else do? Could I be ignorant how little provision I have at home in myself? But I want in myself many things concerning knowledge, the expounding of questions, and the perfect understanding of tongues. Shall I deny myself to be old? My grey hairs and wrinkled forehead will convince me. Shall I deny that in examining of the holy scriptures, we meet with many obscure and difficult places, which are hard both to be understood and expounded? The thing itself will speak when we come to the trial, and in a manner all the evident and large discourses of the fathers will testify against me. Shall I at length doubt that your very honourable presence is adorned and furnished with great godliness, and all kind of learning? If I deny this, the very stones would say that I lie, and also all you which be present would reprove me of falsehood, even so many as have read the writings of the common father D. Bullinger an excellent man, of Bibliander, of Gualther, and of other men which have openly heard either their Sermons or interpretations of the holy Scriptures. So great proof there is of these reasons, as they can by no means be denied. Yet for all this (to speak truly and simply) although these things be continually before me, they could not one jot hinder me, but that I would with a ready and willing mind take upon me the charge whereunto I was called. For although I have but weak and slender learning, whatsoever it is, no doubt but it is the gift of God. But we all know that it is the property of God's gifts, (for Christ hath so taught, Matt. 25. 14. etc. ) that if they be negligently buried in the ground, they become the less: but if they be used with an holy and just exchange, they increase mightily & are multiplied exceedingly. Wherefore having a confidence in the goodness of God, I trust it will come to pass that the meal of my doctrine, 1. kings. 17. 14. 2. kings. 4. 3. which I know to be but little in my box, will be so increased, as there shall be no bread wanting unto this my table, and that the oil of knowledge which God hath put into my cruse, how small soever it be, shall by the favour of Christ, because God hath raised unto us an high Prophet among our brethren, have so great increase as it shall be able though not daintily yet profitable to season the meat of my words which I shall set before you, and perhaps shall so abound, as it will not only be enough unto me for my domestical uses, but also that I shall be able to perform those things which I own towards you, unto whom I am many ways bound. Wherefore that I may not want of this my store as I desire, I am earnestly moved to impart unto you the small doctrine & knowledge whatsoever it be, that God would of his goodness bestow upon me. Age perhaps doth somewhat grieve my body, albeit by the goodness of Christ I have hitherto not much felt it, but it hath brought me this commodity that many things which by reading I could only know with the understanding of my mind, I have also learned by experience, which, of how great importance it is to the strengthening of knowledge, all artificers in their arts both know & freely confess. Moreover such is your goodness and courtesy, as both by your letters I being absent, & being present ye have signified, that such consideration should be here had of my age, as ye would lay upon me but such moderate burden as I were able to bear. Wherefore these years wherein I am stricken doth nothing hinder me, but that I may run this race which is set before me. Neither doth the matter which I must treat of being very hard and difficult, discourage my mind which is ready and resolute, because I see that this ice must not be cut by my sword: the spirit of promise without doubt will be present, and the Mases if any happen, shall be made plain by the light of God. I know that A natural man perceiveth not the things that be of God, neither in deed can he, 1. Cor. 2. 14 because he thinketh them to be mere foolishness and stark madness. I know that these things are hidden from the prudent and wise of this world: Mat. 11. 25. and I also know that the wisdom of the flesh is nothing else but grievous enmities against God. But on the other side I am not ignorant, that God as he hath promised doth clearly open, as to those that love him his secrets, unto them which have begun to be spiritual, young and enemies of the flesh. I know moreover that to them that ask, shall be given: they that seek, shall find: and to them that knock, it shall be opened. Wherefore being assisted by prayers both of mine own and yours, I hope that the heavenly light will be present, whereby we shall walk freely through the plain, safely and without all error through the obscure and doubtful places, and with great reverence of the divine Majesty, through the secret and as yet altogether hidden mysteries, by humble receiving and reverencing those things which as yet cannot be understood. And moreover I am not ignorant that by comparing together of places alike, those things which first seemed obscure, may be made plainer, and that the monuments of the Hebrew Commentaries bring otherwhiles no small light, and much more the most learned writings of the ancient Fathers: and that also the counsels of men alive, being exercised in the holy Scriptures, do greatly profit, whereof as I have already said, there be many in this company. To these I will not be afraid to come, and if there be any thing wherein I doubt, I will familiarly impart it with them. It is hard to be said, and more hard to be believed, how greatly those conferences with learned and godly men, so we come unto them without prejudice & obstinacy of mind, do further the finding out of the truth. Seeing then so many helps both divine I say, and human offer themselves against difficulty and obscureness, if any difficulty in the mean time happen in the word of GOD, ought I for that cause be hindered from a good beginning? No verily, I should rather be drawn forth to till up this most noble field. And that which was alleged in the last place, as it is altogether light to fear a man, so it is a most strong Argument to inflame & stir up, namely that my speech shall be directed not unto the simple and ignorant, but unto the most wise and learned. Verily it is the part of a deceiver not of an honest man, to seek for blockish and ignorant hearers whom he may deceive. But he that is desirous of the truth, and speaketh neither for the belly nor for gain sake, dealeth most willingly with them which be endued with Christian knowledge. For one of the two good things he is most assured he shall obtain. For if they shall rest in the doctrine which he teacheth, he will rejoice that his opinion is confirmed by the judgement of most sound men, and by their testimony will be more and more confirmed to hold the same. But if he shall perceive it to be contraried of them, he knowing them to be grave men, and would cut the word of God rightly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he will not suspect that they resist him for the desire of victory. Whereupon, if he shall be instructed of them, that the matter is otherwise than he first thought it, he will be of their opinion, & so shall receive no damage but shall gain, which above all things is to be sought for. Neither doth it seldom happen, that (as Paul speaketh unto the Corinthians) something is revealed unto a man sitting, 1. Cor. 14. 30. which as yet is not revealed unto him that speaketh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore O ye Divines, I acknowledge that ye be very well learned and inspired by GOD, and that ye be of one mind with me, loving and friendly. Why then should I be afraid in this learned company of yours, but friendly: grave, but yet welwilling; severe, but yet courteous: holy, but yet bounteous: to exercise that office, which I have not taken upon me, but you have called me unto? Wherefore I am not driven from this function for happening of it unto me upon the sudden or unlooked for and thinking of other matters, and intending other occasions: not because many abroad take it upon them, and therefore may seem superfluous: finally not because it is joined with a burden which my strength is not able to sustain: nay rather, for all these causes I am much the rather encouraged, the more pricked forward, and the more ravished to bend myself wholly unto this labour. And to do the same besides the Arguments now alleged, both the worthiness and profit of the things to be handled doth mightily draw me hereunto, & ought earnestly also to provoke you, to be many times present. Which two things should be commended of me more at large, if ye had not oftentimes heard them more plainly and eloquently declared by good & godly men, than can be set forth and pronounced by my barren and base kind of utterance. Yet that I fail not in my duty, in running through the chief points, I will rather take a taste than seem to have spoken thereof. And that I speak not confusedly but in order, I think it meet to begin at the definition. A definition of divinity. Wherefore I judge that Divinity is a doctrine, in deed not agreeable to our minds not by the light of nature, but by the brightness of faith, whereby is both learned and taught in the Church out of the holy scriptures, a certain assured knowledge, aswell of the wisdom as of the will of God. And it is found to be of that nature and property, that (like unto gold and precious stones, the oftener they be used & handled with the hands, the more they shine) by handling and considering, it yieldeth forth more shining beams of his brightness; and even as a lively water, which not only quencheth the thirst, but also springeth up even unto eternal life; and as that which the more it is moved and drawn, the clearer and sweeter it is made: and even as the fire, A similitude which the more it is blown & stirred, the greater and more clear flames it giveth forth. Neither are we to think that these similitudes are rashly applied to this purpose, since in the holy scriptures, the words of God, and sound doctrine, are wont to be compared unto precious stones, gold, and silver, and also unto lively water and to burning fire, and that for just cause. For even as these among men are preferred before other things, even by the testimony of Pindarus who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, water is the best thing: So the scriptures of GOD excel all men's learning and sciences. Other writings in deed do also describe the works of God, yet such as are perceived to endure by the continual course of nature: but those do set forth his marvelous acts, & because they exceed all the power of nature, they are commonly called miracles. And they are declared lest perhaps we should suspect that God in the producing and preserving of natural things, had so spent all his power and might, as he can do nothing more, nor make any thing more excellent, which in truth is not so, for God hath infinite power, so that there is nothing in nature so firm, steadfast and strong, which cannot by him be turned upside down, & be directed to a contrary purpose, than it was instituted at the beginning. Which bringeth no small consolation to godly men. For they being admonished by the holy scriptures, understand that all things are in the hand of their good father, and that there can be no grief or trouble brought upon them, but so much as GOD the governor of all things hath decreed to do unto them for their salvation. Hereby are we made of a constant mind in adversities, of good courage in perils, and in the cross itself joyful, of an invincible mind, and altogether unfearful when we must enter into conflicts for the name of Christ. Hereof arose that noble speech of daniel's fellows: Dan 3. 17. Behold the God whom we worship is able to deliver us out out of the furnace of burning fire, and out of thy hand O king. Hereof David with an invincible mind sang: Psal. 27. 1. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Though an host of men laid siege against me, yet shall not my heart be afraid: and though there rose up war against me, yet will I put my trust in him. And in an other place: Psal. ●3. 3. If I shall walk through the valley of the shadow of death, I will fear no evil. And finally hereupon Paul the notable Apostle of Christ, and most famous defender and publisher of the Gospel: Who (saith he) shall separate us from the love of God? shall affliction, penury, persecution, Rom. 8. 30. hunger, nakedness, peril, the sword? As it is written: For thy sake have we been slain all the day long, we have been counted as sheep appointed to the slaughter: but in all those things we overcome for his sake that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor to come, nor height, nor depth, nor any other creature can separate us from the love of GOD which is in Christ jesus our Lord. Verily such things do the children of GOD with true boasting pronounce, being taught by the holy scriptures, as they that know which have heard and believe the holy scriptures, that God their good father doth govern, direct, moderate and order all things every moment at his own pleasure, and when he shall think good doth many things beside the course of nature, taking from wild beasts their savageness and cruelty naturally bread in them: from fires, the power of burning: from the sun and stars, their natural light: from hosts of men their strength: from the winds, their violence: and from the sea the vehemency of waves & storms. And contrariwise by punishing the wise men with madness, by striking a fear into the mighty, by inspiring the ignorant with learning, the infants with eloquence, and the weak ones with most puissant strength. They which know and steadfastly believe those things in the holy scriptures, do dwell in a house founded upon a most strong rock, which by no inundation of rain, floods, storms, or tempests of weather, can be overthrown. TO THE MOST RENOWNED Princes Elizabeth by the grace of God Queen of England, France and Ireland, Grace and everlasting happiness from God the Father through jesus Christ our Saviour. THat the whole world (most renowned Queen) is a school or a certain place of warfare of the Almercifull and Almighty God, where he through sundry laboursome exercises, God exerciseth the godly with diverse afflictions. sometimes by afflictions and sometimes by diverse perils teacheth and instructeth them that be his: I suppose that of Godly men it is judged most certain and undoubted. Yet for all this, the heavenly father doth not so deal, as he hath determined that those whom he leaveth shall perpetually be troubled with afflictions, and be pressed with everlasting griefs, but sometimes helpeth to overcome evils, and at such opportunity as he hath determined with himself, suffereth them to escape out of the floods and whilepittes of dangers, to the intent he may declare that it is he that leadeth them to the gates of death and bringeth them back again, 1. Sam. 2. 6. while he taketh care that in his adopted children may shine the image whom he naturally begat unto himself before all eternity. Rom. 8. 28. For the same our first begotten brother jesus Christ died first before he should be raised up by his own and his father's power. Therefore it behoveth that we also which are appointed to be made like his image, should first die before we rise again. After this sort the Israelites were in a manner dead while they were pressed under the most grievous tyranny of Pharaoh in Egypt: but they being delivered by Moses and Aaron, were after a sort plucked away from death. Moreover they seemed again to have perished in the manifold dangers and sundry mischances of the waste wilderness, who afterward revived by entering into the land of Chanaan. To conclude, they being led into captivity, were thought utterly consumed: who nevertheless returning after 70. years, flourished again, and were then restored unto life. The very which thing, O most mighty Queen Elyzabeth, seeing God hath done unto you, he hath not departed from that his old manner of custom, but hath rather confirmed the same, and made it more manifest. For while his works are executed in the meaner and base sort of men, they indeed appear the less. But on the otherside, when they be showed in men & women of noblest and highest estate, then are they made in a manner famous in the eye of all men. Wherefore since you (most noble Queen Elizabeth) are advanced to the kingdom not in very deed by a gentle, Queen Elyzabeth. easy and pleasant way but for certain years now passed, you have appeared to be scarce a foot from death: (For so great & deep have been the dangers as the ship of your life was now wellnear loonke) you are preserved by the power of God, not by the help of man, & are promoted as we now see to the possession of that famous kingdom. Wherefore by the mercy and goodness of the son of God, in whom only you did put your trust, you are revived & by the good help of God do enjoy the kingdom of your father and grandfather, and that to the safety of the Church of Christ, and to the restitution of the common weal of England falling in decay. Therefore fitly doth that saying sound in the mouths of all Godly men at this time which is most joyfully pronounced in the Psalm: Psal. 118. 28. This is the Lords doing and it is marvelous in our eyes. The stone which the builders refused is become the head stone of the corner. I confess indeed that these words appertain unto Christ. But seeing Godly men are accounted for his members, I judge they may be applied unto them also. For that the other members of the body are both garnished and have profit by the ornaments and honour of the head, Ephe. 5. 27. Paul the Apostle of Christ doth abundantly testify, which in very deed must be specially understood of those members which are so eminent in the Lord's body as it pleased God that your majesty should at length excellently appear among his people. Now this is so great a benefit of God, as it cannot be shut up in you only, but through your own self is derived unto a great number of the faithful. For so many as either are borne subjects in the kingdom, or wish well thereunto and which seek nothing else but the glory of Christ, all these seem to themselves to be raised together with you from death. Amongst whom because I neither am nor willbe the last, even as I perceived myself by these welcome news to be made exceeding and marvelous joyful, so I thought it meet, that first of all we should give thanks unto our most mighty and merciful God, secondly that we should rejoice on the behalf of your majesty, and also of the Church and Realm of England. Wherefore let us praise God and the father of our Lord jesus Christ which hath visited his people being almost dead, and hath opened the way which a long time was shut up from preaching of the Gospel of the son of God. Behold now again is the horn of salvation lifted up in the kingdom of England, whereby the chosen of God by the invincible power of our Saviour jesus Christ, are delivered out of the hand of their enemies, and do most sincerely worship the blessed GOD, according to the prescript rule of the holy Scriptures. Glory be now to GOD on high, Peace in the Church, and the good will of God towards the people of England, that by the guide and good government of this godly Queen, her subjects being adorned with righteousness and holiness, may walk always and innocently before him, and that he will so lighten them from above, as they which through the night that went before were again fallen into darkness, and into the shadow wellnear of death, now the days of peace being sprung up, may walk their ways safely without any offence. And that this may be done most mighty Queen, it is in your hand next unto God. Neither do I doubt but for your ancient faith sake, your godliness and favour of God, which hath protected, defended and governed you from your childhood unto this day, you will give the due honour unto God and to his word. God keep from your sincere and religious heart the blemish of an ungrateful mind, which though in every sort of man it be most fowl, in you which by the benefit of Christ are in this place, it would be altogether intolerable. Howbeit I am wholly persuaded that your Majesty is both of a ready mind and will to restore the evangelical Religion. And albeit that you are sufficiently prepared and learned of yourself this to do, and that you have no want of the holy counsels & godly exhortations of others, which daily sound in your ears: Yet have I also thought good for the very great bounden duty that I own unto your Majesty, with no less brevity than modesty to put you in mind of some things which principally belong hereunto. Which things I humbly beseech you, may be no otherwise taken of you than I have written them. For that which I speak with a sincere faith, I would also to be taken in good part. I know how tender be the ears of the Princes of this world: Howbeit as touching yours I have a very great hope, since you are of Christ, not of this world. Wherefore setting aside the reasons of the Ethnics, I will lead you a while to the singular and notable example of David. For he, while he lived, was both famous in princely power, and greatly renowned in excellent holiness. The example of David in restoring the Religion of God. Wherefore if I be desirous to have you become such a one as he was, I desire nothing contrary either to your dignity or godliness. He when he should be appointed to the government of the kingdom in Israel, before he could attain to the same, suffered even as you have done most grievous troubles, but when he was come thereunto, he thought nothing aught to be done before he had restored Religion now ruined: whereof the principal point and sum in that age herein consisted, that the ark of the covenant being the principal token of God, might be reduced unto the former estimation, which by the negligence of King Saul lay without regard had thereunto in the private house of one Aminadab in Gibea. 1. Sam. 2. 6. This the godly king could not suffer, wherefore he determined to convey the same unto the kings Court. Howbeit in that wherein he endeavoured to deal godly, the Priests did not rightly exercise their office. Wherefore the godly King in a manner despaired of that he looked for. Howbeit he within a while after gathering his wits together, both drove them to do their office rightly, and he himself also with incredible joy, and with singular gladness of the people, most happily brought home the ark of the mighty God into Zion. Even this same work (most noble Queen Elizabeth) is together with your kingdom, committed to your trust. For it behoveth that you restore again into his place the holy Gospel of Christ, which through injury of the times and importunity of the adversaries, hath lain some years passed neglected, I will not say trodden under foot. This if you shall perform, all things shall happen prosper ouslie unto you, no less than they did unto most godly King David. For if it be said unto every Christian man, that he should first seek the kingdom of God, than other things should easily be supplied, Matt. 6. 33. shall we not think that the same is commanded unto kings? Certes, if it be commanded all men to worship God most sincerely, kings are not exempted from that precept: nay rather the greater estate they bear amongst men, the more are they bound to that law of God. Howbeit there is no need to admonish your majesty in many words, whom the heavenly father hath inspired with a principal spirit as he did David. A danger in the Church as concerning Pastors. But this danger is like to happen, namely lest those which at this day be called Priests, should err in the work of restoring the Church: even as it came then to pass not without great trouble when the Lord smote Oza. 2. Sam. 6. 7. For the Ark of the Lord should not have been carried in a cart, but borne upon the shoulders of the Priests, even as the law of God had prescribed. Wherefore we must now take special care and heed lest such things do happen: that while the governors of the Church either be deceived by error, or endeavour to shun labours and just discipline, they go about to bear the Ark of the Gospel, not by the word of God, and example of a more pure life: but upon the Carts of unprofitable ceremonies, and foul labours of hired servants. This if you shall consider (most noble Queen) that it came so to pass, you shall not as David was, be moved more than is requisite, neither will ye intermit the work begun as he for a time did, but will do the same out of hand, as we read that he a while after did: 1. Par. 23. & afterward He corrected the error of the Priests, he disposed the Levites into certain orders, & commanded all things to be done by the strict rule of the law. These be the things which all Godly men (most blessed Queen) do expect of you. Hitherunto the kings of the earth (which is very greatly to be lamented) agree together and withstand God and his anointed. Psal. 2. 2. From whose society even as your majesty is a stranger, so must you hear what is said unto you and to the rest of kings: Ib. ver. 10. Understand now O ye kings, be learned O ye that judge the earth, serve the Lord in fear. But you will say: show me what religious worship that shallbe which is required towards God? Verily no other but with Godly severity to prohibit and correct especially in worshipping of him those things which be committed against the law of God. For it is necessary that a king serve God two manner of ways, first in respect that he is a man, by faithful believing and living: then in that he is a king which governeth the people, by establishing in force convenient, such laws as command just and Godly things, and forbidden the contrary. This did Ezechias when he destroyed the groves, idol temples, 2. kings. 18. 4. The example of godly Kings. and those high places which were erected against the commandment of God, although that sometimes they did not sacrifice amiss in them. The selfsame thing did godly josias bring to pass with great diligence, 2. kings. 23. verse. 4. zeal and incredible godliness. jonas. 3. 7. This did the king of the Ninivites not forslow to do, which compelled the whole city to pacify the wrath of God. This did Darius perform unto the true God as it is written in Daniel. Dan. 6. 26. This also did Nabucadnezer fulfil when by a most severe law he bridled the tongues of them that dwelled in his kingdom from blaspheming the living God. Dan. 3. 95. I might easily show of very many Kings and mighty Emperors after Christ that did the same: I mean Constantine, Theodosius, Charles the Great and many others. But because I will not go either from the memory of our times or from your own most honourable progeny, this did your most noble brother Edward king of England endeavour to his power and more than his age would give leave, whose reign our sins and intolerable ingratitude suffered not any longer to be continued: Only God would show unto the world the singular virtues and passing Godliness of that imp, secondly that he might somewhat chasten us according as our ill deserts required, he the sooner called him out of the earth unto him. Howbeit the case goeth well, because he after a certain fatherly correction used, hath taken pity upon us, seeing he hath at this time placed you his dearest sister in his room, who may perform many more things than he could, and shall the more fully answer the opinion conceived of you, in that you are the elder, and therefore shall govern the kingdom not by the will of others, but by your own judgement. Wherefore you have (most gracious Queen) most lively examples of the ancient and also of the latter kings, and finally of your most dear brother, in whose steps if you be willing religiously to walk, (and willing thereunto you ought to be) you shall obtain many & singular great commodities. First you shall do an acceptable thing unto God, by joining yourself unto his word: you shall restore the Church of Christ which is almost utterly decayed: you shall satisfy the godlier sort of your own nation: By your noble example you shall show to foreign princes a sound and sincere pattern of government. And I beseech you never hearken unto them, which feign that the regard of the reformation of religion belongeth not unto Princes. That the ●a●e of Religion belongeth unto ●ings. For the good kings whom I before remembered did not so judge. The holy Scriptures do not so instruct us, neither did the very Ethnics and Philosophers themselves so judge. Is it the office of a godly Magistrate to defend only one, and that the latter table of the law divine? Shall the Prince take upon him the care of all other business, that they be done rightly and without fraud, and shall cast away the respect of Religion only? God forbidden. If Bishops and Ministers of Churches shall not do their duty, if in handling of doctrine and administering of the Sacraments they forsake the just rules of the holy Scriptures: who but a godly Prince shall revoke them into the right way? Let not your Majesty expect, (as things now be) that those men are stirred up to these things of themselves: unless they be moved thereunto by princely authority, they will not repair the ruin of the Temple of God. joas a king of the jews, 2. kings. 12. 8. when he perceived that the Priests performed not this, took unto him the charge to amend the decayed buildings of the Temple. Go forward therefore O holy ●ebora of our times. join unto you some godly Barac. jud. 4. 6. The manly courage of godly women. The Israelites which are divers ways oppressed, deliver you to the sincere and pure liberty of the Gospel. be not afraid, for God is not wont to leave these enterprises destitute of his favour. Him you shall have with you: that you, Ib. ver. 21. like valiant jahel may strike the head of jabin with the hammer of your power, and fasten it to the ground from whence it came, whereby he may cease to be troublesome unto your good nation. We have very great hope, that you shall be the same Hester which shall drive Haman unto hanging, Hester. 7. which thirsteth for the slaughter and blood of the people of God. Let these holy women be an encouragement unto your Majesty: and suffer not yourself to faint for this cause that you are not borne a man but a woman. 1. Cor. 1. 28 For where doth the power of God rather discover itself than it doth in weakness? Neither he used the strong things of the world to spread the kingdom of Christ: but by weak and base men he subdued to the Gospel the wisdom of man, and the lofty reasons of the flesh. And in that war which Xerxes waged against the Grecians (if we shall regard the Ethnic affairs) the men of Persia were slain, and gave themselves to shameful flight, when in the mean time Artemisia the most renowned Queen, with a manly mind fought most stout battles. Which thing being understood, Xerxes said that the men in that battle were women, & that the women had showed themselves to be most valiant men. Also Zenobia defended the Empire of Rome much more valiantly than did Galienus. Albeit thanks be to God, there is nothing saving woman kind that can justly be noted in your Majesty either woman like or weak. But lest I should be thought to speak to please your ears, I am minded to pass over the incomparable learning, the knowledge of tongues, the clemency, virginity, wisdom, and above all other the godliness and other virtues wherewith you being adorned by the benefit of God are not only called but are in very deed most famous. Wherefore gird yourself with a good courage unto that holy work which all good people do expect of you, fear nothing at all the deceits of the devil, the impediments of wicked persons, nor yet the weakness of woman kind. God shall put away all these things with one breath of his mouth. In the mean time verily it shall be my part and such as I am to desire of God in our daily devout prayers that he will first grant unto your Majesty that you may thoroughly perceive all that good is by your own wit and understanding, secondly that wholesome and profitable counsels may by others be suggested unto you; further that you may receive those things that shall be rightly showed you: and finally that in whatsoever you shall undertake, God will grant you fortunate and happy success. These prayers do I daily make unto God for you most gracious Lady, and do promise that while I live I will never cease from these prayers. Prou. 21. 1. But the heavenly Father which hath the hearts of Kings in his own hand, by whom Kings do reign, Prou. 8. 15. and who at his own pleasure transferreth Empires to whom he will, Dan. 2. 21. even he by his spirit direct your Majesty, together with the Church and nation of England, and by his comfortable grace long continue the same in safety. At Tigure 22. of December, 1558. Your majesties most humble Orator, Peter Martyr. Here follow certain Theological Epistles of D. P. Martyr unto divers States and private Persons. To all the faithful of the Church of Luca, Saints by calling, grace and peace from God the Father and from our Lord jesus Christ. Peter Martyrs separating himself from Papistry. IF I should use long silence in this flying away, no doubt but it would be unprofitable & ungrateful unto you, and it would ill become me so to do. Wherefore having the spirit of God as I hope I have, I minded to talk with you by these letters since I cannot speak with you face to face. I tarried at basil until the 16. kalends of November. Although I were welcome and received of all men, yet I found no fit state of life for my studies, because the City had no need of teachers. Therefore since I was not able to bear out poverty and scarceness without some honest labour, and that my mind gave me not to take any other trade in hand than mine own, namely the expounding of the word of God, I remained in a doubt expecting what the Lord would have to be done with me and my faithful companions. Sometimes we were sorry with ourselves, that when we were come to Tygure we went not forward to Geneva, Bernard Ochinus. whither Bernard Ochinus iourneied the day before our coming. Howbeit considering the thing diligently, the event of the matter sufficiently showeth that all things happened according to the providence of God, who provided that our presence was fit for Strasborough than meet for Geneva. For Bucer, Bucer. who now hath the chief place in the Church of Strasborough, being certified that we lived at basil without any certain calling, called us hither by letters. We being glad of this tidings, because we desired also for other causes to see him, we giving thanks to almighty God for such an occasion offered unto us, we iourneied from basil to Strasborough. And so soon as we were come hither, we were most lovingly received by Bucer into his house. seventeen days I remained with him. The true description of a godly Bishop. In which time I spied wonderful examples of godliness aswell in his doctrine as in his life. His house seemed to be as a house of hospitality: such usual entertainment giveth he towards strangers, which are constrained to travel for the gospel and for Christ's cause. He so well governeth his household, as in so many days space I perceived not so much as a small occasion of offence, but found on every side matter of edifying. At his table, there is no appearance either of excess or niggardness, but of godly moderation. In meats he maketh no difference of days, but eateth any sort of meat as it is laid before him without superstition, giving often times thanks unto GOD through jesus Christ for so many and so great benefits. Before and after meat, somewhat is recited out of the holy scriptures which might minister matter for godly and holy communications. I may boldly affirm that I ever went from that table better learned: For I always heard something which I never so throughly weighed before or had not been so well satisfied therein. As touching other actions of his, I always found him occupied, and that in no private business, but in those things wherein he might help his neighbours: that is to wit, in daily sermons, in well governing of ecclesiastical matters, that Curates might govern the souls committed unto them, that they should confirm them by holy examples: in visitation of schools of learning, that all the labour which is there bestowed may be referred to the furthering of the Gospel and commodity of the Church: In exhortations whereby he continually stirreth up and inflameth the Magistrate unto Christian godliness. There is in a manner no day passeth over but he visiteth the court. And because he is all the whole day occupied in these kind of business, he hath appointed the night for his private studies and prayers. To say the truth as the thing is, I never awaked out of sleep in the night, but I found him awake. Then by studies he prepared himself to those things which in the day time he was to speak, than obtained he by prayers strength unto his actions in the day time. Behold well-beloved brethren, in our age Bishops upon the earth, or rather in the Church of Christ which be truly holy. This is the office of a pastor, this is that bishoplike dignity described by Paul in the Epistles unto Timothy and Titus. 1. Tim. 3. 1. Titus. 1. 6. It delighteth me much to read this kind of description in those Epistles, but it pleaseth me a great deal more to see with the eyes the patterns themselves. Perhaps those of yours which only have the bare name of Bishops will object, that the dignity and bishoplike majesty cannot by this means be preserved. If a Bishop should preach and teach every day, he must every day teach and visit the schools. If care should be taken of the needy strangers and waifarers: if poverty should be suffered with an indifferent mind, without the greatness of revenues, where shall be the dignity? Where shall be the glory? Where shall be the majesty of a Bishop? We answer that honour, riches and glory is in no estimation among the pastors of souls and Apostolical Bishops. Contrariwise we grant that unto Bishops which be not of the Church but of the world, unto parents not of souls but of children, unto pastors not of men but of dogs, horses and hawks, these things are most of all regarded, these are among the delights, unto these must be employed all endeavour, unto these must be bended all the strength. But lest our Epistle should wax too great, setting aside these unmeet Bishops, let us return unto that whereof we began to speak. Bucer obtained for me of the Senate an honest stipend, Peter Martyr appointed to teach the scriptures. whereby I may very well maintain my living: and therewithal committed unto me the charge of interpreting every day some place out of the holy Scriptures. Now presently I interpret the lesser Prophets, as they use to call them, being now ready to make an end of Amos. And because the most part in this school have knowledge in the Hebrew, I expound the Hebrew text in Latin. Capito. Capito, a man famous in learning and godliness occupied before the place appointed unto me, who being dead a year now past, none hath been as yet appointed in his steed. Now hath God the most merciful father brought me hither, that I might in some part ease Bucer of his infinite labours, who before my coming was to teach every day in the school. Since the time that I have been placed in the room of Capito, he may now leave off the affairs of the school, to order other business that is of no less importance. He preacheth every day, with great profit of the whole school and of me myself that hear him read. Wherefore by the benefit of God's mercy, my affairs are in very good state. Moreover I cannot express in words how welcome and well-beloved I am of all, and how well I content the whole school. Blessed be God the father of our Lord jesus Christ, who of his infinite clemency hath been merciful unto me. I would that that Church there might be adorned with such government. Undoubtedly you should receive a far greater profit by daily sermons and public readings of the holy scriptures, than by so many masses, understood for the most part neither of the sacrificing priests which say them, neither yet of those that hear them. The word of God never falleth without some fruit. So as it would profit all men of every condition, kindred, age and sex: and so might as well your Church as also your City, be made better and more excellent. Unless I be deceived, you will answer after this manner: This indeed would be far better, and far more profitable, but we have need of Pastors for want of whom we are much troubled. But & be that those few which remain with us would imitate your flying away wherein you forsake us, we should be left utterly destitute, neither should there be any either to comfort or instruct us out of the Gospel. Be not therefore dismayed (my most dearly beloved brethren) neither do you despair. For although I have been taken away from you, yet will not God our most merciful Father forsake you, but will evermore raise up some man that shall teach you the truth. I have prayed and again do pray for that which I judge profitable for you: but I am no God, that I can give you this before the time appointed. The most merciful God for his infinite wisdom sake shall in place and time most convenient establish your Church which seemeth now to be dismayed and overthrown, which certainly appeareth not to be altogether destitute of the strength of the spirit: For in banishment and persecutions wherewith it is daily vexed, it bringeth forth no less fruit of faith than do these Churches, which by the benefit of God enjoy peace and quietness. Besides, although ye should be altogether destitute of ministers of the word to whom the charge of preaching the Gospel is committed: (which inconveniences God forbidden) yet shall never the spirit of God be wanting, who shall be in your hearts in the steed of Preachers. Moreover there are among you which by the grace of God are so greatly illumined with the light of the truth as they can also give light unto others, and give a testimony unto the truth: and besides those whom the Lord hath now endued with this grace, he shall always stir up others. Wherefore I gather by all these things that my departure hath been no cause of damage unto you. I acknowledge that it cannot be, but that ye take it grievously to be deprived of that spiritual comfort, which God sometime gave you by my sermons, lectures and conferences which I had with you. Howbeit when as God recompenseth this loss with a greater strength of the spirit, it is manifest that there is no damage brought unto your salvation. Besides that, these sermons, lectures and conferences could not endure any longer, unless I would either have darkened the truth, or have professed things which are plainly false. The one of which namely obscuring of the truth, it grieveth me that I did it at any time: but to teach falsely, that should not in any wise have been done. There hath been already rumour spread abroad at Rome amongst those which were conversant in these matters, that it is chiefly to be attributed unto me that your city did continue in error. Yea and this was cast in my teeth at Luca, that I may by my sermons and authority remedy all these things. Yea and those Monks also of mine murmured every day that our Monastery was for my sake worse reported of than the Monastery of the Augustinians, & that I might rid away this blemish by three words in the pulpit. The very which bruit was now come to the chief governor and to the principals of the order. Wherefore I foresaw that it would by some means come to pass, that I should be forbidden the office of Preaching either by the Pope or by your City, or else by our society, and that bodily punishments beside should be laid upon me nothing at all to your commodity. For wherein I have been a help unto you by my silence, especially when in so many sermons and lectures I expounded unto men if they were not deaf, those principal points of heavenly doctrine which are necessary unto salvation, yea in a manner all those things which I myself understood. ye will object, Flying from persecution defended. You should have continued and expected while the imminent oppressions had come upon you, and those to have suffered with a patient mind, which at the length would greatly have furthered the building of the Church: for by your example you should have animated others unto constancy. Of all other things it is least of all to be allowed, that you fled away when no necessity urged. Herein standeth the whole sum of the controversy, to understand when necessity shall urge. Such manner of necessity and opportunity God revealeth unto them which wholly commit themselves in adversities unto his protection. But that the same moment of time wherein I departed was fit for that purpose, I so persuaded myself, as I doubt not but that this persuasion is the inspiration of God. And although that I did not abide the bitter troubles before my departure, yet could I not utterly avoid all. What troubles I suffered at Naples and there where you are, I know well enough. Let you yourselves be judge what disquietness, and how many adversities I endured all the last year: which although they were not most grievous calamities, yet were they messengers and tokens of them. Wherefore it seems to me that I have suffered so many, as I have not preached the Gospel without afflictions: afterward I neglected not a fit occasion of safety offered. While I am in this place I serve by the benefit of God unto some use. If God shall give any quietness to your state, perhaps I will lead my life again with you: neither will I shun any danger whereunto God shall call me for the salvation of souls. Moreover ye be not ignorant of the troubles wherewith my conscience was vexed, because of that state of life which I followed. I should every day have winked at an innumerable sort of superstitions, I should not only myself have executed superstitious rites, but should also without all reason have required them of others: many things should I have done otherwise than I judged or taught. Your Pastor I was, what I was able to bring to pass by Lectures and Sermons, that I did: when I could not govern the Church, as Christian truth requireth, I thought it better in giving over so difficult a charge, to withdraw myself into some place, from whence I might at the least wise exhort you by letters, than to remain in that place where I should have been deprived of all conversation with you, and not to have been lawful to deal with you either in presence or by letters. I am not privy that any man hath been brought in peril through my flying away. In such a place am I by the benefit of GOD, as I may interpret the holy scriptures, comfort you by letters, and exhort you to retain the pureness of the Gospel. And, to say the truth, this departing of mine (which I speak for setting forth the glory of God) being diligently considered, is not without a mortification of mine own self; nor without neglect of promotion and honours wherewith in the sight of men I was largely endued: nor without less commodities, whereof I had plenty on every side: nor yet without resignation of authority, wherein I could do much among all men. And all these things I might have augmented many ways, if I would have departed from the truth and Gospel of God. Wherefore since I am delivered from so great a danger, being not ignorant of these kind of troubles, since I was certified from Rome, from the society, from the Monastery, and from your City, of the persecution even at hand, since I did harm unto none, but by Lectures and Sermons did manifest the truth, all dignities, riches, and commodities set aside, being rid out of the bonds of superstitions, and delivered from so many hypocrisies: if I delivered my life from imminent oppression, there is no causse why any man should take occasion of offence. And doth not the Lord grant that we should avoid persecutions? To speak freely as the thing is, I acknowledge herein no fault. I would I could aswell allow all the rest of my actions. But if it be any sin, it must rather be attributed unto reason than to will. Of these things dear brethren, I have written somewhat more at large, but yet (as I judge) not without profit. For an interpreter of the word of God must yield account unto the people both of sayings and doings which are of great importance, and may otherwise be taken of other men, lest he destroy more by his actions than he hath edified by his Sermons. Hereafter I will write more often unto you: neither will I write any thing else than Christian doctrine and spiritual consolations. First I thought good to certify you in what place of the world I am, and wherein I am occupied, and therewithal to yield a reason of my departure. I make mention of you in all my prayers. Wherefore I earnestly beseech you, that you will show the like part unto me, commending me in your prayers to the mercy of God. Grace and peace through the spirit of Christ be daily multiplied in you all, Amen. Given at Strasborough the viii. calends of januarie, 1543. An Epistle of Master Peter Martyr to a friend of his, touching the flying away in time of persecution. YOur petition (Sir) when I considered with myself, I was drawn into a doubtful deliberation. For on the one part I would obey you, as my duty is; but on the other part I feared least the controversy risen among the brethren, about flying away, should wax the more sharp. Yet having an affiance in your wisdom, I have taken upon me to declare what my opinion is as touching this question, persuading myself that you have desired this for your own use, and not for other men's. Nevertheless, if it shall like you to communicate unto others those things which I writ, I doubt not but you will do it with that moderation, that no tumult shall arise thereby. Wherefore that I may touch the thing as shortly as I can, take you it after this manner. Undoubtedly both sorts of brethren disputing of this matter, move the weaker sort of Christians to fly away in time of persecution, howbeit by a divers manner of persuasion. For the one alloweth of flying away, as of the lesser evil, so far forth as it is compared with abjuration or forswearing: but the other sort allow it as good in itself, or else mingled of good and bad. But to fly, to the intent we may, after the manner of Epicures more commodiously fulfil the lusts of the flesh, is both a foul fault and deemed of both sorts to be most unworthy for a Christian man. Wherefore me thinks there be two principal points of this controversy: one whether the fear of death in a Christian man be sin: and the other, whether this precept which is in the x. of Matthew: Mat. 10. 23. When they shall persecute you in one City, fly ye into another: be at this day in force, or whether it be abrogated by Christ, as is that saying, Go not into the way of Gentiles, Ibidem. 5. and into the City of the Samaritans enter ye not. If these two things be resolved, I am of the mind that the disagreeing opinions of the brethren will be easily reconciled. First of all therefore consider that fear is nothing else but an affect of the mind, What is Fear. whereby we are disquieted and afflicted by reason of dangers that are at hand. And this perturbation may two manner of ways be faulty. Two manner of faults in fear. First when a man feareth a thing as evil which in very deed is not evil, even as we see that children and such other as want understanding, do fear shadows, Physicians and medicines when they be sick. And this kind of fear is counted a fear, altogether proceeding from the defect and corruption of judgement, and it is condemned in the holy Scriptures. With this kind of sin are they entangled which fear least the belly should want any thing, or least that the world with the fleshly pleasures thereof should be forsaken. Another way, fear is faulty when a man feareth that which is in deed evil, but yet not unto that end, or not after that manner which behoveth. With this vice are they infected, which fear the punishments set down in holy writings for them which are breakers of the law, having respect to their own commodities, not to the glory of God. So Esaw, ahitophel and judas the Traitor feared the wrath of God and everlasting damnation. For although they feared that which was to be feared, yet they sinned in fearing without measure and without faith. This distinction in mine opinion is so plain, that every man may understand it. Whether there be a faultiness in the fear of death. Moreover we are to see, whether the terror of death which is joined with error ought to be referred to the first error spoken of by us, or to the latter: that is to say, whether we sin because y● that which in deed is not evil, is supposed to be evil, or else because the mean of fear is not observed. Verily I do think that the fear of death is not therefore a thing to be blamed, because death should not be feared, for this do all living creatures very much fear: which I might prove not only by experience, but also by natural & effectual reasons, but for brevity sake I will content myself only with the testimonies of the Scripture. Gen. 2. 17. Unto the first man God threatened death as a horrible punishment, if he should not keep his commandments. Likewise Moses pronouncing the Law in the name of God, Deu. 30. 19 said: Behold I have set before you death and life, life, if ye shall keep the commandments, death if ye shall not keep them. Undoubtedly except that death were a thing to be feared, God would not threaten it unto them that be obstinate. What needs many words? Paul in the first to the Corinthians calleth death the last enemy that shall be destroyed by Christ. 1. Co. 15. 26 The same Apostle in the second to the Corin. writeth that We would not be unclothed, 2. Cor. 5. 4. but be clothed upon. 1. kings. 18. 13. And that holy men, not a few feared death, as did David, Helias, and those Prophets which because of the cruelty of Achab and jezabel hid themselves in the dens, the holy scriptures do plainly testify. Christ and the godly feared death. But even Christ himself which was very man would not be void of this fear. A vain thing is it that some men say, that not Christ but the Church in Christ feared death. For if we confess as the thing verily is, that he suffered for us death, the cross and other human griefs, and that not only his death but that the horror also of death was salvation unto us (albeit I steadfastly believe, and of all men it ought to be believed, that all things which Christ did for our sakes, were done justly, holily and honestly) if I say, Mat. 14. 13 & 26. 37. he verily feared death for our sake, as of the Evangelists it is taught, we ought not to say that that fear is in his own nature to be blamed, otherwise it cannot be incident unto Christ. Neither herein did our Lord any thing against the will of the Father, since both it was the Father's will that he not only should suffer death, but also that he should fear the same, as also for that he in fearing of death by a natural instinct and considering the will and decree of the Father, submitted unto him this fear of his, satisfying that precept which commandeth that God should be loved with all the soul, Deut. 6. 5. and with all the strength. There is no doubt but that fear is an affection of the mind and a work of God which is then directed unto the worship of him, when it is submitted unto his will and commandment. Howbeit some man may say, that this fear although it were not blamable in Christ, yet in men it is faulty. That fear by itself is no sin. I answer that this fear being considered by itself and in his own nature is not evil, nor doth God require of us that we should be altogether without affection, seeing he hath engendered these affections in us, and that we should not change the natures of objects, that is to say, to make that pleasant which in his own nature is dreadful and terrible, or to make that sweet which is sharp and bitter: but he requireth that we should not by any means suffer ourselves for these things to be withdrawn from his will which is just and holy. Yea and such is the will of God, that if sin, eternal damnation, and death with all that belongs thereunto, which are the calamities of this life, should be set before our eyes, we should fear all these things, and those should understand no otherwise than by nature they are, since that there is engraffed in our minds a fear of evil things. If nevertheless we shall consider of this fear, as it proceedeth from us being utterly corrupted and infected, it is sin in deed and so ought to be called, because none of us hath feared so much, in such sort and to such an end as he ought to fear. But yet this is not peculiar and proper to the fear of death, seeing there is also in it, faith, hope, and love. For no man although he be holy, doth hope, believe, and love as he ought to do, nor as the law requireth. In Christ therefore fear was not sin, but in us it is sin, not of his own nature, but by the faultiness which it draweth from our corrupt vessel, wherethrough it passeth, even as it happeneth unto an excellent wine powered into an unclean vessel. But some man will say again: If the case should so stand; how should Christ have desired death, Luk. 22. 15. saying: I have earnestly desired to eat this passover with you? And the Apostle: Phil. 1. 23. I desire to be loosed & to be with Christ. And again: To die, is unto me an advantage. How could S. Andrew, being brought forth to the place of execution (if it be true which is reported of him) have said with a cheerful mind: All hail precious cross, take up unto thee the disciple, seeing thou hast first sustained the Master? For it is manifest that all these either were without affections, How the godly desire the death which they fear. or else judged that to be good which was evil. I answer that death (as it hath been said) is not by itself good, and therefore so far forth as it is so received by us, it always bringeth a fear. Howbeit it oftentimes happeneth that our cogitation standeth not still in death, but looking further, it seeth, that in dying we make an end of sinning, we pass unto eternal life, we further the building of the Church, we give a testimony unto the truth of the Gospel, as every Christian doth earnestly desire. So than while we behold such and so many good things, the mind triumpheth for joy, and fear which death naturally causeth doth give place, and is so overwhelmed by that great joy, and is not then so felt, as when we behold death itself by itself alone. Oftentimes also God poureth into the minds of his Martyrs so great favour and spirit, as fear, which otherwise in his own nature would be grievous unto them, is so mortified & enfeebled as it hindereth nothing at all. This doctrine unless I be deceived, is easy, manifest, and plain: and therefore it easily assoileth the questions put forth. Wherefore the first part or member of our foresaid distinction is now declared: that is to wit, that a man doth not therefore sin in fearing of death, because he feareth that which is not to be feared: for death by itself is dreadful, cruel, and hard: and the blessed God hath given to our minds the affect of fear, that the same being stirred up to such kind of objects, we may be priest and ready to put away evils from us so far forth as is lawful by the word of God. The second faultiness of fear. Now let us come to the other part of our division, namely to sin which standeth in the fear of death, when a man feareth not to that end nor in such wise as behoveth. It is a fear blameworthy as touching the end, if we being only careful of our own safety, be utterly careless of the glory of God and his word. For, who seeth not that it is most shameful to measure the chiefest, end by our own utility, to have regard unto our own benefit and not that which is jesus Christ's? This end rather is to be appointed, that our heart stricken with a terror of death, should beware of sin which was the cause of death, that it should shun the wrath & offence of God: that it should boldly pray to the goodness of God for deliverance: Finally that it should despise this world that inwrappeth us in so many dangers. But to conclude in few words, Within what bounds fear must be restrained. this aught chiefly to be the end of this fear, that we submit the same unto the will of God, to the intent we may love him with all the affections of our mind. And the manner of the fear of death is, that we be not so stricken as we put away the word of God and neglect his glory. Therefore we sin, if for fear sake a man deny the truth: if, forsaking his vocation, he suffer the silly sheep committed to his charge, to be caught away by Wolves. By these things which be spoken we gather, that flying away is no sin if it be taken in hand for the glory of GOD, that is to wit, unto that end that we may serve him with a pure heart; that we may leave Idolatries and superstitions, that we may not rashly cast ourselves into the danger of abjuration, that we may by the benefit of Matrimony live undefiled, that we may the better call upon God with a pure conscience in those things which belong unto the worshipping of God, that we may be instructed by learned men, that we may see the society of the Saints, that we may lead our life in a well reformed Church: Finally, that we may so confirm ourselves as at a more fit time we instruct others unto edification, even as God called us and moved us by his spirit. This flying away, I say, is no sin, although it have the fear of death joined with it. For as we have said, that fear is not faulty unless it be stained and corrupted by the end or manner of fearing. Wherefore as touching this, I disagree from both these sorts of brethren: from the first doubtless, because they say that flying away hath the respect of a less evil. For being endued with those circumstances I cannot condemn it, nor say that it is faultlie: and from the other, because they wrote that it is mixed, as if they acknowledged that there is some fault therein, although there be in it some good. For I am of an other mind, who judge that the fear of death being moderated, as I have set down, is a good and laudable work, having no mixture at all with evil, but so far forth as it proceedeth from our faulty and corrupt nature. But this as we have above said, is common unto it with faith, hope, and the love of God. And I must needs somewhat marvel at these two excellent brethren, that seeing they judge flying away to be evil or to have some evil in it, they will persuade the same to the weaker sort of brethren, to the intent they may maintain the profession of the truth & not forswear themselves. For by this means they persuade evil, Evil must not be done for to obtain good. Rom. 3. 8. that good may be obtained. Which Paul unto the Romans forbiddeth. For he permitteth not us to do evil things under pretence that some good may follow. Neither should any object that God setteth forth all his precepts, and good works of every kind to be kept of us, although he know that we cannot do the same without sin: Seeing alonely God can be excused of this that of him nothing is commanded, but that which in his own nature is good: but if there be any sin committed, that must not be imputed to the commandment of God but unto the faultiness which cleaveth unto us. But the persuasion of these men cannot after this manner be excused. For they judge that flying away taken in hand through the fear of death either is sin although less than abjuration, or at leastwise hath sin mingled therewith and that by itself. Neither do they appoint any circumstances or measure unto the terror of death or to the flying away for fear of death, in respect whereof, to fly away in his own nature is good. But some man will weigh with himself: And shall not the fear of death be faulty also in the foresaid cases, and with the foresaid circumstances, seeing it striveth against the will of God? For it is manifest that Christ otherwhile requireth our death for his own name sake. How far forth we ought to lose our soul. Luke. 9 24. joh. 15. 13. joh. 1. 3. 16. For he saith: He that will lose his life for my sake, shall save the same: and he that will save it, shall lose it. Also we read in john that it is our part to lay down our life for our brethren. Wherefore if every one of us ought to obey GOD with all his strength, and with all his soul, how do we satisfy this precept, when as by fearing of death we are manifestly called from the commandment of God: and sin altogether it is whatsoever is repugnant to the revealed will of God? Many which do not sufficiently understand the nature of sin, That the first motions are sins. are wont to say that those first motions, which are stirred up in us without deliberation, are no sins till we give our consent unto them. But how greatly these men are deceived, Paul hath declared unto the Romans, when he manifestly called the law of the members, sin, speaking of those motions which trouble us against our will, and do hold us captives in a manner by violence, whiles our mind (which otherwise as touching itself is exceedingly delighted with the law of God) doth strive against and withstand those motions, so as he crieth out: O wretch and unhappy that I am, Rom. 7. 24. who shall deliver me from the body of this death? I confess indeed that this answer is after a sort obscure, but I hope to make it plain. A distinction of those things which are forbidden by God. Some things there be so forbidden of God, as in no respect they can have any justness or honesty in them: such are adultery, theft, perjury, idolatry and pride. Wherefore as concerning all these actions, so far forth as they are considered by themselves, they are always faulty as well in persons justified as not regenerate, whether they have deliberation and assent joined with them, or whether they be in the first motion: Albeit those first motions, are forgiven unto them which are made just through Christ, neither are they imputed unto destruction, forsomuch as the perfect & true faith, whereby they are made partakers of the promised salvation is not extinguished in them. But there be certain other affects, or human actions not forbidden of God by themselves: as to fear adversities, to delight in commodities, to possess the goods of this life, and such like which God hath not forbidden, saving so far forth as we be drawn of them to do those things which are against his commandments. Wherefore although those first motions, whereby we be stirred up unto adultery, unto theft, unto blasphemy and unto idolatry, are faulty, notwithstanding there be no express assent: yet fear, which naturally awaketh in us at the presence of death, is not faulty, so it be submitted to the will and commandment of God, if perhaps it behoved us to die for the defence of his glory. Therefore I grant it to be faulty so far forth as it is repugnant to the will of God, and I doubt not but that he which shall suffer such an affect to be carried by his own violence without restraint, doth withstand the holy commandments. But otherwise it is, if faith and sincere charity be the guide thereof, that with other affects and motions of the mind, it may be submitted and repose itself in the will of God. Neither aught the first motion thereof be compared with the desires of those things, which honesty forbiddeth either to have or to compass: For these things by themselves and in their own nature be faulty. But seeing that not seldom but often we may justly both rejoice in prosperity, and sorrow in adversity: they are not by themselves faulty motions, but so far forth as they draw some evil thing from us being corrupted, even as in all virtues it cometh to pass. Such affects also should be faulty, if we should suffer them so far to be enraged, as we would do any thing against the will of God. Moreover this also I will add, that death being weighed simply and by itself, is to be feared: but so far forth as it is commanded by the word of God, it must be embraced with all the heart, with all the soul, and with all the affections. And although we require not of fear that it should consent (for that is beside the nature thereof) yet do we require of it that it should give place: which if it do, itself also, so far as is in the power thereof, obeyeth God. But where death is not commanded unto us, nor for this cause cometh into question, the fear of it, so it keep itself within just limits, cannot justly be condemned. Of these things, seeing we have spoken abundantly, we will end the first part of the treatise; wherein we have plainly declared our judgement as touching the fear of death whether it be faulty or no: and we will begin the second part, as touching the commandment of Christ given to his Apostles: If they shall persecute you in one city, Mat. 10. 23 fly you unto an other, which many persuade themselves was afterward abrogated by Christ, even as that saying: Ibidem. 5. Go not into the way of the Gentiles, and into the city of the Samaritans enter ye not. Unto this opinion subscribed Tertullian when he wrote of flying away: because while that commandment should endure and be of force, he perceived that flying away might not justly be denied unto the faithful. But to say briefly what my opinion is, I think that precept hath now the selfsame weight it had then when it was given to the Apostles. And as touching that saying: Go ye not into the way of the Gentiles, and into the Cities of the Samaritans enter ye not: I think it was a commandment but for a time: for afterward Christ commanded the contrary when he departing from hence into heaven, sent forth his disciples into all the world to preach the Gospel. Wherefore since there is extant no commandment of Christ whereby flying away is forbidden, That the precept of Christ touching flying away is perpetual. it behoveth to keep inviolate that commandment of flying away: to wit, that it should be of as great force at this day, as in old time it was first delivered to the Apostles. Neither as I think doth that objection any thing prove, that the Lord said: Mat. 10. 28. Fear ye not them which kill the body, whereunto whosoever think that flying away is unlawful, do lean as unto a foundation. For it must be considered that in the self same 10. Chapter of Matthew, and in one and the same saying of the Lord unto the Apostles are contained both the sentences, and both were recited unto them being sent to preach. Therefore if both the sentences might then stand together as touching the Apostles, what letteth that they may not stand together at this day as touching us? For I see no absurdity, if, in the time of persecutions (while there is a lawful way and opportunity of flying) a man fly away to the intent he may live unto God, not unto himself: and that he may shun the tempting of God if he should offer himself to a danger not necessary: he being certified by faith, that a way of escaping is showed unto him of God, because without his will there is no means to escape: and is ready to resist the enemies of the truth and the Gospel, when his good hour shall come: and yet in the mean time is so encouraged, and hath most surely purposed with himself, that if he should be taken and led unto the tyrants, he will rather die not once but a thousand times, than to renounce the truth, and forsake his dear Christ. Assuredly he that is endued with such a mind, and which hath thus decreed with himself in flying, he followeth the doctrine of Christ, when as he doth not so fear them that kill the body, but that notwithstanding them though he be held captive of them, he will confess the faith, or the same being confessed will defend it even unto death, blood, fire and extreme torments. For after this manner I think that Christ himself our Lord fled, joh. 10. 36 when his hour was not yet come. Acts. 9 30. So did Paul when by the holy brethren he was let down through the wall of the city of Damascus. So did sometime Policarpus, Cyprian, and other holy martyrs fly away, when they avoided for a time. 1. kings. 18. 13. Also in the old testament we read of the self same thing that was done by the Prophets. Wherefore seeing we find not that the leave to fly away, was not revoked or abrogated by Christ, it seems not that the same should be restrained by us, if it be done by just means and circumstances. If a man fly for idleness sake or in respect of the delights of this world, or else because he is ashamed to confess Christ, or have determined with himself such carnal purposes, there is no doubt but he must be utterly blamed for it. But he which for the causes above specified, and especially which flieth away for avoiding a danger like to ensue unto the soul, (whereunto no man ought rashly to offer himself unless he will tempt God) why should he be blamed? Verily unto me, he seems not worthy of blame, especially when in flying away he denieth himself and taketh up his cross with Christ. Neither can any deny but that the flight taken for such causes is a kind of confession. That flying away is a show of confession. If thou weigh the thing in equal balance, it is easy to understand, that the Gospel and pure faith in Christ is of no small estimation unto them which so fly away. For who had not rather tarry at home at his own house, enjoy his goods, use the familiarity of his own Countrymen, than as a poor and unknown man to wander like a stranger in a far Country, where he understandeth not the language of the Country: where it behoveth him continually to ask sometime one man, and sometime another for such things as be necessary: where for the most part he is not accounted for an honest man: where many times as it happeneth with the state of strangers, he is both rejected and ill entreated: where either for the change of the air or for the variety of meats and lodgings, great inconveniences must be continually endured? They which deny that this suffering is for Christ & his truth, acknowledge no other afflictions besides torments and besides violent death: from which things they that fly away, yet (as it hath been said) they are ready to suffer, if being taken by tyrants, they be constrained to defend their profession after that manner. But in very deed, if a man come forth and yield himself unto the enemies of the truth, and do frankly confess the doctrine of Christ, to refuse the occasion offered of flying away, that is a great thing and worthy of singular admiration, forasmuch as it proceedeth of faith and most fervent charity: howbeit this is not in every man to do. Howbeit every one of us ought to follow the inspiration of the holy Ghost who inwardly driveth every one unto salvation by that way which is most meet for the strength and gifts given him of God, not according to our own will, but according to his most provident and wise judgement. But he that hath a present mind to enter into martyrdom, and by the spirit is driven hereunto, ought not to despise, condemn & speak evil of him which for avoiding of abjuration flieth away: who if he lay not down his life, yet doth he forsake his native Country: if he suffer neither torments nor imprisonments, yet doth he sustain most grievous inconveniences: if he do not shed his blood, yet doth he give a testimony unto the truth having a prompt and ready heart to suffer all extremities so often as by the manifest will of God and impulsion of the spirit he shall be driven thereunto. Paul by his example instructed us who sometime withdrew himself giving place to his enemies, Acts. 9 30. sometime willingly entered into perils, and neither for tears nor by any entreaty could be plucked away from that he had fully determined. Wherefore he that providently flieth away when time and occasion requireth, and when danger is at hand, ought first of all to pray unto God after this manner: Since thou (my Lord) hast dealt so mercifully with me, as thou wouldst make me partaker of thy truth, and reveal unto me my redeemer jesus Christ the Saviour of the world, grant moreover I beseech thee, that this treasure of thy holy Gospel lately written in my heart, may with me be preserved, increase and bring forth fruit, in whatsoever sort it shall seem good unto thee. And for my part, behold I offer myself unto thee: do with me, even as it shall seem good unto thy will. Whether I die sooner or later for thy sake I do not much pass. Thy will be done, not mine. Be thou present with me, and so govern me, as I may nothing offend in this determination. To thee I wholly yield and commit myself. I know that this present peril is not sprung up nor yet made manifest without thy will: neither have I any hope that without thee, I can find a way to escape. Wherefore since I am thus doubtful and uncertain lest thou shouldest suffer me to be led by the fear of mine own flesh and wisdom, submit thou all my will and judgement unto thy good will, lest I should err, and lest it should happen ill with me: Give ear unto me I beseech thee, for thy only sons sake jesus Christ our Lord. Amen. He which thus from the heart commendeth himself in this case unto God, we must not think that he shall be left destitute of the favour of God's spirit. Therefore if he have inwardly perceived himself moved to fly away and hath cast away the care of his worldly goods, seeking only those things which be Christ's not his own, he shall do very well, neither may he be accused if he fly away, being certified in his own conscience through the word of God that he hath attempted no unlawful thing. For it is written: If they shall persecute you in one City, fly you unto another: especially since there is no other place in the Scriptures whereby this liberty is restrained or revoked. And in one and the self same Chapter of Matthew is found both the doctrines: Matt. 10. verse. 23. & 28. namely of flying away, and of not fearing them which have power to kill the body only. Wherefore since these two precepts are not repugnant one to another, they may be reconciled and kept as it hath been showed before. That ye may give credit hereunto, the examples of the Apostles do serve: for they also after they had received the holy Ghost fled away, The flying away of the Apostles. Acts. 13. 17 Mat. 10. 14. and as Christ in this place commanded them, did shake off the dust from their feet. I am not ignorant in deed that some of the father's thought that that precept was but for a time, and that it should not endure perpetually, but was only applied unto that time: yet I remember not that I have read among any of them, that flying away was not sometime lawful to Christians. Tertullians' opinion of flight. Only Tertullian I except, writing (by his leave) over hardly of this matter: whose reasons, if a man will weigh with some diligence, he shall find them to have much more elegancy than strength: all which I would confute, saving for want of time and that I think it not necessary. But now some man will say: If the precept of flying away be not abrogated, as you say, shall all men fly away and no man remain? I answer: It was commanded that we should tarry, and it was commanded that we should fly away. But these precepts are not universal: now the one, now the other must be obeyed. When a man is inwardly confirmed by the help of the holy Ghost, and is invited to tarry, and believeth that this maketh more to the glory of God, he ought to tarry, especially, if he be now bound by the commandment of the Magistrate, and must neither break prisons, nor by fraud devise to fly. For in that he is in bonds, even by the very same doth God declare that his hour is come: wherefore he must not departed. But if the case be otherwise, that he be not as yet delivered into the enemy's hands, nor is endued with sufficient strength, nor is driven to tarry by motion of the spirit, nor is bound by any private vocation, then must he fly away. For even as by the benefit of the common laws, a man may for any commodity sake go elsewhere, either to exercise merchandise or upon such like occasion: even so it is lawful for a man to withdraw himself for avoiding of offences, and for the truth sake of the Gospel any manner of way to be confessed: for I judge that then the commandment of flying away taketh place. That certain precepts may seem contrary and be not. And that there may be given two precepts which at the first view seem contrary, which nevertheless when they be particular are not repugnant in themselves, I will show by plain examples. On the one part we are commanded to defend and preserve Christian liberty, and not to yield the same under the tyranny and abuse of hypocrites: On the other part we are commanded to yield unto the weakness of the brethren, as we have it in the Epistle to the Romans. Rom. 14. 1. These in deed seem to be contrary, but he that rightly considereth the state of the times doth easily take away that repugnancy which appeareth to be: which was singularly well done by Paul, who then refused to circumcise Titus, Gal. 2. 3. when it was required as necessary to salvation, yet did he suffer Timothy to be circumcised when he knew that it served to edifying, Acts. 16. 3. and that it might be done without danger necessary to follow. Gal. 2. 14. The same Apostle could not abide that Peter should do according to the jews, because he saw that by his example many were very grievously offended. Yet doth he afterward prudently exhort his Romans that with loving charity they should bear with the infirmity of the novices and weak brethren. These things at the first sight are very contrary, yet are they not repugnant if every thing be done in time convenient. Who knoweth not, Exo. 20. 12. Rom. 13. 1. Mat. 10. 19 27. & 29. that it is commanded by the law of God, that we should obey parents, princes, and Magistrates? Contrariwise, that we are commanded for Christ and the Gospel's sake to leave parents, children, brethren, & whatsoever we possess? These things do very well stand together without controversy, so that they be done in fit times and moments. Matt. 6. 1. etc. Otherwhile the time requireth that we should do our good works in secret, according as Christ warned touching prayer and fasting: Matt. 6. 15. Otherwhile also it requireth that we should do these things in the sight of men: namely where they may be done with the praise and glory of our Lord. In old time sacrifices were instituted by many commandments of God, which nevertheless in case of mercy or other matter of more weight were sometimes omitted. A good thing was it sometime to rest upon the Sabbaoth day from all bodily labours, but otherwhile it behoved to fight. Wherefore some precepts are particular which in show may seem to be contrary: but this forceth nothing at all, for both have not place at one and the selfsame time. Therefore even as those precepts whereby we are commanded to tarry and to fly do stand firm, so likewise doth the precept abide firm, wherein we are commanded to fly, because each one of them must be used in his due time. But the ground of their doctrine, which affirm this precept to be abrogated, is this: to wit, that they think that the flying away, which hath joined with it the fear of death, cannot set forth the glory of God. Howbeit they are deceived: for the fear of death, is not by itself faulty, as we have declared. And if they which fly away be godly, they have specially determined this with themselves, that they will not deny the truth, earnestly desiring to preserve that faith which they know they have received by the bountiful goodness of the heavenly father. Which no man doubteth but it belongeth to the furtherance of the glory of GOD. Wherefore we bring to pass by this fear, that we avoid many evils, namely, the afflictions of the body, and death, lest we being forced by the rigour of these, should deny the truth, and make a shipwreck of faith. There is no man therefore but understandeth that fear to be good: because he considereth not death and torments of the body by themselves, (which if he did, yet neither should it then be faulty of itself) but so far forth as they might cast a weak Christian man into the danger of forswearing, or deprive him of Christian faith, which thing undoubtedly maketh not to the glory of God. Since I have answered unto the two questions propounded, I would not speak any further, saving that I perceive you may justly desire more, namely that I should answer unto their Arguments which with great contention defend the contrary opinion as touching flying away: who would have us in any wise to be of their mind, that under the pretence of avoiding sin, they might commodiously abide in their own pleasant countries with such wealth as they have, retaining still their usual slothfulness and dissimulation in the affairs of religion. Wherefore that I may the more fully satisfy you, since I have showed that the fear of death is not in his own nature faulty, and that the commandment of flying away was not abolished, I will as well as I can rehearse those things which are objected, and afterward will I confute them so much as the present cause shall seem to require. Objections 2. Tim. 1. 7 First some object that which Paul hath unto Timothy: For God hath not given unto us the spirit of fear, but of fortitude, of love, and of temperance. If this be so (say they) it doth not become a Christian man, to fly the same being a token of fear. Wherefore he ought to remain being strengthened with the spirit of fortitude, and to make no account at all of the threatenings of tyrants. Unto whom I answer, that in deed it becometh a Christian man to be valiant and constant, and to be void of all fear. Howbeit this fortitude of the spirit is neither in all men, nor yet is always after one manner. For sometimes it so encourageth a man, as he refuseth not both to confess the truth and to die for the same, even as the examples of many Martyrs do testify: but sometimes it driveth a man to this other kind of confession, namely to forsake together with his native country all commodities and delightful things, and in the stead of them, taketh upon him many discommodities, griefs, dangers, and detrimentes which they that travel into an other place must abide. He that neither of both ways dare confess Christ, is shamefully withdrawn by the dreadfulness of fear, and had rather revenge or by dissimulation suppress the truth than to die or to forsake the sweet nest of his native country & earthly pleasures. Wherefore this present place of scripture admonisheth the Christians that they should retain the spirit of fortitude and put it in ure. But because there be divers kinds of that spirit, it ought no more to be restrained unto one kind than unto an other. But when the one or the other is necessary to be used, it is only known by the motion of the spirit, which sometime moveth to one kind of confession, and sometime to an other, according to that which both the places, & times, & conditions of persons & strength requires. Moreover it must be understood that Paul in this place speaketh particularly of the minister of the Church. For first he said: 2. Tim. 1. 6. Stir up the gift of God that is in thee by laying on of hands: Whereunto he strait way joineth those words which are now objected: For God hath not given unto us the spirit of fear, etc. By these words doubtless he would teach nothing else but that offices of ministers (which be weighty, full of labours & dangers, striking a great terror into carnal affections) should be valiantly undertaken. For the spirit that God hath given unto them which are now promoted to the ministery, is properly the spirit of fortitude, of love, and of temperance. For erudition, good manners and other good qualities are required in a man before he be chosen into the ministery: seeing he that is destitute of such kind of qualities, is not worthy to be chosen. But that spirit, by whose guide every function is done with a courageous mind, with much love, and with singular modesty to the edifying of the Church, the Christian people desire of God, and do then obtain it, when the minister is already chosen and invested into the ministery by imposition of hands. How far forth flying may be lawful unto Pastors. joh. 10. 12. Therefore if we speak as Paul did, particularly of this kind of men, the answer may be easily made: For I may say, as Christ also said, that they be heirlinges, not pastors, which forsake their flock, unless they have many Pastors: let only one of them hazard himself, sith in this case, when the Church may be without him, it shall be lawful for him to fly away. For so I think Paul fled away out of the city of Damascus, Acts. 9 30. not leaving that Church without Pastors. But yet this must be considered that he perhaps be not such a notable man in the Church, as the defence of the truth, and safety of the Church seem to depend chiefly of him, and that it is very likely that after his departure all things willbe full of trouble. For if things be in that state, he must tarry still, and must as becometh a good Pastor lay down his life for his sheep. Besides further Augustine teacheth in his 180. Epistle unto Honoratus, that if the Church be furnished with many ministers, it standeth with the profit thereof, that when persecutions be at hand a part of them should hide themselves, lest they should altogether in one moment be taken away. For if a first sort shall be taken away, they which lie hidden may succeed in the place of others. And for this very cause have I thought that Abdias the Prophet in the time of Achab and jezabel, 1. kings. 18 13. hid many Prophets in dens, that if those first had been slain, there should yet have remained other Prophets, by whose help the people in due time might have been relieved. This place therefore of Paul we have expounded two manner of ways. First that flying away as it was described by us is a work of fortitude: secondly, that the author speaketh particularly of the Pastors and Ministers. It is objected moreover, that they which fly away, they fly for the fear of death, which thing is repugnant to the scriptures: For we are commanded, not to be any thing afraid of them which kill the body. Unto whom I answer as before it was expounded, Mat. 10. 28 that the fear of death, keeping itself within just bonds, is not of itself faulty, especially if he that feareth do not only fear death, but have most respect unto this, that is to wit, lest (when he is not yet come into the hands of the Magistrate, nor is stirred up by the spirit to tarry, and to endure torments or death itself, having in the mean time an occasion offered of departing) he should deny the truth, and should fall away from the faith once received, which otherwise might happen unto him. He which after this manner feareth death, and directeth this fear of his to the glory of God, as the divine law in all things commandeth: such a one doth not violate the law of God, nor yet doth sin. If a man (say our adversaries) be weak in faith, he must not straight way seek for remedy by flying away, but must run unto prayers, even as Christ taught, and must pray that he yield not unto temptations. Touching this we have a commandment, which if we will follow, we shall be heard: but as concerning flying away, we are not instructed by any place of the Scriptures. They which object these things do evermore suppose a repealing of that commandment which is extant in Matthew: but we show, Mat. 10. 13. that they do err, neither do themselves prove that which they say by any effectual reason. But if it be lawful without reason to allege what a man will, I also may say, that the precept of not fearing them which kill the body is abrogated, because it was delivered to the Apostles in their first Embacie, and written in the self same 10. Chap. of Matthew. Wherefore both the precepts remain firm, but we must take heed, that they be not wrongly understood. So then he that flieth away according to the rules prescribed, is favoured not only of the Scriptures but also of many of the Prophets, of the Apostles, & of the Martyrs, yea and of Christ our Saviour, who though he fled not away through fear of sinning, yet nevertheless he fled, that by his example he might teach what is lawful for us, so long as our hour is not yet come: which must then be understood to be come when the spirit doth inwardly stir us up and provoke us to tarry, or that necessity otherwise requireth, that is to wit, if we be already in the power of the magistrate, if we be tied by any vocation that we may not departed, even as a little before it was said of Pastors. As concerning prayers, those we do not reject, but we very much allow: and therefore we warned before that they, which intended to scape through flying away, must commend themselves by most earnest prayers unto God, that they in no wise may err. But if pouring out their prayers, the spirit do still solicit them to fly, and doth not minister more strength and boldness, they ought to use that remedy, which the goodness of God doth offer, except they will tempt God. And so in the holy scriptures we read that David himself fled from the face of his son Absalon, The flight of David. 2. Sa. 15. 16. in which flight he sung that excellent Psalm which by order is the third in the book of Psalms. Wherefore he fled and gave place to the fury of his son although he had the promise of the kingdom, and knew that the same promise could not be made void. If ye will say that the controversy was not about faith or religion, but as touching the kingdom, I knowing what your reasons be, will answer, that he ought to have given credit to the promises of God, and to have prayed, but not to have forsaken the kingdom which he knew by the word of God to belong unto him. Nevertheless he fled, but yet believed that he should be restored again according to the promises. A godly man flying after this manner, believeth that God will keep him in the faith, and will bring to pass that he shall not abjure, which also he craveth of him from the bottom of his heart. But yet if in the mean time he use that flight which both GOD hath opened unto him and the holy Scriptures and examples of the saints do allow: he sinneth not, nay rather he after a right manner confesseth his faith. Others think that flying away is utterly condemned, because Paul in the second Epistle to Timothy complaineth that in his first defence he was forsaken of all men. 2. Tim. 4. 6. For that they had committed sin in this matter, thereby it appeareth, in that the Apostle prayeth that it might not be imputed unto them: for things that be well done have no need of pardon. Howbeit these things if they be well weighed, I judge must not be transferred unto flaying away. They are rather written against them which either through a blameworthy fear, or else for the care they have of their worldly goods did neglect those duties which Christian charity requireth. It is not likely that Paul complaineth of them which at that time were not in Rome, although persecution waxing hot, they had fled away not long before: for this ought not to be laid to their charge, unless they had therefore fled, because they loved this world as Demas had done. 2. Tim. 4. 10. The Apostle therefore complaineth not of them that were absent, but of those brethren, which indeed were at Rome, but yet so pretermitted the duties of charity, either because they were ashamed to confess Christ, or for that they were given to weariness or blameworthy fear, as in the first defence no man assisted him. Verily the Roman Church dealt most shamefully, which after such a manner forsook their Apostle. Wherefore it is no marvel, if this did very much grieve Paul, if also he prayed that this might not be imputed unto him. Wherefore in the former words Paul speaketh not of a just flying away which we a little before set forth described with his own properties, but he only reprehendeth those who bestowed not those benefits which both they might and ought to have done upon them which were oppressed for Christ's cause. But here will be objected, that which john writeth, john. 3. 16. That every man ought to lay down his life for his brethren. Therefore when we know and see, that the members of Christ are shut up in prisons, it is not lawful to forsake them by flying away, while we seek our own safety, How far forth we must lay down out life for our brethren. and are not touched with the misery of our afflicted brethren. In this place there is no need of a distinction. For the death of our neighbour is either bodily or spiritual. If we speak of the bodily and outward death of our neighbour, I judge that we must not always lay down our bodily life for him: which I might confirm aswell by many examples, as also by reasons. But if we mean as touching the spiritual death of our brother, if a man may by his own bodily death so help him, as he shall not perish everlastingly, undoubtedly he ought to die. For Christ after this manner died for us: and it shall be the Disciples part to imitate the master himself. So that if a man hope assuredly, that he by his presence, exhortation and comfort can help his brother, from falling into everlasting destruction, he ought to abide still, although he do it with the peril of his life, and to lay down as the scripture requireth his bodily life for the eternal salvation of his brethren. But this good part cannot always be done of them, since the cruelty of our enemies is so enraged as whom they hold in bonds for the Gospel's sake, they for the most part admit no man to talk with them, except inquisitors and others which be able to persuade them in things contrary unto the faith: for so many as they suspect to favour the pure religion which the adversaries call Lutheranisme, those they exclude [from them]. More favourably did they deal in old time with Paul: for so soon as he was come to Rome, as we read in the Acts, Acts. 28. 16 it was lawful for him to abide in his own hired house, yet under the custody of one soldier: in which state he preached the Gospel with great constancy unto all those which came to see him. Also out of the Ecclesiastical histories it appeareth that in old time it was lawful for the brethren to talk with the Martyrs which were in bonds, and to refresh their bodies with meat, and their minds with comfort & exhortation. Wherefore it is no marvel, if Paul and his like complained, when of the brethren through faint courage and coldness they were so foully forsaken, that not so much as one assisted them in judgements which otherwise was free at that time. Further whereas john commanded, that we should lay down our bodily life for the spiritual salvation of our brother, that must not so be understood, as though it may bind us in every case, even when we come into manifest danger of taking a false oath and of eternal damnation. For hereof there would follow two discommodities: One, that the brethren in bands, by the fall of them which had committed themselves into perils, should take a greater grief, and should be offended, and perhaps themselves also would fall away. For which cause it was provided by the law of God, that when the Israelites went forth unto battle, the fearful and faint hearted should be sent home, lest at any time by their fear they might quail the hearts of the valiant men. The other discommodity is, that no remedy or comfort should be given to the miseries of the Captives & Martyrs of Christ, nay rather to the rest of the calamities would be added, that the weak brethren would both fall and perish. So as in desiring to prevent one evil, we should fall into two. Wherefore they of whom Paul complaineth, did not forsake him for that cause which we have in hand, but rather because they too much loved the world and their own commodities, or else because they were weary and finally ashamed of the Gospel of Christ, according as we declared before. Furthermore many ●…e object, that it cannot be but that the Churches of Italy, France, and of other regions, would be diminished and scattered if so many should fly away, and that therefore they should do better if they tarry, that the Churches may be preserved and increase. Very well in deed do these men admonish, if they which tarry in the Churches, would afterward abide constant: but since that many do fall into abjuration, they do more hurt to the Church thereby than if they had fled away: for in flying, after such a manner, as I have said, they give some testimony unto the truth, declaring by the self same thing that superstitions and Idolatries are in no wise to be suffered: for neither would they fly if with a safe conscience they might consent unto the Papistical rites. But they which take a false oath, first doubtless do cast themselves into destruction: secondly by their ill examples they make desolate and subvert the Churches. If these two, I mean flying away and abjuration, should be compared together, many perhaps will grant that flying is the less evil. But I answer these men, as I did also before, that to deny the known truth is a most grievous sin, but to fly upon just causes is a good thing, pleaseth GOD, and is allowed by the holy Scriptures. Moreover what manner of Churches these men feign to themselves in Italy, in France, What manner of Churches were in France, Italy, etc. in the low Countries and other Regions, I know not. This in deed I will not deny, that in those places are found many brethren, which be true members of Christ and are of his Church: but that in those Regions be appointed visible Churches founded with good ordinances, wherein is set forth the pure doctrine of Christ, the Sacraments rightly ministered, and some form of discipline had, I see not why I should grant it. For the brethren do very seldom meet together, & do in a manner never minister the Sacraments in such sort as they ought to be. Ordinary Pastors they have not, Sects do there increase without measure. The obstinate are not punished by any form of evangelical Censure. Wherefore rightlier may we say, that they which fly from thence, do join themselves to Churches, than do forsake Churches. For they which for religion sake do fly, go for the most part thither, where preaching is daily had, where Sacraments in their due times are ministered, where GOD by the faithful congregation is praised, where good Pastors be placed, where by order it is lawful to live with other of the faithful: finally, where they that be well disposed cannot pretend that the way of living well is denied them. Wherefore they must needs lay all the blame upon themselves. But we see (will some say) many brethren which remain not yet fully instructed in those places which we by flying away forsake, who being feeble and weak, might by us be instructed, confirmed, and established in the way of the Lord: but if we fly away we forsake these brethren, and omit the duties of charity towards them. These I think aught to be helped as much as may be, aswell with doctrine, as with good Counsel. Howbeit if we ourselves afterward be in jeopardy, we in flying away cannot properly be said to forsake them, because we first warned them by our speech: afterward by our example of flying, we declare what they also should do: to wit, shun idolatry as much as is possible. Sometimes moreover the Lord hath certain of his in those places, whom he so strengtheneth with his spirit, as they without fear defend the truth of the Gospel, being by him assured, that there is no danger of taking a false oath, by which persons they that be weak in faith, and of the ignoraunter sort, may be lifted up and strengthened by comfortable speeches. For the precept of flying away doth only belong unto them which are in danger, which have proof of their own infirmity, which by inward motion of the spirit are not moved to tarry, perceiving in the mean time a way to escape, and being not yet brought into the hands of the Magistrates. Neither in very deed is it to be feared, that they will all wholly go their ways, there shall not want at any time some which will remain. But it is the part of them that fly away to pray for those which tarry at home. For they have for the most part unfortunate success. Of vocation not to be forsaken. From this let us go to them which think that no man may forsake his own vocation, for they will have every man to continue still in his own calling. Whose opinion if it should be admitted, certainly it should not be lawful for any man to departed from his own native country, which would be counted for a certain intolerable servitude. For seeing that all laws do permit citizens about many honest causes to travel into strange countries, I know not why it ought so generally be denied unto Christian men. But if it be lawful unto them for many just causes to departed out of their native country, why shall it not also be lawful for the better preservation of faith? Isaac being compelled by hunger became a stranger in an other country. Gen. 26. 1. Noemi also for the same cause left her country. Ruth. 1. 1. David for the safeguard of his life, fled from the persecutions of Saul. 1. Sam. 19 etc. Exod. 2. 15. So Moses from the persecution of Pharaoh, went into the land of Madian. And all these were only in peril of their bodily life, and yet were they never accused as forsakers of their vocation. Further it seems not to be true which these men put for a sure principle, that no man is so free and at liberty but that he is tied to some vocation, which suffereth him not to fly. What vocation I beseech you do they follow which lead their life in a monastery, where they may in no wise remain, unless they pollute themselves with a thousand superstitions, their own conscience continually striving against them? If these men fly away, they leave no other but the devils vocation, neither do I see what should keep them back. What shall let a widow which hath no family, but that she may go thither where she shallbe better instructed, enjoy the sacraments, and live in Churches well ordered? After this sort, many honest matrons in old time followed Christ when he preached the Gospel through the regions of judaea: Luke. 8. 2. neither was their enterprise ever condemned by any: Nay rather as it is reported, many other women being drawn by their example, followed the Apostles. What an innumerable sort of Citizens, craftsmen, and noble men are there found clear at liberty: which live either of their handy works or of their rents? What should let these men but that they together with their families may repair thither where the truth of the Gospel doth flourish, and is published of all men? It liked the Queen of Saba to come from the furthest Regions, to see and hear Solomon: 1. kings. 10 ver. 1. etc. and shall it not be free for them to go where they may hear the very selfsame wisdom of true Solomon, that is of Christ? Was it lawful for the Eunuch of Queen Candaces to travel out of Aethiopia to worship at jerusalem, and shall it not be lawful for our brethren to go into those places wherein God is sincerely worshipped, and Christ's institutions rightly kept? Thou wilt perhaps take exception, Acts. 8. 27. that neither the Queen of Saba nor the Eunuch went their ways to be perpetually absent, but only took in hand a pilgrimage for a time. Verily I also may say that they which fly for religions sake, do go away with that mind that they may be absent so long as it shall please God: that they be ready to return home so often as they shallbe called back by him, and that by his favour there is a●ay of return opened unto him. Also the words of Paul are alleged in the first to Timothy the 5. Chapter: Whosoever provideth not for his own, Verse. 8. and especially for them of his household, he hath renounced his faith, and is worse than an Infidel. In this place we must take special heed, to what purpose the Apostle spoke these words. His talk was of widows, showing how they should be qualified, that should be maintained at the charges of the Church. For seeing the Church perhaps was charged above measure with some, who to spare their own purses would have their widows admitted: therefore Paul warned that every man to his own power should relieve his own. And hereupon is it that he addeth a little after: Ib. ver. 16. If any faithful man, or faithful woman have widows, let them minister unto them that the Church may not be charged, that there may be sufficient for them that be widows indeed. Certainly Paul by these words declareth, that those only be true widows, which cannot relieve themselves by their own revenues and gains, nor yet have any friends which will help them, so as the words of Paul on this wise declared, seem not to forbid flying away. He that flieth, In what sorts each one must behave themselves towards their own. if he have any widows or other poor kindred, let him help them of his own if he have wherewithal. If they will go away together with him, let him not forsake them. But if he be a poor man, and do make any commodity abroad, no man forbiddeth him to send a part of the gain unto them. Thus also a man ought to be affected towards his parents, unless either because of their sickness or their impotency of body, the presence of the child shallbe necessary. For than they must not be forsaken. But if the son shall departed, not against the will of his parents, and is afterward certified that his presence is necessary for them, he ought straightway to return to help and comfort them according to the law of God. But if in that place there be a danger of persecution, he must not mistrust the help of God. For since that God hath thrown him down into that necessity, he will not leave his servant destitute of help. But if thou being weak in faith and being bound by no commandment wilt tarry, when thou mayst go thy ways, thou must not do that upon hope of gods help, since that god showed thee the way to escape: which if thou use not, thou canst not complain but of thine own self. Of them which are coupled in marriage. But what shall we speak of them, which be joined together in matrimony? First that it is not lawful to the wife for avoiding of persecution to departed from her husband, unless that he for the weakness of her faith consent that she may withdraw herself for a time. The law of God hath made subject the wife to the husband, therefore she ought not to departed without his good will. But yet it shall be the wives part, if the husband go away, to follow him, that they may peaceably and without danger dwell together. But if that she for just causes cannot follow, or she being more obstinately bend will not, she must not be left behind least the chastity of them both be hazarded. For in Matrimony there is a necessary dwelling together of man and wife, for as much as neither of them hath free power of their own body: 1. Cor. 7. 4. So as if the husband will tarry, he shall hope for the aid of God in persecutions: For it is expressly commanded him that he should tarry. But if that both of them be endued with singular chastity, one of them may departed from another for a time, even as they say that Paul with his wife did, when he walked through the world preaching of the Gospel: For he did not lead her about with him, 1. Cor. 9 5. as the rest of the Apostles did. Howbeit we must understand that a vow is here unlawful, because they ought one to departed from another with that mind and upon that condition, that they may meet together so often as either of them shall require. For so God commanded by Paul in the first to the Corinthians, the 7. Verse. 5. Chapter, namely that they should join together in one, lest they should give place unto the temptation of Satan. As concerning servants, Of Servants. there needs not much to be said: For it is not lawful for them under pretence of religion or persecutions to fly from their Masters. Exod. 21. 6. Phil. 13. For in the holy Scriptures it is expressly commanded, that they should not do it. Therefore when they be so bound if they do remain God will vouchsafe that they shall not be brought into the danger of a false oath, if they from the heart and with a sincere faith commend themselves unto him: for as the holy Scriptures testify, Psal. 9 10. he is at hand with them in due time and doth faithfully succour them: especially since he by his commandments doth cast them into those dangers. As for Bishops and Pastors we said before that they ought not to forsake their flocks, except they be driven out by force. But because we have spoken plentifully of this matter, I come now unto Princes, Of Princes. of whom many are free having the highest authority, so as they may reform their Churches by a restitution of the pure and true religion. Wherefore these, if they be endued with godliness, ought not to forsake their subjects, but being placed in that power must serve God (whose ministers also they be as it is written in the Epistle to the Romans) whereby the light of the Gospel may by them be marvelously kindled. Rom. 13. 3. For the people also are wont to imitate their Princes: And such is the authority & power of princes, as they may constrain their subjects to obedience. Wherefore they do easily understand, that if they go their ways, they not only further not the word of God, which otherwise they might have done, but also that they leave their subjects in the power of Infidels, and that they abandon them to most grievous evils and horrible dangers. Unto Princes we must add those that dwell in the Courts of great kings and monarchs being men of singular ostimation and authority, Of great noble men. either for that they be wise counsellors, or else because they are famous in war, wealth, or nobility of birth. These ought not to departed when there is no danger like to light upon them: seeing they may greatly further the cause of religion by their presence: For in a kingdom they be bucklers, and unto the poor faithful are instead of a defence. By their counsels and authority they oftentimes repress the violence of Tyrants, they resist the cruelty of Pharisees, & when they have the great princes favourable & gracious unto them, they may make intercession for many that be oppressed, & may convert the mind of monarchs, from cruel persecutions of the Gospel unto other affairs, greater, more profitable, & of more importance. Gen. 41. 40 Dan. 2. 48. Such were in kings courts joseph, Daniel, Nehemias, and other godly men. Wherefore they must not fly away unless extreme necessity compel. Further there be others, not a few at this day called Lords, not comparable to the others, which have not the chief authority, but only some civil jurisdiction, having nothing to do with any power of reforming religion: For the Priests or Bishops are not subject unto them as unto those which excel in power and authority, and are subject unto the inquisitors and such like Pharisees no less than the rest of the people be. These differing little or nothing from the state of other men, the same in a manner is to be judged of them that is of the rest. Wherefore if they fly according to the rules prescribed by us, they not only must not be reproved, but they are even to be praised, since they think not much by their testimony to magnify Christ which is so much the more worthy and excellent as they humble themselves from the higher dignity unto things of least reputation, as far as concerneth worldly honours. But because the common sort is wont to exclaim against those which fly away: whither will these wander, which might keep themselves at home at their own house? God may be worshipped in any place of the world. Paul unto Timothy writeth: I will that men pray everywhere, 1. Tim. 2. verse. 8. lifting up pure hands unto God. They which speak these things must consider that so outrageous is oftentimes the fury of the adversaries as in those places where the Pope hath dominion, no good man can lead his life, unless he will defile himself with Masses, Idolatries and other superstitions: otherwise he cannot escape the hands of the Catchpoles, of the inquisitors, & finally of the executioner himself. Which things they that are not yet moved by the spirit to lay down their life, but are as yet somewhat weak, think it not fit for them to expect any longer if that God show unto them a way to escape. Add moreover with all that if they be not withholden by any the bonds or laws, whereof we spoke before, they do marvelously desire to join themselves unto the rest of the brethren, and with them to be conversant, to be refreshed with the daily bread of the word of God, to be partakers of the lawful administration of the Sacraments, to be subject unto pure and sincere discipline according as it becometh Christians, to hear among the congregations of the faithful a tongue not strange or unknown to any, and to enjoy marrying lawful and permitted unto them which have need thereof. They know indeed that God may be worshipped in every place, and they would put no difference between places, unless that impediments cast in many places by men were a hindrance. Héereunto did those words of Paul tend, that he might deliver them from superstition, which thought one place holier tha● another: which thing maketh no way against us that fly not away for the finding out of a holier place, but for the avoiding of destruction, and for seeking out of Christian doctrine, which is more sound and not to be doubted of. Who will justly blame him that flieth away for avoiding a hurtful and pestilent air? Or who in the time of famine seeketh out a more lentifull country? Or when a violent and dangerous war is at hand, who goeth not into peaceable places? I spare to speak of them which go their ways because of ill and contentious neighbours: as when Abraham went from Loath, and Isaak from his wells, Gen. 13. 8. Gen. 26. 19 lest he should contend with the Philistians. I pass over them also which by reason of the overflowings of waters, which for earthquakes and change of kingdoms go to dwell elsewhere. Assuredly we have heard none of these nor of many other which may be added unto these to have been justly blamed of any man. Why be they then so tumultuously exclaimed against, which fly for religion sake? Yet hold I them excused, which endeavour to persuade that we should not fly, seeing they do this in some good respect. For the faithful are without fear, and even in the very torments deny not the truth, but rather by their valiant courage, would edify the Church, and abide together in one with the rest of their brethren like unto a notable flock of sheep compassed about with wolves. And who I beseech you liketh not of these things? Who praiseth not his counsel? who wisheth not for such successes of the Gospel? No man undoubtedly that is endued with the least spark of charity. Albeit there must also be considered, whether there be strength enough: For all men also are not fit hereunto. It is a point of wisdom for a man to measure himself. He doth not wisely build which hath not first examined with himself whether he have wherewith. That Emperor hath no good success in battle which hath no through knowledge of his own forces. The strength (thou wilt say) is of God, but not of us. In deed so it is, but yet he hath distributed the same at his own pleasure, not at ours; and by his wonderful providence, hath appointed sundry degrees of fortitude in the Church; of some the truth is established by torments and death, and of others, by flying away: he accepteth thereof, according as the measure of strength given unto them, will suffer. Wherefore let no man blame that which is well liking unto God. We praise and celebrate the valiant champions of Christ, which by their martyrdom confirm the faith. We praise in like manner them which rightly flying away, give no slender and vain testimony unto the truth. Such servants of Christ it is not meet to condemn of sin: who if they now fly, they will one day remain; and now they would remain, if they were so instructed by their captain. God would not that all his faithful ones should die at once. No man lawfully flying away goeth unto the enemy's camp: neither for this cause doth he fly, that he may escape the hand of God: Nay rather he committeth himself unto him firmly, assuring himself that whensoever need shall require, he will lay down his life and blood for Christ his cause. And then they believe that need requireth when they are come into the Magistrate's power, when they are moved by God to tarry still, when by reason of any vocation they are so tied, as they may not in any wise fly away. But so long as none of these things shall press them, they doubt not but in flying they serve God, seeing they are taught of the Lord, both by commandment and by example: the examples also of the Apostles, Prophets, and fathers agreeing thereunto. Neither is there any cause why any should except, that these are particular privileges or extraordinary prerogatives: because this than hath place in the actions of the saints, when they are commended by testimony of the scripture, although they be done against some general precept, which things must not be imitated of us, who are tied to the general commandments. An example whereof is the fact of Abraham when he would kill his son, which he did against that law of God: Thou shalt not kill. And this deed is commended, Gen. 22. 2. because Abraham was driven thereunto by a peculiar motion, and he obeyed without delay. Which nevertheless behoved him alone to do, others being straitly bound to the common precept. But the example of flying by holy men set before us, seeing we know, that it is not repugnant, but rather agreeable to holy writ, we may not condemn them which judge that they themselves ought to follow the same: for Christian charity is neither violated nor yet receiveth any detriment by flying away, because it oftentimes happeneth that men fly, where, neither our presence can profit them that tarry, nor yet our absence hurt them, even as it was said before. Mar. 16. 15. Furthermore if the Apostles were commanded to go into all the world, and to preach the Gospel, that the faith might be spread far and wide, why shall it not be lawful to change place for the preservation of faith already received & obtained? It belongeth no less unto charity, to preserve faith received, the same being the pledge of holy doctrine, than it doth to increase the same: neither is it against charity to leave them that be near unto us, after such a manner and fashion as we have above declared. For Christ taught in the 10. of Matthew, Verse. 37. that father and mother and brethren, and such like must be left, if they be a let unto our salvation or faith. The same did Christ teach by his precepts in the 5. of Matthew, Verse. 29. that there is no member in one body so noble, which must not be cut off, if it be offensive, that is, if it be a hindrance to our salvation. Wherefore if in flying we observe due circumstances, we shall no manner of way violate Christian charity. Neither is there any cause why a man should object that charity is therefore violated by flying away, That flight is not against charity. because we have less care of our neighbour's souls than of their bodies. For to whom shall it be lawful without sin to lay open an other man's body unto the peril of death, or to leave it to be torn of wolves, thieves, & murderers? Assuredly charity here requireth, that we should be present with our neighbours and to help them. Which being certain, it sufficiently appeareth that by flying charity is broken, for in flying we forsake our neighbours and lay open their souls unto the danger of damnation, while we leave them in the power of pharisees, hypocrites and false teachers, of whom they being deprived of our help, are easily seduced and lost. Héereunto first I answer, the they which fly, do not offer unto perils the souls of them that tarry behind. For persecution being begun, they are already laid open thereto, whereunto their flying away gave no occasion. Further this must be considered, that they which fly are not always apt to help and save them that remain in trial. Here many be deceived, thinking that all they which refuse to fly, are fit for to help the brethren, not considering that they themselves which tarry, whereas otherwise they might fly, do oftentimes by taking a false oath procure themselves great evil, who if they had fled away should have borne no discommodity at all. For if they tarry, they themselves being weak, have need rather of other men's labour and help, so as they have more need to be confirmed themselves, than they be able to confirm others. Wherefore the flying of these men, nothing at all hurteth the weak, and to the strong that remain it is also profitable, because they are rid of the charge and care of their salvation, rejoicing exceedingly that they have escaped, & that they are gone thither, where by consolation and good examples, they may be more confirmed and strengthened, that if at any time there shall be any need, they may return whence they departed, renewing battle with the adversaries, and succeeding in the place of them, which by glorious Martyrdom are departed unto Christ. For this is wont to be done in Cities besieged, that they which be the weak sort, otherwise men of good hope and noble, may be sent into some safe place for a time, that being made more strong through age and industry, may afterward in due time be a succour unto their Country and that in the mean time they being safe from dangers, may through the fear that is had of them, deliver those strong men which valiantly fight for their country. As touching them which so greatly excel in learning, valiant courage, and magnanimity, as they be fit both to build up and also to defend godliness, it seems we may two manner of ways answer. First if they certainly perceive, that by their tarrying, they may bring fruit; and by their going away, offence and ruin, undoubtedly they ought to tarry. But if they understand as many times they do, that if they be taken of tyrants they shall privily die, or that they shall be deprived of the use of their mouth and tongue, as they may not with one small word edify the Church: but contrariwise do think that if they fly, they shall by their writings and speeches very much further the cause of the Church, and are hereunto called by the motion of the spirit: they ought to take their flight, if the way of flying be open without offence. Which I therefore add, because we ought not to fly if either we be cast in prison or else that we ought to appear before the magistrate upon promise or surety, for in these cases we are in the power of an other man. Neither is there any further way open of flying honestly away. But this must be understood according to the laws prescribed. For if God should bring thee out of prison as in old time he did Peter, by his Angel, Acts. 12. 7. that should be a special act, whereof we at this time speak not. But all this disputation of ours hath respect unto this, only to let thee understand that the flying which is contained within the compass of due means and circumstance, is not repugnant to the rule of charity, but doth rather very well agree therewith. I have for this cause disputed so largely of this matter, because I see many, They that condemn flight do it for the safety of their goods. and especially in our country of Italy which being endued with some light of the truth are like unto contentious advocates. For even as they, if they defend an unjust cause, search out with all diligence for some law which may any manner of way lean to their ill purpose, to the intent they may seem to defend their cause under the zeal of justice: so those our men do tarry at home, where they dare not come in sight for the faith and truth sake: and whereas they first leave this undone, this other also do they omit, to wit, by not flying away, which might be a clear testimony of their sincere faith: which they do being detained by the links of commodities and benefits of this world. Unto whom we cannot do a greater pleasure than if by our writings and sermons we should teach that flying away is not lawful unto Christians, that under this pretence they may commodiously enjoy their goods. After the same manner also are the foolish sort which be sick, affected: who if they be sick either of a wound or imposthume: when they will not admit either searing or lancing, they most love and give ear unto those Physicians, which by the testimony of some excellent writer reprove such a way of healing, that they may seem to refuse those remedies, not because themselves are overnice, but because the remedies agree not with their diseases. Howbeit even as these sick men at the length miserably die, and as those unjust advocates before a wise and prudent judge fall in their cause, so these men of ours, refusing the best remedy for their grief, do defile their consciences with dissimulation, superstitious ceremonies, and deep silence: or else (which is worst of all) by detestable abjuration. For all they which in the reformed and godly Churches, do rightly judge of things, understand that the unjust and unbridled desires of the goods of this life have been the cause hereof. Wherefore, since the intent of their mind is evil, it is no marvel if they have a worse end. He that will not deny himself, certainly he shall never live according to the rule of the Gospel. He that will live unto himself, and retain Christian profession, is like unto him that will build without cost or make war without any army, Luk. 14. 28. or overcome enemies without forces. He that is not dead to himself, nor flieth from himself, shall never confirm the Christian truth, either by triumph of martyrdom, or by laudable, godly, or Christian flying away. Wherefore I beseech you (my most dear brethren in the Lord) that at the length you will deal in good earnest: dissimulations and faininges must be left unto hypocrites and stage players. If Christ and his Gospel, which you by the benefit of God have both embraced and confessed, be a truth, why do you execute his commandments so coldly? But if you judge it but a Poet's work or a fable, why delay you it to speak it openly? Why make you semblance to believe it? God suffereth not himself to be mocked. Mal. 6. 7. Matt. 6. 24. He requireth all the strength of man. No man can serve him and Mammon both together, nor yet obey two Lords commanding contrary things. If the Gospel be true, it must be preferred before life and other our worldly things. Soldiers dare jeopard their life for them whose parts they take: A great many of Merchants spend all their life long in strange countries, to make themselves rich: They which sail by ship enter day and night into extreme perils of sea for purposes full of uncertainty. And are we unto whom the kingdom of heaven, eternal life, and true felicity is surely promised of God, so dull, slothful and slack in laying down this mortal life, and these miserable goods for his sake, when occasion is offered that we should not deny the truth? The Lord at the length take away so great offence, reproach, and contumely from his children, & make them all faithful, constant, valiant prompt, and ready: and persuade that they which die for this truth sake, do pass into eternal life, and they which leave this their temporal country, do fly from hell and do mount to the kingdom of heaven. To the College of Saint Thomas in Strasborough. IT would (right reverend Sirs & dear beloved brethren) have been much more to my liking, to send you rather joyful than uncomfortable news. But since it hath thus seemed good unto the providence of God, which is never to be accused, it behoveth that I also do bear that which hath happened, with as good a mind as I can. Hitherto perhaps I might be suspected of negligence, that I have not written unto you: but because I knew that this was diligently done by Master Bucer, I thought there was no need of my letters, for that I am sure, ye did sometimes understand what we both did, and what expectation of things might be looked for. But now is he departed in peace to his and our Lord jesus Christ, even the last day of February, to the great sorrow of all godly men, and most of all to me. Neither do I doubt but that ye my reverend associates, will take great grief since the Church, the School, and our College hath lost so worthy a man. This man had now overcome the greatest difficulties and troubles which are wont to hinder beginnings, so that he was now accepted in a manner of all the godly and learned sort of that University wherein he professed. Therefore God would that he should now reap the fruit of his labours, and that his long tired warfare should be adorned with the honour of triumph. He is well provided for: we are to be accounted miserable, or rather unhappy, who are yet tossed in the storms of calamities. Wherefore I desire the immortal God, who for his mercy sake hath made him to rest in peace, will also deliver us from the scourges hanging over our heads. And no less do I wish that our Chapter may be provided of a Dean and governor which may be compared in learning and godliness with his predecessor. I bid ye all farewell in the Lord. From Oxford in England the 8. of March, 1551. To the Widow of D. Martin Bucer. I Consider dear sister in Christ, that unfortunate is the state of the children of Adam: for they cannot become happy, unless they leave in most bitter tears and incredible sorrow those whom in their life time they held more dear than life itself. Your husband Bucer, my singular friend, and most dear unto all them which give their study and mind unto the Gospel of Christ, might not by death go unto his God whom he entirely loved above all things, without an unestimable sorrow of you and me, and of all godly persons. Who will not say that death is cruel which divideth between friends and brethren, and whereby most near friendships, and most dear societies are severed? Nothing can be more near joined than is the knot of man and wife: among true friends all things are friendly and faithfully communicated one with another, and therefore whosoever is a man would have these friendships to be perpetual and never broken. But cruel death the just scourge of God, most justly doth let this our will, and we that by sin have dissevered ourselves from God, are unwillingly plucked away from them whom we most earnestly loved. Verily I was minded in so great a sorrow to comfort you somewhat by my letters, if comfort might any manner of way be expressed, by a sorrowful and most afflicted man: but since that might not be by reason of my exceeding great sorrow, only this one thing remaineth, that I should together with you lament our common loss. Even as, if I did oftentimes rejoice with them that rejoiced when Bucer your husband was alive, now in like manner, Ro. 12. 15. as Paul commandeth, I will also weep with his wife that weepeth. For whereas one member of the body doth suffer, while another member doth suffer therewithal, it is wont to become somewhat more easy and tolerable: not that it is by itself pleasant or to be wished for, that sorrow and affliction should be more largely extended, seeing they be evils in this respect the more grievous in that they creep by contagion, and do declare the force of the calamity by many which are infected through them: but for this cause doth the doubled sorrow of many lighten a sad and heavy mind, because there is perceived a most sweet fellowship of charity. Furthermore when the grief is but newly begun, the voices of them that bewail, are sooner admitted, than their counsels obeyed which persuade that tears ought to be measured and ended. This have I of mine own self learned of late: For the more that some exhorted me not to disquiet myself, the more was my sorrow renewed, and mine eyes against my will more abundantly filled with tears. Neither are the Christians forbidden to mourn for their friends, whose valiant courage tendeth not to that end, that it should make them as hard as iron or stone: but the faith which they have learned out of the scriptures, teacheth them that death is the pain and punishment of sin, whereupon the feel thereof and of the wrath of God admonisheth, and showeth that sin is more and more horrible, and to be detested. john. 11. 31 & 35. In the Gospel the two sisters of Lazarus wept, although that neither of them was ignorant, that he should at the leastwise be raised up in the last day of judgement. Ibidem. 35. Also Christ wept, who nevertheless knew right well that he would restore him back unto the life which seven days before he had for gone. Paul in like manner who knew that to die is an advantage, and that it is reckoned for an abundant and great benefit, to be loosed from hence unto Christ, yet in the Epistle to the Philippians he giveth thanks unto God, Phil. 1. 21. Phil. 2. 27. who granted unto Epaphroditus the recovery of his health, lest unto his afflictions through the heap whereof he was exceedingly pressed, there might also come another affliction. Wherefore seeing God our good father doth well interpret the morning of his children for the loss of their friends, I cannot forbear, but I must grievously lament that from the Church is taken away so good a pastor, so faithful a teacher of the school, so Godly an husband to you, so incomparable a friend to me, and a most diligent and excellent governor of your household. I have often in my time been helped and refreshed of him. Whatsoever trouble I suffered, I was wont straightways to declare it unto him. I can never forget how ready his sound and faithful counsels have always been unto me. And now this doth specially grieve me, that I was not present at his death, and that I did not hear together with others his last words, which I doubt not but were full of Godliness: and that I which so long time have been most familiar with him, might not be present at his burial. I was fully minded after Easter to come unto you: & this had I already written unto him. He wrote unto me again that he well allowed of my purpose, and he declared by most earnest words, how welcome I should be unto him. His last letters were unto me a very swans song. Cygnea Cantio. He said that he hoped well of his disease: therefore I miserable man conceived a vain hope that in short space he would recover, and that I should find him whole and safe at Cambridge. O mind of mine uncertain of things to come, and so light of belief! My Bucer hath withdrawn himself into heaven without saluting or expecting of his Martyr. What shall I do therefore? Whither shall I turn myself? I cannot go from hence into heaven unless I be called. To live alone and pulled away from him I cannot. I beseech thee (O Christ) that thou for thy goodness sake taking pity of my sorrow, wilt not long suffer me wretch to be separated from him. Now I feel myself to live a banished man. Now I perceive myself to be out of my country, & those things which I counted no discommodities before while he lived, now when I am left alone, I find a grief and disquietness of them. Now is he once dead, that he might cease to die daily: now doth he live safely: we are to be sorrowed for, who do stand in battle and do always receive wounds. Wherefore I bewail our chance, not Bucers which is gone, because that he, the earthen pot of his body being broken, is returned unto God which had sent him into the world: and although he hath here left us that be his most dear friends, he is received of other friends far more worthy than we be. And now how in my mind I do see you afflicted & sad, I dare not write unto you, for that by the remembrance thereof sorrow would begin a fresh, and sadness would be renewed. But it may easily be understood by those things which I show as touching mine own self, what I may judge of you being sometime his most dear wife, but now a desolate widow. Howbeit seeing I cannot otherwise do, I desire you for Christ his sake, whom I doubt not but you serve in spirit and truth, that even as ye have been taught both in doctrine and life, by him whom we now lament, we may fly unto the scriptures to the intent our sorrow may be so tempered, as it exceed not Christian measure and the bounds of Godliness. There shall we find a true medicine of the wounds & assured remedies of our sorrows. Christ said unto the people, The maiden is not dead, Matt. 9 24. but sleepeth. And of Lazarus which was already departed: Our friend Lazarus sleepeth. john. 11. 11 1. Thess. 4. 13. Paul also calleth them sléepers, for whom he will not have us in such sort to sorrow as do the ungodly which have cast away all hope of eternal life. Also job a most valiant captain of our warfare teacheth us that we should say with him, job. 1. 21. The Lord gave and the Lord hath taken away, even as it hath pleased the Lord so is it come to pass. If we have received good things at the hand of the Lord, why can we not also endure evil things? This Godliness and fortitude do the scriptures teach us, whereof since your husband's breast was a most large liberarie, I doubt not but that you so learned the same of him, as you have no need of my admonishment. Howbeit while I rehearse these things, I teach you not, but I stir you up together with myself to renew in our memory now when most need is, those things whereof through the mist of sorrow and tears, we have sometimes been smally mindful. They which be destitute of Christian hope, do bewail their dead without any consolation, forsomuch as they perceive themselves to be perpetually divided from them: but we for a most surety know by the spirit of Christ, that they which be dead are not lost, seeing we have sent them before unto God and into the everlasting tabernacles. We sorrow indeed, that we be plucked away from so acceptable, so profitable and wise a companion, especially in the journey of this dark life: but we must also rejoice and give thanks unto God, that we have had him so long with us. He died most constant, and in the faith of our Lord jesus Christ: he saw not a multitude of evils which hang over our heads and over the Church because of our sins. I would to God that we also might be loosed from hence before the flood of calamities overslowe. Oh how greatly am I afraid of us wretches, who perpetually preach Christ and his Gospel, when in the mean time we live a very ungodly life. Our Bucer is dead in peace: he is not fallen into the hands of Christ's Enemies, & the good things which he plentifully sowed in his life time, he now reapeth with singular pleasure in the Kingdom of Heaven. Yet nevertheless do not you think but that I do oftentimes consider with myself, that the severity of God may seem unto you to be very rigorous which so often exerciseth you with many funerals of yours, with exile, with great charges of household, & with no small diseases of the body: but yet I beseech you let it in like manner come to your remembrance that it is God which smiteth, wherefore he being an excellent father, will minister strength to bear the strokes, not that he is glad and rejoiceth at our calamities, but that his infinite knowledge doth providently understand, how expedient it is otherwhile for us, to be turmoiled and pressed with adversities. Israel is not taught but by many stripes and sorrows, and Tribulation worketh patience; patience, Rom. 5. 3. trial; trial, hope; and hope confoundeth not. And therefore that we might not be terrified, the Scripture forewarneth us, that we coming unto bondage, should prepare our heart not unto pleasures and delights, but unto temptations. By these reasons, she is moved which is a true widow to make earnest prayers unto her God day and night. Howbeit not to pass the measure and bounds of an Epistle, this lastly I desire, that you do not think yourself to be forsaken or desolate, seeing you have Christ dwelling in your heart by faith. Your husband which betrothed himself unto you, you have lost in the flesh, but Christ unto whom you are married in godliness and sincere religion, you shall never lose by any violence of death. God who is the father and author of all consolation comfort you. Your faith, hope and charity comfort you. Finally let the spirit of Christ comfort you, who I doubt not but is very plentifully powered into your heart. And this specially and above all other things provide, that your heart may evermore dwell in the protection of the Lord. My wife and julius are so greatly disquieted for this grievous mishap, as if they do not sorrow equally with you, yet do they come very near thereunto: and they pray with their whole heart that the abundant help of God may speedily relieve you and all this godly family. And in no wise think that you are to make any less account of me, than when your Bucer and mine lived. Wherefore I pray you also that if my help may any ways stand you in stead, you will vouchsafe to use the same, for you shall evermore find it open and ready at your Godly desires. To Ralph Gualther. IF I should give thanks unto you for the exceeding great pains which you have taken about the printing of my book, neither shall I be able to answer sufficiently to your deserts: nor yet can I declare what great account I make of the pleasure which you show me. Wherefore I rather desire that some occasion might be offered unto me, wherein I may show not in words but in deed what account I make of this your good will towards me. Truly it grieveth me very much that in the restoring of these trifles of mine, there should be so great pains taken: and I am greatly afraid lest the labour will exceed the matter. I have oftentimes considered with myself, that through my negligence it hath happened, that as good or better things might have been compiled by you with a small labour more, than you can put in order my uncorrected Copies. But such is your good will, as you are content to take every thing patiently, because you will not deny your travel to your Friends. Assure yourself therefore that I shall be a continual debtor unto you for this your favour which I doubt I shall never be able to requite. But GOD which is a most just weigher of godly labours, will not suffer you to bestow your labour in vain. Now see you in like manner, most dear beloved brother in Christ, if there be any thing, wherein you will have me to deal for you, and you shall find me no less forwards in your business, than you have showed yourself painful and willing in mine. The young men which you commend unto me in your letters, besides that Christian charity moveth me to favour them, your request also shall cause me that I will pleasure them any way that either they themselves shall desire of me, or that john Vlmer shall desire in their behalf. That Hooper is delivered of all his troubles, I think you now understand by others. I never failed him, and I always hoped well of his cause. He is now in his Bishopric, he exerciseth his function faithfully and earnestly. God grant him that he may plentifully reap the fruits which he most desireth. Also Christopher Froschover behaveth himself well: for your sake I will never forsake him so far as in me lieth: and I hope so well of him as I think he will well answer your expectation. I bid you and all yours far well in the Lord. From Oxford the 25. of April, 1551. To Ralph Gualther. IF I should not (my learned Friend) give you thanks for the pains which you have taken in the perusing and correcting of my Book when it was in Printing, both I shall be ungrateful and shall not deserve hereafter to have any benefit bestowed upon me by any other. Truly I see that you have taken no small toil therein. For in copying out the Book which I sent unto you, there was no such diligence used as had been requisite. But I will provide hereafter that the matter may be more diligently handled when I shall send any thing to you to be Printed. Wherefore I beseech almighty GOD to requite the pains which you have taken for me. Your carefulness hath brought to pass that the work is come forth well enough amended. But look how much you have furthered the impression, so much less hath fortune favoured the carriage of the books. For to this day there could be conveyed hither but thirty Copies: wherefore many seek them in vain, since they are not to be sold any where in this kingdom. Birkman who promised me xx. Copies, hath not sent one: which I will not think to be done of ill will, but rather that it hath happened through some mischance. As touching our matters, I cannot certify you of much more than this our carrier, I mean your Froschover is able to show, who undoubtedly is an honest and godly young man, and all the while he tarried here, lived moderately and religiously, wherefore it appeareth that he was not rashly commended of you at the beginning. God increase his godliness, and grant you to proceed as ye do in the instructing of your children and young men. Great news is here spread out of Germany, but yet so uncertain and variable, as we cannot well assure ourselves what to believe. We are desirous to know whether the Switchers which profess the Gospel have determined to send any of the Ministers of their Churches to the Council of Trent. But to inquire much of these things, perhaps will not be thought convenient, since Christ's cause is chiefly to be commended to Christ himself. Howbeit as the members of the body of Christ, which is the Church, are joined one with another by a most sure bond of the spirit, so is it requisite, that they should be careful one of another. I bid you farewell in the Lord. Salute in my name Master Pelican, Master Bibliander, together with the rest of our fellow Ministers. Given out of the house of my Lord of Canterbury the 6. of March, 1552. To the Lords of Polonia Professors of the Gospel: and to the Ministers of the Churches there. I Am fully persuaded right honourable and loving brethren in Christ, that you so abound in the grace of God and his plentiful spirit, and be so replenished with heavenly doctrine and wisdom, that you are able not only to teach and instruct yourselves in the way of God, but can also admonish and teach others: yet am I bold to write these things unto you, that you may know as a certain testimony of my mind, what conjunction I have with all the members of Christ, what most ready will towards the holy renewing of the kingdom of Christ, and what a certain singular affection towards the kingdom of Polonia. Polonia embraced the Gospel. First then I give thanks unto God the father, through our Lord jesus Christ, that your new profession of the gospel is with great praise of the godly spread in a manner every where. For what can happen more acceptable or more joyful unto them, than that the Gospel of God may be ministered even in the uttermost parts of the world, that the oblation of the Gentiles where it was least to be looked for, may be accepted of God, and most abundantly sanctified by his spirit? Verily they which have but a spark of godliness in their breast and are touched with any endeavour of the worship of God, do not only make great account of your endeavours which you bestow in the reformation of Christ's religion, but also do weigh the same as the greatest pleasure and singular delight. Proceed therefore as you have begun, forasmuch as you are now become a most joyful spectacle unto God, unto the Angels, 1. Cor. 4. 9 and unto men: and for your sakes doth every good man from all parts rejoice. Verily I myself who am wonderfully afflicted for the hard misfortunes of the Church of England, The afflicted state of the Church of England who daily lament the new slaughters of holy men, and continually sorrow for the fires wherewith the most holy members of Christ are burned, cannot but recreate myself by reason of the determination of godliness that you have begun. For with you is increased and amplified, that which elsewhere is by the extreme power of Antichrist abated and diminished. Howbeit that our thanks giving may be the fuller, and you receive more joyful, abundant and long lasting fruit of that which you have taken in hand, this must you specially provide, that ye join with innocency and pureness of life, that truth of God which he hath vouchsafed to open unto you: The knowledge of God without integrity of life is hurtful. otherwise it profiteth nothing, yea rather it doth exceeding much harm to have the knowledge of God, to have the revelation of his will, and to understand the secrets of the Scriptures, when we shall in deeds and life deny all these things. For what other thing (I beseech you) should that be, Rom. 1. 18. than, as Paul saith, to detain the truth of God in unrighteousness? Assuredly it is the first step unto godliness, rightly to know those things whereby God will be worshipped of us: but herein to labour for performance thereof which we have now by the grace of GOD known, it is a most certain fruit of that faith, which indeed being taken away, what soever knowledge went before, though it were lightened by the spirit of God, yet did it make unto most grievous condemnation. Wherefore my most dearly beloved brethren, we must take heed, that our light be not without heat, that the leaves be not without fruit, and that the clouds carried about with winds be not without waters. For those things which be vain and unfruitful, because they be without soundness, strength and stability, they are not able to stand against the wiliness of Satan and assaults of adversary powers. Wherefore let faith take most deep root in your hearts, that it may be the more fruitful, and be confirmed with constancy not to be repent of. But when I speak of faith, I mean not that which men of their subtlety have framed by the imagination of their own thoughts and by the judgement of human wisdom, but I speak of that, which as Paul teacheth, Ro. 10. 17. is by hearing, yet not every hearing, but that which is only of the word of God, as we have it now by the grace of God comprehended in the holy scriptures. Which I therefore add, because there be such in many places which be not ashamed to weaken & counterfeit the same. For they say that they profess the true God: seeing (say they) we teach and adore him who is eternal, who created heaven and earth, who is the father of our Lord jesus Christ. But afterward when they proceed further, The ●e●or● of the Arrians. they join thereunto some opinion either of Arrius or servettus, or some other fancy. Also they brag that they worship and embrace Christ the true son of God and our redeemer: but straightway, either they confound the two natures, or else deny him to be an human creature. The error of the ●…iquitie of Christ's body. They no less presumptuously than unfeignedly say, that his body is spread in all places. They decree that it is multiplied and continued through out all the pieces of bread of the Eucharist, and that it is included in them: or else they madly imagine that the substance of his flesh was not taken of the matter of the blessed Virgin, The error of the Anabaptists. but either brought out of heaven or else conceived and form of the substance of the holy Ghost. What is he which unless he become foolish or doltish will grant that these men confess or admit very God and very Christ, as he is described in the holy Scriptures? Therefore is neither very God nor very Christ worshipped and adored of them: but that God, and that Christ, which they themselves have framed in their own imagination. Heretics like unto the Philistians. 1. Sam. 5. 2. Dagon. Neither do I think that it otherwise happeneth unto them than unto the Philistians, who instead of the true God worshipped Dagon, whose name was derived from Fish, if ye respect the Hebrew word: seeing Dag in Hebrew signifieth a Fish. For they so fashioned the Image, that from the head unto the thighs there might appear a human form, but that his feet should be the tail of a fish: as Neptune, Phorcis, and the Meremaides are of some described. Verily these are no other things than Monsters. But so is the impiety and madness of men increased, as they have not one only way changed the truth of God into a lie. For they in the steed of the true God, have worshipped brute beasts, and things more vile than brute beasts: Yea and they are come to such a pass, as they have feigned to themselves monsters which are not extant in the nature of things, that they might have those things in the steed of Gods. And such Images have they oftentimes so made as they began with the figure of a man, than they ended either with a brute beast or with a fish. So the Heretics and all they which stray from sincere godliness do for the most part in making of their God, begin with God the maker of heaven and earth, and with Christ the son of GOD and our redeemer, but afterward they end with monsters and strange things of their own deformed cogitations. Neither do they worship the true God, and the true Christ, but the figures, Images, and fantasies of their own imagination. These things do I not therefore write unto you my dear brethren, as though I suspect you to be infected with these evils, but to the intent I may very plainly show that our father the God immortal, and Christ the son of GOD and most very God & man must be apprehended and received with that faith which shall be drawn out of the very fountains of the holy scriptures, not out of the puddle of human dreams. And those things which we have now spoken of Christ and GOD, the very same must we understand of our free election, of justification, of the sacraments, of good works, of the Church, and of all other things which belong unto man's salvation, whereunto our faith must be so applied, as we read the same to be defined and appointed in the Canonical scriptures. Not the glory of the world, but the holy Scripture is the rule of faith. Let not the dignity or gorgeous show of any creature, let not kings, nor fathers, nor Bishops, nor Roman Prelates, nor Counsels: finally, let not the learned men of our age which doubtless are very many and may justly be compared with the ancient fathers, dazzle our eyes. Let it be a prerogative of the holy Scripture only to over rule our faith, let that as a most certain rule prescribe what we are to believe: besides that, let no creature be believed except so far forth as he agreeth therewith. And you right reverend pastors, which are now made governors of the Church of God, I pray and beseech you in Christ that ye make no delays in restoring of his temple. No delay must be used in restoring the word of God. Who seeth not that when a matter is differred, occasions which are fit and to be desired are lost? This doth the Devil work lest that which is to be done should be done quickly. Now he feigneth that a general Council must be expected; now he pretendeth that there must be had the authority of a parliament, that the consent of princes must be obtained. Wherefore if you stay upon his delays, persuade yourselves that you shall never bring any thing to pass. Did the Apostles and those most holy men that succeeded them, expect these things? When the Arrian heresy began to destroy the world, did not the Pastors of the Churches straightway begin to cry out against the same? Certainly they differred not till the Nicene Council was had: Neither did they in Germany expect the assent of the bishops, Princes, or parliaments. The men of God should never by these ways have brought to pass or obtained any thing. I am not of the mind that these means must be refused when they be offered; and in the mean time I do not blame if they be sought for, so the time be not for those causes consumed and the occasions granted by God cut off. Wherefore bestir ye with speed brethren; restore ye the house of God contaminated and in a manner utterly destroyed by Antichrist, and in building, I beseech you take heed that you pluck up by the roots naughty and false opinions: which I therefore admonish you of, That superstitions must not be pared away but rooted out. because I have otherwhile seen some which have only pared away the leaves, flowers and fruits of superstitions, but have spared the roots which have afterward sprung up again, to the great detriment of the lords vineyard. Let the evil seeds and rotten roots be cut off even at the very beginning: for if they be neglected at the first (I know what I say) they are with much more difficulty taken away afterward: and it must be provided that this be most sincerely done in the Sacraments, and especially in the Eucharist. For there, believe me, there are most pestilent seeds of Idolatry, which undoubtedly except they be taken away, the Church of Christ shall never be endued with pure and sincere worshipping. Neither more nor less must be attributed unto sacraments than is due. Let not Sacraments be contemned as unprofitable and vain signs: And again, let not men attribute more unto them than the institution of them will suffer. He that distinguished not the Sacraments from the things signified, he shamefully, not without his own destruction cleaveth to the Elements of this world, and doth carnally profane the ordinances of God. The whole dignity of the sacramental Elements is hereby to be measured, that the holy ghost hath chosen them unto himself, as instruments whereby he may further our salvation: and by this reason therefore they differ from the signs invented by the cogitation of man. But they differ also from the things signified, seeing as the nature and definition of them requireth, they be the signs of them. For bread properly, is not the body of Christ, but in his certain manner, namely, because it is a Sacrament of the body of Christ. But shall we deny, especially, that the faithful do receive the body and the blood of Christ? No verily. But with what mouth do they receive these things? With the mouth of the body? No. For even as a Sacrament consisteth of the sign, and of the thing signified: so he which receiveth the Sacrament with the mouth of the body, is also endued with the mouth of the mind: And even as the believers do with the mouth of the body eat & drink the bread & wine, so their mind being stirred up by the words of God, and by the outward signs, is by the benefit of the holy ghost carried up into heaven, attaineth by the mouth of faith even unto Christ, We receive whole Christ in the supper, yet by faith. apprehendeth and receiveth his flesh and blood even as it was delivered upon the cross; feedeth thereupon as upon wholesome and lively meat, and verily hath and possesseth Christ all wholly with all his fruits, merits and gifts. Neither is the profit of this meat only shut up in the mind, but by the same spirit also it redowndeth to the body, and maketh it capable of the blessed immortality, and a fit instrument of the holy ghost to work well and godly. This is the property of the sacraments of God, that by them he may give the things which he promiseth: but yet after such a way and manner as may be agreeable to the things promised. For it is not agreeable to the body of Christ, that it should be at one time in heaven and in earth, yea rather in infinite places; and much less that it should be included in that sacramental bread, that it should be torn and eaten with the teeth, that it should be received of the wicked, which be altogether without faith. Neither am I minded at this time to rehearse all things which serve to this purpose. Ye be wise, I beseech you that ye be not deceived by that corporal, fleshly, or as they term it, natural presence. Neither must we for the right confirming of any opinion or doctrine, be contented with four bare words brought out of the holy scriptures, but we ought also to weigh diligently many other places which have relation unto this: no less than we do those four words drawn out of the holy scriptures. But (as I have said) the place now serveth not, Many places that have relation to one thing must be compared together to handle and expound this matter at large. This one thing I desire, that you will most diligently try all things: For so I hope it will come to pass that you will retain that which is good. This nevertheless I will not omit in the mean time to repeat, that hereof I am most assured that the Church of Christ shall never have a quiet and peaceable consent of doctrine, The peace of the Church dependeth much upon a pure communicating of the Eucharist. or a sure peace between the brethren, and a sincere pureness from superstitions, unless the Sacrament of the Eucharist be delivered after this or the like manner. And what sure reasons I have for this foresight, I will not now stand to declare. The plainer that rites be in Sacraments, the better they be. But in the rite of administering the sacraments, that manner is most to be embraced which shall be most plain, and most removed from the Papistical trifles and ceremonies, and which shall come nearest to the pureness which Christ used with his Apostles. Christian minds ought not to be occupied much in outward rites & ceremonies, but to be fed by the word, to be instructed by the Sacraments, to be inflamed unto prayers, to be confirmed in good work and excellent examples of life. How necessary a thing discipline is. Moreover I counsel you that in any wise ye bring in discipline into your Churches so soon as possibly ye can, for if it be not received at the beginning, when men are very desirous of the Gospel, it will not soon be admitted afterward, when (as it happeneth) some coldness shall creep in. And how vainly you shall labour without it, very many Churches may be an example unto you, who since they would not at their very first reformations take upon them this healthful yoke, could never afterward as touching manners and life, be brought into order by any just rule: whereof it happeneth (which I speak with great grief,) that all things, in a manner, have small assurance, and do threaten ruin on every side. Therefore it is a grievous loss, and a certain destruction of Churches, to want strength of discipline. Neither can it be truly & sound said, that they have and do profess the Gospel, which either be without discipline, or do contemn it, or be not delighted therewith. Certainly since in the Evangelists, and in the Apostolical Epistles it is taught with so great diligence, it must be confessed not to be the least part of Christian Religion. Whereby it comes to pass that the Gospel seems to be despised of them which have banished from themselves so notable a portion thereof. Under what pretence Ecclesiastical discipline is rejected. But under what devise or colour it is rejected at this day in many places, is worth the hearing. They say that there is a danger least under the colour of discipline, the Ministers of the Church should take upon them tyranny, should correct, reprove, and excommunicate for no just causes, but at their own pleasure. Moreover they say that our Magistrates at this day (thanks be to God) are Christians, and therefore, seeing they punish the more grievous sort of crimes, this Ecclesiastical discipline might seem to be superfluous. Neither do these good men perceive, that there needeth not to be any fear of the Ministers, where the rule of the Gospel as touching brotherly correction is observed. For this charge is not to be committed to the authority and will of one man: but in the shutting out from brotherly society them which will not be amended, a consent of the Church must be had, by whose authority if it be done, no man can justly complain of the tyranny of one or of a few. And no less vain is that which is brought as touching the Christian Magistrate. For a great part of the Princes of our world do obey the laws of the Roman Antichrist, and therefore are offended with the restored and reformed Churches, so far is it off that they will do any thing for their commodity. Further if in any place they be departed from the Pope, and have evangelical Churches within their dominion, undoubtedly they use in other but temporal and civil laws: wherefore they pass over many vices, and leave them unpunished: which nevertheless as of the holy Scriptures they are sharply reproved, so do they not a little hurt unto the Church of Christ. An example thereof may be fornications, drunkenness, riotousness, & such like common mischiefs, which in civil judgement are dissembled and of the ill people are laughed at. Further the politic Magistrate punisheth very many crimes either by temporal punishment or by a payment of money. Which when a man suffereth either in body or in purse, he is set free, neither is there any further provision made for the soul of him that sinned: but the Church so correcteth and otherwhile excommunicateth, as the soul may be saved in the day of the Lord. Nor is he while he is after this manner chastised or made ashamed for a time, accounted as an enemy, but as a brother is profitably admonished of his salvation. The rule of discipline must be sought for in the scriptures. And for the bringing in and retaining of this discipline whereof we now speak, the continual handling of the Scriptures in the Church doth greatly further. For places are there offered continually, according to the precepts whereof the life of Christians must be directed. Doubtless many things profitable enough are otherwhile taken out of the fathers and Canons of counsels, (as it cannot be denied,) but yet those things that have been drawn out of the very armory of the holy Scriptures, are far more mighty and of more efficacy to move the minds. And to the intent that so it may be, and to be the more profitably done: it behoveth to institute schools of divinity, Schools of divinity. which may be certain storehouses and garners of your Churches, whose corn of the Ministers unless provision be made that it may be renewed, it will easily be consumed within one or two ages. Wherefore let children of the Church unto whom God hath given a strong health and a wit not unapt for studies, be exercised in Ecclesiastical schools: let them learn the tongues, whereby they may the more nearly and familiarly understand the new and old Testament. And how we ought with a religious sobriety and prudent dexterity to handle the holy Scriptures in Christian Schools I would declare in many words and more at large, saving that we are already admonished [thereof] to our great harm, by the wicked examples of Papistical schools. Those things that belong unto edifying, What things ought to be read in the schools of Divinity. let them be there oftentimes rehearsed, and by reading and over reading the Books of the holy Bible, let them that be taught from God not think it grievous to note with all diligence all the places that belong héereunto, & those let them have in readiness distinguished I say into certain common places and orders: Which may be so often and in a manner continually repeated in the memory, that finally when need shall require, they may offer themselves of their own accord. Tit. 3. 9 That unprofitable questions must be rejected. But as for superfluous questions which always have contentions joined with them, and as Paul said unto Titus are unprofitable and vain, I judge must be altogether shunned in a Christian school. For whatsoever time we bestow upon them, all that is cut off from the knowledge of the word of God, which without doubt is most profitable. And whereas this miserable life is very short, & oftentimes with sundry occupations enfeebled, it is in my judgement no sound counsel but a mere madness to fall from the searching out of necessary things to seek out superfluous, and other while pernicious things. What manner of Ecclesiastical Pastors must be chosen. But as there ought to be preferred unto Schools expert teachers of this method and studies, so out of them afterward, must be chosen and promoted to the ministery, Pastors which have been exercised in such holy schools, and have very much profited both in Godliness and learning, whose part shallbe, so soon as they be called to that office, to be wholly occupied in those things which belong to their heavenly father, of which they must not yield any thing unto flesh, blood, parents, kinfolkes, friends, princes or kings. And because they are commanded to preach unto the people not only forgiveness of sins, but also repentance, therefore vices as they deserve must be reprehended, not lessened or diminished as is done of them which serve not the Lord jesus Christ, but their belly. Ro. 16. 18. But this will not they do which be not of a valiant and bold spirit. But if for that they be men, they shall perceive themselves to be stricken with fear, or to be moved with any affection, let them not forget the words of God unto jeremy: Behold I have given my words into thy mouth: jer. 1. 10. Behold I have placed thee this day over nations and kingdoms, that thou mayst root out and destroy, scatter & plant. Doubtless mighty and great are these works: but of the Pastors of the Church they cannot be done by arms, sword, or other outward power. Also they bring them not to pass by the small terrifying or menacing threats of human words which are devised of a boldness without ability to persuade. For you shall see many rash fellows thunder vainly out of a pulpit, but after their thunder-clappes followeth lightnings of tow or straw, yea rather bubbles which fasten no stroke in the hearts of the hearers. Wherefore the rooting out, destroying, planting & scattering in the fields and tents of the true Church, is done only by the word of God. Whereupon Paul as touching the holy scriptures wrote unto Timothy: 2. Tim. 3. 16. The whole Scripture given by inspiration from God, is profitable to teach, to convince, to correct, and instruct in righteousness, that the man of God may be perfect, and prepared to every good work. Whatsoever thing the minister of the word is to root up or destroy, to scatter or plant, belongeth either unto doctrines which must be believed, or else unto manners and actions. Furthermore either we teach these two things when they be good, or we cry out against them if they shallbe evil. And so doth Paul rightly say as touching opinions which must be established, that the holy scriptures are profitable to teach, but as touching corrupt opinions which must be removed, he saith that the word of God is profitable to convince. And when he speaketh of manners and discipline, he addeth that the words of God are profitable to instruct: but if there shallbe need to amend naughty actions, he showeth that the word of God is fit to correct. We see therefore how elegantly and in few words are comprehended all the arguments of holy sermons. And lastly to the intent there might be no want, he declared the end and scope of all these things: namely, that the man of god, in believing might be perfect unto righteousness, and in actions and exercise of manners, prepared to every good work. So then as I have rehearsed, ye must provide, that in your Churches such a care may be had for a school of divinity as may be furnished with fit ministers, according to the opportunity of times, for those are wont more readily and more cheerfully to handle the word of God, which have been nourished in the same from their tender age. 2. Tim. 3. verse. 15. Wherefore Paul justly commended his Timothy, because he had learned the holy scriptures from his childhood, which were able to instruct him unto salvation through faith in jesus Christ. God for his bountiful goodness sake, grant, that the Pastors of Churches, which you have, in diverse places may maintain peace among themselves, may think all one thing and speak all one thing in the Lord. And for the retaining of this mutual record which I wish unto you, I hope, that the Godliness, endeavour, learning and sound judgement of the reverend man master Francis Lysman, who, as I perceive, Francis Lysman. taketh upon him many labours for your sakes, will bring no small help: and verily I trust it will come to pass, that he shall never repent him of his travel, nor ye of your good will towards him. But yet this will I not forget to admonish you of, as touching the care and administration of Churches, that because the natures of men (as ye very well know) be diverse and uncertain, whereby our judgements of them are oftentimes deceived: therefore I advise you I say, that now at the beginning you attribute not too much authority unto any one man: Let the liberty which the Churches have remain whole and sound unto them. I speak unto the wise. You know of your own selves, that the devil lieth in wait for the flock of Christ: and the thing itself teacheth how ready even notable men be (such is man's infirmity) to affect and intrude into sovereignty. But I perceive myself, that of all these things, I have spoken far more largely and with more words than the discretion and wisdom, wherewith I doubt not but ye are plentifully endued by Christ, did require. Therefore I pray you, that those things which I have spoken of good will, ye will vouchsafe to take in good part. Now it remaineth that I show you my judgement of certain questions propounded to me in your name by master Lysman. 1 I utterly deny that Christ as touching his divine nature suffered. That Christ as touching his divine nature suffered not. I will indeed grant that God was borne, that he suffered, and died, & was crucified, because Christ, as he is one person indivisible, so hath he two natures joined in himself, not confounded or intermingled. And therefore we believe that this Christ who is God and man, suffered, was crucified, and died. But if it be demanded: In the merit and respect of whether nature? It shallbe answered, of the human nature. And therefore Paul when he saith that the Lord of glory was crucified, attributed that unto the whole Christ, 1. Cor. 2. 8. which was agreeable unto him by reason of the condition of the one part. Even as a man is said to be lame when as nevertheless he is troubled with the impediment of lameness in his leg or foot. So Christ is said to be borne and made: which because it must be understood of his human nature, therefore in the scriptures is added according to the flesh. Rom. 1. 2. How should the nature of God suffer and die without change of itself? But that God is not changed, the scripture doth most plainly testify: yet if God could have suffered in his own nature, there should have been no need to have taken man upon him. Rom. 8. 3. God (saith Paul unto the Romans) sent his own son in the similitude of sinful flesh, and of sin condemned sin in the flesh. But if that Christ had suffered in his divine nature, sin should be said to be condemned in the divine nature, not in the flesh. Also God appointed Christ to be the redeemer by his own blood. And finally the holy scriptures when they make mention of the passion of the Lord and of the redemption by it, they speak always of the body, flesh, and blood, but never of the divine nature, that it suffered for us. That Christ is our mediator as touching both his natures. 2 Over this we confess the Lord to be our mediator in respect he consisteth of both natures, aswell the divine as human. For if he should be the mediator as he is man, I see no reason why this might not be attributed unto a mere man. But it should be altogether wicked to appoint a mere and simple man to be our mediator. Neither ought we to be moved that the Apostle hath said: The mediator of God and men the man Christ: 1. Tim. 3. 5. because when he addeth the name of Christ, he meant the divine nature, seeing in Christ is contained both the natures. Besides, if as he is man he should be the mediator, there had been no need that the divine nature should have been joined to the human. Or why could not Moses or some other holy man have been the true mediator between God and man? Undoubtedly no other cause is showed or can be showed, but that it was meet for a true mediator to have in himself the two parts of them that were at debate. So do the fathers speak, and especially Chrysostom upon those words of Paul unto Timothy: One mediator of God and men. He defineth the Lord to be a mediator because of both his natures. 3 I believe that Christ by nature is the son of God, That Christ is both the son of God and the son of man. and by nature the son of man. And as he is by nature the son of God, he hath it of the godhead: but that he is the son of man, he hath it of manhood. And this is not to divide Christ, for we embrace him most truly to be one: but when we attribute unto him divers things, we do consider the reason and the cause whereby or for which those things may be agreeable unto him. Therefore, when he is said and believed to be the son of God according to nature, we consider with ourselves, from whence this thing may come unto him, by the nature of man, or by the nature of God, and we perceive that this is not derived from the nature of man, seeing that nature hath derived no matter or essence (as I may so say) from the substance of God: But the word itself of God, what and how much soever it be, hath the nature and substance begotten by God the father. Therefore in respect that Christ is God, he is believed and said to be the natural son of God: but in respect that he is man, he must be called the son of man. Undoubtedly if we will shun absurdities, we must take special heed, that we mingle not and confound the two natures of Christ, which if we shall not commit, it will not be hard for us to understand the original of his properties. 4 The essential justice which Osiander devised we reject as strange and contrary to the Scriptures. An essential justice of Ozianders' feigning. For we understand not any other way of justification than that which Paul unto the Romans and Galathians taught, Rom. 4. 2. when he purposely entreated thereof, especially in the 4. Chapter to the Romans, That righteousness is imputed unto us by faith, and by the example of Abraham, and most evident testimony of David, it is so clearly proved that he must needs be very purblind which will be blind in that matter. Furthermore if just men do live by their faith, as Habacuke hath testified, Habac. 2. 4. and that our righteousness is our life, now have we no essential righteousness, but righteousness imputed by faith, as the Apostolical Epistles have taught. Neither is that saying of isaiah otherwise to be understood: With his knowledge he shall justify many. Esa. 53. 11. Furthermore if we should be endued with essential justice, we should not want any point of true righteousness, neither should we make supplication before the tribunal seat of God's judgement, which nevertheless we know that David earnestly did when he prayed: Psal. 143. verse. 2. Enter not into judgement with thy servant, because no man living shall be justified in thy sight. Neither should there be any need to light a candle in this our time in the Sunshine of so clear a truth, if we would avoid as Paul warned us, Profane and vain babblings and oppositions of Science falsely so called. 1. Tim. 6. 20. All these things I confess might much more at large have been declared, and confirmed by more testimonies of the holy scriptures & of the fathers: but because I know that I do not write unto the unlearned, therefore I counted it sufficient to show what my judgement is. And as touching servettus the Spaniard, The just punishment of servettus the Spaniard. I have not aught else to say, but that he was the Devils own son, whose pestiferous and detestable doctrine must be banished in all places. Neither is the Magistrate to be accused that put him to death, seeing there might be found in him no takens of amendment, and his blasphemies were altogether intolerable. But now will I make an end of my Epistle, which as it is large, if so it shall be no slender & doubtful testimony of my most inclined love towards you, doubt less I shall think that you have dealt very well with me. Live you happily in Christ, and love ye me in him, even as in him I most sincerely love you. From Strasborough the 14. of February, 1556. To Master john Calvin. Peter Martyrs return out of England BY what means (worthy Sir) God plucked me out of the lions mouth, even I myself do not yet well know, much less can I declare it unto you. But as Peter being brought out of prison by the Angel, thought that those things that were done, he had seen but by a dream: even so I, as yet scarcely think it true that I am escaped. Howbeit I am safe and in health here at Strasborough, whereof I thought good to certify you with speed, that you together with me and other good brethren may give thanks to God, & I earnestly beseech your godly Church, that they by their hearty prayers will endeavour to obtain the assistance of God, whereby the calamities that oppress the English Church may be mitigated. The Bishops of England in Peril of life for religion. There the Archbishop of Canterbury and York, the Bishops of Worcester and Oxford, with many other learned and godly Preachers are fast in hold, and together with many other holy men stand in extreme danger. I know that these things according to your godliness will be grievous unto your ears: but now I show you of two things that may somewhat mitigate your sorrow. First that although the infirmity of some bewray itself, yet is there a great constancy of many more than we had thought, so as I doubt not but we shall have many famous Martyrs, if Winchester, which now beareth all the sway, shall begin to show his cruelty. A prophecy of the short continuance of antichrist's kingdom in England secondly that it is the judgement in a manner of all men, that this calamity will not long endure: who (as they be wise) have good conjectures of this their opinion. Wherefore let us also desire God, that he will quickly tread down Satan under the feet of his Church. As for me, I am uncertain whether I shall still abide here at Strasborough. Perhaps the controversy about the Eucharist will somewhat let me. Howbeit I do not much force. But this seems to be no small matter, that the better and learneder sort are desirous to keep me still. Whither soever the Lord shall call me, thither am I willing to go. Yet this did not a little grieve me, that james Sturmius, to whom both the common weal and the School is greatly beholding, departed from hence the very same day that I came into this City, to wit the 30. day of October. And it is thought that his brother Peter Sturmius shall be chosen in his steed among the orders of the schools: But john Sturmius the governor of the school, laboureth by all means to have me tarry here. Howbeit what he shall bring to pass I know not. This nevertheless must I show you, that my purpose was in my journey to go to Geneva, and to be there for a while in your company. But the winter which is now at hand hath terrified me from any further journey, doubtless that which I have now deferred I hope the next spring I shall bring to pass. And if you think that I be able to do you any pleasure here, only give we warning and it shall suffice. I wish you well to far in the Lord, and that you may long remain in safety to the Church of Christ. At Strasborough the 3. of November. 1553. To Master john Calvin. ABout the feast of Easter I wrote letters unto you right worthy sir, but it was by a young gentleman of Hungary, who was slain not far from Selestade. Wherefore since there happened so sorrowful a mischance, they could not be brought unto you. And those things which I then knew and wrote, since I doubt not but that you had knowledge of them by some other means, I think them not fit to be repeated. There is a very fearful news reported of out of England, namely that there the Parliament (as they call it) hath assented to restore unto the Pope his most tyrannical government. The popish kingdom restored in England. And Philip is and is accounted king of England. The good men on all parts fly from thence as much as they can. And I can not express how great a disturbance there is of all things. And now amongst us there be three excellent knights, namely Morisin, Cheek, and Cook, no less famous in godliness than in learning, who I think within few days will come [unto you.] These things I therefore write, to the intent that you together with your Church will pray for that state not only afflicted, but in a manner overthrown. Doubtless now are the Bishop of Canterbury, and the rest of the Bishops in extreme danger. We here live in peace and quietness as touching outward matters, and now we perceive we are delivered of fear touching our French Church, whereas many before suspected that something would be changed in doctrine and administration of the Sacraments. Which neither is, nor (I hope) shallbe done. I would to God that the contention of some against their pastor might be taken away. But yet do I trust that at length it will be quieted: and as I judge, will easilier be quenched by dissembling our judgement, than if men resist by violence and power. And this evil hath also need of prayers. Finally I would have you understand that this doth greatly grieve me together with other good men, that against the truth & against your good name they spread very foul and false reports as touching the eternal election of God, and that heretics ought not to be put to death. But it maketh no matter since (as we hear) in these things which they writ, they dare not confess their names. I said (as we hear) because there is not one of those nameless books brought hither to Strasborough. We that be here (and especially Zancus and I) do defend your part and the truth so much as in us lieth. But how Master Alasco was ill entreated through out Denmark and the Churches of Saxony, you may understand by this man that delivereth you my letters. Far you well, and pray for us. Zancus saluteth you very much. I in like manner pray you salute in my name Martinengus and also Galeatius the Marquis and N. From Strasborough the 9 of May. To Master john Calvin. SIr, I lately received letters from Vienna that I should send them unto you, which before I did not, because I had no sooner a convenient messenger. And now I writ partly upon this occasion, and partly because it seemeth now long since I saluted you. Which duty though I have slacked for a time, yet will I not suffer it wholly to cease. And besides this my good will there hath happened another thing, namely, that a few days past, I read with great pleasure the work which you set forth in defence of the wholesome eternal predestination of almighty God. Wherefore since I was greatly delighted with the reading thereof, I thought it just and my part to give you thanks. And I doubt not, but that unto your labour will come a just and abundant fruit as touching them which be chosen and predestinate unto eternal life by GOD, unto whose glory it was taken in hand. And I also have gathered many things for the confirmation of this matter, in my Commentary upon the Epistle to the Romans, which certain months past I sent unto basil to Peter Perne to be imprinted: which Book nevertheless could not at this Mart be finished: which now I let you understand, to assure you that even for good cause and with all my heart I am glad of your writing. We have here no news but that yourself know. The inauguration of the new Emperor after an unusual form and manner and hitherto not heard of, hath bread an incredible wonder. For by this Coronation (as they term it) the authority of the Roman Antichrist seemeth more to be overthrown than ever before. And by what means the Archbishops which be Electors could be brought to consent unto this manner of inauguration, no man in a manner can tell. But howsoever it is, we will expect the works of God. Hither came two from Vienna, the one of which is a preacher, but the other is an Earl, young in deed of age, but yet well exercised in learning, and one that much favoureth Religion. He was a Counsellor to the new Emperor, but now he dwelleth with Maxmilian the King of Bohemia, hens well inclined to the evangelical Churches, and endeavoureth to show that the Lutherans and we judge one thing as touching the matter of the sacrament, but yet hitherto he could not make this plain unto some. He iourneieth to Tubinge and Hedilborough: from thence to Philip into Saxony, who he saith that he for a certainty knoweth to be now constrained to write & testify what his opinion is touching the question of the sacrament. God grant him such constancy as becometh his learning and godliness. Both of these men affirm, that king Maximilian is inclined to the religion of the Gospel, and wisheth that the Church of Vienna should be altogether reform. These were the things which I had to write unto you. I beseech God the father of our Lord jesus Christ, that he will long preserve you in health to his Church. From Zuricke the 21. of April. I pray you salute in my name our fellow Ministers. To Master john Calvin. Truly sir it was neither grief nor marvel unto me, that a few days since, when you sent letters to our friend Master Bullinger (by whom you would make the excuse) you wrote nothing unto me. But this was very grievous unto me before, to hear that you were sick, and that of a dangerous disease. Neither doth it now any less grieve me when I perceive that your sickness which troubleth you is a quarten ague. I for my part am able to say much of the untowardness and as it were rebellious obstinacy of this disease against medicines and Physicians, as he that hath two sundry times striven therewith. The chiefest thing is that they which are in this state must use great & long patience, which I am sure you are not to seek in matters without, seeing it is abundantly enough planted within your mind by the spirit of Christ. But I together with many others have two causes to sorrow for this your sickness. The one is, because you yourself are broken and weakened: which cannot otherwise be especially in a slender body now in a manner dried up with labours. And the other cause is, that your labours in preaching and writing, are discontinued to the great detriment of all Christians. For there is nothing so much enemy unto this disease as are studies and cares. These be the things which disquiet not only me, but all that be true godly men. Howbeit since the case so standeth, it is our part to pray as earnestly as we can, that you may speedily be restored to your former health. And it is your part, with all diligence to forbear from all things that may do you hurt, especially from earnest study, and care of weighty matters, whereby the humour of Melancholy, from whence this fever is stirred up, is so forced and stricken as it settleth even into the Marrow of the bones. Verily it is to be wished that since it hath so seemed good unto God, you should much rather quiet yourself for certain days or months, than either to die (which God forbidden) to the great grief of the godly, or else to the incredible hindrance of the Church, to live the rest of your life altogether with a feeble and consumed body and mind. Wherefore take heed you offend not either against yourself or against the Church of Christ. Yesterday there came hither certain messengers sent from the English gentlemen which live at Strasborough, which do certify that their Queen died the 16. day of November, The death of Queen Marie. and that the most noble Elizabeth is succeeded in the kingdom, & that with a full consent of all states. For by chance they were gathered together at this time, from all the parts of England to the assembly which they commonly call the Parliament. Now must we desire GOD; that this alteration of the state may turn happily to the honour of Christ and his holy Gospel. I know that you and your godly Church will not fail to do what in you lieth. Perhaps the time is now, wherein the walls of jerusalem shall be builded up again in that kingdom: that the blood of so many Martyrs may seem not to have been spent in vain. Other news than this I have not, saving that my Book is under the press, Gardiner's book confuted by Peter Martyr. wherein I have discovered and confuted all the false arguments and shifts of Stephen Gardiner sometime Bishop of Winchester touching the matter of the Eucharist. Which (as I hope) hath happened in very good season. For it will be profitable especially at this time that the English Papists may understand that that book is not invincible, as hitherto they have bragged. Far you well, and long may you live unto Christ and to his Church. I salute all the Ministers and also Beza and the Marquis. From Zuricke the first of December. To a certain friend. IT is even in deed as you writ right worthy man and dear beloved friend in Christ, and I am every day taught more and more by experience itself that the death of the body of that most godly young man Edward king of England, belongeth unto many parts of the Church, and bringeth greater harm than many do now perceive. But God the father of our Lord jesus Christ grant that within a while they feel it not to their great sorrow. But I which after some sort have been partaker of these matters, if I should not bitterly lament for the miserable case of our excellent brethren, and for their most constant dangers aswell of mind as of body, and should not every day shed just tears for the mishap of that people, verily I should be as a stone and piece of lead. While they be now grievously afflicted, laid open on every side to offences, burned every hour with the fires of temptations, while with extreme ungodliness of hypocrites that Church is suppressed and trodden under foot, how may it be that I, and such as I am can sorrow temperately and moderately? While I taught in that country, there were very many learners of the holy scriptures, and very toward scholars in Divinity, whose harvest was wellnear ripe, whom now against their wills I see either miserably wandering in uncertain habitations, or else most unhappily subverted if they tarry. There were in that kingdom a great sort of most sincere and learned Bishops, who are shut up in most strait prison, even now ready to be plucked away as thieves unto death. In that nation were laid the foundations of the Gospel and of a noble Church, and with a few years labour the holy building was in good forwardness, and better and better was every day hoped for. But now finally unless God put to his helping hand, it is like to come to pass, that not so much as a step of godliness in outward profession will be left. These and other things suffer not my heart to be at rest nor my mind at quiet. Wherefore I beseech God with all my heart that he will remit some part of the punishment, and for jesus Christ his sake will forbear to power out his great wrath, otherwise we shall be oppressed with the heap of infinite evils. And that which I do so earnestly wish, I beseech you, that you in like manner will desire of God, that yet at the length he will take pity of afflicted England, which I very well know, did before this calamity very much favour you and other godly men, and good learning. And whereas you admonish me that I should here seek and maintain concord with them that teach, I judge that you speak the same of love and good will, and I assure you in deed that so much as in me lieth, peace and charity shall remain inviolate. I have been always of mild nature and have very much loved peace and tranquility. Wherefore I mind not especially now in my old age to change my nature. wellnear all the professors of good arts and learning do make much of me, and I in like manner do love them. In the same wise doth the case stand towards the Ministers of the Church, saving that I perceive some of them bear me not so good will: yet nevertheless I cease not to have them in the same estimation that is due unto the holy ministery, and purpose so to continue. Wherefore, I will seek and maintain peace, as you admonish me, yet so nevertheless, that when occasion is offered, (not a snatched or sought occasion, but that which is just and necessary) I will teach and speak that which I judge true concerning that matter wherein I know they disagree from me, and that with such moderation and temperance, as I will not grieve or bitterly taunt any man that is of an other judgement. But as for commanding me to silence or recantation, neither have I hitherto suffered it, neither will I now suffer it. For I judge that to be most unworthy for a godly man, and him that publicly teacheth the holy scriptures, so long as out of the word of God it cannot be showed to be otherwise than I believe. For when that should appear, and I might know it so to be, I would not for any cause delay to testify the truth and openly to confess it. These things, worthy Sir, and (as you writ) my most near joined brother in Christ, I speak familiarly to you as you see, and do sincerely open my mind and thought, even as it is affected: For I have such a confidence in your justice and equity, as I never will or can seem to refuse your own self for a right and indifferent judge. Far you well and live you happily to Christ and his Church. I would to God I might once at the length see you and talk with you according to my earnest desire. From Strasborough the 26. of june, 1554. To Master john Calvin. I Am glad that the little book of defence of the consent of our Churches as touching the controversy of the sacrament, A consent of the Helvetian churches with the Church of Geneva. is now come forth, and I wish that the same may bring abundance of fruit. And I doubt not, but for the Godliness and instruction wherewith it shows itself to be furnished, it will bring commodity unto the weak, comfort unto the learned, and much stomach and hatred to them that be obstinate. Neither will this be any new thing, because such is the condition of the word of God. That none of those things whereof I gave counsel is changed, I understanding the reasons which you have made in your Epistle, do not only take it well but in very good part. But yet this have I marveled at, and I would with a glad mind hear it if it were so, that N. hath allowed of those things which you wrote. For I love the man because of other his goodly gifts, but in this controversy which we are now in hand with, he hath always seemed unto me to be (more than enough) a right Saxon, and to carry a contrary mind unto the truth which we defend. Of what judgement our men will be, I know not. We thought good to send both letters and a book unto Marpachius. Marpachius. For you did write nothing but that which may and aught to be taken in good part of men which be of a sound judgement. But marvel not that there was some slackness in the answering of your letters. For there were assemblies had after your letters were delivered, and Marpachius himself was absent a whole month, which returned four days since. He went into his own country, and in returning made his journey by Zuricke, and saluted me in the name of all those ministers. In talk he is gentle and courteous enough, but exceeding obstinate in his opinion. Thus much hath he profited, that he includeth not the body of Christ in the bread, but saith that the presence of the flesh and blood of Christ to the communicants is most truly and in very deed to be affirmed, and that such a presence as wicked men, and the unworthy eaters do feed thereon: Which plainly showeth that he doth not attribute the receiving unto faith, unless we speak of a lively & wholesome receiving: as though there were a certain other true and real eating (as they call it) of the body of Christ, which the wicked also do use. But hereof I speak too much, and especially with you, which in one word understand the state of the controversy. As touching N. N. which you writ of, I also do both know and sorrow that it is so. He doth not sincerely admit the doctrine of predestination. And as I can perceive, he agreeth altogether with Philip: yea and he expresseth many things which even Philip would not subscribe unto him, which I judge meet at this time to be kept in silence. But I see no just reason that can be alleged why he should deny the bread and wine to be the elements of the body and blood of Christ. Which reason although he could show, yet would I judge that we ought rather to give credit unto the divine scriptures than unto him, whereby as well the bread as the cup are commended as Symbols or figures of the body and blood of the Lord. Yet would I grant unto him that the very action itself, that is, the eating and drinking, is a figure of the most sweet food of souls, and of the whole restoring of our nature, which figure we receive by communicating in the Eucharist. And whereas he saith that the natural body of Christ is not given to be meat, I so understood him, as though in speaking this, he stood against them which vainly babble that the body of Christ is let pass into the belly by the mouth of the body, by the teeth, tongue, roof of the mouth, and by the jaws: but if he mean any otherwise, let him take heed. Verily this am I most assured of, that whatsoever nourishment or spiritual food is received of us by the body of Christ, that is had by his true and natural body, which heretofore was nailed upon the cross for our sake, and now fitteth in heaven compassed about with the highest glory. For whatsoever food there is (as doubtless there is very much) drawn unto us by faith, who will say that that faith is carried unto a feigned or fantastical body? Truly none that regardeth the truth and honour of faith will so affirm: For faith apprehendeth things even as they be. Wherefore seeing the body of Christ is not unclothed of his nature, neither heretofore upon the cross, nor yet now in heaven, it is by faith received of us a natural body as it is. But while I writ unto you these things of N. N. behold another thing cometh to mind whereof I am moved for just cause to demand, and also to write what I myself judge of it, which, as I do boldly, so it shall be free for you when you be at leisure to show what you judge thereof. For I do not urge an answer, knowing that you are overpressed with profitable business. As touching the communion which we have with the body of Christ and with the substance of his nature, all men are not of one opinion: and I think you shall hear the cause why. It is a thing of great importance that he which is of Christ, should understand by what means he is joined unto him. Hebr. 2. 14. First I see, that he by the benefit of his incarnation, (as it is said unto the Hebrews) would communicate with us in flesh and blood. For since that the children were partakers together of flesh and blood, he himself also would be a partaker thereof. But unless that an other kind of communion had happened therewithal, this would be very common and weak: For so many as are comprehended under mankind do now after this manner communicate with Christ: for they be men as he was. So as besides that communion this happeneth, to wit, that unto the elect, faith hath access at the time appointed, whereby they believe in Christ, and so they are not only forgiven their sins, and are reconciled unto GOD, wherein consisteth the true and sound respect of justification, That our bodies also do participate of the flesh of Christ. but also there is added a renewing power of the spirit, whereby our bodies also, flesh, blood and nature, are made capable of immortality, and become daily more and more as I may say fashioned unto Christ: not, that they cast away the substance of their own nature, and pass in very deed into the body and flesh of Christ, but that they no less draw near unto him in spiritual gifts and properties, than they did naturally even at their very birth communicate with him in body, flesh and blood. Now therefore we have here two conjunctions with Christ: The one natural, which by birth we draw even from our parents, but the other cometh unto us by the spirit of Christ, by whom at the very time of regeneration we are made new according to the image of his glory. But I believe that between these two conjunctions there is a mean, which is the fountain and original of all the celestial and spiritual similitude which we obtain with Christ: and that is, whereby so soon as we believe, we attain unto Christ our true head, and are made his members, Ephe. 4. 16 and so (as Paul saith) his spirit floweth and is derived from the very head, by the joints and knittings together into us, as into his true and lawful members. Wherefore this our communion with the head is the first at the leastwise in nature, although perhaps not in time before that latter communion, which is brought in by regeneration. A similitude And here as it seemeth unto me, natural reason helpeth us. In things engendered, first (as the same teacheth us) the heart itself is engendered in young ones, from thence by a certain vein is powered out a spirit from the heart, and doth somewhat pierce the prepared matter of the living creature, and there shapeth the head, whereupon by that vein, whereby the spirit proceedeth from the heart, the head is joined with the heart. From whence again by an other vein a spirit floweth from the head, and after a certain space formeth the liver, which kind of entrall communicateth with the head and with the heart, by the arteries or veins which knit together. From the liver also and from the other principal members there are other arteries or veins stretched to the other parts of the [engendered] matter, whereby that same engendering spirit passing through, fashioneth the rest of the Members. Whereupon it cometh that all those do communicate together, and are principally joined to the heart, that is to wit, to the fountain of life: not in deed in place or immediate touching (as they term it,) but that because from thence they draw a quickening spirit and life by the wonderful workmanship of the highest artificer. And although that this similitude ought not to be curiously urged as touching all the parts thereof, yet doth it after a sort lay the matter before our eyes, and doth show us, that after we be now men as he was, this first communion with Christ, that we are made his members, ensueth. For as Paul testifieth, God gave him to be the head of the Church. For according as the spirit floweth from him, he fashioneth and joineth unto him sometime this member and sometime that, and by the spirit itself, maketh the same like unto him in properties and temperature, forsomuch as they naturally agree now together. Wherefore Christ while we are converted is first made ours and we his, before that we become like unto him in holiness and righteousness abiding in us. This is that secret communion whereby we are said to be engraffed in him. Thus do we first put him upon us, so are we called by the Apostle, flesh of his flesh, and bone of his bones: And by this communion now declared, that latter is always performed while we live here. For the members of Christ do evermore regard this, that they may become more like unto him. Neither do the distances of places hinder this mystical communion, but it may be had while we live in the earth, although that the very body of Christ sit and reign in heaven with the father. It sufficeth abundantly that we are knit unto him by certain spiritual knots and joints, which bonds or knittings together do depend, and are derived from the head itself. And these things specially are faith, the word of God, and the sacraments. Through these the spirit flowing from our head, wandereth up and down in the Church, and by a just proportion quickeneth and maketh his members like in just proportion. These communions with Christ do I admit, others (to say the truth) I understand not: which I chiefly say, the rather because of that which some of the fathers also bring in, especially cyril, which so make the substance of the flesh and blood of Christ to be our meat, that they say, it is mingled in very deed with our substance. Neither do I see but that while they thus say, they are constrained to affirm, that the very same our flesh & blood, which is so nourished, doth pass into one and the selfsame person with Christ, and that his body by this means doth spread abroad into innumerable places. Let (on God's name) the sacraments and the word of God be tokens and signs of the true communion with Christ, which as I could, I have now declared: also let there be joints and knittings together, whereby the spirit of God so there be a faith, is made effectual, in which men he may have place. Neither let these things be understood as though we tie the grace and spirit either to the outward word or sacraments as if it cannot by any means be, that some man may be joined unto his head, I mean Christ without these things. One necessary joint and knitting together there is in them that be of ripe age, namely faith, whereby we are joined unto Christ himself, and that inseparably. This is it which perhaps the fathers meant by their excessive speeches, which while they immoderately used, they ministered no small occasion unto errors. I doubt that I have spoken more at large than your business may endure, and perhaps have said less than can fully express my meaning. I pray you when you shall think good, hide not any thing of your opinion from me. Martyr called to Geneva. Now it remaineth that I make answer unto the choice of our Italian Church, and I will dispatch this point in few words, for that the cause seemeth unto me to be easy. Assuredly I am desirous, & it would delight me very much, that yet once at the length I might do service to my own countrymen of Italy. For I am not made of brass, and my flesh is not of Iron. Wherefore even as Paul desired [salvation] to the jews, so I principally desire that my Italian countrymen might be saved. Howbeit as you yourself know, I am not at mine own liberty. This Commonweal and Church hath had me bound unto it wellnear the space of twelve years. For when I went into England, I went with the goodwill of this Magistrate and Church, I hoped when I did return to be dismissed: which if it had happened, I was minded to come directly unto you. But when the matter was propounded in the Senate, I had no leave to departed, nay rather I was appointed again to my former place and yoke. Further because many benefits are showed unto me by this Senate and Church, I fear lest I should be justly accused of inconstancy, or else of some other greedy desire, if I should attempt to withdraw myself from hence without some just occasion. What shall I pretend? That the Italian Church is destitute of a Pastor? They have at the leastwise Celsus, who is as dear unto me as my own soul, and whom I very well know to be an honest man, learned, grave, and fit to govern the Church. Shall I say, that I would assist him with my counsel in things that be of the greater importance? But you are appointed there to be a superintendant, who of your charity will never deny him your help and Counsel. Undoubtedly there is not even any honest colour whereby I can crave of this Magistrate to be dismissed. Further, although I perform not in the school so much as I ought, yet as I think, my labour is not there unprofitable. They which hear, are both Germans and other strangers: And it is diligently provided that they should not be taught those things which ought afterward to be unlearned again. And while Zanchus and I which be of very great familiarity do thus proceed, there is no place in the school for error. Besides this the French Church entreateth me not to departed. You are wise in Christ, consider you these things diligently. I will stand to your judgement; that which you shall judge meet to be done, I will do. But yet this I willingly promise, that if ever any honest occasion shall be offered, whereby I may by just means unwind myself from hence, there shall be nothing that I will more desire than to go thither, that especially with you and with my countrymen, the rest of my life I may live to Christ. Far well you man of God and in many respects most reverenced of me. Sturmius, Sleidan, and Zanchus do most dutifully salute you. From Strasborough the 8. of March, 1555. To Master john Calvin. 15. Reverend sir I lately received this packet of letters, but I meant not that they should be delivered unto you without letters from me. I have my health after the usual manner: and I was glad to see the Master of Saint Andrew your fellow Minister, of whom I plainly understood the affairs of Geneva which I very much desired, because of the sundry rumours which were spread. Blessed be God, the father of our Lord jesus Christ, which forsaketh not them that be his. The Saxons are not at quiet. They have set forth a very vain Bolimonge, for so they call it. They gather certain sentences out of the Fathers, and also out of Luther, Philip, Brentius, Pomeranus, and such other. They add thereunto Bucer, Illiricus, and joachim Westphale, to the intent they may show themselves to agree among themselves. Also they have inserted certain Epistles written sometime against us. But they touch neither you nor me, by name. They shamefully rebuke john a Lasco, not in deed that he maintaineth a private opinion, but only under the name of a sacramentary. And (forsooth) in this fragment they have a special Title, that the body of Christ is every where. This now they do openly defend, and this article they handle in three or four leaves, and use no other reason than that the son of God took the nature of man into one and the self same substance. At the last they have added a place touching the duty of a Magistrate, which I think they did for no other cause but to inflame Princes against us: yet do they so unwisely and fond speak all things, as they have more need to be pitied than confuted. What will our Philip Melanchthon say? They cite him every where for a witness. Howbeit yourself shall the better judge when you see the book. Molinaeus is returned hither from the Marriage with the Princes. I heard of him that he judgeth certain things amiss touching Fréewil, and that he would publish the same. I called the man to me, I showed him what great hurt he should do aswell to the peace of the Church as unto the faith. He seemed to be persuaded, and promised that he would not do it: yea and he denied that it was ever in his mind to publish those things which he wrote of this matter. Moreover Doctor Baldwine when we were talking together of other matters, said that you let him understand that Molinaeus complained of him, that he possesseth his place amongst us. Truly if he so say, I marvel very much: for when he was here, he could not agree with the Masters of the Schools: wherefore he went to Tubinge, and there received a place, and almost a whole year professed the laws. Afterward he went to Mombelgard, & took the same state again. And while he was there he sent me letters of commendation by Master Baldwine which came hither: So that this place was then void, wherefore in my judgement there is no just cause why he should complain. Furthermore, as I heard this day, there is a book set forth by joachim Westphale, as they say against you, or more truly against the Sacramentaries: I have not seen the book. It is a wonder that these men neither can write well, nor yet will hold their peace. All these things of theirs they have caused to be printed at Franckeforde, perhaps because they may trouble the French and English Church which be gathered there. Garnerius is departed from hence, and is gone to the Landgrave. Our Church beginneth again to take breath, and if it be the lords pleasure, it will one day be at some more rest: but of a perfect quietness I do not easily assure myself. Verily they which disquieted Garnerius, do still remain; they be, as they have ever been, of a troublesome nature. Peter Alexander proceedeth with his work begun, & teacheth well and effectually enough. Baldwine, as I suppose, will go to Heidelburgh. I know nothing for certain, for he dealeth closely, and he doth not openly speak that which he hath in his mind. If he depart, I would wish that Holomanus were appointed in his place. But, (so far as I see) Molinaeus will stick here; for he seeketh, as I can guess, to obtain either this place or a place at Heidelburgh, Howbeit yet he shall not easily succeed him, since God hath not given him the gift of teaching: For no man in a manner understandeth him when he speaketh. Truly I am sorry for him: for he is learned in his faculty, and he hath not laboured in vain against the Pope. If he would apply his mind to writing and defending of our cause, and had some place about a Prince, I think it were a good turn for him: but the man lacketh constancy: wherefore to say the truth I cannot certainly tell what he should do. I commend unto you as earnestly as I can our Italian church, although I think there is no need for me so to do. I lately received letters out of Saxony from a certain Pastor, my old Friend, who is not only learned but also godly, and judgeth well as touching this controversy. He saith, he hath many brethren about him which judge after the same sort that he doth, but that they are overpressed with multitude. The rest, he saith, do rage, so that in the Pulpits they have almost no other voice, but that we be Heretics, false Prophets, Wolves, Suermerians, and Sacramentioosers, and he addeth, that they do chiefly rage's against you. I think, that if they can, they will devise some kind of excommunication. I beseech GOD withstand their endeavours. That same good man is in great hatred, because he will not cry out upon us, as others do, and because he hath received into his house certain English men which are fled out of their Country, whom others have rejected, and because he sometime communicated with the Church of Phriseland. Wherefore he doubteth that neither his own Church, nor yet Saxony will be able long to hold him. But because these Lutheran Papists to stir up envy against us, persuade the multitude that all their Churches are condemned by us, and do easily persuade even what they will unto those that be ignorant, he thought it would be profitable, if by the common consent of our Churches, there were set forth a writing unto the children of the Church of Saxony, whereby this slander might be, tried out, and that very absolutely there might be given an account of our faith, which, although after a sort it hath been done at other times, yet he judgeth that the same would very much profit at this time: especially if there were a subscribing by the Churches: for the adversaries brag every where, that there is a great disagreement among us touching this matter. These things I thought not good to keep in silence, because you may use your judgements about the same. The packet of letters I sent before, because I thought that Westphalus Book was included therein: and I was minded to send these letters by the Master of Saint Andrew, but because (as I hear) he departeth into the low Countries I did not think to differre it any longer. I beseech GOD keep you long safe among us. From Strasborough the 23. of September, 1555. To Master john Calvin. RIght worthy sir most nearly joined unto my heart in Christ, I am very much delighted with your little book which you sent unto me. The same did I not read over but rather devour in one night. For when the carrier had delivered it unto me, he would be gone the next morning. Thus do I judge thereof: he that diligently readeth over the same, shall with one labour obtain two things, and those not small. First he shall thoroughly know and perceive the controversy about the Eucharist: which it pleased God of his goodness in our age to make manifest again to the Churches of Christ. For in such sort was it obscured, and so folden up in darkness, that there scarcely appeared any small step of the truth thereof, because in very deed it was acknowledged of very few. But I judge the manifestation thereof to be so great a good, as without it, God cannot be sincerely worshipped in his Church. There be such as for common quietness sake, would have this cause to lie buried and in silence. But I for my part think, that unless this fountain of many evils be abolished, there shall want a great part of Christian doctrine in the Church of Christ. Wherefore the last week, when N. was with us, I sent a large Epistle to the Churches of Polonia, wherein with great endeavour, I did sincerely and plainly show the true sense of the holy scriptures concerning the question of the Sacrament. I beseech God that he will not suffer my letters to be unprofitable. The other commodity of your book is, that Westphale and his fellows which cannot be satisfied with courteous and mild speeches, are by this kind of enchantment to be driven again to their dens, whence they fled, that after the manner of Serpents, they may feed and delight only themselves with their own venom: but dare not spread the same among others, and kill them any more. Will they complain that you have been sharp and vehement in writing? We demand why Westphalus did of his own accord procure to himself these misty clouds, showers, hail, thunder, and lightening? Will it grieve them that the conflict of this contention was so bloody? We will again reply upon them: that the Centauri and Cyclops could not by any other means be vanquished. Will some of them complain of to much bitterness, and as they have said at other times that we deal by a scurrile or vile manner of speech? We will answer that we have encountered with Westphalus his professed shameless audacity not by the scoffs of Hickscorners, but by strong arguments and most firm reasons. Briefly let other men look how they judge: that which you have written, very much liketh me, and I allow well thereof. Wherefore I give you hearty thanks, aswell for the well ordering of the work which you have written, as for the little book which you sent unto me. Far you well my dear and well-beloved brother in Christ, who long keep you safe among us. Zanchus saluteth you. I pray you vouchsafe to salute the brethren in my name, and especially the Marquis. From Strasborough the 16. of February, 1556. To Master Calvin. FOr somuch as N. N. returneth from hence unto those parts, I determined to write somewhat unto you, whereby you might both know that I am in good health and that I earnestly desire, that you may at the length be delivered this winter time from the fever wherein you have been long sick. Which if God, for his goodness sake will grant, I shall be marvelous glad, and will give him thanks for restoring of your health. Here was lately the servant of Alasco, who showeth that in Polonia the Parliament is dissolved, and that the affairs of Religion is put over until September next. But this moreover he signified unto me, which I was very sorry for and was disquieted in my mind to hear, that Blandratas the Physician had insinuated himself into the friendship of N. N. under pretence of giving him Physic for his old disease. Which when I heard, I feared lest he would deceive that old man. Not as though I think that the errors of the Physician can by any means be obtruded unto him, but for that he, as he is accustomed, when he will dissemble a thing with learned men, and while he with goodly smouth words will pretend as though he nothing disagreeth with the right professors, will cast forth all his venom against the unskilfuller and ruder sort of men. For this, as I perceive, is their manner of doing: they begin with the weak sort, but unto the learned and chief men they altogether dissemble themselves to be such as they are. Therefore have I directed letters unto N. N. wherein I have painted out the man in his colours, I have disclosed his nature and errors. And now I thought good to advertise you of the matter, that if there be any occasion offered you of writing letters into Polonia, you omit not to write those things which you judge will profit the safety of the Church. It is steadfastly affirmed here that there is a peace made between the two Kings, but the conditions thereof are not yet known. I pray God they conspire not against Christ and his Church, which notwithstanding if they shall do, we will hope well of God's help: for he is not dead nor yet ever will die: and he hath a thousand devices and infinite ways to deliver them that be his. I commend not him unto you that carrieth these letters, since he is well enough known unto you. He hath lived here with me these three months past, and delighteth me very much with his courteous manners, doctrine and erudition. He marvelously desireth to profit his country by furthering of Religion. A hard matter it is especially at this time. What counsel I could I have given him, which also I think he will in any wise desire of you, and I am sure you will give him that counsel which shall be full of wisdom and godliness. Far you well right worthy man and reverend brother in Christ. From Zuricke the 16. of April. I pray you salute in my name all the fellow Ministers. To Master john Calvin. IT is long ago, (Reverend Sir) since I wrote unto you; truly not because I had forgotten you or that I am now of an other mind toward you than I was wont to be, but because it happeneth that when the carriers be here, I am not at leisure: and when I have leisure, I lack a Carrier. But now that I have aswell the one as the other, I would not omit to write unto you. And hereof I desire you, (which you of yourself have already done, and I doubt not but again will do) namely to comfort mine or rather your county Maximinian our most dear brother in Christ, in this visitation of his. For as I understand that by the death of his most dear wife he hath received a very great wound, but yet of the Physician: the which ought to be no small pleasure unto Christians. For our Saviour Christ knoweth what will further our salvation, and that a great deal better than ourselves can devise. Here there is nothing else done than was done at the first. This is written for certainty, that in the Parliament are declared the disputers which shall meet together in the next month of August at Worms and shall dispute together concerning (Religion, with the same fruit no doubt as we may guess by that which is passed) that hath been done thrice before. But if you ask who they be, they are these: Vicelius, julius Pflug and Asotus are for the Pope. And for us are Philip, Brentius, and Marpachius. What will you say, is Saul among the Prophets? The matter is come to three men. There should be need of earnest letters from you or rather our Pavo. In the mean time you, and Bullinger, (to pass over myself as one borne before his time) are accounted Samaritans, and which are not accounted worthy of the air which we breathe, much less of Christian meetings: & yet nevertheless whether they will or no, we belong to the twelve tribes of Israel, although we inhabit the Region beyond jordane, and are less in number than they. They imagine & cry out that we have builded an Altar for the setting up of a strange Religion. I would to God they did once understand that we are a great deal more careful of pure and sincere religion than be they. King Philip is passed over into England, where he expecteth bands of soldiers which should sail unto him out of Spain, and he craveth both money and soldiers of the Queen. Gribald was here this other day, nevertheless he tarried but one night, he talked not with me, whom he already heard to mislike very much of his opinions. But as I heard, he said unto some, that Vergerius should shortly come, and that the affairs in the Parliament of Polonia were not altogether ill ended. Yet we do not plainly understand how it was: whereof when I have more certain knowledge, I will straightway certify you. I am desirous that your fellow ministers and the rest of the brethren, but especially the Lord Marques should be saluted from me. Far you well and love me as you do: for even I do very much honour you in the Lord. From Zuricke the 8. of April. 1557. To Master Calvin. WHat you did write unto me a few days since of the confession of Farellus and Beza, seemeth to be even as you say: to wit, that all things were done simply and sincerely of them. Wherefore for my part I think well of it, neither have I perceived any offence in any other thing whereby the consent and ecclesiastical unity should be one jot diminished in any respect. And herewithal happened the edition of your book wherein you admonish the untractable man Westphalus, and make answer to the men of Magdenburgh, from whom and from Westphalus it seems that a certain rage and invincible obstinacy hath now of late taken away their right judgement. Therein do you so sincerely, clearly and plainly show the controversy of the Sacrament, as indeed there can appear no knot, much less have any been left in the rish. And of small judgement doubtless, I will not say, of none at all, are they to be esteemed, which in that matter desire either any further light or teacher. Verily I see that the book doth marvelously delight all men, and I allow of it in the best manner. Wherefore I give you thanks for this writing: and that God hath so abundantly blessed your labours, I do not now sparingly & shamefastly, but freely and boldly rejoice with the Church of Christ. It is said that Melanchthon is come to Worms. And this hath comforted me very much: I have read certain fragments of his new interpretation of the Epistle to the Colossians, wherein he writeth very faithfully of the human nature of Christ, saying that the same is truly & properly in heaven: and he also affirmeth with Augustine that he hath a place certain according to the measure of his body, neither doth he require an allegory in the word Heaven. Whereby the error of the Vbiquistes is manifestly convinced. If he publish those writings, me thinks it shall be very profitable to the Church: not that the doctrine of the Gospel may by the testimony of any man's writings of what sort soever the men be, be made any thing truer than it is indeed, but because that feeble wits are very much confirmed therein through the consent and authority of godly men. Also our Gualther, (in my judgement) hath set forth a learned and profitable book upon the Acts of the Apostles. Furthermore there was a rumour spread that County Martinengo was dead. Wherefore when I had taken great sorrow for him as was meet I should, the letters which Bullinger received of you were a great comfort unto me. For you wrote that he indeed was very sore sick, and that afterward he being recovered of his disease fell again anew into the same, but that he is now out of danger. I pray and beseech God that he will long preserve him amongst us. I have not what else to write: but of this I assure you, that I earnestly pray unto God that you may live in safety and be profitably occupied in the Church as you are. Wherefore I in like manner desire you on my behalf, that you will not forget me in your prayers. Far well my singular and well-beloved friend. From Zuricke the 29. of August 1557. I salute the Marquis and the County. Also I wish all health unto the fellow ministers. To Master john Calvin. WHen N. returned hither, he marvelously set forth your courtesy and goodwill towards him: wherefore I am glad that my commendation was of some weight with you, and that he had an occasion given him to love you as you deserve. And truly I hope that (unless I be deceived) he will hereafter do his part and will live quietly and peaceably. Wherefore I hearty thank you, & if any occasion be offered, that you shall commend any to me, I will gladly declare what account I make of your goodwill. I heard of some trouble that was in the Italian Church. For which cause I was so sorry, that my mind could scarce be at quiet neither day nor night. After the rumour was brought unto us, hither came George the Physician. Forthwith he talked with me, and as I could perceive by him he thought that I would determine somewhat on his side. But he was very far deceived: for if any man do most detest this error I confess it is I. Twice or thrice I conferred thoroughly with the man, and perceived the thing to be as you writ: namely, that by these men is appointed in the divine nature a monarch of the father only, & they affirm not that there is one essence of the father and of the son. And since they will have a distinction or diversity in the divine essence, they cannot avoid but that they confess a multitude of Gods, which Gribald in plain terms (as I hear) did affirm. Indeed in his words he denieth so much, but yet he will have those things to be granted him, which being granted and set down, this must of necessity follow. I referred the matter unto Bullinger. He misliked it and desired me (which I also of myself wished) that I would break off the talk so soon as I could, because such kind of minds are not easily cured. Therefore when I had now showed unto that man whatsoever as I thought might be said, I began to desire him that he would reconcile himself unto your Church, that otherwise he should have no place granted him among us. And behold letters, in very good time were delivered from you unto me, wherein I heard to my great joy that the Church of the Italians were at agreement, and a certain form of writing given, whereunto they all subscribed. Doubtless the remedy is profitable, and is not strange from the ancient manner of the Churches. And thereof I took a rule many ways to persuade George unto the unity of the Church, and desired him that with a pure and sincere mind he would subscribe unto a form of writing set forth which the Church had allowed: forsomuch as that was the only way both of reconciliation and edification of those whom he had troubled and offended. But I perceived myself to spend in vain both my words and labour. Which being perceived, and Bullinger being advised both by Wolphius and by Gualther, he willed me to persuade the man to departed, otherwise that the magistrate should command him to go his way. When I had this done, he went his way, and eased me of no small trouble. He saith that he will go into Transiluania: but I fear that he will tarry a while at Basil. He had another with him whose name is johannes Paulus Pedemontanus, who also departed & as I think went to Clavena. I would to God that he would bridle sathan: he seemeth to be at liberty in this age of ours: for both he consumeth the children of the church with fires, and by all means corrupteth them with perverse opinions. But this I desire of you for Christ his sake, whom you serve most faithfully in spirit, that you will not for this cause either trouble the Italians, or love them any whit less than ye did before. For if among many the most dear sheep of God, he suffer some goats to lurk, and to go their ways: yet they which tarry still do belong unto Christ, and as I hope shallbe cured by your ministery. Neither have I added this in the end, as though I mistrusted your goodness and endeavour, but to the intent I might power my desire into your bosom. Farewell my singular and well-beloved friend. Long may God keep you safe in his Church and abundantly bless all your labours. From Zurick the 11. of june, 1558. To Master john Calvin. WHereas you writ hither more seldom, than either yourself desire, or I would wish, it doth not so much move me that I should suspect I am the less beloved or the less regarded of you, because I know it for a certainty, how you have been hitherto afflicted with sickness, and in a manner overwhelmed with great and manifold business. I would to God, as I know this very well, so I could some manner of way ease you. But I trust that the father of our Lord jesus Christ, who is the fountain of seasonable help and sound consolation, will so at the length be present with you, as both you may be in better health of body, and that the troubles wherewith you are pressed beyond your power, shallbe somewhat mitigated. I am very sorry that the matters of France do far so ill, although I judged before hand that things would so come to pass. For I perceived now that they would soon bear the sway, into whose hands if the chief ruler should come, it was easy to be judged what a fall the state of religion should have. Others perhaps do marvel at the Queen: But I marvel not: for I never perceived hitherto any token of her godliness towards sincere religion. Howbeit it seems to be very new in the king of Navarra, that he which appeared before to favour with a full spirit the Gospel of the son of God, should show himself now when most need was, to be void of godliness. What shall we here do? He that is the king of kings and Lord of Lords, shall defend and promote his own cause without the Kings and Lords of this world, and as I hope will be a defender and maintainer of your city also: For he is not wont to fail the faithful in such times as they be oppressed. And since he hath not hitherto omitted this towards any, we are not to think that he will now begin with you. Howbeit since it lieth not in us any other way to help, we do assist your state with earnest prayers unto Christ: & we mistrust not but that according to his goodness we shall at the length be heard. I have saluted Bullinger and the rest in your name, who in like manner wish you very much health. As for the young man whom you have commended in your letters, I will willingly gratify all the ways I can. I pray you commend me hearty to your fellow ministers, and especially master Viret and master Beza, for whose sake Letius gave me the institutions of your College, which I greatly rejoice that you have erected, and for that cause I also give God great thanks, beseeching him that he will happily prosper that which ye have well begun. Truly I would with all my heart have written now unto Beza, saving that the carrier made too much haste. Far you well most loving Sir and reverent brother in Christ. From Zurick the 16. of September. To Theodore Beza. MY good friend and loving brother in Christ I received by one Himmanuell, the book which you delivered him for me when he departed from us. Wherefore I give you thanks for the gift aswell for the excellency and worthiness thereof, as also because I now perceive there is a way open, whereby we shall not silently shut up in ourselves our good will which we have through Christ and his Gospel, but shall hereafter exercise the same by our mutual letters and salutations one to an other. Truly you began this excellent and comfortable kind of conjunction: wherefore it is not meet that it should cease in me. This therefore did I receive as meet it was with great delight and pleasure: and for continuance thereof, these few lines I thought good to write, whereby I might rejoice with you for this happy style [of writing,] this abundance of learning and sincerity of faith, which excellent gifts (no doubt) since you acknowledge to be given you by God for the profit of the Church, now use you them diligently when they be most needful for the flock of Christ, and when your years are in state to do the same. Howbeit, because it is but superfluous to admonish him that is wise enough of himself, therefore I will not make many words. another thing that I thought to signify unto you is, that I, & as I think together with me all the godly and so many as love the salvation of the Church do give you singular thanks, for the labour which you take in writing. And even this would I should be a spur unto you, to proceed as you have begun: and that the greater number of enemies of the truth there be, the greater forces and the stronger camp you prepare against them. God long preserve you safe among us, and grant that you may happily live to Christ and his Church. I pray you salute in my name Viretus, and signify unto him, that the matter of the French Church hath at the length had a happy end. From Strasborough the 18. of November, 1554. Unto Theodore Beza. I Am assured (right worthy Sir) & well-beloved brother in Christ, that you looked I should long ago have answered your two learned and courteous letters. This in very deed I had done, but that I lacked trusty and sure carriers. And I am of that mind that I think not that letters should be committed unto every man. Now at length I do write an answer, and I pray you bear with this my slackness, seeing it hath not happened, either because I made small account of your letters, or for that I esteem you but after a common manner, or love you but coldly, but rather to the intent that those things which I writ, might be straightway carried whither I appointed. The doctrine of predestination necessary to be taught in the Church I understand it to be a very profitable and necessary thing that the doctrine of predestination should be retained pure in the Church, and be truly and plainly taught: which because we see it not to be done as both of us do wish, it grieveth me very sore. Zanchus and I according to the strength and power given us of God, have not failed of our part, but aswell by teaching as disputing have plainly and openly defended the truth. The cause I writ not, because as I think it to be all one generally, so I know you are not ignorant thereof. And whereas you for making of the matter no less profitable than it is withstood, have determined amongst men so to declare it as you may also in certain painted tables set it before men's eyes, explain it, and make it evident. I both commend and very well allow thereof. As for my counsel, which you of your gentle nature and of a certain modesty of mind, do require, I do not think that you have any need thereof, which nevertheless if you should need I might not give the same according to those descriptions which you sent unto me by Samson, an Englishman: For although I find in them a compendious division, and that there is diligently observed a fit way of teaching, yet can I not perfectly comprehend what is the whole doctrine while there is not added some exposition, nor the places out of the holy scrptures be set down. Yet nevertheless as I can conjecture of the Lion by his claws, I doubt not but that it is circumspectly devised, & diligently comprised of you. Wherefore I not only counsel you but I also warn and desire you, that you will finish that which you have begun, and that you will bring forth and publish that which you are traveling in. Now it remaineth that I should answer unto those things which you demand as touching our communion with Christ. And omitting that which john a Lasco a famous man both in learning and godliness hath judged of this matter, I will only in few words open what is my faith as touching this mystery. For I endeavour to be short, especially sith such is your learning and sharpness of wit, as you can by few words understand what my meaning is. Of our communion or conjunction with Christ. Hebr. 2. 14. Somewhat is the conjunction of one and the same nature which we have common with Christ from his incarnation. For it is mentioned in the second Chapter to the hebrews, where it is thus written: Forasmuch then as the children are partakers of flesh and blood, he also himself took part with them. Yet nevertheless it is not proper unto the Christians, for the Turks and jews, A certain conjunction with Christ common to all men in general. and as many as be comprehended among the number of men are on this wise joined with Christ. Wherefore it behoveth that there come an other likeness whereby the nature of every Christian, as touching soul, body, and blood, be joined unto Christ: and that is it when by the help and endowment of Christ's benefits we are renewed unto all things, and being adorned with divine properties, are made holy and just, and through the gifts of God, do claim unto ourselves the gift of immortality and of eternal glory. Now than we consist no more of our weak and feeble flesh, nor or faulty and corrupt blood, neither of an unsavoury and sickly soul, but we are clothed with the flesh of Christ, we are watered with the blood of Christ, we live & are moved by the soul of Christ: not that we have as touching nature cast away our flesh, blood, and soul: but because we by the heavenly gifts, which through believing we have obtained, do begin while we live here to have the same nature (which by the benefit of the first creation was all one in nature with that which Christ in his birth took of the Virgin) adorned and daily more and more restored, and finally made perfect when we shall be come to the blessed resurrection. Ye have therefore (my singular good brother) in few words comprehended the beginning and end of our communion or conjunction with Christ: Then do we begin after some sort to be like unto him when we be borne men, and finally when by the faith of Christ we are restored unto his merits, gifts, benefits, and properties: which, as we at our conversion begin to obtain, so shall we not have it fully perfect before we be advanced unto the eternal life by the blessed resurrection. Howbeit between the beginning and end of this communion, we must needs grant and believe that there is a mean, which is secret, and much less perceived than those two extreme communions rehearsed: yet nevertheless it is perceived, if with a faithful attention we consider the holy scriptures. For those undoubtedly show that so many of us as believe, are the members of Christ, and have in common one head, namely Christ so joined to every one of us, as from thence, by joints and knittings together (as is said unto the Colossians and Ephesians) we draw the spirit, Col. 2 19 Ephe. 4. 16. heavenly life, and all the properties and virtues of God and of Christ. Therefore between the first conjunction, which I name to be of nature, and the latter which I may justly say is of likeness or similitude, I put this mean the which may be called a conjunction of union or of secret mystery: thereby doubtless we are joined to Christ as to our head, and are flesh of his flesh, and bones of his bones, seeing in that we believe, we are all wholly quickened in him, we are increased, and joined together with other members. And of this inward conjunction, aswell Baptism, as the Supper of the Lord, be most assured and firm tokens. For straightways so soon as we believe in Christ, we are made partakers of this communion: and for because that in a profitable receiving of the sacraments, faith must be had, therefore by it is the same conjunction both confirmed and increased while we do use the sacraments. Wherefore through faith we are lifted up from the degree of nature so as we be joined unto Christ as members to their head. Furthermore, from the immortal and heavenly head, which we do now in very deed possess through faith, are derived unto us sundry gifts, heavenly benefits, and divine properties. These are the things most dear brother which I thought to show as touching the conjunction we have with Christ: yet do I not so understand that mean conjunction, as though I should think that the very substance of the flesh & blood of Christ is mingled indeed with the substances of the flesh and blood of every one of us, or as if the body of Christ were really (as I may say) divided among all men: but I believe a certain secret & mystical communion, whereby he is truly become our head, as the holy scriptures do testify. Whereof it comes, that I will not so easily subscribe to cyril which affirmed such a communion as thereby even the substance of the flesh & blood of Christ, first is joined to the blessing (for so he calleth the holy bread) and then that it is also mingled by the meat, with the flesh & blood of the communicants. You see therefore what my judgement is of this matter. I believe that there be three degrees of our communion with Christ, and do perceive that the same mean, secret, & mystical degree is expressed in the holy scriptures under the metaphor of members and the head, of the husband and of the wife. And even as the substance itself of the head, is not mingled with the substance of, the foot or hand, although it be knit and joined unto them by most strait knots: Again, as the substance of the body of the husband groweth not up unto one and the same body with the wife, although by a singular bond it be coupled together with it: so are we by a wonderful and inward society joined with the body and blood of Christ, although that our substances of each part remain unmingled. But now sir I see that I have discoursed more at large with you than was convenient, your learning being considered: wherefore if I have used over many words, pardon me according to your courtesy. Between our two opinions there is but a little or no difference at all. I beseech Christ that he will bring into his Church's concord where yet there is none: and that where it is, he will vouchsafe to nourish and increase it. Far you well, and love me as you do. I pray you in my name salute Viretus. Zanchus my associate desired me to salute you. To Theodore Beza. 24. MY dear and well-beloved brother in Christ, the letters which I joined unto these of mine did your friend and mine, yea our common friend Gasper Olevian write unto me: but because there want carriers to come to you, and that he hath not much leisure, he prayed me, that reading them over, I would straightway send them unto you, to the intent that yourself might not be ignorant what he doth and what dangers he standeth in for publishing the Gospel. Verily that which the good and Godly man hath desired of me, I most willingly do for two causes, first to gratify Olevian himself, whom I make great account of, for his great learning and singular endeavour towards Religion, then because there is offered a just occasion of writing unto you, which I take willingly and of my own accord, for the good love which I bear unto you. For otherwise I was desirous to give you thanks for the little book which N. delivered to me in your name: wherein you have elegantly comprehended (as you do other things) the laws of your new erected school. Wherefore I do exceedingly rejoice with you, your Church and common weal, for the university which ye have erected: And I pray and beseech God, the father of our Lord jesus Christ, that it may be daily increased with greater gifts: and that it may become fruitful, as well unto religion as unto policy according to your desire. Surely there could not be desired of you a more profitable thing especially in these days. Praised be god, which so directeth you in the greatest perils, that you more largely think upon the advancement of his glory than many others do, which on everieside abound and be full of security and idleness. No doubt but God will be present at his work, and that which you have to very good purpose begun, he will not only defend, but as I assure myself, and all good men do hope, he will prosper with plentiful and large increases. Neither could they better provide for your new school, than to choose you to be the guide and governor thereof. For you according to your dexterity and wisdom wherewith God hath adorned you, will so direct and temper all things, as upon those foundations which shallbe laid of you, others shallbe able, in a manner without any pain, to build rightly and sincerely. As for my part, if I can do nothing else, I will yield unto you which run rightly and valiantly, no dead but lively and most evident rejoicings. But to return to Olevian: the more he is endangered for Christ's cause and the Gospel, the more readily and cheerfully should he be helped by prayers. Neither would that exhortation be ungrateful nor unfruitful which should comfort and refresh him in so great a contention and grievous a conflict. But there is no need for me with my counsels to give you light, who seeth clearly and evidently. Farewell faithful servant of God, and most loving brother in Christ. God bless your labours. I pray you in my name salute master Calvin and master Viret, and the rest of the ministers and fellow labourers. The danger wherein ye live doth no less touch me and other good men, than if we were there present in your place. We will not be behind with our prayers. I pray God of his mercy grant that we may hear that things come to pass according to our hope. The 4. of October, 1559. To a certain friend of his. NOw (most worthy sir, to whom I am for many causes beholding) I send over unto you according to my promise a few days past, that same written confession sealed up with little twigs as I received the same. And when I do thoroughly consider thereof, I do not think that it was exhibited by our sort in such wise as it is written. For there is no mention made of apprehending the body and blood of the Lord by faith, not with the mouth of the body, which seems to be the whole key of this controversy. Certainly I am not offended at the name of substance, because I know that our faith is not carried to a vain and feigned body. But I marvel at this, that in the second Article it is said, that signs have always joined with them the thing itself that is signified, and that in the third is declared the manner of that conjunction, which is said not to be called only figurative or shadowing. Verily for my part, I know none other conjunction of the flesh and blood with the signs, than that which is of signification: which nevertheless I affirm not to be of small force, but an effectual conjunction, because the holy Ghost useth the same as a certain instrument, even as he useth the outward word. And no less obscure is that which is added: Which may truly & certainly represent under the show of visible things. If the verb, To represent, do note a type or figure, it is well: but if it be to appoint a thing to be truly present as it doth oftentimes signify, it is not true, and an occasion is given of sinning. And seeing in these things it behoveth to deal with very great perspicuity, doubtless in my judgement there needed a more large exposition. Again in the same third Article it is written, that the controversy is only about the manner of presence, which is known to God alone, but me thinks that it hath always been confirmed by one sort, that the same manner is the apprehending of a lively faith. Wherefore I do not think that the manner of this presence is to be accounted obscure or doubtful. The manner of the Lutheran presence cannot be understood: For while they affirm a real and substantial presence, they either extend the lords body unto an infinite greatness, or else they pronounce it to be in a thousand places at once, which in very deed goeth beyond all truth and reason. And briefly I see not that in this profession our true conjunction with Christ is any where signified to be such as may abide a distance of places between us and the body of the Lord, so that here among us is not required his real or substantial presence to the end we may truly be joined with him. These things only I was minded now to show, which would somewhat disquiet me, if I though that it were so written and confirmed by the brethren; but because I cannot persuade myself thereof, I am the less grieved: yet grieved I am, because I hear that such things are carried about under our name. And I doubt not but you will perceive more things who have no need of one to show you, and some things I do interpret favourably, and do wholly persuade myself, that you will take in good part those things which I have written, since you are not to doubt but that all proceeds from a good heart: but I will no longer let your business. Far you well, and love me as you do. To Henry Bullinger. 26. THose things which you wrote unto me right worthy Sir, do fully testify what mind and good will you bear me, for the which cause I give you most hearty thanks. And in the mean time I know not what else to answer, but that I have you all, the Church I mean, the school and most honourable Magistrate, within my heart and bowels. I continue still of one mind, and wholly determine with myself to come unto you: neither, as I think will my desire be in vain. Indeed there be many impediments, so as this delay which our honourable Senate required, for to deliberate of the matter, is no less troublesome to me than to you. For many times there come learned men unto me, such as are of some authority, and my very familiar and special friends, which endeavour all they can to stay me from departing. The French church which is of our profession are against it. And there be many in the school and in the Senate, which truly favouring our doctrine, say that my departure will cause great detriment: but yet by the grace of God these things do not hitherto move me, because I see that the German Church itself is utterly against me as touching doctrine: neither do I think that any reconciliation can be hoped for. Howbeit because I have been required by my Lords, that I would comprehend in a certain brief writing my opinion of the sacramentary thing touching the Eucharist, to the intent it might be perceived thereby how much the preachers of this City do differ from me, I did not stay to do it: and our opinion I have written, in few words in deed, but yet so clearly and evidently, as they which understand it not be as senseless as stones. Wherefore I think that our adversaries will rather departed from hence, than suffer that it should be taught and disputed in the School, or be written of any professor of this City. I expect what answer they will make: I know they will not departed from their obstinacy. I in the mean time will use your benefit, which I doubt not but is offered me by God: whom believe me I have desired wellnear these three years, that either he would make this vocation tolerable unto me, or else that he would provide me of another. Now since he hath harkened unto me, and upon the sudden hath offered that which I desired, unless I would embrace it (as the common saying is) with both the hands, I should be ungrateful. The writing which I gave to our noble and honourable City, I would now send unto you, but I have no Copy with me except that which is written with mine own ordinary hand, which in no wise you can read: but as I hope I shall myself show it unto you. Those things which you admonished me of I like well, and I will take as much heed as I can that I be not deceived. In the mean time I am to thank you in two respects for the vocation which you have offered me. For ye have prepared a commodious, meet, and honest way for me to departed from hence: and by this means there is given an occasion that I have here now openly and before the Magistrate twice confessed my faith and meaning as touching the Eucharist not only by word of mouth, but also by writing, which I hope by the favour of God will not be unprofitable. As touching D. Zanchus, I believe that which you writ, that it would in deed be profitable for him that I should tarry here: but when he shall speak with me himself, I am persuaded that he will be content with our just determination. In the mean time far you well, and let me not be without the voice of your prayers. Of my coming, stand you in no doubt: I do all things and I set all things a work that I may be dismissed. From Strasborough the 22. of May, 1556. I pray you that you will excuse me to our fellow Ministers, that I did not now write. For by reason of the absence of Marpachius and Zanchus, I am so overcharged with business as I have no leisure at all. Very heavy news are this day written unto us from Anwarpe, namely that Master Cheek an English man, Schoolmaster unto king Edward of godly memory, a man very agreeable unto us in doctrine, and notable for his learning and godly life, together with Master Peter Caro, are taken between Anwarpe and Brussels, in a little town called Fulsorte. There is no hope of their life. And it is said that they shall be sent into England to the Queen: and I fear lest some grievous example shall be showed upon them. They be two excellent men, as all the English men know. Wherefore I beseech you and your godly Church, that you will power out for them your prayers as a sweet smelling sacrifice, that either they may be delivered from so present a danger, or else that there may be given them a true and sound constancy in the confession of Christ's name and his truth. Far you well again, and love me as you do. To Henry Bullinger. 27. THat messenger which departed from hence eight days since, and had letters from your son unto you, made me not privy at all of his departure: wherefore good Sir and reverend brother in the Lord, you must not marvel that I wrote not unto you, for I was much desirous to have done it, and was very sorry that the occasion was so lost. Now at the length have I gotten leave. It was granted me upon Saint john's Eue. Which I beseech God may turn to good and be lucky and fortunate. For the Magistrate differed the time even until that day. He protracted the time a great while, and laboured much to keep me still, and finally confessed to my own self that he did unwillingly let me go. I am preparing for the journey, and when the fair is at an end, I hope that I shall departed from hence. Wherefore I will not write much, because I trust to be present with you shortly. I come with a glad mind and with all my heart, and I doubt not but with a willing and ready mind I shall be received of you. I hear that your son hath written unto you touching a house: which I myself did not advise him to do. But now that he hath done it, I am glad, and I give him thanks. But see how bold I am, I assure myself of all things, even as In like manner am ready to do any thing for your sake. Numius maketh haste: and I even at this present time am occupied in the ordering of my books, therefore I end my letter. I desire that all the fellow Ministers may be heartily saluted from me, and that it may be told them, that there is now nothing I more desire than by my presence to pleasure them, whom I entyrelie love and honour in Christ. God keep you long safe amongst us. From Strasborough the 29. of june, 1556. To Henry Bullinger. 28. MOst loving and reverend man in the Lord I received your letters full of great courtesy & Christian love, whereby I perceive that you in appointing a successor in place of the good and godly old man that is dead, were very mindful of your Martyr. I know that I have not deserved so great an honour, but whatsoever I understand to be most friendly done by you and your associates, that do I wholly attribute to your goodness & Christian affection. Wherefore doubt you not but that I should most thankfully have accepted your calling of me: saving that our School and Senate took the same grievously. For many indeed have endeavoured by diverse ways and means and yet do endeavour to discourage me from consenting unto your calling of me. But I which prefer the consent of Religion and godliness above all things, am steadfast in my determination, and being demanded of our noble and honourable Senate what my mind was, I nothing at all dissembled, but said that leave to departed would be very acceptable unto me, truly not that I am unmindful and ungrateful for benefits received: for I know that I am much indebted to this noble Commonweal, from the which doubtless I would not suffer myself to be plucked away, if I could agree with their ministers in the matter of the Sacrament. But since I am in no hope thereof, I have openly showed how desirous I am to go whither I am called by my most loving brethren: and having an occasion offered, I complained to the Magistrate that our doctrine of the Eucharist should in open audience be so unmeasurably and shamefully ill spoken of by the ministers in this city. And I added, that I wonderfully marvel and am sorry that they will not teach and dispute of this matter openly in the school, whereas nevertheless in the Churches they utter speeches very outrageous and bitter. Briefly I have now twice pleaded the cause before them, and sometime by such as were appointed to talk with them apart. And I thought that the matter would have been altogether dispatched in four days: but this day the Senate answered me that they perceived the causes were reasonable for the which I desired leave to departed, howbeit that they thought not that any thing should be done rashly in so great a matter, and therefore I was desired, that I would at the leastwise abide patiently the respite of one month for an absolute answer. For than they promise that either they will offer me such conditions, as I may with a quiet conscience remain among them, or else they will set me at liberty to go unto you as I desire. This request of our Magistrate, unto whom I am much beholding, and who I know is much of our opinion, I could not in right and honesty refuse, especially since they added that there be certain causes for the which they might not upon the sudden give me an absolute answer, and so against my will I yielded to that space of time which they required. But I pray you be of good cheer: I will not desist as much as in me lieth that your calling of me shall not be in vain. A month space will soon slip away. Wherefore according as you desired me by your letters, I will be present with you at the feast of john Baptist, if the Lord grant (as I hope he will) that the matter may be brought to an end. But how much I am beholding to your puissant and wise Senate for the vocation which they have offered me and for the letters which they have sent hither, doubtless I have signified by my letters and have given them thanks. But I beseech you my singular good friend that you also will yet more at large testify the same unto them. Also I give thanks unto all your associates, and my most loving brethren in Christ, unto whom I had now most willingly written, but I was let of these affairs and talk which I have with friends, who by reason of this matter do every hour come unto me, I pray you vouchsafe to excuse me unto them, for I will write unto them so far as I can, or else myself will be present with them before they be aware. I detained your messenger with me two days longer than reason would, but this I did, because I hoped that this third day I might have dispatched the matter. I pray you therefore that you will take this his tarriance in good part, and procure that I may not be blamed for the same. Salute you all the fellow ministers and associates. Far you well and happily may you live in Christ. From Strasborough the 7. of May, 1556. To Lodovick Lavater. 29. I Am not a little delighted (my dear brother) with your courteous letters: For by your rejoicing with me for my deliverance out of the English perils, you show your singular great love towards me: which although it were well enough known to me before, yet is it now made far more manifest. I stay as yet at Strasborough, but I have not yet determined what I will do: whereof when I am resolved, I will find the means that you also shall understand it. They have not hitherto restored me to my former state. And what the let is that I have not been hitherto received, you yourself can better guess than is requisite and safe for me to express by letters. And if it happen that I tarry, I will not suffer either my lips or my tongue to be deprived of that liberty of speech which you exhort me unto, using nevertheless both moderation and fit opportunity. Wherefore if it be my chance to labour here in the field of the Lord, I shall by mine own prayers and by the prayers of other godly brethren, obtain of the Lord, that I may at the length gather such fruit as I need not repent me of. For the lodging in your house which you willingly offer if I come thither, I give you thanks, neither do I refuse your good turn or rather courtesy. Wherefore if I come it may well be that I will turn in to you. As for the setting forth of my books we will talk more thereof at an other time when leisure shall serve. In the mean time live and farewell in Christ, commending me to all your associates and fellow ministers, especially to john Abulmis when you shall see him. From Strasborough the 30. of December, 1553. It is at length decreed that I shall remain here at Strasborough, and they do restore my former place unto me which I had here before my departure into England. The kalends of januarie, 1554. Unto lodovic Lavater. 30. YOur letters (worthy lodovic) I received full of courtesy and love towards me: which I accepted most thankfully for two causes, aswell for that by so friendly and gentle sending of letters you show that I am continually remembered of you as also because you certified me by what strange sights men be there warned of God. As the first cause doth not a little delight me, so it persuadeth me to wish and desire you to continue remembering me as you have done: For I also in like manner will not be forgetful of you. Prayer the remedy against prodigious sights. And as touching the other cause, I think it meet by prayers stirred up with a singular faith and some amendment of life, to desire God that he will turn away his wrath. If that the Ethnics, as we read in Livy and other good writers, when they understood of strange sights and wonders showed in any place used diverse and manifold kinds of sacrifices, to the intent that those things might not take effect? what ought we to do which be instructed with the true light of Christ? We have no slain sacrifices saving Christ jesus alone, but yet prayers, repentance, and holy life (whereby oftentimes are diminished the scourges hanging over our head) be set forth unto every one of us in the holy scriptures. Great undoubtedly is the slothfulness and most deadly security in every place; therefore it is no marvel, if the heavenly father for his mercy sake provide that we may be stirred up by such kind of strange sights. For he called not us unto his holy Gospel, that we should sleep in idleness: therefore he seeing that men are not in such sort moved as they ought to be by the word of preaching, and by the doctrine of the holy scriptures: Why he sendeth prodigious sights. he also giveth warning from heaven, not to the intent he would terrify those which he accounteth for his most dear children, but that he may stir them up to go forward in their endeavour, and to lift up their heads, because they perceive that their redemption draweth near, yea to be even at hand. Of these kind of signs from heaven are the wicked afraid, who do wholly depend on the second causes of nature, neither have they steadfast hold of the divine promises nor yet of the most safe ankerhoulde of faith whereunto they may cleave. Whereas contention is renewed about the sacrament, it is to be lamented: but since that the strife is grown by the obstinacy of others, it is not meet for our men to leave the truth undefended. And for my part I am fully persuaded, that this is the Lords doing who will not that so good and so necessary a cause should be set at nought. Wherefore I commend our men which have written, and I do earnestly allow of their study, labour and faithfulness: neither do I mistrust, but that they shall at length obtain that good success which is desired. Lastly I warm you that you never doubt but that your letters will be most acceptable unto me. Wherefore I wish that you may live happily in Christ. Have a diligent and faithful regard unto your vocation, and let not your studies of the holy scriptures either decay or rest. For they which either now be spent with age or within a while shall be spent, will leave the lamps unto you that be young men. Wherefore it is your part to provide that they may safely and fruitfully be committed unto you. Pray unto Christ for me, and most friendly salute in my name Master Pelican. From Strasborough the fourth of April, 1556. To lodovic Lavater. 31 SInce hitherto (my learned friend and very loving brother in Christ) I had nothing sure or certain to write to you as touching my coming unto you, therefore you have hitherto received no letters from me. But now at the length I writ signifying unto you that upon Saint john's day leave was given me to departed. In which matter I so greatly laboured, as I never in all my life obtained any thing with greater difficulty. All the good and learned men earnestly withstood my purpose. The magistrate drove me off even until this time, and when he gave me leave, he testified in plain terms, that he did it against his will. And afterward when I took leave of my auditory, (which was a very great number) all that were present did weep at my departure. These things have I therefore rehearsed, to let you understand that I had a great desire of coming unto you. You therefore my Lavater and others your fellows, have that which you desired. I come and am now wholly occupied in preparation of my journey, which I might much sooner and more commodiously have done, if I could sooner have been discharged. I will write no more, because I hope very shortly that I shall mine own self enjoy the presence of you all, far you well therefore, and love me as you do, and commend me to all the Brethren. From Strasborough the thirty. of june, 1556. To Philip Melanchthon. 32. SInce I judged (right worthy and reverent man) that you should be incredibly occupied in this assembly of Worms, I thought good to forbear troubling you by my letters. But now that I had knowledge of those things which our reverend friend Master Bullinger told me of, I could not be drawn from writing unto you. I see that it hath happened there which in times past happened in the Synod of Nice, where the Bishops which met together, leaving in a manner the cause which was to be dealt in against the Arrians, discredited one another with accusations and libels. But this difference I perceive to be between the manner of our assembly and their Synod, that the Nicene Council was governed by the godly Emperor Constantine, who repressed the inconstancy (I will not say the foolishness) of the unwise Bishops, and at the length held them in their duty: but in our assemblies there was no such authority of godly Princes that could so much as stay the bread worshipping Divines from departing. This have I therefore called to mind, that since we perceive the lot of Christ's Church to be such, as it is assaulted both within and without, we may perceive that there hath no new thing happened unto us: of which kind of consolation, although you that are a strong captain of the wars of the Lord, have no need, yet have I rehearsed the same that I might lament this infirmity of godly men which happened long ago, only it hath not been perpetual. You no doubt as you have done the office of a good man, and of a faithful defender of justice: so have you marvelously bound all our hearts unto you, who accounted it no just way that they should be condemned, which have neither deserved ill of Religion, nor yet were either cited or heard now in your judgement. In deed a clear conscience is a great comfort unto us, but now do we rejoice more abundantly: because God hath through you being our principal and courteous patrons provided, that even our cause which we assuredly trust to be good, should not be condemned by a new and unaccustomed form of judgement. Wherefore I most heartily thank you: and I beseech God the Father of our Lord jesus Christ, that he will grant good success to the endeavours of you & your fellows: which I doubt not but will come to pass, howsoever they departed which would have had us to be condemned. For by the benefit of GOD, there be many ways (as Pindar saith) of well doing. But because I know that you have no leisure at this time to read long letters, I will not write any more. I pray you salute your son in law Peucerus, a singular man for his godliness and learning, and also that very godly and learned man Paulus Heberus. From Zurick the 20. of October, 1557. God preserve you long in safety to us and to the Church of Christ. Far you well therefore, and love me in Christ: for in him I do make great account of you. To M. Peter Alexander. 33. THe letters (my dear and reverend Peter) which you sent unto me the third day of june, I received the xxiv. day. And I doubt not but with a good and faithful mind you showed me of those things which indeed happened not according to your merits and innocency. For why should not I give credit unto you? Or why should I suspect you of a lie? I see no cause for you to lie: Neither is there any cause why your faith should not be most approved unto me. Therefore I did not only believe those things which you wrote unto me, but (as meet it was) I took great sorrow thereof. And where it seems to you that I excuse the slanderers, perhaps it was for that sith I saw not their letters and testimonies, I might not easily think the worst of such kind of men, who when I did expostulate with them touching this matter, answered that against you they wrote nothing at all, which either they thought not to be true, or which did exceed the bounds of Christian modesty: And that of themselves they would neither have written nor spoken any thing of you, had they not been enforced and earnestly entreated thereunto by the Mombelgardensin Church. When I heard these things of them, I began thus to think with myself: that perhaps the matter was showed more bitterly unto you, than it was written of them. Hereof it comes, that I may seem in my letters to lessen and mitigate their doings. What should I here do? I am of such a nature, that I cannot easily give credit to a suspicious accusation of those men whom I think to be honest. But now because you protest with yourself, that the matter is altogether evident, let them take heed what they have done, for I have no mind either to maintain or excuse those things which have been ill done either of them or of any other. But this I say unto you, that with the good and wise men no part of your good name and credit is diminished through this trouble and mishap which you have sustained. The Mombelgardensin Church is to be lamented, which hath been brought into these ruins & grievous evils which you writ of. These things as they be bitter and heavy to the minds of godly men, so must we pray that at the length there may be some end and measure of them. I saw the Apology which you wrote unto the Prince, and it liked me very well: and I said, that me thought it would do well to send it to D. Marpachius. For I hope that if the Prince shall read it, he will not afterward suffer any ill suspicion to remain in his mind. God grant that success which we desire. Your purpose of expecting and embracing an honest vocation when it is offered, I very well allow: and I doubt not, but that God will quickly send you into his work. For he will not long suffer the gifts wherewith he hath adorned you, to be without use. Now harken what hath happened touching other matters. The last weak in England were burned seven good men, which with a peaceable mind and steadfast constancy gave testimony of their faith. The Queen hath not yet been delivered of child, and as it is written, she said, she shall not happily bring forth till she have burned every one of the heretics which she hath in prison. Hereby therefore you may understand that my Lord of Canterbury is now in great peril. It is said that they of Worms will grant the French nation a Church which, that same divine your friend will erect, who was sometime with Lord my of Elie departed, and as I think is called Philip. The kingdom of Polonia hath received the Gospel: and at Augusta as all men think peace shall be given to the Churches of the Augustane Confession: which peace shall be confirmed in the Parliament by a decree of the Emperor. De Lasco is at Frankforde: For he was constrained to departed from Phrysia. julius and his wife, salute you and your good wife and so do I likewise. But I pray you take the pains to salute in my name those excellent men, Viret, Beza, and Eustachius. From Strasborough the 18. of june, 1555. To Robert Cooch a letter yet extant of his own hand. 34. YOu will marvel and that not a little (dear friend in the Lord) that I have differred so long to write again unto you. You must know, that that came to pass not through any contempt of you, but for that being distracted continually with great business, I am not able to perform all things at all times as I would and as I ought. Wherefore it shallbe your part not to impute this delay to negligence, but rather to ascribe it to those urgent cares wherewith I am overpressed. And again, not to dissemble with you: this did somewhat hinder my desire to answer, that in the question which you move, I perceive you stick to those arguments wherewithal by speech you dealt with me. Whereupon insomuch as you find not yourself satisfied with that that then I answered, nor myself could find better reasons to persuade mine opinion: I thought mine answer would be of small importance. I answer therefore rather, lest I should seem to want courtesy than that I think you can be removed from that conceit wherein so stiffly you have settled your mind. Howbeit to your objections I will answer in such order as they are propounded of you. You say that Higinus the bishop of Rome did first institute the baptism of children: which how strongly it may be proved I cannot find. Indeed I read that he ordained certain things concerning the godfathers of them that were baptized: but that the baptism of children was an invention of his, I never found. And if you know any other decree of his hereof, I pray you vouchsafe to show it me. The testimony which you add of Tertullian is not of so great moment, that it should much move us. For as you know, he fell to Montanisme, and as he condemned second marriages and addicted himself to that damnable kind of prophesy, so refused he the soundness of doctrine in this point of baptism, when he teacheth that children must be kept away from the sacrament. And if a man do diligently weigh his words, scant any age shall be fit for baptism. For that he thinketh it to be denied to young men also & to them that be unmarried, as persons subject as yet to temptation and faults, as if albeit old men be less with lust inflamed, yet they be not vexed with grievous kinds of temptations. Neither was Tertullian so near of one time to Higinus as you suppose. For Higinus was bishop in the year of our Lord 140. but Turtullian flourished under Eleutherius in the year 210. Now whereas Higinus doth only decree of the Godfathers to infants, it appeareth they were wont to be baptized before that. For he that ordaineth the manner of a thing doth surely deal in a matter that was extant before. I deny not, that in the primitive times, baptism was sometimes differred: for all were not baptized in their infancy. Yet none of right belief denied baptism to infants, if they were offered to receive the same. Which if you think not so to be, it were convenient you should show some one who withheld children from the sacrament of regeneration. There was indeed one among them who gave advise that baptism should be differred till three years end if it might be in respect of the children's strength, which happily he supposed, because children of three years old begin then to remember somewhat. But he in any wise denied not, that they should be baptized before three years, if they were in danger of life: or if it seemed good otherwise to their parents. In sum, the time of baptism, at the beginning was not precisely set, yet was it never denied to children that were offered. Concerning Origen it is certain, he saith, that the baptism of children is a tradition of the Apostles: And this reason he allegeth, because even they also have their corruption to be washed away: and your allegations are found in his commentary upon the Epistle to the Romans, and are to be understood of them that be of riper years. For in those days many of elder years were converted unto Christ, and many that were borne of Christians differred their baptism for certain years, when (as we have already said) no time was prescribed. Of such then doth Origen complain, that in that age the sacrament of baptism was not so plainly and clearly declared, as in the Apostles times: and that the Apostles began baptism at them that were of riper years, there is no question: But that they did not baptise children withal, by what scriptures will it be proved? To Ludovicus vives upon the 26. Chapter of the first book De civitate Dei what else should I answer, but that he is deceived, when he saith that none but of ripe years were baptized of old? For Cyprian (who was after Tertullian about 40. years) resisted them in the Council, who thought that the eight day was to be tarried for in baptising of children: whereby now you see, that even then children were baptized, and that the question of the time only was disputed of. Wherefore both vives and Erasmus might in this matter have spoken more warily. But where you seem to deny baptism to infants, for my part I do contrariwise by all means affirm and believe the same, as a thing which out of the scriptures is clear enough unto me. Now if you admit Original sin to be in children, and yet will not permit them to be baptized, you are not of Origens' judgement whom I cited before upon the Epistle to the Romans. But that Ruffinus rather than Origen should be author of those things that there be read, how shall we know? So the same might be said of his Commentaries upon Genesis, Exodus and other books. Truly I am feign to read Origen as he is translated, sith the Greek copies are not commonly extant. And as you allege for your opinion Origens' testimonies, both out of these Commentaries upon the Epistle to the Romans and out of his Homilies upon Leviticus: so should you likewise admit those things, that we take from thence. Which nevertheless, whether you have gathered them out of his Commentaries or out of his Homilies upon Leviticus or upon the Numbers, they make but to this, that very many at those days of ripe years were admitted to the Sacrament of Baptism. And the like would at this day come to pass, if God would grant that the Turks should receive Christ. This (dear friend in Christ) is that which now I would shortly run over. Which I pray God you may at the length acknowledge with me to be true. Certain it is, that Paul had no power but to edification. Nor do I (who do easily acknowledge the meanness of my gifts) think myself to have received any thing of the Lord which is not due to the edification of the Church of Christ. The cause of religion I am for my part ready to further in all things which I shall judge agreeable to holy writ. But if you be not yet of the same mind that I am, God may bring to pass, that one day you will think as I do. The question of children's baptism hath been once or twice disputed of here for scholastical exercise sake, not that (God be thanked) I have found any here who deem otherwise thereof than the Church at this day believeth. To write unto you what foundations in the scripture our faith of children's baptism dependeth upon, I have thought superfluous: partly for that I discoursed them unto you at large when you talked with me, partly for that you may read them in books published by men most notable aswell for their learning as for their Godly judgement. I wish you in the Lord well to far. From Oxford the first of December, 1550. For Martin Borhaus his salutations I thank both him and you. Of your salvation in Christ most desirous Peter Martyr. Here follow letters of M. Peter Martyr to certain Englishmen. To a certain friend of his. 35. Sir your Letters full of courtesy which you wrote unto me, were so welcome as I do give you exceeding great thanks for them. Undoubtedly herein I received most comfort by them, that I understand you are so mindful of me: and do perceive that this is done for no other cause, but that you have a very great love of godliness and to the holy scriptures. Therefore since you love God in me and the labour (though it be very small) which I bestow upon the Church, I rejoice in this your good will and affection. And I pray and beseech almighty GOD again and again, that he will daily more and more increase, the study of godliness & holy doctrine wherewith he hath hitherto adorned you. I sorrow unspeakably that there is every where in England so great a penury of the word of God: and since they which are bound to feed the sheep with the doctrine of Christ, are of such faint courage as they utterly refuse to do their duty, I know not with what tears and weeping it may be sufficiently lamented: But I trust it will come to pass that we shall see things in better state. God grant that I be not deceived of this my hope. Howbeit so long as the Pastors of Churches do leave off the function which God hath appointed them, both endeavour you to confirm yourself through the words of God, and to your power be a furtherance to your household: which if you do, you shall govern your family not only in the flesh but also in the spirit. And these things I writ, not that I think you to be slothful, but that I may encourage you to the more earnest doing of that which I judge to belong unto you. As touching the controversy, which you would have me to declare, I think there is not much to be said: for somuch as you yourself have by your own judgement declared so sound and godly an opinion, as I do wholly condescend unto that which you have allowed. Garments in the exercise of divine service counted among things indifferent. Wherefore since these be things indifferent, they by themselves make no man either godly or ungodly: yet even as you also judge, I think it more expedient, that this garment and others more of that kind, should be taken away when it may conveniently be done, to the end that ecclesiastical matters may be most sincerely executed. For while that the signs which be not supported by the word of God, be defended and retained with so obstinate a mind, there you may very often times see that men are not desirous of things themselves. And where that which is but a vain show is hold in great price, it comes oftentimes to pass that the thing which is of great importance is greatly neglected. O immortal God, how many Ecclesiastical men (as they would seem to be) are there at this day, who if you shall pull from them the garment and the cap, have undoubtedly nothing that representeth a minister of the Church? But if we should give place unto wrath, there would be no end of quarrels. The young man of whom you writ unto me, I will as faithfully and earnestly as I can commend unto Doctor Cooks when he cometh. And if there be any other thing that you would have with me, be bold to command me, you shall have me ready at your commandment. Far you well, and love me as you do, in the Lord. Since I have no news that I judge worthy for you, to know, this only I signify unto you that all things are in the same state, that they were when you were here present. From Oxford the first of julie, 1550. To a certain friend of his. 36. Whereas I writ not again unto you by Abel's servant a few days since, I would not have you so to take it as if your letters were not greatly to my liking. Truly I was minded to write, but being let by the shortness of time, because he made overmuch haste, I was constrained to put over unto this day, which I determined then to do. It was very welcome unto me to hear that which you wrote as concerning our friend Master Cheek: For considering the unhappiness of fortune those things may after a sort be bornewithal, so he show it in deed that his faith rather staggereth than is broken or extinguished, which is in a manner uncredible unto me that he can perform, so long as he remaineth in England. For my part I will desire God, the father of our Lord jesus Christ, and that with most fervent prayers, that he will so by his spirit repair his shipwreck, as he may at the length with as small loss as is possible arrive at the haven of salvation. Concerning my Lord of Canterbury his book against Antony, which, as you writ, is now in the press, I rejoice: so far is it off that I should be any thing moved for that cause: seeing I look for nothing to come from that man, but such as is exact, witty, and diligently handled. But I fear lest that which you have heard be not true, so great a desire thereof have you kindled in me. I have no news at this time to write unto you. We are all in good health; and I teach here as I was wont before time to do with you. God grant that I may not labour without fruit. Italy is now in part troubled with grievous wars and in part seems that it will hereafter be miserably handled, and that through the displeasure of the Pope alone. But God almighty which governeth all things by his providence will perhaps by this means waste the kingdom of Antichrist, and will so diminish it in this age, as he will one day give the same to the godly to be derided and hissed at, which I beseech jesus Christ may come quickly to pass. Far you well and love me as you do, and salute in my name every one of the English brethren. From Zuricke the 15, of March, 1557. This Epistle seems to be written to the reverend Father, john Hooper Bishop of Gloucester, although in the Authors own copy there is no name put thereto. 37. RIght reverend and well-beloved in Christ jesus, the letters which you sent unto me a few days since, I determined before this time to have answered, but I have been hindered by so great and manifold business, that till this present, I could neither satisfy mine own will nor perhaps your desire. Wherefore it is in your good nature and wisdom to take this delay in good part. Those things which you have put in writing touching the controversy risen between you and the reverend Lord Bishop of London, concerning the garments of the Ministers of the Church, I have both read them as you desired, and according to the shortness of time have considered of them as héedefully as I could. Which I therefore say, because I could not keep your writing any longer than one night. For the messenger, by whom I received the same, departed unto Cambridge the next day very early in the morning whither you wished that by the same man I should send that I had read unto Master Bucer. Which I did with diligence and without delay. In that short space of time which then was given, I so comprehended with myself the whole cause, as first I was not a little delighted with your singular and ardent zeal, whereby you endeavour that Christian Religion may again aspire to the uncorrupt and plain pureness. For what ought to be more desired of all godly men, than that all things may by little and little be cut off which have but little or nothing at all that can be referred unto sound edifying, and which of godly minds are judged to be overchargeable and superfluous? Verily to say, as touching mine own self, I take it grievously to be plucked away from that plain and pure custom, which you know all we used a great while together at Argentine, where the variety of garments about holy services were taken away. That custom have I always most allowed of all other, as that which is the purer & most savoureth of the Apostles Church. And I beseech the immortal God, that both in that place it may evermore be preserved, and that at the length it may be received wheresoever the church of Christ is restored. You see therefore that in the chief and principal point I do not disagree from you, but do earnestly desire, that the same which you endeavour to bring to pass, may take place. My desire is kindled partly for that in Ceremonies I would come as near as might be unto the holy Scriptures, and would continue in the imitation of the better times of the Church: and partly that I perceive the Pope's followers endeavour still by these relics to renew at the least wise some show of the Mass: and do more cleave unto these things than the nature of things indifferent can require. But yet neither these things nor yet the reasons alleged by you do bring me to that pass, that I should affirm the use of such garments to be very wicked, or that in their own nature they be contrary to the word of God, which in any wise I think to be a matter indifferent, being not ignorant that those things which be indifferent, may sometimes be used and sometimes aught to be removed. To eat a thing strangled, is an indifferent thing, but yet it behoveth sometimes to set aside the use thereof: and another while it is in the free choice to eat the same. And by this means although I said, that I think a diversity of garments ought not to be retained in holy services, yet nevertheless would I not say, that it is a wicked thing, so as I would be so bold to condemn whomsoever I should perceive to use the same. Certainly if I were so persuaded I would never have communicated with the Church here in England, wherein there is as yet kept still such a diversity. For although (as I have said) I allow but a little hereof, yet do I see that sometimes in these things indifferent, some things, although they be grievous and burdensome, are to be borne withal so long as it cannot otherwise be, lest if we contend for them more bitterly than behoveth it may both be a hindrance to the proceeding of the Gospel, and those things which in their own nature be indifferent, may be taught by our vehement contention to be wicked. Which things, unless I be deceived, bring with them two most grievous discommodities. For if we would first suffer the Gospel to be spread abroad and to take deep root, perhaps men would better and more easily be persuaded to remove away these outward attires. A similitude While a man is sick and is some what upon the mending hand, he grievously suffereth certain light and unfit things to be removed from him aswell in meat as in drink: but yet the very same man having recovered health, doth even of himself reject them as things unacceptable and unprofitable. If England were first well and diligently instructed, and confirmed in the chief and most necessary points of Religion: so far as me thinks I see, it will not at the length take in ill part, that these things in some sort superfluous should be removed. But now when there is brought in a change in the chief & necessary points of religion, and that with so great disquietness, if we should also declare those things to be wicked which be things indifferent, all men's minds in a manner would be so alienated from us, as they would no more show themselves to be attentive and patient hearers of sound doctrine and necessary Sermons. Greatly beholding doubtless is your England unto you, for so much as you have laboured very earnestly in teaching and preaching: and on the other side you have won to yourself by the same England great favour and authority, whereby you may profitably bring many things to pass to the glory of God. Only beware of this, least by unseasonable and over sharp Sermons you be a let unto your own self. Howbeit do not gather hereby that I judge we should never contend by the ministery of the Gospel, for assuring the truth of the scriptures and doctrines. This do not I affirm, who continually oppose myself in disputations both public and private, and in the greatest controversies for Religion's sake: but this I say, that these things which be of less importance ought not to be a let through our contention. Neither is there any great account to be made of them either if they be brought in, or being brought in, be confirmed. Further if we proceed in dissuading from these indifferent things as being pernicious and wicked, we condemn many Churches which are not strange from the Gospel, and too earnestly reprove innumerable Churches which in times past were celebrated with singular great praise. I am not ignorant that the authority of Churches whether they be present or past ought not to be of such force, as by them the truth of God's word should be pressed, for that must remain firm and unshaken, although the whole world should fail in his foundation: but this I stand to prove, that for things indifferent, I hold we may not work that either they be condemned, or that we speak otherwise than well of them. And because I perceive that you judge not these to be indifferent things, perhaps it will be profitable to examine the reasons whereby you persuade yourself hereof. Wherefore to contrive them in brief as you do, I will gather them chiefly into principal points. First you say that the Priesthood of Aaron, whereunto this diversity of garments seemeth to belong, must not be restored. For since we have Christ for the Priest, the ceremonies of Aaron are abrogated, neither ought they with the safety of godliness be called again. Another foundation of your reasons is: that these are the inventions of Antichrist: and since that we ought to be strange not only from the Pope, but also from all his false inventions, you would that the divers apparellings and attiring of ministers should be abolished. Since these be your two principal Arguments, we will first consider of them, and then will we add what we shall else remember to be brought by you for the confirmation of your opinion. In the law or Priesthood of Aaron there were sacraments by which it pleased GOD to seal the promises of Christ to come, A distinction of the ceremonies of the old Fathers. all which I know were abrogated, and we must believe that Christ is already given, not to be given: and seeing there be other pledges given by the Lord himself under the Gospel, I mean bread, wine and water, we ought not to renew again the old tokens. Nevertheless some things were there so appointed as they cannot properly be called Sacraments: for they served unto comeliness, unto order, and unto some commodity, the which, as things agreeable unto the light of nature, & furthering some utility of ours, I judge might both be restored & retained. Who seeth not that the Apostles for quietness sake and for the better living together with the believers, commanded the Gentiles to abstain from strangled and from blood? These things undoubtedly were of Aaron's Priesthood, Acts. 15. 20 if you will have all things generally to be comprehended which were in the law. Also no man is ignorant that tithes are instituted at this day in infinite places for to maintain the ministers of the Church. That Psalms and Hymns should be sung in the holy congregation, ye cannot easily find by the Scripture of the new Testament, which most manifestly appeareth was done in the old. I pass over that Ambrose while he interpreteth the 14. Verse. 26. Chapter of the first Epistle to the Corinthians most manifestly saith that the custom of prophesying taught there by Paul being taken from the synagogues, was derived unto our Churches. Further if I should somewhat diligently search and examine which the time will not suffer, I might find many things which our Church hath borrowed of the decrees of Moses, yea and that from the first times. And not to omit this: we have feast days in remembrance of the Lords resurrection, of the nativity, of Whitsuntide, Feast of the Nativity. Resurrection, etc. and of the death of Christ. Should all these things be abolished, because they be steps of the old law? By all these things I think you see that all the things belonging to Aaron's priesthood are not to be abrogated, as nothing of them may be retained or used. And say not unto me that there will be straightway opened a window unto all abuses, unto holy water, censing, and other infinite things of like sort: for the adversaries will answer that there must be appointed a measure in those things which they renew and retain, that the congregation of the faithful be not burdened with this kind of things nor any worship or effect of religion placed therein, as we see to be done in holy water or censing. moreover we must beware that Christian religion be not put in hazard, that although in some respect they be restored, yet that there be no such store made of them as though they should be necessary to obtain salvation: But so ought we to suffer such things as when they shall appear to profit but a little they may be laid a side: even as I have testified what I think should be done at this day as touching this diversity of garments. For this in very deed I would to have been laid aside: but when it happened not according to my mind, I thought it meet to suffer the same till better times should be granted. I would to God that the Churches which be in Germany with this one loss might redeem their ancient liberty, although I wish by all means, that no superfluous thing should be obtruded unto them. But now let us weigh the other argument whereby the use of these garments seemed not lawful, because they were invented by the tyranny of the Pope. Here do not I perceive how it can be firmly proved, that we may use nothing that is accustomed to be done in popery. How far 〈◊〉 we may use things that were used in the Pope's Church. Doubtless we must take heed, that we press not the church of Christ with too much bondage, so as it may not be lawful to use any thing that belonged to the Pope. Certainly our forefathers received the temples of Idols, and converted them into holy houses wherein Christ should be worshipped, and the revenues consecrated to the Gods of the Gentiles, to plays of the Theatre, and to the vestal virgins, they took to maintain the ministers of the Church: whereas these things did first serve not only Antichrist but the devil himself. Yea and the verses of the poets which were dedicated unto the Muses, and unto diverse Gods or unto fables to be done in the Theatre for pacifying of Gods: when they be commodious, and excellent and true, the Ecclesiastical writers use them, and that by the example of the Apostle, who disdained not to cite Menander, Aratus, and Epimenides, and that even in the holy scripture which he delivered: and those words which otherwise were profane, he made agreeable to the divine service, unless perhaps you will say, that his words described in the holy scriptures, serve less to the worshipping of God, than the visible words used in the sacraments. Who moreover understandeth not, that wine was consecrated unto Bacchus: bread, unto Ceres: water, unto Neptune: the Olive, unto Minerva: learning, unto Mercury: song, unto the Muses or to Apollo: and very many other things of this sort you may find in Tertullian [in his book] De Coronamilitises, where he treateth in a manner of the self same argument: all which things nevertheless we fear not to use at our own will, aswell in holy as in profane uses, though they were dedicated unto devils or Idols? Nor straightway do I grant that these diversities of garments had their original of the Pope, seeing we read in the Ecclesiastical history that john the Apostle, at Ephesus ware an ornament called Petalum or a pontifical plate. Petalus seu Lamina. And of Cyprian the Martyr Pontius the Deacon testifieth, that when he was within a while to suffer death he gave his * Birrus an ornament that Bishops used. Birrum unto the executioners, his garment of dalmatia unto the deacons, and stood in his linen garments. Moreover Chrysosome maketh mention of the white garments of ministers of the Church. And the old writers testify, that the Christians when they came unto Christ, changed their garments, and in steed of a gown put on a cloak. For which, when they were mocked of the Ethnics, Tertullian wrote a very learned book entituled De Pallio, of the cloak. Neither do I think you to be ignorant, that unto those which were entered unto Baptism was given a white garment. Wherefore it appeareth that before the tyranny of the Pope began, there was some diversities of garments in the Church. But admit that these things were invented by the Pope, yet do I not persuade myself that the impiety of the popedom is such, that whatsoever it toucheth it doth altogether defile and pollute it, whereby godly men may not be allowed to put it to a holy use. Now do I think you understand what my judgement is for the reviving or retaining of the Mosaical or Papistical Rites. Wherefore now that we have briefly noted the two chiefest points of your reasons, I come unto that which yourself also confesseth that all men's inventions must not straightway be condemned. Otherwise it is a devise of man, that we communicate rather in the morning than in the after noon. All man's inventions must not be condemned. Acts. 4. 37. And it was a devise of man, that the prices of things that were sold in the primitive church were laid at the Apostles feet. I confess, even as you do, that those garments are the devise of man, and that of themselves they edify not: but it willbe thought of some, that it is profitable to have them suffered for a time, because this perhaps will bring to pass, that these contentions shallbe avoided, whereby greater fruits and more ample commodities are in danger to be hindered and left, as we see it comes to pass, the minds of men should straightway be turned from the gospel. I pass over, that they which defend these things, might pretend some honest and due signification not strange from the scriptures. The ministers of the church be Angels and messengers of God as Malachi testifieth. Malac. 3. 1. And Angels have in a manner always showed themselves clothed in white garments. That not only the things, but the signs also are to be retained. How can we deprive the Church of this liberty that it may not signify some thing by her actions and rites, the same being done, without placing any worship of God therein, modestly and in few things, so as the people of Christ be not burdened with ceremonies, and that better things be not letted. But you will say, let them show themselves to be Angels, let them not signify it. I hear what you say. But the self same might have been answered unto Paul, 1. Cor. 11. 5 when he decreed unto the Corinthians, that the woman should have her head covered, and the man uncovered, for he only urgeth a reason of the signification. For any man of the Church of Corinth might have answered: let the man show himself to be head of the woman, and let the woman in her deeds and life show herself to be subject unto the man, let them not contend to show this by signs. But the Apostle saw this also to be a profitable thing, that we should not only live well, but that also we should by words and tokens be admonished of our duty. But and if hereby there be given an occasion of error unto the weak, let them be warned how they should believe these indifferent things, let them be taught by sermons that they judge not the worshipping of God to consist herein. But whether the eyes of them that stand by be withdrawn through the diversity of garments from the cogitation of weighty matters, perhaps all men will not judge it so to be. For first our adversaries might answer that this would not come to pass, if those garments which have been used be without excess, and be very plain and such as have been hitherto used about holy services, for use and cheapness taketh away admiration. Yea and perhaps they will answer, that it is likely that they being thoroughly moved by that admiration, will the more attentively think upon the things that be earnest, unto which end the signs of the Sacraments seem to have been devised, that even by the very sight and sense we may be ravished to think of divine things. Neither do I think that tyranny is strait way brought in if any indifferent thing be taken in hand to be done in the Church, and be constantly kept of many. At this day, we so administer the Eucharist in the morning time as in the after noon we will not have the communion in the Church: But who will say, that this is tyrannical because we do it with the like will and consent of all men? Undoubtedly it would like me best, as I have always said, that we should do only that which Christ did and delivered to his Apostles. But yet if any things indifferent be added, I would not now therefore sharply contend, especially seeing we perceive that they by whom the light of the Gospel is greatly advanced in England, and may yet be advanced more, are against us. I acknowledge indeed with you That whatsoever is not of faith, Ro. 14. 23. is sin: but yet that in our actions we may have a quiet conscience, that seems specially to further which in the Apostle is written unto Titus: Unto the clean all things are clean. Titus. 1. 15 1. Tim. 44 And unto Timothy: Every creature of God is good; And it is not necessarily required that we should have in the holy Scriptures an express mention of the particular things which we use. This generally is enough to know by faith, that things indifferent cannot defile them which live with a pure & sincere mind and conscience. These things have I shortly abridged, as touching the controversy which you propounded unto me out of which I wish with all my heart that you may happily unwind yourself. And those things which I have written I pray you to take in good part: For if I could have written either better or more plainly, perhaps I might more have satisfied your request. Howbeit because it is not given to all men to writ aptly and readily hereof, you must pardon me. Further you shall find me always ready to give place unto the truth, if I shall be otherwise persuaded. Neither am I lately persuaded in my mind of this opinion which I have now declared, but I judged even from the first that I applied my mind unto the Gospel, that these diversities of garments should not be used: but yet thought that the use of them, (if other things which are prescribed unto us by the word of God might remain sound) are neither ungodly nor pernicious of themselves or of their own nature. I beseech almighty God preserve you safe and sound with all your household through jesus Christ our Lord. My wife and I salute you heartily and your good wife. Far you well. From Oxford the 4. of November, 1550. As touching divorce I do not write unto you, partly because you yourself differ the matter unto an other time, and partly because I know very well that you understand of what mind I am together with the Church of Strasborough and all other brethren in Christ. To a certain friend of his into England. 38. MY good friend I see in your letters you are afraid on both sides. For if you reject the ministery, you seem to break off an occasion of well doing. But if you shall take upon you the function offered, you justly and for good cause fear least you should seem to agree unto those ordinances, which not only diminish and deface the pure worshipping of God, but do also corrupt it and marvelously make it to decay: although that unto men which are not well conformed towards the Gospel, they may seem to have but small weight and importance, for they account all things as indifferent. Of garments in the divine service and of the crucifix. Howbeit a man that is somewhat better instructed in religion, seeing you being a messenger of Christ an & earnest preacher of the Gospel, to be appareled with garments at the Altar, to pray before the Image of the Crucifix, to recite holy words and to distribute the Sacraments, will he not also think that these rites are not only suffered but also allowed of you? whereupon afterward when you teach otherwise he will not give credit unto you. For he that teacheth otherwise than he doth, buildeth those things which he destroyeth, and again destroyeth those things which he buildeth. Neither can the example of the Apostle be coloured by such a fact, who for a time retaineth the jewish ceremonies with a safe conscience. For the ordinances of Moses were in old time brought in by the authority and law of God, not found out by man's counsel, neither were they condemned for worshipping sake. But these things of which we now speak, were both instituted by men without any divine oracle, and did gorgeously serve the worshipping which at this day so many as be godly do detest. Would to God they which judged that things ought to be kept had perceived that the Gospel is not firm enough so long as these things remain. Undoubtedly if we would hate superstitions from the heart, we would by all means provide that the very steps of them might be rooted out. Would to God that the perverse endeavour of our adversaries could have made us somewhat the better learned. They do diligently shun all things whatsoever by any means savour of our religion, and of set purpose so much as they can, do departed from the plain worshipping of Christ, and from the most ancient custom of the Apostles. Why do not we in like manner provide to be most far off from their pernicious decrees, and to follow the Apostolical simplicity, not only in doctrine but also in administration of the Sacraments. I cannot see how these things being retained of you can rightly be judged things indifferent. Certainly unto the beholders they represent an express show of the pestiferous Mass, whereby ungodly men do exceedingly delight themselves. For they will say that the Mass was so holy a thing, as the noble Image thereof could not displease even us: For although we retain not the same, yet do we imitate it many & singular ways. Who moreover shall let it, but that such as stand by, in whose inward parts Popery as yet cleaveth, will worship the Image of the Crucifix? Vnoubtedlie they will do it, neither can the motion of their mind be hindered. But will the chief workers of these counsels say that this is not done through their fault, but through the fault of them which are too much addicted to their own superstitions? Howbeit they cannot deny, but that they give the occasion: and woe unto them by whom the offence cometh. Neither can they bring for their opinion, any one proof either out of the holy scripture or out of the decrees of the primitive Church. But if the endeavour only of making a new covenant do drive unto these things, let us remember that the covenant made of old between us and God, is more excellent than men's covenants: and let us take most diligent heed lest while we seek after civil things, there be not a loss of heavenly things. Wherefore my most dear brother in Christ, seeing things stand in this state, I advise you of two things: first that you retain still the function of preaching, & cease not publicly & privately to defend the truth of doctrine & to abolish the rites which be full of offence & occasions of falling. secondly that you for a while abstain from the ministery of the Sacraments, until these intolerable blemishes be taken away. By this means shall not be lost the occasion of well doing, neither shall you by your example confirm others in superstitions. And this is not my counsel alone, but the same is also the opinion of the reverend the excellent man M. Bullinger. I remember that I wrote an answer of the former question: perhaps the letters either went not the right way, or else are intercepted. And I would now again have answered them, but where your letters are I know not, nor could find them when I sought for them. And if you desire to have an answer of them, take you so much pains as write again of that which you demanded. Salute you all our friends. Here M. Bullinger, my wife, & julius with his wife and the rest of the household do salute you. I particularly commend me to your wife and to jane. The 15. of julie. 1559. To the same man into England. 39 THose letters which you sent unto me the 27. of August, I received about the end of October. Wherefore if I answer somewhat late, the fault is not in me especially since for the most part we have no trusty carriers at Argentive. Howbeit as touching all that matter whereof you now make request, I know I have written at large in other of my letters: wherefore either my letters went another way, or else when you wrote these things you had not yet received them. Howbeit because you shall not be disappointed herein of my travel & counsel, I will repeat those things which I wrote before. As touching impropriations, Of Impropriations. I see not why you should trouble yourself. For it belongeth not to you whereof & how the Queen will pay stipends or livings unto Bishops or Curates of Churches. But & if they shall seem to hunger, you yourselves may entreat & make means for them, or if you do abound you may impart somewhat of your allowance. That no contention must be had about garments worn out of divine service. Also as touching the round cap or habit to be worn out of the holy services, I think ye ought not to strive more than is requisite: for superstition seems not properly to take place therein. But of garments, as of holy things to be used in the ministry itself, seeing they represent the form of the mass & be mere relics of popery, Master Bullinger judgeth that they should not be used, least by your example the thing which causeth offence should be confirmed. Howbeit I although I have been always against such kind of Ornaments, yet because I saw a present danger lest you should be deprived from the office of preaching, & that perhaps there willbe some hope that even as Altars & images are taken away, so likewise shallbe taken away those shows of the mass, if you & others coming to be bishops, will wholly apply your endeavours thereunto: which perhaps would not go forward, if an other shall succeed in your place who not only would not care to put away those relics, but would rather defend them, nourish them & maintain them: therefore was I the slower to persuade that you should rather refuse a bishopric than receive the use of those garments. Howbeit because I saw that offences of that kind must be utterly avoided, therefore did I willingly yield unto his opinion. Verily where Altars and Images are preserved, I myself of mine own accord affirm even as I have written in other letters, that ye must not minister. This is as much as I can write of the present matter. And look you to this that you do not any thing against your conscience. But I fear lest my letters come very late: whereof nevertheless I am not in fault, seeing I suffered no opportunity of writing to scape. Finally this I would have you to understand that the questions of this kind are also hard unto us, and therefore counsel cannot be so easily given. Myself when I was at Oxford would never use those white garments in the Choir although I was a Canon. I saw a reason for mine own doing: Wherefore I counsel you also to take good advise. I know that my example ought to be no just confirmation unto you. But that which moved me and yet moveth me & perhaps may move you, is that I should not do those things which my conscience alloweth not. You willed me to write briefly. I have briefly written: Take you it in good part, Pray for me, salute my friends, M. Bullinger, my wife & julius with his wife salute you. Far you well my most loving brother and most reverend Lord in Christ. From Zurick the 4. of November, 1559. To the same man into England. 40. TWo letters at once (my most dear brother in Christ & right reverend Lord) the one dated in the month of October and the other in December, I received together namely, the 24. day of januarie. Wherefore you see how slackly they are brought to my hands. Unto your demands I have answered now twice before: Howbeit if the letters be intercepted, or that they be very slowly delivered, I am not to be accused of negligence, but rather the ill success of our letters is to be lamented than we to be condemned as though we have intermitted our duty of writing. But setting complaint aside I come to the matters themselves whereof you demand. First I exhort you that you withdraw not yourself from the function offered, since there is so great a want there of ministers. Wherefore if you which be as it were the pillars shall refuse Ecclesiastical offices, both the Churches shallbe destitute of Pastors, and you shall also give place unto Wolves and Antichrists. You living without function, shall not amend those things which you mislike, nay rather you shall scarcely retain those things which be granted. But if you sit, you sit in the places of government of the Church, there is a hope that you may amend many things, although not al. You say they have taken away the lands, but consider that you have not alienated them. That the taking away of Ecclesiastical lands must not discourage ministers from these function. Matt. 6. 26. These things were done without you privily, therefore there is no blame here to be laid upon you. In the mean time what stipend is left for the Curates of Churches? They must be fed of Bishops. Here must we put our trust in God, who will show some way and means for the sustaining of them. He feedeth the fowls of heaven, and clotheth the lilies in the field: neither doth he forsake any man rightly walking in his vocation. But ye must take heed lest ye be judged of them which seek occasions, that you have regard unto commodities and riches, Of the square Cap & outward garment of a Bishop. As touching the square cap and the rochet, I think we are not much to dispute seeing it is without superstition, and especially in that kingdom, it may have a civil respect. Concerning garments which they call holy, I confess that the case is now hard, and which troubleth myself not a little: so as I marvel that they be thus earnestly retained. For I would wish that all things should be done in the plainest sort. Whereas yet I think that if between the Churches of Saxony and our Churches there might be obtained an unity, as touching the principal points of doctrine, there would be no separation of these kind of garments: For although we would not allow of them, yet would we bear with them, rejoicing with ourselves that we have made them of no force. Wherefore these garments you may use either in preaching or in ministering of the Lord's supper, yet so, as you should continue speaking and teaching against the use of them. But I would never counsel you that either when you should preach or minister the supper of the Lord, you should have the image of the crucifix upon the table. As touching the correcting of Papists for things that be past, the same hath been sundry times discontinued for peace sake: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church and that in the Church there hath been sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a forgetting of injuries or as it were a law of forgetting, and that heretics have been received with their former honours and degrees, so they would subscribe unto sound religion. This must be foreseen of you, that hereafter they commit nothing against the religion now received. But as for them which are presented unto you by patrons, by reason of advowsons, they ought not to be instituted by you, unless they will subscribe to the religion which is now in force: which if they will not do, I think it is free for you to reject them. As touching unleavened bread used at the holy supper you yourself know that all our Churches do not contend nay rather they do all use it every where. And whereas you writ the many are offended with the form of Bishop's apparel & with the holy vestments as they call them: I believe it well. But therein shall you avoid blame, if you will show in your sermons that those do displease you also, & do endeavour as much as you can, that they may at the length be taken away. Of walkings in the Rogation week. But as concerning those processions in the Rogation week, which seem to have flowed from the * Ambavalibus. ganging or walkings about of the Ethnics, I know not well what counsel to give. This I say, that all superstitions must in any wise be avoided. But and if in those walks, only prayers be made to God, that for his mercy sake, he will both grant us liberally new fruits, and also good use of them: and that therewithal thanks be given for the food of the year past, superstitions perhaps will seem to be avoided. Albeit even against such a kind of Rite both the Magistrate & the people must be taught: And you must travel all that you may to have them rid away as relics of the Amorrhits. These were the things my brother that I had presently to write. I beseech God to persuade you how, or to tell you what is better. Of all this matter I conferred with master Bullinger who giveth his consent and sendeth you hearty salutations. Also my wife with julius and Anna would have me send our commendations to you and all yours. From Zuricke in the Calends of February, 1560. To the same man into England. 41. TO the letters which you wrote unto me the 6. of januarie I answered not before, because I received them in the Calends of March, neither have we any store of convenient carriers at Tigure. Now must you persuade yourself of this, that those things which grieve you and such as you be do also very much grieve me & my brethren. To answer again unto your questions I think it not much needful, because I think that all my letters came unto you: whereunto I have answered as I could, not perhaps so much as the matter required, or somuch as you yourself desired: yet I said that which seemed then to serve to the purpose. That which you fear, we cannot turn away from you otherwise than by prayers, which (believe me) we carefully do and will do. Finally to come to your last question: The Image of the Crucifix. namely, to have the sign of the crucifix upon the holy table while the Lords supper is ministered, I do not account it among things indifferent: neither would I advise any man to distribute the sacraments with that rite. Howbeit you that are in the very conflict, look not for counsel from hence, for we be far from you: consult upon your own ground, a vocation is not lightly to be cast off nor yet to be taken in hand with injury of the truth. To be brief, the worshipping of images must in no wise be suffered, neither doth master Bullinger nor I account such for indifferent things: nay rather we refuse them as things forbidden. Howbeit except you be compelled to these things do not you refuse the ministery which is freely offered to you. As concerning the writing of letters to the Queen about this matter, this much understand, that I am now so overwhelmed with business, as though I have never so much mind to do it, yet I cannot. For these two months together I alone teach in the school: and I judge that the cause is not to be committed unto letters. And besides this I think that my letters will be of no great weight. Truly I have written twice public and privately, neither could I understand whether the things that I wrote were well accepted. Furthermore, if it be the determination of your men as it is reported that they will embrace the confession made at Augusta, and that they covet the league of the Protestants, you yourself may consider of what credit my letters and the letters of such as I am will be accounted. That one thing which I can, I will not fail to do: namely to pray, that your kingdom and Church, together with your most mighty Queen, may most happily live in Christ. Notwithstanding, as you willed me, I have dealt in the cause with master Bernardine. He is sickly, both by reason of age and through the diseases that come upon old men: yet he refused not the labour of writing but promiseth to do it when he shallbe able. I doubt not of Bullinger but that he will write, for he is very well encouraged in this matter. Although he have read your letters, he hath not yet showed me any thing whereof I may give you to understand. Far you well. Bullinger, all the fellow ministers, my wife, and julius with his wife salute you. A son was borne unto me the 2. of March and died the 10. day of March. Salute in my name all your friends, and cease not to love your Martyr. The 20. of March, 1560. To a certain friend of his. 42. I Very well know by your letters (my godly and learned friend, and my most beloved in the Lord) that you throughly understand my meaning as touching the supper of the Lord. Wherefore I shall the less need to make answer to your most courteous & learned Epistle. The state of the question (as you rightly gather) is whether according to the increase of faith, (which both of us agree to be given unto the faithful in the use of the Eucharist, Whether we by the increase of faith be the more incorporated into Christ. ) we be more united or incorpora●… unto Christ our Lord and by him unto God: which I affirmed but you denied, as thinking that although our faith increase yet that conjunction which we have wish Christ, is not for that cause increased thereby. But I minding to confirm my opinion, That our conjunction in Christ is increased. thought it very requisite to bring forth places of the Scriptures, by which our increase in Christ is most manifestly declared. Paul unto the Ephesians the 3. Chapter saith: Ephe. 3. 19 That ye may be filled with all fullness of God. By these words of the Apostle is opened and taught that unto the faithful belongeth every day to be fulfilled and perfected. But the same Apostle testifieth, that it is Christ alone, by whom we be fulfilled and perfected: yea it is he, who is both fulfilled and perfected in us. For we read in the very same Epistle that the Church is the body of Christ and fullness of him that filleth all in all things: Ephe. 1. 23. that while one member of this body is augmented, Christ may be said to be increased in it, that is, become greater and more near unto it. In the 4. of the same Epistle to the Ephesians it is said that there are given unto the Church Apostles, Prophets, Evangelists, Pastors and teachers, who in very deed do not deal but by the word of God and Sacraments: for the restoring of the saints into the work of the administration into the edifying of the body of Christ, Eph. 4. ver. 11. 12. 13. & 14. until we all meet together into the unity of faith, and knowledge of the son of God, unto a perfect man, unto the measure of age, of the fullness of Christ, that hence forth we may be no more children. Hereunto therefore may these ministries of the Church and Sacraments be said to pertain, that every man may be strengthened in his vocation & ministery, and that he do not always live an unperfect age, but be increased in the body of Christ, and be made at the length of full age and perfect stature, that he be not a babish and childish member of the perfect and manly head I mean of Christ. Neither is there any other augmentation of the members to be appointed, than that Christ himself should be amplified and made greater in every of his members: and this is done if the faithful be every day made more partakers of him. And straight way after the same Apostle saith: But we following the truth in love let us in all things grow up unto him who is the head, that is Christ. And he addeth: In whom all the body being coupled and knit together by every joint, for the furniture thereof (according to the effectual power in the measure of every part) receiveth increase of the body unto the edifying of itself in love. In this place also we hear of an increase of the body as touching each part according to the measure thereof: and the manner of increasing is showed, namely that each member by the joints and closures whereby it is joined to the head, hath the same flowing into it from the head. Which doubtless what else is it, than daily more & more to be made partakers of the head? You have moreover in the same Epistle the second Chapter: Verse. 19 Now therefore are ye no more strangers and foreigners but citizens with the saints and of the household of God built upon the foundation of the Apostles and Prophets, Christ jesus himself being the head corner stone, in whom all the building coupled together, groweth unto an holy temple in the Lord: In whom ye also are built together to be the habitation of God by the spirit. The Apostle, as you hear describeth our increase under a metaphor of building, which not only hath Christ to be the foundation; but to be also the chief corner stone. Wherefore even as walls do after a sort grow up and rise from the foundation, & do tend unto the chief corner & outward most coin, so is Christ joined to us from the beginning like a foundation and is placed as the chief corner stone of our building: therefore even as we spring from him by regeneration, so we rise unto him by increasings and become more near unto him every day. Verse. 12. & 13. In the Epistle to the Philippians the 3. Chapt. I follow, if I may comprehend so far forth as I am comprehended of Christ jesus. Brethren, I count not myself that I have yet attained to it: but this one thing I do: I forget those things that are behind, and endeavour myself unto that which is before, and follow hard towards the mark, for the price of the high calling in God. I see here that Christ of his goodness and mercy hath joined himself to every one of us, and by the counsel of God hath given to all men a certain prefixed and distributed measure of the participation of Christ, whereunto we perpetually tend while we live, leaving the unperfect things, following the better, laying away the old man and putting on the new. And while we live here it behoveth that none of us do cease as though he should think that he hath attained. Whereupon it comes that all the godly do always in this life go forward, and do grow up unto the highest calling. And our highest calling is nothing else but Christ: unto him we are called, unto him I say, who while he was upon the earth, said unto his: Come unto me, or follow me. So at this present he calleth us no other way but unto him: wherefore they which profit more and more, are not unjustly said to be joined more and more unto him. Col. 2. 19 Unto the Colossians you have the self same thing: And holdeth not the head, whereof the whole body furnished and knit together by joints and bonds increaseth with the increasing of God. Add withal that Peter saith in the first Epistle the second chapter: 1. Pet. 2. ●. Desire ye as new borne babes the milk not of the body but of the mind, which knoweth no guile, that ye may grow thereby to ripe age. This Apostle also attributed to them that be new borne in Christ their increases. From whence out increase in Christ cometh. Seeing it now plainly appeareth that Christ doth increase in us and we in Christ, there remaineth that we see from whence we have this thing: whether of works, or of our own strength. No forsooth, for we have it all wholly, so much as ever it is, of the mere mercy of God: although good works are never absent from them that believe. The mercy of the true God propounded to us by the word and the sacraments, is not apprehended of us by other means or instruments than by faith: therefore are we said to be joined unto Christ by it, which nevertheless no man dare brag to be of himself, Ephe. 2. 8. seeing Paul manifestly teacheth that the same is the gift of God. Neither must it be considered of us as it proceedeth of us, and as it is drawn from our mind or will, for in this respect, even as all our things be, it hath, very much imperfection: but let us consider of it, as it is derived from God the author thereof, and as it resteth in the object of the promises of God. As if you would say, that Christ himself according as he shall more or less give himself to be apprehended of us by faith, so much the more or less is he joined unto us. But seeing he granteth this unto his faithful ones in receiving of the word and sacraments, doubtless we are then more united and incorporated unto him. Wherefore power is not ascribed unto faith, so farfoorth as it is a thing of ours, but unto Christ himself according as he giveth himself unto as to be apprehended more or less. Moreover it shall be showed thus to be by an other reason: To eat Christ is verily to believe: but there followeth such an eating, as Christ himself showeth, that Christ dwelleth in us and we in him, whereof is inferred, that if the eating, that is the faith be increased, the dwelling also, that is our union with Christ doth likewise increase, for this is the nature and power of things joined together that the one being augmented, the other hath also an increase. The very which thing I may conclude in no other manner out of the Epistle to the Ephesians, where it is said: Ephe. 3. 16 Be ye strengthened by the holy spirit in the inward man, that Christ may dwell in your hearts by faith. These things do note unto us that Christ dwelleth in us by faith: wherefore it is proved that if faith do increase, there comes an augmentation to such a dwelling, and that by the law of things joined together, whereof if thou make one greater, it followeth that the other also is become greater. These and such other arguments have I for my opinion. But here learned sir since you are of an other mind [herein] than I am, you demand whether we are rather joined unto Christ in respect we are apprehended by him, and that (as Paul speaketh) When we were yet enemies, Rom. 5. 10. and when he chose us before the making of the world: or else by our faith which both is weak, and hath daily his increases? Whether the conjunction of Christ be done by Christ or by one faith. And you persuade yourself that we are united and joined unto him long since, in that we have been comprehended of him, but not as we ourselves apprehend him by faith. But I judge that this reason must be so answered as I grant that either of both may be done: first doubtless that we are apprehended of Christ through love in that of him we were chosen before the making of the world, and to every one of us is distributed a mean and measure of joining and cleaving to him, unto which mean and measure appointed unto us we long by continual faith to attain, endeavouring as Paul said unto the Philippians, Phil. 3. 13. and I before cited, to apprehend so farrefoorth as we are apprehended by Christ jesus. Wherefore the end of the augmentations of our faith shallbe, that it may come so far forward as Christ appointed that it should come, and by the increases thereof we more and more apprehend Christ; although not beyond the bounds and limits of apprehending, wherewith he himself embraced us when we were enemies, and before the foundations of the world were laid. You defend also your opinion by this argument: That the weakness or faith letteth not our conjunction with Christ Our faith is not very perfect, it is weak and oftentimes wavereth: why therefore will we that our conjunction with Christ should depend of the increasing thereof? And seeing that fullness of faith which is required of each one of us can never be had, we shall expect in vain that Christ should more and more be united unto us by the increasings and augmentation thereof. Further indeed I will not deny the weakness of faith, as I do judge and you do object. Howbeit this infirmity thereof is no cause at all but that faith should be accounted the mean and instrument whereby we apprehend Christ, eternal life, forgiveness of sins, and other such promises, as it most evidently appeareth out of the holy scriptures. Wherefore, if that faith so it be a true faith be it never so little, obtaineth these things, I see not how it can be, but that afterward, the self same also should be judged to apprehend daily more and more when it hath greater and more increasings, as you yourself confess it hath. Nor in my judgement is it a firm argument: Faith is never had of us full and perfect, therefore by the increasings and augmentations thereof we are not more fastened and united unto Christ. Let us borrow a similitude of charity: the same is always unperfect while we live here, and no man doubteth, but that we are joined thereby unto our neighbour: doth it not therefore follow that charity of this or that man hath an increase, therefore he is more united and joined to his neighbour? I think it followeth, & no man that is wise will reject that kind of argument. Furthermore the profit which you declare that comes by the exercises of faith: namely that it may be a help for our infirmity, lest in very deed we should fall therefrom by suffering the same to lie idle and unoccupied, this I willingly embrace: yet so nevertheless, as to this of yours I will also join an other commodity, to wit, that the exercises of faith are not only available to the retaining thereof, but do also make it stronger & greater, and the same the more it is strengthened & increased, the more it serveth to the apprehending of Christ, so as we are thereby more united unto him when it is increased than we are by it when it is feeble and lessened. And if you shun, The words of uniting & incorporating. as you say you do, the words of uniting or incorporating, I doubt not but you have a good meaning therein: For why should I suspect the contrary of you, whom I see to be so clearly instructed by God in piety, learning, and holiness? Howbeit, as I think, it shall not be amiss to declare why I on the other side do not mislike of those words: for besides that they very well serve to the opening of this matter, it hath this withal that they are not strange from the holy scriptures. For we have unto the Ephesians the third chapter: Verse. 6. That the gentiles might be coheirs, and of the same body. As if you would say: If they might be incorporated namely one with another into Christ, they might also be copartners of the promises of Christ. And in the second chapter of the same Epistle: Verse 15. That he might make of twain one new man in himself, making peace, and that he might reconcile both unto God in one body by the cross: & so forth. We hear the Apostles teach that Christ brought two sorts, namely the Gentiles & the jews into one, and that in himself, because they cannot be one in themselves, but in respect that they be united and coupled together in Christ. And he addeth, that they be reconciled together, but yet in one body, that is to wit, of Christ himself, for he addeth: By the Cross. By which things I gather that the words of uniting and incorporating are agreeable to the holy scriptures, and therefore I refuse them not as strange words and invented of late days: but and if any do abuse them, they do not well. But what? If the Heretics will abuse the holy Scriptures, shall the faithful abstain from the use of them? I trow not: wherefore it is better to correct the abuse, than to avoid the lawful & profitable use of these words. But here may every one abound in his own sense, How our uniting with Christ is augmented by the use of the Sacraments. whatsoever Paul or I say: And whereas you writ at the last that I say we are the more united unto Christ by the use of the Sacraments, I deny not but this I said so it be not laid to my charge that I attribute any thing to the elements (or as they speak) to the work wrought: but to declare in few words, this is my opinion, that even as by the holy words while they be either heard or read, our faith is stirred up, waxeth fervent, and is increased: so doth it also happen while we receive the Sacraments, which be the words of God, but yet visible words that our faith is made more firm and increaseth: by the benefit of which increasing, because in very deed it is of God, we are become more & more joined & incorporated unto Christ. In deed you say that we first had this union or incorporation with Christ, but that the same in receiving of the Sacraments is sealed. Which I deny not, for the holy scriptures teach us the same, but me thinks that that must also be affirmed beside, which doth follow upon the sealing. For even as deeds in writing if they be sealed do the more cause credit to be given to the truth of that which is contained in them, so Sacraments being joined to the gifts of GOD do make them to be more certain and manifest. So as by the light and brightness which is added by the sealing, the mind is stirred up, so that it believeth the more: and the more it believeth the more earnestly it apprehendeth Christ, and both cometh and joineth nearer unto him. These were the things (learned sir) that I had now to answer you by writing. And I am very well assured, that you will take them in good part, since I perceive you to be endued no less with humanity than with other gifts of God. Far you well and do not think that I will ever for this diversity of opinion which is not great, either love or honour you any thing less than I did before, etc. To a very honourable Prince in England. 43. FOr many and great causes am I very much bound unto your highness most noble Prince. For I being but a poor silly man and of low degree whom you saw scarcely once in England, you hear such affection towards me, as you have with singular courtesy and good will entertained julius which dealeth in my affairs, and have showed him not small, but very great favour in the performing of his business: for the which cause I give your Honour exceeding great thanks: and besides this for that you have sent letters unto me, letters do I say, yea rather praises and commendations both of my learning and virtues: which although I do not acknowledge to be in me, yet could I not but rejoice in your judgement, because I understood it to be a most certain testimony of your love and good will towards me. Neither do I think myself to be loved of you for any other cause, than for godliness and religions sake. I will not rehearse the singular desire that you show to have me return again into England, Peter Martyr called again into England. which you also affirm that the godly and learned men do desire together with you. But how great a favour is that that you have put the queens Majesty in mind, that there must be some consideration had of my calling, and have put me in her majesties favour? Finally you have promised to do me all the pleasures and commodities you can: and you have declared the causes and those very singular of this your affection, namely the love of your Country and the exceeding care of setting forward the word of God. Such a Prince who can but love? Undoubtedly if I should ever be forgetful of this so great a good will and of so many benefits, I should not only be void of godliness but of humanity. Wherefore I will endeavour, and that by all means I can that they may never slip out of my mind. But now as touching my return into England, and if I am not able to answer that which I would earnestly desire, I beseech your honour that you will of your courtesy take in good part the answer which I writ unto you. First I would not have you to think that I desire any thing more earnestly than the sound salvation of England in the Lord. Wherefore I have desired now also, no less than in times past, to further the commodities and building thereof, and to do that which might be as well acceptable as profitable to your kingdom and Church. But at this day, it standeth thus with me, that I am appointed to the City and Church of Tigure, and therefore I am not at my own liberty. Wherefore as touching this matter I sought the judgement and good will both of the Magistrate and of the Ministers. And certainly I found in them a singular endeavour and ready mind to satisfy your desire. For think not that any thing is more acceptable and dear unto them than the truth of the Gospel to be most largely spread. But on the other side, they no less prudently than lovingly consider of the constitution of my body, my state and age: and they are somewhat afraid lest I being loaden and as it were broken with age, cannot abide the travel of journey which is somewhat long, variable, & not every where easy. They see moreover that in divers places are like to come no small dangers. Further they consider, that I am called abroad to much more painful labours, than I do here abide. For which cause they easily conjecture that I shall be able to serve neither them nor you. So as they judge it much better, that I should here tarry, that by teaching, writing, and publishing that which I have commented, I may to my power be a help unto them, to you and to others. But in these two kinds of answer the first part seems to have a likeness of truth. For I myself also do fear that I should not be able to endure journeys and labours. But in the other I doubt that they themselves be deceived which think that I by tarrying and resting here can profit so many: for they make more account of my works than they deserve. Verily for my part, unto whom the slenderness, nakedness and simpleness of my learning is known agree unto them to tarry for the first cause only. For I am easily persuaded to believe that by journeying and labours I shall soon be weakened and cast down, so as I shall be made altogether unprofitable. Wherefore I first of all beseech your honour, secondly those godly learned men, that they will accept of my good will, where they cannot because of my weakness obtain the thing itself which they wish to be done. For necessity is a hard weapon, against which to strive seems to be no other thing than to tempt God. But this in the mean time I would have you right honourable to remember, that wheresoever I shall be in the world, I will always think myself most bound unto you. And on the other side I desire you, that you will not only retain the love of your Country and the care of furthering religion, but that you will endeavour every day more and more to increase the same in your Christian heart, whereby the Feathers sometime cut off from the Gospel of the son of God, may grow again, and so grow as it may with a fruitful course go through all your provinces, Cities and towns. Assuredly if you shall perpetually as you have begun, be inflamed with this double care, both almighty god will like of you, and all discrete and godly men will honour you as a good Citizen and a profitable Prince. God through Christ maintain you long in health and felicity. Given at Zuricke the 22. of julie 1561. To Master jewel Bishop of Salisbury. 44. BY the Bishop of London his endeavour (most worthy Prelate and my very good Lord, An Apology of the Church of England. ) was brought a copy of your Apology for the Church of England, the which had not been seen before, either of me or of our company. Doubtless in your last letters you rather gave an ynkling that it should come forth, than plainly signified the same. Howbeit so great was the journey hither as it came not unto us before the kalends of julie. Hereby you may weigh in your mind how great a loss we often times sustain by the distance of places. Verily the same hath not only satisfied by all means and respects me who allow and marvelous well like of all your doings, but it also appeared unto Bullinger and his sons and sons in Law, and unto Gualther and Wolphius so wise, marvelous and eloquent, as they never cease praising of the same, neither do they think that any thing in these days hath been set forth more perfectly. I greatly rejoice for the excellency of your wit, for this edifying of the Church and for this honour of England, and I beseech you that you will proceed to tread with your steps in the way wherein you have entered. For although the cause that we have be good, yet in comparison of our enemy's number, they are but few that defend the same: and they seem so to be awakened as by the goodness of their style and by their sophistical Arguments, they give themselves much credit among the unlearned multitude. I speak of Staphilus, Hosius, and many other writers of this sect which at this day be strong Patrons of the Pope's lies. Wherefore since in that most learned and eloquent Apology of yours you have stirred up so great a hope of you, know you for a certainty, that all good and learned men do now assure themselves that the evangelical truth while you are alive shall not be wronged of the enemies without revenge. Doubtless I do very much rejoice that I have seen that day wherein you are made the Father of so noble and excellent a child. God our heavenly Father of his bountiful goodness grant that you may oftentimes multiply the like seed. But as touching other things that your are there doing, I am as ignorant as is the Parthian or Indian of the affairs of Germany. But I persuade myself that your affairs are in a good or else in an indifferent state. For we have experience of the thing itself, that there is no messenger swifter than he which bringeth tidings of the miseries, calamities, and destruction of friends: but their felicity, joy, & prosperous state is much & long kept secret from us. But whatsoever it is, we ought to hope the best one of an other, seeing it is a most certain thing that God is continually present in all places and that after a gratiou manner unto those that be his, of which number are we. But as touching me, if you be desirous to know throughly how I do, understand that in mind I am merry in Christ, and am occupied in the very same labours wherein I applied myself when you were present, but in body I am not so strong and lusty as I have been: for the burden of age waxeth every day more heavy than other. Now by the space of a year and a half I am waxed altogether to the less, neither doth my stomach serve me whereby I might have an appetite to my meal. Furthermore I am troubled with the Rheum: unto which evils happen no small griefs of my legs because of two ulcers wherewith I am otherwhile greatly disquieted. Wherein, though the body properly and by itself be vexed, yet by reason of the consent which the Grecians call Sympathia, the mind also cannot choose but be afflicted. These things which I am sure for the good will you bear me you will be sorry to hear, I would not have inserted in these my letters, saving that I should have very great need of your prayers which I have persuaded myself that I shall obtain to be more earnest because of the necessity wherewith I am urged. Of the French affairs I writ nothing, because I assure myself that they are no less known unto you than unto me. The Synod of ●rent feigneth as though it would proceed, but it goeth so flowlie forward, as in these five Sessions thereof it hath decreed nothing that may serve to the purpose. Those things that it doth define be old and mouldy, so as they cannot seem to do the part of fathers but of beetles, which always turn over the self same dongue of traditions. Far you well most worthy prelate and more than one half of my soul. God long maintain you, keep you, and increase you in all kind of goodness, both to the Church & to the Commonweal. All friends and learned men do salute you. From Zuricke the 24. of August. 1562. The Commentary of Lavater upon the proverbs. Lavater hath set forth his Commentaries upon the book of the proverbs. To the Church of strangers at London. 45. IT seems that Hadrian hath dealt very unprofitably, who hath disquieted the Church in moving of that controversy whereof our advise of late was asked. Further herein is he the less to be allowed because he defendeth that opinion whereby the hearers are rather destroyed than edified in the true and right doctrine of faith. Whether obstinate heresy as touching the person of Christ exclude the Anabaptists from salvation. For whereas he affirmed that the perverse opinion touching the flesh of Christ brought from heaven, and not taken of the blessed virgin, doth not deprive the Anabaptists of salvation, they continuing obstinately therein, but that they being yet of that opinion, belong as well unto Christ as unto the Church, doth not this extenuate both the weight and mischief of that heresy? And doth it not confirm those wretched men in their errors? And doth it not call back others from the carefulness to shun and avoid that error? But he saith, They which are touched with the fear of God, will give place to those which show them that they live in a great and dangerous error. Howbeit I would feign know how grievous an error, or how horrible a danger that is, which plucketh not men from eternal salvation, but suffereth them still to be both members of Christ and also parts of the Church. The Apostle, when he would exaggerate certain sins above others, saith, 1. Cor. 6. 8. They that commit such things shall not possess the kingdom of God. If the faithful ministers of Christ, although they by assured testimonies of the word of God confute & earnestly speak against this opinion, namely, that such as so err shall perish unless they repent, bring not to pass that they will yield unto the truth, shall we believe that they will sooner yield and be healed, when they hear that their opinion though it be false and against the word of God, doth not exclude them either from salvation or from Christ? It is not likely: nay rather, when they shall be taught things which be true and contrary unto their dreams, they will say unto a sound teacher: thou losest thy time and thy labour. I depart not from that opinion which I have taken upon me to defend, whereof I allow, because it doth not separate men from eternal life. Furthermore the faithful men will say: Why do we so diligently shun and avoid these men since to keep them company is not pernicious? For if we should be infected with their contagion, we shall be in no danger at all in the end. Hadrian who otherwise is against the anabaptists, and as we have heard is commended for sincerity of life, did negligently consider of these things, therefore he supposeth that it is answered by that his Dilemma: He with whom we deal either feareth God, or else is destitute of his fear. If he do not fear, but do rather despise him, he looseth his labour, seeing through such a contempt he is made blind. But if he be endued with the fear of God, he will assent unto him that rightly admonisheth. Howbeit both parts of the argument are easily refelled. He that feareth not God, and when the punishment of eternal death is set before him proceedeth in contemning of him, procureth unto himself a more grievous judgement, & harder condemnation. But he that is endued with the fear of God, will by applying of more vehement spurs hasten with a swifter course unto the truth. Wherefore such doctrine as this hath no fruit and draweth much loss with it. Those things in effect judge we of the whole cause. Now will we come to examine particularly the parts and members thereof, which we are feign to do in few words and briefly, seeing we have other business in hand, which although we would we may not intermit. This first of all we cannot choose but marvel at that the Anabaptists are affirmed to have a true mediator although they believe that his flesh was brought from heaven, Whether the Anabaptists do acknowledge the true mediator. not taken of the virgin. Undoubtedly a mediator he cannot be, unless he both be, and be comprehended by faith according as God hath ordained him, and revealed him in his promises. But he decreed that he should have flesh of men: and this he testified by evident and plain words in the holy scriptures. So as they, which attribute unto him a heavenly flesh, have not the mediator promised by God, but him whom they have invented to themselves and imagined of their own brain. It is objected, that those men do not see nor perceive that such a mediator is set forth and promised by God, as aught to have taken flesh of Marie. What they can see, or what they cannot see, it maketh little or nothing to the matter. This doubtless are they driven to believe, that in the holy Oracles it is left unto us for a most certainty, we do not affirm, that they do see these things. But this be we assured of, that not to see nor profess those things, but with full mouth to deny them, removeth them from salvation. A judgement as touching the jews. As touching the jews of our times which cry out that they cannot find by the holy scriptures that Messiah is yet come, but say that they do believe in him as did the patriarchs & Prophets, and as their forefathers believed: what will Hadrian judge? Will he say that they be not out of the kingdom of heaven? Let him say what he will, we will say with john that they be antichrists which say that Christ is not come in the flesh. 1. john. 4. 3. A blindness in those things which the scripture teacheth concerning the mediator removeth not damnation from the unfaithful. That blindness is laid upon us as a just punishment of former sins which when it transgesseth the law and bounds of faith, it taketh not eternal damnation away, They that deny the consequent, deny also the Antecedent. but rather procureth the same. Neither is it truly said, that it comes oftentimes to pass that they which deny the consequent do not deny the antecedent; for they in deed do deny this, although in words they seem so much to grant it: For the overthrowing of the consequent is so repugnant to the antecedent, as they can not stand together. But thou wilt say, that unawares they take away [the antecedent of Christ's humanity]. I grant it: but ignorance as touching natural & profane things is counted but a light matter, but in articles of the faith it bringeth the extremest and chiefest loss. And it is not now called ignorance but incredulity. Matt. 1. 25. Luke. 2. 7. But that Christ was borne of the virgin Marie, no man of sound religion doubteth but that the same doth belong to the chief points of faith. And for man to be borne of a mother, is not only to pass through the womb of her, and this even children themselves do know. Further we confess that he was not only borne of a virgin, but that he was also conceived of her. And who I beseech you will say, that those things which pass through the womb are conceived? Howbeit we are not now about to bring forth testimonies of the scriptures, whereby the Anabaptists may be convinced, & that it may be showed to them that the flesh of Christ was received of his mother, but to the intent we may prove, that they which deny this which truly belongeth to a mediator, do utterly take away the mediator himself, although by mouth and words they profess that they believe and confess him. A similitude If in any kingdom a man should teach that we should not for any cause obey a king: and yet nevertheless would confess him to be lawful king, and that he holdeth the same kingdom by right of inheritance, he should as I think be punished by death, neither should it any thing avail him to cry that he seeth not the dependency or connection between the consequent and the antecedent. But they which were wise or had any knowledge at all of politic government, would say unto him either thou seest or seest not this knitting together, by denying this that is the consequent thou overthrowest also the antecedent. Neither are the papists delivered from the curse and everlasting destruction in this respect that they think themselves to preach no other gospel than that which the Apostles taught, and they themselves moreover deny, that they do see a just and effectual conjunction between their doctrine and that which is accursed. Yet for all that, these things must not in such sort be understood, as though we do not think that they sin more grievously who reject and oppress the truth which they very well know than they of whom consequentes are denied and antecedentes by words and false opinion affirmed, but in vain, since these may not consist with the contraries of the consequent. These men in deed do sin somewhat less, yet so grievously notwithstanding, as unless they at the length repent them, That the Anabaptists have no true mediator. they shall perish eternally, seeing they have no true mediator but such a one as they themselves have forged. Neither doth Hadrians' similitude belong any thing unto this matter. Whether the Anabaptists do believe in Christ. Mat. 26. 27 The Hebrews (saith he) of a false opinion do think that our Lord jesus was nothing else but a mere man, and that a seditious and naughty man. Wherefore they being deceived by this error did nail him to the cross, which injury of theirs, although it proceeded of a false opinion, yet did it break out against very Christ, not against a feigned Christ. So the anabaptists when they believe and call upon Christ which suffered for us, which rose again, and by whom sins are freely forgiven, although they think that he brought his flesh out of heaven, yet do they not stray far from a true mediator. Here do we say that unless a man do diligently examine similitudes, he shall easily be deceived by them. True in deed it is, that the errors of men do not change things: for the nature of God is not perverted by the false opinions of men, as being that which always abideth the self same, firm, and unshaken. A distinction of men's actions. But yet the actions of men must be distinguished. Some are so conversant about their subjects as they imprint nothing at all in them, they change or innovate nothing: such is the action of knowing or believing. For things which be known and believed, suffer nothing at all of them that believe and know. But there be other works which do deform and alter sometime to the better and sometime to the worse the matter about which they are conversant: So the true Christ by the jews, although they were deceived, was scourged wounded and slain. But in the first kind of actions, if there happen to be an error, the things themselves are not comprehended, but certain other things far differing from them. This will I declare by examples: Similitudes. If any man that exerciseth his wit in mathematical figures would judge that a triangle hath four corners, he should not comprehend in his mind a very triangle, but a quadrangle: undoubtedly he should err and by that error it would come to pass, that he should not attain to the thing which he had thought to do, but unskilfully be occupied about other things. So in natural things they which affirm that man's soul is a vanishing blast of wind or a flame that shall be soon quenched, should not comprehend in their mind the true soul of man, but either a vanishing blast, or a little fire to perish within a while: so as they that err are commonly said to take one for an other. Therefore the Anabaptists while they dream that Christ took not flesh of the virgin, since they err so grievously in that same, now do they not believe in the true mediator, neither do they attain unto him by faith, but are carried to one whom they themselves have forged, not that their error hath changed the true Christ, but because they are not occupied with their faith about him. And he whom they have feigned did neither die nor suffer, nor yet is any where extant. Indeed they take the actions & properties of very Christ, and fasten them to their Christ whom they imagine, but all in vain: for since this is done by their only imagination, 1. kings. 12. 28. all this is a monster but not true Christ. jeroboam also and his complices said, that they in that figure and visible sign worshipped not calves but god. But the scripture in Paralipomenon testifieth that their imagination was made frustrate because they did these services not to jehova, 2. Chron. 11. 15. but unto devils. Neither ought any to stir up hatred against us for Luther's cause. As touching him we decree nothing, seeing God at the last or while he was dying might lighten him as I am persuaded was done unto Cyprian, when he shed his bloulde for Christ his sake. Of abundant greatness is the mercy of God: God doth not forsake them that be his, & those which he seemeth to have forsaken he helpeth being at the point of death. Howbeit we do here speak of them which be obstinate and do not repent. And undoubtedly the self same question might be moved as touching Tertullian, and Origen, and such like fathers, which erred from the truth in very weighty matters, when as in diverse other things they wrote very agreeably to the right faith, Howbeit we judge not here of men which perhaps by the benefit of God repented them before their death, but of them only which of an obstinate mind continue in their error until the last end. Moreover we affirm that the weight and hurt of this error is so great, as it damneth everlastingly those which abide and endure therein until the end. Further this belongeth little or nothing to our matter. For that which is brought as touching Luther belongeth unto the fact, but we reason of the law. Now we have no other right than that which the holy Ghost hath appointed in the scriptures of God: where john saith, 1. john. 4. 3. that they which confess not Christ to have come in the flesh, are Antichristes. But Hadrian which earnestly traveleth in the Anabatistes behalf, answereth, that they with open mouth confess that Christ came in the flesh, although they deny that the same was taken of the virgin. Howbeit it behoveth to understand the oracle of john according to his own meaning and sense. But he when he maketh mention of flesh, understandeth no other than that which the divine promises have expressed: Namely which should be the seed of Eve, the seed of Abraham, the seed of David, and the infant of Marie. The holy Ghost is not contrary to himself. Wherefore that which he spoke by john, is all one thing with that which the divine promises have showed in other Canonical books. We know as thou dost, (O Hadrian) that Christ to have come in the flesh, & to have taken the same of the virgin, are two things, and are in such sort two, as the one may be believed without the other: as at this day we see it come to pass in the anabaptists. Howbeit we ought not to have respect what they do, but what God requireth of Christian men. He assuredly will have those two to be joined together in one article, whereby the benefit exhibited by the promises which were made before as touching him should not be several. Who moreover will not marvel that the anabaptists are reckoned among them which (Christ the true foundation being preserved,) build upon him hay, 1. Cor. 3. 11 straw and stubble, which things although they shall be burned, yet they that have builded shall be saved because of the foundations. In what respect Christ is the foundation of the Church. Gen. 4. 15. Gen. 17. 7. Psal. 132. 11 Assuredly Christ is not the foundation of salvation, except so far forth as it is laid by God: for he, as the scriptures most plainly testify, gave and promised him, as touching the human nature, to be the seed of Eve, the seed of Abraham, the seed of David, and the son of man, that is of Marie. Why do we not rather by hay, stubble, and straw, understand to be noted infinite genealogies vain babblings, unwritten verities, unseasonable visions, allegories, and divers traditions of men which may or may not be believed. All these things although they be not plain repugnant against Christ, yet because they build not, they shall be burned with the fire of the divine judgement, although that the authors because of the sound foundation from which they departed not shall not perish everlastingly. But to believe that the flesh of the Lord was not taken of the virgin, must not be accounted among those trifles before rehearsed. That the substance of Christ's flesh was taken of the Virgin. Neither shall it in any wise be granted, that the flesh taken of the virgin is not the substance of Christ, but rather (as it is called) a light circumstance, seeing the very substance of the body of Christ was flesh received of the Virgin: For from thence was drawn the bodily matter and substance of jesus the mediator of God and men, whereby comes to pass, that it ought in no wise to be referred unto the circumstance. Whereunto is to be added that the generation of man doth rather belong unto the efficient cause thereof than unto the circumstance. We are not ignorant that among the Logicians and Rhetoricians, Parents are placed among circumstances, but this is not done in respect of their bodily substance, but for their properties and conditions sake, to wit, that from thence may be derived probable arguments either of praise or dispraise of Children. For if a man have had noble parents, excellent and valiant, he is therefore commended, and as touching him that he will become such a one, a very likely argument is gathered. Also such crafts men have been accustomed to put the manner in the number of the circumstances. But flesh taken of the Virgin belongeth neither unto the measure nor yet unto the quality of Christ, but is, (as we have said) the substance as touching his humanity. Luke. 1. 35. But the manner of his generation may be thus said to be, namely, that he was begotten without the seed of man: because not the strength of her husband but the power of the holy Ghost form and fashioned out the child borne of the blessed Virgin. These in very deed I might grant to be circumstances, but yet so necessary to be believed, as he that confesseth not that Christ was conceived without the seed of man, and made by the power of the holy Ghost, and also form of the flesh of the Virgin, is both estranged from the Church and from salvation. Wherefore we say, that the flesh taken of the Virgin is no circumstance of Christ as he is man but that it belongeth to his substance. Again if we should also grant that the same doth belong unto circumstances, yet it is not gathered thereof that that is not necessary to be believed, since to suffer, to die, to be buried, to rise again, and to reign in heaven, being the actions of Christ, are undoubtedly reckoned among his circumstances: which whosoever doth not faithfully believe, and confess, doth utterly fall from the hope of salvation unless he repent. And it is a wonderful thing to determine as Hadrian doth, that the taking of the flesh of the virgin Marie was a thing necessary unto our salvation, and that yet afterward the thing should be so extenuated, as they which believe the contrary are said to be partakers of salvation. And I do not much marvel at this, because he after a sort qualifying a thing of itself so hard, saith, that he doth not utterly condemn them but commit them to the judgement of God. This is not rightly to divide the word of truth in religion and holy doctrine. 1. Tim. 1. 19 Why did Paul pronounce them to have made a shipwreck of the faith, which said that the Resurrection was already past? Whether I beseech you appeareth it more manifestly out of the holy scriptures that the Resurrection shall be, or that Christ is the true seed of Eve, the son of Abraham, the son of David, & that he was the seed of them? The scriptures plainly and manifestly affirm both, and both of them belong to the articles of the faith. For we confess, that we believe in jesus Christ the son of God, conceived and borne of the virgin Marie, not in him which passed through her as through a Conduit. Paul saith not that he leaveth them to the judgement of God, but he openly pronounceth that they were fallen from the faith: and shall not we account these men worthy of condemnation? Also the Church did not leave the Arrians, Nestorians, Eutichians, Ebionites and such like pestilent sects to the judgement of God, but by manifest and open judgement condemned them, who nevertheless ceased not to cry out, that they saw not the consequentes and collections between the words of the holy scriptures, and the opinions which the right believers defended. Therefore let us measure things not according as they seem good unto Heretics, but according as they be expressed in the holy scriptures. Neither doth Hadrian a thing meet for his profession, who therefore putteth us to business, because that children and mad men have salvation without faith, whereas notwithstanding the holy scriptures affirm, Hebr. 11. 5. that by faith men are saved and do please God: for these things do belong to the state and condition of the anabaptists, seeing they be both of full age, and have their right wits, who likewise have leisure to read the scriptures and holy sermons, and they may also hear the answers of godly men. We judge it also to be a superfluous question touching faith, why God hath required the same at our hands, seeing if it had pleased him he could have made men blessed without it. For what need have we to dispute of the will of God, seeing that the same manifestly enough appeareth in the holy scriptures? This rather we ought to labour and earnestly endeavour that we may by prayers unto God attain to the same and to the daily increase thereof, & that those things which we believe we may through the persuasion of faith, express in our life & deeds, [and show] how great power is placed in us by GOD. We ought not to be such as would know the causes and reasons of the divine counsels. That moreover seems more than marvelous that this is decreed by Hadrian, to be a thing necessary to be believed unto salvation, without which may not be believed that sins are freely forgiven us by Christ. That in very deed is the chief sum and principal point of the Gospel: but see I beseech you that if a man say he believeth this and in the mean time denieth the Resurrection of the dead, whether may he be said to embrace the true Gospel of Christ? I suppose he doth not, nay rather I affirm that he, while he is thus persuaded is not partaker of eternal salvation. Also another will say, that he doth embrace that article as a thing out of doubt: who notwithstanding on the other part will deny that the son of God is equal and of one substance with the father, and will hold opinion that the holy Ghost is a creature. What shall here be done? Shall we allow them salvation and rest according to this rule? And shall we embrace them as the members of Christ and parts of the Church, so as they believe that sins are freely forgiven them by the Mediator? Now let us come to the known * He meaneth the principal points of Religion Whether it be of necessity to understand all the opinions as touching Christ. demonstrations and properties. Seeing (sayeth he) there have been many; if a man consent unto all, only one excepted, undoubtedly it is absurd and uncharitable to exclude him from eternal salvation, because he rejecteth only one of those principles. Yea (saith he) there must rather be a consideration had of the number which he admitteth, than of that one which he refuseth and is against. Hereunto we answer, that all the words of God, so far forth as they have flowed from him, are of like weight and authority, and therefore it is not lawful for any man at his own pleasure to receive one thing, and to confute another thing, and to reject it as false. jame. 2. 10. james boldly saith: He that sinneth in one is made guilty of all. If this have place as touching the obedience of the commandments, it shall also be true as touching things which must be believed. And doth not Hadrian see, that this reason of his being allowed, even Arrius himself must be acknowledged as a member of Christ? For he will say: I admit all other demonstrations, properties and marks, which other faithful men do believe, only one excepted, namely that I affirm the son of God to be a creature. And not only Arrius, but innumerable other Heretics also, by this mild and remiss censure will fill the Church with their Heresies, and in the body of Christ there will be such a foul sink of sects that in the end all will become most shameful and unclean. Neither is this true, that the Anabaptists when they affirm that the son of God brought flesh with him out of heaven, and that he took not the same of the virgin do only stand against one demonstration, property, or note of the Christian faith: sith this error of theirs doth draw with it very many other. For all at once they deny that Christ as touching the human nature, was the seed of Eve: For unto his substance doth her seed belong, neither is it of an heavenly nature. Also they deny it to be the seed of Abraham wherein all nations of the earth should receive blessing. Neither can it appear unto him that Messiah is the son of David which the scripture every where testifieth should verily be: neither can they admit that the virgin conceived her son and brought him forth, as the Prophets and Evangelists do confirm. How moreover will they say with the scriptures that Marie was the mother of jesus? Or how will they confess him to be the son of man? If their saying were true, he shallbe none of our brother, neither hath he been partaker with his brethren, Heb. 2. 14. as unto the hebrews it is written that he was. I could easily also gather other things, whereby I might declare that not only one demonstration or principal article of the right Christian faith but very many are taken away of the Anabaptists through this their wicked opinion. But forasmuch as I think those to be sufficient which I have alleged, I will surcease: & now touch that wherein we are said to deal not logicallie but rather sophistically, That Christ is no mediator unless he be also a man. when we affirm Christ to be no mediator, if he took not flesh of the virgin Marie. For (as Hadrian saith) this is concluded of us * Non simpliciter, led lecundum quid. not absolutely but in some respect, namely as touching the Anabaptists, but their opinion transformeth not the nature of things. I cannot sufficiently marvel what this devise can make to the confuting of those arguments which be exceeding good & plain. It is none of our mind there to show that Christ is not the true mediator (for they affirm that same for a most certain and undoubted doctrine:) but this point we have to prove that by the received opinion of the Anabaptists, that thing doth plainly follow. Neither do they thus arguing depart from the father's usual form of disputing. The way to confute false opinions. For the Ecclesiastical teachers while they dispute with heretics are wont to bring forth a sentence, which not only is true but common unto both parts. For they draw the same out of the holy scriptures, afterward they add the false opinion of them against whom they dispute: thereof they gather some gross and odious absurdity. But since this cannot be gathered of the common proposition which is very evident & is true, it remaineth that it follow by the adversaries own proposition. It is no rare but a usual kind of argument, whereby those men whom we press in disputing are driven to confess absurdities. So likewise doth Aristotle dispute against Parmenides Melissus and others of the old writers: That he first taketh as granted which is both very manifest and most true, than he addeth the opinion of those old writers: whereof he concludeth most absurd sentences, not being such doubtless, as he himself will hold but whereby he may show unto them which allowed the opinions of the old writers into what follies and absurdities they did headlong cast themselves. For not all demonstrations or arguments can be direct and absolute, wherefore many there be and are found, which are ascribed unto some certain men or their errors, and do refel only them particularly and not all others generally. Further there seems but small consideration in them to require of us, that we should show a place certain and evident in the holy scriptures, That errors are not particularly condemned in the scriptures. wherein they are declared both to be damned and to be void of salvation, which believe not that Christ took his flesh of the virgin. For it is sufficient that we are generally commanded, to give credit unto all those things which the son of God and the holy ghost by himself, by the Prophets and Apostles hath spoken: This is my son, Matt. 17. 5. hear him. Neither did it seem good unto God, to make particular mention in the holy scriptures of all the errors which in time to come should issue out of the brain of heretics, it was suffitient there to teach those things which were to be believed. Undoubtedly (as it is said in the schools by the learned) A thing that is strait or right is judge both of itself and of that which is crooked. That expressing had been over laboursome, and in a manner infinite, if I should stray almost innumerable ways from the scope which can be attained but one way. What end I beseech you should there be of writing, if all the perverse opinions of them that err should in express words be discoursed together with their condemnation? It is generally enough spoken by Paul: He that shall preach any other Gospel than we have preached, let him be accursed. Gal. 1. 8. Which saying I do not think should be so straitly driven as Hadrian thinketh: as though the same ought only to be understood touching that rule wherein it is said that Sins are freely forgiven us through Christ. Indeed the same is the most happiest message of all other: but yet it is the Gospel also which the Apostles taught in like manner of other principal articles. Whereupon Paul in the 2. Epistle to Timothy the 2. Verse. 8. chapter saith, Remember that jesus Christ made of the seed of David was raised again from the dead according to my Gospel. Behold now in the same place, under the name of the Gospel is comprehended the doctrine which teacheth that both Christ is risen from the dead, and is borne of the seed of David. And to preach the Gospel otherwise, is nothing else with the Apostle than that which he said in the first Epistle to Timothy the 6. chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say otherwise to teach. Wherefore it must not be suffered that that same saying of the Apostle should be restrained to one Article only. Neither can there be any reason assigned, why that cannot justly be called a good message and gladsome preaching whereby it is testified and declared unto the world that God stood unto the promises who sent his son to take flesh of the seed of Eve, of Abraham and of David, even as in old time he promised by his Prophets to do. Therefore since we have these general sayings, it is not to be looked for that we should show this or that error to be condemned and suppressed by name and in express words in the scriptures. For where shall we find there that they be condemned and are estranged from God, which do not receive the books of the old testament? which opinion nevertheless was common unto the Marcionites Manichees and many other heretics. Neither are they at any time condemned by express words which deny that the souls after the death of the body do live, but think, that they die together with the flesh, and that as touching life everlasting, they about the end of the world shallbe raised up again together with their bodies. Also they which would not that pardon and reconciliation should be given unto the brethren that be fallen, are never said in the holy Oracles to be either condemned, or to be out of the way of salvation. Wherefore when Hadrian requireth this at our hands, concerning the error of the Anabaptists, both he dealeth fondly, and whilst he taketh away one or two errors, he openeth a very wide gap unto many. For of very few doth the scripture speak in that form and phrase which he now requireth of us. lastly remaineth, that we should examine the syllogisms which Hadrian brought in against us as our men had done against him, that those as he thinketh he might confute the more evidently: but these I have thought good for two causes to pass over. First because it seemeth not very lawful for godly men to be childishly subtle, especially in defending of an opinion, the which (as at the beginning hath been said) edifieth no man and may hurt very many. secondly because we judge that in this question those things are to be written which are understood of the greatest part of the holy congregation, and that there be very few which have exercised themselves in the quirks and subtleties of Logic and sophistry. The truth itself, especially that which is evangelical is plain, & is taught and made evident by the apostolical light and simplicity. Furthermore those things be already before alleged, whereby is plainly and manifestly discovered whatsoever deceit is in these trifling arguments. Now for the finishing of this that we have written, let us add this: namely, let us celebrate with high praises the most ample mercy of God: that in all things he discovereth himself with marvelous brightness and (as David singeth in the burden of his Psalm) florrisheth for ever, that is eternally. How far forth the praises of God must be celebrated. But yet ought we so to celebrate his praises, as on the other side the judgements of God towards unbelievers and heretics be not thereby canceled. This is therefore written because Hadrian saith, that he was very much driven to defend these things which he defendeth for that they greatly availed to the worthiness & greatness of God's mercy. Howbeit after this manner they also perhaps did excuse themselves, which reckoned Cain and judas among the number of the saints and blessed men. Also Origen and his favourers, had unmeasurable respect unto the clemency of God when as they taught that the punishments of the godly should one day at the last be finished, and in very deed the fires of hell should not be everlasting, and since they wrote that even to the devils themselves, after a multitude of ages shallbe given pardon and salvation. No just praises of the mercy of God are those which overmuch obscure the severity & justice of God. Wherefore letting this newness of doctrine go, let us think with ourselves that we must by all means seek the peace and quietness of the church. Of intricate and vain questions undoubtedly there is store enough. Wherefore it shall be your part that keeping the truth safe and sound, ye speedily return into amity thinking this diligently with yourselves, that it is a singular benefit unto you to have there where you are, both the french and flemish Church. This cannot the devil abide, and for that cause stirreth up discords and contentions among you, to the intent that strangers may be more and more hateful to English men, Wherefore watch ye with singular care and diligence that the evil spirit have not his own desire, and that the Church of the son of God receive no loss. He that is reproved, let him bear it with no less patiented mind than Peter did when he was reprehended by Paul. And contrariwise they that have taken upon them the defence of the truth, if their brother which hath turned from the right way, not of malice as it should seem, but rather of a certain error, give ear unto them that admonish him well, let them account him no less than before in the place of the minister of God and of a most loving fellow in office. Far you well my very good brethren, assist us with your prayers, using your endeavour to maintain peace among you as much as ye can. From Zurick the 15. of February, 1561. An Epistle to the English Church. 46. MY dear beloved brethren in Christ, albeit we do marvelously love your Church, and do justly and worthily make great account thereof, yet are we very loath to determine of such nice questions as do bring none or in very deed small edification. For since there are among you two sorts, of the which one affirmeth and the other denieth: it might easily be, that they which cannot abide the doctrine set forth, had rather rend in sunder the Church, than change their opinion. Therefore since we be most desirous of the unity of the church, we would marvelously wish, that the controversy which is sprung up amongst you should be pacified, which we suppose might be done, if ye will deliver your children hereafter to be baptized unto those churches, with whom ye agree in faith and doctrine. For if it could be done after this manner, Baptism must be received of none but such as be of a right faith. aswell they which think this kind of baptism, whereof we dispute to be unlawful, would greatly rejoice to have their conscience satisfied, & they on the other side which think the same to be right and allowed, would not for that cause defile their faith or conscience in any point. Beside this in doubtful causes it most of all becometh godly men to embrace those things which they may do with most safety. The matter which ye propound we read not to be defined by the word of God extant and pronounced in plain and express words: Wherefore we must dispute thereof according to that which we may conjecture by that which we gather out of the holy scriptures. Which proofs and conclusions when all men admit not, thereof cometh a difficult and dangerous handling of these things. Howbeit forasmuch as you having asked our opinion, we cannot keep secret our judgement as touching the question propounded: we will allege in few words those things which for the present time seem most fit. And if they like you, you shall take it thankfully: But if they do not, Christianity being kept safe and inviolate, embrace ye those things which ye shall else where find better. Wherefore it seemeth good first of all that all faithful men should be warned, That Baptism must not be reiterate. that they do not renew the baptism which is received by the Lutherans, even as we do not reiterate that which the Papists have ministered unto us. But whereas afterward you demand whether it be lawful for men that profess the gospel, to receive baptism of the Lutherans, we say, that this can not be done of them without fault. Not in very deed that we deny their churches to be any churches at all, neither do we think that baptism itself is to be denied, because of the cruelty which their ministers exercise against us, but we thus think for other causes and those as it seemeth most just. First we affirm that Baptism is a certain sealing of the faith of him that is baptized: or else if for want of age he be not yet endued with faith, we understand that faith to be sealed, which the offerers of the party to be baptized do profess. Insomuch then as there is a difference between our faith and the faith of the Lutherans, we cannot deliver our faith to be sealed of them, seeing they do very much detest the same: so far is it off that they will seem to allow it by the sign of baptism. Wherefore in doing of this, we shall seem rather to consent unto their faith, and that we have now changed our mind and opinion unto their Church and faith. Moreover we think not that the Church of N. doth baptise into any other faith than into that which flourisheth and is taught in the same. But that baptism is a sealing of the faith, Rom. 4. 3. & 9 Ib. ver. 11. Paul showeth when he saith unto the Romans that Abraham first believed, and that was imputed unto him for righteousness. afterward he received the seal of the righteousness of faith, that is circumcision. Neither can the faithful doubt but that our baptism succeeded circumcision. Yea and the jews would not for any other cause have circumcised a stranger, unless he being become first a proselyte had professed their religion and faith. And they of our religion did not baptise men of perfect age, unless they had instructed them forty days before. But perhaps ye think that the controversy about the Eucharist is a certain small dissent, which is not so, seeing in it there is strife about the principal points of religion. Further if the thing be of small importance, why do we so eagerly contend for the same? why do we not hide the smallness of the difference? But if it be (as we teach it to be) of very great weight: why do we not avoid the show of a silent consenting with those churches which we know for certainty to be in an ill opinion? Why do we not rather imitate the Lutheran ministers, which would not commit their children to be baptized of our ministers? Moreover if in delivering of your children to be baptized, you should testify unto those ministers, that you would have them to be baptized in that faith concerning the Eucharist which ye retain and profess, they undoubtedly would not baptise them. Also the godly jews in old time, would not have given their children to be circumcised of jeroboams priests, which worshipped the golden calves together with jehova. Also we are not a little moved by the examples of our forefathers. For that same great Theodosius as Socrates wrote in the 5. book the 6. chapter, when he began to wax grievously sick at Thessalonica, and would be made partaker of baptism called unto him the bishop of the City, ask him first of all what faith that church professed, whether the Arrian or the right catholic faith: and when he hard that it confessed Christ to be one substance with his father, and that it was contrary to the Arrians, than he with a cheerful and glad mind required himself to be baptized. Yea and Valentinian the younger when he might have been baptized in France, yet for the suspicions of heresies wherewith the churches were then infected, he went to Milan that he might be there baptized by Ambrose, which Church he knew did follow the sincere and true professed faith. To these I will add Satyrus the brother of the self same Ambrose, who when he had escaped a most dangerous shipwreck, and would not differ baptism any longer most carefully shunning the churches of the Arrians, repaired with all speed to the catholic Church where he might be baptized: why would famous men so greatly have used this caution, if it had been all one matter to be baptized of them which were of a right opinion, and of them that erred in the chiefest points of faith. Moreover they that be baptized with the sign of baptism, are said to be visibly engraffed into the church, and especially into that Church in which the sacrament of baptism is dispensed unto them. Therefore since ye will not and that rightly in very deed consent with the Church N. why should you offer unto it your children to be baptized? And herein further my dear brethren (in my judgement) you are much deceived, that you think those ministers to agree with you as touching the sacrament of baptism. verily it is far otherwise: The opinion of the Lutherans as touching Baptism. for they attribute unto the sacraments a great deal more than is requisite, and tie the grace of God unto baptism interpreting amiss that saying which is in john: john. 3. 3. Except a man be borne again of water and of the spirit he shall not enter into the kingdom of heaven: Mar. 16. 16. Again, He that shall believe and be baptized shall be saved. Moreover we hereby gather that they attribute more than is meet unto baptism, for that we coming unto them, they would not give us the Eucharist, whereas notwithstanding they dare not deny baptism unto your young children, because they despair that those can have salvation without it. Further they believe that young children be endued with faith, which neither you nor we do believe: who think it to be sufficient unto their salvation that they be endued with the spirit of Christ, who is the root and original of faith; and who at such time as he shall think good, will stir up the same in them. Wherefore since there is no agreement between them and us in any of both sacraments we know not why you should from thence take baptism unto your children. Besides this we think good to reckon what an offence or stumbling block [will be given] to the weak ones of your Church when it proceedeth not of impiety or pride or too much obstinacy, but of a great desire of the purer religion, and it hath very good reasons to prove pastors and elders as much as they can must endeavour to avoid the same. What commodity I beseech you or spiritual edification is had at the length by baptism ministered of the Lutherans? undoubtedly your infants are not in ioperdie of salvation, if they die without baptism: forsomuch as neither the grace of Christ, nor the effects of predestination must be tied to outward things and sacraments. Assuredly we are not to believe that the children of the hebrews which for the space of forty years died uncircumcised, did all for that cause sustain the condemnation of eternal punishment: for that had been very strange from the league & covenant made with the fathers, and also from the goodness of God and his promises. Neither shall the ●issing of the Lutheran Baptism be any damage unto the parents, since it happeneth not upon a contempt of the Sacrament, but only in regard of the conscience and faith. Wherefore we exhort you my most dear brethren in Christ that ye, at the leastwise for a while will abstain from this kind of baptism, till ye have taught your weak ones as you call them that it is lawful to receive the Sacrament of the Lutherans. For that is either forbidden, or is necessary to salvation or else it is a thing indifferent. Necessary to salvation it is not, seeing the grace of God is not tied unto the sacraments. But if it be forbidden of God to be done as we think it is, so much the rather must ye abstain from it. Finally, if it be a thing indifferent as you may seem to affirm, if we should grant you even this, yet ye ought not to use it with offence of the weak; seeing Paul in these things indifferent, would have the consciences of the weak ones to be provided for and that at the least wise for a time until the matter as we do wish may be made more manifest unto them. Neither must we be unmindful of the rule of Paul, wherein he spoke of all this matter: All things are lawful for me, but all things are not expedient. 1. Cor. 6. 12 Consider (I beseech you) with yourselves, although that the baptism of the Lutherans should be lawful, yet should it not be expedient at this time, and for your brethren. Neither doth it seem to be a part of Christian godliness, only to hear and to be willing to follow, as much as may be lawful by the laws: For otherwhile it behoveth for our brethren's sake to omit somewhat of that which is lawful to be done, especallie in those things which be accounted indifferent. But in the mean time you say, that the discord between us and the Lutherans is more & more increased. And perhaps it is: but yet it chanceth not through our fault, for we do love them, and many times would have accounted them for our brethren: which they not only have refused, but also have every where in a manner condemned us, and do endeavour by all means to cast us out of the Church. Neither can it be thought that the discord will be therefore diminished, because you seek to baptise your children in their ministery. Yea and perhaps your sort will not hereafter through this communion of the sacrament adventure so valiantly and constantly to defend that truth about the article of the Sacrament, as they have heretofore with great praise & virtue maintained it. For unconstant is the nature of man, and is not for any other cause sooner reconciled with them that have ill opinions than by usurpation of their Sacraments. These things my brethren did I think good at this time to write unto you as touching this matter, the which take ye in good part, and pray you earnestly for our Churches even as we do instantly pray for you. To the brethren of the City of Luca. 47. SInce we together be all one body, (most dearly beloved brethren in Christ) it is wholly our part to communicate one with an other the affections wherewith we be some time moved, especially those which we think may bring any help to the common salvation. Wherefore I which of long time have lived joyfully in God because of your commendable proceedings in the way of the holy Gospel of jesus Christ (all the faithful giving every where honourable report of you) I thought it not needful hitherto to encourage you with my letters, and therefore I regarded this one thing, that I might give thanks to the heavenly Father for our abundant spiritual fruits, and to pray that he would vouchsafe to increase the blessing that he hath given you. Which to accomplish I was not a little moved, forsomuch as I had at the beginning laid among you some foundations of the Christian truth, according to the will of the heavenly Father: weakly indeed at that time, as I before God confess, yet so, as not by my power, but by the favour of jesus Christ that endeavour, whatsoever it were, brought no small profit aswell to me as to you. Furthermore I was delighted herein, that after these foundations, such as they were, were laid, you obtained of God other teachers, which were more fit, through whose prudent travel, and most sincere doctrine, the husbandry begun in you, did increase. Wherefore I rejoiced and marvelously triumphed for your sakes, as for an incorruptible crown of mine own: neither was there ever any mention made of you unto me, but that I was wholly replenished with spiritual gladness. Of the fall in persecution. But now when it hath seemed good unto God, to prove his household by tribulations, and to try the steadfastness of your faith, Alas what lamentable proofs, what unhappy issues are there heard of. For in the steed of expected constancy feebleness hath bewrayed itself. For valiant courage of a Christian heart, a wavering imbecility, a faint faith, a trembling heart with a most shameful denying of the truth. Of which thing, when soudenlie I had heard so uncomfortable news, straight way, all my spirit was filled with sorrow. For seeing the Prophet Samuel bewailed the falling of Saul king of the jews, 1. Sam. 16. 1 jer. 9 1. & In Lam. Luk. 19 41. that jeremy lamented the ruin of the jews, that our Lord jesus shed tears over jerusalem for showing the destruction thereof, 2. Cor. 2. 4. that Paul to his Corinthians wrote his Epistles with many tears, how shall I refrain myself from weeping, from tears and from lamentation when I see so pleasant a garden as was the Church of my brethren of Luca, in one moment, by a most vehement wind and cruel tempest, and by devilish hailstones to be so wasted scattered and cast here & there, as it might not seem either to have conceived before time any good seed, or that it never felt any husbanding or sprinkling of the heavenly showers of the holy Ghost? They that do not know you well, might justly have feared because of the imminent tempest of vexations, lest you should become an offence: but I could never be brought to think that you would so grievously fall. O my brethren, O my bowels in the Lord jesus Christ, who hath thus troubled your mind? Who hath thus changed your hearts? I would to god that I were present with you, and that I might with a lively voice weep, shed tears, and lament in your doleful and unfortunate funerals. Now when by reason of present persecutions, a valiant conflict, a glorious victory, and a most noble triumph was expected: the contraries have altogether followed: your minds have shamefully quailed, you are vanquished with great dishonour, and you are led into horrible captivity. When the devilish fury of Antichrist was now opened, and ye saw the danger hang even over your heads, and yet for all that, would not provide for your own safety, by the common remedy of weak, men as many nowadays call it, that is to wit by fleeing away, which I think to be a wise provision, so it be orderly used, he that had conceived a good opinion of you, thus thought with himself: These men do mislike of flying away, because they be valiant and approved knights of Christ, they will make away for the Gospel through our Italy, by their death blood and martyrdom, being moved thereunto by the daily examples of their brethren the frenchmen Dutchmen and Englishmen. Oh how many did this vain hope deceive? Oh what a matter of rejoicing did this ill success give unto wicked Antichrist? Such marvelous misfortunes do rather require tears than words. Do not think (my most dear brethren) that we here are careful of our own salvation only: there can no wound be given unto you, but that the stroke doth also pierce through us. While you do fall, our bowels are even plucked out, and by your fall we fall also. For so did Christ join together all the members of his body, which is his Church, as they should communicate affections one with another. Now did the Lord require of you the fruits of a long peace and tranquillity given you, and since he both called you, and endued you with faith he required a confession: but so far is it off that you have confessed, as you have abjured. Will not Christ be ashamed of you, since so wretchedly you were ashamed of him? Mat. 10. 33 Will he not deny you since you have so shamefully denied him? If perhaps a friend of yours, or kinsman, or child, or wife, should perish, undoubtedly you would have very doleful funerals: and you care not at all when you yourselves have perished & that everlastingly. ye will say peradventure our fact indeed doth not a little grieve us and we bewail the same with great grief: I would to God ye did. But admit it be so, The fruits of true repentance. I demand of you what weeping availeth without amendment. If ye keep the covenants of your abjuration, if you come unto the mass and other vain superstitions, to what purpose are tears? Awake you at the length I beseech you, if the heavenly light through this persecution be not utterly extinguished in your minds, and consider ye what is your present state compared with the former. Before ye seemed to be so strong, as you were ready for the Christian truth to endure any thing: but when you were to enter into fight your courage failed even at the first threats of Antichrist and at his grim look. If the violence of torments had driven you hereto, some pretence indeed you might have, but no just excuse, namely that the infirmity of man's nature and flesh was overcome. Howbeit when as ye sustained neither wounds, nor rackings nor imprisonment, not banishment, yea and were not hurt in any manner of thing, no not the least at all: consider ye what ye are to judge of yourselves. Lo, I neither can nor know how to flatter. My office and ministery constraineth me to tell the truth, and to declare the thing as it is: unless that the Church were renowned, both with more ample confessions and martyrdoms, it would go very hardly with it, especially in these times, wherein by the bountiful goodness of jesus Christ, the truth hath so shined in the world, as undoubtedly we have sufficient doctrine, but we want strength, whereby in suffering afflictions, torments and never so dreadful death, it might be defended. These things do I not therefore write unto you most dear brethren in Christ, to make your cause the more grievous, nor to amplify the fact committed more than is meet, God is my witness: but that I may print in your minds the feeling of the evil wherewith you are oppressed, to the intent that being the more moved, ye thereby may rise up again out of the foul & deadly pit, wherinto ye have fallen. The cause that I writ freely and boldly, happeneth not without my very great sorrow, the which so justly troubleth me as it grieveth me exceedingly, that I may not so familiarly talk with God, as in old time that good Moses did, who when the people had melted the golden calf, & had yielded divine worship unto it (whereupon they provoked so grievous wrath of God against them, as they were in danger of utter destruction) he fell prostrate in humble prayer before God, as many other times he did, Exo. 32. 11. & said, True in deed it is that the people have most grievously sinned which have made to themselves a golden god, nevertheless I pray thee that thou wilt forgive them and pardon this heinous act, or else blot me out of the Book which thou hast written. With the like affection I also make supplication unto Christ for you, so greatly doth your calamity press and disquiet me. And it grieveth me, as I have said, that my authority and my faith is not of so great force with God as that of Moses was, which is not indeed through default or blame of God, seeing he is now the very same that he was in old time: but through the defect of faith and the weakness of my confidence towards him. And hereof it comes that my prayers are more slowly heard, and thereof also, that ye slackly bring forth the desired fruits of repentance. Yet do I go forward in those prayers, seeing I know that even Paul himself desiring to be accursed from Christ for the salvation of the Hebrews his brethren after the flesh, Rom. 9 1. was so soon heard. And even as his prayers were not in vain, so do I by the goodness of God promise myself of this that I shall be heard at a time convenient. But that I be no longer than is meet, nor yet do speak without fruit, there appears unto me two things to be considered of: one is that ye rightly weigh with yourselves what hath been the cause of so great an evil, that the same being known, ye may throughly root it up out of your minds. For it cannot be, that we should be delivered from any disease unless the cause of the disease be taken away. And so soon as the cause of your evil shall be discovered, we will strait ways in the second place incline ourselves to seek out a remedy: having respect unto this, that at the leastwise the souls may through the grace of GOD be some manner of way saved, although they had suffered a grievous shipwreck. Wherefore as touching the cause of this evil, How hurtful is the love of riches. I judge, there is nothing that hath more called men away from the great desire begun towards faith, than the love of riches: to wit, that either riches and honour might be gotten, or else being gotten might be preserved. These be the stones upon which, Mat. 13. 22. that good seed of the word of God can neither take root, nor fasten. These be the thorns which choke and destroy the holy doctrine, although it have already begun to bear her fruits. This is the bait, this is the hook, these be the nets, wherewith the Devil doth perpetually fish in this sea, namely in the world. Doubtless there be many found, as we know by experience, so tied with the chains of pleasures of this life, and of earthly goods, as they had rather die than leave these things. With great and marvelous importunity did that young man demand of Christ, what should behove him to do for the possessing of eternal life: Mat. 19 16 but when he heard that he should sell his possessions he went from thence very sad. And thus hard a matter it is to obtain faith. Wherefore the Apostle said, 1. Tim. 6. 9 They that will become rich fall into temptation, and into the snare, and into many [noisome] lusts, which drown men in perdition and destruction: for the desire of riches is the root of all evils, which who so follow, do fall away from faith, piercing themselves through with many sorrows. But O thou man of God, fly these things. Behold the root of temptations, of snares, and of falling away from the faith. Assuredly none of you having already known the truth, would ever have suffered himself to be led away from the knowledge of the word of GOD, unless he had feared the loss of the goods of this life. But what will riches, honours, and all commodities of the flesh profit at the length? whose obtaining of them, hath labour: whose possession, hath fear: and finally whose loss, hath sorrow joined therewith: yea and oftentimes they cast many into extreme and perpetual misery. Oh how many are deceived with the pleasantness of their villages, with the gorgeous furniture of their palaces, with the honour of their patrimonies, and with the wealth of their alliances. If ye in the time of peace had set your minds at liberty from these impediments and snares, there is no doubt but you would with a cheerful and valiant mind, even in the persecutions have taken up your cross and have followed Christ. But by what means shall he rid himself which hath both his hands and feet fast tied in bands? Perhaps ye will say: Who would ever have thought that so great a calamity should come? We promised to ourselves a quiet fruition of our goods with a holy evangelical peace, sometimes going out of the City into the Country, and sometime returning out of the country into the City: I understand you in deed. But this is it that is said in the common proverb, To reckon without your Host. Ye cannot justly complain of Christ, for he foretold you: He that will be my disciple, Mat. 16. 24 let him take up his cross and follow me. Christ promised unto his Disciples and unto them that believe in him most bountiful good things, but yet not without persecutions. Mat. 10. 24 He taught also, that the Disciple must not be above his master. Wherefore if the world did entreat him after a miserable manner, we are not to think that it will more gently handle us. Therefore when the wife of zebedee had desired him that he would cause her children to sit in the honourable seats in his kingdom, he leaving the mother turned unto them and said: Mat. 20. 21 Can ye drink of my cup? Whereby he meant, that none could come thither without the cross. Finally Paul in the second Epistle to Timothy writeth: 2. Tim. 3. verse. 12. Whosoever have purposed to themselves to live godly with Christ shall suffer persecution. Who is it therefore of the family of our Lord that can rightly say that he was not warned? Undoubtedly no other man but he that would not hear. Ye ought always to have remembered that saying of jesus Christ, Matt. 5. 11. that the reward of his faithful is plentiful, even already hidden and laid up in heaven: and that those are blessed which suffer persecutions for his name's sake. But we read that it is written in the Epistle to the Romans: Rom. 8. 28. That we are predestinated to be conformable to the Image of his son, as he is the first begotten among many brethren. But & if it behoved Christ to suffer, Luke. 14. verse. 26. that he might enter into his glory, no doubt but we also ought to suffer if we will be there with him. Many other places of the scripture I might show, whereby you were certified before hand what should happen unto us, concerning the goods and commodities of this life, if in deed ye had earnestly determined to follow Christ: so as there is now left unto you no just excuse. But the chiefest cause of your calamity was this, that ye did fall into the hands of the enemies, upon the sudden not having regard unto the Counsel of Christ, Luk. 14. 28. War must be thought upon in time of peace. saying: He that will build a Tower first reckoneth with himself what charges he must be at, lest if he begin the work, and be not able to perform it he become a laughing stock to all that pass by, who will mock him saying: This man began to build, but was not able to bring it to perfection. In like manner if a king mind to make war upon another, first he taketh counsel and considereth with how many thousand soldiers he is able to fight with his enemies: if he perceive himself an unequal match he leaveth his purpose. Wherefore you also after this manner should have taken counsel, when ye might do it in respect of leisure and quietness, weighing these things in your mind: if perhaps the cruel tempest of persecution should arise (which easily may happen) are we strong enough? Have we courage enough? If we encounter with our adversary, we shall lose riches, honours and perhaps this life also. If the matter shall come to this pass, are we ready to suffer all these things? Wherefore if the spirit had given you courage, (which thing was chiefly to be desired of God) you should wisely and valiantly have persisted in the work which you begun, and have fought with the enemy. But and if you had felt your minds weak and doubtful, so as they could not endure the loss of all your goods honours, and life, another Counsel was to be taken, not that you should forsake the faith, and leave Christian profession, but that you should go to another place (since ye neither wanted long opportunity of time nor the commodity of other things) where with other of the servants of jesus Christ, ye might be safe from the imminent dangers, & in applying yourselves to the continual hearing of the syncers word of God, you might more & more arm yourselves, if perhaps ye should have entered into new dangers. For unto this end doth God sometime grant quiet times, that we should commodiously weigh with ourselves, how great is the strength which the holy Ghost giveth us, and how ready we are to suffer the crosses which are at hand: For it is not the part of a Christian man to be idle. Truses indeed there may sometime be betwixt the Christians and Satan and Antichrist, but a firm peace may there never be. Wherefore he that doth not well employ the time granted of peace and quietness, he is in one moment oppressed by the fury of the enemies. And when he hath not retired himself into safe places, nor hath considered of his own proper strength nor endeavoured by ardent prayers to obtain greater strength, nor hath prepared himself to the conflict, that he might fight valiantly in the battle of jesus Christ: what marvel is it if he afterward fall, if he come to ruin, if in denying the truth he to his own incredible harm breed confusion and ignominy to the rest of the brethren? To tell you in few words my brethren, hence cometh all the mischief and misery, that ye have made more account of riches, honours, pleasures, and solaces of this life than you should have done: because ye judged in your carnal sense that your state or condition wherein ye then stood, was firm, as if so be it had been perpetual, and that there would never have followed any alteration of things. Through which causes it came to pass, that ye have not in the time of quiet state prepared your minds to abide the dangers, which daily hang over your heads. Oh how great hurt hath it always done, and alway will do in the Church of Christ, to make delay in the more happy times? For than should we confirm our minds, and have regard to ourselves I mean by Christian wisdom to provide for ourselves. To what end do ye think that peace is sometime granted us by God our excellent father? How doth our flesh swim abroad in the delights and pleasures of this life? How do we for a while yea excessively lay aside the endeavour of worshipping of GOD, the exercises of faith, good actions and prayers, and do wholly incline ourselves unto the heaping up of gold, silver, possessions and riches? Undoubtedly this is not the will, nor counsel, nor purpose of our excellent Father. Now have I declared unto you unto what end God suffereth us sometimes to enjoy peace and quietness: which thing either ye did not know or else being known, ye did not execute: therefore it is no marvel, if things have not fallen out happily unto you. As touching the original of your fall me thinks I have sufficiently disputed, wherefore it is worth the labour to show what remedy must be had for so great a mischief. For if no medicine should be applied, The remedies for them which be fallen in persecution of two evils, either one or both together would follow: namely, that either ye should fall into the eternal death of desperation, or else of favourers and defenders of the Gospel, you would become haters or assailers of it: even as the late examples of other men do more than enough declare. Take heed I beseech you (even as much as you love your own everlasting salvation) both of despair and of the hatred of the known Christian truth: and rather in the place and steed of these evils embrace ye a sincere, pure, and unfeigned repentance. For the heavenvly father hath appointed this to be the beginning of salvation, if at any time his children forsaking him, had fallen into the hands of sin and death. Mark what a difference there is between the predestinate and the reprobate. The predestinate, The difference between the predestinate & the reprobate. so soon as they are fallen do strait way return to themselves, do sorrow and lament, and being suppliants unto God do cry out with fervent tears: I have sinned father, Luk. 15. 18. I have sinned before thee I have sinned in heaven and in earth, A form of prayer for them that be fallen. I dare not lift up mine eyes or my face unto thee. Alas I am even he whom thou for thine infinite mercy hast vouchsafed to adopt unto thy son, but I have never feared thee as a father, but as a foreigner and stranger have transgressed thy commandments: wherefore I do not judge myself worthy to be called thy son. I am even he for whom thou gavest unto the cross thine only begotten son jesus Christ very God and man having in himself all the treasures of thy wisdom, being the author of all creatures, which he upholdeth and preserveth by his words: This thy so excellent son (I say) thou hast delivered for my sake unto the shameful death of the cross, thou having respect unto this one thing, namely that I being mad● conformable to his image might together with him become thy son. But I being unmindful of so great a benefit, have most shamefully denied his truth and holy faith. Wherefore O father I have sinned, I have sinned grievously before thee, I have sinned in heaven and in earth, I am no more worthy to be called thy son. I am even he whom thou according to thy bountiful goodness, leaving many other better than I in darkness) hast illuminated with the light of thy word, hast called me, hast engraffed me into the body of thy Church: whom thou hast made partaker of regeneration and remission of sins, and of the holy sacraments: finally, whom thou hast enriched with spiritual treasures, which thou wouldst not open unto the mighty, unto the Philosophers, and unto the most wise men of this world. I nevertheless making small account of these thy most precious gifts, given unto me both by thee, and by jesus Christ thy son my Lord, my wisdom, my righteousness, my holiness, & my redemption, have treacherously fallen from thee, and have wretchedly joined myself unto the enemies, rebels, and persecutors of thy holy name: I have sinned, Father, I have sinned before thee, I have sinned in heaven and in earth, and I am not worthy to be called thy son. I am he whom being polluted with the filthiness of sins, and with the foulness of wicked deeds, thou hast cleansed by the blood of jesus Christ, thou hast lightened by thy spirit, restored unto holy life, and hast made an heir, a fellow and a partaker of eternal felicity. What could I at any time have desired more of thee, seeing thou hast given me all things with Christ? And albeit thou hast given me these gifts & ornaments which are in deed incomparable, yet do I confess that I have dealt most leawdlie against thee. The Ox and the Ass do better know their owner, and the dog also being a most vile beast, doth attend and follow his Master with greater faithfulness than I, whom thou my God hast so greatly advanced, glorified and adorned with all kind of good things: wherefore I have no more excuse remaining. To thee of very right belongeth glory and honour, and unto me nothing else but shame and confusion of heart, of countenance and of deeds. I have sinned Father, I have sinned before thee, I have sinned in heaven and in earth. Determine thou of me whatsoever it shall please thee, yet will I be thine. I am sorry that I have so shamefully sinned, and I do detest this fact. The more grievously I have sinned, the more earnestly I desire thine everlasting mercy. Seeing I am wholly unclean, I am not able to cleanse myself: This if I shall go about to do I shall the more pollute myself. O thou my Lord jesus Christ, who art the very pureness itself, which camest into this world not for the just but for sinners: cleanse me again (I beseech thee) with thy blood, replenish me wholly with faith, that I may embrace thy death, that giveth life; thy blood, that is the price of eternal life; and thy passion, that is the rest, comfort, haven and refuge unto wretched and unhappy sinners. Seeing thou didst receive into former grace Peter which had denied thee, didst graciously receive again the Apostles which had forsaken thee, joh. 20. 21. 2. Sa. 12. 13. didst reconcile to thyself David, who was overwhelmed with most grievous sins, didst suffer with great clemency the people of the Hebrews which daily provoked thee by their manifold falling from thee, and since thou taking pity of the fall of thy weak and foolish creature, hast signified by thy Prophet, that thou wouldst not the death of a sinner, but that he should convert and live, and wouldst that a miserable sinner, if he repent, should be received and return to thy flock not only once, but also if need require seventy times seven times: Behold I am here, condemning, detesting, revoking, and renouncing whatsoever I have committed against thine honour, and against thy holy will: And I protest that I will order all my whole life in a better manner. Wherefore I beseech thee good father that since thou hast so encouraged me through jesus Christ our Lord, thou wilt give unto me such strength as may be sufficient. I am thy work aswell touching natural constitution as touching this spiritual and new regeneration. I pray thee therefore that thou wilt not despise me, and that which cannot be done for my own merits (whereof I find none good) may be done for the merits of jesus Christ, and for thy holy names sake: unto whom be honour and glory for ever and ever, Amen. I have showed or rather in a gross manner described, The manners of the reprobate. what the sons of God predestinated unto eternal life are wont to do when they have grievously fallen: for, if not with the words aforesaid, at least with the like, they fly unto their heavenly Father, whom by sinning they know to have offended. But contrariwise do those that are rejected. For they when they cannot excuse their sins do dissemble them: and as though they had committed none or else easy faults, they say that it behoveth to serve places, times, and present occasions. They pretend that it sufficeth to have a pure heart and unspotted mind, and that outward faults are not much to be weighed, as if so be they should acknowledge God to be only the Lord of Souls, and should think that those things which are expressed in word & outward deeds belong nothing unto him. Thus are these men wont to cover their sins. Unto whom if a godly man (as it often happeneth) endeavoureth to lay before their eyes the Image of their sin committed, they sometimes knowing the outrageousness of the fact which they have done, being destitute of faith and spirit, do sometimes despair with Cain and judas, and do fall into most miserable madness, or else they kill themselves, as we know it happened in our time by the horrible and dreadful judgement of God. But sometimes they persuading themselves that they did not grievously sin, do please themselves, as if they were clean and holy: and otherwhile do prosecute those with deadly hatred, of whom they were severely and of a good zeal rebuked: For which cause of abiurers they become persecutors. The Church of Christ at this day hath no enemies more hurtful, even as in times past it had julian the Apostata, who being only instructed in Christ, became afterward an enemy and exceeded all the tyranny and cruelty of the other tyrants to whom Christ was never known. Wherefore brethren beware, least after this first fall ye run not into deadly ruins and downefalles of eternal damnation. Rather fly ye unto the Anchor of repentance, and with the elect return ye unto him whom ye have offended. devise not unto yourselves new forms of obtaining salvation: this is the only form set forth by God to them that are fallen. Suffer not yourselves to be seduced by the intycements of false Prophets. 2. Sa. 12. 13. Luk. 15. 17. Say with David and with the Prodigal child: I have sinned; but speak it from the heart. Weep ye with Ezechias: Esa. 38. 3. but weep with faithful and sincere tears. Prostrate yourselves before Christ with the sinful woman. Luke. 7. 37 Weep ye bitterly with Peter with prayers and fastings proceeding from a true faith. Mat. 26. 75 Cry you out unto God with the Ninivites. jonas. 3. 5. Acts. 2. 37. be ye converted with those jews of whom Christ was crucified, whom if ye spared, no doubt but he will also spare you. For this do I promise you by the authority of the word of God, so that this repentance which I lay before you be firm and effectual. But and if ye demand what I mean by a firm and effectual repentance, I will show you the cause and effects thereof, that it may be discerned from a vain, Effectual repentance. feigned, and hypocritical repentance. The original & mother thereof is of necessity true and perfect faith. For what soever is done of us without the ground of the word of God, is unfruitful and hurtful. But we have not the word of God for any ground but so far forth as we believe. Therefore if ye sorrow, if ye lament, if ye bewail the fall that is past, ye must needs be moved by the word of God. If a man believe it, he revealeth abundant fruits, for it cannot be idle in the heart of the faithful. Behold therefore unto you, the beginning, original and fountain of true repentance. Now let us consider the effects. True and effectual repentance suffereth not sin to go unpunished and without just amendment. But (you will say) could it ever be brought to pass, that the thing which is done might be undone? That indeed cannot be undone which is done: but yet afterward the contrary unto that which before was done may be done. Unto the denial of the truth made before, the confession of the same is contrary. It behoveth therefore that by your testimony you affirm whatsoever by abjuring ye have denied. And this may be done two manner of ways: First, if ye will in that place where ye committed the crime boldly confess that ye have erred, & will by a lively contradiction testify that ye hold no such opinion as the form of the abjuration showeth. But in very deed because this kind of remedy requireth fortitude, constancy, and a singular valiantness of mind, because the way is wellnear most certain unto martyrdom, (which all men have not the gift to suffer) therefore dare I not require so great a matter of every one of you: Let every man measure the strength given him by God, and let him consider, whether he be able to perform this excellent and laudable work. If he have confidence enough, let him go forward in the name of the Lord: for he shall do no new thing in the Church of Christ. Mat. 26. 69 Peter when he had denied Christ, he for Christ's sake suffered the death of the cross. The renewed constancy of the godly Marcellinus Bishop of Rome, having first done service unto the Idols, he being led with repentance, preached that which he had denied, and being made a martyr, he by his blood, gave a testimony unto the truth. Holy Cyprian in his Sermon De Lapsis maketh mention of Castus & Aemilius, which when they were overcome with the bitterness of persecutions, were humbly afterward converted to repentance, and were so strengthened by Christ, as the fight being renewed with the adversary, they gate the victory, being made stronger than the fire and mightier than the flames, confessing in the mean time with great constancy whatsoever they had before denied. Howbeit (thanks be to God) there is no need to recite old examples: Some such thing within our age hath happened at London in England. A certain Priest being overcome through cruel torments and long captivity did abjure. The Bishop not content with his abjuration, requireth his hand writing. It is given him, whereupon the poor wretch goeth home, and there is moved and stirred up with so great sorrow, with such remorse, and with such true and effectual repentance, as (when he could enjoy, no comfort, rest, nor any quietness of mind, nor could any longer endure the sharp threats of the conscience) he commending himself to God, returneth home to the Bishop, and desireth to see his hand writing which he a few days before had delivered, and being showed him he takes it violently and tears it, blaming himself that he had been so disloyal and notable a traitor unto the Lord jesus Christ: adding moreover: Behold here I am, handle me at your own pleasure, I say, I judge, and I affirm contrary unto those things that I first wrote. Which when he had so boldly and notably confessed, he was again taken, and within a while after burned. I would to God that at the leastwaie, so much valiant courage might happen to each one of you from the father eternal, that by this means the truth of Christ may be made famous in you, and that they which through you are made the weaker and have suffered offence, might be confirmed and return again into the way of God, and go forward in the purposed journey. But if that the weakness of your strength, be such as having showed the form of repentance, it cannot bring forth fruit, we must come to an other kind of remedy, which consisteth in this that ye make void your abjuration by your flight and departure: otherwise the same doth yet burn before God and men. For how shall it by repentance be extinguished or blotted out, while ye remain in the selfsame state? while there appeareth in you no signification of a contrary opinion: do not you by tarrying and holding your peace plainly confirm that which ye have done? Depart ye at the least way (I beseech you) from this kind of intolerable death. For your departure shallbe a certain kind of martyrdom and confession. So often as I consider in my mind the state of your affairs, if happily there be left in you any feel of Godliness, if any spark of light, if any small drop of the holy Ghost, as I verily think there is some left: I marvel, yea I am amazed that ye so stay yourselves. For I see not how you can live, what quietness of mind ye can enjoy, with what confidence ye can pray, nor what communication ye can have one with another. Can any thing, be it never so good whether the same belong unto the spirit or unto the body be sweet and delectable unto you or refresh you? Are ye not all wholly shaken with fear when ye go unto masses, in making no account of the commandments of God, but in serving of men and as witnesses & consenters in crucifying again the son of God? Is not this torment more bitter unto you than a thousand deaths? By this one idolatry ye communicate with antichrist in all things. I marvel how it comes to pass, that ye there fall not down, if not dead, yet like those that are dead. Furthermore when ye be partakers of the communion once every year, or oftener, with what mind, with what heart, upon what purpose do ye corrupt, do ye confound, do ye rend in sunder the order of this noble sacrament instituted by Christ? Hebr. 6. 4. Seeing ye have tasted the gift of God and have known the truth and yet will even with your own hands handle the greatest hypocrisy, injuries and blasphemies, contained in those devilish rites and services: verily I am even besides myself, so often as I consider that ye burst not for sorrow when ye come together to do those things. Therefore since your state is so unhappy and miserable, what is a let unto you herein? Native country? house? farm? kinsfolk? riches? the pleasures of this world? Wherefore you esteem these things more than you do God himself: these things are your God, since in comparison of these you despise any other thing: by which means doubtless you discover the idolatry of your heart. If it seem to be a hard matter to forsake patrimony, heritage's and possessions, what will ye do when ye shall die? then shall ye be constrained will ye, nill ye, to forsake them. If ye continue in dealing wickedly, how can you ever truly say, that ye are heartily sorry for this abjuration? Take away the evil from among you, then will we believe that ye have repent. Christ, to the intent he might wholly certify us of his incomparalove towards us, forsook his own glory, laid aside his kingdom, became a stranger and poor man for us, despised not infamy and a contumelious death. Oh how ill shall we answer him, who for him or rather for our own salvation refuse to suffer so small a thing! I should be over long, if besides the example of Christ, I would allege the examples of the Apostles and of all the other Saints which live and reign with him. Wherefore setting them aside, I will speak of your brethren, who lest they should commit such things forsook their country, provoking you to the imitation of them. These are made of flesh as well as you, of the same country, of the same condition: They also had rather as touching the desire of the flesh, tarry in their country, be recreated with their cities and household pleasures, be conversant with their friends, and enjoy their father's possessions. Howbeit Christ by his grace did more move them than did the world: They vanquished themselves, they followed Christ to the intent they might have a quiet conscience, that they might not be plucked away from God: finally that they might give a clear testimony unto the Gospel. Wherefore there is no cause why you should say, that this cannot be done, since it was not only used of the faithful in times past, but now also fully perfected of your brethren. I exhort you therefore that ye will give ear unto this calling, and that ye will not feign deafness: weigh with yourselves that the whips are made ready, and that the danger is at hand that ye shall shortly even against your wills forsake those things, which of your own accord, faith, virtue, and guide of the spirit you should forsake. Hitherto have I desired you, but now I desire and will desire Christ, that according to his own counsel which is full of compassion, he will open your hearts, he will encourage your will, and will give strength unto your spirit, that you will cheerfully take in hand the one or other of the two remedies set forth, which in this case are the fruits of a sound repentance. If ye shall despise both, (which God forbidden) although there come no other calamity unto you thereby yet shall this misery follow you: ye shall be deprived of the light of the truth, ye shall every day go further back from the heavenly father, your heart shall so greatly be hardened, as ye shall be destitute of your mind and understanding. And what other beginning of eternal damnation is there if this be not? Turn away I beseech thee my Lord jesus Christ this horrible misfortune from these dear brethren, from thy bruised members, and from these miserable strayed sheep. Thou which hast first created them, afterward fashioned them anew, fed them with heavenly food, thy word, I mean, and thy flesh, quickened them with thy spirit, and endued them with most precious gifts: secure them with thy mighty and stretched out arm, wherewith thou in times past brought the Hebrews out of Egypt, Exo. 14. 21. Acts. 12. 8. Acts. 28 44 Gen. 12. 1. the three companions out of the burning furnace, Peter out of prison, Paul from shipwreck, Abraham out of his own land and kindred. Despise not I beseech thee thine inheritance: give ear for thy holy names sake, deliver them from sin, raise them up from perdition, lead them unto thy faithful flock, that they may there acknowledge their brethren, and may in like manner of them be received, instructed and confirmed with spiritual peace, with the gladness of charity and sincere love, that they may find an assured peace and rest to their own consciences, to the intent that all of them joined in a good and holy fellowship, they with us and we with them, may come unto thee when it shall be thy good pleasure to enjoy thine everlasting gifts. To Peter Sturmius. 48. RIght reverend sir, forasmuch as I am not ignorant that wise and learned men do very well allow that sentence of Cicero which he wrote unto Curio, namely that it is the part of a frank heart to desire to be exceedingly beholding to him to whom he is already much beholding: therefore coveting to have a liberal heart, and hating the contrary, I desire also to be exceedingly beholding unto you, since I have been much beholding before not only to you, but also unto your most dear beloved brother james a famous and singular patron of godliness and learning. And therefore being desirous to satisfy (I hope) my honest desire, I crave somewhat boldly of you that you will not refuse to enlarge my debt unto you by a certain new benefit. The which is, that with such authority as you have you will vouchsafe to protect Doctor Zanchus, so far forth as truth and justice will permit: otherwise I should be very impudent, if I would require any thing (especially of you) which any manner of way is against these virtues. And in this respect do I desire this, because many young men of Zuricke, which for learning's sake have lived for a time in Strasborough, have returned hither a few days since: of whom I understand that this man (whom I have always accounted both godly and very well learned, and these xxv. years at the least have held for the most dear friend) is now so greatly pressed with slanders and accusations as he standeth in jeopardy of all his good estimation. For it is reported that his function of teaching, is either now taken utterly from him, or at the the least wise forbidden him for a time. This to tell you the truth, for so much as I so greatly esteem him, I take very grievously. And since it cannot sink into my mind, that ye being of so great wisdom and gentleness as ye are, you would have descended into so hard and extreme remedies, except very great necessity had constrained: and again I cannot persuade myself, that so singular a man could translate his mind from the sincere doctrine, which he always embraced, unto strange and wicked opinions. Wherefore I know not whither to turn me, or what to imagine, unless perhaps there be some other third matter from whence so bitter an accusation of this man did begin: and that is the envy of those that strive to excel him (I will not say his ill willers) where through it may come to pass that he striveth for the right, as it is wont otherwhile to happen unto those men that be strangers, especially when they excel in any endeavour and learning, and that there happen in the mean while, any diversity of judgement and opinion. For this cause am I herein persuaded to pray and beseech you for godliness and justice sake, (which two things are very dear unto you), that his cause may not be left undiscided, but be very diligently examined that the man, who is godly and of great learning, be not oppressed by the partial judgements & power of men in favour. And as touching his doctrine, while I was yet at Strasborough, he conferred divers times with me, yea and that very freely and friendly, & those things which he spoke, I did héedefully and diligently mark: and I perceived that of predestination and divine election, of the perseverance of Saints in the faith, and of taking upon us Christian profession, of free will, of the cause of sin, and such like questions, which I now hear to be laid against him: he was of no other judgement than the holy Scriptures do set forth, than Augustine doth teach, and then Luther and Bucer have written. Wherefore the matter must be well considered, least by condemning of him, you seem to disallow those opinions, which, at another time, in your Church and school ye have judged to be sound, godly & firm. Let I beseech you one ear be kept for him that he be not condemned till he be diligently and thoroughly heard. Furthermore what the opinions of your Church were, in the good and first times that the Gospel revived, ye may ask of the elder sort of your ministers. This assuredly I am able to affirm, that our Zanchus hath always been a very diligent observer of the doctrine of Bucer, the most excellent Divine of our Age: and hath been of the mind that so long as he did tread in the steps of his doctrine, and follow the thread of his Ariadne in the Labyrinth of the greatest questions, he should be profitable and very much welcome both to this Church and School. But if that now the face of the Church and form of doctrine in some things (how justly or how unjustly I will not say) be changed, I would not have this to be imputed to Zanchus fault or to his cause. And therefore I had rather that this matter were debated by speedy counsel and by a quiet and peaceable disputation, than by promised reasons, and a number of dilatory pleas and accusations. Again as concerning the man, this (right worthy Sir) would I have you to consider in your mind that he is of such learning and of so grave years, that he may bring very much profit to the Churches and Schools, the hope whereof will utterly perish, if he shall be discredited by your sentence and ill opinion of him. For an unjust blemish especially if it come by your Censure cannot easily be blotted out. Howbeit (as you are wise and godly) this I trust will not come to pass: yet I thought good to give him great commendation to show, that in helping of him, I suppose justice is not shunned, but contrariwise the necessity of Churches, (that which in this our age have an incredible want of good teachers and Ministers) is no small deal relieved. Besides this I thought good to signify unto you that the courtesy & favour which you shall show unto him, I account it to be done to mine own self. Far you well worshipful Sir who is even a pillar of the Senate of Strasborough: God keep you many years safe and in health to the profit of the Church and Common weal: and vouchsafe by your prudent moderation to assuage the floods of this trouble. From Zuricke the 13. of April, 1561. To the reverend Father in Christ john Parkhurst by the grace of God Bishop of Norwich his very good Lord. 49. I Will not write at large Right reverend Prelate because the manifold business wherewith I am pressed, doth suffer me to have very small leisure. Yet thus much will I signify, that your letters delivered me by julius were for many causes very acceptable. Howbeit it did not a little grieve me, that I understand for both your letters you only received one of mine, whereas I am assured that I wrote an answer unto both of yours. But what shall I here do? Letters do oftentimes either stray or else by the negligence of them whose care should have been to send them thither lie unoccupied in some coffer or desk. Which thing sometime happened both unto my letters, and to the Letters of our reverend friend Master jewel. Wherefore I heartily desire you that you will not think any such thing to be done upon contempt, since, as meet it is, I reverence and honour your Lordship very much. I would to God I had once occasion to make the same manifest. Now that which I can I do, Peter Martyrs dialogue against the ubiquity of Brentius. I send unto you the Dialogue which I wrote against the ubiquity of Brentius. For a few months past he set forth a little book, wherein he endeavoureth to defend with all his power that monstruous opinion. whereupon I was here required of the brethren that I would answer him: which thing as I could I have done. Howbeit you right reverend Prelate together with other learned men shall judge how throughly I have performed it. Pantachus in the Dialogue sustaineth the person of Brentius, and Orothetes of me. Now when I am an old man and might justly be discharged: my labours are increased, and I am called into France to deal in conference as touching religion. Safe conduct is brought hither in the name of the king and of the Queen mother, both subscribed and sealed. And through the letters of the king of Navarre, I am called with great entreaty, so as it hardly seems that my journey can be differred. And seeing the matter is great and full of danger, I heartily desire your Lordship that ye will commend the same and myself earnestly in your prayers unto God. Further I give you most great thanks for your so gentle and loving entertaining of julius. Truly he declareth many things of your coutesie which in very deed are not only believed of me, but those things which of your goodness you have done unto him, I make account of them to be done unto myself: And I beseech God that he will long preserve you in health amongst us. Far well right reverend Prelate. I beseech you love me still as you do. My Wife heartily saluteth you, and both of us together send you loving salutations. From Tigure the 23. day of August. 1561. To Master john Calvin. 50. ALbeit right excellent man, Our Beza will in his own person show you all things which are here done with us in that matter for the which he came: yet did I think good not to let him pass from hence without my letters, whereby I might partly salute you, and parley also signify of how ready and willing a mind I am to obey the desires of the Frenchchurches. Truly, I will never refuse any labours, nor any perils in so notable a cause. God which is the fountain & original of all good things vouchsafe to prosper our enterprise. In the mean time assure you yourself of me in all things which are in my power to do. Far well my good friend. God long preserve you in safety, and bless your godly labours. From Zuricke the 13. of julie. 1561. I pray you salute my Lord Marquis. To Master john Calvin. 51. THe kings Ambassador, a very noble man, hath found the means that the French Kings safeconduct is brought hither: which when I had read, I judged it to be strong & sufficient enough. Bullinger showed the same to both the Consuls: who answered that they thought the matter was now dealt in good earnest: but they think not that as yet any thing is to be determined of the journey, until of this matter somewhat be written out of France: which also I perceived to be your judgement, by those things which you wrote unto me. But as touching me, I continue in the same mind and will which I protested here to our loving brother Beza, and which I signified unto you by my last letters. I change not my mind: but I promise, that in this matter I will by the grace of God, do whatsoever lieth in me and I will protract no time so soon as ever I shall be dismissed. I give you most hearty thanks for the books. I have not yet read them because of my business: Howbeit I doubt not but that they smell of the storehouse of your goodness and learning. The letters which you very providently wrote unto the king, both we have read and do also very well like of them. And doubt you not, but we will take great heed that neither they be spread abroad, nor yet that they go far from me. Bullinger and the other fellow ministers salute you. God long preserve you my good friend in health, and richly bless your labours. From Zuricke the 13. of August. 1561. To Henry Bullinger. 52. SInce the letters which I sent from Newburge the 30. Peter Martyrs journey into France. day of August, I could not hitherto write any thing, partly because I was in continual journey, and partly because there was no store of carriers. But now when I was come to Paris whole and safe together with my company the 9 day of September I thought nothing better, than to find means that you might understand of these things. First that the very same day wherein we departed from Newburge about noon, we came to the Ambassador who entertained me with so great courtesy, favour and love as nothing could be more, and all the whole journey had no less care of me than if I had been his brother or son: and when my horse was pricked in the foot with a nail, so as he became lame, he gave me a strong and lusty ambling horse of his own, which I used commodiously till I came hither. What will you say? He omitted no parts which can be looked for of a most friendly man. Wherefore I think myself very much bound unto him, and especially because I perceived that he greatly favoureth you and our Common weal, and very much loveth the Church. We seldom departed from the table during all the journey but that there was honourable and loving mention made of you. This morning we are one severed from another for a while. For he withdrew himself to his own house out of the town. To morrow or the day following he will meet with me at the Court, which is at S. Germans. As for me I entered into the City, bountifully, lovingly and friendly entertained by the king's Treasurer in his own house. For among other faithful men he is an earnest favourer of the Gospel. Our friend Pradella went before, and certified the Princes in the Court of my coming, who he saith are very glad thereof: I mean the Queen Mother, the king of Navarre, the Prince of Condie, and the Admiral. They did all salute me very friendly by him, and I am appointed by them that I should rest at Paris all this after noon until night. To morrow at seven of the clock in the morning, I shall go to the Court whither that I might be carried the more easily: the Prince of Condie hath sent me his Mulet, which goeth very easily. He sent also unto me to welcome me, both his Physician and his Secretary. This day they have begun the conference, and they say, that we must first dispute of the Authority of the word of God. Beza conferred once with the Cardinal of Lorraine, who although he be stoutly against our opinion, yet did he by express words forsake Transubstantiation. The conference must be had in the French tongue, because both the King and the Queen and the Princes will be present, and hear it. Wherefore I shall not speak among them, but shall counsel assist and suggest such things so my associates as shall be thought good. I shall deal (as they say) with the Queen, who is said to persuade herself of many things touching me. The plague beginneth to be somewhat busy in the City, but the rumour of the evil is greater than is the hurt. The Cardinal of Ferrara is not yet entered into the City. All the faithful request of the King that they may have free licence granted them to meet at their holy assemblies. This as yet they have not obtained which now they hope they shall obtain: albeit that in divers parts of the kingdom they have Churches already. These things have I written to day. To morrow I will tell you more, and more certain news when I shall have been at the Court. The next day after I came to the Court, namely unto S. Germans, where of our brethren the Colocutors I was very friendly and brotherly received. The conference of Poyssi. The conference is had at Poyssi, (which place is from hence a little French mile) where the Bishops also do celebrate their assembly. As yet nothing is done, saving that three days a go they met together. The Queen mother was present and the King, and also the king of Navarre and other Peers. The Cardinals also and the Bishops were present. The Oration of Beza before the King and Queen mother. The matter was committed to Beza, that he should make the entry or Preface of the conference, who spoke in French the space of one hour (as they say). But towards the end when he happened to make mention of the Eucharist, he said that this they ought to know that the body and blood of the Lord, is as far from the bread and wine of the supper of the Lord, as heaven is from the earth. These words so offended and stirred up the Bishops, as they began to mutter and finally to make a rumour, so that Beza had much a do to make an end of his Oration The Prince's fear lest hereof the Ecclesiastical men will take an occasion of breaking off, or rather of refusing the conference. And this did the Prince of Condie affirm unto me yesterday, that they have determined to offer unto the King a confession of their faith, and to have a contrary Preface whereby they may confute Beza, and then to testify that they will not deal with us: but he added withal that this should not be permitted them by the King's Majesty. The Cardinal of Turnois, after Bezaes' Preface, said unto the Queen mother (lest she should believe any of those things which Beza had said) that he hoped by the help of God, of our Lady, and of all the Saints that all those things which were now alleged should both be confuted and utterly abolished. But the Cardinal of Lorraine in his assembly of Bishops said as touching Beza: I would to GOD that yesterday either we had been deaf to his blasphemies, or else that he had been dumb. Peter Martyrs f●l conference with the Queen mother. This day namely the xj. of this month, I was called to the Queen mother: who very courteously both saw me & heard me. I delivered her the letters of our Magistrate, and also those letters which belonged to her son. I was a long while with her. Such things I spoke then, as seemed most to belong unto the present cause, and that with great liberty. She conceived very great hope of me: but we must pray that it be not frustrate, which I am afraid of. For she would have the Church reform, but yet by leave and consent of the Church men: which thing could never yet be brought to pass, nor now can be. I excused, praised, and confirmed unto her those things which Beza had spoken. And when she made mention of the Confession made at Augusta, I answered that the holy scriptures ought to be sufficient for us, and that she should not persuade herself, that if the Confession of Augusta were received, it would be done with the consent of the Ecclesiastical men. Also the very same day, and in the same place, I was with the King of Navarre, who talked with me a great while before he revealed himself. In fine when I had the letters in my hand to be delivered unto him, he demanded what letters those were: I said that they were to be delivered unto the king of Navarre: I (saith he) am the same man. Then I gave him his due honour and delivered them. He dealt very courteously with me, but to tell you the truth, he is very cold (as they say) in Religion, and goeth unto Masses. He also spoke of the Confession of Augusta, whom I answered as before I said to the Queen. The Chancellor of France dealt there with me in the same matter & could get no other thing of me. Finally I so departed from the Queen as she said she would talk many times with me. I will expect, and will certify you of such things as shall happen. Our adversaries have set forth four principal things to be disputed of: namely of the authority of the Church, of the strength and power of Counsels, of the authority of the scripture, and of the Real and substantial presence of the body and blood of Christ in the Eucharist. Far you well my most loving friend: God keep you many years in health. Pray for the cause of Christ, for the kingdom of France, and for me, & love me as you do. I lovingly salute all my fellow ministers, also your sons, daughters, and sons in law and especially your wife. I saluted in the name of you and of my fellow ministers all these colocutors who on the other side send salutations unto all you. Also julius and Gulielmus Stuccius whom you have joined with me, desire me to salute you. Far you well: from S. Germans the 12. of September. To the same man. 52. SO often as occasion shall be offered, of writing unto you (my Reverend and most loving Gossip) I will not omit the same. Wherefore I did write the 12. day of this month: Now unto those letters I will add such things as did follow afterward. An Oration was to be made four days since by the Cardinal of Lorraine wherein he should have confuted the Preface of Beza. And when our brethren and associates were to go thither, namely to Poissi where the assembly of the Ecclesiastical persons is holden, it was long and very much debated in the king's Court: whether I should be fetched thither or no, and it was in a manner determined that I should not go, because the Cardinals and Bishops would not suffer me to be there. Howbeit the Queen at the hour of going thither called me forth and commanded me to go. The Prince of Condie took order that I should be brought by him that was his Secretary, and he sent his own Mule whereby I might be brought both easily and quietly. Wherefore I went thither, apart from the brethren: for they when the hour was near went forth before me. And when we were come to the men who bear as they call them spears and halberdes which were the guard of the king's person, suffering none to enter in but such as should: The Duke of Guise who was captain, would not let me enter: but when he had heard of the Prince's servant that I was Peter Martyr, he took me by the Arm, and brought me in. Wherefore being entered into the Hall I saw a great company of Cardinals and Bishops sat within a very large place enclosed, behind whom sat a very great number of Abbots, Doctors, Sorbonistes and Moonkes. When I had seen these things, and perceived that neither the Queen nor the King nor other of the noble personages were present, I withdrew myself into a corner of the lowest part of the hall that I might there sit and attend the coming of the brethren. For I knew not whither they were gone: And since I was there alone I could not be hid. The Cardinal chastilion together with two Bishops in their Cardinal and bishops apparel first demanded of me whether I were Peter Martyr. When I said yea, he saluted me very gently and offered me all courtesies, and testified that I was most welcome both to him and to all other good men. Also the two Bishops that were with him, prayed me instantly that I would endeavour for a peace and concord to be made, and that the troubles sprung up might be pacified. I gave the Cardinal thanks, and answered the Bishops that I would further peace and concord so far as the word of God and truth of the Gospel might suffer. That Cardinal is brother unto the Admiral, & (as wellnear all men say) doth judge very rightly of Religion. But the Admiral himself is so godly and courteous, as he twice or thrice visited me even in my chamber, and most gently saluted me. But I return to the History. Afterward came in the Cardinal of Lorraine with his well studied Oration. Then came the king and Queen Mother with the King of Navare & other noble personages. Last of all came the associates to whom I straight way joined myself. The Cardinals and the Bishops sat, but we stood and that without their circuit. The Oration of the Cardinal of Lorraine. The Cardinal of Lorraine spoke in French by the space of an hour and a half. And first he greatly flattered the royal majesties. Then he entered to the confuting of Bezaes' oration. Many things he spoke of his own Church, that the same had a continued succession, and perpetual imposition of hands, and which worshipped Christ without any Idolatry. (How truly he spoke this all men know.) Afterward he endeavoured to show that the Church doth not only consist of the elect, regenerate and holy, but also of the evil and wicked. But this he therefore urged, lest the Cardinals and Bishops, of whom it cannot be denied but that many are most corrupt livers, should be thought to be excluded from the Church. For they endeavour as much as they can to hold the chief places therein. If the Church (saith he) were of the elect, then should it be invisible, and we might be uncertain of it. He affirmed that general Counsels cannot err, neither in doctrine nor in manners, but that they have otherwhile varied and changed some things according as the times required. He added that the same Church doth embrace and honour the word of God, but that he distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [that is to say not written and written] and he would that the Church should bear rule over the written word, and that the interpretation thereof should be taken from thence. When he had spoken much of these things he came to the matter of the Sacrament, where he meddled not any thing with transubstantiation nor any thing with the Mass, but made mention of no other presence of the body of Christ than Luther and Brentius did. For he affirmed that the body of Christ is present not locallie nor contained in bonds, but after a heavenly manner and more than substantially. And when he had ended his oration, he turned him to the Queen mother, and desired her, that she together with her son would abide in the same faith wherein they had hitherto been educated and baptized in their infancy, if this should be done, he offered all duties both of himself and of the Bishops, and so he made an end of his Oration. He abstained from taunts and spoke quietly enough. When he had held his peace we humbly prayed the queens majesty that we might forthwith answer that Oration. Then the Cardinals and Bishops rose up, and stood round about the seat of the king and Queen: but what they said it is unknown unto us, but the event declared, that they made suit that our request might not be admitted. And in very deed it was answered that we should not then deal, but that a day should be given wherein we might answer. When we were returned unto S. Germans, forthwith I and Beza were called into the court by the prince of Condie & the Admiral: they desired our opinion as touching the Oration. They themselves who looked that it would have been sharp and bitter, praised the same as mild and moderate, and they made much reckoning of it because he had made no mention either of transubstantiation or of the mass. Howbeit these things they spoke to that end that we should not speak sharply and bitterly of that Oration, and so the hope of the conference to come might be broken off. And they admonished me secretly and by the way, that when I should be sent for the next day after to the Queen mother, I should speak the more mildly with her, as touching that Oration, to the intent that the conference might not be hindered, by an utter despair of the agreement. There we sincerely showed what we thought of the Oration that was made. But I promised that I would deal mildly and modestly with the Queen as touching the Cardinal's Oration. Of which at the length I would not judge and testify otherwise than the word of God and truth itself would suffer. The second conference of Peter Martyr with the Queen. The next day after I was sent for to the Queen together with Beza, and that in the evening. She when she was come unto us, led me aside that she might talk with me alone. First she desired that I would plainly show certain things unto her. The which so soon as I had saluted her I declared. Which when I had done she asked moreover what I thought as touching the Oration: I answered, that it seemed unto me to be eloquent, and that certain things therein were true and good, which yet should be common with us also, as are those things that he spoke of obedience towards magistrates, and that in the Church the evil dwell together with the good, & therein do many times exercise the holy ministery: and that we also do not appoint an invisible Church, but do define congregations unto which the faithful may know that they can safely adjoin themselves: but that the Church should be preferred before the word of God, cannot be granted. At the length she demanded me as touching the last point [namely] of the Eucharist wherein I said that the Cardinal was utterly against both the truth and us, but that in conferring together perhaps he will somewhat relent. And this I said, not that I so hoped, but that the purpose and hope of conference might not be cut off. She demanded also if I had any other counsel which might help to obtain peace & quietness, besides that which I had given before. I added that if there might be no agreement in the conference as touching the presence of the body of Christ, she should leave that Article free till it might be manifest or better proved, and should suffer the Churches of Christ to retain and preach that doctrine, which they might judge agreeable to the word of God: and that in the mean time they should not for the diversity of opinion break brotherly charity, nor call one another heretics. The counsel which I gave, she very much allowed. I added further: But for because the Church men (as it manifestly appeareth) are only for this cause against the truth, that they may uphold riches, and defend their power, your majesty may make them certain and sure that all things shall remain unto them, and that in peaceable possession during their life. Of this if they can persuade themselves they will become much more tractable. And this she also allowed. When these things were said she went to the fire side, where Beza was with the king of Navarre, the prince of Condie & the admiral: and she prayed him together with me to apply all our iudevour and diligence, that if it were possible there might be made an agreement: which thing we promised to do so far as should be lawful by the word of God. Some of the bishops which be of the better judgement would have us to agree to the consubstantiation of Luther and Brentius. We deny that this may be done: And herein do we constantly persist that the body of Christ is in heaven & not elsewhere. But we do grant that in the holy supper the Godly communicants do receive the true body and blood of the Lord, but yet by faith and the spirit, and that the distance of places doth not hinder the conjunction itself, seeing it is a thing altogether spiritual. They say moreover that they wish that the same consubstantiation of the bread and wine with the body of Christ may not be spoken of when we shall confer together. There we said, that if they will urge it, we will not hold our peace. They say it shall not be urged, and they think that this article will easily be left free unto the Churches. What will follow I know not. The day is not yet set down, nor the Collocutors appointed. In the mean time our Ambassador behaveth himself very courteously towards us: he saluteth me, and oftentimes cometh to seem. And when he understood that our horses were not here well used, by reason of the incredible multitude of horses, and in a manner the infinite covetousness of the hosts, he meaneth to have them brought to his own house out of Paris, where he hath his own horses. There they shallbe no less well and diligently looked unto than his own. Truly he pretendeth great courtesy unto our Senate. Assist us as much as you can with your prayers. Beza together with the other brethren do hearty salute you, and the residue of our fellow ministers, which thing also doth my julius and Stuccius. And I would have you to salute in my name every one of yours and also my very dear brethren and fellow ministers. Since I do write somewhat briefly unto our most honourable magistrate, you may by your wisdom, supply with your advertisements those things that you shall think good. Farewell right reverend and most dear Gossip. The 19 of September, 1561. in S. Germans. Now is come the Cardinal of Ferrara in most great pomp. Among others he hath brought with him as they brag most learned men, who have determined in this disputation to devour us like a morsel of bread. Among them is Paulus Sadoletus bishop of Carpenthoratum. There is also a Greek Bishop whom they affirm to be a most learned man in that tongue and in the Greek Fathers. There is also a Dominican Friar, being a principal Rabbin of the school Divinity. The names of the rest I know not, saving that they boast that there is also in his company a great captain of the jesuits. Pray ye that God, who is a mighty man of war will vouchsafe of his divine power to scatter this main battle of the Roman Goliath. To the same man. 54. Unto your letters right excellent man and most loving Gossip, which I received at the hands of my L. Ambassador, I answer somewhat slowly, because I could not before have any carrier. But now would I have you to understand that we are all in good health. And as touching the matter: the 24. day of December I came to Poyssi, there Beza in many things confuted the Cardinal's Oration. First he treated of the Church: and showed that we affirm it not to be invisible as we are accused. Moreover the authority of the scripture and of the Church was handled, and it was proved that in the scripture is contained all things necessary to salvation. And because the Cardinal had laid to the charge of our ministery that we have no imposition of hands and just succession, many things were brought of that matter. And as touching the Eucharist said Beza, the body of Christ is in deed truly eaten, but yet spiritually and by faith. Further it was declared out of the sayings of Augustine, that Counsels may err. The Cardinal stood much and in a manner wholly upon the written word and unwritten word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and as touching the article of the Eucharist, he protested he would no further proceed to deal with us, unless we would agree together with him as touching the Supper of the Lord. Neither did he cease to obtrude unto us the Confession of Augusta, albeit that he and his sort do mislike of the same. Wherefore our men demanded of him, whether he himself would receive the same. He said, No: but that he would stand unto it as touching the Article of the presence of the Lords body. Then was laid forth a just complaint & expostulation that they would drive us unto those things which they themselves would not undertake. But the Confession which he spoke of, he affirmed was sent him by certain Princes of Germany, and from thence he gathered this brief sentence: that in the most excellent Sacrament of the Eucharist, is present the flesh of the Lord corporally, substantially and really, and so it is given and received: and he willed us that either we should assent thereunto, or else, that we should proceed to confer no further. But it was answered that this might not be done. This imperious speech of the Cardinal, both the Queen, the Prince of Condie and the Admiral took in ill part. For they saw that they delayed the conference, and that they sought a ready occasion to have it broken off: & therefore meant to begin with this Article, wherein they knew for a certainty that we would not agree with them. Also Beza complained that they would with that Article begin the conference appointed. The Cardinal thereunto answered, that for good cause it was so done, seeing he in his first Oration cast the first stone of offence, saying: that the body and blood of Christ is more distant from the bread and wine than heaven is from the earth: and that therefore he would with all speed, that the people and flock committed unto him should be delivered from such a cogitation. All these things were spoken in the French tongue. For so it was agreed upon, because the Queen, the King, and the noble Personages might understand. Wherefore since I cannot speak that language, although I understand the same, I spoke nothing: neither was I requested to speak. But yet in the end, at the instance of my brethren and associates, I desired of the Queen that leave might be given me to speak hereafter, which courteously and most gently she granted me. Moreover I demanded in what tongue she would have me to speak: She answered, In Italian, that she also might not be ignorant what should be done. The 26. day of September we met together again. We were warned by the Queen, the Prince of Condie and the Admiral, who were desirous that the conference should not be broken of, that we should forbear to speak in the first place of the Article as touching the presence of the body and blood of Christ in the Supper. For they saw it would come to pass before we should come to that point, that they should be convinced of most grievous abuses and errors. Wherefore we presented a supplication to the Queen, wherein two things specially were contained: first that our men should by the sentence of the Cardinal upon no just causes be despoiled of their ministery: whereas yet, if we would urge them touching their institution according to the lawful Canons and the holy scriptures, we might easily show the same to be void, and that they are verily strangers from the true Church of God. Secondly we complained that we are in a manner compelled by force, to receive the confession of Augusta, and to subscribe to the prescpipt words thereof, otherwise that the appointed conference shall not go forward. We showing that it belonged unto the majesty royal, to decree as touching the manner and order of disputing, the Queen at that time made no answer to the supplication. There the Cardinal began again to deal as touching our vocation, affirming that the same is void. Further he complained that we reproved both him and other bishops as though they had no just calling in the Church of Christ laying to our charge that we would go about to overthrow the kings authority, whereby they were created Bishops: which in his judgement were a most seditious thing. After this he turned his speech to the Eucharist, affirming that the words of the suppper, to wit, This is my body, must be understood even as they be spoken. There I took him at his word, and first of all I defended the ministery of our Churches. It would now be over long to write the reasons. Also I answered to the false accusation wherein he slandered us to be seditious, as we that would not have the appointment of Bishops to be in the kings power. I added moreover that I did very much marvel that the Cardinal said yesterday, that there were only three Counsels before Augustin, seeing he himself maketh mention of the Council of Ariminum, and the Syrmian Council held in the time of Constantius, which councils since that they grievously erred they were afterward amended. I objected moreover that he was exceedingly deceived, insomuch as he was bold to affirm, that in the commandments of God in the holy histories, in the Testaments and Sacraments, there be no tropes or figurative speeches and I made it evident by the scriptures that there were figures found, and that therefore it might not be concluded of him that the words of the Lord (which they call the words of consecration) should be understood absolutely. There a spaniard the Prince of the jesuits, which came thither with the Pope's Legate, suddenly took hold of my words and made a sharp oration where he reproved the queens Majesty, that she hath taken upon her the judgement of these causes, seeing it did not belong unto her but unto the Pope, the Cardinals and Bishops, and that it is not meet while the Council of Trent is held to celebrate here such a private conference. This Oration of the arrogant man greatly offended the Queen, and had it not been for the Cardinal of Ferrara, she would have taught the jesuite modesty. The Cardinal turned his talk to me, yet so nevertheless as all men might perceive that he refused to encounter with me. He began to allege that he understood not my language, Whereas notwithstanding it is reported that he understandeth it very well. He said that he had rather dispute with a man of his own language. But I excused myself that I spoke on this wise by the commandment of the Queen, and that otherwise I was ready to dispute in Latin. Therefore he began to answer me after a sort in the French tongue, which he could not have done, unless he had understood what I said. Yet nevertheless he answered not to all the objections. And when I was to confute his arguments, the Queen advised me to use the Latin tongue, to the intent that all the prelate's and Doctor's which stood by might understand. I obeyed, and those things I spoke which were convenient for the time. Therewithal came Beza and in few words answered the jangling spaniard. And then he began to deal with the Cardinal himself about the supper of the Lord, and to dispute somewhat as touching Transubstantiation. And the Cardinal of Lorraine would not have it to be found in the scriptures, that bread was given by Christ in the holy supper. There did I bring in the express words of the Evangelist who saith, that the Lord took break, blessed it, The cardinal of Lorraine set to school by Peter Martyr. broke it, and gave it to his disciples: and I showed that these verbs have no other accusative case than Bread. In vain did he endeavour to unwind himself. D. Depensius began to speak somewhat in the matter. But when he could not refrain from the loud and clamorous speech of the Sorbonistes, the matter broke forth into an action of tumult: insomuch as neither the Cardinal himself abstained from exceeding great noise. Wherefore at the commandment of the Queen the night being now come the assembly was dissolved. The manner of that action seemed unworthy of a kingly presence, wherefore the Queen determined to be no more present, neither would she afterward that the matter should be tried between so many, but she assigned five collocutors on the adversaries part, and five also on our part. Of the adversaries were chosen the Bishop of Valence, the Bishop of Sagensis, Doctor Bottiller, Doctor Salignacus and Doctor Depensius: and of our sort these be the names. Beza, Galasius, Marlorate, Spina, and myself. For both parts there were appointed Notaries. But being without judges and other witnesses, we talk friendly and quietly enough. For so far as I can perceive, we have adversaries meek enough and which disagree not much from us. We have been now thrice with them: and to conclude we have only dealt as touching the presence of the body in the supper. I am called but seldom to the Queen and that privily. By whose endeavour this is done it is evident enough, but I will show you thereof an other time. Far you well right worthy man and my reverend brother in Christ. Assist us with your prayers, and salute your whole household and all our most dear fellow ministers in Christ. All my associates do salute you, and also julius and Stuccius I will write to the Magistrate, but yet briefly. Impart you unto him those things which by your wisdom you shall think expedient. From the Court at Saint Germans the 2. of October. 1561. To john Calvin. 55. I Feared lest those letters had been lost which I sent unto you when I first came hither: but I perceive they were delivered unto you seeing you have courteously answered them. How the state of our business is here, I think it not needful in many words to signify unto you, because Beza in his letters comprehendeth all things that are worthy to be known. And as touching the success that will come hereafter I cannot tell of what good I should assure myself, but do utterly despair that the school men and false Ecclesiastical men will consent with us. We have had very quiet Colocutors, and as they pretend, not disagreeing from us. Howbeit of the Cardinals, Bishops and Doctors, they are misliked and they be accused as men suspected of Heresy. This day in the assembly of the Bishops at Poyssi they purge themselves and do plead their cause. The Counsel of the brethren is, that we should deal so gently and mildly with the adversaries, as we may seem to have given no cause of breaking of the Conference. But it is to be feared lest they will impudently abuse our mildness. They that are the rulers seem to devise a certain Interim and would feign a Religion both of that which is Papistical and that which is the Lutherans. This word Interim (signifying In the mean time) arose of the name of a Book set out by Charles the v. as touching a composition in Religion till a general Council. The base sort of the Papists would not sustain that burden: For that is their only endeavour that nothing at all may be changed of their pesteferous ordinance, but would have our Churches to be burdened therewith, if any liberty should be granted unto them. But the Queen will include both parts. I mean them and us within the same decrees and Edicts. I, after I had given Counsel for the pure and sincere restoring of religion, am no more called for, neither doth she demand any Counsel or instruction of me. To conclude: only remaineth the providence of God from whence many things must be hoped for: but of the flesh and arm of the mighty I look for little or nothing. Verily this is a joyful thing to be heard, that every day there comes very many unto the truth, and so greatly is the number of the faithful increased, as the enemies are marvelously vexed. The Bishops as it is reported are determined to departed from Poyssi the next week. The Cardinal of Lorraine would obtrude his Catechism upon the Cities of France, but the Bishops do not receive it. Far well right excellent man and most loving brother in Christ. Salute you all our fellow Ministers and also my Lord Marques and Balbanus. In the Court at S. Germans the 4. of October. 1561. To Master Henry Bullinger. 56. I Writ but few words (my reverend and most loving Gossip), because I find few things worthy writing have happened since the time that I sent the last letters unto you. You heard of me before, that five of the Colocutors of our adversaries were not only suspected unto the Cardinals and Bishops, but that they were accounted for Heretics, because they seemed somewhat to consent unto us in the matter of the sacrament. Wherefore they would not have them for their party to confer with us any more. For which cause the conference hath now been suspended these 15. days, and I fear very much lest it be altogether broken off. You will not believe how many ways and by how many subtleties the Papists have most craftily procured this thing, namely, that the disputation begun might not go forward. Which drift of theirs, the authority and will of the legate, I mean the Cardinal of Ferrara, hath much furthered: This moreover with all, that they mistrust themselves to be able sufficiently to defend their ill cause by testimonies of the scriptures and by good and approved reasons. Howbeit it happened afterward not without the marvelous work of God's providence, that the Bishops and Cardinals themselves, which held their meeting at Poyssi the x. day of this month, so disagréed among themselves, as it wanted not much but that they had come to handy strokes. For some were ready to subscribe to the Acts, but the greatest part were against it. But now they are wholly occupied in making of Canons of which I saw some four days ago, which be so rude and gross as you may thereby easily perceive, that the bondslaves of the Pope would not have any reformation of the Church. Only they make a show that they would have certain things corrected, which in very deed are of no moment, but the very pump of the ship, they suffer to be filled with most shameful filthiness. They retain the Mass, the sacramental confession, they acknowledge the authority of the Pope, they will have Images, they allow Pilgrimages: so far is it off, that they will condemn them. I doubt not but I shall hear of far more gross things. This day they are to return unto the Court, whither undoubtedly they will bring strange monsters. If the hope of conference be this week cut off, as I think it will, I will desire leave to departed in the next week. For it is not meet that I should so idly spend so good a time. Howbeit the time of this delay is not altogether lost. For from the time that this conference was appointed, unto this day, it is unspeakable how much the Churches of the faithful are increased in number, but yet not without hurlie burlie. For the 12. day of this present month our sort went out of Paris to hear a Sermon in the field, since that in the City they have no temple, they were in number viii. thousand. When the Papists understood of this, they at the return of these home to the City, shut them without the walls: howbeit all in vain. For they by force entered in: and when as the adversaries setting upon our men, the fight began on both sides, there many were wounded on either party and some slain. Neither doth it otherwise happen in other places of the kingdom. Wherefore necessity (as it is thought) will drive the Queen, the noble men and the king's Counsel to give leave unto our sort that they may have public assemblies and some Churches: otherwise there will be no end of offences and conflicts. Undoubtedly we are at this day in great fear, because in sundry Countries of France, the faithful possess the Temples to the intent that they may there meet publicly, having not obtained the King's licence. And this hath grievously displeased the Queen and the great noble men. The Cardinals and the Bishops crave restitution. While I writ these things, the Princes are now in Counsel to decree of this matter what shall be thought meet. But because in the number of the Counsellors there be certain Cardinals also, and some Bishops, our sort have put up a supplication to the Queen beseeching that in this deliberation, they may be suffered to have no voice (against equity and right) which are professed our sworn enemies. But how much we shall obtain I know not. If by a decree the people be commanded to restore the Temples, both seditions and slaughters are to be feared. A day or two since at Paris some houses of the faithful being merchant men were rob. We have not yet seen all the Canons which the bishops have framed: and nevertheless either after dinner or to morrow judgement shallbe given of them by the king's counsel. Undoubtedly the Cardinal of Ferrara being the legate hath put all out of quiet: but yet (as we trust) he is not more mighty than Christ. They say that the Queen mother and the king of Navarre are marvelously terrified by king Philip from all change of Ecclesiastical matters. Wherefore we put all our trust in God, but in mighty men either little or nothing. You will say: why do you not cry out against it, why do you not speak to the Queen? We have no access to her, but when she calleth. But now she doth not send for us. It remaineth that we deal by supplications. But she promised that she would in any wise provide that in time convenient I should be brought home safe and sound. As touching the confession of Augusta, I pray you disquiet not yourself, for the Ecclesiastical men will not receive it, seeing they will have nothing at all changed of their matters. Also our Churches will not admit the same, since they are minded to follow their french confession. In like manner our Collocutors will none of it. Calvin likewise doth specially dissuade that it should not be done. Wherefore I see no danger to come thereof. Only we are to fear sharp and grievous edicts against our men, lest the same should hinder the proceeding of the Gospel, and least for that cause there should happen seditions and slaughters. Now have you understood how the state of things are, the which cannot be driven off any long time: shortly they will have an end. The Earl of Bedford wrote very lovingly unto me out of England, & requested me that since I am near hand I would return home by England. Which I would not promise him, because I desire to be at home so soon as I can. Yesterday we changed our lodging, for the Cardinal Chatillian returned unto the court, & since he is not to tarry any longer at Possi (for the assembly of the Prelates is dissolved) he went again to his own house wherein we abode. Wherefore by the commandment of the Queen we were sent to the lodging of the Duchess of Ferrara, because she knew as she testified that such guests should not be unwelcome to that princess. Farewell my great friend and most loving brother in Christ. I pray you for our mutual love sake, that you will diligently excuse me to our fellow ministers, if I do not write particularly to every one of them. For those letters that I send unto you I account as common unto them. From the court at S. Germans the 17. of October, 1561. To Lodovick Lavater. 57 MOst dear friend Lavater I received your letter together also with the letters of Master Bullinger, which undoubtedly were very acceptable. As touching our affairs, I wrote at large the other day unto master Bullinger. Wherefore to repeat them now again unto you I think it not needful. For I know that he doth familiarly and freely communicate unto you those things which be written of me. But these things were done after I had sent my letters unto him. The xvii. day of this month in the evening, there was a decree made by the king's counsel that the faithful should surrender up the temples which they held because they durst attempt it without expecting leave from the king. In the mean time our men are put in hope that they shall have leave granted to assemble publicly, and also that certain places shallbe assigned unto them. But whether it shall be so I know not. For the power of the Church men is incredible. This day the Cardinal of Lorraine and the Duke of guise departed from the Court, and the assembly of the Prelates which was held at Poyssi is dissolved: Wherefore the Cardinals and Bishops do also departed from hence. But before they would go their way, they condemned the confession of the Churches of France. As for the conference which was begun, is utterly broken off. For that the Prelates would not have the same continued, avoiding the company and sight of us. And for our part since we have nothing to do here, we desire leave to departed, which as yet we have not obtained. As touching myself, I long very much to be with you. Tidings is now brought, that they of Orleans have rendered up their Churches. But they of Blease have not yet obeyed. Our julius together with Stukius do heartily salute you. And I beseech you that you will in my name most diligently salute all my fellow ministers. From the Court at S. Germans the 19 of October. To M. Henry Bullinger. 58. Four days since most loving Gossip and right reverend sir, I wrote largely enough as concerning our affairs. After that making answer unto the letters of Lavater, I added those things that happened two or three days after, which I doubt not but that he would read them unto you. Wherefore I will now write those things which followed afterward. First at Paris, there is published an edict whereby is prohibited armour and hurling of stones. And these names Papists and Hugonites (for so they term the Gospelers) are forbidden. It is also forbidden, that one should not rail of another for Religion: and that none should be so hardy to break into houses as they were wont to do, when our men made any assemblies. The Churches of Aquitane have restored their temples, and places are appointed for them unto which it is lawful for the faithful to assemble. The Cardinals and Bishops have dissolved their Synod. We have not as yet seen their Canons. They have bound themselves to pay to the king for the space of ten year sixteen hundredth thousand Francs, as the report goeth, to ease the kingdom of debt. The conference being broken off & nothing to be done here, we sue for leave to departed. It is not yet obtained, but within a while it willbe granted. The counsellors seem that they will appoint certain laws unto our Churches. First that in every one sermon there shall not assemble above the number of three hundredth or five hundredth persons. Moreover they require that the ministers should not inveigh bitterly against the Pope and the Mass. They let not but that they may reprove these things by descriptions in such sort as the standers by may understand, but they will have the names to be forborn for common quietness sake, least men's minds should be the more bitterly stirred up. Howbeit these things will not be rashly admitted by our sort: they be as yet desired, not finished. There shall be also given in the king's name unto churches, Letters patents wherein they shallbe commended unto the Magistrates and precedents both of the Cities and of the provinces. Armour and weapons shallbe taken away from our sort and from our adversaries, for the hindering of conflicts and slaughters. While I was writing these things, three of our associates went their ways. The Queen mindeth to send me back into the company and protection of the Lady Roetelin the mother of the prince of Longavill, to whom belongeth the town of Nuburge. She is a very Godly woman and within these few days she minds to go thither, she will also send with me some man in her own name, whereby I may the more safely come home. I think I have provided well for Stukius. He shallbe with a certain noble man of Paris, who is both Godly and rich. He shall instruct a young brother of his. And between whiles it shallbe lawful for him to follow his own studies, and he shall want nothing. Farewell my most dear Gossip and most loving brother in the Lord. In the Court at Saint Germans the 2. of October. To Theodore Beza. 59 RIght worthy man, and most dear brother in Christ, we being assisted by the bountiful favour of God, came safely and in health the 5. of this month unto Trois, where the brethren assemble together for the pure worshipping of God, and that peaceably and quietly without any molestation done of the adversaries. The Church is very populous and is every day increased. The Bishop entertained us very courteously, who do the more earnestly further the kingdom of Christ: And he not only teacheth his flock purely, but because there is a great doubt in his conscience as touching his calling, insomuch as therein he had not the election or confirmation of the people: he therefore called the Elders of the reformed Church, and prayed them that they would godly and prudently consider, whether they would choose him, confirm him, and account him for their Bishop, which if they should think fit to be done, he would endeavour himself to proceed as he hath begun to edify and as much as in him lieth to increase by teaching & exhorting, the Church committed unto him: but and if they should not think him to be fit for so great a function, they should declare it freely and openly, and that he is ready to give place, so he may live in a Church reform according to the discipline of the Gospel: And he desired that they would speedily deliberate with the Church as touching that matter. Which thing being done of them all with one assent, he was acknowledged and received as true Bishop. Wherefore his authority and godliness greatly profiteth the Church of Christ. God be praised which after this manner governeth and directeth the kingdom of Christ. At Dion there is raised a tumult, doubtless not by the offence of the faithful, but by the wilfulness and fury of the adversaries. For while our brethren were in their holy assembly they invaded them, and having gathered a band of men they struck up the drums as though they were to fight a main battle. Seven horses were spoiled: Howbeit our sort got the better hand. There be certain men sent to the court which carry with them the cause plainly set forth and as they term it informed. They would have had me by my letters to commend their cause to the admiral and the Prince of Condie, but seeing the two principal guides of my journey sent letters unto them, I thought it sufficient to desire you that you would in your own name and mine, do this unto them, whom I pray you to salute heartily from me. Which thing also I would to be done unto my very loving brother Master Galasius and to the viscount, and especially to your brother if he be there present. Also my julius saluteth you. Farewell my very good brother. God mercifully assist your labours. Both the Captains my guides do very much salute you. From Trois the 6. of November, 1561. To Theodore Beza. 60. THe 21. day of this month right worthy man, and well-beloved brother in Christ, I came safe and in health unto Tigure, and am all manner of ways, joyfully received of all sorts of people in the city. And the two captains of soldiers that brought me home were so honoured by the Consuls, Senate, and officers, and were so bountifully and nobly entreated, as they might easily understand what account this commonweal maketh of their masters. lastly there be appointed for honour sake to bring them to Berna. But I had rather you should hear these things of them when they come to the Court, than to write any more of that matter. Further you will not believe how much our fellow ministers rejoiced to hear that concord continued sure and inviolate between us all the while that we were together: and not without cause. For what can be more joyful in the Church, than brotherly agreement? But of you and other of the brethren there is mention made, and the very honourably. These things be comfortable and as I persuade myself will not a little recreate you in your great labours. But with this joy were sprinkled certain heavy news. For it is written out of France, that from king Philip there be sent very threatening letters unto the King's governors, whereby he seemed not to desire but to command, that the authority of the Roman Bishop should remain in France without impeachment, & that otherwise he would profess himself to be an open enemy of them who otherwise would than they had decreed. Further it was added that the king commanded that the Bishops which were departed, should return again to Poyssi and should there confute the confession of the French Churches. These things seem unto us both new and hard. Howbeit we will give no full credit unto them, unless we be certified by you: which I beseech you my well-beloved brother in Christ, that either ye will not differre or neglect to do. Far you well most worthy man. GOD through jesus Christ make your labours fruitful. In like manner aid us with your prayers, and earnestly salute in my name our brethren and friends. My julius saluteth you and also Thomas Blaurerus, who as his letters testify, most heartily loveth you. From Tigure the 25. day of November, 1561. To Master Calvin. 61. I Departed (right worthy Sir) from Paris the day before the kalends of November, and in 22. days I came safe and sound to Zuricke, being very surely and faithfully conducted by two leaders of soldiers whom they commonly call captains, who are godly and valiant men. Unto whom was no small honour done by the Consuls, Senate, and ministers of the Church, and certain men were appointed to attend upon them on the way as far as Berna. Wherefore they may show unto their Princes (as I doubt not but they will) how honourably they have been entertained of us. Moreover the Queen mother and the king of Navarre have written hither most courteous letters: and so have the princes, the Admiral and the Condie, which letters were very well accepted. The Lord perhaps will vouchsafe that the minds of the men of this City shall well and firmly be knit to the kingdom of France, especially if there happen to come a just consent in religion. We when we were all for sundry causes glad, behold heavy news are brought out of France. First that King Philip hath written thither very threatening letters, wherein he not required but in a manner commanded that the authority of the Pope might be kept safe and sound in France, and (as they say) he protested in express words that he would be an open enemy unto all those which would otherwise will and decree. And it is added moreover, that a commandment is given out to the Bishops in the king's name, that they should return again to Poyssi, and there confute the confession of the French Churches. But this do we not easily believe, unless we be certified thereof by Beza that famous and learned man. God defend his own work, and establish those foundations, which seem not to be unfortunately laid. certainly it would be a deceit, yea and that a very manifest deceit, one side being dismissed, to call our adversaries again, and to condemn them that be absent. But God will see these things, I was desirous in my return to have seen you: But since the winter was now come, I feared lest if I returned home by a greater journey, I should be overtaken with rain or foul wether: & that also was the cause why I did not fall into the train of the marquess of Retheling, & the prince Longavil, when I was earnestly desired being at Blandine. I would not agree thereunto, because I perceived that the journey was to be differred certain days. Herewithal I considered, that it should make but small if we were asunder in body sith we have our minds and judgements most merely joined together: and this doth the most steadfast concord declare, which we so many of us as were appointed in France, kept while we lived together in one house and at one table; whose peaceable and perfect fellowship I shall never forget. Wherefore hold me excused I beseech you if I returned home by a more ready way. I would pray you nevertheless in the mean time to salute in my name every one of your Colleagues, especially that learned man Merlin, our well-beloved brother Professor of the Hebrew tongue. Far well most excellent man and dear brother in the Lord. GOD most mercifully bless your Godly labours. Also, salute I beseech you the Italian Pastor, and my Lord Marquis. From Zuricke the 25. of November, 1561. To a certain Friend being an eloquent and famous man, as concerning the cause of the Eucharist. 62. TO write briefly and plainly of a matter weighty and in a manner obscured through the contentions of men, you yourself right worthy man who are an excellent master of speaking and in writing most skilful, do very well know how very hardly and difficultly it can be done. Therefore I cease not to marvel what was the cause why in your last letters you doubted not to require this of me, who both in speaking and writing am in a manner able to do nothing. Yet because you requested me, and I for the honour I bear unto you have undertaken to perform it, I determined to discharge myself of my promise by the first faithful messenger. Which thing also I will do with the better courage, because I know that I writ not unto one that is ignorant of the controversy. For so far as I see, you altogether dwell in the cause of the Eucharist, so far is it off that you can be called a stranger therein. Wherefore since this is my opinion of you, I will so knit up the chiefest points, as I may show that I rather meant to note them than to expound them. Take you it in good part, and if I shall not fulfil your will you shall not accuse my mind which is most readily inclined towards you, but your own self which have requested it. I overpass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Commutation of the bread and wine, because the adversaries profess that they no less fly from that than we do. Neither also do I think it needful to dispute whether the words of the Lord, wherein he said, that the bread is his body, and the wine his blood, aught to be accounted proper, or else figurative and tropical. For in very deed they against whom we dispute, being after a sort returned to a sound judgement, do now confess, that they acknowledge a figure to be in those words: but yet do so confess it, as they join the body and blood truly, properly and in deed unto the bread and wine, and put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, the coming together of the two natures unto that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Communication of the Pope. And they decree that the flesh and the blood of Christ are not only in heaven, but are also present in the holy Bread and Wine of the Supper. Neither do they fear to affirm, The feigned devise of ubiquity. that the lords body although it be human, is at one time in many places together. Yea and they proceed so far, as they pronounce it to be every where aswell as the divine nature. Further they attribute unto that body a presence which occupieth no place. But I do say, that the human nature of Christ was evermore comprehended within some certain place, which place he so occupied, that he was not any where else at the same time. The evangelical history showeth, that he was sometime in Galilee, john. 2. 1. john. 2. 13. Luke. 7. 40 john. 12. 1. sometime in jerusalem, sometime in the house of Simon, and another time in Bethania: Whereby it appeareth that some certain place was given to the body of Christ. And that he was not together in any other place, he manifestly showed when he witnesseth that Christ said, john. 11. 15 that Lazarus was dead, and that he rejoiced because he was not there. By the very which words he so declareth himself to have been in that journey, as he was no where else. Also the Angels said unto the women, when they sought for the lords body in the Sepulchre: Matt. 28. 6. He is risen, he is not here. Whereby he declared him to be so departed out of the sepulchre, as he was no more present there in body. Acts. 3. 21. And Peter in the 3. of the Acts pronounced of him: Whom the Heaven must contain until the time that all things be restored, etc. If he shall be in heaven as touching his human nature until the latter day as the Apostle said, why seek we his flesh and blood upon the earth? But what speak I of the Apostle? Christ himself said unto his Disciples, john. 16. 7. that he did leave the world and departed from them, and he warned them, that they should always have the poor with them, Mat. 26. 11. but that him they should not have. Wherefore being thus persuaded and instructed by the divine Oracles, I do believe that the human nature of Christ doth abide in the heavens severed from the lower world, even unto the end of the world, and that the same shall come again from thence to judge the world, even as the Apostles were warned by the Angels and as we confess in the Article of our faith. To speak briefly, this is my opinion touching the place and presence of the body and blood of the Lord. But they which on the otherside form and feign to themselves, * Or heaven everywhere an ubiquarie heaven as though the matter thereof were soft like wax, and may easily follow their feigned devices whithersoever they shall think good to draw it: and they which pronounce that the lords body, is either in many places at once, or else, (which is much more bold) do say it is every where, who also join the same wheresoever in the world it be, to the bread and wine of the holy supper: and finally they which decree that it is there present without place, and invisibly, all those I pray, desire, and heartily beseech, that they will once at the length plainly show these their goodly, wonderful, I will not say monstruous devices to be registered in the holy Scriptures: which if they shall do, we will freely confess that they have gotten the victory. But for so much as I do certainly know, that they cannot do it, I earnestly warn them from henceforth the they leave of to coin on their own heads, new opinions and new Articles of that faith, and to obtrude unto us those things to be believed which are sprung up in their own house, but are not sprung up in the field of the holy scriptures. I am not ignorant that they in all this whole reason upbraid us that we deal not as divines, but as natural Philosophers. For they grant that those things which we say are by the ordinances of nature both true & necessary: but that those mysteries, which being divine and celestial, do many manner of ways excel nature, must not be made subject to the rules and decrees thereof. But that when in the comprehending and considering of them, our reason is offended, we must then behold the divine power which is infinite. Howbeit it is no hard matter to confute these things: First in that we follow the testimonies of the holy scriptures as we have recited them, thereby we testify, that we follow not Philosophy, but the word of God. How far forth nature and the rules the e● of must be followed. Moreover if we give ear unto nature, where it is not repugnant to the words of God, we do nothing unworthy of Christian divinity. For nature hath God to be the Author and defender of it, and for the same cause the rules and decrees thereof proceed not from thence but from God himself, and therefore they must not be abolished and dissolved, so long as it is not showed that the word set forth in the holy Scriptures is repugnant unto them. This voice of Nature did Augustine the greatest and best divine, in an Epistle unto Dardanus hearken unto when he saith: Take from bodies the spaces of places, and they shall be no where, and because they shall be no where they shall not be at all. And this did he not pronounce treating of nature or of natural bodies, but writing purposely as touching the soul and body of the Lord. And the same voice of nature did Cyrillus harken unto, who wrote in his Dialogues De Trinitate, that the very nature of God if it were divisible as some judged it to be, it should in any wise be of quantity, and also in a place, and might not choose but be measured about. Wherefore in the defending of our opinion, we first of all embrace the word of God, we harken unto the voice of nature, so long as it is not against the Author thereof: and we do [this] together with the Fathers that judged aright. That in this controversy is no need to fly to the power of God. But that we should fly unto the power of God in this controversy propounded we have no need. Nevertheless we warn the godly that the divine power which we together with all the godly do believe, 2. Tim. 2. 13. is not without all exception to be admitted. For even Paul excepteth it that God cannot deny himself. It is excepted also in diverse places, that it can not be done of God, that those things which be made, should be unmade. Also it is defined in the schools of divinity, that God can not do those things which (as they term it) imply a contradiction: which thing coming to pass through the default of things, not through any infirmity of God, there is nothing of his high power diminished. We must further consider, that many Heretics have used this shift, when as their wicked and peevish opinions are confuted by the holy fathers, not only as absurd, but also as impossible. For they, to defend themselves, answered that all things are possible to God. Therefore neither are we constrained to yield unto them, because Christ said of the bread. Mat. 26. 26 This is my body: and of the wine: This is my blood. For since both their and our interpretation of those words is extant, the place is made doubtful: albeit that unto us our exposition is most certain. But how dull and weak an argument that is, which is taken from a doubtful thing, all men do know. What then? will you say. Will you teach that the supper of the Lord is had without his body and blood? In what sort she body & blood of Christ is eaten and drunken in the holy Supper. How will ye moreover prove that these things are eaten and drunken, if they be not in very deed present there? Surely the scripture testifieth both the one and the other, that we in the holy supper do eat and drink the body & blood of Christ. To speak first of that whereof I am last demanded, I affirm that the body and blood of the Lord is eaten and drunken spiritually, that is with the mouth of the mind which is endued with the spirit and with faith. For while in the holy supper we revolve in our mind the death of our Lord, and with a sincere faith do faithfully believe that these things were wrought upon the cross for the redeeming of us, we eat and drink those things for our great benefit: for they be unto our minds as it were the most excellent meat and the most wholesome drink. And that faith doth God stir up in them that be his through the holy Ghost, applying thereunto two outward instruments, the word I mean, and the elements of bread and wine. Wherefore they which believe and comprehend by faith, that the flesh and blood of the Lord were given unto death for our salvation, do spiritually eat and spiritually drink those things. Therefore we confess that unto the natural and proper eating and drinking is required a presence of the thing to be eaten and of the thing to be drunken, otherwise things that be absent can neither be eaten nor drunken. But withal we deny, that of spiritual eating and drinking can be gathered or concluded, that those things which are said to be eaten and drunken allegorically, are there bodily and properly present. But that the eating of the flesh of Christ consisteth of faith, he himself most plainly testified in the 6. chapter of john. Ver. 35. 47. Wherefore that Evangelist, since he judged the whole matter to be there abundantly expounded of him, he did not rehearse in the history of the last supper, in what sort the outward signs of bread and wine were added. Moreover by this is the self same thing gathered, that unto the true and proper body of Christ cannot be applied a true and proper eating, since that now it cannot be rend in sunder, broken in small pieces, and grinded, verily both the bread in deed and the wine, are properly eaten and drunken with the mouth of the body, which things in their manner are called the flesh and blood of Christ, because they be outward signs of those things. Wherefore after a sort we may be said to eat and drink with the mouth, the body and blood of the Lord. Wherefore Cyprian and Augustine when they treated of the eating of these things which be signified, namely the spiritual eating, did prudently say: Why preparest thou thy teeth and thy belly? Believe and thou hast eaten. Wherefore there is no need that the body and blood of the Lord should be sent down out of heaven into the earth, or that it should yet be conversant in the world, that they might mix themselves with our supper: but it behoveth that our minds being admonished by the word of God, and the outward signs, should be carried by faith unto heaven, that they may eat this holy meat and be nourished. And here it follows that they which be utterly destitute of faith, do not receive the body and blood of Christ, because those things (as I have said) are eaten and drunken by faith and spirit only. In deed these do eat and drink the outward signs, but they do not attain to the things that be signified: even as they that be blinded cannot receive the light and the colour which are things apprehended by the eyes. Whereas afterward I am demanded whether I think that in the Church, the supper is had without the body and blood of Christ, I answer: If we speak of that presence which they call corporal, real, and substantial, I confess that the body and blood of Christ is absent: neither should they, if they were present, bring any more profit, commodity, and advantage than we draw from thence while they remain in heaven far dissevered from us. Moreover, the flesh and blood of Christ are present unto us by spirit, grace, merits, and other wonderful fruits, which are from God derived by them unto us: even as the son is said to be present with us by the light, by the beams and by good influences which we receive from thence. Neither are the body and blood of the Lord so present unto our minds spiritually and by faith, as that there only they should contain their most healthful efficacies and powers, and suffer the bodies of the faithful to be mere void of the same. The matter is not so. But because in believing that the body and blood of the Lord are the prices of our salvation, we are justified and regenerated or else both in the same justification and regeneration, we are increased and confirmed: but justification and regeneration are the beginnings of our blessed immortality. Thereof it cometh that by faithful receiving of the supper of the Lord, not only the souls are fed and refreshed, but also the bodies are made more and more capable of the blessed resurrection. This is the judgement of my faith as touching the holy supper of the Lord, the which right worshipful sir, I have perhaps for the barrenness of the style, not so exquisitely as faithfully expounded. But I trust that you setting aside the rude and uneloquent words will with a friendly mind cleave to the sentences and things themselves. Far you well and love me as you do even as I do very much love you, and pray for the fruit of my vocation. Master Bullinger and the rest of your friends willed me to write their hearty salutations unto you. From Zuricke the 24. of May, 1562. To the Right honourable the Earl of bedford. THe courtesy of your excellent Lordship hath been so great towards me, as neither am I able, nor yet know I how to express it. Wherefore since I cannot write unto you as I ought, perhaps it were better for me to hold my peace: which nevertheless the gratitude of a Christian man will not permit. wherefore not knowing else what to do I will let the matter rest. And setting a side the praise of your godliness, nobility, and goodness, I will only give you thanks for the favour, help, and courtesy which you have showed towards julius my faithful servant in his business. For the which I account myself so greatly and effectually bound unto you, as more I cannot be if I would. And truly for his part, he is never well appaied nor content but when he is declaring & setting forth your honours courtesy & goodwill: affirming that without your help, favour, and travel, he could never have dispatched his business. And this undoubtedly is a singular pleasure unto me because I am sure, that both in him & in me you chiefly respect jesus Christ & his sincere Religion, wherein how zealous you are and how fervently you love the same, it is every where known and of all men confessed. And that causeth all good Christians to love & honour you in their heart. Which notwithstanding it be a great glory in itself, yet is it nothing in comparison of the great pleasure that our almighty God taketh therein. And I likewise know that this is it which hath caused you to make me such an offer as you have. For the which I give you very great thanks. And I answer that as the cause standeth I am not now minded to labour or seek for the same, having (thanks be to God) food and clothing competent enough wherewith I content my and seek for nothing else. But when it shall happen otherwise I will not refuse your honours help, to whom I might seem to do injury if I should change you for an other, since you give a very manifest testimony that you love me exceeding much aswell for the glory of God's sake, as for the affection that I have always borne to that godly and glorious kingdom. Whereupon I rejoice with all my heart that the cause so standeth with the same as it now doth. For I am well assured that the love thereof towards me will grow every day more and more, seeing the good will that I bear to the English nation doth continually wax greater & greater. Now as touching leave to see you again safe and sound in person for the commodity (as you writ) both of your country and my own comfort, I am very sorry that I cannot answer you in such sort as may satisfy both you and myself. Truly if I might have mine own will I would no less serve the Church of England than before time I have done: howbeit neither mine age nor the strength of my body will any longer endure the same, being not able to endure a voyage so long, so divers and not altogether easy. Wherein also for one of my age and feebleness there be many dangers: and the labours there, will be more grievous unto me than those that we have here. Wherefore to the intent that I become not unprofitable both unto you and also to them that be here: it seemeth better for me that I remain where I am. And this do not only I judge but so likewise doth the Magistrate together with the Ministers of this Church, who otherwise would be most ready to pleasure your excellent lordship as much as lieth in their power, especially in those things that tend to the spreading and setting forth of the Gospel of Christ. Nevertheless my good Lord, wheresoever I shall be I am ready at your commandment and to do you any service, desiring you that for God's cause you will continually grow up in all goodness especially in the endeavour of confirming and enlarging the Gospel of the son of GOD. Finally if as you writ unto me you have been greatly satisfied by my good and faithful servant julius, thereby do I receive very great comfort. For I loving him very much as I do both for the zeal that he hath unto godliness and sound religion, and also for other good parts that be in him, there can be no greater contentation unto me, than to see him well accepted of such a one as your honour is, whose service I having no means to recompense, you in some part may help him when need shall require. Again if as you writ, you accept well of his friendship: undoubtedly, to serve you will always be most acceptable unto him. The Lord God long preserve you in health to the service of the Church and the commonweal. From Zuricke, 1561. The end of the Epistles. To God alone the Father, the Son and the holy Ghost, be all honour, praise, glory and dominion for ever and ever, Amen. AN ORATION WHEREin is set forth the life and death of the most famous man and excellent Divine D. Peter Martyr Vermillius, Professor of divinity in the School of Tygure, made there by josias Simlerus one of Zuricke. To the Reverend Father in Christ john jewel, by the grace of God Bishop of Salisbury his very good Lord. WHereas lately at the death of that most godly and grave divine P. Martyr Vermillius I made an oration openly in our School, wherein I comprehended briefly the history of his life, many of Peter Martyrs friends and mine desired of me that I would recognise the same, and augment it if it were possible, and so to put forth the same into light. Which thing I could not deny them, aswell for their love towards me, as also for other great causes. For albeit that my Oration be not so well furnished and composed, as it can extol Martyr with deserved praises, yet do I think that the same for the true and sincere commemoration of the things themselves will not be altogether unwelcome unto such as bare good will unto Peter Martyr. For I have declared nothing but that which either I myself have seen, or have learned of witnesses worthy of credit. For I have endeavoured earnestly herein, to know even as perfectly as might be, all the history of his life of those which were conversant with him. Wherein I was helped by others, but especially of julius Terentianus who both was Martyr's scholar in Italy, and in his banishment and all his peregrinations, could never be separated from him until his death. Many things also did I understand, by divers of Martyrs own writings, and by his letters unto his friends, and in like manner by the letters of his friends unto him, the which I diligently perused and by the good will and request of his heirs gathered them into order. Wherefore this Oration of mine, such as it is (for I know well and confess willingly that all my works are but slender and bare) I thought good to send unto you reverend Father, and that it should pass forth openly under the authority of your honourable name. For since you both loved and honoured Martyr while he lived, I doubt not but that the remembrance of him would be to your joy and liking, and I judge that the incredible sorrow which I think you have taken for his death, cannot be better relieved by any means than by the continual memory and consideration of the divine virtues which shined in him. And because the life of Martyr was throughly well seen and known unto you, you may very well also judge of the truth of my discourse. You lived in England with him under King Edward of happy and godly memory. But the state being changed, when by reason of the imminent perils, and the persecution which then waxed hot, many good men went out of their country, you in your banishment arrived again at your Martyr, as it were in a certain port of your studies: and so lived with him, both first at Strasborough, and then after with us at Zuricke, and was a perpetual companion and assistant of his studies and labours which were very great. And now after that by the singular benefit of God, through the endeavour, good will and diligence of the most excellent Queen Elizabeth, the true Religion began to be perfectly restored amongst you, and that you together with many other godly and learned men were restored to your country, and that you were advanced to great honours, according as your excellent virtues deserved, you being absent did always through continual letters and all manner of duties carefully and diligently maintain your ancient friendship. For you accounted him instead of a father, and he in like manner most willingly confessed you to be unto him in age a son, and in dignity a father. Now sith that by domestical familiarity and continual acquaintance you have had full trial of his wit, learning, godliness, modesty, humanity and sweet conversation, and have also heard of him many things concerning his life (for he used sometimes to reckon up to his friends request those things which had happened to him both in Italy and else where to their great delight) shall judge best of all other of the truth of this History. And (unless I be deceived) you will rather judge, that many things which belonged to his praises are either omitted of me or else not sufficiently expressed according to the worthiness thereof, than to affirm that I have commended him above his desert. And perhaps also those of Martyr's friends among you will judge no less, & divers noble and gentle men, and also reverend Bishops and many other worthy men which sometime knew Martyr & loved him well, if so be that any of them will vouchsafe to read this Oration of ours which I doubt not but many will in whose minds the memory of Martyr though he be dead is deeply imprinted and firmly fastened. But the judgements of these men I dare not withstand, but rather I confess a fault before judgement: and I desire pardon partly because I think that I do justly deserve pardon, if I alone not being sufficiently endued with the power of wit and eloquence, and therewithal let with sorrow and heaviness, could not in speech comprehend all the praises of that man (whose virtues alone many ages before have not had the like comparable unto his) and partly because I think that not only the success but also my purpose and will of taking the work in hand ought to be regarded. For I meant for this cause specially to publish those things which I had learned of my friends, and gathered by some reasonable study, to the intent that notable and eloquent men, favouring and loving Martyr (as I know many both Italians and English men, and also Germans and French men did) stirred up by my example, might easily perform that which I for many causes could not do, namely to celebrate the praises of Martyr by an excellent, eloquent, and well furnished Oration. And this office undoubtedly now that Martyr is dead many Godly men wish it had been performed of you, which knew both what you are able to do in eloquence and are also full assured how greatly you loved Martyr. And they think that such kind of Orations are not repugnant to your office and dignity: since that with such kind of funeral Orations, both Nazianzene, honoured Basil, and Athanasius; and Ambrose, Valentinian, and Theodosius, & his brother Satyrus; and other Bishops, other excellent men: And that they do not require this of you (right reverend Father) they are moved by this reason, namely that they think there wants not in you any good will, but leisure and time: For how great labours you endure in enlarging the kingdom of Christ, and with how great study and diligence you execute the office of a Bishop, we also are not ignorant though we be far distant from you. But in the mean time if by this my Oration I may provoke you to describe the praises and life of Martyr: (even as cunning musicans are oftentimes provoked by the rude playing of others: that as it were of a certain indignation, they which before would not, do afterward play most excellently) I shall receive sufficient fruit of my labour: but if you lack time and to others willingness to do it, yet at the leastwise I wish that this my Oration may be extant, not for a memory of him, which he by his own writings and labours hath procured to himself to be eternal, but that they which are mindful of his name, may yet at the leastwise have this history such as it is of his life, wherein they may see both the beginnings and proceed of his studies, and from thence fetch examples both of manifold and rare virtues. Now I crave of you (right reverend Father) that you will take in good part this token of my dutiful goodwill towards you: and in the considering of this Oration, not to have so much respect to me, as to Martyr himself, whom the whole history doth concern. Indeed your love towards me required that I should give some greater and more notable testimony of my observation towards you, but since my ability serveth not, therefore I beseech you rather have respect to my good will, and continue your accustomed love and good liking of me. Far you well right reverend Father. Dated at Zurick the principal City of Swicherland the 4. Calendi of januarie, 1562. ❧ AN ORATION OF the life and death of that worthy man and excellent Divine D. Peter Martyr Vermillius, professor of Divinity in the School of Zuricke. O That it had seemed good unto God, (right honourable Fathers and well-beloved Auditory) that out of this place we might often & a long time yet have heard speak that excellent man and most grave Divine our general teacher Peter Martyr. But for so much as God the Father who governeth all things most excellently hath thought good to take him away from us, (being unworthy perhaps of the presence of such a man) and to call him into the everlasting kingdom: seeing now we cannot hear him as we desire to do, yet I at the leastwise will speak unto you that which the present time and consideration of mine office doth require. Notwithstanding I am not ignorant, that my speech cannot be equivalent to the virtues of Peter Martyr, whereby he so excelled all others, as they can very hardly be celebrated according to their worthiness even by the best Orator of the world. But in me there is scarce a mean wit, well-near no exercise of speaking, but so great a sorrow as it may diminish the wit even of an excellent Orator. For I lament dear Auditory for my own sake, I lament for his sake, and I lament for the schools sake, and for all your sakes which have loved and honoured Martyr. For mine own sake, because truly I have lost a fellow in office, but in very deed a most faithful Master: in age and love, a most dear father, who loved me entirely, and that even at such time as I least of all thought it. For his own sake, not so much for that he is dead (for he hath always this long time wished to be loosed and to be with Christ, and who will deny but that it happened well to him that he is delivered from diseases, from labours, from cares and sorrows which he did infinitely take for the calamities of the godly and despoiling of the Church: and that he heareth not, seethe not, and knoweth not of the sacking of Cities, or of the bloody battles, captivities and slaughters of good men, all which things we daily hear and fear, but he being blessed enjoyeth the pleasures of heaven) but this do I lament, that when he had now brought well-near to an end many and notable works, the labours of many years, the watches of many nights, yet could he not fully finish them and bring them into light, and reap this joy and as it were this fruit of his labours, I lament for the schools sake, which have lost such a teacher, in whose place cannot be put the like. For whomsoever (O Fathers) ye shall set in our Martyr's place, another Martyr ye shall not have. For he was no vulgar Divine or of the common number of learned men, but he was also of so great a wit, of so excellent learning, and therewithal of such godliness, modesty and courteous behaviour, that both he was acceptable, beloved and reverenced among them with whom he lived, and was even of the adversaries also reckoned among the excellent men, and was had of them in great admiration. While these things do both increase my sorrow, and that I also see you with a heavy look, sad countenance, and with watery eyes to show the grief and exceeding trouble of your mind: I am overcome with the greatness of sorrow and see not what beginning or what end I may find of my Oration. Howbeit lest I should fail of my duty, I will suppress my sorrow, and will not commit that in exercising of this my office, mourning should be of such force in me, as it shall hinder me of my duty, and make me ungrateful towards my Master. But forsomuch as the praises of Martyr be exceeding great by reason of his excellent and divine virtues, & that the power of my eloquence is exceeding small, & yet the same restrained by great and vehement sorrow, I will not endeavour to set forth every act of his, with gorgeous and stately amplifications lest perhaps by my Oration, the honour of them should be more impaired than increased: but I will only set forth unto you his life and death after an historical manner: and I will endeavour so far as I am able that those things which either ye your selves have seen, or else have heard here and there and at sundry times of that good man and excellent divine, ye may understand them all being gathered into order and placed altogether: to the intent that every one of you may take worthy examples of all virtues, aswell to the instruction of others as each one to the framing of his own conversation. And I will follow the way and order used by them which commit other men's lives unto writing. And first of all I will set forth his Country, his Parents and Education. Afterward when we have as it were laid these beginnings and foundations, I will begin to discourse of the residue of his life, which aboundeth with examples of very great and ample virtues. For even as in the Corn fields, we are not only delighted with a plentiful harvest and abundance of fruit, but therewithal we are also desirous to know in what manner of soil the Corn groweth, after what manner the fields are tilled, what time they be sown, by what industry of the husbandman they were helped unto so great fertility: so in men not only the contemplation of virtue, as it were of good fruit, but also a knowledge of the Parents and Education doth much please and delight us. Now than Peter Martyr was borne in Florence, the most flourishing City (as ye all know) not only of Hetruria, but of all Italy, and which a very long time hath defended and retained her ancient freedom. It was then in the year of our salvation M. D. which year is very much celebrated because of the nativity of Charles the v. a very mighty Emperor. And the day was the vj. Ideses of September: Upon which day the fathers have written that the Virgin the mother of God was borne, and that the city of jerusalem was taken by Titus the son of Vespasian, and overthrown according as Christ had prophesied forty years before. His parents were Stephanus Vermilius and Marie Fumantina, both of them of an ancient and honest kindred, & whose ancestors for the most part bore office in the City. These gave unto the child the name of Peter Martyr by reason of a certain vow which according to the manner and custom of those times they had made unto one Peter Martyr of Milan, who sometimes, as they say, was slain of the Arrians of that time for the defence of the true faith, whose temple also was not far from his father's house. His parents had him for their only son: for all the rest of their children which they had begotten, him excepted and his sister Gemina Felicitas died in their childhood. His parents were of reasonable good wealth. Their son whom they desired to be well brought up they committed to faithful masters, and moreover they instructed him with singular diligence at home. His mother who was learned in the Latin tongue, did chief instruct her son therein from his first childhood, and while he was yet young, did interpret unto him the Comedies of Pub. Terentius an excellent author in the Latin tongue, neither doubtless was this discipline of a woman to be contemned: Forsomuch as among old authors and the most excellent in this tongue the chief Orators, the Gracchi, Lelij, Catuli, julij, and Curiones, receiving of their mothers the pureness of the Latin tongue, and sweetness of pronunciation, brought it from this maternal and domestical discipline unto the place of pleading. And in our age the noble woman jane an English woman daughter to the Duke of Suffolk, and Olympia Morata an Italian (omitting those which be alive) have evidently declared by their example what the endeavour of women may bring to pass in eloquence if they apply their mind thereunto. From this domestical discipline, he was brought unto Marcellus Vergilius a man learned and famous for that he not long ago translated Dioscorides and set forth Commentaries upon the same. This Marcellus at that time exercised the office of Secretary to the Common weal of Florence, which was before the office of Aretinus and Pogghius: and moreover he taught the latin tongue unto young gentlemen in the schools to his great commendation. In this first course of his studies, he had to his fellows & friends noble young men and Senators sons, Francis Medicis, Alexander Caponius, Francis Riccius and Ralph Riccius, also Angelus Stuphas and Pandulphus Stuphas and Petrus Victorius, whose singular and excellent learning is known unto all men, by reason of the ancient Greek and Latin authors, either set forth with Commentaries or otherwise restored to their own perfectness. And in this first course of his studies while he was yet a young beginner, even straightway there appeared in him a singular and notable wit, which brought unto his Parents and Masters an undoubted hope of great learning and excellent virtues. For first of all, there was in him a great promptness of wit, in perceiving and understanding, and so great a force of memory in retaining, as he could both comprehend and keep whatsoever he had learned. Moreover he had so fervent a desire of learning, as there never appeared to be in him any weariness of hearing or reading. Over this, shamefastness which doth greatly commend that age was always wonderful in him, and therefore he both honoured ancient men as parents, and albeit he excelled most of his equals in wit, yet he so loved them, and by his modesty so won them unto him, that there arose no manner of emulation at all among them: yea and those whom the conversation and familiarity of Childhood had joined unto him, he held always most friendly during the time that he lived in his country and in Italy. And now because in the dangerous time of his youth he was minded not only for the present time to temper himself from the allurements of pleasures, which a rich and abundant City doth minister, but also to avoid them in the time to come, he abandoning all delights determined to give himself to a monastical life which then alone was counted holy. And because in that age the household of the regular Canons of S. Augustine bore the chiefest name throughout all Italy, for that they used a more severe discipline than other Monks, and did more diligently exercise themselves in the study of the holy scriptures, he thought it good to join himself unto that society. Wherefore in the 16. year of his age he was chosen into the Fesulane College (which was builded in the ruins of the old City of Fesula a stones cast from Florence) with a full consent and rejoicing of the fellows of that College unto whom the excellent disposition of his nature was known. Also his sister Felicitas followed the intent of her brother, and was made a sister of those Virgins which inhabit the Monastery of Saint Peter the Martyr. This fact of them both was misliking & grievous unto the father, either because he would have the Vermilian family (wherein besides themselves there was none remaining alive) to be increased by his son through the marriage of a wife, or else for that the grave man misliked the superstition of the common sort, and the feigned holiness of the Monks. For now a great while since, Dant and Petrarch had reprehended many abuses in the Church: and the self same thing was done a few years since by Hieronymus Savonarola, whose sermons no doubt but the elder Vermilius had heard. And that undoubtedly the monastical life was not altogether allowed by him we thereby gather, that that ready money which he had, he bequeathed by Testament to the next wise which he had after the death of Fumantina. And the rest of his goods he willed to be given to an hospital for the use of the poor, upon this condition, that there should be paid yearly to his son so long as he lived 50 crowns which we name to be of the shield mark. And whereas his children lead their life in monasteries, yet chose he rather to dispose his goods to the use of the poor than that they should be spent upon idle Monks, who should mumble up certain prayers they know not what. But whatsoever his mind was in this matter, the earnest desire which as it was thought, the son had to obey God, overcame the will of his father. Verily I think there be many, which think that this his determination of entering into a Monastical life is to be reproved: and these shall have not only me to agree with them but even himself which followed this course, for this act displeased no man so much as it did himself, who so soon as ever he perceived his error, he also corrected the same. Albeit if we have respect to the condition of times, his judgement indeed may be blamed, but his will deserveth praise. For in that superstitious and unprofitable life of the Monks, there were yet in old time many things which alured thereto a mind desirous of godliness and learning: First the great names of most godly men which were said to have been Monks, to wit, Basil, Nazianzene, Chrysostom, Epiphanius, jerom, Augustine, & others, whose life who desired not to imitate, & to tread in their steps? And again the name of religion, and the opinion of holiness which was commonly spread among all men: (a false opinion I confess, but who could then have seen this in so great darkness?) And who (if he had seen it) durst have reproved it of falsehood, all men being of an other mind, especially a young man, who otherwise for the most part is but of weak judgement? Herewithal add those things, which most of all drew Martyr to this kind of life, namely vocation not such as was idle, but given to studies: and further a great abundance of excellent books. For even the most of the Colleges of this family have notable libraries, but especially the College of Fesula. For this did the ancient name of Medicies' build, who with their great charges gathered books not only out of Italy, but also out of Greece, Asia, and Egypt, and adorned the house with an excellent library. Through which abundance of books, since our Martyr was, as it were alured unto monastical life, together with an opinion of worshipping GOD, we remit the error of his judgement unto those times, but we commend his will, namely that he would immediately from his childhood pass his life in the study of good literature. In this College he lived three year, and in such sort as the fellows of that College allowed his modesty, liked the gentleness of his behaviour, and his desire of concord, but his wit they praised and wondered at. In those days he exercised himself not only in the precepts of learning the arts which were diligently taught to the younger fellows in this fellowship, but also in the reading of holy scriptures. For it was a laudable custom of this society, that the young men which excelled in memory, should accustom themselves to commit unto their memory many things out of the holy scriptures: & therefore some recited by heart, all the Epistles of Paul: Others, the Book of the Preverbes of Solomon: Some the history of Tobias, or some other books of the holy scriptures. When Martyr had finished three years in this discipline, he made such proof of his learning and diligence to the fellows of his College, as they a I judged him meet to be sent unto more excellent teachers. Wherefore he was sent to Padwaie, that in the famous university of that City, he might have a greater exercise of his wit. And there in that City is the Monastery of S. john of Verdara of the same society [of Regular Canons] wherein he lived well-near eight years with Albertus the Abbot a man not unlearned, and who gladly furthered other men's studies. Wherefore at that time Martyr wholly addicted himself to the study of Philosophy, and exercised himself day and night in the meditation of all the sciences: and therefore he was wont many times to say, that whatsoever he knew in Philosophy and those knowledges which belong as they say to humanity, (which he himself said was but small, but I with many more judged always to be great in him,) this for the most part he ascribed to the studies which he had at Padwaie. For he had then plenty of leisure, all which he spent in learning. He heard notable Philosophers: For at that time the famous Philosophers Branda, Genua, Confalionerius, did then teach in that university: and therewithal in himself was an excellent wit and singular diligence. For he daily exercised himself in reading, meditating, writing, and chiefly in disputing: wherein even those most learned Philosophers (which I have now named,) allowed his diligence and sharpness of wit: in such wise that oftentimes in public meetings Branda challenged his Florentine (for so he named Martyr) unto disputation. At that time in all universities was taught Aristotle's Philosophy. This did he embrace, not so much that it alone flourished, but (as he testifieth in his Commentaries which he began once to write upon Aristotle's Moral Philosophy) he most of all loved and esteemed Aristotle's Philosophy by reason of the Method, & that it had less error therein than the other sects of the Philosophers. And now because that there were in deed Latin Books of Aristotle, but yet in such wise translated as they did not aptly enough in every place express Aristotle's sense and meaning: for albeit that very learned men had laboured in translating of Aristotle, yet were there few that could in all things imitate and express Aristotle's brevity and elegant kind of style: Since therefore the Latin Books did not every where faithfully and plainly express Aristotle's meaning, he determined to learn the Greek tongue, that he might once hear Aristotle speak in his own language. And in this matter he bestowed great study and pains. For he wanted fit Masters which could plainly and diligently teach the reason and use of the tongue: therefore it behoved him by his own private study and great diligence to overcome all difficulties. I have heard of his familiar friends, that in the library which was very ample in that monastery, he sat up oftentimes in a manner whole nights together with Benedictus Cusanus, which was a companion to him in all his studies, so as the one interpreted to the other interchangeably by course some Greek Author. By this diligence he so greatly profited, that he perfectly understood without any interpreter, not only the Greek Orators and Philosophers, but also all the Poets, who nevertheless have another kind of speaking. In this place also should I rehearse his studies in Divinity: for he heard three Divines at Padwaie: one Heremit and two of the Dominican order: Howbeit because he followed afterward another, and a more exact kind of Divinity, ye shall be content if I pass over this mere Scholastical divinity, and proceed unto other and greater matters. When he was now come to the age of xxuj. years, it seemed good to the fellows of the College to commit unto him the office of preaching in open audience, to the intent that his studies which hitherto were hidden between the School and the assembly of the College, might at the length come forth into light and unto a public use of the Church, and to do the service belonging to their order, and might win unto himself fame and authority. For in Italy the Priests preach not as they do among the Germans: but all this whole charge is appointed unto the Monks: out of whose number the fellows of the Dominican family are wont to preach every Sunday: and thereupon they have gotten the name of preachers. But they which be of other families, those for the most part preach to the people in advent and Lent as they term them. But the more rare that Sermons be, the greater and more frequent is the concourse of people, especially in great and populous Cities. Wherefore out of all the families of Monks are chosen those which seem most to excel in learning and eloquence, who if they shall cause themselves to be well liked of the people, great is their glory, and their name much spoken of. Over and beside this, the family of Canons of Saint Augustine is adorned with peculiar privileges of the Roman Bishops: so that all they of this family which have at any time executed this public office of preaching: do enjoy honours, titles, dignities and privileges which are given unto them, whom the Universities after a solemn manner have pronounced Doctors. And with these Titles which others hardly deserve when they grow now into old age, Martyr, as we have now said, was honoured at the age of xxuj. years: and so honoured, as he had not only a vain name, as many have, but he had also great and incomparable learning procured by invincible study: and he joined the office and labour of public teaching together with the very name of a Doctor. And first he began to teach at Bressa in the Temple of S. Afra, and afterward he taught in the most populous Cities of Italy and Gallia Cisalpina: at Rome, Bononie, Firmum, Pisa, Venice, Mantua, Bergomo, and Montferrat. And whatsoever leisure he got from preaching, all that he bestowed in studies of the holy scriptures and Philosophy. And he not only preached publicly, but he interpreted in the Colleges of his family, both Philosophy and the holy Scriptures, at Padwaie, Ravenna, Bononie, and Vercellis: in which City, to the intent he might confirm by teaching those things which he had learned in the Greek tongue, he interpreted Homer at the earnest request of Benedictus Cusanus of Vercellis, whom we named before to be a companion with him in all his studies. At the same time, he being stirred up thorough the continual exercise of preaching, who hitherto according to the custom of the schools had exercised himself chiefly in the school divines, specially Thomas, and Ariminensis, & in the mean time was acquainted with the father's writings, he began more diligently than before, to search out the very fountains of divinity even the holy scriptures of both the Testaments. And because he had found by experience that the knowledge of the Hebrew tongue should be necessary thereunto, he applied his mind unto it, and at Bononie, in which City he was Deputy to the Prior, (for so the Precedents of Colleges are called of them) he gave his endeavour thereunto, procuring one Isaake an Hebrew who was Physician to be his Master. But with what labour for the most part this tongue is learned of the Hebrews, they know, which have used those kinds of teachers. For the most of them want faithfulness in teaching, but they be all without method, and therefore they cannot proceed in right order: and they envy that our men should have the knowledge of their tongue: the holy language is not learned of them without great travel and charges: for whatsoever good thing they teach, they do it upon hope of reward. But all these difficulties did Martyr with singular patience, and invincible study overcome: so earnest a desire had he to learn the holy scriptures. Whom when I consider, I cannot wonder enough, at the proceeding and order whereby it seemed good unto the heavenly father to bring him unto the knowledge of the heavenly truth. For first he stirred up his will in the beginning of his age, that he might endeavour to his power to please and serve God, albeit he suffered him in the mean time to err in the manner of worshipping of him. afterward he so instructed his mind, that he inclined the same to innocency of life and unto righteousness: whereby although he could not deserve thanks of God, yet he showed himself unblamable before men. lastly he inflamed and kindled him with an incredible love of the holy scriptures whereof while he for a good space of time followed the letter, at the length by the revelation of the spirit of God, he comfortably knew the hidden and spiritual mysteries. In this matter I might justly compare him to Saint Paul the teacher of the Gentiles, in whose life before his conversion, there was an endeavour of worshipping GOD, and of righteousness which is according to the law, wherein he was unblamable, and moreover he used to read the law, although as yet covered with the vail: but leaving these things the desire of brevity calls me back to other narrations. The principal men of his society liked well his diligence in preaching and teaching. Now was his name become famous in the greatest Cities of Italy: wherefore they determined to advance him according as his excellent virtues deserved, to a greater dignity: and therefore by a common consent they made him Abbot of Spoletum. Which office when he had taken in hand to exercise, he behaved himself so singularly well as all men marveled that the man being until that time trained in learning only, could so excel in all his government with wisdom & dexterity. For to say nothing of other matters, his singular virtue appeared in two things, which no Abbots before him were able to bring to pass. At Spoletum were two Colleges of Virgins, and the third wherein he himself lived was of Canons, of that same regular family, as they term it, of Augustine: the discipline of all these by the negligence of the former Abbots, was so decayed, as through the wanton and filthy life of them, the whole family of this order was greatly hated of all men. This when Martyr saw, he by his authority and office, what with teaching, admonishing, exhorting, and eke with some severe chastening, brought them all into such order, as he not only wan to himself great praise, but also to the whole family singular good will. And this in very deed was a thing proper, and as it were the bounden duty of his order and institution. But that other thing which I will now speak of is far more excellent, and as it were pertaining to the whole Common weal. The Common weal of Spoletum, even as also many other Commonweals in Italy, was divided into certain factions, among which there were always contentions, the which oftentimes proceeded even to frays and slaughters: and albeit that the former Abbots had oftentimes endeavoured to do it, yet could they never make atonements and reduce the City unto Concord. This when Martyr perceived, and that he thought with himself, that nothing should be more agreeable to his office, than to bring home into concord those that were at dissension, and to win them in mutual charity which Christ so often commended, he thought that he should rather lay down his life than to see the City any longer to perish so miserably with her own discord: and therefore he never ceased to exhort all men publicly and privately unto unity, to teach the duties of a Christian man, and to lay before their eyes the calamity of their Country, and the particular dangers of every one, until he had brought that to pass which he earnestly desired. For so greatly did his authority, wisdom, and eloquence prevail, as all the time afterward that he lived in that City, not only there were no slaughters nor frays committed, but there also appeared no tokens of factions: so much was the virtue and endeavour of one excellent man able to do. Of this man have all Abbots an example: which, if they would follow, we might perhaps hope for some amendment of the Church by them: but now when as they correct not even the most manifest abuses, and that they breath out continual slaughters and wars: I beseech you what goodness can we promise to ourselves concerning them? Three year was Martyr at Spoletum: and then in the public assembly of the fathers of the whole family, he was made governor of the Neapolitan College of S. Peter at the Altar: which benefice for the pleasantness of the place, and for the ample revenue thereof is a great dignity. In this City did the grace of the heavenly light begin to shine more notably and clearly unto him. For when he had been hitherto long and much exercised in Scholastical Divinity, and also in the fathers: and at length had betaken himself altogether to the fountains themselves, and that he was daily more and more lightened by the spirit, he began to acknowledge errors and abuses in the Church: and therefore he began (whereof some make a scruple of conscience) to give his mind also to the understanding of our men's writings: and taking in hand the Commentaries of Bucer upon the Evangelists, and his annotations upon the Psalms, which he set forth under the name of Aretius Felinus, he diligently perused them over. Also he read Zuinglius Book Of the true and false Religion: and another book of the same man, concerning the providence of God: and he also read some Books of Erasmus: & he frankly confessed oftentimes that he profited much by the reading of all these. And in the mean time he reasoned in a manner every day of some thing out of the holy scriptures, with those his friends which were studious of the pure Religion: so that on both sides they were much edified in the true Religion, by such kind of talk. And among those with whom he conferred touching Religion, were chiefly Benedictus Cusanus, of whom we also made mention before, M. Antonius Flaminius, and johannes Valdesius a spaniard. This latter man was borne in Spain, of a noble kindred, and was honoured with Knighthood by Charles the Emperor: who after that he was endued by God with the knowledge of true Religion, he led his life in Italy, but especially at Neapolis. In which place by his learning and most godly example of life he wan very many especially noble men unto Christ. And at that time there was no mean Church of godly men in the City of Neapolis. For in that congregation there were many noble and learned men: also many women of excellent virtue. Among whom (to let pass other excellent and true noble women,) yet must I not pass over in silence the most honourable Dame Isabel Manricha who for Christ's cause is now banished her Country. In this congregation of the godly, there was one Galeazzius Caracciolus the Marquis of Vicus & other noble men which I need not now to rehearse banished for the name of Christ. And albeit that the first praise of this Church is due unto Valdesius, yet notwithstanding is Martyr's virtue also to be remembered: who, after that he had given him by the Lord a greater light of God's truth, and had joined himself to the congregation of the godly, that doctrine which he knew to be true, he would straightway preach it also unto others. For he began openly to interpret the first Epistle of S. Paul to the Corinthians, and that with great fruit. For not only the fellows of that College heard him, but also some Bishops and many noble men. For as ye know, that City hath been always an habitation of noble and excellent men. But after that the words of Paul which are in the third Chapter of the same Epistle, The fire shall try every man's work what it is: if any man's work which he hath built do abide, he shall receive wages: if any man's work burn, he shall suffer loss, but he himself shall be saved, yet nevertheless as it were by fire: These words I say, when he had interpreted against the received opinion, he procured to himself many adversaries and enemies. For the common sort are persuaded that by these words is the fire of Purgatory decreed and confirmed by Paul: than the which the Papistical sacrifices scarcely have any thing more available. But Martyr, although he did not yet openly oppugn that fire of Purgatory, which the Monks made as a prison for souls, yet did he show and that out of the ancient fathers, that Paul did not here mean of the fire of Purgatory, since he made it to be such a fire as both good and evil builders have trial of: but that he rather saith this, that they which do not rightly build, may in deed be saved: but yet so, as it were by fire. For even as he that passeth through flaming fire, leapeth out half naked: so these men, their doctrine being confuted and condemned, do acknowledge that they have lost their labour, and so their sin being discovered by the judgement of God, do feel the grief and great sorrow of repentance. This sound & right interpretation of this place, certain bondslaves of the Pope and of their own belly could not abide. For they saw, that if this foundation of Purgatory which is their storehouse should be overthrown, the same in his own weakness would fall by itself though no man should afterward enforce it. Further they know that upon the fall of Purgatory there will necessarily follow the destruction of the trentals and Masses for their ancestors souls, and also indulgences, whereof they had hitherto made a profitable gain. Wherefore since they decreed that those things were not to be borne, they accused Martyr, whom they feared would be an author of those things, and at length they brought to pass that it was forbidden him to read. Howbeit Martyr would not obey this prohibition, as being unequal and unjust: and having affiance in the goodness of his cause appealed to Rome unto the Pope. At that time he had in the City mighty and favourable friends: namely Hercules Gonzaga Cardinal of Mantua, Casper Contarenus, Reignalde Pole, Peter Bembo, and Fridericke Fregose, all learned men and in favour with the Pope, and who then seemed to be desirous of some reformation of the Church. By staying himself upon the favour and power of these men he easily obtained that the same prohibition of his adversaries was taken away and that his former liberty of teaching was granted unto him, the which nevertheless he could not long enjoy. For he had not yet lived full three years in Neapolis, but that he fell into a grievous and deadly disease together with the perpetual Companion of his studies & his entire friend Benedictus Cusanus, who in very deed died there, but Martyr by the singular benefit of God, and diligent care of good Physicians, escaped hardly. Wherefore to the intent that the chief men of the family might provide for his health, since they saw that he could not brook the Neapolitan air, they in public assembly declared him the general visitor of the whole order. And in this office he so behaved himself, as the good men greatly commended his integrity, steadfastness and gravity: the residue did fear him: and albeit they hated him, yet they dissembled the same. There were at that time many, which in that order did exercise a certain tyranny, and when by the viciousness and unpureness of their life, they had procured exceeding hatred to the whole family, they could not till this time by any reasons and admonitions be called home to amendment. Martyr thinking it meet that these men should be reduced into order, after he had made the Cardinal of Mantua privy to the matter, who was protector of the whole Family, by his help he deprived many of their dignities and condemned the general Rector of the whole family to perpetual prison in the Island Diomedea. And as by this severity of discipline he procured favour to the whole order and great glory to his own self: so by the self same fact, he won himself hatred and envy. Wherefore at Mantua in an assembly that came together of the principal persons of the family, he was assigned Prior of Saint Fridian at Luca: the which in very deed though it be an ancient dignity in this family (for the Prior of Saint Fridrian hath the Episcopal jurisdiction over half of the City) yet was there some that for honour sake promoted Martyr unto it, but the most part, because they had hated him, or envied him, and judged that for his country sake he should be hated of all men. For the inhabitants of Luca have a great and certain old inveterat hatred against the Florentines, because they think that they lie in wait to bereave them of their liberty. Howbeit Martyr did by his excellent learning and virtue so win unto him the hearts of the people of Luca, as contrary to the opinion and hope of the adversaries and them which hated him, he being a Florentine was no less welcome and beloved of the Citizens, than if he had been a Citizen of Luca: so that afterward by an ambassade sent unto the chief of the family, they desired earnestly, that Martyr should not be taken from them. And now when Martyr lived in Luca, and had in his College divers learned men: and also young men of excellent towardness, he appointed such a discipline as thereby he might as much as in him lay further good manners, Religion, and the desire of learning. For first he provided that the young men should be most diligently instructed in the three tongues. And in the Latin tongue did Paulus Laecicius of Verona teach: the Greek tongue did Celsus one of the noble family of the Count Martinengo teach: and the Hebrew tongue did Emanuel Tremellius teach. But Martyr himself to the intent he might teach the younger sort both the Greek tongue and Religion together, daily interpreted to them the Epistles of S. Paul, and heard them again repeat this Lecture. And he was accustomed openly before supper to expound unto them some Psalm of David. And there came flocking together out of all the City to hear him many noble and learned men which were Senators of Luca. And to the intent he might plant the true Religion over all the City, every Sunday he preached unto the people: and in the time of Lent and advent, he after the usual manner, expounded the Gospels appointed long since for those times: but in the other seasons of the year, he expounded the Epistles of Paul. What great profit he brought by teaching, I will not declare: you yourselves may easily gather hereby, in that after his departure out of Italy, 18. of the fellows within the space of one year forsook the College, and forsaking Popery, went unto the Churches where the pure doctrine of the Gospel was openly preached: among whom was that noble man Celsus Martinengus, who with great praise governed the Italian Church of Geneva: Also D. Hieronymus Zanchus who now teacheth the holy scriptures in the famous school of Strasborough. Also Emanuel Tremellius, an excellent interpreter of the Hebrew tongue. That the sermons of Martyr were not without fruit, the great number of Senators of Luca, which willingly entered into banishment for the name of Christ, are a testimony. While Martyr thus lived at Luca, there met together in that City Charles the Emperor, and Pope Paulus. 111. Thither also came Caspar Contarenus, a Cardinal, returning from his Ambassade out of Germany, who for the old amity which he had with Martyr took that place in his way together with Thomas Badias' of Modona, Master of the sacred Palace, and fellow of his ambassade. In those days, there was a daily conference between Martyr and Contarenus as touching Religion, as happeneth between friends which be learned men and studious in Religion, Contarenus was now newly come out of Germany: he had heard the confession of the saith which our men had made: he knew their reasons and arguments, and as many judge, he did not altogether think amiss of our men. It is also to be thought that both Martyr had heard many things of him touching us and our teachers, which confirmed him in his opinion: and in like manner also that he helped Contarenus in many things, so as he began to open his eyes, and more clearly to acknowledge the truth. Many supposed that by the coming of the Pope Martyr should be in some peril: because envious and malicious men, which be evermore enemies of true virtue might devise some crafty accusation whereby he should be brought in danger with that suspicious old man. Howbeit because he was well fortified through his own authority and learning, and moreover was great in the favour of the people and had help of friends, they made then no stir against him but deferring the matter till another time, they meant to lie in wait for him. Wherefore so soon as they had tried the patience of the people of Luca, they cast in prison by the commandment of the Bishop of Rome a certain Heremit, a confessor of the Augustinian family, and framed an accusation against him for violating of Religion. Which thing certain noble men of Luca taking in ill part, for the godliness and innocency which they knew in the man, did break the prison, and bringing him out of the City, willed him to provide for himself by escaping away: wherein when by chance he had broken his leg, he was again taken and lead away unto Rome. Wherefore after that this first violent assault (as I may say) happened according to their desire, they minded afterward to assail Martyr: & therefore they lay in wait for him in every place. At Rome they privily framed an accusation against him. In every College of his family they stir up his ancient enemies: they showed the time to be come wherein they might recover their licence, which they called their liberty, and to punish P. Martyr, desiring them that they would not omit that occasion. And now within a while through the travel and endeavour of these men, they met together at Genua, not the chief men of the society as the custom was, but those specially which hated or envied Martyr, who wished to have all the licentiousness of their life to be restored unto them: whose Religion consisted in superstitious ceremonies, and their holiness in hypocrisy. By these was Martyr called, that he should come with all speed to Genua. But he being not ignorant of the treachery of his enemies, which, being blinded with hatred, they could not conceal, & his old friends giving him warning to take heed to himself, and that there were many which lay in wait for his life: when he had diligently considered with himself of the matter, he determined in any wise to shun this assembly, and to go to some other place, where he might be safe from the power & entrapping of his adversaries. Wherefore he first of all committed a part of his Library of Books (for these were his Treasure) unto Christopher Trent a Senator of Luca, which was a godly man and studious of true Religion: who found the means afterward to send the same to him into Germany: the other part he bequeathed to the College. Then, having set in order all the College affairs as much as he could, and committed the care thereof to his deputy, he departed privily out of the College and out of the City only with three persons which accompanied him: namely Paulus Lacisius of Verona who afterward being made reader of the Greek tongue at Strasborough died in that City, Theodosius Trebellius, and julius Terentianus: who as all ye know, cleaved faithfully and constantly to Martyr until he died. He departing from Luca, since he was minded first to visit his own country, came to Pisa, and in that city, he celebrated the supper of the Lord with certain noble men after the Christian manner. And there finding trusty men, he wrote unto Cardinal Pole letters of his departure: and other letters unto his Collegiates of Luca, which a month after his daparture were delivered unto them. In these he showed what and how great errors and abuses be in all the Bishops of Rome's Religion, and especially also in the life monastical, wherewith he could not with safe conscience have any longer conversation. He also showed other causes of his departure, to wit, the hatred and treacheries of his enemies. He put them in mind of his faithfulness and sincerity in instructing and governing of them: and he testified that he was sorry he could not more clearly and plainly instruct them in the true faith. The Ring which he used to wear as a sign of his office he sent back unto them, whereby he declared that he would not convert any of the College goods unto his own private uses. And undoubtedly (which is a token of his innocency) he brought very small substance with him into Germany, and that in very deed such as he had gathered of his own patrimony in a few years wherein he thought upon banishment. But after he was come into his own country as he had determined, he found there an excellent and learned man one Bernardinus Ochinus, who being called to Rome, was come thither: but after that he had been admonished of some danger by his friends, and had conferred with Martyr: they both at the length by common advise determined, leaving Italy and their own natural soil, to go into Germany. And first Bernardine departed from thence, going first to Geneva and afterward to Augusta in Rhetia. After two days Martyr followed him: and first went to Bononie, then to Ferrara, and within a while to Verona, where he was courteously entertained of his old friends: at the length they came over the Rhetian Alps into Swicherlande. In this journey when he was come to Zuricke, he was friendly entertained of Bullinger, Pelican, Gualther, and of the rest of the Ministers of our Church and school. He offered his help unto them, if it pleased them to use the same. Howbeit because at that time there was no place void in the school, they showed that they could not, as they most desired, use his help at that time, but that they would with a thankful mind remember his good will. He would sometimes say, if there happened any mention to be made of this journey, that so soon as he was come to Zuricke he both then and always from that time forth very much loved that City, and wished the same to be the certain and assured habitation of his banishment: which wish was afterward performed, notwithstanding before that came to pass it seemed good to the providence of God to send him, as an Embassader of jesus Christ, to divers Cities & Nations, so that at the length as God would have it he returned to Zuricke, and after long and dangerous peregrinations, he rested in that City, not far from the confines of Italy. He going then from Zuricke went to Basil, and when he had been there one month, he together with Paulus Lacisius was called to Strasborough by the procurement of the excellent and very learned man Martin Bucer: and to him was appointed the reading of the holy Scriptures, and to Lacisius the Greek Lecture. Now while he took on him the office of teaching during those five years which he taught at Strasborough before he departed into England, he interpreted many books of the Scripture. For first he interpreted the lamentation of jeremy. Next he expounded the book of the xii. Prophets which are named the smaller Prophets. After that he beginning at the first book of the Bible, he expounded Genesis, Exodus, and a good part of Leviticus. But with what learning, faithfulness and diligence he did this, his Commentaries upon these books if they shall be published, will one day bear record. For albeit he wrote them for his own private use, and being prevented by death could not review them, yet are they worthy to come into the hands of learned men. Besides this how greatly he excelled even them in teaching, ye may conjecture not only by these things which ye yourselves have heard and seen, but hereby may ye also know it, that whereas he had for his associate Martin Bucer that excellent Divine, who, as it is truly written of him by a certain learned man, that besides the hidden learning, and abundant knowledge of many things: besides the quickness of wit, the manifold reading, and other many and sundry virtues, he had this praise proper unto him, that scarcely any other within man's remembrance hath traveled with more exquisite diligence in interpreting of the scriptures: he I say having such and so notable a man to be his Colleague in teaching, yet did he never seem to be inferior unto him. For first of all, he diligently expounded the words themselves, and the natural sense of the holy scriptures: which for the exact knowledge which he had in the three tongues, he was able most happily to perform: then he searched out and discovered the reasons and arguments which lie hidden under words, otherwise singly and shortly knit up: and the things more slenderly spoken, he confirmed by other places: he compared obscure places with manifest: he showed what might seem to be against the words propounded, and declared the way of reconciling them: he showed also in order with a singular happiness of memory, what judgement the fathers were of: and with a sharp judgement examined what weight and strength every one of their interpretations had: But the controversies which were incident, he expounded so sincerely and plainly as no other man did. And beside in the general discourse which he made, he observed two excellent points especially in teaching, to wit, an exact Method, and a pure and plain style. In these things he so excelled, as he seemed not only equal unto Bucer, but by all men's judgement to excel him. For Bucer, otherwise a great observer of Method: yet being sometimes led away with the knowledge of many things turned far aside from the order which he had appointed, or else being withdrawn through infinite business, was not always mindful of his purposed division. Moreover, (as he acknowledged) and often confessed, he had a certain peculiar darkness of style, that he could not be well understood but of an attentive hearer: But Martyr, aswell aptly divided into certain parts all the things that were to be entreated of, as also forgot not any of those parts how large soever the Treatise were: neither inserted any new part in the midst of the Treatise: neither inverted the order which he had purposed at the beginning, but the self same number of parts and order which he had once purposed, he constantly pursued unto the end. In speaking he used pure words, proper and Latin: and with such a composition beside, as neither by restraint of his talk nor ambiguity of his words he bread obscureness, or again by long discourse, suspended his judgement and troubled the understanding and memory of the hearer: and so he pleased the minds of his hearers, not only for the gravity of the things themselves, but also for the sweetness and elegancy of his style: And moreover even in the lectures themselves he with a singular gravity sometime exhorted to godly life, sometime by a sharp rebuking he stirred up to repentance, so that his lectures, being as it were sauced with all these things, and showing an excellent doctrine and eloquence, joined with singular piety, procured him great glory in the judgement of all men. But he never instructed more nor was more to be marveled at than in public disputations. For if any disputers were to be moderated, he showed himself so equal a judge, and was moved with those reasons only which were of force to persuade, as no man could ever suspect him to be partial: he depressed not the sound arguments of adversaries: he winked not at the errors & false arguments of friends: if they would wander out of the bounds of disputation, he revoked them courteously to the matter propounded: but if the matter proceeded to brawls, he quieted them by his authority. And he so finished those encounters, that always at the first he repeated the things that were most necessary, and then at the last pronounced of the whole cause, that both truth might have the victory, and that thereby also might redound to the hearers no small commodity. And if so he it came to his part to dispute, he always so behaved himself both in propounding and answering, as there was no suspicion of any desire either of chiding or of carrying away the victory from an overthrown adversary, but his mind being free from affections, he rather taught that which was the truth, than contended with any about words. And therefore when oftentimes afterward he encountered with the stout defenders of the Pope's Religion, neither was he moved to anger at any time by their railing speeches, neither yet by the acclamations and praises of our side was he made any thing the loftier by vain glory: but he perpetually kept one and the same modesty & equality of mind. And what perspicuity of speaking he used in public readings, the same did he follow much more diligently in disputing: For he judged that a darkness of speech and ambiguity of words, is the cause of very many contentions. And hereof do his writings give a manifest testimony. For whereas he wrote many things of the justification of man, of God's predestination not a little: verily he wrote most of all of the Supper of the Lord: in the explication whereof very many learned men use a certain affected obscurity: but in his writings there is nothing read, but that which is proper, plain and manifest. And, when Bucer whom he honoured and greatly esteemed, would oftentimes exhort him that in the question of the lords supper, he would use some certain obscure and doubtful kind of speaking (which he himself therefore used, because the good man persuaded himself that by this means might be taken away the great controversy which is about this matter, and so the long desired peace to be restored to the Church) at the length he gave place to him and used the self same forms of speaking that he did. But perceiving within a while the danger that would ensue, he changed his mind: for he saw that they could not be satisfied by this means which affirm the gross and carnal presence of the body of Christ in the supper, unless that also their gross kind of speech be received with a full and gross interpretation. And again he had tried that the weaker brethren by this doubtfulness of speech, were in part greatly offended, and in part so entangled & troubled, as they scarcely knew what they were to judge in this matter. Wherefore leaving to Bucer his own phrase of speech, he followed also in this doctrine the self same perspicuity which he did in other things: and yet nevertheless between them remained a firm and constant friendship: for neither did Bucer disallow of Martyr's judgement, neither was Martyr ignorant of Bucers' meaning, although he used doubtful speeches: so that although the manner of their teaching in this matter was diverse yet was there a full consent of them in all the doctrine of Religion, and a perpetual friendship and conjunction of life: which if I would express and rehearse all the pleasures whereby they declared their mutual love, rather words would frail than matter. Wherefore leaving these things I will come to private matters and speak of his domestical life. For at Strasborough he first began to have a house and family. And first he lived without a wife, all in one house with his friends that followed him out of Italy, being content with a mean or rather a very small stipend: which nevertheless was afterward augmented. For since he left his country and great riches and high honours for Christ his sake, he thought it would not become any to be aggrieved at the increase of his stipend, specially since he was of so spare a life, that this which he had was not only sufficient for himself, but that there also remained somewhat for the helping of friends. Now since for divers causes he disallowed of single life, by the counsel of his friends he betrothed himself to an honest and noble Virgin Catherine Dampmartin, who living at Metes and loving true religion, was sent for to Strasborough by godly men, and afterward was married to Martyr. This woman died afterward in England without any issue, when she had lived viii. years with her husband. Unto this woman all that knew her gave such praise as is due to a good and excellent Matron: For first she was one that feared GOD, loved her husband, wise and industrious in governing of her domestical affairs, bountiful towards the poor, who not only aided them with her substance, but also with all the counsel and help she could. Moreover in the whole course of her life, she was godly, modest, and sober. It is reported that the common sort in Oxford loved her not only as a benefactor and as it were a mother of the needy, but that they also wondered at her as though she had been endued with some divine power, because that in sicknesses, and especially in childbirth their wives by her counsel and help obtained for the most part undoubted safety. The dead body of this woman Cardinal Pole commanded to be digged up and to be cast into a dunghill: and, that he might seem to deal justly, when he had no other thing to accuse her of, he ascribed this cause, to wit, that she was buried hard by the body of S. Fridesuide, and that she was the wife of an Heretic. Verily this Cardinal which was sometime a special friend of Martyr, after his departure out of Italy, not only forsook his friendship, but he utterly cast away the care of true Religion which for a time he had feigned, and became an earnest enemy and persecuter of our professors. Therefore sith he could not burn Martyr himself as he desired and with greater pleasure would have seen it, he showed his cruelty upon a dead carcase, which had been Martyrs wife. But after that England under the most excellent Queen Elizabeth had received the former light of the Gospel, to abolish this note of infamy, the body by the commandment of the Bishops, was again digged out of the filth and dunghill, and in a great assembly of people was solemnly buried in the most honourable place of the Temple. And because the Papists should not attempt the like thing afterward, her bones were mingled together with the bones of Fridesuide, whom in times past they devoutly worshipped. Wherefore in that the body of a most godly woman was shamefully cast away is a notable monument of the Romish Tyranny, which spareth not the faithful neither alive nor dead: but in that it was restored to the Sepulchre where it was before, testifieth a good and grateful mind of the Englishmen towards their Master whose wife she had lately been. And for so much as by this occasion we are come to the rehearsal of English affairs, and that as it seems, there hath been said enough of those things which he did and taught at Strasborough, I will now hereafter show why he went into England, and what he brought to pass there. When Henry the King of England was dead, Edward his son by the counsel of his Tutors, & especially of Edward Duke of Somerset his Uncle, and Thomas Cranmer Archbishop of Caunterburie, the primate of all England, decreed to abolish the Pope's Religion, & to reform the Churches according to the word of God. And because the Ministers of Churches who should preach the word of God over all the kingdom are to proceed out of the Universities, he determined first of all that they should be reform, that afterward out of these, the pure juice of sound doctrine might be derived into every part of the kingdom. And because that Peter Martyr by the judgement of all learned men, for his singular learning and incredible skill of many things, seemed one of all other most meet for this charge, he at the King's desire was called thither by the Archbishop of Caunterburie. Therefore at the end of November 1547. with licence of the Senate of Strasborough, where he had now taught five years, he departed into England, Barnardinus Ochinus accompanying him, who likewise was sent for by the same Archbishop. And when the Archbishop had stayed them with him for a time, and had entertained them with all manner of courtesies, Martyr, by the King's commandment, had appointed to him the charge of interpreting the holy scriptures in Oxford. In that University he first expounded the 1. Epistle of S. Paul to the Corinthians, because therein are handled divers and many principal matters which serve for the controversies of our times: in such sort that the doctrine of this Epistle if it be profitably & aptly read, it may cure all the faults wherewith the sincerity of the Church is corrupted, and may convince all abuses and Papistical superstitions. The Papists of whom there were yet a great number in Oxford, did in deed at the beginning indifferent patiently abide Martyr to teach, and some of them also frequented his Lectures, & confessed that they had his doctrine in admiration: but others and especially the Masters of Colleges restrained their scholars from his Lectures, and made no further stir. But after that he had condemned their vows of sole life, and that consequently upon occasion of the Apostles words, he began to treat of the lords Supper, they thought it was not for them to be any longer at quiet. For whereas their forefathers, having first obscured, and then corrupted the doctrine of this principal matter, which gate of error being opened, they brought into the Church all superstition and Idolatry, they could not abide Martyr, who with marvelous endeavour, delivered the truth of the Eucharist from their errors and corruptions. And to the intent they might procure unto him not only hatred but also great danger, they first of all railed on him with their usual accusations: namely, that he impugned the doctrine of the forefathers, that he abolished the Ceremonies well instituted, that he profaned the holy sacrament of the Altar, and scarce forbore the treading of it under his feet. After this having made all things ready, they without his knowledge fastened upon every Church papers written in the English tongue, that the day following he would dispute openly against the presence of Christ's body in the holy supper. Wherefore the day following they occupy the Auditory, they dispose of their travels in places convenient, and command them to be ready as need should require to make clamours and tumult, yea, and to fight too. And for audience sake there flock together not only the students of all the Colleges, but also some, and that no small number of the tumultuous people, partly to behold the event of the things, and partly that they might be present with both parties, if perchance any uproar should arise. In the mean time Martyr ignorant of all these things prepared himself at home, that after his wonted manner he might make his Lecture at the hour appointed: when in the mean time his friends being much moved at the unusual concourse of people, came home unto him, and declared all the matter, persuading him that he should stay at home and not procure himself any danger, forsomuch as the adversaries were so prepared as they might seem rather to contend by arms than by Arguments. He answered that he might not slack his duty, nor neglect the charge which the King had committed unto him: that he was never Author of any tumults, whereof they themselves could best bear record: and that now also he would not give unto the adversaries any cause of disorder, but would read after his accustomed manner: further that there was many in this congregation, which expected the accustomed reading whom he might not disappoint. And now as he was going to the Auditory, being accompanied by his most faithful friends, there met him by the way a servant of Smith, (who played the chief part in this Tragedy,) and delivered letters unto him, whereby his Master challenged him to disputation. There did his friends again admonish him, that he should return home▪ they declared the dangers that he was in. But he nevertheless stood fast in his purpose. He went to the Auditory, & with modest speech pacifying as much as he could the adversaries which challenged him, answered that he refused not the disputation, but that now he came not hither to dispute but to read: & so they condescending he read his lecture after the accustomed manner with great admiration of all men. For they which before wondered at his singular doctrine and eloquence, now did they also honour in him his incredible constancy and courage. For in so great a murmur of the people, and fuming of the adversaries, he so performed his Lecture, as in him was no change of countenance and colour, no hacking of his words, no tripping of his tongue, and finally no trembling of members or paleness showed any tooken of fear. When the lecture was done, the adversaries urged him more stoutly, and with great clamours provoked him to dispute, neither accepted they his most modest excuse, that he would dispute, yet at an other time, and that now he was not ready, since they so cunningly had the propositions to be disputed of, and did not openly set them forth after the accustomed manner, so as even to that day, he was ignorant of them: for they said, that he which had so lately in so many lectures entreated of the question of the lords supper, could not be unprovided, whatsoever questions should be propounded of that matter. Then when they continued in urging of him, he again answered, that first he would not without making of the kings Majesty privy of it, enter into so weighty a matter, especially since it seemed to tend unto sedition. And beside, that unto a lawful disputation was required, that there should be certain questions propounded, that judges and Moderators should be appointed, by whose judgement and award the whole matter might be governed: Again, that Notaries be requisite which with faithfulness and diligence may register the arguments and sayings of both parts: but since that none of all these things were now prepared and ordained, he said that neither he would nor could dispute, and especially since there was not time enough for discussing of so great a matter, the day drawing then towards noon. But after that he could not satisfy the adversaries with these reasons, notwithstanding they were most indifferent, and that the matter seemed now to tend unto a fray and conflict: the Vicechaunceller of the University of Oxford (that I may so call him by the usual name) came among them the while, and with these conditions departed the fray: that both Martyr and Smith, with some of their fellows should meet together at his house: that by common advise they might appoint propositions to be disputed of, together with the time, the order and the manner of disputing. After this he commanded his officers whom they call Bedels', to dismiss the people. And he himself going to his seat took Martyr by the hand and lead him home to his house, and by his authority appeased them which made the tumult. Martyr being delivered from this present danger, and that he might not therefore seem to have refused disputation, for any mistrust he had to the cause, came home to the Vicechaunceller at the hour appointed, being accompanied aswell with others of his friends as especially with Sidall and Curtop, who at that time were singular defenders of the truth, but afterward in Queen Mary's time they retained not the same constancy. Even so did the adversary, Marianis temporibus. & brought with him Cole, Oglethorpe, and three other doctors of Divinity. A long reasoning there was between them about ordering the disputation. For Martyr said it was meet that they in confuting of him should observe that order which he himself had used in teaching, and this at the length he obtained. Moreover he misliked of words that be strange, barbarous and ambiguous, which nevertheless be received in schools: and therefore he only used two words, to wit, Carnally and Corporally: because the holy Scripture in describing the Supper speaketh only of the flesh and body not of the thing and substance. Howbeit lest they should think that he himself dallied by any ambiguity, he said that he understood those words as if it were said Really and Substantially. There were also some dissensions between them about other matters, but since at the last there was an agreement of all the whole manner of disputation between them, all things which were then appointed, was by consent of the parties referred to the King's majesties Counsel, that they might understand of the whole controversy. The disputation was appointed by these men to be the fourth day of May: at which day were to be present the King's Commissioners which should govern the disputation. But Smith finding himself in his own conscience guilty of the tumult which was made, expected not the day appointed, but withdrew himself by flight: and first went into Scotland and then to Louane in Brabant. After that the prefixed day was come, there came unto Oxford the king's Commissioners, the reverend father Henry Bishop of Lincoln, D. Richard Cox Chancellor of the University of Oxford, D. Simon Haynes prebendary of Christ's Church there, M. Richard Morison Esquire, and D. Christopher Nevinson Doctor of the Civil law. In the presence of these Martyr disputed by the space of four days with three Divines of the Pope's religion: namely, Tresham & Chadze Doctors, and Morgan a Master of Art. But with what learning he confuted these men, I shall not need to rehearse seeing the Acts of this disputation are in all men's hands to be seen. For Martyr, because the adversaries spread many false and feigned things among the people of this disputation, he being constrained by the impudency of the adversaries and also at the earnest request of friends which continually desired it, published the same disputation in Print. But with what faithfulness and diligence he did this, the testimony of the King's Commissioners in a treatise added of them doth declare. Not long after this disputation the Commons of Devonshire and Oxfordshire raised a Commotion, wherein death was threatened unto many, but namely unto Martyr. When he could not now teach no nor remain without danger in the City, he by the assistance of his friends was safely conducted to London not without singular rejoicing of the King, who, seeing him coming as he looked out of his house at Richmond, saluted him with a cheerful countenance, and was glad of his safety. Also his wife and family did his friends keep secret till the furious multitude of the seditious people was gone out of the City. For upon two armies levied by the nobility of the Realm the sedition was soon suppressed, and the chief Authors executed. And then Martyr returned again to Oxford unto his accustomed labours of reading and disputing: at which time forasmuch as the Papists knew themself lately vanquished in disputation, and that they durst not openly take arms upon them, oftentimes in the night they raised some stirs before Martyr's lodging, and otherwhile beat at his door with stones, and sometime broke the casements of his windows. Wherefore the King's Majesty for the assurance of his safety and quietness, made him a Canon of Christ's Church, and commanded that he should go into that College, assigning him a fair house together with a pleasant Garden. In this College there was a Deane (for your courtesy in hearing of me causeth me to prosecute these meaner things also,) and by the virtue of this office, both he was moderator of the disputations there, & moreover he promoted the Doctors of Divinity after the common manner of Universities. Also Martyr himself whereas before he had the degree of Doctorship by the privileges of the Pope, was again solemnly created Doctor of Divinity at Oxford. And shortly to say, Martyr had all them for his friends in Oxford which loved the pure and true doctrine, and which were of any name for their learning in that University. Over and beside these the Reverend Bishops Hugh Latymer, Nicholas Ridley, john Ponet, john Hoper: and in the Court also gentlemen and noble men Anthony Cook, john Cheek, Richard Morison, and other more which shall not be needful to name: these not only liked Martyr but also loved him. But yet among them all the most reverend man Thomas Cranmer Archbishop of Canterbury and primate of England most singularly embraced our Martyr, who being himself very well learned, yet did he attribute so much unto Martyr, as in the greatest causes he used his Counsel. And therefore how often soever as Martyr had any vacation from the public labours of teaching, he sent for him, and imparted with him his counsels touching most weighty matters. And after that the charge of writing laws Ecclesiastical was committed by the King first to xxxij. and then to xuj. persons, he brought to pass that Martyr was one of them: and again at the length when the whole charge was committed by the king to the Archbishop of Canterbury alone, he only taking three associates for this purpose, namely Gualther Haddon, and Roland Taylor Doctors of the civil law, the third he would have to be Martyr. Being aided by the help of these, he prescribed to the Church of England those laws, which even now deserve great praise among all the godly and learned. Now did all England enjoy peace and tranquility, and was happy in Religion and in laws well instituted. And in so great a happiness of the whole kingdom, Martyr could not choose but seem to be happy and blessed, who enjoyed the friendship of good men and godly Bishops. But all these things were suddenly changed and subverted by the troublesome time of Queen Mary's reign. For pure Religion was banished out of the Churches, the sincere policy of the Church extinguished, the laws thereof abrogated, and all good men cast into prisons. In so great an alteration of all things, Martyr was forbidden his function of teaching, and was threatened moreover that without commandment of the Magistrate he should not move a foot, nor that he should carry away from thence any part of his goods under grievous pain if he should so do. He obeyed the Edict: but when he saw that there was a delay made, he wrote of his estate unto the Counsel. He desired that his accuser might be brought before him, and his cause examined. Who when they could not determine any thing against him, they gave him leave to departed. Wherefore he went directly to London, and there finding the Archbishop of Canterbury, did very much comfort him by his coming. The Bishop was then come to London, that he might refel those things which his adversaries had falsely spread against him among the common people. For in so much as he was of great authority with all men, the Papists by their preachers published among the common people, that by his commandment Mass was restored at Canterbury, and that himself also promised the Queen that he would say Mass at the kings funeral: and therewithal they cast out certain speeches of a disputation that should be had. As soon as he was privy hereof, he purged himself by a writing published. Also he testified that he was ready in public disputation to defend the Religion instituted by King Edward. If (saith he) the Queen's Majesty will give me leave, I with Peter Martyr and other four or five which I will choose to me, trust by the favour of God, to prove worthy to be allowed of all men, not only the common Ecclesiastical prayers and holy administration, with the rest of the rites and Ceremonies, but that the whole doctrine and order of Religion appointed by our high sovereign Lord King Edward the vj. to be more pure and more agreeable to the word of God, than any thing that we have known to be used in England these thousand years past: only so, that all things may be judged by the word of God. This protestation and counsel of his he declared to Martyr, who allowed thereof, and showed that he was ready for the disputation, and that he would not avoid any peril for Religion's sake. Howbeit while they are in attending for this disputation, the Archbishops of Canterbury and York, and also the Bishops of London and Worcester were cast into prison: for by these kind of means the adversaries meant to dispute with them. Then stood Martyr in great danger, aswell for the same Religion, as also for the familiarity and friendship that he had with these men. Neither was he himself ignorant hereof, but trusting in his own innocency, and that he had committed nothing against the laws of the Realm, he meant not to departed without obtaining a Passport. Wherefore he again propounded the matter to the Counsel, and showed that he came not of his own accord into England, but was called by King Edward his Majesty, and was sent by the most honourable Magistrate of Strasborough, and he showed both their Letters Patents: but now since there could be no use of his travel, he desired leave to departed. Which after he had obtained yet his friends scarcely believed, that although he had received the Queen's Letters, that he could departed away safe. For his adversaries said, that so great an enemy of the Pope's Religion should not be suffered to scape out of their hands, but should be plucked even out of the ship to prison and punishment: and he was also bidden to beware of lying in wait for him: which if he passed the Ocean Sea, yet the same were prepared for him in Flaunders and Braband. Nevertheless by the goodness of God he after a wonderful manner escaped all these dangers and undoubted snares laid for him. For whereas of strangers, some depart into Friesland, and some into Denmark, he got the Master of a ship, which was a godly man and one that feared God, who upon the sea coast of England kept him privily xiv. days together in his own house: and now all aswell his friends as enemies thought that he was sailed away with the rest of the strangers, whereas he at the last took shipping out of England: and the Master of the ship arriving for his sake at Anwarp in the night, was brought by him unto his friends, and being set in a wagon by them before day, came safe unto Strasborough through the Countries which were most enemies unto him: and chiefly by the goodness of God and then by his own expedition, he avoided all the snares of his adversaries. At Strasborough his old friends excellent and learned men Sturmius, Sleidan, Zanchus, Herlinus, Dasipodius, Sapidus, Hubertus, and the rest did receive him with great joy. For in the greater danger that they knew him to have been, so much the more his safety and sudden coming brought joy unto them. Also the Senate, since they very well knew his virtue and doctrine, commanded that straightway should be restored unto him his ancient place which he had before his departure into England. But in the mean time some which wished him not well, spread sinister rumours of him: namely, that in the doctrine of the lords Supper he was gone from the opinion of the confession of Augusta, and that therefore it was to be feared lest he would make some troubles in the Church. Hereof he being admonished of his friends, purged himself by a writing presented to the Senate, and taught that the Confession of Augusta and other confessions not disagreeing from the same, if they be rightly and profitably understood, he willingly embraced, and that if need should require, he would willingly defend them to his power: he promised moreover that for his part there should be no contentions raised: but rather if any place were to be handled in the Scriptures, or any other necessity should require, he would declare his opinion about this question: he affirmed that he would do this with all modesty and without any bitter contradiction. And what his opinion was he said it might be easily known by his Books already set forth: from which he would not by that his writing or promise, that any thing should be plucked away or changed, until such time as by the holy Scriptures he should be otherwise persuaded. And for so much as besides the Confession of Augusta, there was brought forth the concord between D. Bucer and D. Luther and their fellow Ministers: he answered that he subscribed not hereunto: because he could not for the word of God and conscience sake grant, that they which be destitute of the true faith, should in receiving of the Sacraments receive the body of Christ. And he added that this aught to seem no marvel unto them that he would not assent thereunto, since D. Bucer himself in the School of Strasborough while he expounded the Acts of the Apostles taught otherwise: and that he wrote far otherwise when he was in England: which might be showed by divers of his Articles, and that very rightly: for since faith is the only instrument, whereby Christ himself, his body and blood be received, the same being removed, the mouth receiveth nothing but a sacrament of his body and blood, to wit, bread and wine, things consecrated by the lords institution. Even as a man of ripe age if he go unto Baptism without faith, is said to have nothing besides the Sacrament, that is to wit, water & the prayers of the Church. For even as no man while he believeth not, obtaineth not the grace of regeneration; so without faith none have any way to the Communion of the body and blood of Christ: For as Augustine saith, To eat and to drink is nothing else than to believe. Lastly he added that he feared least in subscribing to this concord offered unto him, he should seem to condemn the Churches of Tygure, Berne, basil, Geneva, Lausanna & England, and all the brethren dispersed in Italy and France, which doubtless should not be lawful for him to do by the word of God and charity towards them. And therefore [he said] that as he reverenced and honoured all the Churches of Saxony, and all those which consented unto them, so did he embrace in the Lord, and heartily love the others also which he made mention of: for because, he said, that question was not of so great importance as it should break the Communion and charity between the faithful. By this writing of his or promise, the Senate of Strasborough which marvelously well loved Martyr, was satisfied, rejecting the privy accusations of others. So now being restored to his former office, he interpreted the Book of judges. And because the school wanted at that time a meet reader of Aristotle's Philosophy: it was determined that as two Divines read the holy Scriptures, so they should likewise weekly by turns teach Aristotle's Philosophy. And therefore Martyr not refusing this labour began to interpret Aristotle's Ethics Add Nichomachum, and in expounding the same proceeded unto the third book. And his Colleague was D. Hieronymus Zanchus, a very loving friend of Martyr, and who followed him as we have said out of Italy: he took unto him to interpret the Books of Aristotle's Physics. But Martyrs adversaries and ill willers, of whom we spoke before, although they opposed not themselves openly against him, yet did they not cease daily in secret and as it were undermining to withstand him. For both by letters, and by their readings and sermons they so gall him, as there wanted nothing to the accusing of Martyr but the naming of him, yea and one of the studients made an Oration openly in the School touching the Eucharist made to this end, that he might of set purpose condemn Martyr and his doctrine. Wherefore since he perceived that his adversaries did daily make more open war against him, and that they did by name reprove him in their Books as also Sleidan in his history maketh mention, he began to deliberate with himself of his departure, when upon the sudden a most fit occasion was offered him. For when there died with us at that time that good and godly man Conradus Pellicanus, the honourable Senate of the commonweal of Zuricke with the good will of the ministers of the Church appointed Martyr to succeed in his place, and concerning that matter, they wrote letters aswell unto him, as unto the honourable Senate of Strasborough, wherein they desired that he might be sent to Zuricke. This calling was very well accepted of Martyr. For albeit he loved the commonweal of Strasborough, and acknowledged him much beholding thereunto, yet because he saw that this controversy of the sacrament was daily stirred up with more bitterness of minds, he rejoiced that there was an occasion offered, whereby he might rid himself from the troubles. Therefore when he was demanded by the magnifical and noble Senate what his mind was, he nothing dissembled, but showed that leave to departed would be very welcome to him: and he testified at large of his good will towards the common weal: and he said that the cause why he might not tarry with them, was, that he saw, he could not at that time enjoy that liberty of teaching, disputing & writing which he desired. And to be desirous of this leave, first he said he was urged by his vocation, and then moved by threats and comminations. Besides that he feared the judgements of the gravest men who had read his writings and had heard him teach, if by his silence he should seem not only to forsake, but also as it were to betray the truth, at other times defended with the peril of his life, and now many and sundry ways privily and openly oppugned. For of these men of whom some of them either for the very same cause would be burned with fire, or else remaining yet alive did to great purpose bear rule in the Churches of Christ, he said he might not choose but be grievously reproved, as he that either departed from his upright judgement (which crime of inconstancy is not to be suffered in a Christian man) or else who would in silence let slip those things, which he knew to be profitable and necessary unto salvation. Wherefore since that God would that we should both with faith embrace and with mouth confess all his whole doctrine, he declared that he might not with a safe conscience hold this condition wherein he now stood, unless the things which he desired by writing might be granted him: and that this was a reasonable request, that so much might be lawful for him, as others of his degree would have free unto them both in their sermons and in the schools. He showed moreover that there appeared no light of reconciliation with him either by conference or any other way: but if there should be any order taken, he would not fail of his due tie though he were called any other whither. The Senate which loved Martyr, and under certain conditions were desirous to keep him still, when they perceived that he stood steadfast in this opinion, and that it was no safe way for them at this time to grant him the liberty of teaching, disputing and writing, they against their wills gave him leave to departed. Wherefore he departed from Strasborough the xiii. of julie, in the year of our Lord, 1556. to the great grief and lamentation of all good men of whom he was favoured, loved, and honoured, aswell for his noble virtues, excellent wit and singular learning, as also for his courteous behaviour, and great agreement, which he perpetually maintained with all godly and learned men. When he was come to Zuricke together with that excellent man john jewel an English man, now by the grace of God bishop of Salisbury, he was very joyfully received both of the Senate of the school, and of the ministers of the Church, & of all the godly. And forasmuch as he lodged with Bullinger his old friend, until such time as his household to wit, julius with his wife and child had followed him, either made somuch of the other at that time, as although there had been before time a very near friendship between them, yet was the same, by this familiarity exceeding much increased, and so confirmed, as even until death they kept and increased the same without the very lest suspicion of offence. And those friendships are most assured which a resemblance of virtues and studies do join together, which being very like between them both & such as either of them both loved and honoured other, it is no marvel their friendships were also most nearly knit together. And that he loved the preachers and the rest of his Colleagues, and held them as it were brethren: and in like-manner, that he always embraced the youngermen as children, since it is known unto all men, there is no need that I should now spend any time in declaring of this matter. And they which have not so thoroughly considered of these things may hereby conjecture the pleasantness that he had in joining unto him the hearts of men, that not only his Colleagues in the school, and ministers of Churches, and others which heard him every day teach, loved him, but also among the Senate and people every good man which neither heard him teach, nor could understand him when he spoke, yet they so honoured him as scarcely they did any other of the chiefest in the commonweal. And this did the assembly of all states of men testify, whom yesterday ye saw at his funeral. The noble Senate also declared their good will towards him, when for honour's sake, they made him free of the City. For albeit they had provided by a law, that because of the infinite number of Citizens, none should be received into the City that year and the next, yet would they not observe that law in so notable a man as he, because they rightly judged, that injury should be done not to the Law, but rather to our city, if such a man should remain among us as it were a stranger and foreigner, and not be reckoned among the Citizens. Martyr at that time when he came to Zuricke was unmarried: but at the length being persuaded by his friends, since he himself was very desirous of children, and that the rather because he alone was left of the family of the Vermillii which sometime flourished, did determine to take an other wife six years after his first wives death. There was in the Italian Church at Geneva, a maid borne at Bressa of an honest stock, whose name was Catherine Merenda, which was come thither for religion sake. This woman did Martyr take to wife being commended by the testimony of good men and of the whole Church. Of her did he beget a son called Eliperius, and at an other birth Gerodora: both of which nevertheless died in their first infancy. He hath left the same wife great with child, who I beseech the Lord may be delivered of a son, which living may one day represent his father in learning and godliness. How greatly he loved and esteemed this commonweal & Church, hereby ye may gather, that when he knew he should leave his wife great with child, he took order by his testament, that if a son were brought forth after his death, if it lived it should not be brought up else where than among us. And the same his good will and affection ye may conjecture by this also that I shall now recite. The next year after that he came unto us, there died at Geneva the noble man Maximilianus Celsus Count of Martinengo, which did govern the Italian Church in that City. Now there be many & excellent men, which having forsaken Italy are come to Geneva as to the sanctuary and safest haven of godly men: and among these are many of the Citizens of Luca, of the principal sort of that Common weal, of whom many were the scholars of Martyr in Italy, and by his teaching came to the knowledge of Christ. So now when an other was to be substituted in the place of Maximilian which was dead, Martyr by the general will and consent and with most hearty wishes was chosen, and the Elders of the Church sending letters unto him about the same matter, not only requested, but also earnestly besought him that he would confirm that calling. The self same did the English men which were his old friends, of whom many excellent men lived them in banishment at Geneva for Religion. The self same did john Calvin, the ornament not only of Geneva, but also of the universal Church. They said that in that City and Church there was a good number of the better sort of Italians and many of his scholars which expected his coming, and more that made themselves ready in the way to meet him. They showed an excellent manner of choosing him, I mean the very notable consent by holding up of hands so often allowed by the holy Ghost, the most orderly distributions of their voices, wherein all things were done with very good order and advise. Heerewithall they added, that so great and ardent desire there was of the whole Church to obtain this man for their guide, Pastor and Master, as unless they might have their wish they should of necessity as it were languish with sorrow. But Martyr, although he were most ready to serve his own Country men, yet did he not think it meet to determine any thing of his own mind, but referred the whole matter to our Senate and to the Ministers of the Church: and because they would not allow of this calling, for that in very deed they saw that they could not let Martyr departed at this time, without very great hindrance to the school and Church; and that the brethren had in the Italian Church at Geneva many both good and learned men whom they might very well appoint in the place of Maximilian Celsus, he himself also submitted his will to their will and pleasure. And moreover also, when a few years afterward his old friends called him again into England, offering him large conditions, adding therewithal, that the Queen so she were assured of his mind was ready to send for him by a messenger into England, he again, as before, committed himself to the judgement of the governors of our Commonweal. Who would not accept well of his love towards our Church and Commonweal: of his reverence towards the Magistrate, of his constancy in retaining of the charge which he had once undertaken? Who seethe not that he had not a mind most far from ambition and covetousness, since he might have taught elsewhere with greater concourse of people, with greater glory, and with a more profitable stipend? With these things he was no more moved than if they had belonged nothing at all unto him. But on the otherside how ready he was to do service to other Churches, and how little he feared any dangers, is sufficiently declared by his going into France, which he took in hand the last year by the commandment and will of our Magistrates: whereof if I shall speak somewhat, I beseech you continue still your good will of hearing me, and yet will I not very long abuse your patience. When at the xx. day of julie the Bishops of the French Church had been commanded of the King to assemble at Poyssi, and that a Parliament of the Princes of France was also called at the same time, our men in France were in some hope that there might be appointed some conference in matter of Religion, from whence might redound great commodity to the Church. Wherefore there were appointed certain men by the Churches, which in the assembly of all states, might promote the free course of Religion: and there were also chosen many Doctors which might dispute and confer with the Adversaries. And because the singular and excellent learning of Martyr and his incomparable power of disputing was well known unto them, they thought it meet that he only of all strangers by name should be sent for. Wherefore by the Christian Churches and by those Princes which had taken upon them their protection, unto Zuricke was sent a noble man whose name was Cl. Bradella, and together with him came also the notable learned man Theodorus Beza, who in all these actions had the greatest charge. These men inquired how the Senate would be inclined, how the Ministers of the Church, and how Martyr himself if there should be any conference appointed, and that he by special name should be sent for by the king. And when he knew that there was none for his part that would be negligent in so godly a purpose, the one returned unto Geneva, and the other took the right way into France. Not many weeks after, Beza being called unto the conference went thither by post, and Bradella returned to Zuricke bringing with him letters from the Queen Mother, the King of Navarre, and from the Prince of Condie and the Admiral: wherein they required of the Senate, that Martyr might be sent unto them: and therewithal they sent letters patent of safe conduit, that our men might see there was no peril therein. Wherefore since it seemed that the matter was not to be slacked, the Senate gave their consent to the calling, and willed Martyr to prepare himself to the journey. At the same time by chance returned to the Court Mattheus Cognetius a very excellent man, the king's Ambassador with the Heluetians, who received Martyr into his train, and conducted him safe to Paris: from whence he going to the Court was most courteously received by the brethren: & being saluted by the king of Navarre, and by the most noble Princes the Condie & the Admiral, was sent for to the Queen of France: whom after he had saluted according to the accustomed reverence and had talked as concerning his coming, afterward he exhorted her to advance the pure Religion. For he showed her that by a godly reformation of the Church she should not only do good to the kingdom of France, but also to all Europe, because all men had cast their eyes upon the kingdom of France. He said that great perils were at hand and appeared, but yet that she should not fear them because God will be always present with those Princes which have a care of this matter: That he aided Aza, josaphat, Ezechias and josias, which corrected the people when they were altogether corrupted with Idolatry: That Constantius, when he had Colleagues, yea rather superiors with him [in the Empire] Dioclesian and Maximian, yet durst embrace Christ: That Constantine, even in the greatest dangers when he had gotten Licinius an enemy to the Christians for his Colleague, yet brought peace unto the Church. He said that if God had helped those, he would not be unlike unto himself, but even the self same that he hath been before. He said moreover that kings ought most of all to serve GOD, unto this end, that their labour may be applied not according to their own will but according to his: and that now this one thing was most of all to be endeavoured, that Religion and holy service might be reduced to the first originals, and that superstitions brought in might be removed. That God in deed could do this without the help of Princes, and that he sometime had so done, but yet that he was now minded by an ordinary way in this wise to make Princes glorious: and therefore it was meet that they should not forget that they are no less appointed to be the keepers of the first table than of the second, and so it was not lawful for them to let slip the care of divine worship. He added moreover that they ought not to be heard, which affirm that this belongeth not unto Princes, since it is far otherwise decreed in Deuteronomie, and that Paul would have a Magistrate to be the furtherer of good works among which the worshipping of God is the principal. The Queen testified that she was desirous of the truth, and that therefore also she sent for him, that he might give counsel how a concord might be made, so as there might be a peace made without offence of the adversaries, for that she said there was now such discord and sedition in the kingdom for Religion's sake, that it was exceedingly troubled. Hereunto Martyr answered frankly: that although he could not assure himself any good at the adversaries hand, yet he denied not but that they should be courteously and mildly dealt withal, so that no part of the truth were diminished or cut away. He said it was no marvel that some discords should arise, since Christ foreshowed that such things must happen in the preaching of the Gospel: and he confessed that he came to send not peace but the sword, and that the fire was already kindled, and that he would not otherwise, but that it should burn: further that it was unpossible that pure and true religion should be restored and retained without the Cross, and therefore said that it behoved her with a valiant courage and sincerely to take this charge in hand, and that God according to his promises would not fail, who assuageth evils, and giveth patience. Moreover being oftentimes asked of the Queen what counsel he could give for setting of things at quiet, he answered that he saw no other remedy but by suffering the professors of the Gospel to assemble together freely in their holy congregations, granting them Churches wherein they might have godly Sermons: for if she would cause this to be done, the truth would easily manifest itself, and that there should be no need of conferences or disputations. lastly when he was demanded what he judged as touching the confession of Augusta, he answered that to him the word of God seemed to be sufficient for us, because therein are clearly contained all things which serve unto salvation. Neither if that confession were received (saith he) would there follow a reconciliation with the romanists, since they have condemned the same as Heretical. To the same effect did he answer the king of Naverra, and other great men in the Court, which asked his opinion of the self same things. After this followed the public Action, whereunto the Cardinals and Bishops thought not good to admit Martyr, but yet the Queen would have him to come. In this Action the Cardinal of Lorraine made an Oration, which also he did afterward publish. Herein he spoke many things as touching his Church, as that which had a continued succession, imposition of hands, and which worshipped Christ without Idolatry. He denied that the Church of God stood only of the elect, because otherwise it should become invisible, and that men should always be uncertain of the same. Further he added that the Counsels could not err neither in doctrine nor in manners, but that they might alter many things by reason of the diversity of t●mes. And he affirmed that the Church itself was before the Scriptures and that the interpretation of them was to be sought from the Church. After this he digressed to the matter of the Sacrament, and said nothing of the Mass and of Transubstantiation: but he affirmed the body of Christ to be there present, not indeed locally or circumscriptibly, but after a heavenly manner, and as he spoke supersubstantially. And when he had made an end of his Oration, he turned himself unto the Queen mother and to the king, and upon his knees prayed them that they would persist in that faith: wherein they were borne and baptized, and therewithal he offered with all his Bishops all manner of duties, services and obedience. A few days after Beza, according to his singular learning, did greatly in open audience confute the Cardinal of Loraines Oration. But the Cardinal opposed himself against him, and required that ours should either subscribe to the confession of Augusta, or else that they should accept of a brief draft which he brought touching the lords supper: and that unless they would condescend herein, he would deal & talk no further. For he sought causes to break off the conference. In this action did Martyr hold his peace, because all things were done in the French tongue. But when they met together again, he being admonished by the brethren, and by the Queen's leave, he himself also spoke a great while in the Italian tongue against the Cardinal of Lorraine, who seemed to refuse the joining with him, and alleged for excuse that Martyr spoke in the Italian tongue, as though he had not understood the same, and he said that he would rather deal with a man of his own language, howbeit he endeavoured to answer to some things by him alleged. And moreover a cert●ine Spaniard, being a Master of the order of the jesuits, made an Oration in Italian against our men, whereunto Beza answered in few words, but Martyr began again to argue against the Cardinal as touching the Supper: howbeit because the night was at hand, and besides that the act was full of contention, so that even the Cardinal himself abstained not from clamours, the day there was no more done. But now after that the adversaries, our men reclaiming but in vain, had found the means, that the beginning of the conference should take beginning at the article of the Supper of the Lord, there were five speakers chosen of each part: Of the adversaries party the Valentine and Sagentian Bishops, Botilerus Salignaicus, & Depensius which were doctors: and of our men Beza, Marlorat, Spina, M. de Sola, and our Martyr. These dealt without any judges, using only two Notaries. And first they sought diligently to have some certain rule proposed, wherein the parties might comen together of the presence of Christos body in the Eucharist: and when as many things had been alleged on both sides, Martyr also being demanded, set forth a brief writing of his opinion, which nevertheless satisfied not the Bishops, for that they said it was over bare: but the disputers of our part agreed with Martyr. afterward there was between them a disputation of this question for the space of certain days: and at the length a new order was taken whereby both the parts might comen together of the presence of Christ's body in the Supper: and hereunto the disputers of each part agreed and subscribed. But Martyr when he saw that therein were certain ambiguities, declared that he would not vary from the sense of the first writing which he had delivered unto them. He together with Beza and the rest of the speakers of our part, added a brief declaration unto the latter rule, that ambiguity being removed, the adversaries might see what our meaning was. But the Cardinals and Bishops, after it was declared unto them that the speakers were agreed as touching this Article, disallowed of those things which were done by their own speakers, yea and accused them of Heresy: wherefore by their means the conference was suspended for certain days. For now both by their own will and by the instigation of the Pope's legate, they decreed to break off the conference. But in the mean time the Bishops wrote certain Canons: and at length the 19 of October the Cardinals of the house of Guise, and many Bishops also of the Court departed away. In like manner the most part of our speakers seeing there was little or no hope at all of renewing the Colloquy, returned unto their Churches. And in the mean time were set forth decrees, whereby our sort were commanded to yield up the Churches: yet was there granted them a free liberty of preaching, and places assigned wherein they should assemble together, but yet under a certain number prescribed. Furthermore Arms was laid away on both sides, and an Edict made, that neither part should speak ill of other for Religion's sake. Therefore when Martyr saw that he was able to do no more in this matter, especially since he had but small exercise of the French tongue, he was minded to crave leave to departed, and for that cause went to the Prince of Condie, and afterward was brought by him unto the Queen in speaking with whom he said: first we ought to render unto God those things that belong unto God, & unto Princes those things that pertain unto them: and for these causes he said he was come thither, that as touching God he might further Religion, & then that he might obey her Majesty: which nevertheless he did the more willingly because she was endued with excellent virtues whereof all men did speak honourably: and further because her kingdom was most notable, & that he & she were of one country borne, and most of all that he might obey the magistrate of Zuricke which was well minded towards the king and the Queen: a matter not to be contemned, since it was of no small authority and power among the swizzers. And further he added, that he in the matter of the Conference intermitted nothing which he thought did serve to the purpose, and that he dealt quietly as she commanded him. But whereas the matter proceeded no further, he said he was not in fault thereof, but yet that some sign thereof would agree in time though none were had as yet. Howbeit sinc● nothing could now be done, he desired leave to departed, because he was an old man, and that winter was at hand, at which time the journey would be incommodious, by reason of reign, Snow, and shortness of days. Besides this for somuch as he had heard that it was reported to her Majesty that he came hither as a stranger that sought nothing else but to raise up seditions in the realm, and that he delighted in such kind of mischief, he besought her that she would not give credit unto such things, since he was a man altogether void of such heinous crimes. For that he having been at Strasborough, afterward in England, and again at Strasborough, than lastly in Helvetia, she might from thence be informed, if she believed not him, that he always sought peace and concord, so far as it might be agreeable with the word of GOD. And he showed moreover that there was nothing that could persuade him hereunto: for that as touching the kingdom he said he was earnestly addicted thereunto from his ancestors: and to the Queen, much more, since she was of his own Country, and as it were light and glory thereof, and that he was therefore so affected towards her, as if need should require he would willingly give his life for her glory and preservation: and that among the rest of the things which he chiefly desired, was that she with her children and kingdom of France might be in safety, which being so he desired to be dismissed not with disgrace but with her good favour. Hereunto the Queen benignly and courteously answered him, and promised that he should departed safe & sure, and that within a day or two. She also desired him that if his travel for the self same cause should be again desired, he would not refuse to take in hand the journey again: and she said she was not ignorant that the labour was great but that she accounted the same profitable and necessary. And as for other men's accusations, she said that she had in deed heard many things, touching sundry matters, but that she always reserved the judgement to herself: and protested that she did absolutely think well of him. Over this Martyr, giving her great thanks, as reason would require, he made petition also for the afflicted Churches, excusing them for taking possession of the Temples against the king's mind: for when they heard that the King would have them to be restored, they obeyed him. He added also that if any thing be committed otherwhile by the rude and weaker sort, it ought not to be imputed unto the doctrine. After that he had been dismissed of the Queen, the Queen also of Navarre and the king did most graciously bid him far well. So in like manner did the Prince of Condie and the Admiral. Besides this the Queen Mother and all the Princes which we have now named, gave thanks by their letters unto the Senate of Zuricke, for sending of Martyr to the conference according to their request: and therewithal gave unto Martyr his due praise. Also the Condie and the Admiral at Martyr's departure, assigned unto him two of their household which were noble men and Captains, who conducted him safe unto Tigure. Hear might I (beloved Auditory) recite the letters of Princes and learned men, wherein they heaped upon him the great praises of Religion, learning, faith, and diligence, howbeit the consideration both of my time and purpose suffereth not me to stay upon these things. Therefore since I have hitherto declared, in what places he did service to the Church by his teaching & disputing, I will now show how much he furthered the same by his writings. First therefore after he had forsaken Italy, he set forth in his native language, an exposition of the Apostolical creed, that he might give an account to all men of his faith. After that when he was come into England, and in expounding of the xj. Chapter of the first Epistle to the Corinthians had disputed many things of the lords Supper, then at the end of the Chapter he purposely handled this question. And first he confuted that Conjunction, wherein the bread and Wine are commonly said to be transubstantiated into the body and blood of Christ, which seems to be the nearest conjunction with things of the Sacrament. Then did he examine the opinion of others which defend that the bread and wine in their whole and true natures are retained in the Sacrament, and so retained, as they have joined with them naturally, corporally and really (as they speak) the true body of Christ and his blood. In the third place he weighed the opinion of them which say, that these things are not joined one with an other any other way than after a sacramental manner, that is by signification and representation. lastly he showed how the opinions belonging to the second and third opinion is gathered that which may most of all seem to belong unto godliness in this sacramental matter. This treatise together with the disputation which we showed before that he made openly of this controversy, he first published in England. And at the same time he would have the Commentaries upon the first Epistle of Paul to the Corinthians to be printed with us at Zuricke, a work without doubt, for the plain exposition of many dark and hard questions most worthy to be read. And after that he was returned out of England to Strasborough, & from thence was called to Zuricke, having gotten amongst us not only some leisure but also that liberty of writing which he desired, he reviewed many of those things which he had written before, he finished them, and put them in print. And first the Commentaries upon the Epistle of Paul to the Romans, which he publicly interpreted before▪ in Oxford. Of which book this only will I say, that he performed the same with great learning and diligence: so as all men confess that after so many very learned interpreters old and new which have written upon this Epistle, yet this book may be read with great and peculiar fruit. At the same time was set forth by him a defence of the ancient and Apostolic doctrine touching the holy Sacrament of the Eucharist against the book of Stephen Gardiner. For he a few years before had published a venomous and pestiferous book of the Eucharist under the name of M. Antonius Constantius: wherein by mere sophistical and most crooked Arguments he endeavoured to overthrow the true and sound professed doctrine, which we having received of Christ, and the Apostles, and most ancient fathers of the Church, do follow and profess at this day. And to the compiling of this book very many of the Papists applied their travel, and delivered all their Arguments unto Gardiner, that he out of that heap might choose what he would: and of this book they triumphed and gloried that there was no man which durst encounter with this their Goliath: wherewith being moved, that most learned and godly man Thomas Cranmer, Archbishop of Canterbury, who oftentimes before encountered with Winchester went away with victory and with singular praise, he took this matter upon him. But he being held in most strait prison, and had neither store of books about him not so much as paper to write, and afterward being taken away by cruel death, which for the confession of the true faith he constantly suffered, was constrained to leave off the works which were now in his hands begun. Wherefore many Englishmen which were lovers of godly & true religion, desired Martyr oftentimes both in his presence and by letters, that he would succeed in this burden, and that he would not suffer the minds of the simple to be infected with venom of this book nor the Pope's adherentes so impudently and arrogantly to triumph against our men. Therefore being stirred up at the desire of friends, and with the equity of the thing itself, he took this work in hand, and having overcome divers and manifold impediments, he finished it at Zuricke, and committed the same unto printers to be dispatched. And first of all in this book, he defended the reasons of our men, whatsoever they were that Gardener had gathered and confuted. Then also he defendeth, against such false accusations the rules which he himself had set forth in the treatise of the Eucharist. Thirdly he defendeth the answers, whereby the arguments of the adversaries are wont to be confuted in this disputation: lastly he approveth the just and true interpretations of certain places which Gardener with his sort brought out of the fathers for himself. And in all this whole work whatsoever is uttered aswell in the holy scriptures as in the monuments of the ancient fathers & Counsels, he hath so plentifully & diligently comprehended, and hath examined all things so exactly and perfectly, as this work is held in admiration even of them which be great learned men. After this defence against Gardiner, there followed an other defence against the two books of unmarried life of Priests and monastical vows written by Richard Smith an Englishman, sometime professor of the Divinity lecture at Oxford. For when Martyr interpreted at Oxford the first Epistle to the Corinthians, & in the 7. Chap. (where the Apostle writeth many things of virginity & matrimony) had also disputed largely of vows, Smith in whose place Martyr by the King's commandment was appointed to read the Divinity lecture, was continually present, and not only gave great heed to those things which Martyr said, but did also diligently put them in writing, and afterward going to Louane, he set forth two vain but yet venomous books against Martyr, as touching the sole life of Priests and of Monastical vows. This man could not Martyr in his Commentaries of the Epistle to the Corinthians answer. For his friends urging and earnestly desiring the edition of that book, he might not defer the same but yet in the end of his seventh Chapter he promised this answer: and shortly after, having gotten leisure he answered him: but for certain causes weighty and of great importance he finally after certain years published this answer when he was at Zuricke. And he confuteth not only Smiths arguments, but he diligently and thoroughly examined in a manner all things that may be said in this matter. Which all they can testify that have not slightly perused the same. Furthermore at Strasborough after he was returned thither out of England he interpreted the book of judges, and as ye know did set forth amongst us Commentaries upon the same, wherein he expounded many questions of Divinity not common every where: and that very golden book, which nevertheless many by reason of the difficulty and great darkness have shunned, he made very plain by bringing a light of interpretation. Lastly when john Brentius had set forth a little book as touching the personal union of the two natures in Christ, wherein he for assuring of the carnal, corporal and real presence of the body and blood of Christ in the holy supper, took upon him to defend a new and monstruous doctrine of the ubiquity of Christ's body, Martyr at the request of his friends setting forth a Dialogue confuted his book. And because he knew that Brentius did in other writings not altogether deserve ill of the Church, he would not put thereunto his name, and expressly defame and speak ill of him, especially since this nothing furthered the cause, but largely confuted his arguments, lest they should blear the eyes of the ignorant. And further (which was the chief point of the question) he proved by most assured testimonies of the scriptures, and most ancient fathers, that the humanity of Christ is not every where. With this writing Brentius being moved, endeavoured at one push to overthrow both Martyr and Bullinger by setting forth a vehement and stinging book. Which book when our Martyr saw, being a man otherwise most mild of nature, yet was he somewhat angry, that Brentius dealt in an ill cause and with so great unfruitefulnesse, as he doubted not but to accuse both him and all our sort for impugning the glory and Majesty of Christ, and for denying the omnipotency of God: whereas notwithstanding it is known unto all men, in such sort as even Brentius cannot be ignorant thereof that our men teach quite contrary. It grieved him exceeding much, that a man otherwise very notable, and who might be profitable to the Church, so obstinately defended an opinion, absurd, monstruous and merely new, which leaneth upon no evident testimonies of the scriptures, nor upon any authority of the fathers and ancient Church, and which, no not the Papists who have feigned many things for defending of the carnal, gross and corporal presence of the body of Christ in the holy supper, were so bold at any time as to allow. For as he reported, that at his being in France at the conference when certain books of Brentius were brought forth, the chief of the Pope's Divines said openly, that this opinion of Brentius was new, and never heard of, and that it was merely heretical. Wherefore he had now prepared himself diligently and thoroughly to answer the slanderous reproaches of Brentius which were many and grievous, and his Arguments which were not many. But, alas for sorrow, he being by the sudden violence of sickness taken away from us, could not perform that which he was determined to do. Which mishap nevertheless might after a sort be borne, because Bullinger the Pastor of our Church, who had divided with him the labour of answering, shall by his study & labour and by his excellent learning, with a good courage sustain the labour of them both, & shall alone suffice for defending of them both. And moreover the Arguments of Martyr, which be many that he produced in his Dialogue, do stand as yet firm, & by this attempt of Brentius, could not be enfeebled, much less overthrown. But this rather is to be sorrowed, that Martyr could not finish other and most excellent works which might have brought great benefit to the whole Church. For now these certain years, he hath interpreted, as ye know, the two Books of Samuel, and now the first Book of Kings being finished, he traveled in the second, and those things which he read, although all were not thoroughly reviewed by him, yet are they such, that when they shall come forth, as shortly the Lord willing they shall, scarcely can any man desire a finishing of them. And who will finish this as it were the picture of Venus begun by Apelles own hand. Who will so correct the Commentaries upon Genesis, upon Exodus, upon Leviticus, upon the smalller Prophets, and upon the Lamentations of jeremy, as they can have that same dignity and that same excellency, as if they had been amended, reviewed and set forth by himself? What shall I speak of the most grave disputations of the greatest matters? What of the Commentaries of Aristotle and other Commentaries which he began and left unperfect? For before he could, I will not say, correct these things, but even in a manner before he could take order what he would have done with them, he was by the violence of a grievous and unexpected death oppressed and taken away from us. For when he had begun to sicken the fifth day of this month, he departed this life the 12. day of the same. He was before, but somewhat a sickly man aswell by reason of his age, as for sundry cares and troubles, and especially for the great grief he took for the afflicted state of the French Church, his powers did consume by little and little. And therefore when the general disease whereof many of you have had experience, assailed him, it did easily consume nature already spent. But we, because this disease hath not hitherto been in any man unto death, nothing feared Martyr the first days of his sickness. And he himself also confirmed our hope: for the third and fourth day after the disease came upon him, he returned again unto his studies, & meant the day after when his turn was come, to teach publicly: albeit I was against it, and admonished him that he should have a regard to his health, and said that I would read in his stead, and that I doubted not but the Auditory having a consideration of his sickness, would easily bear with him, but he contrariwise thought himself strong enough, & said that unless some thing else happened he would read the day after. But even the self same night the fever returned, & invaded him more grievously than it did before: and in the mean time distilling of the rheum increased upon him, and therewithal the cough was very troublesome unto him. Therefore albeit that his friends bade him to hope well of his health, and that the Physicians also put him in some comfort, yet he himself foreshowed his death to be at hand, and for that cause made his Testament the day before he died: and calling for the worthy man M. Bernhard Sprunglius the Treasurer being his neighbour, to whom he commended the care of his wife great with child, willed me to recite the same will in his presence, and desired of him that he would endeavour that the Senate might ratify the same. The next night after he took good rest, & the disease seemed unto us to be somewhat slaked, but in very deed the power of nature being overcome by the sickness strove no longer with it. And in the mean time his friends came every day to visit him, with whom, before the difficulty of breathing was hindered, he talked of divers things with them no less pleasantly, than if he had been infected with no disease at all: For by Physic wherein he had diligently traveled, he reasoned of the power and nature of his disease with such Physicians as for friendship and courtesy sake did daily visit him: and because he had slept some nights not unsoundly he greatly counted to his friends this a benefit of God, and out of the precepts of Physic rehearsed the nature and efficacy of sleep, as it were in sweetly refreshing the whole body: Also he complained oftentimes of the Cough which hurt all the body: but especially the head and breast. And other while he testified that he was sick indeed as touching his body, but yet very well as ruching his mind. And then if he had begun either to yield an account of his faith, or to rehearse with what consolations he was to erect his mind, he was in this kind altogether divine. And on the day before he should die, some of us his friends being present with him, and specially Bullinger among the rest, he lay a certain space meditating with himself: then turning unto us, he testified with speech plain enough that he acknowledged life and salvation in Christ alone, who was given by the father an only saviour unto mankind: and this opinion of his he declared and confirmed with reasons and words of the scriptures: adding at the last, This is my faith, In this will I die: but they which teach otherwise, and draw men any other way, God will destroy them. And after he had thus spoken, he reaching out his hand to every one particularly: Far ye well (saith he) my brethren and dear friends. Also an other day when Bullinger among other things, for consolation sake had said that our common weal is in heaven, I know (saith he) it is, but not in Brentius heaven, which is no where. And he said that he willingly and from his heart forgave that man: but yet he wished, that if it had so seemed good unto God, he might have answered him aswell for their sakes that be weak, as also to have confuted the most false slander made against him. And to say briefly, his speeches aswell all the time of his sickness were like the residue of his former life: namely full of Religion, faith, godliness and gentleness, but then specially, when the more near he drew, to be dissolved and joined with Christ, the more did a certain divine work and as it were the efficacy of the holy spirit shine in him. But the same day when he died by the reason of the vehement falling of the rewne, he felt a great difficulty of drawing his breath, and spoke with pain, nevertheless he used a loud voice, so as it could scarcely be understood: and therefore he spoke not very much that day. It was about x. of the clock when the Physicians were departed from him, to return again in the afternoon what time he willed himself to be taken up, and to be appareled after his accustomed manner, and eating a little quantity, he sat quietly, but yet so as he bowed his head towards one of his friends that stood by, because he could not easily hold it up by reason of the force of his sickness: after this he would be laid again in his clothes upon his bed, and there rest. In the mean time came the Physicians unto him. With him were present many of his friends, both others, and also the Pastors and Elders of the Italian Church, with whom after he had talked a little, he required to be taken again out of his bed, and to be set in the same place where he was. Now were many of his friends gone from him that he might rest the more quietly: the Physicians also went their ways, of whom some prepared certain new remedies which they meant to apply unto him. When he thus sitting in his clothes as he was wont to go, commending his soul stoutly unto God, he began to be at the point of death: there remained yet with him Conradus Gesnerus, and also his wife and two youngmen beside of his familiars: of whom forthwith Bullinger and the rest of his friends which were nearest at hand were called: these being present he gave up his spirit verily with so great a quietness as he seemed not to die but to fall asleep, and in such sort as we might think that we saw him not dead but sitting still alive amongst us. As he died Bullinger closed up his eyes and put upon him a funeral garment: and he being a friend, did unto his most loving friend, this last office of piety, being yet in the mean time stricken with a great and incredible sorrow. And this dear Auditory was the end of the life of our Master, the best, the wisest and the justest man of all that I have known. This may I truly say of him which Plato left written of his Socrates. His life hath been set forth unto you: and what his death was ye have heard. There remaineth at the last, that which perhaps ye look for at my hands, namely that I should endeavour by words to mitigate the sorrow which ye have taken by his death. But how am I able to do this, who am grieved with exceeding sorrow more than others? But here must ye take unto you his virtue, wherein he very much excelled, and most valiantly overcame all adversities, and that which time should work, that must reason informed by good Arts: and which is chiefest of all, instructed by the scriptures, bring to pass that there be appointed some moderation of sorrow and lamentation: and seeing he departed out of this life so godly and Christianly in the true and sound faith: and that it is a wicked thing to doubt whether he changed the great calamities and miseries of this life, with the heavenly and everlasting blessedness and felicity, it is our part which love him rather to rejoice in his exceeding great good, than to be moved with any discommodity of our own, especially since ye have so notable monuments of his wit, godliness and learning, that by the continual reading of them, ye may not only mitigate your sorrow, but may also have even the part of him present with you. And verily, if by those things which we have ●…ten heard of him when he was alive we may gather what his meaning was when he was dead, ye cannot do any thing either before God more religious, or unto him more acceptable, than to hold fast that pure and undefiled doctrine which ye learned of him. And ye dear Auditory, the younger men especially, whose eyes the glory of his name doth dazzle, endeavour ye by the same steps to reach unto that whereunto ye wonder that he attained. Procure to yourselves by watchings, by labours, by study, by diligence and continuance the self same ornaments of learning and knowledge. join ye unto your studies, Religion, piety, faith, modesty, temperance and other virtues wherein he excelled. All which, if I have not comprised in my Oration, yet do ye which have known them, comprehend them in your mind, and as an excellent example to imitate, never suffer ye them to departed from your eyes and mind. And for as much as the death of men which for their virtue are famous and excellent, is dangerous to the Commonweal, not only for the loss of them, but also in respect of ill luck, we humbly pray thee Oh everlasting and heavenly father, turn away such evil hap from thy Church. Regard (we beseech thee) thy little flock, and govern it according as thou hast promised, and defend it against Wolves. Give it no hirelings, but faithful Pastors which may lead thy sheep unto wholesome pastures and to the fountains of lively water, & such as if need shall require, will give their life for them. And to us also O good Father, give, if not another Martyr (for that dare we scarcely desire) yet at the leastwise some teacher, who being endued with thy spirit, may come as near as is possible to his incomparable learning, and divine and immortal virtues. And that which I now desire, dear Auditory, desire you humbly the very same of the Father of our Lord jesus Christ, both now in the end of this Oration, and also from henceforward incessantly with fervent prayers, Amen. FINIS. ❧ The first Table of D. P. Martyrs Common Places amplified and enlarged, comprehending (in as familiar a form as can be) the sum of all such points of Divinity, Philosophy and History, etc. as are therein comprised: Gathered and laid together in an alphabetical order, as followeth. An introduction to the Reader. FOr the easier and readier understanding hereof (sith many places carry diverse numbers both in respect of Part and Page) it shallbe necessary to note, that all such figures as stand thus inclasped or embraced [1] [2] [3] or [4] do signify the 1. 2. 3. or 4. Part, (remembering always that the whole volume is Quadripartite or consisting of 4. Parts, besides the additions, which may be a supposed Part by themselves:) the other figures, as they fall more or less, do import the page or side of the leaf. Note further, that (A) inferreth the first column (as we commonly call it) or partition of any page, (B) the second. And thus much briefly by way of advisement. The first Table. Ab. Abraham. OF Abraham's bosom, [3] 373. 374. 375. 376. 378. ¶ Look Bosom. Absolution. A definition of Absolution. [3.] 208. b Abstinence. Of Abstinence from flesh. [3.] 170. ab, From whom it sprang. [3] 174.a, In diverse cases counseled. [3] 167b. The Abstinence of the Nazarites and Rechabites. [3] 171.a 172.b, Of the manichees from marriage and flesh. [2] 293b. ¶ Look Meats. Abuse. The Abuse of good things is no reason why they should be quite taken away. [1] 47.b [2] 341.a, It may be even of the very best things [4] 227.b. A thing is not made evil by the Abuse thereof. [3] 3.a. Abuses. Whether Abuses in the Church must be borne withal. [3] 164. ab Ac. Accidents. A difference of Accidents. [2] 505. a Accidents of the Law and the Gospel. [2] 586.a 577. ab, Of the mind and the body. [1] 188.b. That same thing may be spoken of them, which cannot be spoken of the subject. [4] 83. b Accuse. If our heart Accuse us, what the remedy is. [3] 303. b Action. Every Action and moving is of God: and how. [1] 188.b. Sometime the work which remaineth is more excellent, and sometimes the Action, and why. [1] 4.b. How the selfsame Action is produced by God and by us. [1] 189, b 190. a What may and is counted an excellent Action. [1] 139. b The end of every Action. [4] 308.b, Better than virtue & more to be desired than it. [1] 150.b, How it is to be severed from virtue. [1] 151.a, That the most perfect must not be accounted for felicity. [1] 151.a, In what respect it must be of necessity, or necessary. [1] 172.b. That Action is sin, which is deprived of the end due unto it. [2] 265. a Two things to be considered in every Action. [3] 331. a An Action done by another, is said to be done by ourself. [4] 234. b The chief Action of man's life, what it is, and that brute creatures shall not partake it. [1] 132. a Every good Action is his good, whose action it is, and therefore honour is his that giveth it. [1] 142. a That the Action of virtue is wholly in the mind. [1] 151.b disproved. Of a general Action of God, & the effects of the same. [1] 181.b, 182a. How a work can be the end of an Action, when it is after the action. [1] 7. b Actions. After what Actions, the actions of virtues do follow. [1] 4. b Of diverse unlawful Actions, and their circumstances: and whether they were tolerable. [2] 304.b 305. 306 The Actions of the affects and of reason be contrary. [2] 406. b Pure and happy Actions remain for us after this life, saith Plato. [1] 159. a Unhonest Actions called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and why [1] 163. b The Actions of virtue have pleasure always joined with them. [1] 135.b, The only commended means to attain honour. [1] 144.b, Nothing more firm & constant than they. [1] 161. a.b In what respect good Actions are commended in adversities. [1] 164.a They are sins. [2] 562, Of themselves sufficiently to be sought for. [2] 573.a, Whether their pleasures do hurt [1] 138.a. Unto what Actions felicity doth belong [1] 146. a By what Actions it may be altered. [1] 163. b To what end civil and domestical Actions do serve. [4] 220. a Whether at any time honour and just Actions be divided, or always joined together. [1] 142. b The Actions which are done before we attain to an habit, breed not pleasure. [1] 136. a How honour is joined unto Actions, & to what actions. [1] 141. b Outward Actions be a certain show of confession. [2] 316a. b What is the deficient cause of evil Actions. [1] 184. a Actions are known by their objects. [4] 32●.b, Some admit excess, other some admit none [1] 137.b, Which be the perfecter. [1] 4.a Which follow after works already brought to pass. [1] 4.b, Which cunning worked do neither go before nor yet follow. [1] 4.b, The end of them is not simple but sundry. [2] 573.a 574.a, A division of them. [2] 533.a. [3] 331.a, To be judged by their circumstances. [3] 264.a [2] 515. [2] 287bab 516. ab, Whether they that proceed from anger and lust be voluntary or not voluntary [2] 290.b 291.a, Which deserve praise or dispraise [2] 291. ab, Some good, some evil, and some indifferent. [1] 136. Some necessary. [3] 166.b, How they have and have not necessity. [3] 35. ab, Differences of them and of pleasures. [1] 136.a, In which the rule of charity must be observed. [3] 166.b, Whether they shall be called necessary or contingent. [3] 35.b 36.a, Which are worthy of pardon, and which not. [2] 284. ab. Whether the Actions of creatures shallbe perpetual. [3] 394. b Mingled Actions ought to be reckoned among those that be voluntary. [2] 291b, For them we be praised and dispraised in the scriptures. [2] 291.b 292.a, Which take part of voluntary and part of not voluntary. [2] 394.b, Why they be voluntary. [2] 283.b. When men's Actions have an order. [4] 320.b 321.a, We be not masters of them. [2] 565.a, They cannot pass out of the bounds of God's providence. [1] 199.b, Our best have their defect. [2] 566.b, The perverseness of them. [2] 574.a, Of Actions voluntary & not voluntary, violent and mixed: read pages 280. 281. 282. 283. 284. 285. etc. Voluntary in brute beasts, & children, through wanting the use of reason: proved by scripture. [2] 293. ab Frequented Actions leave an habit in the mind. [1] 4. b The judgement of the scripture touching the choises and Actions of men. [1] 3. b They decree & appoint that there is a principal end whereunto men direct all their Actions [1] 6. b How Aristotle's doctrine touching good Actions, which delight good men, standeth with the holy scripture [1] 141. ab The Actions of the not regenerate, are prone to evil, and why: [1] 3.b in what respects they are not right and acceptable unto God. [1] 132.b they are better than their works [1] 8. b The Actions of God are by no means comprehended within the course of time. [1] 109.a, Three sorts of them in God concerning his creatures. [1] 181. b diverse Actions of Christ, teaching us that the knowledge of the principal end is profitable. [1] 9. a What Actions are fit and not fit for Angels and bodies astumed. [1] 113.b 114.a ¶ Look Works. Ad. Adam. Adam had his name of earth, or Adam, red, because that earth was red. [1] 121.b, He used and spoke in the Hebrew tongue. [1] 126.b, Christ and he compared, & how. [3] 31.a, Whether he were of the number of the predestinate or reprobates [3] 26.a. Admonition. Admonition defined. [4] 56. b Admonitions. Men made worse by good Admonitions, and through whose default. [1] 192.a, Whether they be taken away by God's providence: as may be objected. [1] 176.a, They are not unprofitable, no not to the wicked. [1] 193.a. Adopted. Whether the elder may be Adopted of the younger. [3] 79. b Whether the Adopted be delivered from all kind of fear. [3] 65. a Children adopted unto dead men [3] 80.b 81. a Adoption. Adoption defined by the lawyers. [3] 79.b, How it differeth from arrogation. [3] 79.b, The force thereof as it was used in the tune of the patriarchs. [3] 80.b, Two sorts of the same [3] 73.a. Of our Adoption into the sons of God, and by whom. [3] 79.b, By what means we obtain it. [3] 128.b, By what means it is darkened, & when it shallbe revealed. [2] 522.b, Whereupon it dependeth. [3] 80. ab [1] 40.a [3] 153.b, The benefits thereof. [3] 81.b, Whether it be in our own power. [3] 114.b 115.a, By what we attain thereto. [3] 80.b, Our certainty thereof greater than theirs in old time. [3] 81.b, It pertained even to the old fathers. [3] 81.a, We bring nothing to merit it. [3] 80.a, From whence & whither it doth transfer us. [3] 81. a Christ hath many brethren by Adoption, [2] 615. b Of the spirit of Adoption and the spirit of bondage [2] 594. b Adoration. In what things Adoration consisteth. [4] 178.a ¶ Look Worship. Adversity. What an happy man should do when by chance he is fallen into Adversity [1] 163.b, How felicity is darkened thereby. [1] 163.a. ¶ Look Affliction. Adversities. Whether Adversities do beautify felicity, or blemish it. [1] 163. b. 164.a, Of their own nature they bring us not to God. [3] 240.b, They do not hinder felicity, say the Stoics. [1] 163.b, We must not pray to be pressed with none, and why. [1] 211.b, Examples of ethnics which with courage suffered them. [3] 296.a. ¶ Look Afflictions. Adultery. What is forbidden under the word Adultery. [2] 552b, 553.a All kind of uncleanness comprehended in it. [2] 304.b. [2] 517.a, Of mind & body, & which worse [4] 87.b, Ecclesiastical punishments for it. [2] 488.b, Canonical purgation in case if it be suspected in ministers. [2] 489a, When & & by what means it was made but a mock. [2] 486.b, Reasons whether women or men do sin more grievously therein. [2] 489.b 490ab. 491.a, Death for the same disallowed [2] 486. b. 487.a, Reasons inferred to prove that it should be forgiven. [2] 487.a. Marriage between persons of diverse religions is counted so. [2] 444. b. 445.a, Whether in such a case, reconciliation be lawful. [2] 487. b. 488.a. Why Christ expressed it only as a cause of divorcement. [2] 458.b, Why Paul intermitteth the exception thereof in a case of divorce. [2] 457.a, Whether the same do make a divorce only. [2] 457.b, Whether it or idolatry be the greater sin. [2] 465. b. 466. a. 479.a, The Papists reckon it among light crunes [2] 474. a.b, The mischéefes thereof. [2] 478. b. 479.a, The sum of the julian law touching the same. [2] 485.a, Laws of divers profane people for the severe punishing of it. [2] 483. ab, How grievous a sin it is. [2] 478.b, Punishments thereof in the holy scripture with death. [2] 482. a.b, Why in the punishment of it, consideration must be had of the sex. [2] 493.b, Laws of Emperors touching the punishment of the same. [2] 485b. 486.a, The fruits thereof. [2] 478.b, Worse than treason and perjury. [2] 479.a, The etymology of the word, & the lawyers definitions of the same controlled. [2] 492. ab, A kind thereof committed even between the husband & the wife. [2] 492a, In what cases thereof the husband may accuse his wife. [2] 497.a, Of two sorts, in action, and in cogitation. [2] 492.b, Why punishments for the same by death are not well to be left off. [2] 494.a, It is equal on both married parttes offending. [2] 490.b, In soldiers punished. [2] 485. b. 486.a, From whence it springeth. [2] 517.a, Theft and it compared, & which is the greater. [2] 518.b, Of the body and the countenance. [2] 512.a, In what respects that sin is equal & not equal in the man and wife offending. [2] 493. b. 494a, The wives is often times revenged of the husbands: proved. [2] 490.b, In jeroms time punished with death [2] 334.b, That out of it being evil, God raiseth a good thing. [1] 51.a, How Christ did acquire the woman taken therein. [2] 495.a, Clergy men admit not reconciliation in their wife having committed it. [2] 488. b. 489.a, Whether the husband having dismissed his wife, may accuse her thereof. [2] 488.a, Whether Christian husbands should receive their wives again after they have committed it [2] 464a, The intisers of women thereto though not committed, punished by law. [2] 485.b, Reasons making for reconciliation of man & wife after the same committed. [2] 496. a.b. 497.a, A woman betrothed abusing herself committeth it [2] 482.b, The story of the adulteress in the Gospel inferred to prove that it is not now to be punished with death. [2] 494.b, Whether that of men must be punished by that of women. [2] 493b, By what means David was lead to commit it. [2] 481.b, How in him it was punished. [1] 49.b. [2] 518. b. 495.b, Compared with the chastity of joseph [2] 481.a. Adulterer. Whether an Adulterer may marry an adulteress. [2] 479. b Whether it was lawful for the husband to kill the Adulterer. [2] 484.b 485. a Whether Adulterers or thieves are more hurtful to the commonweal. [2] 494. ab, How the old fathers that used polygamy in the time of the law may seem such. [2] 427.b, How God's justice punisheth such when men's laws be silent. [2] 486.b, What things magistrates should respect in the punishments of them. [2] 464. a.b, Whom Augustine counteth such. [2] 492.a, A law made in favour of them and what ensued. [4] 255.a, P. Martyr would have ecclesiastical punishment executed upon them, and how. [2] 495b Lucretia was an Adulteress: proved out of Aristotle. [2] 394. b The place of john of the Adulteress. [4] 253.a 259. a Some have put the story of the Adulteress in the gospel quite out of the book. [2] 464. a Ae. Aer. diverse regions of the Aer. [3] 371. ab, Quieter in the night than in the day, and why. [1] 34.b, How for our sakes it is become unwholesome [2] 247.b, The word heaven taken for it. [3] 371.b, It is no place for God's saints, and why. [3] 371.b. Af. Affect. What an Affect is, both in man and other living creatures. [2] 405. b Affects. How and by what means the Affects be governed. [2] 408.b, Whether they be voluntary or not voluntary. [2] 281.a, The manichees affirm, that god created them evil. [2] 258.b, Some be both honest and profitable. [2] 408.a, Two things to be considered touching them that follow feeling [2] 406.b, The efficient cause of them what it is. [2] 407.a, They belong to the predicament of quality. [2] 411.a, Compared to sinews, and how. [2] 408.a, Why they are in some more feeble, and in some more vehement. [2] 407.a, Their nature must be distinguished by their use. [2] 410.b, Whether they are to be reckoned among evil or good things [2] 411.b, In all though never so bad, there is something good. [2] 409.a, The evil are repugnant to right reason. [2] 408.a, Which do spring from the cogitation. [2] 405.b, How they are praised and dispraised, and contrariwise. [2] 412.a, Attributed even unto God himself, and why. [2] 411.b, Whether they be opinions, as the Stoics thought [2] 407.b, Of some which follow knowledge, and of their effects. [2] 411.a They are the works of God, and that he requireth them of us. [2] 408.a, How rhetoricians frame themselves in the moving of them. [2] 410b, Which do follow touching [2] 405.b, Whether all are to be condemned as evil. [2] 407.b, Whether they be violent motions of the heart. [2] 407.a, Whence it cometh that there is a dissenting of them from right reason [2] 408.b, They are naturally good, but accidentally evil. [2] 408.b, 409.a, Three things to be noted in moving them [2] 410.b, In whom the moderate sort though seeming virtuous are sins. [2] 408.b, Some simple and some compounded. [2] 405. b. 406.a, After what order the will ruleth them, and whether they be moved against the will. [2] 406.b, How the natural sort do belong to the heart. [2] 406.b, Of tower sorts of men, in whom they are contrary. [2] 409.a, The Organs or places of them what they be. [2] 406.a 409. ab, Of four which have their original from grief. [2] 411. ab, What the holy Scriptures determine of them in general. [2] 411. b Affections. After what Affections tears do follow. [3] 246.a, In whom the true for do most abound. [3] 298.b, They be sin (saith Augustine) after baptism. [2] 217.b, Of which God would and would not have us void. [3] 179.a 186.a, What they of the members are. [3] 104.a, Contrary in one will of the Godly at once. [2] 400.b 401.a [3] 278.b, The wicked abuse the good natural sort. [2] 268.a, The stoics endeavoured to take away them quite from men. [3] 296.b, A distinction of them and of passions. [3] 359.a, Which Augustine calleth vices. [1] 1.b, It is blasphemy to make God the author of evil ones: as Pighuis doth. [2] 217. ab, Of the mind communicated by the Parents unto their children: the schoolmen confuted. [2] 241.a, Seeing evil ones should be mortified in us, they be sins. [2] 217.b, The souls of the blessed endued with felicity, are not void of them. [2] 249.a, Whether the saints were inferior to the Ethniks in repressing of them. [3] 296.a, The scripture commendeth them unto us. [3] 297. ab, How they fall in God himself the fountain of all felicity. [2] 249. ab [3] 296.b. [1] 109. ab, How they were in Christ, sith his soul was blessed. [3] 297.b, How hilary speaketh of the same in Christ. [3] 297b, Why Christ called them his will. [3] 298.b, The difference between Christ's and ours. [3] 298.a, The blessed Angels shall not be utterly rid of them all in their felicity. [2] 249.a, Affliction. Affliction set forth by an artificial comparing of words together. [3] 281a, The doctrine of resurrection comfortable therein. [3] 341.b. Afflictions. The difficulty of suffering Afflictions. [3] 276.a, Of what happy things to come they are tokens. [3] 274.a, God useth them as medicines, and to whom they are not properly punishments. [2] 366. ab, Causes why we should patiently suffer them. [3] 275.b 276.a, The fruits of the same [3] 273. ab. 274. ab. 276. ab. 282. ab. [3] 240.b, What voluntary ones belong not to Christ's cross. [3] 274.a, Causes why God will lay them upon his. [3] 273.a, The ends why God sendeth them. [3] 129.b. [2] 235. a. 637. ab, How the godly both sigh and rejoice in them. [3] 278. ab, The diverse effects of them in the good and the bad. [3] 278.b, The consolations of the godly therein. [3] 85. a. 279. b. 351. b. 352.a, 250. b. 348. ab, Striving with them signified by the shrinking of jacobs' sinew in wrestling. [3] 283.b, Why men think them to be tokens of God's wrath. [3] 280. b. 281. ab, Why the Ethniks give over therein, and the Saints persevere. [3] 279.b, Of the jews under Nabuchadnezar and Antiochus. [3] 352.b, 353.a, Ours proceed from sin. [3] 129.b, How to behave ourselves therein. [2] 620. ab, Christ our forerunner in the same. [2] 620. a. 617.b, How we may wish the temporal unto sinners. [2] 399.a, How they, though never so grievous, are extenuated. [3] 276.b, Of the godly are not punishments. [3] 237.a, Whether they do naturally work patience. [3] 279.a, How God assisteth us in the same. [3] 283ab. ¶ Look Punishment. Ag. Age A division of man's Age, into four degrees. [1] 127. b Our Age proved to be the last age. [3] 341.a, The last hour spoken of by john. [3] 385. b. 386.a. The common stature of men in this Age. [1] 130. b What some have thought touching the Age of them that shall rise again. [3] 359. b The tree of life was a remedy against old Age. [2] 246. b Whether old Age is to be forbidden or kept from marriage. [2] 467. ab. Al. Alcoran. The doctrine of the Turkish Alcoran touching resurrection. [3] 357. b. 358. a All. This general word (All) is to be restrained. [3] 26. b. 27. a. 31. 32. 132. b. 133. a. 397. b. 398. a. 389. a.b. [1] 193. b Allegory. An Allegory of building and fire. [3] 239. 240. 241. 242 Allegories. Allegories are rejected for that they have no certainty. [2] 363.b Nothing can be certainly gathered by them. [3] 239. ab. With what condition they are to be admitted. [3] 170.a. Alms. Redeem thy sins with Alms expounded. [3] 237. a. 114. b Why Paul chooseth for Alms the day of the holy congregation. [2] 376.a, Christ and his Apostles lived thereupon. [4] 29. ab, To whom the distribution thereof in the Church pertained. [4] 8.a, It must be imparted both upon the present and the absent. [2] 521.b, Observations in distributing thereof. [2] 562. a. 520. b. 519a, A reward given by God for the same. [2] 521. b Give Alms, and all things shall be clean unto thee, expounded. [3] 223. ab [3] 116.a, An old error touching the attainment of eternal life thereby answered. [2] 520. ab, Men using mercy, have thereby no fruit at all, before they have faith: saith Chrysostom. [2] 262. b Of Cornelius his Alms & good works, and whether he were regenerate when he did them or no. [2] 259. ab In what case our Alms may be directed by lots. [1] 60.a. [2] 519. a Almightiness. God's Almightiness described. [3] 336. ab [2] 613. a Altar. An Altar is referred to an outward sacrifice. [4] 225.b, Of what thing it is a testification, & to whom it must be erected. [2] 308. b Altars. Whether the Christians have Altars among them. [4] 225.b 226.a, Two sorts of them in the time of the law. [4] 225.a, Not to be erected unto images. [2] 352. a Alteration. Of Alteration in God, and in what respects. [1] 109b 110.a 168.a 207. a Whereto the Alteration of kings and kingdoms is to be referred. [4] 227.b 228.a ¶ Look Change. Alterations. Alterations of the state of a happy man noted by Aristotle. [1] 165. ab, The life of man full thereof: read the place, it is notable. [1] 158.a. Am. Ambition. Against Ambition, and what cantons and punishments have been provided by many just laws against that vice [1] 144.b, The devil deceived thereby, and how. [1] 83.a. Among the Apostles. [2] 505.a, Of john and Nabuchadnezzar. [2] 572b, Ithamar and Eleazar in striving for the priesthood. [4] 247.b, A sentence of Sallust touching the same, and of Abimelech. [2] 382.a, Of the Romanists. [4] 71.a, Of Alexander the Great. [1] 53.b, Of the ministery. [4] 24. ab, In the Roman commonwealth, & also in the Church: and restraints for the same [1] 144.b 145.a, Rewarded with shame: read the place. [3] 321. ab, The laws of Ethniks condemned it, and how it was punished. [2] 382.a, A definition thereof. [2] 381.b, Unto the committing of what villainies men are driven thereby. [2] 382.a. Amen. From whence the word Amen is derived. [3] 93.a, It maketh a great affirmation. [2] 601.a. An. Anathema. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth malediction or curse. [4] 87. a Why the city of jericho was made Anathema. [2] 403.a, The form, end, and matter thereof. [2] 403. b. 404. a By what Anathema God proved and tried his people. [2] 403. b Of Anathema, used in the old testament, and in the new. ¶ Look Cross. [2] 403. ab. Angel. The Angel that spoke to Moses in the bush was the Son of God. [1] 28. a Angels. Why wings are attributed unto Angels, and also youth. [1] 112.a, Sundry orders and jurisdictions of them. [3] 391. b. 392.a, They turn about the celestial spheres. [3] 393.b, Their nature, or (as the schoolmen say) their substance is uncorrupt and immortal. [2] 249.b, How they shallbe delivered from the bondage of corruption. [2] 249.b, Their labour is sometimes disappointed of that end whereunto it was a mean. [2] 249.b, How they may be understood to be subject unto vanity. [2] 249.b, They shall not be rid of all kinds of affections. [2] 249.a, The Sadduces error, supposing them to be a bare service of no substance, severed from matter [1] 112.a, They are not subject to vanity or corruption. [2] 248.a, The benefit or Christ appertaineth also unto them. [2] 250.a, Tertullian attributeth a body not only unto them, but also to God himself. [1] 113.a, Rabbi Selomoh saith that their names are se●…e●, and that they know not their own names. [1] 111.b, They were turned into the shape of a man, and carried a very truth of a substantial body. [1] 114.b, Whether it be it for them to take upon them the similitude of men. [1] 113.b, Whether they may take very bodies upon them, and those natural, which were bodies before, etc. [1] 114.a, Of the fall of them that were conversant with women, and diversely men have thought of them. [1] 128. b. 129.a, How and in what sense they are called messengers or segates. [1] 118.b, The diverse opinions of Philosophers, fathers, and schoolmen touching them. [1] 112. ab, Augustine attributeth bodies unto them. Read how. [1] 113a, Note the doctrine of the Rabbins concerning them, and their names. [1] 111.b 112.a, As well evil as good are God's ministers to punish sin. [1] 120. 121.a, Of them and spirits that be above, mentioned by Paul in the Ephesians. [1] 120.a, Governors of kingdoms, and guardians of men. [1] 120.a, God doth punish by the good ones: as for example [1] 65b, We shall enjoy the fellowship of them in heaven, but not use their ministery [1] 119.b, Sent to punish sin, and by what name they are called. [1] 120.b, Of certain names mentioned by Paul, whereby both good & evil are meant. [1] 120.a, To be ignorant of their state will bring no great danger unto us. [1] 118.b, Whether they do offer up our prayers unto God as the scripture saith. [1] 118.b. How the Rabbins conclude that godly men are better than they. [1] 119.a, They may use the bodies of men and beasts, and speak in them: proved. [1] 114.a, Augustine doubteth whether God hath benefited men by miracles done by evil ones. [1] 65.b, The cause why good ones are not deceived in their predictions. [1] 82b, 83.b, They be in the number of second causes, by whom God worketh his will [1] 173. ab, When first mention was made of them and where [1] 111.b, Augustine doubteth whether the Egyptians plagues were brought in by good ones or by the devil. [1] 65.b and what is concluded. 66.a, Of their appearings, whether with a body, or only in a fantasy. [1] 112.a. Origens' opinion, that their bodies wherein they be visible, are neither perfect bodies, nor human, nor fantastical, and yet bodies nevertheless. [1] 116.a, Whether we shallbe endued with greater glory than they, as the scriptures seem to affirm. [1] 119. ab, They have no bodies though diverse things incident to the bodies have been in them. [1] 113b, They take their names of those things which they do: proved [1] 111.b, Godly and ungodly men are vexed by evil ones after a sundry fashion. [1] 65.b, Of three ways whereby it may seem that they have appeared. [1] 114.b, Whether they clothed with bodies did eat and drink indeed. [1] 118.a, The bodies wherein they appeared, were true human bodies [1] 117. ab, They ministered when God gave the Law, and how. [1] 28.a, Being men's Ministers they are more excellent than men. [1] 5.b 6.a, Of what things they are ignorant. [2] 571.b, They may be represented by Images, and how, [2] 335.b, Neither they nor men admitted worship to be done them, much less should it be done to Images. [2] 346.b, A shift of the adversaries for the avouching of the worshipping of them. [2] 347.b, They are Gods Ministers, and of their several offices. [2] 357. b. 558.a, Appearing in men's bodies, they were not men. [1] 117.a, They did eat, not for need, but to procure conversation and familiarity with men, saith Augustin. [1] 118. ab, Why they were worshipped in the old testament of holy men, and the same not admitted in the new. [2] 347a. What manner of meat it is that they do eat. [1] 118b, Why there is no mention of the creation of them in the old testament. [1] 111. ab, Tertullians' judgement that they are very bodies. [1] 28.b, Proved by examples that they have sometimes appeared. [1] 27. ab, God by their ministery governeth natural things [2] ●58. a, They represent the ministers of Churches. [2] 358.a, The may be pictured, & how farfoorth. [2] 341.a How they did assume bodies. [2] 604.b, They are not predestinate. [3] 8.b, Defined out of them our of Augustine. [1] 113.a, They do service unto men, and of their government. [2] 249.b, Orders of them, and their several offices. [1] 1●0.b, It is a thing worthy to be noted, that in the holy Scriptures very few things are mentioned of them [1] 121a, How they and spirits do eat, which proveth them to have bodies consisting of vital parts. [1] 88.a, They can call things back from the memory to the sense. [1] 89.a. Whether tears are beseeming for them. [3] 284.a, While they appeared and seemed to be men, and were not, they did not lie. [1] 113.b, Whether we ought to offer prayers unto them. [3] 284.a, 308.b, Proofs that there be Angels. [3] 383.a, How it is meant that Enoch was a Legate unto them. [3] 148. b. 149.a, Why they are called spirits. [1] 103.a, The heavens turned about by them. [1] 111a b, Bernard and the schoolemens opinions, that they have bodies. [1] 113.a, Whether they be bodies, or but mere fantasies. [1] 87. b. 88.a ¶ Look Spirits. Archangels. Between Archangels and Angels there is a difference, saith Augustine. [1] 118b Anger. Aristotle's opinion of Anger, and how he defineth it. [1] 109.b, How the power thereof doth resist the desiring part. [2] 410.a, It is a cause of confirmelie. [2] 529.b, It is no simple but a compounded afteer. [2] 406.a, It is a wherstone to fortitude. [2] 408.a. [3] 296.b, It is the root of murder. [2] 517.a, Whether the power of desire and of it be all one. [2] 409. b. 410.a, How contrary it is to desire. [2] 4●0.a, The Philosophers say, it maketh the actions of men not voluntary. [2] 289.b, A definition thereof, and that to Achilles it was like honey melting under his tongue. [2] 290.b Things done therein do not excuse the doer. [2] 292.b, The scripture commendeth it, in whom and in what cases. [2] 293.b. It doth service unto Fortitude. [3] 272.a, It hath sorrow and pleasure joined with it. [3] ●46. a, It cometh nearer unto reason than desire doth. [2] 410.a. It pertaineth not to choice, saith Aristotle and why. [2] 295.b, In what cases, and against whom Aristotle admitteth it in men. [2] 290.b, What Heraclitus, Plato and other say of it, and that it is not subduable. [2] 289.b. No refuge against God's Anger. [4] 295. b. 296.a. ¶ Look Affects. Angry. Why the Scriptures say that GOD when he doth revenge, is angry. [1] 207.a, How we must understand God to be angry, and to repent. [1] 109.a, Anointed. Why we are said to be anointed. [2] 606.b, Some called so, who received not the outward unction. [4] 14. ab. Anointing. The sign of outward Anointing. [4] 14a, Under what pretence it was brought into the Church. [4]. 15b, To what end it served. [2] 577.b, It hath not been long in the Christian Church. [4] 14. b. 15. a.b, The original thereof about Princes. [4] 236.b, What is signified thereby, being done to the bishops head. [4] ●5. a, Why it was proper to Prophets, Priests and Kings. [2] 605.b, Whether it be rightly transferred unto Christian Princes. [4] 14.b 15. a.b, Whether it be necessary that it be observed still. [2] 606a. 6. The twice anointing of all Christians. [4] 15. a Of the papistical and superstitious rite thereof. [2] ●06. a, What the word signifieth. [4] 4.b, Or the sick, and that it is no Sacrament. [3] 211.a, Of men ready to die. [4] 15.b, The carcases of dead [3] 244.a, Interpreted to be an abundance of the Spirit. [2] 605.b, 606a, Reckoned among traditions. 4. 99.b, ¶ Look Oil and Unction. Antichrist. Of Antichrist prophesied by Daniel. [3] 351.b, The Pope proved to be the same. [4] 36.b, In God's Temple [4] 92.a, Of the miracles done by him, and that they be méerelies. [1] 65.a. Antiquity. No Antiquity can prescribe against God's word. [3] 244.a, Of the Scriptures, and how the Papists and Protestants descent about the same. [1] 99a Ap. Apostles. The Apostles gave more Epistles to the Church than we have at this day. [1] 52.b, They are to the Bishops as the Prophets were to the high Priests. [4] 4a, Both Christ and they may be foundations of the Church. [4] 83. b. 84.a, Difference between their Gospel and the Papists. [4] 87a, They lived at the charges of the godly. [4] 29b, Forged Canons ascribed to them. [4] 55. ab. 56.a, Whether they were Bishops any where. [4] 79a, To what end they were chosen. [4] 3.b, Whether Peter were chief of them. [4] 80.a, Difference between them and Bishops. [4] 3. b. 4.a, They were not always able by their authority to cast our devils. [4] 130.a, Their diligence in preaching the Gospel. [4] 5b, In their time the Church had not two swords. [4] 234.b, Whether they were Priests. [4] 212.b, By what instruments, they used outward punishments. [4] 233.a. Apostleship. The office of Apostleship was but temporal. [4] 78. b A difference between the Apostleship of Peter and the apostleship of Paul [4] 79. b Apparel. Of the costly and sumptuous Apparel of women. [2] 507. ab, Whether Apparel be any impeachment to the ministery. [4] 16. b A fond imitation of Elias and john Baptist in Apparel. [1] 20b, Touching Apparel read diverse points: page 506.b 507.a ¶ Look Garments. Appeal. To whom the liberty of Appeal is denied by the civil laws. [2] 438.b. Paul's Appeal from the luietenant of jury, to Cesar. [4] 276. a Appeals. Of Appeals made to the Roman sea by inferior bishops, and what is thereby proved. [4] 39 40. From Counsels and fathers to the scriptures. [4] 47.a, From the Pope to the Emperor in matters of religion. [4] 244.b. None from Scriptures to the fathers admitted. [4] 48.b 49. ab. Appearing. God's Appearing unto men in the likeness of strangers, denied by Plato: and what the Scripture saith of the same. [1] 200.a. Of the Appearing of Samuel when he was dead: read the judgement of the fathers in the 20. Chapter of the first part. Peter Martyrs opinion touching the same at the call of the witch. [1] 76. b The Appearing of Felix bishop of Nola, after he was dead. [1] 75.b. Appearings. Of the Appearings of feigned gods. [2] 617.a, Of devils, and who it was that appeared at the call of the witch [1] 72. ab, Of the dead. [3] 320. ab, Of souls departed. [1] 75. ab. Appetite. That choice and Appetite be diverse and distinct: proved [2] 294.b. Two sorts of them, the one following reason, the other the sense. [2] 290. ab, Divided into three parts, and how. [2] 293.b. Apostates. Apostates are in worse state than infidels. [3] 105.b. Apostasy. Apostasy defined [4] 60.a, From faith, and what a sin it is. [3] 206. b. 207.a. [4] 33.b, Of Francis Spiera and his vile end [3] 23. b. 24.a, Just causes thereof from the Romish church. [4] 90. a. 94. ab. Ar. Ark. The Ark was a sign whereby God made himself known. [2] 338. a. 339.a, The length, breadth, height, and other accidents of the same. [2] 357.a, The Levites laid it upon a cart, when as they should have borne it on their shoulders. [4] 247.a. None might see it, who folded it up, who carried it, & that if the Levites had seen it, they had died. [2] 332.b. The fruit that came by the Philistines taking the same. [1] 13. 1●. D. Kimhi disproved, in saying, that the high priest, the Ark, and the Ephod were always present together. [1] 59.b. Aristotle. The opinion of Aristotle touching the end of things. [1] 2.b. How far he agreeth with the holy scriptures touching the chiefest good. [1] 3. a & b, Why he in his ethics writeth so diligently of ends. [1] 4.b. Argument. An Argument drawn from figures is not always firm [4] 158.b, From examples, a great fault must be taken heed [1] 49. b. 50.a. Arguments. What we ought to weigh in Arguments. [3] 131.b, Probable of two kinds [3] 333. ab. Arrogancy. The Arrogancy of Philosophers [4] 21.b. ¶ Look Ambition & Pride. Arrogation. How Arrogation and adoption differ. [3] 79.b. ¶ Look Adoption. Art. A definition of Art, and that the devisers of them were called wise men. [2] 301. b. 302.a, Why it is called power, according to Aristotle. [1] 7.b. Artes. A division of Arts, whereof some bring forth some work, and some are consumed in their very action. [2] 302.a, Unto what kind of Philosophy they do belong. [2] 301.b, How in them all, there is a respect to the principal art. [4] 247.a, Their object is before the science. [4] 246.a, In them many things are done not only by art, placed in the artificers mind, and bodily members, but by the help also of outward instruments, as how [1] 147.b, Discontinuance of them breedeth ignorance and forgetfulness of the same. [] 161.b, Why the secrets of salvation are hidden from men furnished with them and sciences. [1] 3.b, Of the excellent ends of the principal called architectonical [1] 4.a, They are in power to attain or not to attain their end, and how. [1] 8.a, The holy scriptures prescribe which must be admitted. [1] 9.b, How they are in power unto contraries [1] 3.a, How being naturally good, they do turn to evil, and in whom [1] 3.b, Of the use of the good [4] 27.b, The scripture teach which every one should learn, [1] 9.b, They & doctrines desire good of their own nature. [●] 3.b. Arts, actions, and sciences are diverse. [1] 4.a. ¶ Look Faculties, & Sciences. As. Ascension. The place of Christ's Ascension. [3] 370.b, What he did for us at martime [2] 624.a, Of the Ascension of Enoch and Elias into heaven. [3] 370.a etc. Ascension day was upon Ashwednesdaie saith Epiphanius. [3] 251. a Astrology. Against judicial Astrology and her divinations. [2] 279b 280.a, It was ever accounted a most uncertain Art. [1] 35.b, ¶ Look Divination. Astrologers. The Astrologers exclude free will from man and how. [2] 275. b. 276.a, They attribute much unto stars, yet take they not away all Damnation and Prescience [2] 27.b, The cause of good fortune and bad as they say. [1] 173, a Astronomers. The Astronomers reason about the resurrection after the revolution of the great year [3] 328. b. 329.a. At. Attrition. The difference between Attrition & Contrition [3] 213.b, 214a, 216.a The schoolemens opinion thereof, and that it is sin. [3] 214. b. 215a.b, 216.a. ¶ Look Contrition. Au. Authority. Whether the Authority of the Scriptures or of the Church is to be preferred [1] 42. ab. 43. a.b, Regard of divine worship belongeth to all such as be in authority. [4] 10.b. ¶ Look Magistrates. Ba. Baldness. julius Caesar's Baldness was the cause that he always ware a Laurel garland. [2] 509.a. Banishment. A kind of Banishment among the Greeks for certain years. [4] 271.a, Perpetual called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Plato's devising. [4] 271.b, The Roman laws punished no offence therewith [4] 270b, The difference between it and peregrination. [4] 270.a, It is meant under the use of fire and water forbidden. [4] 271. a. 272.b, Of two sorts among the Romans, [4] 270.b, The extremest punishment of the Romans. [4] 264.b, Whether Christian Magistrates may use it for a punishment. [4] 273. ab 274. a.b, The etymon of the word. [4] 270.a, What use thereof is to be retained [4] 274. b. 275.a, The difference between the jews and the Romans. [4] 272.a, Home to a man's house [4] 273a, The definition thereof. [4] 270.b, Voluntary of three kinds. [4] 271. b. 272a What manner of action it is. [4] 270b, The manner thereof under the Roman Emperors. [4] 272.b, Two metaphorical. [4] 273.a. Into mines. [4.] 272.b, Of Damon and Aristides. [4] 271. a.b, A dishonest kind is. [4] 273.a, That called Deportatio. [4] 272.b, The Banishment called Lara fuga. [4] 272.b. ¶ Look Exile. Baptism. Baptism consisteth of two things. [4] 126.b, By it the right of eternal life is sealed. [4] 114.a, It is a sign of regeneration. [4] 112.a, Without faith it is unworthily received, and how. [2] 586.b, Why it ought not to be renewed or reiterated. [4] 112.b, [4] 104.b, Used to the lame and bedrid [4] 131.b 128.a, Repentance must be joined therewith. [4] 114. ab, Of the spirit: confessed by Augustine and other fathers. [2] 262.a, What notable effects are attributed thereunto. [2] 243.b, A faithful man may be saved without it. [4] 114.a, Circumcision and it, sacraments of regeneration. [2] 594.a, Done to Christ at 30. years of age. [4] 211.a, What thing therein is temporal and what perpetual. [2] 375.b, Grace is increased thereby [2] 262. ab, What being done in the name of the trinity it signifieth. [2] 627.b, With what superstitions the papists have infected it. [4] 126.b 127. ab, 128.a, Salvation is not denied unto the believer that desireth it, though he cannot obtain it [2] 262.a, The church excused for that of Simon Magus, and why [2] 293.a, Certain signified things that follow it. [4] 135.b, The change of us therein. [4] 156.a, The priests breathing upon the infant thereat. [4] 128.a, Imputed effectual to the receivers thereof. [4] 214.b, Whether it or the Eucharist is the worthier sacrament. [4] 185.a, How it is said to be faith. [4] 163.a, The things offered therein are also had before. [4] 113.b, What analogy there is or the signs & things signified in the same. [4] 154.a. How Paul is to be understood in saying that he was not sent to minister Baptism, the same being a part of his Apostolical commission. [4] 44.b, Whether sins can be forgiven thereby. [2] 635. a. 108. ab, Of thrice, dipping therein. [4] 128.a, Abolished out of the church. [2] 354a. [4] 209. ab, Imputed where it cannot be had. [4] 208.a, What analogy the water hath in it. [4] 113.a, A large and ample definition thereof. [4] 112.a, Whether men having the spirit and grace before it, are therefore baptized in vain [4] 137.a, It is a sign and token that original sin is in us. [2] 214.b, How Christ is given therein, and in the Eucharist. [4] 153.b. Augustine's error touching infants which die without it. [3] 243.b, Exorcism added thereto. [●] 28.b, Whether the infants of Christians dying without it be damned. [4] 136. ab. 120.b 115.a. [2] 233. b. 234. a. 5●5.a, Admitted by Augustine to the fathers in the old law. [4] 102.a, Errors of Tertullian touching the same. [3] 149a, Why infants dying without it, are thought to be damned. [4] 121. b. 122.a, No exorcism about it in ancient time. [4] ●3●. a. Circumcision & the same differ not. etc. [4] 104.a, By it we are visibly graffed into Christ and his Church. [4] 114.a, Whether the outward word or visible sign thereof be altogether necessary to regeneration. [2] 233.a, How it is not superfluous, though children be saved before it. [4] 121. ab, That of infants is no new thing in the Church. [●] 114. b. 115.a, A decree for godfathers therein, [4] 114.b, Of the spirit, & of martyrdom. [4] 136.a, Of them that refuse or neglect 〈◊〉. [4] 1●6. b. 137.a, Reasons for proof and disproof of exorcisms about it. [4] 133] ab. 134ab. 137. ab. ●, 8.a, The beginning of exorcism joined therewith. [4] 13●.b. Of the Baptism of request or desire [4] 122.a, Deferred till the end of life [4] 128.a, 108.a, Whether we are justified freely before it. [3] 236. b. 237.a, Whether the order thereof be inverted in baptising in faith. [4] 210. ab. In what respect the lack thereof is a hurt to salvation. [2] 262.a, In it we are not bound to any certain number of days. [4] 109b, Not all that receive it not do perish. [●] 114.a, A change in the form thereof. [4], 209. b. 210.a, It doth not abolish the corruption of nature. [2] 243.b. The Roman Church allowed not so much as the Churchyard for the burying of such infants as die without it, and why. [2] 229.a, Ordained for infants by the Apostolical tradition. [2] 218.b, The form thereof prescribed by Christ. [4] 113.a, What it signifieth. [4] 135.a. Augustine attributeth overmuch thereto. [4] 132.b, 137. ab, It must be always remembered [4] 114b, The use thereof is perpetual. [4] 1●8.a. Circumcision and it compared [4] ●…. b Christ called death Baptism. [4] 114.a, Whether exorcism is to be joined with it. [4] 132.b. Baptism of Bells. [4] 125.b, ¶ Look Sacraments. Barrenness. diverse causes why Barrenness was reproachful among the jews. [2] 429.b, That & fruitfulness depend not of second causes only. [2] 431. ab. Polygamy allowed of some as a remedy against it. [2] 421.b. Bastard. What child is commonly called and counted a Bastard. 476.b, Why Spurius, signifying such a one, was written with Sp. among the Romans. [2] 477.b, Why God made such a one ruler over his people▪ since it was not for a bastard to bear office in the jews Common Weal. [2] 476. a The base son or Bastard of Augustine. [4] 114.a. Bastards. Why Bastards were forbidden to be received into the Church of the jews. [2] 470.b, 476.a, Reckoned in Christ's genealogy. [2] 477.b, By the civil laws they might be made Captains over tens. [2] 478.a, Whether it be more shameful for women or men to have such [2] 490.a, 492.b, Reasons of Augustine why they are not reputed in the place of Children. [2] 476.b, 477.a, Children begotten in marriage made between two within the degrees forbidden, are such. [2] 450.b, In how great a misery, touching temporal things, they are. [2] 476.b, What the Canons have decreed touching them. [2] 477.b, Godly education may happen unto them: example of Augustine's base son Adeodatus. [2] 238.a, What harm is brought unto them by them that begat them. [2] 477.b, They had no place in the Commonweal of Israel. [2] 476a, How favourably, the fathers speak in their behalf. [2] 477.b, They might not inherit. [2] 476.b, 477.a, They commonly prove worse than other children. [2] 477. ab, Whether they are to be admitted to the ministery [2] 477.b, 478.a. Bawdry. Bawdry condemned to be as foul a vice as adultery. [2] 495.b, 496.a. The Pope maintainer thereof & what the civil laws decree touching Bawdry. [2] 472.b, In what case the husband incurred the crime thereof. [2] 485. ab, 495.b, Be. Beasts. Beasts have not the use of reason, and yet they do many voluntary actions, [2] 290.a, They are not predestinate. [3] 8.b, They are not without an appetite, whereby they are moved. [2] 290.a, They are made for the afflicting of man. [1] 124. An analogy between them and men. [3] 368.a. A double profit gathered by the destruction of men by Beasts. [1] 124, b. Look Creatures. Beauty. Beauty will disclose and show itself even in very rags. [1] 163, a. Whether being natural it may be accused of sin. [2] 514.b, What is the part of a Damsel endued therewith. [2] 516.b, A definition thereof, and whether it be an evil thing. [2] 481. ab. The force ●…reof, and how it wounded the sons of God with just. [2] 441.b, 442.a, Natural and artificial, and whether the last is to be counted sin. [2] 509.b, It is not comely for men to be careful thereof. [2] 508.b, 509.a, Required to felicity, and what Aristotle meaneth by beauty in that place. [1] 147.b, Of the body is a certain image of the mind. [1] 148.a, Against that which is counterfeit procured by painting, etc. [2] 508. ab, Required in the Priests, that should serve in the sanctuary. [1] 149.a, Of Saul and David, and that Beauty maketh men beloved. [1] 147.b, 148.a, It is a quality, and whereof it riseth. [1] 135.b. Beauty and stature do nothing further unto salvation. [1] 131.a. Belief. How the Articles of the Belief ought to be proved. [3] 233.b, Whether Purgatory be an article thereof [3] 243.b, We must not speak doubtfully of the Articles of the same. [3] 234a. Who have no true and certain Belief. [3] 105.b. Whether the true and right Belief is to be yielded to the persecutors of the Church [4] 33.b. ¶ Look Faith. Believe. What it is to Believe. [2] 612.a. [3] 69.b, 70.a, 92.a. Of such as Believe but for a time. [3] 64.a, How he which doth Believe passeth from death to life. [3] 63.b. What the Turks Believe together with us. [3] 73.b. Whether to Believe only, sufficeth to the obtaining of adoption [3] 73.a. To Believe well hath two extremities. [3] 388.a, How it is meant that the Devil doth Believe. [3] 62.b. Whether we must Believe with judgement or without judgement. [3] 63.a. Admonitions to such as Believe. [3] 63.b. Whether we should Believe miracles. [3] 62.b. These signs shall follow them that Believe, etc. expounded [4] 130b. An analogy between the two words, to Believe and to justify. [3] 89.b, 90.a. Believers. How Believers may have power to be made the sons of God. [3] 73.a. The difference of Believers and unbelievers dependeth of calling. [3] 18.b. Places do not separate Believers [4] 2.b. ¶ Look Faithful and Regenerate. Bells. How much the Papists attribute unto Bell's [4] 126.a, baptized. [4] 125.b. Benefit. What is the highest Benefit of God towards mankind. [2] 596. a Benefits. That the Benefits which we receive of men do come from God. [2] 524.a, The heap of them do add more weight unto sins. [2] 554.a, Four degrees of men, who in bestowing thereof have divers respects. [2] 523.b, Two kinds of them from God, some principal, and othersome common. [2] 524. a.b, Certain tending to their destruction that have them. [2] 596.a, Whether they are to be withdrawn from the unthankful. [2] 524. a.b. God's common Benfites are extended both to the good and bad. [3] 30.b. Bi. Birth. Of nobleness and baseness of Birth. [4] 3●….b, 312. 313. ¶ Look Kindred and Nobility. Birthday. Of celebrating a man's Birthday, and whether it be lawful. [2] 377.a. The profane solemnities that Herod used in the celebrating of his Birthday. [2] 377.a. Bishop. What he that desireth to be a Bishop should consider. [4] 10.b, How it is meant that he must be no smiter. [4] 265.a, None might be called universal. [4] 80. a. 36.b, His house had the power of a Sanctuary. [4] 268.b, Whether he may depose a king in a case of offence. [4] 232. a.b. When one alone may excommunicate. [4] 61.a. Ambrose chosen Bishop of Milan, when he was a novice in the faith, and why. [1] 98. a.b. Bishops. Of what things Bishops ought to have a care. [4] 231.b, Whether they may make laws. [4] 41. b. 42. ab, They and Counsels do err. [4] 72.b 73.a, Their office and charge. [4] 79.a. They are to choose Ministers. [4] 36.b, They have oftentimes erced in doctrine, and why. [4] 4.a, Why kings be consecrated by them. [4] 236.b, In election of them what is to be respected. [4] 40. a.b, What is signified by anointing of their head. [4] 15.a, Whether they or kings be superior. [4] 229. b. 230.a, Difference between them and Apostles. [4] 3.b, [4] a. Of the anointing them. [4] 14.b, 15a.b, Their usury practise. [4] 61. b. 62.a, D. Latimers' exhortation unto them to follow the devil. [2] 481.a, Whether they have the rule of both sword. [4] 287.b, Of some who being sensual, are not to be allowed as judges in spiritual things. [1] 43.b. Bishops in Germany have the sword and gather tributes. [4] 239.a. What we are to judge of the continual succession of the Roman Bishops. [4] 80. b Of evil Bishops in Cyprians time. [4] 62.b. ¶ Look Clergiemen. Bl. Blasphemy. Nothing would force job to commit Blasphemy against God. [2] 292.a. Blessed. To be Blessed, what it signifieth in the Hebrew phrase. [3] 128. b The difference that some have made between Blessed and happy [1] 164. a.b. ¶ Look felicity. Blessedness. Of the Blessedness of man in this life, and the life to come. [1] 5.b, According to Aristotle, and the holy scriptures. [1] 132. ab, Why the Blessedness which we wait for is not revealed in this life [3] 276.b, ¶ Look Chief, Good, and felicity. Blessing. What is meant by God's Blessing of the seventh day. [2] 374.b. Blindness. Blindness is a privation of sight, which sticketh in the eye. [1] 180.b. Blood. How the Blood is the soul, as is avouched in Geneas. [1] 123. a.b. Why some have thought it was decreed that men should refrain eating of Blood. [1] 123.b. Bo. Body. The word body is of large signification, and how [3] 78.b, The frame thereof is a wonderful work of God [3] 317.b, whether it be of itself evil [3] 317.b 318.a, Whether it be troublesome to the understanding [3] 316.b, 317.a, It was not given us to be any hindrance unto bs to our knowledge of God. [1] 31.b, 32.a, How all the parts thereof do serve one another. [2] 422.b, The place and it are joined together. [3] 364.a, A proper analogy between it and the earth. [2] 605.b, What kind of instrument it is to the soul. [3] 335.a, A distinction of the flesh from the same. [●] 361.b [●] 116.a, To what end the parts thereof shall remain in heaven, their use being taken away. [3] 360.b. Whether a carcase be the Body of a man. [3] 135.a, Why it is called spiritual. [4] 186.a, [3] 359b, [2] 623.a, How the shadow doth not accompany it always after one manner [1] 142.b 143.a A reason of the fathers why it was made before the soul [1] 122.b, At the beginning it was not given to the soul as a prison, as some do fable. [2] 251.a The Platonists opinion touching the heavy mass thereof, [1] 31.b, The order of the members of the same. [4] 321.a. A similitude, showing how adam's Body might die, and not die. [2] 246.a. It was made before the soul [1] 121.b, It was mortal, but not of necessity to die. [2] 246. a What Tertullian termeth to be a Body, and his opinion that Angels and God himself have bodies. [1] 113.a. How he proveth every kind of creature to be a Body. [1] 28.b. The Anthropomorphits fond reason, whereby they prove out of the scripture, that God hath a Body [1] 29. ab, He is without one: and how the same is proved [1] 28.b, 29.a. In what sort the Body of Christ entered in, the doors being shut. [●] ●17.a, After his resurrection, it was both a spiritual and very body, [1] 116.b 1●7.a 113.b, What it hath respect unto. [3] 78b, Whether it came out of the sepulchre, the same being shut. [1] 117.a. Bodies. A distinction of Bodies. [3] 361.b, 362.a, [4] 91.b, The necessary conjunction of them and places together. [3] 373.b. Whether men's Bodies have decreased ever since Noah's flood hitherto. [1] 130.b, 131.a. What manner of ones we shall have at our resurrection. [2] 637.b, 638. ab. Whether natural Bodies ca be without a place, or in diverse places. [3] 363. ab. What kind of Bodies spirits or demons are said to have. [1] 80.b, 81. a Of Bodies assumed and what actions are sit and not fit for them. [3] 113.b, 114.a. In what respects it is meant that celestial Bodies shallbe quite abolished. [1] 120.a. Bold. Who is Bold, and the nature of such a one. [3] 270.b. Boldness. Boldness doth affect a good thing that is hard to be had. [2] 410.a. bond. Of the guiltiness of sin and the Bon● unto punishment, and whence they both arise. [1] 188.a. Bondage. Bondage of two sorts. [3] 163.a, It is a thing against man's nature. [4] 314.a, Mitigated by God's law. [4] 316.b, Cato slew himself because he would not come into it. [2] 281.b. Why it is to be counted a punishment. [4] 314.a, This of Christians greater now than was that of the jews. [3] 172.a. Why it must not be rejected. [4] 314.a. For debt, determined by law. [4] 315. a.b. ¶ Look Servitude. Bondmen. divers kinds of Bondmen. [4] 316. a.b. Who be Bondmen, according to Aristotle, & that such have somewhat in them apt to bondage. [2] 218.a. ¶ Look Servants. Books. Many Books of holy Scripture perished, and that their loss is profitable, and to whom. [1] 51. b. 52.a. How the Books of God are said to be sealed up [3] 353. b Christ left no written Books behind him of his own doings, but his disciples were his registers. [1] 52. a Whether all the Books that Enoch wrote were authentical. [1] 129.b. Solomon wrote not his Books, ●nd they were received and set down as he spoke them. [1] 52.a. How the Books of the Maccabees have been received of the Church. [3] 238.b. A king's opinion touching written Books, and the same misliked. [1] 52a Socrates and Pythagoras wrote no Books themselves, but their Disciples in their names. [1] 52.a. ¶ Look Scriptures. Borders. The meaning of the Borders which the jews ware sowed to their garment. [2] 314.a. ¶ Look Garments. Bosom. What is meant by Abraham's Bosom [3] 325. b. 373. 374. 375. 376. 378: Br. Breath. The word Breath hath a double signification. [1] 121. b. 122. a how God is said to breath, seeing he hath neither mouth nor nosethrels. [1] 121. b. 122. ab. Brethren. In the scriptures, they which by any means were joined in blood, were called Brethren, as how. [1] 452.b. Of the love that ought to be between Brethren, and who be such. [2] 556. b. 557. a Christ calleth the Apostles Brethren. [3] 81.a. Brightness. Of the splendent Brightness of our bodies at our resurrection. [3] 358.b. ¶ Look Resurrection. Bu. Building. Building signifieth doctrine, and fire the trial thereof. [3] 239. 240. 241. 242. ¶ Look Doctrine. Burdens. Of vile Burdens, and personal burdens. [4] 239b, Ordinary and extraordinary. [4] 240. ab. Burial. Whether Burial availeth the dead. [3] 320. a. 321. a. 319.b, Why it must not be contemned. [3] 322.a, How it belongeth unto them that be alive. [3] 320. 321.a, Regarded in the time of the patriarchs. [3] 234.b, The lack thereof is a punishment. [3] 321.b, Whether to be in one place more than another is material. [3] 322b. 323a, Whether it be lawful for us being alive to choose ourselves a place for it. [3] 323.b, Places for that purpose set forth to sale. [3] 323.a. What Christ's Burial doth teach us. [2] 620. b. 621.a. With what pomp the Cardinal of York provided for his Burial. [3] 321.b. Ca Calamities. Calamities hinder not felicity: proved by scripture. [1] 153. b. 158.a. ¶ Look Misery. Calling. God's Calling of two sorts. [3] 29. a. 44.b. [4] 12.a, It goeth before faith. [3] 45.a, The power thereof. [3] 45.b, To what ends it is directed. [3] 44.b, The honour of the same. [3] 45.b, The form thereof differeth, and how. [3] 44b. Whether the gift of effectual Calling be common to all [3] 198.b, It is of God's free mercy. [3] 45.a, Good works are not the cause thereof. [3] 15. a. 14b, Of the time of the same. [3] 45.b, The difference of believers and unbelievers dependeth thereupon. [3] 18.b, Of two kinds thereof, the one general, the other effectual: and to whom they befall. [1] 196.b, How it may be said to be common to all men [3] 51.a, It is without repentance, interpreted. [3] 207.a. How to determine whether it be effectual or no. [3] 47. b. 48.a, What things make it certain [3] 48.a, One effectual, and another not effectual. [3] 45.a, The outward is common to the predestinate and reprobate. [3] 30.a, Much spoken to & fro of that which is universal. [3] 31. 32. 33. The names of gift and, Calling used in scripture. [3] 202.a, A Calling must not be condemned by a hard success. [4] 9.b. That we ought to be content with our estates and Calling. [3] 188.b. A Calling ordinary, and a calling extraordinary to the ministery. [4] 11. b. 12.a, Lawful and unlawful. [4] 9.b. etc. Divine and human. [4] 10.a. ¶ Look Vocation. Callings. That in the Church should be ordinary Callings. [4] 10. b. 11.a, Arguments of such as confound them. [4] 11. ab. Hindrances to our Callings procured by the devil. [4] 9.b. Candles. Wax Candles added to baptism. [4] 127.b, Lighted at high noon in popery. [4] 127.b. ¶ Look Light. Canons. The Pope's supremacy taken away by old Canons. [4] 79.b, What they have determined touching the celebration of episcopal counsels. [4] 55.b, Unto whom they give the making of laws. [4] 41.b. Of them that are Apostolical. [3] 252.a, Whether they are all to be received. [4] 55.a, They are but feigned. [4] 56.a, A judgement touching them. [4] 55.a. Captives. Of redeeming Captives with Church goods. [4] 32. b. 33.a, A law for such as are redeemed at other men's costs. [4] 316.a, Whether being taken in war they should be slain or saved. [4] 300. b. 301. 302. Carcase. Whether a Carcase be the body of a man. [3] 135.a. Care. Fleshly Care of the body must be rejected. [2] 638.b. Carefulness. What kind of Carefulness God forbiddeth, in saying care not for to morrow. [2] 480.b, [3] 69.b. Carnal. The condition of Carnal men of two sorts. [2] 564.b. Castles. Whether Castles are to be fenced. [4] 296.a. Catechumeni. Who be Catechumeni and conceived sons of God. [2] 261.b, Being baptized they may seem more perfect, than one being unbaptised though he believed. [2] 262.a, Of their dismissing by the Deacons from the Communion. [4] 217.a, They ought not to stay in one degree of faith and grace. [2] 262.a. Catholic. What Catholic signifieth, and why it is ascribed to the Church. [2] 631.a, Whether the Church of Rome deserve the title [4] 70.b, 71.a. Cause. The difference between Cause & means. [3] 52.b. Whether one and the same Cause may produce contrary effects. [3] 289.b, That which is the Cause of a cause, may also be the cause of an effect: as how. [1] 178.a, [3] 14.b. An accidental Cause can be no cause, say the Philosophers, [1] 173.a. Evil hath not an efficient but a deficient Cause. [1] 184.a. Of a Cause which so worketh, that it is also wrought and not wrought of another. [3] 39.b. That which is the latter cannot be the efficient Cause of that which went before. [3] 16.b. One and the same thing may be both the efficient Cause and the effect: and how. [2] 600.a. It is not lawful for a sound and constant thing to assign a mutable Cause, as how [1] 161.b, How the instruments are affected to the efficient Cause, [1] 164.a. What is the deficient Cause of evil actions. [1] 184.a. God is not the proper Cause, but the removing or prohibiting cause of sin: and how. [1] 191a. How God may be said to be the deficient Cause of sin. [1] 187.a. An objection that if God be not the Cause of sin, than he is not the cause of all things. [1] 198.a. The highest Cause of causes is Gods will. [3] 15.a. Causes. The conjunction of Causes and effects is hard to change. [4] 330. ab, Efficient, working upon them to covet to bring forth effects like themselves in nature: as how [1] 176.b, Noble may sometimes bring forth vile effects: as how. [1] 156.b. Of natural Causes much spoken by way of assertion and confutation. [1] 79. ab, How they be indefinite or not limited, [1] 175.a, Between them and effects there is a circuit, and how. [2] 578.a, All do not necessarily bring forth their effects. [3] 40.b, Some are necessary, and some not necessary: & what they be both. [1] 81.b, A difference between them and occasions. [2] 509.b, 510.a, In what respects, there is no necessary power of working in them. [1] 174.a. God can let them, be they never so certain and necessary, and how. [1] 82.b. We must not depend wholly upon second Causes. [3] 258.b, They do oftentimes change themselves in working. [1] 173.b, They are instruments of God's providence. [1] 173. ab, Of God's sentence according to them. [1] 110.a. Though somewhat forcible of themselves, yet unable to bring any thing to pass without God's providence: procured. [1] 170.a. Causes of effects known unto spirits, and how. [1] 82b. The Causes of honour, both formal, efficient, material, and final. [1] 141.b. Three kind of Causes, deliberative, demonstrative, and judicial, and their times. [4] 255.a. Ce. Ceremony. Three things in every Ceremony of the old law. [2] 580.a. Of the Ceremony of washing the feet. [4] 211. ab. Ceremonies. Ceremonies were accidents of the law. [2] 577.a, How the prophets meant that they should be transferred to the Gentiles. [2] 579.a, The law itself would have them abolished. [2] 578.b, With what charge God gave them. [2] 579.b, Whether they were utterly unknown to the common people. [3] 310.a, [4] 105.b, 106. ab, Some thing in them firm and perpetual [2] 577a b, 375b, Why God gave them which should afterwards be abolished. [2] 579.b, [1] 173.b, 174.a, Whereby it may be gathered that God would not have them longer observed. [2] 577.b, At what time they were not used of the jews. [2] 577.a, God himself abolished them [2] 577.a, Only one thing pertaining to them commanded in the tables of the law. [2] 350.b, In what peculiar place they were exercised. [2] 577.b, It is no great matter whether they be used all alike in all places of a kingdom. [2] 324.b, Which may be changed for edification sake. [2] 324b, The Papists bring in Paul's example to approve the use of them [2] 320a, The fathers in the law were bound to more than we. [2] 593.b, In what respect they are counted detestable before God. [1] 2.b, Of their use and how long they should last [1] 9.b, How long they remained after Christ's ascension. [2] 320.b, Whether it were lawful for holy men, in the corrupt Church of the jews to communicate with them [2] 321.b, The Nicodemits compared them with the inventions of men, and why. [2] 320.b, Whether the jews understood the promises which were sealed by them. [4] 105. ab, Whether justification be denied to be only as touching them. [3] 10●ab, 10●ab, 105a. The time when they had their beginning. [2] 579.b, 580a. Why they were instituted. [4] 140.a, john Baptist showed that they should be abolished. [2] 579.a, Cautions touching them in the Church. [4] 42.b, 43. ab, diverse Papistical. [4] 70. ab, Burdens in the Church complained of [4] 77.b, In what respect Paul was content that they might be used. [2] 320. ab. Certainty. Of the Certainty of hope much spoken too and fro. [3] 83.b, 84. ab. The fathers of the Church taught the Certainty of salvation. [3] ●5. a. Ch. Chance. How things depending of Chance, do fall out to be necessary: proved, [1] 175ab. Even the things that to be so 〈◊〉 to come by Chance are governed by God's providence, proved. [1] 17●.b, 18●. b. 173.a. ●…9. a. Fortune and Chance are referred unto us not unto God. examples. [3] 3●. ab. Why any thing should be said to come by Chance, seeing God hath determined of the one part: & so made it a thing of necessity. [1] 174.b. A cause coming by Chance can be no cause, say the Philosophers. [1] 173.a. The nature of things that come by Chance what it is. [1] 34.a. What things are said to be done by Chance, and not of necessity: and contrariwise. [1] 169a, 174.a. Whether God's providence take away Chance and fortune. [1] 168.b, 174.a. Why in the nature of things, some be necessary, and some casual or depending upon Chance. [1] 174.b. What the Grecians call a thing coming by Chance, and how many sorts of them there be [1] 169.b. The peripatetiks were of opinion that many things come by Chance. [1] 172.a. What kind of games depend thereupon. [2] 525. ab. How things are said to be by Chance in respect of God and us. [1] 169. ab. The Philosophers assign two grounds or beginnings of Chance. [1] 169. ab. Change. Whether there be Change in God. [3] 302. a. 10. a. 37.b, In what respect there is and is not. [1] 208.a, Whether it be in the thing itself or in him. [1] 207.a, None in him, though in man's reason there may seem to be. [1] 109.b. [3] 49. ab, All men, but not after one manner, confess it. [1] 208.b. Whether God doth Change his purpose, when man changeth. [1] 207.b. The Change of man cometh not of himself, but of God. [1] 207.b. Of the Change of all things at the end of the world. [3] 393.a. ¶ Look World. Charity. A definition of Charity. [2] 558.a [1] 8.b, It containeth all other virtues. [2] 555.b, Why Paul calleth the way thereof excellent. [2] 558.b, diverse degrees therein. [2] 558. b. 559.a. How hope and it are engendered of faith. [3] 74.b, Violated by every kind of sin. [2] 555. b. 556.a, By what means increased. [2] 557. a.b, 558.a, A description thereof. [2] 567.b, What barnard meaneth in saying that it cannot be empty. [2] 574.b, In what actions the rule thereof must be observed. [3] 166.b, Whether faith & it be divided. [3] 154. a.b, The Papists accuse us of the breach thereof. [4] 86.a. Charity commended unto us in two effectual examples. [2] 519.b, Towards the poor, diminished, by worshipping of Images. [1] 344.b, It must be extended both to the present & the absent. [2] 521.b. It must be done in order, yet not too strait laced. [2] 519.a, Whether the works thereof and of hope be just. [3]. 56.b, It followeth justification. [3] 137. a.b. How it is hurt by fornication & whoredom. [2] 470.b, 471.a, How it driveth out fear, [3] 290b, 291.a, 67.b, 65.a, 115b, From whence the rule thereof must be taken. [2] 392.a. Whether remission of sins begotten thereby. [3] 148.a, Whether it rather than faith do justify. [3] 137.a, 69.b, 133.b, 134.a, 77.b, Whether faith and it may be divided, [3] 152.a, Not violated by the inflicting of punishments. [4] 279.b, In what state it shall be in heaven. [3] 76. a.b, How it excelleth faith, and so contrary. [3] 75.b, 76a.b, Arguments proving it to be the form of faith. [3] 75. a.b, The end of the same. [1] 8.b, The office thereof. [3] 76.a, Whether it may be called the form of faith. [3] 74.a, How it is meant, that it is greater than faith. [3] 76.b, Faith, hope and Charity are inseparable. [3● 72. ab. Among Christians commended as most excellent. [2] 376a, Perfect in no man during this life. [2] 558b, 555.b, 568.b, Amplified by a fiction, and how. [3] 132.b, Which the family in heaven do beat us. [3] 308.b. The difference between favour, love, and Charity. [2] 558.a. ¶ Look love. Chastity. Whether the Chastity of infidels be true chastity. [3] 119.a. Whether for keeping thereof it be lawful to kill ones own self. [2] 395.b, Whether it be a natural or supernatural gift. [3] ●98] ab, Why it is wisdom not to vow it. [3] 203.a, Whether the gift thereof be common to all. [3] 198. b. 199a b, Generally commanded [3] 198.a, Painting of the face is a corrupting thereof. [2] 511. b. 512. ab, Augustine's opinion touching the examples of such as for the saving thereof killed themselves. [2] 396. a. 392] a, Whether the old man, and Lot who for the love they had to hospitality, offered the sporle of their daughter's Chastity, were to be excused. [2] 305.b. judith ventured her Chastity for the deliverance of her people [2] 282.b. The examples of Lucretia and Susanna, in the case of Chastity, and other circumstances, compared. [2] 394. ab. Virginius rather slew his daughter than he would suffer her to lose her Chastity. [2] 282.b. The Chastity of joseph, and the adultery of David compared. [2] 481.a. Lot offered the Chastity of his daughters to the spoil, for the love that he had to the right of hospitality. [2] 282.b. Chastity in wedlock and out of wedlock. [3] 198.a. Chastisements. The manner of God's Chastisements upon his children. [3] 55.a, All are not for sin. [3] 55.a. ¶ Look Afflictions & Punishment. Cherubim. How the old Hebrew interpreters thought the word Cherubim was compounded. [2] 356.a, The forms of them described by ezechiel, and also of their name. [2] 356.a. Cherubims. Of the Cherubims of Solomon, & the Cherubims of Moses. [2] 356. b. 357. ab, Why they are described with wings and to be full of eyes. [2] 358.a. [1] 112.a, Ezechiels' vision of them expounded [2] 358.a, What they did signify and represent. [2] 357.b, Of in order of of them described by isaiah. [2] 357.b. Of Cherubims which be Angels, and whose name is derived of a figure. [1] 111. b. 112.a, Their site, habit, and proportion. [2] 357.a, Their height and resemblance. [2] 356.b, In Paradise, and what was their charge. [2] 357.b. Children. Whether Children being magistrates ought to give place to their parents being private men. [2] 377b, 378.a, Whether they shall bear their father's iniquity. [2] 362a, 365.b, 220.b, 235.a, 236.b, 366.b, 239b, 240.a, They be certain parts of their parents, and what followeth. [2] 365.a, They must not be too mildly used of their parents: and of examples to the contrary. [2] 378.a, They have not the use of reason, and yet they do many voluntary actions. [2] 290.a, They and brim beasts do things voluntary and some things not voluntary [2] 289.b, 290.a, Compared with servants. [3] 143a, Men may not punish them for the parents' faults [2] 367. ab, Most thick darkness of ignorance in their minds, being yet in their mother's wombs. [2] 225.a, The bearing of them hath always been honourable among all nations. [2] 431.a, Why the jews did endeavour to have many. [2] 430.b, 431.a, Parents ought to love them all alike, and why. [2] 378.b, An answer to a false reason, that because they have no actual sin, therefore they have no sin. [2] 239a, The bodies and souls of them and infants are otherwhile delivered to the devil to be vexed. [2] 227. ab, Some holiness redoundeth from the parents unto them, and how. [2] 238.a, The danger of their evil education. [4] 16.a, How they are said to have sins proper of their own. [2] 229.a, Under what promise we deliver them to be baptized. [2] 238.b, Most ample testimonies and arguments proving that in them there is original sin. [2] 214. ab, 215. ab, Excluded from felicity by Aristotle, and why. [1] 155.b, Abundance of them proved to be a special blessing of God. [1] 148.b, Why it was so long before the old fathers did beget them. [1] 127.b, They may attain felicity. [1] 157b, 158.a, Whiles they be yet sucking, they commit sins. [2] 224.b, In what cases they are to be counted but impostems and cankers: proved. [1] 148. ab, Who was the first that is mentioned in scripture to have had the strength of getting them restored again. [3] 60.a, 61. ab, To have them and to want them dependeth not only of second causes. [2] 431. ab, What prreogative those that had begotten many, had among the Romans [2] 431.a, [1] 148. Why God of evil parents giveth good Children, and of good parents evil children. [2] ● 40. ab, 367.a, Store of good required to felicity. [1] 148.a. How T. Aquinas understandeth these words, Children obey your parents. [2] 434.b. What the Roman laws decr●ed touching Children of concubines. [2] 419. ab, They were not utterly excluded from inheritance among the jews. [2] 476. ab. Why he is more to be reproved that hath ill friends, than he which hath corrupt Children. [1] 148.b. Not all a man's Children be his heirs. [3] 81.b, The lack or loss of them an hindrance unto felicity, and why. [1] 148. b. 149.a. Three sorts of Children, legitimate and not natural, natural and not legitimate, legitimate and natural. [2] 476.b. Whether the Children of Esau were legitimate or no [2] 436.b. Of Godly Parents the Children have some holiness. [2] 367.a, Of their imitating. [4] 124.a. Children of the prophets, and why so called. [4] 6.b. They that abound in good Children are grateful to the city, and honoured of others: examples. [1] 148.a. The Children of the elect reckoned among the believers. [2] 234. Some belong not to predestination. [2] 233b, 238. b. 239.a. They be holy as touching civil action, and how that is meant. [2] 238a, They may belong to perdition. [4] 117.b 118.a. ¶ Look Holiness and Infants. Choice. Whether there can be a Choice made in evil. [2] 295b, Two kinds the one common, the other proper. [2] 294.a. Nor free in all things. [3] 201.a, In what it may take place. [3] 166.b, Reasons proving that it is not opinion [2] 296a, The S●o●ks assured it to be an opinion: Sumooned. [2] 294.b, Whether it be of that which is pleasant and unpleasant. [2] 295.a. The same consideration is not of God's Choice that is of man's choice. [3] 17a. Every Choice is not always an adversary to every desire. [2] ●95. a. What Choice is offered to youngmen: as the Pythagorians faith: and of the Choice of Paris. [2] 295.b. The making of Choice is not subject to fortune. [2] 294.a. That no kind of opinion is all one therewith. [2] 297.a, The place which it hath in the mind [2] 295.a, Of three things that want the making thereof. [2] 294.a, It concerneth those things that are in our power. [2] 296a, Whether children and brute beasts be without it. [2] 294.a, It is exercised about that which is good, and that which is evil. [2] 295.b, An order where by the definition thereof is found out. [2] 294.b, It is most proper to virtue: proved. [2] 293.b, That it and desire be diverse: proved. [2] 294.b, Manners are more judged thereby, than by actions [2] 293.b. A sound Choice is ever more against an evil desire. [2] 295.a, It is of those things that belong unto the end. [2] 296a, Free placed in the will, but rooted in the reason. [2] 252.b, It pertaineth not to things unprofitable. [2] 296.a. Our will hath an affinity with Choice, yet is it not choice. [2] 295.b, 296.a. ¶ Look Election and Will. Choler. The abundance of Choler in the ton●…e is the cause that all things seem bitter [1] 39.a ¶ Look Humours Christ. An interpretation of the name Christ. [2] 605b. 615.a, How it is meant that his horn shallbe yielded and when [2] 597.a, Of his superabundant love towards us. [2] 610.a, What his burial doth teach us. [2] 610.b 621a. 608. ab, All things concerning him were certainly determined before hand [3] 6. b. 7.a, He took human nature upon him freely [3] 19.a, [1] 117.b, How the fathers could eat him, he being not then borne. [2] 587.b, Of the union of his two natures. [4] 189b 190.a. [1] 115ab. [2] 614.a 600.b 340. [3] 358. ab, The revealing of him is not common to all. [3] 27.b, The first effect of predestination. [3] 25.b, A creature. [2] 616.b 335.b, After what manner we should worship his flesh. [4] 177.b, Whether his body be more worthy than his word. [4] 214.a, Painted out by the Evangelists & Apostles. [2] 353.b, The foundation of the church. [4] 83.b, Painted with Ass' ears in despite. [2] 341.b, Maintained by holy women. [4] 29.a, Remaineth with us though he be ascended. [4] 39.b 40.a, Communicateth his things with us. [4] 83.b, In him only death without sin. [2] 244.a, How all creatures did him service. [2] 244.a, In what respect he is compared with Melchisedech [1] 102.a, That his soul proceeded not from the virgin by propagation. [2] 244.b, How with his body he could bear his own body. [4] 157. b. 177.a, How he is said to be anointed, sith he was not anointed. [606.b, Why God would have his death to be the only means of man's salvation. [2] 619.b, Why he is called the end of the law, & how. [2] 580. ab, Of his image, & in what respects it may and may not be made [2] 340.b, In what respect he is not the cause of predestination [3] 19.a, The old fathers in the law called upon him. [2] 582.a, Peculiar testimonies of him, & his righteousness. [2] 581.a, Of his real presence in the Eucharist. [4] 144. 145. 146. His cross & death. [2] 619.a, How he suffereth in his members [2] 608.b, Why his flesh is called sin. [2] 609.a A pattern of a holy & upright life. [2] 617.a. Whether his body be everywhere. [4] 189b, His humanity proved. [4] 153.b, [3] 314.b 315a, How he is present with us till the end of the world. [4] 186.b How it is meant that he maketh intercession for us. [3] 308.b 307.a, What we must call to mind in thinking of his death. [2] 607.b 608. ab, What body he had after his resurrection. [4] 186. ab, [1] 113.b. [3] 362.b. [2] 639. ab, Two things to be noted in his death [2] 617.b, How he is every day crucified. [4] 222.a, Whether he may be said to be sacrificed in the mass. [4] 221.b, He had natural motions. [2] 571.b, Mediation in the legue made between God and man. [2] 583.a, His death was effectual even before it was performed. [4] 104. ab, Prophecies touching his kingdom metaphorical. [3] 397.a, Of his descending into hell. [3] 374. 375. 344.a, The place whither he ascended. [3] 370.b, The error of the millenarii touching his latter coming. [3] 358.a, In what respects he may be called a plague or destruction. [3] 355.a, The true ark and propitiatory. [3] 306.a, diverse ways testified in old time. [2] 581. ab, What he did in a case of contumely. [2] 53●.b, The Pelagians make his death of none effect: & how [2] 299.b, His nativity and the fruits of the same. [2] 617a, His divinity proved against the Arrians. [1] 101. ab, 102. ab. [2] 603a b, The Nestorian heresy which separated his divine & human nature asunder. [2] 340. Only he is head of the Church. [4] 36.a, [2] 632a b, Whether the old jews beheld him in their sacrifices. [2] 582.a, After what manner he dissembleth [2] 541.b, He and jeptha compared [2] 523.b, How hilary speaketh of his body [3] 297.b, How it is meant that he grew in favour with God. [2] 571.b, Two sorts of ministries in him as he is Priest. [3] 307.b, He lived at the charges of the godly [4] 29.b, A difference made between him and the Pope. [4] 38a The state of his soul separated from his body. [2] 622.a, The saying of Hylarius, how he had sin, to be marked. [2] 227.b, He took flesh upon him in one respect, Angels in another. [1] 115.b, What kind of creature, the Arrians taught him to be. [1] 106.b, Whether he be inferior to his father. [3] 306.b, Of his body much spoken too & fro worth the noting, out of the fathers. [1] 116. 117. What his body hath respect unto. [3] 78.b, The later David, & with what stones he smote the head of Goliath [1] 44.b, He grounded his doctrine upon scriptures. [3] 340b, Of his exaltation to glory. [2] 622.a, A jew borne. [3] 30●.a. Wherefore he is called our mediator [3] 308.a, What his soul did, when it was departed from the body. [2] 621.a. Of the first and second coming of Christ. [3] 383. ab. [2] 625. ab. 597.b, The opinion of Apelles the heretic touching his flesh, that it was not borne, but brought from heaven, confuted [1] 115.b, He was borne and brought not a body from heaven proved. [1] 117.b 118.a, Nothing ca be done without him, and why. [3] 102.a, Of his conception by the holy ghost. [2] 616.b, What we have to note, in that he did eat after he was risen. [1] 88a b, In what sense he is called the first begotten [1] 108.a [2] ●16. a, The head and chief of new exorcists [4] 130.a, The scornings that he suffered at his death. [2] 619.a, Why he called himself the son of man. [1] 117.b, A most effectual example of patience & constancy. [2] 620.a, How he is joined with all men. [3] 77.b, 78.a, Whether it whereof necesittie that he should die. [2] 610.b, Why he departed this life laden with shame, etc. [2] 618.b, His humanity is definite. [2] 611.b, Of his sitting at his rathers right hand, and what it meaneth. [2] 611.b, Free from sin. [2] 615. ab, The blows & wounds that he suffered at his death. [2] 619.a, His death most ignominious [2] 618. ab, How he is said to have left the world [4] 156.b, 157.a, Their reasons which say that he brought his body out of heaven [2] 603. ab. 604.a, Why he is called the only son of God [2] ●15b, He came from heaven, though he had his body out of the earth. [●] 602.b 603.a, How he had true sle●…, when he appeared unto Abraham & the fathers [1] 117.b, 118a diverse properties of his body set down [2] 638a, How he dwelleth in our hearts. [2] 60●.a, [3] 162.a, Why he is called Lord [2] 606.b 600.b 614.b 615.a, How he is said to have died for us all. [3] 31.a, The manichees defame his genealogy and how. [1] 51.a, All his passion reduced to four chief parts. [2] 618.b 619. ab. More oppugned his divinity than his humanity. [2] 614.b, The difference between his prayers and ones. [3] 368.b, His death voluntary and no● voluntary. [3] 298.b, Of his affections, & how ours & his differ. [3] 298 ab, How he satisfied his father. [3] 222.b 223.a, He was not delivered to the cross against his fathers will [2] 276. ab, What his healing of the diseased teacheth us. [3] 129.b, How he saw not the grave. [3] 343.a 344.b, 345.a, Himself was the cause of his own coming. [2] 600.a, Whether his kingdom shall have an end. [2] 607.a, He was not anointed with oil [2] 6●6.b, What he did for us at his ascending. [2] 624.a, Unto whom his nobility is communicated. [4] 313.b, Fine things to be noted in his person. [2] 614.a, His innocency obscured. [2] 618.b, Adam and he compared, and how [3] 31.a, Both the old and the new testament do speak of him [1] 39.b, He died not altogether without sin. [3] 12.b 43.a, How God is said to be made visible in him [1] 30b 31.a, His death & resurrection represented in types & shadows. [2] 581.b 582a, The very name of him is the knot wherein all the articles of the faith are contained, saith Augustine. [1] 22.a, How the prophets apply their doctrine unto him. [2] 596.b Against such as held that he had no true body. [2] 601. ab, How the false Apostles would take him from the law. [2] 585.b, 586.a, He & Manna most excellently compared [2] 591. ab, Against certain heretics that affirmed him to be a mere man [2] 600b, How farfoorth he concerning his human nature, is the full image of God. [1] 124.a, Whether he were the son of God by nature or adoption. [3] 81.a, He was otherwise in the loins of Abraham than of Levy. [2] 245.a, Augustine judgeth that he hath restored us unto more than Adam took from us [2] 246.b, Under his name is contained all the articles of the faith as saith Augustine. [1] 22.a, Whether he may have hope as yet. [3] 88.a, The end of his predestination. [3] 25a, Accused of sedition. [4] 319.a, Of his death and burial. [3] 342b, Of his felicity now in heaven. [2] 598.a, Of his kingdom [2] 597. ab. Christians. A difference of Christians [3] 105.b, Why they are called anointed. [2] 606. ab, Wickedly accounted dogs. [3] 311.a, Whether they may use or desire help of infidels. [4] 296. 295. Their bondage greater now than that of the jews. [3] 172.a. How it cometh to pass that some are judged to damnation & some to salvation. [2] 626b, Against the counterfeit, or such as are but so in name. [2] 628.b. The common profession of all Christians. [4] 310.a. ¶ Look Believers, and Faithful. Christianity. Wherein the whole sum of Christianity consisteth. [2] 625.a. ¶ Look Religion. Chronicles. Aulus Gellius opinion of Chronicles and histories. [1] 48.b, The difference between them and histories. [1] 48. ab. 49.a, Cicero's opinion touching the same. [1] 48. ab. ¶ Look Histories. Church militant. The Church defined. [4] 1.a, She cannot be well governed without troubles. [4] 63.a, By what means she is increased. [2] 633.a, 637.a, Augustine's meaning in saying, I would not believe the scriptures, unless the authority of the Church moved me [1] 43.a, [3] 586. The Catholic Church is the communion of saints. [3] 78.b, She of her own authority cannot decide controversies. [4] 75.b, Whence the name is derived. [4] 1.a 54.a, [1] 45.b, [2] 630.a, In what cases evil men must not be excluded thereout. [4] 2.a How it is meant that she is the p●…ier and ground of truth. [4] 75.b, Her duty towards the excommunicated. [4] 59.a, Whereof so great corruption in the same cometh. [4] 63.b, Whether two heads may be therein, one visible, another invisible. [4] 35.a, Who be indeed of the Church and who not. [4] 1.b, 2.a. [3] 79.a. Dissensions in the Church of the jews, and of the Apostles. [4] 3.a, [2] 425. ab, The Church hath always judged by the word and the spirit. [4] 49.b, Whether the be visible. [2] 630b. [4] 92. ab, She consisteth of good & bad. [4] 92.a, Whether a strange tongue is to be used in the same. [3] 309.b, 310. 311. The Pope oppresseth it. [4] 93.b, 94.a, The papists and we define to diversly. [4] 92.a, She hath not now the gift of trying of spirits. [4] 59.a, How God worketh together with the judgement thereof. [4] 60.a, Of what manner of government she is. [4] 60.b, Why she is called Catholic. [2] 630.b 631.a, To what ends she hath respect. [3] 78.b, She standeth firm and fast. [2] 631.b, What kind of body she is. [4] 91.b 92.a 69b, Dissensions therein are no ●ist proofs that it is not the true. [4] 2.b, 95.b, Pressed with infinite burdens. [3] 172a, Whether her authority excel the scriptures [4] 74.a, [4] 71.b, 72.a, [1] 42.a, [3] 59.a, [1] 43.b, [4] 47. ab, 48a 54. ab. 72.b, Ours much more unhappy than that of the jews. [4] 94.a. Augustine's Church or temple had no images in it. [2] 352.a, What nations uncircumcised were perpetually, and what nations but for a time excluded from the Church of the jews [2] 443.a. Whether multitude be any true note of the Church. [4] 93.a, Where she was before reformation. [4] 91.b, diverse functions of the same [4] 4. 5. 6. 8. The three societies thereof. [4] 17a, [1] 42. ab, Whether women may teach openly therein. [4] 7. ab, 8.a, Whether she have power to make laws. [3] 172.a, [4] 41.b 42.a. Why the public ministries thereof are called free gifts. [4] 8.b, Whether abuses therein must be borne withal. [3] 164. ab, Of the unity whereby Christ and she are coupled. [4] 144. Three kinds of things in the same. [4] 70.a. There arguments that confound callings therein. [4] 11a b, Why that of jerusalem was not preferred to the primacy. [4] 71. ab, Understood under the name of the kingdom of heaven. [3] 392.a, What is to be done at the Dedication thereof. [4] 66.a, Governed by the holy Ghost. [2] 63●. ab, Whether we must dissemble for the preservation of the same. [2] 32●.b, The state thereof in the Apostles time. [4] 50a. Comforts for her being afflicted. [●] 351.b 352.a, Universal cannot be ruled by one man. [4] 37.b 36.a. Primitive had all things necessary to be 〈…〉. [3] 23b, Marks whereby to know 〈…〉 6. How long the gifts of healing, etc. were therein. [4] 13●.b. Two famous witnesses of the same in the last age [3] 382.b, Infants belong thereto. [4] 120. b. 114b. 115.a, What her keys be. [4] 108a. [3] 218. a. 116.b. [2] 636.a. [4] 237.a, Whether she may err. [4] 72. b. 73. ab. 207.b, False notes of discerning the same. [4] 93. ab, The state thereof in the latter time prophessed [3] 351.b 352.a, A mean to restore her to her first institution. [4] 55.a, A prophesy thereof. [3] 305b, She hath her resting places of receipt. [2] 429.b, How she is the pillar of the truth. [4] 54.a [1] 40.a, Why the Pope must obey her [4] 40.b, Latter than the word [4] 72.b. At the beginning among the jews. [2] 430.b, How she oftentimes played the harlot. [2] 496.a, What it was to enter into the Church of the jews. [2] 447. ab The rich ornaments of the Church of Ments. [4] 66. b The Church had no dowry to offer unto Christ. [2] 456.b, She discerueth the true scriptures from not canonical [●] ●2. b, Which is Catholic, and which not. [4] 70. b. 71.a Whether the exposition of scriptures belong to her [4] 74. b. 86b. 87. 88 89 Unjustly slandered with troubles & seditions [4] 319. 320, How Christ remaineth with her though he be ascended. [●] 39. b. 40.a, In what state she was before Christ matched with her [2] 610.b, The outward government thereof altereth not her form. [1] 99.b, Whether we or the Papists have broken the unity of the same. [4] 96a One Nilus a bishop counseleth him that buildeth a Church to beautify it with pictures & images. [2] 352.a, How God maintaineth her against wicked tyrants. [3] 285.b, An unmeet spouse of Christ [2] 610b, [3] 92a, Her great authority [2] 634. 635. 636. Remission of sins no where to be hoped for but there [2] 634. b Whether the whole Church shall at any time fail. [3] 64.a, Of the spiritual communion thereof. [2] 631.b, She hath power to judge the Pope. [4] 237. b. 238a, Her duty is to preach and publish the word. [1] 42.b. In the Apostles time she had not two swords. [4] 234. b Of a Church planted, and not yet planted, the consideration is diverse. [4] 11. b Why God would not govern his Church without ministers. [4] 23. b Whether that of Corinth were the Church of God. [4] 2.a, Her liberty is to be redeemed. [4] 33.a, Whether Peter's confession may be called the foundation thereof. [4] 83.b, Of comeliness & order therein [4] 65ab. How she is ruled and provided for. [4] 40.a, That therein should be ordinary callings. [4] 10. b. 11.a, She would be a monster if it had two heads. [4] 37. b. 38.a. She used an Ethnic magistrate. [4] 228.b, How to know that she erreth not. [3] 59.a, Whether she were a long time cast into error by God. [4] 187a, She hath borrowed certain words of the Hebrews. [4] 215.a, What we must do if the magistrate be ungodly. [4] 38b, Of her conjunction with Christ. [3 78. 79, The care of her belongeth to Princes [4] 247b. 248.a, In what things she hath authority, & in what not. [3] 63.a. Two great lights feigned in the same. [4] 246. b Of certain things which the primitive Church did command and for how long. [1] 9.b. 10a Who is the head of the Church, & who is not. [2] 632a b, In what things she hath not liberty. [3] 310. b The Church of the hebrews when good and when bad. [4] 89.b. 90a Whether the consent of the Church must be expected in reforming of religion. [4] 242. ab, Whether Christ instituted one head in the same. [4] 37.a, What is the root thereof. [2] 629. b. 630.a, What be her weapons. [2] 632.a, Many abuses crept thereinto in Bedes time. [4] 2●6.b, How she preserveth the holy scriptures. [4] 74.a. [1] 42. ab. 43.a, Whether therein may be an outward head to govern ministers. [4] 36a, What government Christ instituted in the same. [4] 36.b, What is to be done when the greater part thereof is infected with one vice. [4] 62. a How this saying of Christ, that the Church must be heard, is to be meant. [4] 75. ab, A place of the Apocalyps touching the twelve foundations thereof. [4] 84a The old jewish Church erred and how. [4] 73. ab, Her state at Christ's first coming. [4] 187.a, The same showed by comparisons [4] 290. b. 291a, Whether she hath two sword, that is two distinct powers. [4] 233.b, How Christ is the foundation thereof. [4] 83. b Church malignant. The Romish Church is not the true Church [4] 90. ab. 2.b, Whether she is to be called Catholic. [4] 70.b 71.a [2] 631.b 632.a, What they, that have departed from her must do, Full of superstitions. [2] 631a b 632.a, Malignant. [4] 95.a, Marks and notes thereof. [4] 94. ab. 95.a, Degrees of orders therein. [4] 132.a, Neither Catholic nor Apostolic. [4] 93.a, Greatly annoyed the Church of Christ. [4] 77.b. ¶ Look Papists, Pope, & Rome. Church triumphant. The triumphant Church used no strange language. [3] 311.a, Churches. Churches be public places, and not the possessions of private men. [2] 353.b, Many do still retain circumcision. [4] 110a, Why they used lights in them in times past. [4] 127.b, How necessary the visitation of them is. [4] 9a, An order therein, and which must be taken for the better. [4] 2.b, The unity of the dispersed described. [4] 82.a All be catholic and equal. [4] 71.b, Papistical consecration of them. [4] 124.b, 125.a, 66a, Of the Churches of Adrian, and why they were so called. [2] 352.b, Schools and Cathedral Churches commonly went together. [4] 7.a. What works become Christian Churches. [4] 66.a, Why gold was given unto them. [3] 323.a, They had service in their mother tongue [3] 310b, What reverence ought to be had of them. [4] 65.b, How they must be adorned. [4] 66.a, The beginning of superfluous expenses in them. [4] 67b, divers particular have fallen [3] 64.b. That Images are not to be set up therein [2] 35●.b, 351. ab Churchgoods'. Whether the use of Churchgoods' is to be inverted [4] 31b, 32. ab, 33.a. Whether Churchgoods' be at any private man's giving. [4] 33.a, For what uses they may be delivered to princes, etc. [4] 32.b 33.a. Ci. Cicero. Cicero wisheth that he had never been wise. [1] 11.b. Circumcision. Circumcision still retained in many Christian Churches. [4] 110.a, Baptism and it compared. [4] 118.b, Whether it took away original sin. [4] 102.a 104.a, Why it bond men to observe the whole law. [4] 110.a, The manner thereof used among the jews. [4] 111.a, The covenant of the same▪ was before the thing itself. [4] 201.a, Whether it profited unto salvation. [4] 102.a, 104.b, What was confirmed thereby. [4] 98.a, How it is said to have had remission of sins. [4] 108.a, Of what things it did put in mind. [4] 108.b 109.a, Before it there were some signs of the sacrament. [4] 110.a, Whether baptism and it differ not, etc. [4] 104.a, Doctrines thereabout dissenting [4] 102.a, Of women among the Egyptians [4] 111.a, Why it was commanded to be done the eight day. [4] 109. ab, What is to be judged of infants dying without it. [4] 110. ab, Whether the knife serving for it were of stone. [4] 111.a, Why it might be retained in the primitive Church for a time. [4] 109. What thing therein is temporal, and what perpetual. [2] 375.b, It was the sacrament of regeneration among the jews. [2] 594. Cavils against it [4] 111.b, It was no bare sign. [4] 102. ab, Paul speaketh both honourably and contemptuously thereof, & why. [2] 589.a, At what time it was not used of the jews. [2] 577a, It was spread among forten nations, [4] 111.a, Why it was commanded of the part of generation. [4] 109.a, The promises which it sealed. [4] 108.b, 109a, How it is meant that the soul which received it not the eight day should be cut off. [4] 110. ab, 122. ab, Why it is now peerless among Christians. [4] 112.a, Why god would have the jews receive it being yet infants. [4] 111.b, Why they were in the covenant before it was received. [4] 119.a. Which is the true & spiritual Circumcision. [4] 108.b. ¶ Look sacrament. Circumstances. Of what force Circumstances be in actions [2] 514.b 5●5.a, How they do aggravate or attenuate sins. [2] 554. ab, 414.b, How they dispense with actions and make them excusable proved [2] 288.a, They do sometimes restrain the common use of things. [3] 108.b. Actions are to be judged by them [3] 264a b, Eight which be conversant in actions. [2] 287.b, How the scriptures determine touching them. [2] 292.b. Circumstances for the which David augmented the punishment of theft [2] 517.b 518.a. ¶ Look Actions & Occasions. Cities. Whether the destruction of Cities belong to the service of God. [2] 403. ab, Two Cities, the one of God, the other of the devil. [3] 32.a. To what end the Cities of refuge among the jews served. [4] 110a. Citizens. The part of good Citizens taught by a contrary doing to Cato. [2] 393.b 394.a. Why Citizens must be sworn to defend their magistrates. [4] 298.a Effeminate. [3] 188.b. Cl. Clean. This word Clean diversly understood. [3] 116. ab God maketh men Clean, and how they are said to make themselves clean. [3] 13.b. ¶ Look Sanctified. Clemency. A definition of Clemency, and in whom it is an ornament. [2] 415.a, 248.b, Noted in divers Princes. [4] 302.b, 303.a, Of Augustus Cesar. [4] 262.b, 263.a, The object, effects, and extremities of the same. [2] 415. ab, How it doth diminish punishments. [4] 262.a, Meet for Princes. [4] 248a, Great use thereof even in the jewish laws. [4] 262.b, When it must be used. [4] 248.b. ¶ Look mercy and pity. Clergy men. Whether Clergiemen may got to war. [4] 286. 287. 327. Why they be exempted from tributes and customs. [4] 34.a, diversly punished for marrying. [3] 194.b, To be admonished & corrected of Princes. [4] 235.b, Whether it were lawful for Princes to exempt them from their subjection. [4] 239.a, Bound to obey higher powers. [3] 34.b, In case of adultery they admit no reconciliation of their wife. [2] 488.b, 489.a, divers orders of them acknowledge by scripture [4] 55.b Married by decree of the Canons [3] 193.b, From what burdens or charges they are exempted. [4] 239.b, 240. ab, Deposed by justinian for usury. [1] 525.b, Their lose life in these days noted. [2] 526.b, Prohibited to play at dice or to be present thereat. [2] 525.b, What titles they usurp now a days. [2] 381.a, Popish charged with singular negligence. [3] 193.a. ¶ Look Priests, Ministers and Prelates. Co. Cogitation. What affects do spring from the Cogitation. [2] 405.b, The force thereof. [2] 565. ab, ¶ Look Imagination. Colleges. The use of schools and Colleges. [4] 7.a. Of colouring the face, Read at large. [2] 507. v. 508. 509. etc. ¶ Look Face, and Painting. Combat. Whether a Combat between twain be lawful. [4] 308.a. Whether it may be, for safety of a whole army. [4] 31●.b, The difference between it and war. [4] 308. ab, The inconvenience and offence thereof. [4] 309.a, The final causes why some think it sufferable. [4] 308.b, 309.a, Whether for ostentation of strength it be lawful. [4] 309.b. What that of David with Goliath teacheth us. [3] 284.b, Whereupon it is undertaken and fought. [4] 308.b, Answers to the arguments brought for the admitting thereof. [4] 311. ab. Not lawful for trying of suits in law. [4] 309.a, Whether it may be made for the avoiding of discredit and shame. [4] 310.a. A just and necessary Combat [4] 311.b. Comeliness. Of the Comeliness required in God's service. [4] 65.b. Commandment. Which Commandment is the first, and what it offereth us. [2] 553b, That against lust not rightly divided into twain. [2] 553.a, Why that loving God with all our heart was given, sith it cannot be performed in this life. [3] 54. b. 55.a, How it is meant, that he which breaketh one, breaketh all. [2] 322. b. 323. a. 555.a. Commandments. The Commandments of God & Aristotle's predicaments compared. [2] 553a. 427.a, Whether we can perform them in this life. [2] 562. ab. 566. ab, How they do take away one another. [4] 13.b. How they are said to be easy to keep. [2] 569.a, How God giveth us to walk in them. [2] 568.b, To obey them is the greatest liberty. [2] 435.a, In which two the very soul of the law consisteth. [2] 552. a. 307.a, Distinguished. [2] 551.b. [4] 208.a, By what kind of nature they are known to be just. [2] 475.b, They were in the hearts of men before the law, though obscure & dark. [2] 449a, Which command & forbid: and to what intent they so do. [2] 306.b, 307.a, What is to be observed of us in two, the one being contrary to the other. [2] 304. b. 305.a, They forbidden us to keep company with infidels [4] 86.b, Whether figurative speeches be a hurt unto them [4] 189a, Contrived into two principal points. [4] 204. ab, Some affirmative, & some negative. [4] 261b, A comparing of them together, & which are to be followed. [4] 261.a, Who commit sin in observing of them. [3] 117.b When they are obeyed. [1] 143. ab, The sum of the law set forth in them: and of Luther's exposition. [2] 304.a, They which cannot be performed are not given in vain. [2] 552.b. [3] 228.b, The form of their doctrine. [2] 517.a, We must not for any man's example break them. [4] 62.b, The figure synecdoche used in them all. [2] 552. b. 553.a. A distinction of God's will, what respects it hath towards them, and towards men. [1] 191.b, 192.a, How men's traditions do violate them. [3] 171.b, Bernard's words, that God can undo some of them in the second table, but not of the first: and how that is proved [1] 190. b The feigned devise touching counsels & Commandments. [3] 231.b. [2] 403.a. [4] 278.b. The Commandments of men compared to hay. [3] 240.a. ¶ Look Law & Precepts. Commings. Two Commings of Christ. [2] 597b. 599. b. 600.a. [3] 358. ab. 383. ab. ¶ Look Christ. Common. That all things among Christians should be Common, an heresy anabaptistical. [1] 519.a. ¶ Look Heresy. Commonweal. What Commonweal is well ordered. [4] 163.b, What are the sinews thereof. [4] 239b, The manifold form of the same. [4] 226.b, Whereto the alteration thereof is to be referred. [4] 227.b, 228.a, The consideration thereof and of the church is diverse. [4] 36.a, Who be heads of the same. [4] 35.b. By whom David ruled the Commonweal. [4] 247.b. What form of a Commonweal the jews had. [4] 226b. 227. a The manner of government in the Roman Commonweal. [4] 60.b, Right honourable. [4] 330b, When in best estate. [4] 61.a, The cause of the ruin thereof. [4] 30. b. 26.a. Commonweals. Which be the pernicious kinds of Commonweals. [4] 60.b. Whether Commonweals be destroyed by the Gospel. [4] 26. ab. Communication. What things are to be observed in pleasant Communication [2] 528a. What kind 〈◊〉 ●…wfull and unlawful. [2] 550.b. Communion. Whether Christ ministered the Communion in one kind to his disciples. [4] 213. a.b, They that receive the same are more joined unto Christ than are the signs. [4] 180a, Against those that stand by, and communicate not. [4] 176.b, Reasons for proof thereof, in one kind only [4] 204. 205. [1] 97. ab 261.b, Of our incorporation into Christ thereby. [4] 196. b. 197.a, The frequenting of the seen hindered by transubstantiation. [4] 158.b. Then ●a communicantes tent away by the Deacon from it. [4] 217.a, The commodity coming thereby. [4] 194.b Of the action of the holy Ghost in the same. [4] 196.a, Ministered every day in Rome. [3] 193a, Of standing, sitting, or kneeling thereat. [2] 324.b, Against the private ministering or receiving of the same. [4] 178. b. 179.a, An answer to Eusebius his example under one kind. [1] 98. ab Causes why we have no Communion with the Papists. [4] 86. b. 87. 88 89a Communion of the laity, & why so called. [4] 213.a, Of the Church, but spiritual. [2] 631.b. Of Saints. [2] 630.a, Distinguished. [4] 58.b. ¶ Look Eucharist, Sacrament, & Supper. Compassion. That we ought to be touched with Compassion even of the wicked. [2] 405ab. ¶ Look Charity, Love, mercy, & pity. Compulsion. Certain things whereunto a man must not yield by Compulsion. [2] 284.b, None inferred to the will of man. [3] 47.a. [2] 257.a, Of a kind thereof that is voluntary & deceitful. [1] 91.a, A kind of action done thereby, & yet voluntary. [2] 323. a Of a necessity of sinning, which hath no Compulsion joined therewith. [2] 256.b. Compulsion of heretics to divine service & sacraments: and what Augustine thought thereof. [2] 325. ab. concomitancy. Of concomitancy in the sacrament of the eucharist. [4] 202.b, A papistical devise. [4] 208. b. 209. a Concord. Means to persuade men to mutual love & Concord. [4] 143. ¶ Look Charity & love. Concubines. Two things to be considered in the having of Concubines. [2] 419.a, Whether the Roman laws allowed of them. [2] 419.b, What they decreed concerning them, and their children. [2] 419.a, Defined. 2. 419. a Concubines discerned from wives [2] 419.a, In what respect the decrees do grant & permit them. [2] 420.a, What we have to understand and note by them which the fathers had [2] 419.b, The having of them was matrimony before God in the time of the law [2] 420.a. Concupiscence. That Concupiscence, remaining after baptism, is sin. [2] 222.a, How we be tempted thereby. [1] 211b, A cavil about it, to be sin before baptism, or after baptism. [2] 221. b. 222.a, Considered of, according to three degrees. [2] 371.a. The cause why Augustine calleth original sin Concupiscence. [2] 222.a, The nature of sin is to be round therein: proved against Pighius. [2] 220.b, How after baptism it is sin and not sin. [2] 222.a, Unto what kind of sin it is referred. [2] 272.a, Against the schoolmen that say it is good: the same proved evil. [2] 227. a What Concupiscence it is that we have by generation. [2] 219.b, It doth nor always define things that be profitable. [2] 227a, Whether that which is called original sin, be voluntary. [2] 219.b, Commended and praised. [2] 221.b, It remaineth after regeneration, but the blame is taken away by Christ. [2] 274.b, It own nature mortal. [2] 272.b, Both sin, and the punishment of sin. [2] 571.a, 274.b, 275.a, 219. ab, Why it is called sin, seeing the blame thereof is taken away. [2] 274b, Whether that which remaineth in the regenerate be sin. [2] 271. ab. 272 What is meant by Concupiscence or lusting [2] 570b. ¶ Look Lust & Motions. Confession. A distinction of Confession. [3] 114.a, Not available in all alike. [●] 109. ab, Forced in the Philistines, Pharaoh, & others, touching God. [1] 13b, Required in justification. [3] 105.b, Whether it stand with the law of God [3] 217. a What Confession is required in the Church. [2] 630.b, Distinguished into diverse kinds. [3] 216.b, It must be done to God himself. [3] 219.b. Private Confession of sins in some cases allowed. [3] 220. a Why Paul joineth Confession unto faith [3] 262.b, Outward actions be a certain show thereof. [2] 316. ab Peter's Confession was the rock whereof Christ spoke [4] 83. ab Two sorts of Confession, one in words another in works. [4] 46. a The Confession of devils, & how they testified of Christ. [1] 13. b The antiquity of auricular Confession confuted. [3] 218. b. 219. b. 217. ab. 114.a, The destruction of the West Church. [4] 252.b. Sin committed two manner of ways therein. [3] 236.b, Instéed of satisfaction. [3] 236.b, Why it was invented. [3] 225.a, & why abolished. [3] 218. b. 219. a Confirmation. The beginning of Confirmation, and whether it be a sacrament. [3] 211. a Anointing used in Confirmation [4] 15.b. ¶ Look Sacrament. Congregation. To enter or to be one of the Congregation what it was among the jews. [2] 470.b. ¶ Look Church. Conjunction. What manner of Conjunction we have with Christ. [3] 78. a. 79.a. [4] 144, In the Eucharist by faith. [4] 175. b. 176. a. 179. 180.a, No need of his corporal presence thereto. [3] 79. ab. Of the Conjunction of the soul with the body [3] 316. a. 317. b. 328. b Two sorts of Conjunction of the members of the body of the church [3] 78. b. 79. a Conjuration. By whom Conjurations must be used only and alone. [1] 91.b, Against them being used at the sepulchers of dead saints. [1] 68.b, Certain in the Church. [1] 91a. The devil feigneth himself to be afraid of them. [1] 67. a Of Solomon's exorcisms, or Conjurations, and why he used them [1] 91. ab Origens' opinion of exorcisms or Conjurations at the graves of dead saints. [1] 68.b, Added to baptism and why. [4] 128.b. ¶ Look Exorcism Conjurers. The jews had Conjurers or exorcists among them, and how long they continued. [1] 91. ab, Of some which have the name, but want the grace due to the name. [●] 91.b. ¶ Look Exorcists & Magicians. Conscience. What Conscience is. [3] 165.b, Of the wonderful force thereof, and wherein it appeareth [1] 15.b, In what cases it is to be believed. [3] 98.b, Whether faith signifieth the same. [3] 98b, How it is troubled after sin committed. [3] 203ab Of fear coming of an evil Conscience. [3] 69.a, The property and nature of the same. [3] 165.b 166.a, Wherein it exerciseth her power. [3] 165.a, How it may make a work good or evil [3] 165.a. The feel of the same doth testify that there is a God, & how [1] 12.b, How necessary a good one is. [3] ●65a b, Whether it be a sufficient schoolmaster unto us. [3] 166. a How another man's Conscience is wounded. [3] 164. a Consecration. Consecration and dedication differ. [4] 124. b How the fathers understand the word Consecration. [4] 172. a Consecration of Princes by Bishops, & why [4] 236. b. 237.a, Of temples, houses, city walls, etc. [4] 123. ab Consecration of profane things to holy uses. [4] 247. b. 248.a, Of fruits. [4] 127.b, Of Children. [4] 114ab Of the Consecration of Ministers. [4] 13.b, Of meats. [4] 123.b, Of fonts twice a year. [4] 127. a How foully they err which closely m●…ter the words of Consecration at the sacrament. [4] 105.a, Of what strength the names thereof be. [4] 123.a, What things must be only used in the outward 〈◊〉 [4] 126.b. The Popish Consecration of ministers [4] 13. b. 14. a. 126.b. Papistical Consecration of churches. [4] 124. b. 125.a 66a, Why the papistical kind must be rejected. [4] 126.a, Consolation. Consolation by the scriptures in diverse our distresses. [1] 44. b. 45. ab Conspiracy. Whether Conspiracy against Princes be lawful [4] 325. b. 326. ab. ¶ Look Treason. Constancy. How perseverance and Constancy do differ [3] 184, ab. The Constancy of diverse Ethniks [3] 277. ab, Of Anararchus and Zend in their torments. [2] 284.b, Of M. Attilius Regulus. [2] 394. a. 539.a, Of the jews against the Macedonians and Romans. [4] 243.a, Of Naboth. [4] 32. a. 33.b, Of Christ. [2] 620.a. Contemplation. Contemplation, a great part of man's felicity. [1] 5.a, Eustratius opinion touching the same rejected, and why [1] 149. b. 150.a, And what felicity is therein. [1] 149.b, Whether the pleasures which spring of it do him [1] 138. ab. Who they be that give themselves thereto, [1] 149b, Reckoned up of Aristotle as an end. [1] 5.a. The right use of a life consisting in civil action and Contemplation. [1] 150. ab. Of actual Contemplation, & what the Philosophers and holy scriptures say thereof. [1] 16.b. Why theological Contemplation goeth before active. [1] 16.b. Contemplations. Contemplations have pleasure always joined with them, and why. [1] 135.b. Contempt. Three kinds of Contempt or contumely [2] 528b. Of God's word, an heinous sin. [2] 554.b, Of good men purchaseth destruction proved. [1] 143.b, In what case of the same imprecations and cursings are admitted. [2] 398. b. 399.a. Contentment. An example for Contentment with our estate. [3] 188. b. 259.b. Contention. Causes of Contention & trouble. [4] 321. b. 322.a, The kinds thereof, and when it is named a schism. [4] 320.b. Contention betwixt Aiaz and Vlisies and why. [2] 550.a. Between Augustine and jerom. [2] 544. b. 545.a, For the priesthood in David's time. [●] 247.b. Vespasians judgement in a case of Contention between a Senator and a knight of Rome. [2] 401.b. Which party is accusable in a Contention. [4] 323.a. Paul at Contention with himself and reconciled. [2] 548. ab. P. Martyrs opinion touching Contention about Religion. [2] 391.a. ¶ Look Schism. Contingent. Things Contingent are foreseen of God only. [1] 62.a. ¶ Look Chance. Continuance. Continuance in sin is most detestable [2]. 554.b. Contraries. Whether Contraries may be derived from one original. [3] 289. b. 290.a, What is required in them. [2] 294. b. 295.a, What the rule of them is. [3] 290. a. 213.b, Their nature. [4] 202.a. An argument drawn from them oftentimes faileth. [3] 391.b. Compared together they do some with the greater light. [2] 304.a. To punish and to forgive be no Contraries. [4] 288.b. Contrariety. Contrariety in God and how to be meant. [3] 301.b. Contrition. Of Contrition a part of repentance. [3] 213.a, The difference between it and attrition. [3] 213.b, 214. ab. 216.a, How the schoolmen define it. [3] 213. b. 214. a. 216a, What is to be judged concerning it. [3] 216.a, It is not required for original sin: disproved [2] 218.b. Controversies. What is to be done in cases of Controversies touching Religion. [3] 146a. 19.a, Whether they are to be decided by fathers, counsels or scriptures, [4] 5. 49. 50. 51. 52. 53, by scriptures. [4] 75.b. Contumely. Whether Contumely be sin. [2] 529. ab. 530.a, What is the contrary thereunto [2] 529.a, A definition of the same out of Law & Philosophy. [2] 528.b, Three kinds thereof. [2] 528.b, The causes of the same. [2] 529.b. What is to be respected therein for the heinousness thereof. [2] 529.a, What we must do when we perceive that it is not to be put up. [2] 531.a, What Christ did in such a case. [2] 530. Contumelies. A remedy against Contumelies. [3] 82.b, Whether they are to be suffered or no. [2] 530. ab, Shameful ones against Christ and his Gospel. [3] 261.b, What Christ suffered. [2] 618.a, In what cases they must be repressed. [2] 530.b. ¶ Look Contempt & Reproach. Conventicles. Of Conventicles or secret meetings used in the primitive Church. [1] 98.a. Conversation. How long Conversation of the godly with sinners is lawful. [4] 69.b. Examples of holy men that had dealing & Conversation with infidels. [2] 309. b. 310.b. Whether Princes & magistrates may suffer the faithful to have Conversation with infidels. [2] 324. 325. Conversation of the godly with infidels, is a let to their salvation. [2] 313.b. Reason's out of holy scripture for the disallowing of Conversation with infidels. [2] 312. ab. 31●.a. The arguments which seemed to allow Conversation of the faithful with infidels, as lawful, confuted. [2] 327. b. 328. Alexander grew nice by Conversation with the Persians. [2] 313.b. How harefull the Conversation between the hebrews and Samaritans was until the coming of Christ. [2] 314.a. The Israelites corrupted by Conversation with the Babylonians, & other unbelieving nations. [2] ●13. a Conversation with infidels is of two sorts, and whether a Christian may keep company & dwell among them. [2] 310. ab. ¶ Look Company. Conversion. Two steps or degrees of Conversion. [2] 595a, It is not in man's power. [3] 30. a. 123. b. 124.a. [2] 255b. [3] 29.b, Of Augustine's Conversion. [3] 207.b. Wrought by the holy Scriptures [1] ●…b, The motions of Augustine's 〈◊〉 before the same [2] 265. b We ought to despair of no man's Conversion while he liveth, & why. [2] 464.b. Whether there be hope of harlot's Conversion. [2] 474.a. Why we pray unto God for the Conversion of infidels. [3] 29.a. Of the Conversion of jews and Gentiles. [2] 599. ab. In what sense Conversion of hearts is attributed to Prophets & Preachers. [3] 384.a. Cornelius. Of Cornelius and his works, & whether he were regenerate when he wrought them: with other points note worthy. [2] 259. 260. 261. 262. 263. ¶ Look Alms and Prayer. Correction. Correction containeth not discipline generally. [4] ●6b, Two extremities therein to be avoided. [4] 56.a, Requisite in the Church. 2. 633b. 634.a. ¶ Look Rebuke. Corruption. A Corruption of all the parts of man expressed. [2] 224. b. 225.a. The ethnics marveled at the Corruption of our nature, redressed it and yet perceived not the cause of the same. [2] 221.b, How it had original from Adam's sin: proved by a similitude of the plague [2] 234. ab, How the Angels shallbe delivered from the bondage thereof. [2] 249.b, Grace being withdrawn from man, that followed of it own accord [2] 220.a, The elect by means thereof are invited unto Christ. [2] 232. b The Corruption of the noblest parts of the mind, & the basest, [2] 225. all. 226. all. Covenant. The Covenant that God made with Saul touching the kingdom was conditional [1] 210. The Covenant of circumcision was before circumcision. [4] 201.a, That of Abraham belongeth to us & our children. [4] 114. b. 115. a. 118.b. Whether all the infants of Christians belong thereto. [4] 136. ab, Whether the jews at this day be contained in the same. [2] ●98. b. ●99. a Why their children were in the Covenant before circumcision received. [4] 119.a. Of the old and new Covenant & their difference. [2] 582. b. 583. a. 596. ab. Whether the posterity may be bound by their forefather's Covenant. [2] 585.b. What a Covenant is, and the diverse kinds thereof. [2] 582.b. And unjust Covenant may be broken. [4] 292.b. ¶ Look League & Testament. Covenants. Covenants interchangeable between God & his people. [2] 583.a, How God confirmed them by visible signs. [2] 582. b. 583.a. Of making Covenants with Satan, and binding the same covenants with tokens. [1] 91. ab. 92.a. Covetousness. Whereof Covetousness springeth [2] 517.a, The head of all theft. [2] 517.a, The sum of all deceitful things. [2] 304.b. Counsels. In what cases the authority of Counsels must not be rejected. [4] 47.b, An argument gathered against them. [4] 46.b, They have oftentimes erred. [4] 50. a. 72. b. 73. a.b, At odds about the doctrine of images. [2] 355. b. 356.a, Against adulterous ministers. [2] 489.a, Touching the rapt or taking away of men's daughters to marry them. [2] 439. b. 440.a, Provincial must give place to general. [4] 53.b. The apostolical Council ought to be a pattern to them all [4] 77.b. What men it behoved them to be. [4] 46.b, Nazianzens judgement of them. [4] 73.b, For what causes they should be sometimes heard. [4] 47.b, Whether lay men are not to be admitted therein. [4] 76. b. 77. ab. What heresies diverse have favoured. [1] 43. b. 44.a. [4] 47.a, Not to be allowed to judge & determine of the Church, & reasons why. [1] 43.b, Faith cannot be tied unto them, and why. [1] 93. ab, Why they were called episcopal. [4] 76.b, Which must be hearkened unto. [3] 121. 122. 123.a, To whom the right of calling them belonged in old time. [4] 244.b, Their decrees have not been always firm. [3] 171b. [4] 50.b, If Peter erred, much more they, & why [1] 44.a, They greatly favoured Sanctuaries. [4] 269.b. Counsel or advise. Whether it be lawful to ask Counsel of evil spirits. [1] 91.a. What mischief followeth the neglect and contempt of good Counsel, is showed in most noble personages. [1] 53. b. 54.a. God is the author of Counsel, & giveth success as he wil [2] 254. ab. The schoolmen descant upon the word Counsel. [3] 228.a. Of ask Counsel of God. [3] 260. Counsels. Whether Counsels & admonitions be taken away by God's providence: as may be objected. [1] 176.a. The feigned devise touching Counsels & commandments. [3] 231.b. [4] 278.b. Countenance. The Countenance of God of two sorts, the one amiable, the other terrible. [1] 14.a. Cr. Creation. The difference between Creation and making [1] 110.b, It is said to be even in things that are done by means. [2] 245a, What we must call to mind, when we hear thereof. [1] 125.b. The end of the same in man and other things. [2] 375.a, 573.b, The manner thereof; and how it is to be considered. [2] 510.b, 511.a. The order that God hath observed in the Creation of things. [1] 122.b. A curious imagined error touching the Creation of the world. [1] 11●.a. What we have to note in the Creation of Adam, & whence he had his name. [1] 121.b. Two things attributed by men unto Creation. [1] 110.b. Of the Creation of Angels, and why there is no mention thereof in all the old testament. [1] 111. ab. Of comprehending the Creation of the world by faith. [1] 16.b. Three principal things to be considered in the Creation of man. [1] 121.a. Creature. Every Creature is toasted with troublesome labours, until the time of our full redemption, and how. [2] 247.b. Every Creature waiteth for the revelation of our glory: & how: a notable place. [2] 247.b. By every Creature Augustine understandeth men. [2] 248.a. Creatures. How all Creatures do service unto the Godly. [2] 251.b. By what means we bear rule over them. [1] 124.b, They are signs which represent and set forth God. [1] 12.a. We may be taught many things by them. [1] 12.a, How long they shall be sorrowful for our sakes as Ambrose saith. [2] 251.a. Why they are all compelled to be subject unto vanity. [1] 4.a, After judgement what a great renewing of them there shallbe. [2] 252.a, Whether they in suffering for the sins of men, have any injury. [2] 252.a, How they all are subject unto the curse for man's sake. [2] 251b, They be the instruments of God, but not all after one sort. [1] 182.b, All are the household and family of man. [2] 252.a, What injury we do to them in swearing unjustly. [2] 369.b, Whether all as touching their particulars shallbe preserved at the last day. [3] 397.b, 398a, Whether their actions shallbe perpetual [3] 394.b, What use we shall have of them when we shallbe adorned with heavenly glory. [3] 394. ab, Two manner of helps we have by them [3] 394. ab, When they are set at liberty, and serve the wicked no more. [2] 248.a, We must not think that the celestial ones do groan. [2] 248.a, All (man excepted) do seek for good, & why. [1] 3.b, 4.a, Four reasons why they are said to mourn, [2] 250.b, The holy scriptures send us to them to learn that there is a God. [1] 12.a. The image of God in men consisteth in his rule over them and how [1] 123.b. Wild beasts and other Creatures made to trouble and kill men, how then have they rule over them? [1] 124.b. Creed. The Creed containeth the effect of our faith. [4] 218.a, It is said to be a tradition of the Church. [4] 218.a. Crimes. The difference between Crimes & sins [3] 298.b, And how they are more or less heinous. [2] 554. ab, Extenuated or aggravated by circumstances. [2] 414.b, The greater do comprehend the less. [2] 457.b, 458.b, Laid against the preachers of the Gospel. [4] 16.a, For what death is due by law [2] 485.b, 486.a. Cross. The Cross of Christ may lawfully be pictured. [2] 341.a, Peresius attributeth a kind of worship to the same: & an answer to his reasons. [2] 343.b 344.a, Two respects why the Elders signed their foreheads therewith. [2] 349. ab, Durandus allowed not that Latria should be done unto it. [2] 343.b, A song concerning the same magnifying it above Christ's resurrection. [2] 343.b, Why the papists say that it is to be worshipped with Latria. [2] 343. ab. The sign thereof appeared in heaven to Constantine the Great. [2] 349.b, Of the finding thereof by Helen, and of the nails, and the spear [2] 349.b 35●.a, How the Christians began to fortify themselves with the sign of the same. [2] 346.b, Miracles have been wrought by the sign of the same. [2] 349.a, The sign thereof worn by princes upon their crowns, & why. [2] 349.b, The use of the sign of the same at certain times. [4] 9●. ab, Wherein the strength & power thereof consisteth. [2] 349.a, Of having the Image of Christ crucified thereupon. [2] 354.b 355.a. What the Cross of Christ is. [3] 273a, What the offence & slander thereof is. [3. 100.a, What things do obscure and feeble the power of the same. [4] 28.a, Of two things that must be removed from it. [3] 273.b 274.a. Of the Cross of the Godly, and that it is a certain portion of Christ's cross. [2] 366.b. Crosses. A new division of the Crosses of Christ to make a difference of them. [2] 343.b. ¶ Look Afflictions. Cruel. Who is Cruel, and who merciful. [4] 262.a. Cruelty. The definition of Cruelty, & that it is named of Cruor [2] 415.a, What the nature thereof is. [3] 21.b, Wherein it consisteth. [2] 416.a, Counted in some for a pleasure. [2] 415.a, Who deserve the name. [2]. 415.b 416.a. The Cruelty of certain Tyrants specified [2] 414.b, 415a, That the same displeaseth God. [2] 414.b. Whether David were guilty thereof for the slaughter of the Ammonits. [2] 415.b 416. ab, Of the Israelits against Adon●bezek. [2] 414.b 415.a, Of spirits, and that they can hurt no further than God permitteth. [1] 90.b, Of divers facts done by gods servants, which seem to savour thereof, but indeed are nothing so. [2] 415.b. There would be no patience of martyrs, unless the Cruelty of tyrants were permitted of God. [1] 200.a. God accused of Cruelty, and upon what causes [2] 362.a 364b 234.b. [1] 198.b. [3] 2.a 184.b 185.a. Cu. Cubit. The Cubit of the Greeks and Latins: and the ordinary measure of a cubit. [1] 130.a. Curiosity. Of Curiosity specially of things secret, what it is, and of such as offend by the same. [2] 332.b, 333.a, The Papists charge us therewhich about the sacrament of the Lords supper. [2] 333.a. Of knowing things to come, the cause of Idolatry. [2] 358.b, 359.a, The cause that Dina was violently taken away [2] 442. a Custom. Definitions of Custom. [1] 98.a, How and in what sort it is taken for a law. [1] 98.a, The difference between it and law. [1] 97.b. Custom without reason the mother of error. [3] 244.b. It is not made by examples, but by assent of the people. [1] 98. ab, None whatsoever being against God's word, can prescribe [1] 97. ab, What nature & it is able to do about virtues & vices. [1] 55] b, What is required to the establishing thereof. [1] 98.b, In things indifferent, and not much weighty, it may be retained: as how. [1] 97.b, Many led thereby to do good, and whether the same be certain. [1] 52.b. A Custom of tithing soldiers in a case of offence. [2] 365.a, Of what things payinge of Customs consist. [4] 239. b Curse. Of the vow Cherem, being a kind of Curse, & whereto applied. [2] 403. ab, 404.a. Whether it be lawful to Curse tyrants. [2] 405.a. Whether no man must be punished with a Curse. 59.b, How all creatures are subject thereunto for man's sake. [2] 251. b Whether it be lawful always to Curse enemies. [1] 402.a. Why a priest of Athens would by no means be moved to Curse Alcibiades. [2] 398.b, The Curse of Cham transferred to Chanaan his son. [2] 363.b, 366.a. If we may not Curse our enemies, much less others. [2] 401.b. Whether in God's cause or our own cause it be lawful for us to Curse. [2] 398.b. Curses. From what affection the Curses of the godly do proceed, as saith Gregory. [2] 399. b Curses in the Prophets are Prophecies. [2] 397.b. Cursing. The ancientness of Cursing, and who first used the same. [2]. 397.a, Examples out of the holy scripture of such as used it. [2] 399.b, Augustine's opinion that it is not lawful [2] 397b. Admonitions touching the use thereof [2] 40●.a, Used among the ethnics: examples [2] 397.b. Dae. Daemons. What Daemons be, and whereof they take their name. [1] 77.a. They have no bodies, but be spirits only: proved. [1] 81.a. They signify spirits both good and bad. [1] 77.a, Some would that they are in this life, and why. [1] 78.a, Of some think that souls become Daemons. [1. 77.a Of some, that say, they be spirits in comparison of us, & how. [1] 81.a, Of some which thought there were none [1] 77.a, Of whom they which walk about the earth to our great harm, were begotten, as say Lactantius and others. [●] 128.b, 129.a. ¶ Look Spirits. Da Damnation. The cause of our Damnation is not to be sought for in God. [3] 20.b, It extendeth even to very infants [3] 96.b. Original sin goeth before every man's birth & Damnation. [3] 24.b. How it cometh to pass that some Christians are judged to Damnation, and some to salvation. [2] 626.b. Daniel. Daniel dissembled not the worshipping of Nabuchadnezars' image. [2] 320.a. Danger. All things that bring Danger through our own default must not be shunned. [3] 177.a. Dancing. What the ethnics thought of wanton Dancing [2] 906.b, The effects of the same. [2] 505.b, Of men and women together, is evil. [2] 502.b, The hurts thereof. [2] 514.b, Or it own nature not evil [2, 50●. ab, Against their reasons which maintain it. [2] 504.b 505.a, diverse opinions touching the original thereof. [2] 503.b, When it was instituted. [2] 504.a. Honest Dancing used and therefore lawful. [2] 505. ab. In old time not against religion. [2] 503.b, Used of Christians in Syria on holy days. [2] 506.b, In armour, and why it was ordained, [2] 503.b, 504a, Of the mimical Dancing, whereat Demetrius wondered. [2] 504.a, The opinions of fathers, and decrees of Counsels touching the Lascivious kind of Dancing. [2] 505.b, 506.a. Darkness. Whether Darkness was made by God. [3] 370b, 371.a. [1] 188.a, How the sun after some manner may be laid to make it. [1] 181. ab. David. By whom David ruled the common weal. [4] 247b. Notable points for us to learn by his combat with Goliath. [3] 284.b, 285.a. Day. How some understand the adverb hody, Today, and of Augustine's interpretation thereof [1] 73.a diversly taken in respect of time. [3] 324.b. What Paul understood by these words (the Day) [3] 240.b, It signifieth Tryal●. 241. a What and when the Day of wrath is. [3] 388.b. Christ yesterday and to Day, how it is expounded. [3] 325a. Days. When Days are to be taken for years the scripture teacheth. [3] 324. b. 325.a. De. Deacons. The office of Deacons in the church [4] 8.a. ¶ Look Church & Minister●. Dead. The Dead are partakers of the good and evil things of this life: and how [1] 159.b, They know not what is done in this life. [1] 75. ab. [3] 320. ab, Appearings of them proved partly by reason and examples. [1] 75. ab, Of praying for them, spoken to and fro. [3] 244b 245.a 322.b, What Arrius thought of oblations for them. [3] 251.b, Why burying of them must not be neglected. [3] 322a b, How they are said to live unto God. [3] 338.b 339. ab, How were ●ust be affected towards them. [3] 244.b, Whether it be lawful to mourn for them. [3] 315.a 179a, Whether it be expedient for them to be buried. [3] 319.b. How God is said to be God both of living and Dead. [3] 338.b 339. ab, Why the scripture saith that they do sleep. [3] 326.b, How they praise the lord [3] 367.b, Whether their spirits wander up and down. [3] 326.b, The good things of this life belong not to them, & why. [1] 160.a. What we have to judge of Apollonius Thyancus his raising up of the Dead maid. [1] 72.b. Of a Dead bishop that appeared alive. [1] 75.b. The Dead have been raised up, and by whom. [3] 336.a. [1] 72.b. Whether the first parents were Dead straightway after sin. [3] 325.a. Death. Death in it own nature is evil, and why. [2] 391.a, Therein is a feel of God's wrath. [2] 247.a, Sin and it are compared together as the cause and the effect. [2] 244.a, In what respects God made it not. [3] 44.a 43.a, It cometh of the originals of nature. [2] 216.a, Two sorts of life, both which it took away. [2] 247.b, Chrysostom's similitude, that our first parents so soon as they had sinned, were subject thereunto. [2] 247.a, Brought in by sin cannot be allegorically understood, as the Pelagians say. [2] 246.b, How soon after sin had entered it took place. [2] 247.a, Pighius and others confuted, for saying that it cometh unto man by nature. [2] 239.a, 247.a, It hath no right where there is no sin. [2] 217.a, The Pelagians and Anabaptists, say that it cometh not of sin, but of natural causes. [2] 214.a, How and in what respect it is called an end. [1] 5.a 580.a, Three kinds thereof appointed in God's law for offenders. [2] 414.b, How it is conquered, sith it striketh all men still. [3] 318.a, Seeing we be justified, wherefore are we subject thereunto [3] 315.a. Death of the Godly counted but a sleep. [3] 348.a, How sleep is the image thereof. [3] 335.b, The power of the same is limited. [2] 636.b, In what sense it is said to be good. [3] 28●.b, A necessary evil. [3] 316.a, Why being evil, it is wished as if it were good. [2] ●91. ab, The fruits or benefits that it bringeth. [3] 318.b, What detestable things are and have been oftentimes done for the escaping thereof: read examples [2] 282.b, Who they be that abhor and fear it. [3] 85.b, A consolation for the taking thereof [3] 318.a, Whether Christ in removing of sin removed it. [3] 315.a, Why God will have it to be grievous to his. [3] 319.a, The state of the faithful after it. [3] 235.a, Whether it is to be accounted evil or good [3] 317.a, Whether it overcome all men without exemption. [3] 380. ab, Whether the essential beginnings of man do perish thereby. [3] 365.b, How it is made profitable to God's children. 3] 319.a, The procurer thereof. [3] 43.a. The body of the first man was not of necessity subject unto Death. [2] 246. a Whether God would the Death of a sinner. [3] 42. ab. The difference between the Death of a man and a beast. [3] 332.a. The Death of the body dependeth of the death of the soul [3] 42.b. How the Death of our body cannot be called death. [2] 589.b. The Death which children suffer, is a reason to prove that they have original sin. [2] 215.b. What jerom writeth touching the Death of isaiah [1] 31.a. By what scriptures the Death of Christ is proved. [2] 608. ab, Most ignominious: read how [2] 618. ab, Why Christ's Death was so acceptable to his father. [2] 610.b. What we must call upon in thinking thereof. [2] 607.b 608. ab. Christ called Death, baptism. [4] 114.a. Debt. What the civil law determined touching private and public Debt. [4] 315b 316.a. Debtors. The laws of God touching debtor. [4] 316.a, Civil laws for them. [4] 315. ab. Deceit. What Deceit is, and wherein it is forbidden. [2] 534.b. ¶ Look Guile. Dedication. Consecration and Dedication differ. [4] ●24. b, Of what strength the names thereof be [4] 123.a. A lawful kind of Dedication. [1] 126.a. What is to be done at the Dedication of a Church [4] 66.a. From whence it came among Christians [4] 124.a 123.a. Dedication of the walls of a City. [4] 123.b, Of the hebrews. [4] 124.b, Of Byzantium or Constantinople. [4] 123b, The rites of the Ethniks. [4] 124.a, Of private houses. [4] 123. ab. ¶ Look Consecration. Defect. Every Defect maketh not a thing evil: proved. [2] 222.b. Definitions. Things differing in nature have some things common in their Definitions. [3] 91.b. Delay. God useth Delay in his gifts for three considerations. [2] 332.a. Deliberation. Concerning what things Deliberation is needful, and concerning what it is needless. [2] 253.a, In what holy thing it needeth not. [2] 316.a. It doth not properly concern pleasant & gross delights. [2] 295.b. Demonstrations. Demonstrations of two sorts. [3] 333. ab. Descending. The Descending of Christ into hell. [2] 621.a [3] 374. 375. 344.a. ¶ Look Christ and Hell. Desire. Whether the power of Desire and of anger be all one. [2] 409b 410.a, How it is carried unto those things which be pleasant and unpleasant. [2] 295.a. An argument, that it is not choice, and that desire is contrary to desire. [2] 294.b, 295.a, How contrary anger is thereunto. [2] 410.a, It cometh nearer to the sense than anger doth. [1] 410.a. How the desire of praise must be reform. [2] 382.b. Desire of honour in Alexander and julius Cesar noted. [1] 144. ab. It driveth men sometimes to madness. [2] 383. a The moderate Desire of honour is not to be blamed: and what is said to and fro thereof. [1] 143. ab. 144.a. ¶ Look Honour and Praise. Desires. Desire's may be plucked away from the work, so cannot pleasures. [1] 136.b. Contrary Desires cannot be both at once in one man. [2] 295.a. The Desires of actions are sundry, and are the causes that pleasures do vary. [1] 136.b. Desperation. Against Desperation. [3] 85. ab. Whereof it proceedeth [3] 68.a, What faith and fear driveth men thereto. [3] 92.b 66.a, 67.a, It is one of the extremes of hope. [3] 68.a. A wonderful example of the same. [3] 23.b 24.a. Destiny. Destiny defended. [3] 6.b, In what respect the stoics sever man's will from it. [2] 280.a, Boetius opinion, from whence it hath his name. [1] 174.b, The reason why the Stoics bring it in. [2] 277.b, What kind of necessity they defined it to be [1] 175.b, The ethnics thereby understood God. [3] 36.a, A subtle argument of Origens' touching the same. [3] 6. ab, Whether by the doctrine of Predestination, it be confirmed. [3] 4.b, 5.a, Favourers thereof. [3] 38. ab, 39.a, We must abstain from the name, and why. [3] 5.a, How the word is to be allowed or not allowed. [3] 36.a, 9.a, Destruction. In what respects Christ ma. be called Destruction. [3] 355.a, Whether the Destruction of cities and men belong to God's services. [2] 403.b, devices. Plato's narration of a Daemon that presented Thamus king of Egypt with four of his devices, and what they were. [1] 52.a, Di. Diceplay. Against their reasons which defend Diceplay. [2] 525.b, 526.a, Condemned by the civil laws. [2] 525.b, justinian's decree for the abolishing thereof. [2] 525.b, Whether things lost thereby be recoverable. [2] 526a. Discipline Ecclesiastical or Civil. Of Discipline, and what the same is. [1] 57.a, [2] 634.a, In what thing the ecclesiastical consisteth. [4] 56.a, Defined. [4] 96.a, No invention of man. [4] 56.b, Life and manners must be tried thereby. [4] 16.b, Almost utterly lost. [3] 236.a, Unto whom it belongeth, and that it must be learned. [1] 154. Civil Discipline must not be neglected of Infidels, and why. [2] 264.a, By it the scourges of God's wrath are avoided. [3] 10.a, The ethnics do sin less by keeping thereof, than by rejecting of it. [2] 264.a, By what means it is preserved in the world. [2] 364.b, 365.a, 466.b. Discontinuance. Of Discontinuance in arts, sciences, virtues, etc. and the effect of the same. [1] 161.b. Diseases. What Christ's healing of bodily Diseases teacheth us. [3] 129.b, 130.a, The danger of the contagious, and that we ought to avoid it. [2] 312.b, Not only bodily, but also of the mind derived from the parents, to the children. [2] 231.a, The causes of them and their difference. [2] 553.b, Such as come by kind do pass from the parents to the Children. [2] 239.b, They have natural causes, and how the Philistines behaved themselves in their diseases. [1] 13.b. Dispensations. A Dispensation granted by God to the jews to marry with the seven nations of Chanaan. [2] 446.b, Touching Polygamy, and the reasons why. [2] 425.a, 427.a, Dispensations. Whether the Pope may grant Dispensations in cases of matrimony. [2] 445.b, For marriage between parties of degrees forbid. [2] 451.a, The Schoolmen defend it. [2] 453.a, For oaths [2]. 537. b Dissensions. Dissensions in the Church of the jews and of the Apostles. [4] 3.a, Are no just proofs that the Church is not the true Church. [4] 2.b, 3.a, ¶ Look Contentions and Schisms. Dissimulation. Dissimulation of two sorts. [2] 541.b, Not removed from deceit & guile. [2] 534.b, 535.a, Whether it be allowable for the preservation of the Church. [2] 321.b, In God's service, it is utterly to be shunned. [2] 316. 317. 318. 319. 320. The Dissimulation of the priscillianists. [4] 299.b, 300a, of julian. [2] 541.a, Constantius the first. [4] 242.a, Of jehu. [2] 539.b, 536.a, Of David. [2] 384a, [3] 291. 292. 293. 294. [2] 535.b, Of Christ and others and whether they were sin. [2] 541.b. Distinctions. What kind of Distinctions are to be received. [4] 134. a Devil. The Devil doth imitate God, & how. [1] 91.b, [4] 113.a, He is no creator or maker of things, but a minister serving unto nature. [1] 86.a, Whether it were Samuel or the Devil that came at the witches call, [1] 73.b, 72. ab, By natural causes he can work strange things. [1] 66, a, What reasons some use to prove that for the working of miracles they may use his help. [1] 66.b, A rehearsal of divers illusions done by him. [1] 85.b, 86. ab, 87.a, He sometime speaketh truth, though he be a liar: proved. [1] 74b, He can move & drive forward some things [1] 86.b, He mocketh & beguileth simple men, and how. [1] 91.b, How tyrannously he dealeth with his Prophets. [1] 21. ab, He is deceived through his own malice and pride. [1] 83.b, Whether he can appear and give answers. [1] 77.a, His double meaning & dealing noted. [1] 83.a, He doth oftentimes put on the person of God [1] 76.b, He can hurt no further than God permitteth, and of his cruelty [1] 90.b 85.b, What knowledge he had of Christ. [1] 83.a, He vexeth the godly and ungodly after a sundry and differing fashion [1] 65.b, 66.a, Why he is said to be bound, sith it seemeth otherwise [3] 396. ab, What hindrance he procureth to our callings. [4] 9.b, He hath power over the saints [4] 330.a, Whether he be endued with a true faith. [3] 173.b, He is deceived by ambition. [1] 83.a, He hath no faith. [3] 62.b. Devils. The Devils feign themselves to be the souls of men. [4] 131.a, In what points or respects the use of their help doth consist. [1] 91.a, Of casting them out [4] 129b, 130. ab. Why it is not lawful to use their help. [1] 91.a. Whose scholars they are counted. [4] 130.b. Women and men sorceress in their sleep received many pleasures of of the Devils. [1] 90.a, ¶ Look Spirits Divination. The word Divination is always taken in the worse part in the scripture saith jerom. [1] 61.b, Roman laws against that of dreams. [1] 38.b, Cicero's manner of reasoning, against that of the Ethniks. [2] 276b, 277. ab, Natural and artificial, with Cicero's judgement of the same. [1] 62.a, What kind is not forbidden in scriptures. [1] 61.b. Two things are required in the Divination of any thing by visions or dreams sent of God. [1] 36.a. Divinity. For what causes Divinity is called an actual knowledge by some. [1] 17.b, [2] 301. ab, How one thing is otherwise taught by it than it is by Philosophy. [1] 303.a, [1] 17.a. Artius denied Christ's Divinity [2] 601.b. Tokens thereof. [3] 358.a, [2] 600.b, 601. 602. ¶ Look Christ. divorcement. In what spiritual cause divorcement is permitted. [2] 464.b, 465.a Suco for and granted for impotency and coldness of the man. [2] 466. ab, 467.a, From bed but not from matrimonial bond. [2] 494.b, 445, 446, ab, What is to be done in such a case when the laws will not give liberty to marry a second person. [2] 459.a, All means must be attempted before it be made. [2] 465.a, Three causes thereof alleged by Ambrose between husband & wife, [2] 460.a. Why by Moses law, a wise, after divorcement, should never return to her former husband. [2] 497.a, Christ meant such a one wherein new marriage was licensed. [2] 459.b, In what cases it is lawful between married parties. [2] 422.b, The Magistrate must be entreated to determine in such a case. [2] 458.b, 459.a, Christ revoked wholly the case thereof used in the time of the law. [2] 427.b, Whether only the cause of adultery do make it. [2] 457.b, Laws of Emperors touching the causes thereof. [2] 458.a, Being made for adultery, admitteth a marriage afterward. [2] 458.a, Why Christ talking thereof, mentioned adultery only. [2] 458.b. Who gave a bill of divorcement to his wife first in Rome. [2] 462.b, Causes why the fathers would admit no marriages after it in a case of adultery. [2] 461.b, 462.b. In what cases a free divorcement is granted between an heretic and a true professor. [2] 446.b. Ambroses' error touching divorcement. [3] 243.b. No men of praise or renown mentioned in holy scripture, that gave a bill of divorcement to their wives. [2] 464.a, Women in the time of the law gave none to their husbands. [2] 460.b, 461.a. Divorsements. What kind of Divorsements Paul alloweth not [2] 462.b, 463.a, Chrysostom and Tertullian admit just ones. [2] 463. ab, Why God would that in the time of the law they should be permitted, [2] 457.a, 463.b, 515.b, How it cometh to pass that Magistrates at this day do doubt to determine of them. [2] 459.b, What the Church Fathers determined of them, and new marriages of the parties separated. [2] 459.b, 460. ab, Christ is not against his father for not admitting them for every cause. [2] 463.b. At what time it began to be lawful for women to give bills of Divorsements to their husband's [2] 461.a. Do. Doctors. Difference between Prophets and Doctors. [4] 6b. Doctrine. Doctrine is to be examined. [3] 240. 241. Not rashly to be believed: look the place. [4] 52. ab, The faith thereof. [3] 132a, Christ grounded his upon scriptures [3] 340.b, It is no sufficient trial thereof to work miracles: but this must be done by the scriptures. [1] 67.b, Of the antiquity of the same, and dissenting there about. [1] 99.a, Signified by building, [3] 239 240. 241 242. Four things necessary therein [4] 48.b. Whether it be lawful to avouch one false Doctrine to supplant another [1] 157.a. Causes why ill Doctrine doth long lie hid [3] 240, b, 241.a, Mahomet's soon spread, and why [4] 6.a, A comparison between Papistical and true [3] 262.a, How far forth that of judas received of Christ did perfect him. [1] 15a, The perfect coming by true Doctrine [1] 14b, How the Papists have corrupted it. [4] 70.a, The authors thereof compared to precious things [3] 239.b, 240.a. Doctrines. Offensive Doctrines of two sorts [3] 163.a. Arts and Doctrines desire good of their own nature [1] 3.b. Of diverse papistical Doctrines, which have no ground of Scripture to warrant them [1] 99.a. Doubt. A Doubt whether the end of Physic be health. [1] 7.a, Why Aristotle appointed two kinds of ends: namely action & work [1] 5.a, Whether God himself hath at any time showed himself in visions. [1] 26.a, How a work can be the end of an action, when it is after the action. [1] 7.b. Doubts. Why Doubts do sometimes arise even against our wills [3] 59.b, Even in things of great certainty there be some [3] 59.a, About faith, and that we should resist them. [3] 62.b, 59.b, Of salvation arising even in the godly. [3] 37.a. Doubting. Faith hath always some strife with Doubting [3] 60.a. Against Doubting of God's promises [3] 63.b, 62. ab. Against Doubting of salvation. [3] 8●.a, 83. ab, [2] 629. ab [3] 143. ab, 234.a, 145.a. ¶ Look salvation. Dowry. The definition of a Dowry, and that the end thereof is chiefly to be respected. [2] 455.b, Of an error not to be suffered therein [●] 455b, Not necessary for contracting of Matrimony. [2] 419.a, Why it should remain wholly unto the wife [2] 456.a, Mention thereof in the law of God, and who gave it with their daughters. [2] 455a, A false decree, that without it Matrimony cannot be contracted. [2] 456.b, The Church had none to offer unto Christ. [2] 456.b, No price of marriage. [2] 456.a. Dowries. Whether husbands in old time received Dowries of their wives. [2] 454.b, What the Roman Lawemakers and other nations decreed against them. 455.a, In what causes it is lawful to receive them. [2] 456.b, Against them that are too too costly & chargeable. [2] 455.b, Of maids given unto the common treasure. [2] 456.b, Provided that husbands should not waste or alienate their wives Dowries. [2] 455.b, 456.a. Dove. The holy Ghost showed himself in a very Dove. [1] 26.a, 115. a It was a very Dove wherein the holy Ghost appeared, saith Augustine and others. [1] 115.a, Dr. Draw. How God doth draw us unto him: notable points. [3] 46.a, 14.b, Not all. [3] 26.b, 27.a. None but the willing. [3] 46.a, Not violently or by compulsion. [3] 47●a, The end from whence and whereto. [3] 46.b, 47.a, Dream. What kind of men Deem very much in their sleep. [1] 34. a A revelation by a Dream reported by Augustine. [1] 75. b Dreams. The Dreams of certain Ethnic Princes, which foretold things that followed, [1] 36.b, A peripatetical explication of Dreams according to Philosophy. [1] 33a, The opinion of Galen, when we see in them things which we neither did nor thought of. [1] 34.b, How they are sometimes signs of the affections of the body or mind. [1] 33. a.b, How Democritus expoundeth those which represent things coming by chance, and far distant [1] 34.b, Of many a fit and convenient reason may be given, saith Aristotle. [1] 32.b, God sendeth some, but not all, and why. [1] 37.b, They happily betoken things, which afterward come to pass [1] 34, a, The necessity of effects must not be gathered of them which be but signs. [1] 34b, What Aristotle saith of Divination by them. [1] 32.b, By them we may judge of humours in the body. [1] 38.b, Who naturally for the most part see true ones. [1] 34.a, Hipocrates would have us use prayer when we have them either good or bad, & why: [1] 35.a, What Plato and the stoics taught concerning them which come of God. [1] 38. a.b, How God worketh in the wicked, and the devil in the godly in them. [1] 37.b, Why Aristotle held that they come not of God. [1] 37. a.b, 38.a, All are not to be contemned, but diligently to be observed, & why. [1] 38.b, Why Divination by them is hard and uncertain. [1] 35.b, Beans breed troublesome ones, and therefore the Pythagorians abstained from eating them. [1] 37.a How they are sometimes the causes of those things that we do. [1] 33.b, 34.a, Sometimes they come of the devil as saith Augustine. [1] 37.a, Epicurus said that they as all other things else come by chance. [1] 38.a, They that take hold of them run into deceit [1] 76.a, Of pilate's wife, and why they were sent. [1] 83.b, Even brute beasts have them, but yet without Divination. [1] 33.a, In what cases we are forbidden to make any account of them. [1] 38.b, Of certain sent by God, and so proved out of the holy Scriptures, and other writers. [1] 36.b, Hypocrates opinion touching natural ones: and what he saith also of Divine dreams. [1] 35.a, The jews make three sorts, and which they be. [1] 32.a, Of such as either God or the devil sendeth us. [1] 35.b, 36.a, God otherwhile in them giveth not both the forms and the understanding of them to one and the same man, as for example. [1] 36.a, Of certain men told by Galen, and what befell to them afterward. [1] 35.a, Roman Laws against Divination by them. [1] 38.b. Two sundry gates of Dreams, one of horn, another of ivory, and what is meant thereby. [1] 35.b, Two reasons why GOD by them would open things to come unto Kings and Princes. [1] 36. a.b, The godly may pray to be admonished by them. [1] 38.b, proved by example. 39.a. They may come not of one cause, but of many, and what we ought therefore to do. [1] 35.b, In divining any thing by them two things are required. [1] 36.a, The quality of meat and drink doth alter their similitudes. [1] 33.b, In judging of natural ones we must not pass the measure of suspicion, and why. [1] 35.b, Of a kind of them which proceedeth from an outward cause, and how. [1] 35.a An observation of them both lawful and unlawful. [1] 38.b, What Peter Martyr would have us do when we be troubled at any time with fearful Dreams [1] 35.a ¶ Look Visions. Drunkards. How injurious Drunkards are to their own souls, bodies, goods. [2] 500. a.b, 501. a.b, 502.b, Troublesome to their neighbours and lecherous. [2] 502.b. Drunkenness. Drunkenness of two sorts, the one above the mean, the other under the mean. [2] 498.a, Drunkenness is madness. [2] 502.a, Against privy maintainers thereof. [2] 502.b, 503.a, The testimonies of Ethnics touching the same. [2] 499.b, Forbidden by the holy Scriptures. [2] 498.b, It discloseth secrets and doth much mischief. [2] 502, a, How much the mind itself is hurt thereby. [2] 501.b, Of divers mischiefs and misbehaviours of noble men done therein [2.] 500.a.b, Of Noah and Lot with the events of the same most pithily described. [2] 499, b. Actions done in Drunkenness do not excuse. [2] 292.b, Du. Dulia. No difference betwixt Latria and Dulia [2] 342. a.b, What Augustine thought thereof. [2] 342. a Dw. Dwell. How God and Christ is said to Devil in us. [3] 139. a Of Dwelling among Infidels, & whether it be lawful for Christians. [2] 309.b, ¶ Look Conversation. Ea. Earth. The end why the Earth is given unto men. [3] 367.b, How for our sakes it is accursed & laboureth. [2] 247.b, A proper analogy between it and man's body. [2] 605. b What Earth that is which ought to be worshipped. [4] 177. b How Heaven and Earth shall pass away. [3] 395.b, 396. a What is signified unto us under the name of Heaven & Earth. [1] 110. b Of an Earth of Iron prophesied by Moses, and when the same came to pass. [2] 251. b Easter. Of the feast of Easter celebrated among the jews. [2] 376.a, Offenders then released. [4] 263.b What the Canons decree touching the keeping thereof. [4] 55. b Dissension about the keeping of Easter. [3] 255.a [4] 50. a Of watching in Easter night. [3] 256.b, Traditions touching that feast [3] 45. ab, Observed in England. [4] 5. a Eat. What Scotus thinketh it is to Fate, and how he concludeth that Angels do eat indeed. [1] 118. a Of two kinds of Eating, the one of power, the other of necessity, and which of them is proper to Spirits. [1] 88. ab Eclipse. Of the Eclipse of the Sun at Christ's death, and what Dionysius saith of the same. [1] 79. b Ed. Education. Godly Education may happen unto bastards: example of Adeodatus the son of Augustine. [2] 238. a The danger of evil Education. of children. [4] 16. a What the diversity of Education and bringing up is able to do [1] 57. a Eff. Effects. Effects which in no case can follow of natural causes. [1] 79.b Whether they be necessary or contingent. [1] 175.b, Whether contrary may rise of one and the same cause. [3] 289.b, Excellent cannot but proceed of noble causes, as how. [1] 156.b, Noble causes may sometimes bring forth vile, as how. ●1] 156.b, Between causes and them there is a circuit, and how. [2] 578.a Some be hidden in their causes. [3] 40.b, 41. a Efficient causes working upon things cover to bring forth Effects like to themselves in nature, as how. [1] 176. b The conjunction of causes and Effects is hard to change. [4] 330.a ¶ Look Causes. El. Elders. The office of Elders in the Church. [4] 8.a, Two sorts of them in the Church. [4] 8. b Elect. The Elect by means of their corruption are invited unto Christ [2] 232.b ¶ Look Faithful. Election. God's Love, Election and Predestination joined together. [3] 9.a, It dependeth not of works foreseène. [3] 14.b, 18. all. 19.b, 20.a What things make it certain. [3] 48.a, It cannot be deceived. [4] 117.b, The reasons thereof are unsearchable: read [3] 21.b We are willed to give thanks for the same. [3] 3.b, Why it is extended but to a few. [3] 21.a, Temporal, eternal. [3] 1. b Election of Saul king of Israel done by lots. [1] 59.a, 60.b, 61.a Of Mathias the Apostle. [1] 60. b Elections. The Elections of God are sundry: read how. [3] 1.b ¶ Look Vocation. Elements. Elements are contrary, and that they perish. [1] 80.b, Whethey shall continue always unappaired. [3] 397. ab, Their nature briefly described. [1] 181.b, 182. a Elie the Priest. Elie is blamed for being so mild unto his children. [2] 378.a ¶ Look Parents. Elias the Prophet. Of Elias his coming. [3] 382.b 383. ab, 384.b, Whether he were present with Christ upon Mount Thabor. [3] 385.a, Whether Enoch and he be dead. [3] 380. ab, 381.a, Of the likeness between him and john Baptist [3] 384.b Whether john Baptist were he who was said should first come. [3] 383. ab, How Enoch and he are sent in these days. [3] 382. b To what end Enoch and he were caught up. [3] 381. ab, Wither he was caught up [3] 371a, 378.b, 372.b, 373.a, 370. Opinions touching his return. [3] 382. ab Whether he did well in killing the Baalites. [2] 386. ab, etc. 388.a 389.a, He defended the dignity of his office. [4] 319.b, 320.a, Whether he remained in the aer. [3] 371. b Elizeus. Elizeus called for a Musician to the end he might recover his right mind. [1] 22.b, He gave not Naaman liberty to go to idols, as the Papists say he did [2] 319.a, How his bones did prophesy. [1] 22. b Eloquence. A definition of Eloquence out of Augustine. [4] 27.a, The gift of God, and used of the holy Ghost. [3] 281. ab, Whether it be meet for the Gospel. [4] 26.b, A caveat concerning the same. [4] 28.a. The Eloquence of Paul. [4] 27.a. Em. Ember days. Why the Ember days were invented. [3] 251.b. ¶ Look fast, and Lent. Empusae. Of the Empusae which were a kind of devilish delusions. [1] 89.b, 90.a. ¶ Look Spirits. Emulation. Of Emulation, what it is, and whereof it springeth. [2] 417.a, It hath hope joined with it. [2] 417.b, Reckoned among laudable affects. [2] 417.b, betwixt wooers. [2] 417.b, In things good & bad, and how it degenerateth into envy [2] 417.b. En. End. The definition of this word End out of Aristotle. [1] 5.a. The End of celestial bodies. [1] 6.a, Of fortitude. [1] 2.a, Of prophesy, [1] 28.b. Of temperancy. [1] 1.b, Of Philosophy & Christian godliness [1] 17.a, Of wisdom. [1] 1.b, Of justice, [1] 1.b, Of good men and of virtues. [1] 381.b, Of good and evil things, and what the same is. [1] 1a, 2.a, Of human things, manifold. [1] 4.a. In what sense, and how diversely this word End is taken [1] 5.a, The etymology of the word. [1] 5.a. Of the End of the first table of the law, & that it is nobler than the second, and why [1] 8b. What End is to be preferred before other ends [2] 574a. Every thing requireth his own proper End [1] 2.b. Of what thing riches are the End according to Aristotle [1] 5.a. How Arts are in power to attain or not to attain their End. [1] 3.a. The holy scriptures decree and appoint that there is a principal End whereto men direct all their actions [1] 6.b. Some certain End set before all human things, and why [1] 2.b. How it is proved that one End is better than another [1] 4.a. There is the End, where the motion and action is finished: as how [1] 2.b 3.a. Whether the End of Physic be health. [1] 7.a. Whether that which is ordained to an End, be base than the end. [1] 5.b. The reason why the principal End is to be sought for: according to Aristotle [1] 9a. Why some have thought good and End to be all one [1] 2b. It cannot be that there should be some certain End of all things, and why. [1] 2.b. He that would an End, seemeth to will those things which serve unto the end: and is concluded thereby. [1] 179. ab, Of the chief End and principal guard of this life [1] 5.b. Of the most excellent End of man in the life to come [1] 5.b. ¶ Look Chief, Good, and felicity. Ends. The excellency of Ends and faculties, is as well towards the one as the other [1] 8a. What order the Ends of Christian actions have. [1] 8.b. Diversity of Ends, in human things, and some more excellent than others, as how. [1] 4.a. Three sorts of Ends assigned by Quintilian. [1] 5.a. The diverse Ends whereto man is appointed. [2] 573.b, 574.a. By what means the multitude of Ends is showed [1] 4.a. Why Aristotle appointed two kinds of Ends, namely action & works [1] 5.a. Why Aristotle in his ethics writeth so diligently of Ends [1] 4b. Simple Ends and compounded ends, spoken concerning felicity [1] 132.b. Two Ends of them that be hearers of good doctrine. [1] 54a Faults draw their excellency and worthiness from their Ends. [1] 8a. As faculties are more excellent, so are also their ends, as how. [1] 1. b Two sorts of Ends, to wit, the end wherefore, & the end whereunto and which is the worthies end. [1] 61ab. Whether that wheresoever there shallbe many Ends, there be many things also referred, to the same ends [1] 7. a Of Ends some are actions, and othersome are works. [1] 8. a The holy scriptures appoint two sorts of Ends of men, and how. [1] 5. b Nature hath ordained many Ends of one and the self same thing, as how [1] 7. a A Christian man in working hath many Ends, and how. [1] 8. a Many things which seem grievous and desperate, have oftentimes acceptable Ends [1] 13. b Why many Ends are referred unto one. [1] 7.a. Enemies. Whether faith and promise is to be kept with one Enemies [2] 537.a, How we may speak well of them: examples. [2] 401.a, They must be sometimes killed and sometimes spared [4] 300b, 301b, What it is to love them. [2] 611.a how God fighteth for us against them. [3] 284.b, 285. ab, How God causeth their weapons and armour to become ours. [3] 285.b, 286.a, We must both speak well and wish well to them [2] 401. ab, Whether it be lawful for safety sake to fight on their side. [3] 291. 292. 293. 294. 295, A notable sentence of Augustine touching the loving and hating of them, [2] 404.b, What commodities the godly receive by their cursings. [2] 401.b, 402.a, The error of Thomas Aquinas, that we are not bound by precept to love them. [2] 403.a, Whether it be lawful always to curse them. [2] 402.a, Of holy men that hated them, and did worse to, & in what cases. [2] 404.b, 405.a, Whether it be lawful to rejoice, at their destruction. [2] 400. Whether it be lawful to use guile against them. [2] 536. ab, Whom we ought to count Enemies in deed. [2] 536. a Enoch. Whether Enoch and Elias be dead. [3] 380. ab, 381.a, Opinions touching his return. [3] 382. ab, How he and Elias are sent in these days. [3] 382.b, To what end he and Elias were caught up. [3] 381.a, 382.a, How it is meant that he was a legate unto the Angels. [3] 148.b, 149.a, He wrote many divine things, & whether they were all authentical. [1] 129.b, Whether he were taken up into the air, or into the starry spheres. [3] 371. ab, 372. ab, 373, etc. Of his taking up. [3] 370. 371, etc. Into what places. [3] 378.b, Concerning what condition Augustine thinketh that he and Elias have now the state of Adam's body. [2] 246.b. Envy. Of Envy, and wherein it differeth from enviousness. [2] 416.b, Mere repugnant to mercy, and why [2] 417.a, The cause thereof, between whom it is, and the objects of the same. [2] 416.b, Betwixt whom it is conversant, and wherein it rejoiceth. [2] 417.a, Why it is reprehended so sore in the scriptures. [2] 416.b, 417.a. The desire of glory is the mother of Envy. [2] 417.a, Ep. Ephialtes. Of the Ephialtes, and what the Physicians say thereof. [1] 90.a. ¶ Look Spirit. Ephod. Of the Ephod of the high Priest, and diverse excellent things to be noted thereabout. [1] 58.b. Doctor Kinchi disproved, in saying that the high Priest, the Ark and the Ephod were never asunder. [1] 59.b, Ephod sometimes restored unto true religion. [2] 358. b Epicurus. Epicurus opinion of God, and what felicity he ascribed unto him. [1] 13. a Epitaphs. Epitaphs at Funerals. [3] 312. a Er. Error. Two sorts of Error in reason, & how. [2] 252.b, 253. a In every kind of sin there always happeneth some Error, as how. [2] 242. b The Error of the academics and the Epicures concerning truths. [1] 15.b, Of the ubiquists confuted. [3] 373.b, 359.a, Of the Master of the Sentences touching Circumcision. [4] 102.a, 104.a, 106.b, Of them that would not be baptized but at the hour of death [4] 108.a, Of Cyprian touching rebaptising of heretics [4] 72.b, Of the Millenarii touching Christ's latter coming. [3] 358.a, 396.a, Touching the first and last Resurrection. [●] 396.a, Of Origens' touching souls thrust into bodies. [3] 317.b, Touching Resurrection. [3] 360. 361. 362. Touching the place of souls departed. [3] 374.b, Of divers Philosophers touching souls departed. [3] 378.a, Of the Father's touching the Eucharist. [3] 362.a, Of Pope john xx touching souls departed. [3] 376.b, Of the Mahometists and Saracens touching our estate at our Resurrection [3] 357.b, 358.a, Of averroes and the Peripatetikes touching the soul. [3] 368.a, Of hilary touching Christ's body. [3.] 297.b, 298a, Of the Anthropomorphites who shape God like to man. [2] 338.a, Of the Sadduces touching the Resurrection. [3] 336.b, 337a b, Of the stoics touching the souls of the departed. [3] 372.a. An Error about the coupling of the soul with the body. [3] 328.b ¶ Look Heresy. Errors. By time Errors are discovered. [3] 240.a, In matters of Faith it is deadly sin. [1] 95.a, Of Augustine and Ambrose. [3] 243.b, Of Cyprian, Tertullian, and others. [3] 244.a, Of diverse sects touching the Resurrection. [3] 329.a, Of the fathers. [4] 50.b, 51. ab, About the power of God, [1] 337.b, Two to be shunned in sacraments [4] 101.a. In removing of Errors we must deal warily [3] 240.a. ¶ Look Heresies. Eruditorie. An Eruditorie for souls departed [3] 374.b. ¶ Look Purgatory. Es. isaiah. What jerom writeth touching the death of isaiah. [1] 31.a. Et. Eternal. The word Eternal diversly used. [3] 389.a. Ethnics. Chrysostom by a similitude teacheth how the wise Ethnics abused the gifts of God. [●] 11.a. Eu. Evil. A definition of this word Evil, and that under it sin is contained. [1] 180.b, Distinguished. [1] 180.b, It cannot be but in good: proved by reason and examples. [1] 180.b, How it is taken for good, and contrariwise. [2] 407.b. A thing is not made Evil by the abuse thereof. [3] 3.a. That which the holy Ghost calleth Evil, is no work of God: as Pighius saith. [2] 218.a. Of what kind of good, Evil is said to be the privation [1] 180.b. Whether Evil be an essential thing: as the manichees say. [2] 228.a. P. Martyr examineth their arguments, which say that God is the cause of Evil, [1] 194. ab, and so forward. Every defect maketh not a thing evil, [2] 222.b, It may easily be severed from the will: & how. [2] 228.a. God worketh in men's minds, inclining them as well unto Evil as unto good. [1] 204.a. Manichees error, that we were created Evil by nature, and therefore cannot resist sin. [2] 274.a. And about the causes of Evil, issuing from two gods, a good and a bad. [1] 18.b. Evil (saith Augustine) hath not an efficient but a deficient cause. [1] 184.a. Whether a less Evil must be preferred before a greater: and how that is meant [2] 305.b, 306.a, 295.b. We must abstain even from all appearance of Evil, [3] 264.b. Two kinds of Evil men. [4] 63.a. Evils. Plato's opinion, that there be many Evils amongst men, whereof God is not the cause [1] 200.a, What are of their own nature to be feared [3] 271.a, Which be great, and which be less: and that for the avoiding of the greater, the less are to be chosen, [2] 282, b 283.a, Why God taketh not away all out of the world, and that the leaving of some is for our commodity. [1] 200.a. Eucharist. An Abuse of the holy Eucharist, [4] 309.b, What is broken therein. [4] 155.b, Whether the difference thereof be towards all alike. [4] 196.b, Whether infants may receive it. [4] 51. ab, The use, and benefits thereof [4] 141. 142. 143. 144. 194.b, Of the remnants of the same after the use of the sacraments. [4] 178. b. 179.a, Whether the lords body be eaten substantially therein, of the wicked [4] 160.a, 172.b, 201.b, 194.b, 189a, 182.b, 183a, 202a, 195.b, The nature of the bread after consecration [4] 174, Given to dead women. 244.a, Certain true positions touching the right use of the same [4] 202.b, 203. 204.a, The signs therein do not change their own nature after sanctification. [4] 165.a, For how many causes miracles might be done about it. [4] 185. ab, Christ's body in the same is received neither with the sense nor with the reason. [4] 146. The treatise touching the same divided into four principal points. [4] 147.b, 148.a, Whether Christ gave his passable or his glorified body in it. [4] 159. b. 160.a, Against those that stand by, & communicate not [4] 176.b, Why it is not meet to call it a sacrifice. [4] 222.a, Of the Real presence of Christ therein. [4] 200.b, 201.a, 189. 190. 191. 192. 193. 194. 165. 156. 157. 144. 145. The doctrines or opinions of the Father's touching the same. [4] 160.b, 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 174. 175. 176. 177. 178. 179. 180. Of our conjunction with Christ therein [●] 175. b. 176. a. 179. 180.a, by three degrees. [4] 196.a, Reasons to prove that it is to be ministered in one kind only. [4] 204. 205. Extenuated by the Fathers and Anabaptists. [4] 145. Whether the words of john in the 5. Chapter belong thereto. [4] 156.b, Reasons why it ought not to be ministered in one kind. [4] 205.b, 206. Certain rules for the understanding of the Fathers when they speak thereof. [4] 172b, 173. ab. 174.a, It consisteth of two things, heavenly and earthly [4] 174.b, 182.b, An error of the same. [3] 362.a, Whether it must be given to the sick. [4] 214.a, How Christ is given in Baptism and in it, [4] 153b, The chiefest end thereof is let by transubstantiation. [4] 158.b, The state of the question touching the same. [4] 144.b, The force of the word therein. [4] 187.b, What Analogy there is of the signs & things signified in the same. [4] 154.a, That the material bread thereof is not the bread spoken of in the 6. of john. [4] 151b, Answers to the reasons making for it ministered in one kind. [4] 207. 208. 209. Whereof it took his name. [4] 218.b, This is my body, being the words thereof expounded at large. [4] 166. 167. 168. 169. 170. The senses are not deceived therein. [1] 114. ab, The same sent from house to house. [4] 178b, Whether any kind of drink may be used therein [4] 214.b, How it may be said to consist of two things. [4] 194.a, Whether it or Baptism is the worthiet sacrament. [4] 185.a, Whether in receiving the same it be lawful to use adoration by the outward signs. [4] 178.a, What manner of change of bread is granted therein. [4] 174.b, An Emperor and a Pope poisoned by taking thereof. [4] 159.b, Excellent notes touching the doctrine of the same. [4] 166. ab, 167. ab. ¶ Look Communion, Sacrament, and Supper. Ex. Example. The first Example of sin came from the Devil. [2] 242.b, 243.a, 215.b. Examples. In what respects Examples are but weak proofs. [3] 381.a, We must not live by them but by laws. [●] 454.a, Of godly men not absolutely to be followed. [3] 174.a, [1] 50.a, [2] 387. ab, 395.a, [4] 311.a, Ill must be taken heed of. [3] 265.a, and all before in the discourse upon Naaman. They make not custom, but the assent of people: as how [1] 98. ab, In what respect they should provoke us to follow them. [1] 62.a, Of what fault we must beware, when we reason by them. [1] 49.b, 50.a, The use of them is of two sorts: and how. [1] 49.b. Against the Stoskes, which say that men by nature are made unto virtue, but corrupted by others Examples. [1] 55. ab It is not lawful to teach citizens their duty by evil Examples, as how. [2] 393. a Sundry Examples of the apprehension of the truth. [1] 16. a Excess. Some pleasures admit Excess, other some admit none. [1] 137. b Excommunicated. How one must not be Excommunicated for another. [4] 58.b, To what end the party offending is. [4] 59.a, None may be without the consent of the Church. [4] 60.b, Who they are that must be. [4] 58. a.b, diverse degrees of them which be Excommunicated. [4] 59. ab From what things the party Excommunicated is excluded. [4] 58.b, In what thing we may communicate with them. [4] 59.a, The duty of the Church towards such. [4] 59.a, That the godly may lawfully be conversant with them, and why. [2] 311.a, They are not excluded from hearing God's word. [1] 58.a, How we ought to behave ourselves towards them. [4] 64.b, 65.a, Excommunication. Excommunication defined. [4] 57.a. Of what affection they ought to be which execute it. [4] 64ab. Correction goeth before it. [4] 57.b, The best time for it. [4] 63b, The necessariness thereof. [4] 57.a, What is to be done if it be not obtained against offenders. [4] 63.b, Who should exercise it. [4] 60.a, Their opinion which say that is not needful. [4] 61.b, Against whom the Church is to thunder it out. [2] 414. ab, To what end Excommunication must be used. [4] 64.a, And that the godly fear it. [3] 64.b, Against it being bought with money. [4] 64.a Whether it is committed to one Bishop. [4] 61.a, Degrees to be observed therein. [4] 58a, divers causes thereof [4] 59. ab, When it must be used. [4] 61.b, 62.a, Whether it doth separate us from God. [4] 58.b, How it is not preindiciall to innocentes. [4] 64.b, In what cases it is to be used. [2] 634.a, For light causes not allowed. [4] 64.a, Executed on such as married with Infidels. [2] 444.b, What kind hath been used in former times against Idolaters. [2] 488, b The force, virtue, and use thereof. [2] 635.b, 636.a, That & deprivation, if a clergy man should swear. [2] 372a, A certain kind of banishment. [2] 275.a, Of Princes by bishops [4] 231b, Of Martion prosequitted by his own father, and why. [2] 378.a, Excuse. The Excuse by ignorance of God disallowed [1] 14.b. Execution. Causes of delaying or prolonging of Execution. [4] 257. b Execution of offenders doth not violate charity. [4] 279. b Executioners. The ancient jews had no Executioners. [4] 264.a, Why they have commonly an ill report. [4] 264b 265. ab, Called Lictores, and why. [4] 294. ab. Exercise. What earnest Exercise is able to do. [1] 57. a. 56.b, The difference between it and custom. [1] 154.a. Exercises. What Exercises Christians should use for their recreation and pleasure. [2] 528.a. Exile. The Etymology of the word Exile. [4] 270.a. ¶ Look Banishment. Exorcism. What Exorcism is. [4] 128. b. 129.a, Added to baptism. [4] 128.b, The beginning thereof. [4] 131.b, Whether it is to be joined therewith. [4] 132.b, In ancient time there was none. [4]. 31.a, Of evil spirits taken away. [4] 132.b, Unto what times the original thereof may be referred. [4.] 129.a, Whether David used it, when he played before Saul with his harp. [4] 129.a. ¶ Look Conjurations. Exorcisms. No Exorcisms in the old Testament for driving out of Devils. [4] 129.a, Reasons for proof and disproof of them about baptism. [4] 133. ab. 134. ab. 137. ab. 138. a Whether Solomon made charms and Exorcisms. [4] 129. ab. Exorcists. Exorcists among the Hebrews and when they began. [4] 129. ab Whether they are still to be retained in the Church. [4] 131.b, 132.a. Christ the head and chief of new Exorcists. [4] 130.a. Experience. What Experience is required of them that should be meet hearers of doctrine. [1] 54.a. Ey. Eye. If thine Eye offend thee, etc. expounded. [4] 88. ab. The Eye leadeth to lust. [2] 481. It cannot attain to God's essence [3] 394.b. [1] 25.a, Gregory's opinion of abusing the same. [1] 481.b, It is oftentimes a man's distinction. [2] 481. ab Fa. Fable. A Fable defined, and the divers kinds of them. [2] 55●.a, Their use and of Apologes, and their necessariness. [2] 551.a. A Fable of the Rabbins touching the convinction of the soul with the body. [3] 329.b. A Fable touching Christ and Peter. [4] 79.a. Face. There is a Face also of the mind as well as of the body [1] 29.b. Of colouring the Face: Read at large. [2] 507, etc. ¶ Look Painting. Faculties. Faculties draw their excellency and worthiness from their end. [1] 8.a, As they are more excellent, so are also their ends: as how. [1] 7.b. No difference between the worthiness of them, whether they have work for their end, or action: and why [1] 8.a. The excellency of ends & Faculties, is as well towards the one as the other. [1] 8.a. Faith Theological. A definition of Faith. [3] 59. b. 57a, 70.a, 90.b 71.b, [2] 296. b. 634.b. What it signifieth. [3] 89b, 90.b. The Etymology thereof. [3] 63.b, What companions it should have. [2] 549.b, Of the chief and the common object thereof. [3] 58a, 136.b, 144.b, 127.b, How the same prescribeth to charity. [1] 8.b, The nature & property of the same. [3] 57. ab, 92.a, 93.a, 132.a, True exercises thereof. [4] 157.b, Of the certainty and uncertainty of it. [3] 87. ab, 126. ab, 132.a, 130.a, 84.a, 90.a, 57. ab, How it is cast into a sleep [3] 138.a, 150.a, The triumph of the same. [2] 621.b, Whether it be in our own power. [3] 140.a, 43.b 16.a [2] 260.b, That it is a firm assent. [3] 59a, 70.a, What things we are to examine in that assent. [3] 59.b, Wherewith that assent doth witness. [3] 60.a, Why there can be no firm assent thereof in this life. [3] 71.a. Whether faith only do justify. [3] 154.b, 135. a. 156. ab, 125. 126. 93b, 108.a, 150. ab, 159.a, 151.b, 144.b, [2] 262. b Of Abraham's Faith. [3] 235.b, 136.a, 89.b, 126. ab, 125.a, 61. ab, 84.b 96.a, It was not void of mistrastes. [3] 62.a, That his and ours is all one. [3] 135.b, Of the Centutions, whereat Christ wondered. [3] 129.b, Of Cornelius. [2] 160. ab, 262.b, 263.a, Paul's assurance of his. [2] 629.a, Whether ours & the jews be greater. [2]. 588. ab, It doth not extinguish reason. [3] 61.a, Whether it and the remission of sins came in first. [3] 135.b, 148.a, 150.a, Whether it may be severed from charity. [3] 69.b, 72.a, 106.b, 152. a. 154.a, and in whom: [3] 7. 3. ab, Whether a man which grievously sinneth is destitute thereof. [3] 137.b, How it differeth from hope. [3] 86.b, Whether it hath his beginning from the holy Ghost [3] 140.a, [2] 578.a, [1] 6.a, It maketh things furthest off to be present [2] 587.b, [4] 174.a, 195. ab. Of a justifying Faith. [3] 196.a, It is not in all alike. [3] 57.b, Unto what things it hath respect. [3] 91.b, Whether the definition thereof in the Hebrews be a definition. [3] 91. ab, When it changeth both his nature and kind. [3] 76.a, How fear and it are coupled together. [3] 66.b, As it is a work it justifieth not. [3] 136b, 60.b, It confirmeth the Law two manner of ways [2] 578.a, [3] 151.a, How without it the Law cannot be observed. [2] 577. ab, 578.a, Wherein truth and it do agree and differ. [2] 549.b, It ought to go before the receiving of the Sacraments. [2] 586.b, It dependeth not of the commandment of the will. [3] 61.a, It is chiefly carried unto the resurrection of Christ. [2] 609.b, It maketh all things possible. [2] 613.b We are not justified by the dignity thereof. [3] 144.b, Why it rather than other works justifieth. [3] 137.a, Why it and confidence are joined together. [3] 130.a, The force and power thereof. [3] 129. ab, It dependeth upon calling two manner of ways. [3] 45.a, It goeth before justification. [3] 137.a, How it hath life of another thing [3] 135.a, By it we obtain the promises. [3] 150.b, 151.a, Smith denieth justification thereby. [3] 147.b, 148.a, Whether it be far from the last perfection. [3] 138.a Whether it hath her form of love. [3] 129.a, Who seek God thereby, and who by works. [3]. 142.b, Whether God attributeth more unto works than unto it. [3] 146.a, The dignity thereof is measured by the object. [3] 144.b, God requireth more than it of us [3] 157b It grieveth the godly that their Faith is not strong enough to resist their corrupt natures. [3] 267. a Why Paul joineth Faith and confession together. [3] 262.b, How it is joined with repentance. [3] 213.a, Of such as have abjured it. [3] 206.b, 207.a, It was exercised by Ecclesiastical satisfactions. [3] 236.a, Without it there is no good thing. [2] 262. b Whether grace and a weak Faith have the power to justify. [2] 261.b, Whether it be a part of repentance. [3] 213.a, In what cases it waxeth feeble. [3] 60.b, and a remedy there against. [3] 62. ab, 71.a, Whether it can consist without works. [3] 60.b, How it is made perfect by works. [3] 75.a, It apply those things which it believeth, unto him in whom it is. [3] 84.a, What is required for the trial thereof. [3] 87.b, It is the correlative of God's promises. [3] 126.a, 128. b The meaning of Paul in saying, Whatsoever is not of Faith is sin. [2] 269. ab, Sin is committed through the want thereof. [3] 70.b, 71.a, How it cometh to pass, that about it there is doubting. [3] 59b, Of that whereby we please God [3] 106. ab, How hope and charity are engendered of the same [3] 74, b, Whether it taketh place in things assuredly known. [3] 59.b, 60.a, What things strive therewith. [3] 91.a, Thereby we deny the best part of ourselves. [3] 60.a, It extinguisheth not the nature of man. [3] 61.a, Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof, and whereto it is referred, [3] 91.b, The end of the same, [3] 60.a, In what kind of promises it hath to do, [2] 549.b, How many ways it is taken and distinguished. [3] 57.b, It is the rule and direction of a good intent. [1] 93.a, Of comprehending the creation of the world thereby, [1] 16.b, How far forth it gathereth a knowledge of God, and from whence, [1] 30.b. The law and Faith help one another, [2] 578.b, What should be the form thereof, if any form be, [3] 75.b, What is a manifest falling away from the same. [3] 57.a, By it we first answer unto the calling of God, [3] 77.b, The proper notes and colours thereof, [3] 142.b, How it excelleth charity, and so contrary, [3] 75.b, By what means it is nourished and confirmed, [3] 63. ab, Whether it be a trust. [3] 92.b, Why it must not rest upon human wisdom, [4] 25.b, It is not of works, [4] 26.a, The root thereof in heaven, [4] 25.b. It is no true kind which breaketh not out into actions agreeable, [2] 316.b, It cannot be tied to fathers and Counsels, [1] 93. ab. A most notable confirmation thereof in the vanquishing of Giants by weak men. [1] 131a b, When it shall cease. [3] 76.a, Whether the true and right kind is to be yielded to the persecutors of the Church. [4] 33b. What Paul intendeth by saying, that the righteousness of Faith hath testimony both of the law and the Prophets. [1] 99.a, Who have a show of Faith, but no true faith. [3] 73.b, Whether it be in Infidels or no. [3] 106. ab, It draweth with it all good motions of the mind. [1] 106.b, The apprehending thereby taketh nothing away from the truth of things. [3] 77.b, Whether it signifieth the conscience. [3] 98.b, Two things necessarily required therein. [2] 634.b, A comparison thereof unto wisdom. [3] 74.a, Where the fault lieth if we waver therein. [3] 70.b, Whither hope or charity be the form thereof. [3] 74a b, Not perfect in us in this life. [3] 72.b, The force thereof in the believers. [3] 71] ab, Of the great convinction between it and works. [3] 151.a, It expelleth fear. [3] 65.a, How far forth it agreeth with fear. [3] 63.b, The difference between it and opinion. [3] 69.b, and suspicion. [3] 57.b, How it is harmed by a lie. [2] 544.a, Errors in matters thereof is deadly sin. [1] 95.a, Whether infants have it. [4] 119.b, 120.a 163.a, How it is increased by good works. [3] 135.b. Many more things revealed unto us by the Scriptures, than we know by it. [1] 16.a, It goeth necessarily before all good works. [3] 154. ab, Whether it may be separated from justification. [3] 131.a, 312. ab, It formeth & pertecteth all good works. [3] 149.b, Whether ours to justification and the fathers were all one. [3] 153.b, 154.a, [2], 87.b, What kind was necessary to salvation, till the Gospel was published. [2] 262.b, 263.a, Gregory's opinion that it is the entry whereby we come unto good works: but not contrariwise. [2] 260. ab, To be with out it, and without grace, in Augustine's judgement is all one. [2] 259.a, If I have all Faith, so that I can remove mountains, expounded. [3] 132.b, 133.a, prophesy and true Faith are not of necessity joined together. [1] 23.a, That of the jews commended by examples. [2] 588. ab. A new signification thereof, that it is the persuasion of the conscience [2] 269. ab, Whether it go before or follow miracles. [1] 68. ab, The saints to confirm it sometime required miracles. [3] 62.a, It springeth not of miracles, but is confirmed by them. [1] 63.b, 67.b, In whom it goeth before miracles, as P. Martyr saith. [1] 68.b. Faith foreseen moveth not God to predestinate us. [3] 16a divers kinds of Faith. [3] 92.a Of the articles [3] 144.b, 145.b, Of Doctrine. [3] 132.a, Of miracles. [3] 26.b, 199.a, 132.a, [1] 69.a, 6●.a, Granted even to the wicked. [3] 92. ab, A Temporal. [3] 92.b, In the reprobate. [3] 34.a, How to determine whether it be but temporal. [3] 47.b, 48.a, Form and unformed, [3] 71.b, Effectual, and historical. [3] 141.b, 142.a, Unfeigned and temporal. [3] 204.b, Dead and lively. [3] 71.b, 134.b, 135.a, 92.a. True Faith and counterfeit. [3] 87.b, 73.b, General Faith and particular. [3] 132.a, 133.a, 106.a, 107.a, And whether by the particular every man is sure of his salvation. [3] 145.a, [2] 318.a, Of opinion or persuasion, of inspiration, of miracles. [1] 69a. Of a certain human Faith not inspired by God. [3] 134.b. What kind of Faith the Turks have. [3] 106. b Whether the Devil be endued with a true Faith. [3] 137.b, 62. b What Faith driveth men to desperation. [3] 92. b Faith Civil. divers definitions of Faith, to wit civil faith. [2] 549.b. In what respects it is to be violated. [2] 538.a, It comprehendeth in it all the parts of man's life. [2] 549b, The necessity thereof & of truth among men. [2] 539.a, Whether it must be kept with heretics. [2] 538a, Whether it must be kept with him that breaketh promise. [2] 548.b, Whether it is to be kept with our enemies. [2] 537.a, 371. a The Faith of Attilius Regulus to his enemies. [2] 539.a, 282. b Faithful. The state of the Faithful after death. [3] 235.a, [1] 144.a, It is proved that they are in Christ by all kind of causes, [3] 78.b. Faithfulness. Faithfulness required in Ministers, and how they serve from it, [4] 19 20. Fall. A temporal Fall, and an eternal fall, and what the godly do in either of them, [1] 212. ab. Adam's miserable Fall described by way of comparison, [2] 253.b, 254.a, Whether it did any way depend of God's will, [1] 204a b, It was by God's sufferance, & why, [1] 187.b, It was voluntary, [1] 205b. The miserable Fall of Priamus described, [1] 158.b, Of Solomon, [3] 268.b, 269a, Of the godly, temporal, and hath an happy issue. [1] 211.a. Fast. The Fast of a manichie and a Christian compared, [3] 353.b, The exercise of them that use it truly. [3] 248b. A religious Fast defined with all the causes thereof. [3] 248.b, Of proclaiming a public Fast, and sanctifying it, [3] 249a. Fasts. Of the four quarterly Fasts, called Ember days. [3] 251.b. What the Counsels and Apostolical Canons have decreed touching public Fasts, [3] 252.a. Fasts abused touching y● choice of meats, [3] 253.a, Abused as touching the space of time, [3] 252.b, What very heretics have thought of the superstitions kind. [3] 251.b. Of the ethnics religions Fasts, [3] 249.b, 250, a. Of the Encratistes and montanists, [3] 170.a. Fasting. diverse kinds of Fasting in Lent. [3] 171a, Available to cast out devils. [4] 130. ab, None between Easter and Pentecost, & why. [4] 45.a, jewish in the time of the law. [3] 171. a. 252.b, 253.a, 247.a, 249.b, Certain times and days appointed for it. [3] 172.a, To what end it was ordained, & the continuance thereof [3] 171a, In what cases the Church & the Magistrate may sometime bring it in [3] 173. ab, Whether a holiness consist therein [3] 255. ab. Whereupon rose Fasting upon the sabbath day, [3] 173.b, On Thursday and Friday, [4] 45.a, Whether souls are delivered out of Purgatory thereby, [3] 255.b, For other men's sake beside our own [3] 248.b, Whether it be a part of satisfaction, [3] 255.b. What hath been thought touching diverse days for it. [3] 250.b, 251a, Overmuch attributed thereunto [3] 255.a, Commended in the new Testament, [3] 250. ab, Whether we should imitate Christ therein. [3] 254. ab, 256.a, 252. ab. 273. ab, Whether men may consume themselves therewith. [3] 257.b, diverse forms thereof used of the fathers, [3] 253b, What kind is commended, and the commodities thereof, [3] 247.b, 248.a, What faults are to be avoided therein. [3] 250.b, Abused by men's misdemeanour at Shrofetide, [3] 255.b, Who was the first that wrote laws thereof, [3] 254a, A distinction thereof. [3] 247.b, 248.a, That it is thirsty & why, [3] 247. b diverse causes for the which public Fasting must be used. [3] 252. a Religious Fasting distinguished. [3] 248. b This kind of devils is cast out only by Fasting and prayer, expounded. [3] 250. b Fastings. A distinction of prayers and Fastings. [3] 193.a, What do please God, and why, [3] 248.b, Whether being rightly commanded by Princes, they are to be obeyed. [3] 252.a, How they are said to be free or not free. [3] 252.b, To what end the Papists enjoined them. [3] 224. ab, Brought in without measure. [3] 250. b Father. The power of a Father defined, [2] 431.b, It is not a name usurped or challenged of men. [2] 381.a, How much the civil Laws esteemed his authority. [2] 432.a, 436a, His duty to his children notably set down. [3] 259. a What we are taught by calling God, Father. [3] 81.b, Christ is no where in the Gospel called so. [2] 381. a Whether a son, placed as a Magistrate, aught to give place to his Father being a private man. [●] 377. b Fathers in the time of the Law. Causes of the long life of the Fathers. [1] 126.b, 127.a, Where they were before Christ's ascension. [4] 104.a, Why it was so long before they did beget children. [1] 127.b, How they were perfect, having so many imperfections among them. [2] 425. ab, They are not to be followed in all points. [2] 148b, How we and they are both in one stock and root. [4] 101.b, They as well as we were justified by faith only. [2] 5●4a b They entered into covenant with God for their posterity. [2] 585.a, How they did eat the flesh of Christ, he being not then borne ● this concerneth the Sacrament. [2] 58●.b, Whether they were ignorant of Christ, etc. [3] 339.b, 340 341. It is proved that they wanted not God's spirit. [2] 592.b, 593a, Chrysostom's error in diverse points touching them and us. [2] 593.b, 594.a, They had both temporal and eternal felicity promised them. [2] 592.a, 593.b, They are called little ones and servants, and why. [2] 595b. They and ●e have one salvation. [3] 336.b, 340. a Father's according to the flesh. How Christ's words are to be meant in forbidding us to be called Fathers upon earth. [2] 380.b, 381. a how God punisheth the sins of the Fathers upon the children. [2] 236.b. ¶ Look Punish & Sins. Fathers of the Church. The Fathers at contradiction with themselves. [3] 151.b, 250.b, 251.a, 183. ab, [2] 380.b, 381.a, [4] 49.a, 50.b, 51. ab, 102.a, How we must interpret all their sentences. [3] 151.b, What they say of jepthas' vow. [3] 183. ab, 200.a, [1] 4. 3.b, Whether we must always judge of the scriptures by them. [4] 50b, 51.a, Rules for the understanding of them, speaking of the Eucharist. [4] 172.b, 173a b, 174.a, How they are said to be spiritual [4] 53.a, They do err, [4] 50.a, 72.b, [3] 149.a, 243. 244. The inconstancy of certain of them & the schoolmen. [1] 67.a, How Pighius esteemeth of them, is showed by similitudes. [2] 229.a, In what cases they are to be received. [4] 49.a, The most ancient were not subject to the Roman bishop [4] 80.a, No appeal from the scriptures to them admitted [4] 48.b, 49. ab, They extenuate the sacraments of the old law. [4] 102.a, What they have said touching the choice of meats [●] 170a b, What they meant by the word sacrifice. [4] 19.a, If Peter erred, much more they, and why [1] 44.a Whether they are to be allowed when they all agree [4] 50b, The later the corrupter. [2] 434.b, In what respect they are to be rejected. [4] 54.a, Why the adversaries stick so close to them. [4] 52.a, Which of them taught superstitions. [3] 240.b, The greater number of them grant that there is a purgatory. [3] 243.b, A rule as touching their writing. [3] 158.a, A rule for reading of them. [3] 362.a, [2] 229.a. Fatherhood. Two kinds of paternity or Fatherhood in the son and the father [2] 377.b, 378.a. All Fatherhood dependeth of Christ, and who deserve not that title [2] 381a. Fault. By what things a Fault is aggravated or lightened [4] 300b. What kind of ignorance excuseth a Fault. [4] 301.a. Faults. What we are to do when we see the Faults of our neighbour. [4] 259.b. Look Offences. Favour. In what case we be if we be not persuaded of God's Favour. [4] 142. It is proved that God's grace is the Favour which he beareth us. [3] 49.b. The difference between Favour, love, and charity [2] 558a. Fe. Fear. Fear defined. [3] 271a, and divided. [3] 65a b, Five kinds thereof mentioned of the schoolmen. [3] 66a, The affect of the same, & how it worketh in the heart. [2] 411. ab, It flieth an evil thing which is hard to be shunned. [2] 410a, A true distinction between servile and a childlike. [3] 66.a, What is in the saints whiles they be alive. [3] 67.a, Whether the adopted be delivered from all kind thereof. [3] 65.a, Of damnation and how it worketh. [●] 64. ab. Without faith. [3] 67b. 66b. Remedies against an evil Fear. 3. 69.a, What manner of one Christ's was. [3] 66b, 67.a, How perfect charity casteth it out. [3] 67.b, 65.a, 290.b, 291.a. Whether servile Fear be unprofitable. [3] 65.b. Of Fear coming of an evil conscience. [3] 69a. Why white we live here we cannot shake off all Fear. [3] 64.b, It hath respect to many kinds of evils [3] 67.b, Paul's exhortation thereto is not unprofitable. [3] 64. ab, How far forth faith and it do agree. [3] 64a. Of an evil Fear, and whereof it springeth. [3] 69.a. Whether servile Fear prepareth unto justification. [3] 115.a. What manner of Fear is in the saints departed. [3] 6●.a, How faith and it are coupled together. [3] 66.b, How it can abide, and yet be driven out [3] 65.b, In whom it is never separated from faith. [3] 66ab. What the Fear of God signifieth in the Hebrew phrase. [1] 6. b How great a dignity it is to Fear God [2] 259b. How Fear may be godly and ungodly. [3] 184a. How a servile Fear may be called profitable [3] 115.b. Whether jeptha was driven by a godly Fear to sacrifice his daughter. [3] 184a. With Fear & trembling work your salvation, expounded [3] 117. a Fearful. Who is Fearful, and the nature of such a one. [3] 271.a. Feasts. Of three principal Feasts yearly celebrated of the jews, & the meaning of them. [2] 376. ab. Feasting. Of preposterous Feasting. [3] 269.b. Feet. The washing of Feet, and what it signified. [4] 211. ab. ¶ Look Ceremonies. Fellowship. Fellowship distinguished. [4] 58. b The Fellowship of the Church is compounded. [4] 60.b. ¶ Look Communion and society. felicity civil or natural. Aristotle's definition of felicity. [2] 257.b. [1] 132.a, Active & contemplative, & which the most excellent. [2] 301.a, The miserable fall of Priamus from it. [1] 158.b, Principles thereof, and principles of misery. [1] 166. ab, Solon's sentence touching the same, not to be had in this life, assented unto of Divines. [1] 166.a, Whether adversities do beautify or blemish it. [1] 163.b, 164.a, Only job recovered it being lost. [1] 165.b, Whether God be the cause thereof according to Aristotle & the Peripatetics. [1] 154. ab, 157.b, poverty is no let thereunto, and how that is proved. [1] 149.a, It may be retained in extreme torments of Phalaris bull: say the stoics. [●] 163.b, Friendship is necessary thereunto, and why. [1] 148.b, False and true causes thereof. [3] 113.a. What kind of men have a hard Felicity, as Eustratius saith [1] 149.b, The answer of some, why it is obtained but of few, the same being so common. [1] 155b, Store of good children required thereunto [1] 148.a, Who be excluded from it according to Aristotle [1] 155. ab, Unto whom calamities are no hindrances touching the same. [1] 158.a, Fortune bringeth it not to forth, and why. [●] 156.b, What the holy Scriptures determine touching virtue belonging thereunto. [1] 153. ab, Whether it is to be had in our life time, or not until our death. [1] 158.b, 159. all, [1] 160.a Unto what actions it doth belong. [1] 146.a, Aristotle's conditional argument, that it cometh of God. [1] 154. ab, The means which he speaketh of to attain it are commanded us in Scriptures. [1] 157.b, He reckoneth up five causes thereof which be reduced to two. [1] 154.a, He excludeth God and fortune from the causes thereof, & how, [1] 156.b, 157a, Why he removeth fortune therefrom. [1] 156. ab, How his definition thereof agreeth with the holy scriptures. [1] 132. ab, That which he treateth of is but politic or civil. [1] 149.b, Strong reasons, proving that it springeth not from fortune [1] 157. a Whether a man may return from his present miseries, to his former Felicity. [1] 165. b Of the Felicity of man in this life, and in what things the same consisteth. [1] 125.a, It must not be sought from accidental causes: and why [1] 161.a, Two hundred four score and eight opinions might be reckoned of the same. [1] 133.a, Their absurdity that make it depend upon fortune. [1] 161.a, No disagreement about the name thereof, but about the thing itself. [1] 132.a, Whether all pleasures have fellowship therewith. [1] 140.b, Honour is not felicity, and wherein it concurreth & concurreth not with it. [1] 141.b, 142.a, etc. The opinions of Philosophees touching the same distinguished. [1] 132, b, The cause why there arose so many & so variable opinions thereof. [1] 133. ab, By what actions it may be altered and changed. [1] 163.b The means whereby GOD doth give it as Philosophers say. [1] 155.a, An objection that the most perfect action must not be accounted for it. [1] 151.a, What the Scriptures determine touching the outward things belonging thereunto. [1] 148.b, 149. ab, Calamities hinder it not: proved by scripture. [1] 153.b What Felicity Epicurus ascribed unto God. [1] 13. a Beauty required to felicity, and what Aristotle meaneth by beauty in that place. [1] 147.b, Nobility required thereunto, and why. [1] 148.a, It is a divine thing, by what three principal means it may be obtained, & that the same is common to all men. [1] 155. ab, 156. a Solons sentence to Croesus boasting of his Felicity. [1] 158.b, Children may attain Felicity, proved by Scriptures. [1] 157.b, 158.a, Who are borne unapt thereto. [3] 30.b, Theophrastus against the stoics, that it cannot be in torments. [1] 153.a, All kind of pleasure is not secluded from it, and why. [1] 134.a, How it may be adorned and also blemished, and by what means. [1] 163.a, Great prosperity increaseth it in the blessed. [1] 162.b, How it can be the cause of virtues, and yet be produced of them. [1] 162.a, Whether it would have need of goods far inferior unto it. [1] 147.a, Contemplation a great part thereof [1] 5.a, 149.b, Being an action it cannot happen to men in death. [1] 159.a, It is the most excellent end. [1] 4.a, Why it dependeth upon wisdom, as saith Cicero, [1] 160.b, Outward goods belong not to the nature thereof. [1] 147.a, What things the Philosophers thought sufficient to themselves for the obtaining of the same. [1] 2.a, Of what thing it hath his name. [1] 2.b, It is common unto many, and how that is proved. [1] 155. ab, Impotent men cannot attain unto it. [1] 155. b Why we are passed all hope of absolute Felicity in this life. [3] 328. ab. ¶ Look Chiefest good. Felicity Christian or heavenly. Why heavenly Felicity is shadowed forth by terrestrial. [●] 597. ab, 398. ab, Upon what things it doth depend. [1] 166.a, The good things of this world are not necessary thereto. [1] 131. b Of a threefold Felicity necessary for any action. [2] 376.b, Inchoative in this life, complete in the life to come. [1] 153.b [3] 326.a, The means whereby the godly obtain it. [3] 86.a, Which they shall have in the life to come. [2] 638. 639. 640. God is felicity and him we ought to worship. [2] 574. b felicity of Angels and blessed souls. [2] 249.a, Of Christ now in heaven [2] 598. a Fi. Fictions. What Fictions be lawful, and what unlawful. [2] 5●0. ab ¶ Look Fables. Fire. The property of Fire. [3] 241.a, It signifieth trial or examination. [3] 239. 240. 241. Of that which shall consume the world at the last day. [3] 395. ab, 39●. a God liaened to a purging Fire. [3] 241. a Figures. Speeches uttered in Figures with their natural sense. [4] 234. ab Whether in the doctrine and precepts of God there be Figures. [4] 189. b An argument drawn from Figures is not always firm. [4] 258. b Whether Figures do hurt the commandments of God. [4] 189. a first-fruits. What was meant by the jewish rite of first-fruits. [2] 580. a Who they be that are said to have the first-fruits of the spirit. [2] 248. b Fish. Whether Fish provoke lust less than flesh. [3] 253.b ¶ Look Fasting and Meats. Fl. Flattery. A definition of Flattery out of Chrysostom, and the Etymology thereof. [2] 383.b, A subtle kind thereof which David used to Achis. [2] 384.a, Every pleasing speech is not to be accounted for it. [2] 383.b, A ready way to come to promotion in Rome. [2] 384.a, How diversly diverse men judge it to be good or bad [2] 407b Flatterer. Plutarch's opinion touching him that is the closest Flatterer. [2] 484. a The Pope a cunning and cogging Flatterer. [4] 87. b Of Flatterers, and who are so to be reputed. [2] 383b, Proved to be guile fall. [2] 535.b, Went about to persuade Alexander that he was not Philip's son. [3] 81. b Flatterers of the Pope maintain his usurped title. [2] 632.b. [4] 40. b Flesh. Of eating or not eating of Flesh. [3] 170. ab, Why God after the flood licensed the eating thereof. [3] 174.b, It was eaten before the flood. [3] 174.a, From whom the rite of abstinence from it sprang. [3] 174.a, Flesh and blood shall not inherit the kingdom of God, expounded. [3] 357. b They which be in the Flesh cannot please God, expounded. [3] 192. b How we are Flesh of Christ's flesh, etc. [3] 78.a, 79a, Difference between his and ours. [3] 345.b, Why his is called sin. [2] 609.a, After what manner we should worship it. [4] 177. b Of three sorts of men that are in the Flesh. [2] 564. b The Flesh & the spirit sometime taken for one thing. [3] 366. ab, Of two made one Flesh in matrimony and in adultery, and of their difference. [2] 422.b, 423. a The soul in the scriptures is called Flesh, before it be regenerated. [2] 226. a How the Flesh of man is terified at the presence of God. [1] 21. b A distinction of the Flesh from the body. [3] 361. b This word Flesh of a manifold signification. [3] 94.b, 95.a, 258.a, 29a [2] ●25. b, 226.a, 614. ab, [3] 80. a Flight. Whether Flight in persecution be lawful for the godly. [3] 287. ab Lawful upon condition. [3] 287.b 288.a, What discommodities we suffer thereby. [3] 289.a, Why the Apostles gave no precept thereof [3] 290.b, Whether it be lawful for a minister or pastor having cure of souls. [3] 288. ab, Reasons of Tertullian why it should not be taken. [3] 288b, 289a b, 290. a Whether David sinned, in that through fear he took his Flight to Achis. [3] 291.b, 292. 293 The aronmentes which make for it answered. [3] 294. ab, 295. ab, What kind of sin it to Achis was. [3] 295.b. Fo. Foolishness. Foolishness a cause of contumely. [2] 529.b. Foot. The measure of a Foot according to the Greeks & Latins. [1] 130. b Forbearance. God's Forbearance is no clear discharge from vengeance. [3] 386b, 387. ab ¶ Look Long sufferance & Patience. Foreknowledge of God. God's Foreknowledge is not the nature, the essence or being of our mind [2] 278.a, It doth nothing hinder our free will, as Cicero saith. [2] 277.b, 278.a [3] 39a, 36. b. 40.a, 38.b, It letteth not the possibility of things. [3] 37.a, Cicero's manner of reasoning against it. [2] 277.b. [3] 38.a, 39.a, It inverteth not the nature of things [3] 37. ab, Touching all things confessed. [2] 277.a, It compelleth not things which shall come to pass to come to pass [3] 40.b, It changeth not the nature of causes. [3] 39.a, What necessity belongeth thereunto. [3] 41.a, How it and his predestination do agree and differ. [3] 8.b, It must not be separated from his will. [3] 36. b The certainty of God's Foreknowledge. [3] 37. b. 3a, It ought not to call us back from endeavour of praying. [●] 3.b, To the same all things are present. [2] 587.b, It is no let to good works [3] 3.a, A necessity by supposition therein. [1] 209.b, We deny God to be God if we deny it. [3] 38.a, diverse points touching the same noted [3] 35.b, How God's predestination is called his Foreknowledge. [3] 11.a ¶ Look Predestination. Forespeaking. Of Forespeaking or foretelling called Omen. [1] 61. a The examples of diverse holy men that followed Forespeaking, and whether we may follow them or no [1] 61. ab. 62. a Foretelling. Of a kind of Foretelling which is not prophesy. [1] 82. a How spirits in Foretelling of things to come may be deceived. [1] 82.b, 83.a, Whether the Foretelling of things to come be granted unto spirits. [1] 81.b, 82.a. ¶ Look Divination. Forgetfulness. How Forgetfulness may be said to be in God. [1] 109. ab. ¶ Look Oblivion. Forgive. Whether to punish and to Forgive be contraries. [4] 288.b. Forgiveness. Whether the Forgiveness of injuries be meritorious [3] 114. ab. Forgiveness or imputation, apprehended by saith, cannot be powered into our children: proved by two similitudes. [2] 243.b. Even the holiest of all stand in need of Forgiveness. [3] 55.a. ¶ Look Remission. Form. One quality cannot be the Form of another. [3] 74.a, 75.a, What should be the Form of faith, if there were any. [3] 75.b. Not always that whereby another thing is wrought is the Form of it, it may be the instrument. [3] 75.a. Fornication. Why Fornication is a most deadly sin. [2] 469. ab, An enemy to charity and the common weal, and how. [2] 470.b, Forbidden even by the law itself. [2] 468b, Forbidden by the testimonies of the new Testament. [2] 468.b, 469.a, Their reasons which go about to prove that it is no sin [2] 468.a. How other sins be without the body, and by Fornication we sin against our own body. [2] 469.b, 470.a, Among some nations counted no sin. [3] 166.a, The Nicolaites did openly and manifestly commit it [3] 470.b, Why Paul laboured more to persuade the Corinth's that it is sin, than is endeavoured in the old Testament. [2] 347b, 468.b. Whether the flesh of them which commit Fornication is all one. [2] 422.b, 423.a, 469.b. Fortitude. Fortitude defined. [3] 270.b, 271.b, The subject thereof. [3] 271.b, Examples of the same in the Ethnics. [3] 296.a, Of M. Artilius Regulus. [2] 394.a, Of Curtius noted. [2] 394.b, Of Christians. [2] 401.b, 402. ab, Of diverse ancient Romans. [3] 277. ab, Moore worthy than temperance. [3] 276.a, The cause thereof. [3] 272a, A brutish kind noted. [3] 297.a, How God inspireth it into men, [3] 272b, Whereto the same serveth. [1] 2.a, A distinction thereof. [3] 271.b, 272.a, Of what extremities it is the mean. [3] 271.b, The whetstone thereof is anger. [2] 408.a, [3] 296.b, The end & objects of the same. [3] 271. ab. It was not Fortitude in Cato that he killed himself. [2] 393. Fortune. Fortune excluded from blessedness, by the judgement of holy scripture. [1] 157.b, Their absurdity that make felicity depend thereupon. [1] 161.a, What it is, according to natural Philosophy. [1] 156.a, It dealt most rigorously with Priamus, whom sometimes she flattered. [1] 158.b. of Croesus' 159.a, What things are said to fall out thereby. [1] 156. ab, Why Aristotle removeth it from the causes of felicity [1] 156. ab, A strong reason proving that felicity springeth not from it [1] 157.a, All the effects thereof do seldom come to pass [●] 156.b. Whether the good things of the body do also come of it. [1] 157.a, Nothing more unstable than it. [1] 161. ab, The Poet's opinion thereof and wherein we ascribe things thereto [1] 182.a, The image of the same spoke two several times, & what. [1] 85.a, Whether God's providence take it away & chance, [1] 168.b, Aristotle's and the Astrologers reason why some have good and some bad. [1] 173.a, The good and evil of man standeth not in it. [1] 161.a, It and chance are referred unto us, not unto God, examples. [3] 39. ab, How felicity is darkened thereby being adverse, read the similitudes. [1] 163.a. A false principle of the ethnics, every wise man frameth to himself his own Fortune. [1] 157.b. ¶ Look Chance. Found. How things Found become theft, and what is to be done concerning them [2] 437.b. Foundation. Of the Foundation of the church, reasoning too and fro [4] 82. 83. 84. 85. ¶ Look in Church. Fr. Free. A definition of Free, showing what it is. [2] 257. a. 252.b, 253.a, Why we are said to be so [3] 163. a Scriptures to prove that before regeneration we be not Free. [2] 255. ab. How miserably Adam fell, when he was Free. [2] 253.b, 254a. Freedom. Three manners of Freedom or liberty in men [2] 257a The difference between the Freedom of the godly and ungodly. [2] 271.a. Of our Freedom in heaven our heavenly country. [2] 271.a. ¶ Look liberty. Friends. Friends are no small help unto felicity, and why. [1] 143.b, The want of them is no hindrance unto felicity. [1] 149b, For what causes they must and must not be sought. [3] 2●9.a. He is far more to be reproved that hath ill Friends, than he which hath corrupt children, and why. [1] 148.b. The delight that true Friends take in doing good, set forth by comparison. [2] 385.a. diverse pairs of Friends noted [3] 258. ab. Friendship. A definition of Friendship. [3] 258b [2] 384.b, Grounded upon choice [2] 556b, What kind is very frail & transitory. [2] 455.b, The ends of the true & false [2] 384.b, What kind is inviolable [2] 384b. Why more convenient than justice. [3] 258.a. The necessity thereof in all estates. [3] 258.a, What things are requisite therein [3] 258b. By what means it is dissolved. [2] 556.b, It consisteth in justice, and what if that fail. [2] 423.b, It is necessary unto felicity, and why, [1] 148.b, Seneca reproveth the opinion of Epicurus touching the same to be sought in a case of profit. [2] 385a. God provided that it might increase among the jews. [1] 1●9.a. Their Friendship & amity with the Israelites reproved, and why [2] 446a. Of the Friendship that was between David and jonathan. [2] 385. [3] 258. ab, None so near & necessary but must be broken when God commandeth. [2] 523.a. Of spiritual Friendship, bodily friendship, and civil friendship, & whether of these are to be preferred [2] 380.a. free-will. The word free-will is not read in the scriptures. [2] 252b. A definition thereof. [2] 253.a, In man denied, but in God granted, and in what respects. [1] 191b, 192.a, With what necessity the choice thereof may very well agree. [2] 278.b, The necessity of supposition doth not overthrow it in us. [2] 278.b, Not utterly taken away from man, and in what it faileth. [2] 279.b [3] 156.a, Grace, which seemeth to resist it, doth not take the same away. [2] 280.b, Gods foreknowledge doth nothing hinder it, as Cicero saith [2] 277.b, 278.a, We have it not in all things [3] 201.a, Whether the gift of sole life depend upon it. [3] 19●.b, 199. ab, Adam in his first creation had it. [2] 253.a, In what things it consisteth and is occupied. [2] 253.a, What forced Cicero so earnestly to uphold it. [2] 277a b & how [3] 39.a, Seven reasons in sequence against it. [2] 275b, 276.a, So taken, as it is contrary unto violence and compulsion, not unto necessities. [2] 256.b, Why the Church calleth them heretics, which deny it. [2] 258.b, The manichees reason, how vain it is, thereabout, showed by a similitude. [2] 259.a, Much remaining in men as touching civil and moral virtues. [2] 256.b, 257.a, Whereupon Augustine said, that man abusing it, lost both himself, and the liberty thereof. [2] 254.b, What the Stoics thought thereof. [3] 38. ab, The intent of fathers to defend it. [3] 19.b, Repentance dependeth not thereupon. [3] 15.b What the scripture determineth touching it [2] 255.a, How it is defended, and how it is letted. [3] 41.a, Before regeneration it can do nothing but sin. [3] 16.b, Not proved by conditional propositions, as how [3] 13.b. The Pelagians opinion of grace and free-will to do good works [3] 50b, 121.b, 122.a, [1] 155b, How it is weakened & lost. [3] 122.b, Even in civil works is hindered. [3] 41.a, Ph. Melanchthons' opinion thereof, & of providence. [1] 200.b, Of Adam's first, whereby it was possible he should sin, and his last, that he shall not possibly sin [2] 156.b, Why God gave him it in his first creation. [2] 253.b. How grace preserveth, & is preserved. [1] 199.b, Man hath not lost it after his fall, contrary to Augustine and how both Bernard and Augustine be reconciled. [1] 199a. How we have and have not free-will. [3] 41. ab, 13. ab. 14b 96.b. Fu. Fugitive. What infamy it was counted to be a Fugitive [3] 292.a, The end of such. [3] 279.a. Fuke. An interpretation of the word Fuke called in latin Fucus. [●] 502.b, 508.a, ¶ Look Painting. Functions. The holy scripture hath under it most noble Functions, as how [1] 10.a. Funerals. Funerals regarded in the time of the patriarchs. [3] 234.b, Epitaphs at them [3] 312.a. Furies. Three kinds of Prophetical Furies, mentioned by Plato [1] 19.a. The Furies of the Poets, & their effects. [3] 166.a. Ga. Game. Of the ancient Game of swordplay used among the Romans. [2] 390.b. Games. What kind of Games by civil laws are abolishable [4] 309.b, Reasons dissuading us from them. [2] 527.b, In what things lost are recoverable by law. [2] 526.a, To what intent the civil law forbade them. [2] 527.b, No rule in holy Scripture concerning them. [2] 525.a, What is to be judged concerning them. [2] 527. ab. Games of activity & bodily exercise allowed [2] 527ab. Of chesse-men & tables. [2] 526.b, The cause of delighting in them. [2] 525a. What kind of Games justinian & others allowed [2] 526.b, Whether all kind are to be misliked. [2] 524.b, A distinction or distribution of them. [2] ●25. ab. ¶ Look Plates. Garland. Why julius Cesar did always in a manner wear a laurel Garland [2] 509.a. Garments. For whom soft and sumptuous Garments are meet, & not meet. [2] 513.b, 514a. The meaning of the borders, which the jews ware sowed to their Garments [2] 314.a. Garments are neither good nor evil of themselves [2] 607.a, The Garments of the Baalits' in their sacrifices we●… peculiar [2] 540a, Limits appointed by God for Garments, [2] 506.b, 507.a. Goe Gedeon. Why Gedeon stirred up his own son to kill his enemies [4] 264a. Jealous. How & in what sort God is said to be Jealous. [1] 207.a, [2] 344.b. controversy. The law of controversy, & the order thereof. [2] 482.b, [4] 129.a. An ●ll imitation of the water of controversy. [4] 309.b. Generation. Of the Generation of the godly and their inheritance. [2] 612.b, 613.a. Why Generation was appointed. [3] 330.a, [2] 637.b, The causes thereof [3] 337.b. Defined or described. [4] 156a, Generatio shall have an end. [3] 365. b Seed and generation are the foundation of man's motion [2] 233a A difference between proceeding and generation, though it be hard to find. [1] 107. b Generation of one thing is the corruption of another. [3] 355. a Why the Scripture talking of Gods visiting of sin mentioneth the fourth generation. [2] 365. b. 366.a, 362.b, 237. a Original sin is spread in men by seed and generation. [2] 233.a, Gentiles. Whether the Gentiles be more abject than the jews. [4] 313.b, They had some ministers of the word before the Apostles. [4] 4. b Gentlemen. A difference between Gentlemen and well borne men. [4] 312. a Gi. Giant. Of a woman giant in Rome, mentioned by Augustine. [1] 129. b Giants. Giants by their stature were nothing furthered to salvation. [1] 131.a, The Moabites and Israelites drove such out of their borders. [1] 132a, They did scarcely at any time take a good or godly cause in hand. [1] 131.a, Berosus saith, that Adam, Seth, Noah, and their sons were such [1] 130.a, foully vanquished in battles, & that by weak men. [1] 131.a, What time they began to be as faith Augustine. [1] 128.b, The cause why God would that they should otherwhile be borne. [1] 131.a, By how many names they are called in the holy Scriptures [1] 128.b, What Pliny and other ethnics have spoken in a manner incredibly of them. [1] 130. ab, Whether Og was the last, since the scripture saith that he only was left of the giants. [1] 131b, 132, a, How it is answered that in the book of Enoch giants are said to have had, not men, but Angels for their parents. [1] 129.b, Why giants in old time did, and mighty men now do resist God. [1] 131.b, The reasons that moved some to think that they came not of men. [1] 129.b, A natural cause of their tall stature. [1] ●30. a Whether Angels or men were the parents or begetters of them. [1] 128.b, Before the flood and after the flood. [1] 130. a Give. How God saith he will not give that which he will give. [3] 301. b Gift. The names of gift and calling used in Scripture. [3] 202.a, Each first gift of God deserveth not the latter gifts. [3] ●1. b Of the gifts of the holy Ghost given by Christ. [2] 624. a Gifts of God and man. The use of such gifts as GOD hath bestowed upon men is lawful [2] 341.a, Many free whereby the goolie cannot be discerned from the wicked. [3] 52.a, Three considerations why God deferreth them [2] 332.a, They do not make us acceptable unto GOD. [3] 52.a, Chrysostom by a similitude teacheth how the wise ethnics abused them. [1] 11.a, Why the holy Ghost in the distribution of them useth an inequabilitie. [1] 72.a, Natural gifts are sometimes called grace. [3] 52.a, How they be known in temptations. [3] 202.b Which shallbe abolished in the life to come. [3] 393.a, Certain given us of God without any means of ours. [1] 155.a, How they are without repentance [4] 306.b. [1] 208. ab, Frank and tree. [4] 3●6. a What gifts we must bring unto God. [3] 176.a, What belong only to the saints. [3] 52.a, How many of the holy Ghost, & their properties [3] 66.b, 67. a Of gifts without gift, and the end of such gifts [2] 596.a, What may be revoked by Law. [4] 306. a Whether Ministers may receive gifts and rewards. [4] 28. 29. Whether it be lawful for private men to give them one to another. [4] 31a Of the free gifts of the Ecclesiastical ministers [4] 8. b Gifts between the husband and wife prohibited by the civil laws. [2] 456. a Whether it be meet for subjects to receive gifts of strange Princess [4] 31. ab How gifts satisfy the ambitious and covetous [3] 175.a ¶ Look Rewards. Gl. Gladness. How Aristotle's doctrine touching Gladness standeth with the holy scriptures, & how they exhort godly men thereto. [1] 141.a, How it worketh in their heart. [1] 406.a, How it may be commendable; and how it becometh a vice: with a definition of the saint. [1] 134.b, The place thereof in man's body, & how it worketh. [2] 411.a, Cicero's opinion of naughty Gladness, and what it is. [1] 134. b Glory Celestial. God used the wickedness of the ethnics to his own glory. [1] 14. b Augustine's definition of glory or honour. [1] 142.a, It signifieth the whole felicity of the saints. [3] 276. b What is to give glory unto God. [3] 35.a, It comprehendeth two things. [3] 276.b, Whether ●l men's shallbe alike in heaven. [3] 389.b, 390. 391. Whether we shallbe endued with greater than the Angels, as the scripture seemeth to affirm. [1] 119.b. [3] 352a. 357. 358. 359. 360. What use we shall have of the creatures, when we shallbe adorned with it. [3] 394. ab how every creature waiteth and attendeth with labour & moiling for the revelation thereof: a notable place. [2] 247. b Glory Temporal. What diverse ethnics have done for glory sake. [3] 277. ab, The insatiable desire thereof wherewith Alexander and julius Cesar were inflamed. [1] 144. ab, Why the Hebrews call a tongue and glory both by one name. [3] 342.b. ¶ Look Praise. Go. Gold. Why Gold was given to Churches. [3] 323. a God. Whose God, God is peculiarly said to be. [3] 33.a, What he is, and why he is called Father. [2] 612. ab, Of diverse properties in him, which prove that he is not representable in Images. [2] 336.b, 337. ab, A feigned glass of his essence, wherein the Saints beheld all things. [2] 308.a, How he is truly said to cease from his labour the seventh day. [1] 122. ab, How he reigneth together with good kings. [4] 35.a, We are not to imitate him in all things. [4] 62.b, [1] 66.b, Why he is called the God of Hosts. [4] 25.a, How he is said to be in heaven. [3] 367.a, How he worketh together with the judgement of the Church. [4] 60.a, How all good things are comprehended in him [1] 3.a, The corporal eye cannot attain to his essence. [3] 394.b, We know two things naturally concerning him. [1] 10.b, and what they be, ibidem 11.a, Of his universal government. [3] 9.a, Whether he be the chiefest good as some hold opinion. [1] 3.a Why he vouchsafed to have his nature set forth unto us under the names of bodily parts and members. [2] 339.a, Compared to a potter. [3] 18.a, What are his chiefest properties. [3] 11.a, What kind of working cause he is. [●] 39.b, Cicero denied him to be. [3] 38.b. [2] 276.b, 277.a, He revealeth not himself that we should be inexcusable, but that followeth through our own default [1] 14.a, How he is said to be God both of quick and dead. [3] 338.b, 339. ab, How he appeared in old time in visible forms. [1] 200.a, [2] 3●8.a. [1] 27a b, What the cause is that men be so offended at the sight of him. [1] 32.a, Of certain epithets or terms which we give unto him, and why we do so. [1] 30. ab, The Philosophers divided the unity of him into parts, and how. [1] 11. ab. He is primus actus the first agent, say the Philosophers, and what is concluded thereby. [1] 178.b, Whether he be the author of sin as in show it may seem. [1] 176.a, and so forward in that Chapter, 190.b, 191.a, He hath the same place in the world, that the mind hath in man [1] 170b, He is able to work mediatelie and immediately. [1] 184.a, Contrariety in him and how to be meant. [3] 301.b, Three manner of ways whereby we may know him. [1] 16.a, What is meant by sitting at his right hand. [2] 623.b, how and by what means the wicked confess him. [1] 13.b, Why he is called a spirit. [1] 10●b, His invisible things drawn to three principal points. [●] 16.b, How he may be known & seen. read [1] 24.b, 25.a, Augustine's opinion that Paul and Moses had sometime seen the substance of him with their mind, while they lived here. [1] 30.b, diverse signs and tokens of his presence [1] 25.b, He was very familiar with our first Parents, & in what sort. [1] 32.a, How he is said to be made visible in Christ. [1] 30.b, 31.a, To remember doth not properly accord with him, and why. [1] 109.a, He cannot be said to be definitely in a place [1] 87.a, He is said to do those things which he causeth us to do, as how. [1] 107.a, How much and in what sort he may be seen of men. [1] 24.a, The error of the Anthropomorphites, avouching him to have a body, & how they prove it. [1] 29. ab, How and by what means the Saints in heaven shall know his essence. [1] 29.b, Why our knowledge of him is so difficult [1] 30.a, Why the scriptures do attribute parts and members unto him. [1] 29.a, Proved to be without a body, & how. [1] 28.b, How he is an essence or being. [1] 100.a, A nature dissevered from any matter, & by what means he declareth himself. [1] 12.a, His substance cannot be seen. [1] 28.b, Of his omnipotency or almightiness. [2] 613.a, No refuge against his anger. [4] 295.b, 296.a, The diverse opinions and persuasions of some touching him [1] 13.a, He doth offer himself to be beholden of men two manner of ways. [1] 14a, The nature of man doth most resemble him and how [1] 12.b, Wherein his majesty doth consist. [1] 11.a, Whether in sense or mind we know his essence in this life. [1] 30.a, Whether in him there be any change or alteration. [1] 109.b, 110.a, He is the God of all men yea even of the wicked. [3] 33.a, He revoketh his decreed purposes, & why so. [1] 82.b, How it must be understood that he doth deceive no man. [3] 23.a, What we are taught by calling him Father. [3] 81.b, The mind of him is the original of all laws. [2] 575.b, How Augustine excuseth Tertullian, saying that he is a body. [1] 28.b, The answer of Simonides to king Hiero demanding what God was. [1] 30.a, His power and his will must be distinguished. [2] 563.a, He is the maker of heaven and earth. [2] 613.b, How he is said to come, sith he filleth all places. [1] 101.a, Godhead. Reasons objected against the Godhead of the holy Ghost. [1] 107. a Against them that think Christ's Godhead impaired, because in the new Testament he is called lord [1] 100. b A proof of his Godhead & manhood. [1] 115. ab, What Augustine to Pascentius saith thereof, and of the holy Ghost. [1] 106. b Gods. The meaning of these words, The Gods came that he might redeem unto himself a people. [1] 100b, 101. a Godly. The Godly determine all ways with this condition, If God will. [2] 254.b, How all creatures do service unto them. [2] 251.b, 252.a ¶ Look Saints. Godliness. Godliness defined. [3] 255.b. The proper notes and colours thereof. [3] 142.a, The end and whereto it tendeth. [1] 17.a. [2] 303a, It cannot be joined with ignorance. [2] 259.b, The chief virtue of all others, and how Tully abolisheth it. [1] 152.b, How it was attributed by Paul unto the Athenians, they being Idolaters. [2] 259ab Good. That all things desire good, it seemeth to be a certain imitation of God, and how. [1] ab, It is the chiefest thing whereof felicity hath his name, [1] 2.b, Why some have thought it and end to be all one, [1] ●. b, Arts and doctrines desire it of their own nature. [1] 3.b. The old proverb; all things do covet good, commended by Aristotle, [1] 2.b. Of what good, evil is said to be the privation, and that it cannot be but in good, [6] 180.b, All the creatures of God, man excepted, do seek for it, & why, [1] 3. b. 4.a. A distinction of good things according to the Philosophers, [1] 146.a. How things being naturally Good, do turn to evil, and in whom. [1] 3.b. Good things unto the wicked are occasions of sinning: proved [1] 185. a How the nature of man is Good and not good. [2] 227.a. Chiefest Good. What is the chiefest or sovereign good, [3] 161.a, Riches supposed of some to be the same: disproved. 146a b, Of such as wanting the true knowledge of GOD, sought after it. [1] 2.b, Determined by the holy scriptures. [1] 5.b, 145.b, The opinion of the common sort touching the same [1] 2.a, The difference between us and the Philosophers thereabout [1] 7.a The principal knowledge thereof is continued in the scriptures, [1] 9b, The opinion of Paul touching the same. [1] 2a, An objection of the stoics touching virtue to be it. [1] 150.b, Virtue is not, and reasons why. [1] 126.b, 150b, 152.a, That the faithful in the day of judgement shall have it, and what it is. [1] 144a, What things diverse men thought to be it, [1] 1. ab, 2. ab. 133.a, All kind of pleasure is not secluded from it. [1] 134.a, Of man and other reasonless creatures. [1] 132.a. What pleasures draw near to the nature of the chiefest G●od. [1] 139.a, How far Aristole agreeth with the holy Scriptures touching the same. [1] 3. ab. Honour is not the chiefest Good, and wherein it concurreth and concurreth not with felicity. [1] 141.b, 142.a, etc. The Hebrews opinion touching the chiefest Good. [1] 2.a. Whether God be the chiefest Good as some hold opinion. [1] 3.a ¶ Look felicity. Goods. Outward Goods belong not to the nature of felicity. [●] 147.a. A distinction of the Goods of the body. [1] 146. a Whether felicity (a thing so excellent) should have need of Goods far inferior unto it. [1] 147.a. How Aristotle proveth the Goods of the mind to be the chiefest good things. [1] 146.a. A distinction of the Goods of the mind. [1] 146.a. Goodness. Of God's great Goodness and wherein the same doth notably appear. [1] 16.b. ¶ Look God, and Mercy. Gospel. What kind of doctrine the Gospel is. [3] 46.b. The Gospel is offered unto us in the first commandment. [2] 553.b, The preaching thereof, a salutation. [2] 561.b, Why some part thereof was allowed and some not [4] 48. ab, How the promises of it and the law do differ [3] 274b, 275.a. Who they be that slander and speak shame of the Gospel. [3] ●61. b, 262.a, In what respects wear to glory of the same. [3] 261.a, Whether it raise tumults [4] 314. 〈◊〉. The benefits that we have by the Gospel. [3] 161ab. Our flesh deceived while it judgeth of the gospel. [3] 261.a, The sum of the preaching thereof is peace. [3] 161.a. No contrariety between the law and the gospel [4] 288b. Whether the preaching of the gospel were universal. [4] 4, ab, 5. ab, What it and the doctrine of the Papists do teach. [3] 262. ab, [4] 87.a, It was preached before the destruction of jerusalem. [4] 5.b. Whether Common weals be destroyed by the gospel. [4] 26. ab, How it and the law are separated [3] 114b, How it and the Law are joined together. 66.b. Whether eloquence be meet for the same. [4] 26.b. In whose time the gospel was publicly received. [4] 5.a. Of being ashamed, and not ashamed of the gospel. [3] 261, ab. The gospel had always many enemies. [4] 5.b. Why Tyrants do so rage's against the gospel. [4] 330a. The time of the gospel prophesied. [3] 453.b. Augustine's meaning, in saying, I would not believe the gospel unless the authority of the Church had moved me thereto. [3] 58b, Miracles were as Trumpets, whereby the gospel was commended [1] 71.b. Preachers of the gospel in England from the beginning. [4] 5a. Within what space the gospel was spread. [4] 6.a. What shall become of the people which have not heard of the gospel. [4] 5, b. ¶ Look Scriptures Governors. To what intent governors and Magistrates have the sword. [1] 120.a. ¶ Look Magistrates. Government civil. Of civil and Ecclesiastical government. [4] 230.b, 231.a. [1] 10.a. The end of civil administration and government. [2] 585.a, 6●5.a, 325.a, 231.a, A less●n for such as have to deal therein. [2] 616.a. How far civil Government is extended. [4] 231.a, [2] 327.a, Many good things therein. [4] 35.b, diverse forms thereof. [4] 226.b. The manner of Government in the Roman commonweal. [4] 60b, Unto whom it doth belong, and from whence such as have it, aught to take the rules of their authority [1] 10. ab. How civil government and Ecclesiastical government must help one another. [1] 10.a. Government Ecclesiastical. Of what manner of Government the Church is, [4] 36.a, 60.b, A description thereof. [4] 17a b, The end of the same. [4] 231.a, It altereth not her form. [1] 99.b, Whether it or the civil be superior [4] 231.b. The three societies of household Government. [4] 17. a The best kind of Government resembled in the husband and the wife. [2] 379. b God's Government is not tyrannous, and extendeth to all things. [3] 9.a. Gr. Grace. Of God's Grace there be diverse degrees. [3] 47.a, Towards the elect it lieth not idle. [3] 49a, Signified under the name of water. [4] 136.b, It is proved that it is the favour which he leaveth us. [3] 49.a, God withdraweth it from men, which is a punishment of their former sins, and what ensueth. [1] 106.a, Whether it be offered in common to all men. [3] 51a, No man spoke against it before Pelagius time. [3] 3.b, It goeth before all other gifts. [3] 49a, It is not necessarily bound to outward things. [3] 50.a, Blasphemy to teach that without it we can do works acceptable unto God. [2] 258. ab. A true definition thereof. [3] 49.b, 120b, The property of it & works. [3] 98.b How far forth it maketh men acceptable [3] 52.b, It is never called a reward, and why [3] 28.b, Whether we receive it by the power of our own will. [3] 51.a, Whether good works be given to the regenerate by it. [3] 54a. How Grace is said to be recompensed for grace. [3] 53.a, A piece of doctrine touching works, which derogateth much thereof. [2] 264.b, how and in what sort works and it are as touching eternal life. [3] 52.b, The order of the effects of the same. [3] 51.b, 52.a, The Schoolman's opinion, that it is in us to receive it or refuse it [3] 50.b, What kind of Grace is given to the regenerate [1] 2.b. Whether a general Grace depending of our own will, be granted unto us. [3] 152. b. 153.a, 156.a, 107.a, 26.b, 27. 28. 29. 30. 31. What grace we ought to confess in our justification. [●] 152. Grace is not bound or tied unto sacraments. [4] 107. ab. Why Grace is given unto some and not to others. [3] 153.a. How Grace is increased in receiving of the Sacraments. [4] 121.b, A reason why God sometimes taketh it away, and that thereby we fall to sin. [1] 181.b, Augustine preferreth that which we have by Christ, above that which Adam had in Paradise. [2] 253.b. Predestination and Grace may be called lots, and why. [1] 60.a. It cannot be powered from the fathers into the children. [2] 240.b. Being withdrawn from man, corruption followed of his own accord. [2] 220.a, How it preserveth, and how free will is preserved: according to Bernard. [1] 199.b, How it is meant that it can do nothing without our will, nor our will without grace [3] 50.b. Augustine's meaning, in saying that by the first Grace of God we are conceived, and borne by the latter. [2] 261. ab, 262.a. How the Schoolmen endeavour to affirm that Grace is a thing created. [3] 49.a. Of a Grace preventing & knocking, and the office of the same. [2] 268. ab, Preventing, and after following [3] 107a, 51.b, 52.a, [2] 261b. Of Grace working, and of grace working together, granted. [●] 51. ab. Of the Grace of doctrine, and illustration. [3] 50.a, Freely given, and which maketh men acceptable. [3] 52. a But one Grace and how it differeth in effects. [3] 51.b, 52.a. The Pelagian heresy touching Grace. [●] 107.a, 50.b, [1] 155b, [2] 201b, 299b. How we must understand this word Grace rightly. [3] 52. ab. What it is to have the Grace of God. [3] 48.b. How we are justified by Grace and not by grace [3] 48.b. Grace is not to be put as nature [3] 2●.a. The Grace of God is more remiss in us at one time, than at another [3] 47.a, It is not to expect the consent of the will. [3] 50.b. Grace is increased by Baptism. [2] ●62. ab. It lieth not in every man's power to receive Grace [3] 28. ab. What is to be justified by Grace and by the grace of Christ. [3] 48b Two reasons why God giveth not his grace always after one order and continuance [3] 47.b. Whether God give to every man so much grace as is sufficient to move them [3] 29. ab 32b. Whether our nature as it is now corrupt can resist the grace of God. [3] 47.a, The schoolemens definition thereof. [3] 40.b, 49.a. Grace, which seemeth to resist free-will, doth not take the same away. [2] 280.b. Whether Gods grace be common to all men. [3] 26. b. 27. 28. 29. 30. 31. ¶ Look Favour. Graces. Natural gifts are sometimes called Graces. [3] 52.a. Gracious. Of the word Gracious, and who are called gracious. [3] 48.a. We are one way Gracious before God, and another way before men. [3] 48.a. Gratis. Where Gratis signifieth in vain [3] 149. a Whether the word Gratis and only, be of one signification. [3] 155. a Grave. How Christ saw not the grave. [3] 343.a, 344.b, ●45. a Thou shalt not leave my soul in the Grave expounded. [3] 343.a, ¶ Look Hell. Graves. Watches at the Graves of the dead. [3] 357.a. ¶ Look Sepulchre. Grief. Two things requited in the feeling of grief. [3] 298.a, Of four effects which have their original from it. [2] 411. ab, Griefs. Galens' opinion of Griefs and pleasures in all the senses, & how. [1] 136.b, 137.a, They are an hindrance to excellent actions, and hinder felicity. [1] 163. a Groan. Four reasons why creatures are said to groan and mourn. [2] 250. b The manichees did wickedly fable many things of the groaning of creatures, and how every creature is said to groan for our sakes. [2] 248.b, 248.a. ¶ Look Creatures. Gu. Guile. The name and definition of Guile. [2] 534.b, Of two sorts, good and bad. [2] 535.b, 536.a, 540.b, It tieth perjury fast. [2] 549.a, It proceedeth from a doubleness of heart. [2] 535.a, Whether it be lawful for the rooting out of Idolatry and Heresy. [2] 539.b, Whether to use it in war be lawful. [4] 284.b, Not forbidden against enemies. [2] 536.a The civil laws allow it. [2] 536b, 537. a The Guile of the Thracians & Romans in war [2] 537.b, 538a, Of Constantine the Great in Religion. [2] 541.a, Of the King of Denmark for destroying of thieves [2] 536. ab. Of David for the safety of his life. [3] 292.b, 293. a How it is meant that Nathaniel had no Guile in him sith every man is a liar. [2] 535. ab How it is meant that in the mouth of the 144000. Elders there was found no Guile. [2] 569. b Guiltiness. Of the Guiltiness of sin, and whence the same ariseth. [1] 188.a. Ha. Habit. The nature of an Habit and the definition thereof. [1] 151. ab, If it be removed, privation presently followeth of his own accord [1] 181.b, How it doth never bring in privation, proved. [1] 181. a An Habit in the mind is no work, though it come of frequented actions. [1] 4. b Habits. What Habits are sooner abolished than others. [1] 161.b. The nature of Habits is, that they are hardly to be abolished. [1] 161b. The good Habits of the mind may sometimes be idle and unprofitable, proved by scripture. [1] 153. b Hail. The custom of the Cleon's, when they perceived Hail ready to fall upon their vines. [1] 84.a. Hair. Of letting the Hair grow, and of clipping the same. [3] 178. ab Hands. Of the laying on of Hands in making ministers. [4] 23.b. Whether laying on of Hands be necessary in making of Ministers. [4] 16. ab. ¶ Look Laying on & Ministers. Happy. Whether a man may be counted Happy in this life. [1] 158.a, That he may have happiness in himself while he yet liveth. [1] 162. ab, How stableness and mutableness may agree together in him. [1] 165. a How he may be Happy which is assailed by misfortunes. [1] 162. b Solon's saying that none is Happy before death two manner of ways understood. [1] 159.a 158.b, A Happy man compared to a quadrate or square stone, & how. [1] 165.b, Whether it can be by any means that such a one may become miserable [1] 165.a, What the holy Scriptures determine of him: and how far they agree with Aristotle. [1] 166. ab, What he should do when by chance he is fallen into adversities. [1] 163. b A certain mean appointed of Aristotle, between a Happy and a miserable man. [1] 164.b. ¶ Look felicity and Chiefest good. Harden. What it is to Harden according to Augustine. [1] 196.b, How God doth it. [1] 201.b, 203. all. How Pharaoh did Harden himself, and how God hardened him also. [1] 187. a Harlot. The meaning of that when Hosea was commanded to take a Harlot to his wife [2] 475. ab The saying of Crates touching the golden Image of Phryne the Harlot applied, [2] 474. b She that bare jephtha was no wife but an Harlot. [2] 476. a How the Church of God oftentimes played the Harlot. [2] 496. a Harlots. What is determined touching the lawfulness of an Harlot's oblation in the Church. [2] 471. b In Solomon's time there were Harlots in Israel. [2] 474.a, Suffered to go gay and man among the Lacedæmonians. [2] 171.b, Whether there be hope of their conversion. [2] 474.a, justinian's law for the weeding of them out of Rome. [2] 473.a, How it came to pass that the jews had such among them, seeing it was not lawful for them to have such. [2] 468.b, 471. ab, Their sumptuousness in Rome. [2] 472.b. How these words are meant, Harlots and publicans shall go before you into the kingdom of heaven. [2] 474.a. A decree in the digests touching Harlots hire. [2] 472.a, Augustine's sentence for maintenance of them in cities inverted. [2] 474.b, It is civil policy. [2] 463.b, The Pope maketh an unjust gain of them. [2] 472.a, Philo judeus his reason why they might not be suffered in Israel. [2] 474.b. Heart. What the Heart is, the place and the office of the same. [2] 556. ab, What affects are placed therein, and do naturally belong thereunto. [2] 406. ab, How diversly it is affected, according to the effects of the affects in the same [2] 411.a, It hath two other motions besides the affects. [2] 406.b. Our Heart is not in our own power. [2] 565.a, In whom it is heard. [3] 388.a, God findeth it not good in men, but maketh it good. [3] 20.b, Of preparing the Heart unto God, and whether it be in man's power to do it. [3] 111.b, 112. a Hate. We may not Hate our enemies in any case, and why. [2] 404.b. How we should both Hate and love ourselves. [3] 258.a. To Hate God is two ways understood, either by act, or by inclination: and in whom. [2] 237.a. Why children sith they cannot and do not Hate God, are notwithstanding punished. [2] 365.b. Hatred. Four chief parts of the Hatred which causeth schism. [4] 68 Herald Head. How a king is said to be the Head of a common weal. [4] 35b. Who is and is not Head of the Church. [4] 36. ab. ¶ Look Pope, and supremacy. Healing. How long the gifts of Healing were in the Church. [4] 130.b, ¶ Look gifts. Health. Whether the end of Physic be Health. [1] 7.a, Whether that which Physicians do restore be natural or artificial. [2] 515. ab. Hearers. Why Aristotle pronounced that young and incontinent men would not become meet Hearers of good doctrine, [1] 56.a, Men of ripe age admitted as profitable, and why. [1] 56.a. Two ends of them that be Hearers of good doctrine [1] 54.a. How it cometh that at one very sermon part of the Hearers believe & part nor. [3] 141.a. What kind of experience is required of them that should be meet Hearers of good doctrine. [1] 54a. Hearing. Three kinds of men noted, whereof two have need of Hearing wholesome doctrine. [1] 54.b, Whether sinners against the holy Ghost must be excluded from it. [1] ●7. b, Incontinent men may receive fruit thereby. [1] 53.a. Aristotle justly blamed for excluding a young man from the same. [1] 52.b. A diverse Hearing of sermons, and that therein Paul's rule must be followed. [1] 22.a. Young men may reap profit by Hearing good doctrine: this is proved by reason & example. [1] 53.a, Their faults must be no cause to keep them from it. [1] 54.a, How they behave themselves therein. [1] 53b, Excommunicate persons are not excluded from it. [1] 58.a. Why Aristotle omitted such as by nature are unapt to receive virtues, from Hearing of good doctrine. [1] 54.b. One kind of men noted that are excluded from Hearing God's word, and who they be. [1] 58. ab. None are excepted from Hearing the word of God. [1] 57.b. ¶ Look Scriptures and Word. Heat. Heat and light are not always joined together. [●] 397.a. Heaven. What is signified under the name of Heaven and earth. [1] 110b. How Heaven and earth shall pass away. [3] 395.b 396.a. By Heaven is sometime meant the middle region of the air. [2] 590.a, Damaseeus distinction thereof [●] 381.b, It is of many significations. [3] 370. 37●. 372. Of the fiery Heaven next above the seven spheres. [3] 37●.b. Of Paul's rapting into the third Heaven. [3] 381.b. Of the taking up of Enoch and Elias into Heaven. [3] 370.a etc. How God is said to be in Heaven. [3] 367.a. Of equality or inequality of glory in Heaven. [3] 390. 39●. Of a Heaven of brass prophesied by Moses, and when the same came to pass. [2] 251.b. Heavens. The Heavens are turned about by Angels. [1] 111. ab. ¶ Look Intelligencies. Heirs. Not all a man's children be his Heirs, and how we be heirs of God [3] 81.b. ¶ Look Inheritance. Hell. Of Christ's descending into Hell. [3] 344.a 374. 375. Augustine's opinion. [1] 73.a, What his soul did there. [2] 621.a. Hell called by many names in Hebrew. [3] 376.b. diverse sorts of punishments in Hell: proved by Scripture. [2] 234a. How it is meant that in Hell there is no redemption [3] 369.b. Of the nethermost Hell. [●] 374. a Help. Whether Christians may desire Help of Infidels [4] 295b Why God saying he would not Help the Israelites, helped them notwithstanding [3] 301. b Heresy. A definition of Heresy. [2] 330. ab, The difference between it and schism. [4] 68.a, Whence it hath his name, and the causes thereof. [2] 330.a, Whether it be lawful for the rooting out of the same to use guile. [2] 539b The Heresy of the anabaptists, disallowing the baptism of infants [4] 115.b. [3] 339.b, Touching war. [4] 281. ab. 290. 291. 292, Touching ecclesiastical order [4] 10.b, Touching community of all things confuted. [2] 519a, Touching magistrates. [4] 276a, That the old testament belongeth not to us, etc. [3] 339.b, Of the Anthropomorphits touching Goos shape. [4] 1●6.a, Of the Aquarians touching the Lord supper. [4] 53. a. 206.b, Of the Arrians that nothing is to be granted but that which is in plain words set down in scripture. [3] 136.b, That Christ is less than the father. [3] 3●6.b. [4] 166.a, Touching our conjunction with Christ. [●] 179.a, How the Council of Constantinople dealt against them, impugning the doctrine of the Godhead of the Trinity. [1] 1●6b, How long it continued. [4] 3.b, Of the Capernaites touching the Eucharist. [4] 156. b. 173. ab, Of the Carpocratians touching confession. [3] 263.a, Of Cerynthus touching Christ's kingdom with his saints in this life. [3] 396.a, Of the Donatists touching the Church. [4] 70. b. 33. b. 63.b, Of the Ebionites, that Christ is a mere creature. [●] 166b, Of the Enchates touching prayer [4] 166.a, Of the Luciferians touching repentance. [3] 208.a, Of Mahomet's doctrine [4] 6.a, Confuted. [2] 600.b, Of the Ma●…chtes touching the beginning of all things [4] ●30. ab, Concerning meats unclean [3] 190, b. 191. a. 1●9.b, Of the Martionites touching the Eucharist. [4] 153. b The Heresy of the Martionites and Valentinians, that Christ had no true body. [2] 354.b, Touching two beginnings of all things. [3] 328.b, Of the Messalians touching prayer. [3] 3●…. a The Heresy of the millenari● touching Christ's kingdom. [4] 166.a. 51a The Heresy of the Montanists & Euc●atistes touching meats and fasting. [3] 170a. 253. b. 254.a, Of the Nestorians, which separated Christ's divine and human nature a sunder. [2] 340. b. 183.a, Of the Nicodemites for the Mass [3] 266b, Of the Nicolaits touching the commonnesie of wives, and how it sprang [2] 470.b, Of the novatians and puritans touching repentance. [3] 206. ab, Of Paulus Samosatenus touching the Trinity, [3] 364.a, Of the Pelagians in baptising their children. [4] 108.b, In saying that we have sole life in our choice. [3] 2●….a, Touching justification without grace. [3] 107.a, For ascribing righteousness to nature. [3] 120.b, Touching original sin. [4] 136.a, Controlled by general Counsels. [3] 121.b, Of Pighius in the doctrine of justification. [3] 138. b. 139. ab. Of Pope john the 22. touching men's souls [4] 75. b. 76.a, Of the Priscillianists. [4] 299. b. 300.a, Discovered by guile. [2] ●40. a, Of the Sabellians touching God the Father and the Son [4] 160.a, Of the Seruetians. [3] 340.a, Of Swenkfieldes about Christ's body. [2] 602. b The Heresy of the Valentinians touching Christ's body. [3] 166. ab [2] 354. b Heresies. Heresies the cause why doctrines were more diligently discussed. [3] 3.b, From whence all that ever were have flowed. [2] 631.a, The rising of them must not hinder the reading of the scriptures, and why. [1] 47. a The Heresies of Nestorius, Macedonius, [4] 36.b, and Manicheus, & Nestorius confuted. [2] 601. ab. 603. b How Arrius with Heresies troubled the Church. [4] 63.a. ¶ Look Error & Errors. Heretic. The definition of an Heretic out of S. Augustine. [3] 330. ab Against an Heretic which refused Moses his testimony, and why. [2] 609, a john the Evangelist would not wash or bathe with Cerinthus the Heretic. [2] 330. b Heretics. Whether faith must be kept with Heretics, [2] 538.a, Whether they returning to the Church should be baptized again. [3] 244.a, Punishments are to be executed upon them. [2] 446.b, Of the mischievous marriages contracted and made with Heretics. [2] 445. b Heretics opinions are not always to be disallowed. [3] 251b, In what cases they are not in the Prince's power. though they be in their dominion. [2] 538.b, Many have lived godly in show. [4] 46.a, Why they believe not the scriptures [4] ●4, b Of communicating with Heretics in outward things. [2] 330.b, Whether they and such as are not resolves in the t●…eth, may be compelled to divine service and sacraments. [2] 325. ab Augustine's opinion touching the punishment of Heretics, [4] 245. a How the Papists punish both parents and children being Heretics. [2] 367. b Of certain Heretics which published and gave out themselves to be the holy ghost. [1] 109. a Hi. History. The rules of a true History. [1] 49.a. The definition of an History out of ●…tilian and Augustine. [1] 48.a, Praised. [1] 45. a History was not devised by man, but God was the author thereof. [1] 49. a Whether the narration of Dives and Lazarus be an History or a parable. [3] 325. b A pleasant History of a deformed man, that had a fowl wife, and yet would have fair children [1] 50. b Histories. Histories before the time of Moses. [1] 49.a, Difference between them and Chronicles [1] 48. ab. 49a, Written by men scarce true. [1] 49. ab, What commodities are reaped by the reading of them. [1] 49. b. 50.a The Latin of more credit than the Greek [1] 49. a The Histories of the scriptures most true. [1] 49. b The Prophet's mingled Histories with their Prophecies. [1] 49. a Holy. Whatsoever is Holy is just, but not contrary. [3] 175.b. Holy day. A Holy day besides the Sabbath may be appointed by the Church. [2] 375.a. Holy ghost. Certain visible forms, wherein the Holy ghost visibly appeared. [1] 109. a The Holy ghost showed himself in a dove. [1] 26.a, What became of the dove. [1] 115. a Origens' error noted about the ignorance of the Holy ghost in heavenly things. [1] 108.b, A distinct person from the father & the son, proved by 7. reasons. [1] 103. ab. [2] 627.b, Neither begotten, nor unbegotten: proved by a reason ab absurdo [1] 107. b. 108.a, Signified by oil. [4] 14.a, Dependeth not upon ceremonies. [4] 23.b, Whether infants may be endued therewith. [4] 120.a, How he maketh intercession for us. [3] 307.b. [1] 103. ab. [1] 107.a, When he is given unto men. [3] 141.a, Not effectual in all alike [3] 141a, The beginning of faith. [3] 140. a They that have the Holy ghost do not all that they do, by him. [4] 207.b, His two effects. [2] 594.b, His chiefest work. [2] 628. b. 629.a, The state of such as are void thereof, and of such as have it. [2] 628a, Why he is called by the name of spirit. [2] 627.a, How many be his gifts, and their properties. [3] 66. b. 67.a, What benefits we obtain by him. [2] 628. ab, How we have him in us. [2] 628.b, How he is known. [3] 87.b, How to know that we are quickened by him. [2] 629.a, How we have him by faith, seeing it goeth always before faith. [2] 578.a, Why in the distribution of gifts, he useth an inequality. [1] 72.a, He was not together of one substance with the dove, though it was a very dove wherein he descended. [1] 117. ab What the cause should be, that the Holy ghost is not called a son, seeing he hath not beginning of himself. [1] 107. ab Why the Holy ghost is powered into the heart when we be regenerate. [4] 114. a The Holy ghost promised in baptism. [4] 113. b The Holy ghost is Christ's vicar. [4] 157. a Of the action of the Holy ghost in the communion [4] 196.a, How he is in men not regenerate. [3] 140.b, Why he was given us. [2] 628. b Reason's objected against the Godhead of the Holy ghost. [1] 107. a Whether the Holy ghost know the Father and the Son: some say nay. [1] 108. b Whether the Holy ghost be God: proved by reasons. [1] 103. and so forwards. Whether the Dove wherein he appeared, were a very Dove or no. [1] 115. a The Holy ghost is in us before faith. [2] 578.a, A long contention between the Greek and Latin Churches, whether he proceeded from the Son. [1] 107.b, Whether he should have taken upon him some visible nature, as the son did, seeing he was also sent. [1] 109.a, He is not the same that be his gifts. [2] 627. b Of sin against the Holy ghost. [3] 239. a. 206. b. 207.a, Why it is irremissible. [2] 628.a, Not apparently known. [4] 59a, Whether such are to be excluded from hearing God's word. [1] 57. b. 58.a, Whether all hope of their salvation, is to be cast away. [4] 59.a. Holiness. What Holiness is in the infants of faithful parents. [4] 115. ab. [2] 25●. ab Whether a Holiness consist in fasting. [3] 255. ab Homoousion. Of the word Homoousion, and how the old Catholics could not away with it. [1] 108.b. Honesty. A distinction of natural Honesty out of Phil. Melanchthon. [2] 425.b. Honor. Definitions of Honour or glory. [1] 142. a. 141.b. [2] 381. b Greater Honour must not be done to any than the worthiness of his person requireth. [●] 144.b, Whether at any time it be severed from virtues and just deeds, or joined always with them. [1] 142.b, how and in what cases error and offence is done, on the part of him that doth give Honour. [1] 145. a Herod, Domitian, and Nero had Honour done them far above their degree. [1] 144. b How Aristotle's doctrine touching Honour agreeth or disagreeth with the Scripture. [1] 145.b, It is not the chiefest good, and reasons why. [1] 146. b. 145. b. 141. b. 142. a What Honour is due unto Princes and excellent creatures. [2] 342.b 377. 378 Wherein the Honour due to parents consisteth. [2] 380. b How Honour is joined unto actions, & to what actions. [1] 141.b, Whether the desire of Honour should be accounted among good things or evil things. [1] 143.a, Whether the testimony of one honest and wise man be sufficient thereunto, or the signification of many required. [1] 142.b, The causes thereof both formal and efficient, and in what signs the matter thereof shallbe. [1] 141.b. How Honour followeth virtue as the shadow doth follow the body: read the similitude [1] 142.b 143.a, It is of the kind of those things, which are referred to some other thing: proved by scripture. [1] 145.b, Whether it be his that giveth it, or his to whom it is given. [1] 142.a, In giving it unto good men, what we get, and in contemning them, what we gain. [1] 143.b. What kind of Honour it is which we should to good and honest men. [1] 143.b. The chief and perfect Honour that the faithful shall have of Christ at the last day of judgement. [1] 144.a. Honour is the good both of him that doth give it, and of him to whom it is given [1] 142.a. A rule of Augustine's to be observed in the receiving of Honour. [1] 144.b. Honour is not indeed the reward of virtues. [2] 381.b 382.a, That we must not take too much care for it, and of diverse that have hunted after it. [1] 144. ab. Of how large and ample a signification this word Honour is. 377. ab, It must not be desired simply and for it own sake. [1] 144.a, A sentence of Sallust touching the desire thereof. [2] 382.a. Why we do Honour unto excellent men. [2] 381.b. The right way to come to Honour is virtuous actions. [1] 144.b. In what things the Honour due to God consisteth. [2] 342.b. Honours. In what respects Honours do profit them that do well. [1] 144.a, The duty of them that yield and give Honours unto others [1] 145.a, Of such as buy them, being a vice condemned by all just laws. [1] 144.b, Why they are to be desired. [1] 143.b, A division of them, some small and slender, othersome sound and substantial [1] 142.a, Cautions to be used in the admitting of them. [2] 381.b. Honour's may soon be taken away. [1] 145.b, It is lawful for holy men to take them being offered, and why. [2] 381.b, We must use them well, when we have gotten them, and how some abuse honours [1] 145.a, Are compared to a brittle glass. [1] 142.a. Hope. A definition of Hope. [3] 85.b, Of two sorts. [3] 87b 88.a, Why God gave it us. [3] 86b, The object and subject thereof. [3] 84.a, The use of the same. [3] 88.a, The certainty and uncertainty thereof. [3] 82. 83. 84. ab, 87.b 88.a, Whereupon it dependeth & dependeth not. [3] 82. ab. 83.a. Whether Hope dependeth of merits. [3] 86.b, How it doth not confound. [3] 82. ab, Of what extremes it is the mean. [3] 67.b, Whether it be the form of faith. [3] 74. ab. It containeth expectation or attendance. [3] 86.a. How Hope is after and not after faith. [3] 85.b, It hath respect unto difficult things: as how. [3] 86.a, Taken for regeneration and for faith. [3] 158.a, The difference between it and faith. [3] 86.b, It is an affect of the angry power, and why? [2] 410.a. How emulation and Hope are joined together. [2] 417.b, In it is sorrow joined together with joy. [3] 86.a. Whether the saints in heaven have Hope. [3] 88.a. Faith, Hope and charity are inseparable. [3] 72.a. Christian Hope is carried unto those good things, which cannot be seen, and how. [1] 1.a 2.a, How it is discerned from the counterfeit. [3] 87.b, Whether the works of charity and it be just. [3] 156.b, Whether Paul were frustrate thereof: as it should seem by his words. [3] 86.b 87.a. Hope is a golden chain, and how it is confirmed. [3] 88b, What is required for the trial thereof. [3] 87.b. The Hope of Christians and ethnics differ. [3] 89.a. What it is to believe in Hope, contrary to hope. [3] 96.a. The Godly in affliction cast it not away. [3] 85.a, In what part of every living creatures mind it consisteth. [3] 86.a, How absurdly the schoolmen define it. [3] 83. ab, It calleth those things which are to come, as already done. [3] 84.b. How Hope and charity are engendered of faith. [3] 74.b. Whether good works avail to the certainty of Hope. [3] 86.b, What the fathers of the Church say of the same [3] 85. ab. Horses. How Solomon had such store of Horses, sith Palestine breedeth very few. [4] 317.a. The price of these Horses. [4] 318.b. Hospitals. Hospitals near unto Temples. [4] 17.b, Hospitality. Hospitality becometh a noble man. [2] 522.a, Whereof we may gather that it is a very good virtue. [1] 49.b, To follow it, is more than to keep it. [2] 522.a, The laws thereof ought ordinarily to be kept univolate: proved. [2] 522.b, 523.a, Enjoined unto ministers. [4] 17.b, The swallow noted for an enemy thereto. [2] 522.b, 523.a. The Hospitality of Abraham, Lot, and others. [2] 522.a. Whether johel did right in violating the laws of Hospitality. [2] 522. ab. Lot, rather than he would offend against the laws of Hospitality offered his daughters to be deflowered. [2] 282.b. Whether he and the old man, for the love they had to Hospitality, were to be excused in offering their daughters to be devoured of strangers. [2] 305.b. Hours. Of the Hours of the jews & how they descent from ours. [3] 253.a. Canonical Hours for prayer allowed. [3] 300a, [2] 259.b. Houses. Dedication of private Houses. [4] 123. ab. Hu. Humanity. Christ's Humanity disproved, and proved [2] 603. 604. 605. 614. [3] 19.a, Tokens thereof. [3] 35●.a, It spreadeth not so far as his divinity. [2] 611.b, Whether it be every where. [4] 189.b, It was local. [4] 193.b. ¶ Look Christ. Humility. Humility is a bridle, and how men be reclaimed therewith. [2] 547. b The notable Humility of Christ described. [2] 622.a. Humours. How from the temperature of Humours affects do proceed either feeble or vehement. [2] 407.a, According to their diversity are shows moved in sleep, and how. [1] 33.a, They are moved according to the nature of the affects. [2] 407.a, By dreams one may judge of them in the body. [1] 38. b. 35.a. Husband. Whether it was lawful for the Husband to kill the adulterer. [2] 484. b. 485.a, Why he should not kill his adulterous wife. [2] 487a In what cases touching adultery he may accuse his wife. [2] 497.a, Whether having dismissed his wife, he may accuse her of adultery. [2] 488.a. An adulterous Husband is as a man turned upside down. [2] 490.b, He is the spoil of his wife, [2] 490.b. Husbands. The duty of Husbands to their wives set down in diverse points [2] 379.b, Against such as dote over their wives. [2] 507. ab. After what sort they must correct their wives. [2] 379.b. Husbandmen. The hard life of Husbandmen. [4] 30.a, Their calamities. [3] 188.b, They are strong. [3] 188.b, All their works, comprised in two words [4] 22, b. Hy. Hyperboles. The Hyperboles of Chrysostom touching the Eucharist explained. [4] 176. ab. Hyperdulia. Of Hyperdulia, and to whom the same must be attributed. [2] 343.a. ¶ Look worship. Hypocrisy. How Achaz to his infidelity joined Hypocrisy. [1] 70.b, 71a. The Hypocrisy of Naaman set forth at large. [3] 263. 264. 265. ¶ Look dissimulation. Hypocrites. Hypocrites, do counterfeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is virtuous actions, to attain honour thereby. [1] 144.b. Id. Idleness. By what precept of God's law Idleness is forbidden. [2] 480.b, Not in the Devil [2] 481.a, Condemned by the judgement of wise ancients. [2] 480.a, The effects thereof showed by a similitude of the crab and the oyster. [2] 480.b, The fruits thereof even in the saints of God. [2] 479.b, 480.a, What kinds of the same are to be commended and used. [2] 480.a. Princes and Magistrates must fly from it. [4] 245.b, Into what vices David and others fell thereby [2] 480. ab. Through the Idleness of Bishops the frequented use of Images crept into the Church. [2] 355.b. Idol. What an Idol is, and that there be diverse kinds of idols, and why. [2] 307.a. Paul's meaning in saying that an Idol is nothing in the world. [2] 309.b. Whether it was lawful for Naaman to fall prostrate before the Idol in presence of his King. [3] 263.a, etc. Idols. Idols in the time of jacob, [2] 335.a, No Gods, proved by scripture and by reason. [1] 80.a, The Devil speaketh in them: proved. [2] 358.b, Of being present at their service. [3] 265. ab, To swear by them is in no case sufferable. [2] 371.b, They are images: proved [2] 334.a, That a believer may communicate of things consecrated to them. [2] 331. ab, Worshipping of them even in the time of Abraham [2] 335.a. Elizeus gave not liberty to Naaman to go to Idols, as the Papists say he did. [2] 319.a. Idolaters. Why Idolaters do not worship living men. [2] 345.a, The Israelites corrupted by conversation with such. [2] 313.a, Augustine's opinion touching their punishment [4] 245.a, Whether it be lawful for the godly to keep company with them, or to dwell with them. [2] 309.b, 310. ab. Whether Abner, Escol, and Mambre being Chananites, were Idolaters [4] 295a. Idolatry. Of Idolatry, and how it is compounded. [2] 307a, Sometimes committed through error. [3] 263.a, Whether it or adultery be the more grievous sin. [2] 479.a, 465. b. 466.a, The commandment touching the avoiding thereof, cannot be dispensed withal [3] 263b, Of being present at the service thereof. [3] 265. ab, What a heinous sin it is, and what plagues it pulleth after it. [4] 245.a, More heinous than homicide. [4] 243.b, The cruelty thereof, & what extreme things it exacteth of men. [2] 360.b. Curiosity of knowing things to come was the cause of the same. [2] 358. b. 359.a, It hath been spoken against in all ages. [2] 348b, Miracles are objected for the defence thereof. [2] 348.b. A Magistrate must punish it. [2] 324.b, What we must do when we are forced thereunto [2] 316.a. Any torment is to be suffered, rather than Idolatry should be committed: proved. [2] 314.b, 315.a, Naamans' fact alleged for the defence thereof. [2] 318.b, 319.a, An undoubted rule to know when the outward submissions of the body belong thereunto. [2] 307.b, The foulest fornication of all other. [2] 316.b, What the Papists allege for the maintenance thereof [2] 315.b, They commit it towards their Pope: proved. [2] 307.b, Grievously punished. [2] 482.a, Under it all kind of false worshipping is forbidden. [2] 304.b, 517.a, Of two sorts, inward and outward, [2] 316.b, Questions of things suspected touching the same. [2] 330.b, 331.a, To be shunned, and the danger thereof. [4] 88. ab, 89. Whether it be lawful for the rooting out thereof to use guile. [2] 539.b, The error of the Nichodemites touching the same, and whereupon they ground it. [2] 319.b, In what respect we commit it concerning duty to Princes. [2] 307. b Arts magic proved a second Idolatry, and how. [1] 73. b To worship God otherwise than he hath appointed is Idolatry. [2] 309. b Whether Naaman committed Idolatry through error [3] 263a b 264. ab The invocation of Saints used by the Papists pertain to Idolatry. [2] 307.b, 308. a The Ethnics manner of Idolatry, and how in their false gods they worshipped the true. [2] 315. b Examples of things dedicated to Idolatry & superstition, which afterward were converted to holy uses. [2] 331. a je. jehovah. What jehovah signifieth. [3] 42.b, [1] 100.a, Why the Grecians in translating the Bible, have for jehovah put Lord. [1] 100. b jesus. What the name jesus signifieth. [2] 615.a, 605.b, 148. a jews. The regiment of the jews, [3] 161b, diverse sorts of them, and to whom the mysteries of salvation were obscure. [3] 346.b. [2] 595.a, 3●6.b, 337.a, What i● was to enter into the Church. [2] 447. ab The restitution promised & confirmed. [3] 349. 350. Their zeal without knowledge pitied. [2] 560.a, Whether we be more unhappy than they which have no answers of our affairs. [3] 260.b, Why they endeavoured to have many children. [2] 430.b, 431.a, They appointed two Messiases. [3] 346.b, They themselves doubted not that Christ should change their Ceremonies. [2] 579.a, Which of them beheld Christ in their sacrifices. [2] 582a, Compared to a lascivious and wanton wife. [2] 579.b, Why they boasted of the Law in vain. [2] 580.b, Suffered in Rome to practise usury. [2] 472.b, They and the Israelites compared. [2] 446.a, Cruelly used by Antiochus. [3] 352.b, Their state, and that they deserved not their election. [3] 18.b, 19.a, It is Gods wonderful work that they endure to this day. [2] 599b, Whether they at this day be contained in the league made with Abraham. [2] 598.b, 599.a, The means that God used to have them remember his law. [2] 577.b, To what end they so dispersed are preserved. [2] 599; b, Why God would have them being Infants, circumcised. [4] 111.b, They are our witnesses, & how [2] 599.b, Their manner of circumcision. [4] 111.a, That they had not the holy Ghost: disproved. [2] 592.b, Destroyed by the Macedonians. [2] 596.b, Who of them had the spirit of Christ, and who not. [2] 595.a, Why God gave them Manna in the wilderness. [2] 591.b, They avouch that nothing of the old Law should be changed. [2] 587. ab, They had Exorcists among them [4] 129.b, 130.a, How it can be said that God spoke not to them as touching sacrifices. [4] 44. ab, Whether they were ignorant of Christ and his doctrine. [4] 105.b, 106. ab, They have added many more degrees forbidden to marry unto them that are expressed by God. [2] 148.a, The Samaritans and they had no conversation. [2] 446.a, Whether they understood the promises which were sealed by the ceremonies. [4] 105. ab, They oppressed the ancient Church. [4] 93.b, 94.a, Whether they heard of the preaching of the Gospel. [4] 4. ab. They suffered for the Law of GOD. [3] 282a, Whether they be more noble than the Gentiles. [4] 313.b, God delivered them three manner of ways from tyranny [4] 329.a, Their stock pure and unmixed. [4] 312. ab, What lot the debtors among them had. [4] 315.a, No Nation had Laws so proper to them as they had. [4] 312.b, An example of their obeying the Magistrate. [4] 226.b, They had no executioners. [4] 264.a, But a remnant of them saved. [3] 21.a, In what respects their steps are to be followed. [2] 325.b, Their constancy against the Macedonians and Romans. [4] 243.a, What form of a common weal they had. [4] 226b, 227.a, They carry the Bible about with them, but believe it not. [2] 329.a, What things they should be prohibited to use among Christians [2] 330.a, What we have to learn by the scattering abroad of them. [2] 329.a, They wander abroad, & retain their own Laws wheresoever they become. [2] 328.b, God hath set a mark upon them, & what. [2] 329.a, They and the Gentiles signified by the parable of the prodigal son, and the elder son. [2] 328.b, Whether they abused and corrupted the holy bible: as some have charged them. 2. 329. ab, They shall be received into the Church at the latter days. [2] 328b, They are a testimony unto christian religion. [2] 329. ab Why they refused to dwell among Christians, as saith Augustine. [2] 328. ab, 329.b, Their common wealth was most ancient. [4] 312, b, Ig. Ignorance. What kind of Ignorance excuseth sin. [4] 301.a, Two sorts, one of negation, another of evil disposition. [2] 571.b, Of the fact, and of the law. [4] 301.a. A kind of Ignorance in infants counted sin, [2] 225. ab. Of a kind of Ignorance laid by God upon men as a punishment. [2] 292. b Ignorance is in all the wicked sort of men, but yet they are not excusable. [●] 292.b, 293. a What the holy Scripture determineth of that Ignorance which hath repentance following it, and of the contrary. [2] 292. ab Ignorance which hath not sorrow following it, maketh us guilty. [2] 293. a He that doth a thing through Ignorance, is ignorant, but not contrary. [2] 286. b It is one thing to do through Ignorance, and other thing for the doer to be ignorant. [2] 286. b Of a general Ignorance, and a particular, and which of them excuse. [2] 287. a True godliness cannot be joined with Ignorance. [2] 259. b Voluntary is not in that is done by Ignorance. [2] 286, a What kind of Ignorance doth not hold a man excused. [2] 288.b, 289. a Why general Ignorance maketh not a man to do against his will. [2] 287. ab how Ignorance can be called the cause of a thing done against the will. [2] 288. b It is proved that evil men do not things through Ignorance, but ignorantly. [2] 286.b, 287. a Every Ignorance is not sin, & of Angel's ignorance. [2] 571. b Probable Ignorance may in some part excuse sin [2] 426. b Ignorance of Christianity reprovable in Christians. [2] 311. a What the scripture determineth of the Ignorance which excuseth and excuseth not. [2] 292. b Socrates his meaning in condemning himself of Ignorance in all things. [2] 541.b, 548. b Of two kinds of Ignorance incident unto men, the one having repentance following it, the other not. [2] 286.a. Im. Image. The definition of an Image, with the matter, the form, and end of the same [●] 332.b, 334.a, It is among those things which appertain to quality. [2] 333. b daniel's example wrongfully alleged for the defence of Image worshipping: and why he was not cast into the furnace with his fellows. [2] 319.b, 320.a. The Papists confuted, for saying that they worship not the Image but the thing signified. [2] 350. ab Of the Image of God in man according to error and according to truth. [1] 29, a, 12.b, 123. 124. 125.a [4] ●71. b, 172.a, 223b 612. b To serve from the Image of God is sin [2] 576. a That a woman is and is not the Image of God, and after what manner [1] 124. a Christ the Image of God, and how [2] 615.b, [1] 124. a How the Image of Christ is begun in us [3] 10.b, In what respect it may and may not be made. [2] 340.b, Crucified upon the cross. [2] 354.b, 355.a, Painted with Ass' ears in despite. [2] 341.b, What hath been feigned of the same painted in a cloth, etc. [2] 335. a Images. Images distinguished. [4] 103.a, They may have a good use, and what that is [2] 355. ab, Into what grove errors men fell, by worshipping of them. [2] 336.a, Altars are not to be erected unto them. [2] 351.a What it is to worship them. [2] 344.b, divers worthy men that destroyed and defaced them. [2] 351. ab, For what things the use of them is good. [2] 341.b, The worshipping of them reckoned amongst the works of the flesh. [2] 347b, Not used in the primitive Church [2] 346. a Why Idolaters worship not living men, who be the Images of God. [2] 345. a The erecting of Images is a withdrawing of people from God. [2] 346.b, At Rome very artificially wrought. [2] 345a, Which be true and what Images be false. [2] 335.b. Not better than men: and therefore should not be worshipped. [2] 346. a Miracles and traditions of the Church objected for the defence of worshipping Images. [2] 348.b, 349.a, Their antiquity and original. [2] 334b, 335.a, Erected unto Princes and noble men [2] 334.a, Craftiness and false miracles wrought about them. [2] 336.b, divers properties incident to them and what is thereby concluded. [2] 336b, 337. ab, Of the Elders, allowed, and why. [2] 334.b, What terms the scriptures give them, and to what end. [2] 338.a, What Church received them first. [2] 340.a, The divers ends and purposes why they were made [2] 334.a, A partition of them, and of what things they be representations [2] 335.b, What the heathen feigned to bring credit and estimation to them [2] 334.b. Some holy and some profane, according to there place. [2] 335.b, Their efficient cause, and wherein their honour is. [2] 334b Images in the time of jacob. [2] 335. a Images of Alexander Severus in his privy closet. [2] 354. b Whether pictures and Images are to be worshipped. [4] 178.b, [2] 342. a A law given to the jews for the destroying of Images. [2] 517.b. In the mass, they are worshipped; and how. [2] 318.b, Whose part and office it is to destroy them. [2] 353. ab, The Turks admit none at all, [2] 341. ab, Not orderly and perfectly wrought at first, and why. [2] 334.b, Why the fathers in the primitive Church suffered them not. [2] 354.a, How by degrees they crept into Churches. [2] 352.b, Charity towards the poor diminished by worshipping of them [2] 344.b, Against lavishing out of money and cost about them. [2] 341.b, They must as well be broken in pieces as removed out of Churches. [2] 353.a Some filthy and some honest. [2] 335.b, Whether they help the faith of the ignorant, as the adversaries teach. [2] 353.b, 355.a, Whether it be lawful to set them in holy places of Christian resort. [2] 350.b, 351. a What the adversaries bring for the mainteinanes of Images in churches. [2] 454. ab, 350.b, 348.a, 345. Of the Images that Solomon made for his royal throne. [2] 341. a Whether it be lawful to represent God by Images. [3] 3●5. 336.b 337. ab That of the Images of God there be enewe already extant. [2] 339. b Images of virtues painted out, and in what manner. [2] 341. b Images erected to the affections or appetites. [2] 334. ab The manner of the Babylonians to carry their Images about the city. [2] 319b The Persians in old time made no Images, and when Images were brought into Rome. [2] 338. b The old Romans commended for worshipping God 70. years without Images. [2] 338. a The objections and reasons of such as would have Images of God. 338.b, and the same answered. [2] 339. ab Imagination. The power of the Imagination or fantasies [1] 35.b 77.b, How far it doth extend. [1] 79. b It was not Samuel, but an Imagination, that appeared at the call of the witch: saith Peter Martyr. [1] 76. b Imitation. The power of Imitation is not natural in man but from God. [2] 341. a Imitation of God's servants in all things forbidden. [2] 546. ab The Devil endeavoureth by Imitation to follow God. [2] 540a, [1] 91.b, [4] 123. a Imitation of Christ is possible. [2] 572. a Imitation of God n Patience. [2] 557. b Imitation of the Devil wished of D. Latimer in the english Bishops. [2] 481. a Ill Imitation of the water of controversy. [4] 309. b The Pelagian error touching original sin by Imitation confuted. [2] 2●9.a, 215. b The sin of Imitation cannot be done away by baptism. [2] 216. a Imitation of Christ's righteousness, and what else is required of us [2] 215. b A Perverse Imitation of Christ in the Papists. [4] 127. b Imitation reckoned of Aristotle among things that delight. [2] 334.a. Evil Imitation of Elias in the Apostles. [2] 387. ab Evil Imitation of drawing children through fire in sacrifice. [3] 180. a Imitation of God in all things not permitted. [4] 62.b, [2] 3●9.a, [1] 66. b What is to be observed in the Imitation of our forefathers. [2] 387a b, 325. b Of honour in respect of Imitation. [2] 342. b Imitation in the inferiors, of their superiors, in manners, life example of King Edward the sixth. [1] 133. b Immortality. What things shall have Immortality at the last judgement. [3] 397. ab Reasons proving the Immortality of souls. [1] 73. a For obtaining of Immortality Cicombrotus killed himself. [2] 393.a, It is not a thing natural [3] 397.b, Unto whom it was first attributed. [3] 372.a, Granted to the wicked. [3] 360.a, One of our properties at our resurrection. [3] 357.b. Immunity. What Immunity signifieth. [4] 239. b Immunities. What Immunities or liberties the Papistical sanctuaries do grant. [4] 268. ab, 269. a In. Incarnation. Of Christ's Incarnation. [2] 599.b, and divers heresies touching the same. 601. ab Incest. Incest greater in one degree of kindred than in an other. [2] 454.b, Why in cases of Incest women rather than men were borne withal. [2] 493. b The Chanaanites reproved of God for their Incest. [2] 448.b, The Incest of Lot, procured by drunkenness [2] 500.a, Of Reuben, and how the same was punished. 49. b Claudius Caesar's decree for allowing of Incest [2] 429. b incests. incests have always in a manner unhappy and unlucky ends. [2] 449. b Enchantment. That there is Enchantment, and how it is proved by Scripture. [1] 85. a enchantments. Whether souls departed may be called again by enchantments. [1] 75a A caveat in the twelve tables against enchantments or charms of fruits. [1] 84, b Whether it be lawful to use enchantments for the taking away of mischiefs. [1] 91.b, 92.a, Good spirits do not obey magical enchantments saith Origen. [1] 73. b Inconstancy. The Inconstancy of certain of the Fathers and schoolmen. [1] 67. a Incontinence. The speech of Medea out of Ovid, concerning Incontinency. [1] 15. b Incontinent. Incontinent men may receive fruit by hearing good doctrine. [1] 53.a, Notwithout choice, & whereunto they be compared. [2] 294.a, By what means they decline unto vices, since in his mind he hath a right opinion. [1] 15. a Incorruption. Incorruption one of the properties of our bodies at our resurrection. [3] 357.b, ¶ Look Resurrection. Indifferent. In things indifferent the weaker sort must be borne withal. [3] 266.a, [2] 321.a, Whether it be lawful to desire of God such things, [3] 303.b, What is to be considered in praying for such things. [3] 304.a, What we ought to regard therein. [3] 166.b, 167.a, How they become not indifferent. [3] 252.b, In such things God doth not always grant that which we think good for ourselves. [3] 201.b, Of exceptions in them. [3] 164.b, Of offence by them in the Church. [3] 164. a.b, 165.a, In them an intent may be of some force. [2] 388.b, Of certain to be used at the communion. [2] 324.b, The use of them sometime to be observed, sometimes to be discontinued. [2] 320.b, In them magistrates must be obeyed. [4] 323.b, 324. a Ecclesiastical laws touching things indifferent. [4] 42. b Incredulity. The nature of incredulity. [3] 93.a, An Antithesis between it & faith. [3] 127.b, The reward thereof most miserable. [2] 621.a, Plato's opinion thereof, and the inconvenience thereof. [1] 53.b, Of Zacharie and Moses grievously punished [2] 364.a, [3] 61.b, ¶ Look Infidelity. Incubi. Of the Incubi, and what Augustine saith of them. [1] 90.a, ¶ Look Spirits. Indignation. Of the affect called Nemesis, of some Indignation, and how it is in the godly. [2] 413. ab, ¶ Look Nemesis. Infamy. The infamy of Lot perpetual so long as the world lasteth. [2] 500. a The infamy that adulterers sustained by the civil laws. [2] 486. b Infants. Whether the infants of Christians dying unbaptisid be saved. [4] ●20. b, 121. ab, 110. ab, 136. ab, 119.a, [2] 233.b, How they belong to the Church. [4] 114.b, 115.a, 120.b, Dying not regenerate, adjudged to hell fire by Augustine. [2] 233.b, How they may be called though infected with original sin. [4] 117.a, Whether all belong to the covenant. [4] 136. ab Whether they may receive the Eucharist [4] 51. ab, 45.a, Whether they may be endued with the holy ghost. [4] 120.a, Of necessity subject unto sin. [4] 115.b, 111.b, [2] 244.a, Not exempted from damnation. [3] 96b, They perish unless they be renewed by Christ. [3] 25.a, What holiness is in them of Christian parents. [4] 115. ab, Baptism of them no new thing in the Church. [4] 114.b, 115.a, It may be said that they be innocent as touching sins advisedly committed. [2] 228.b, Whether they have faith. [4] 119.b, 120.a, ¶ Look Children. Infidelity. Infidelity comprehendeth all other sins. [3] 153.b, The cause of the jews rejection, and what we are taught thereby. [2] 329. a Achaz to his infidelity joined hypocrisy, and how. [1] 70.b, 71.a, ¶ Look Incredulity and unbelief. Infidels. Whether it be lawful for Christians to dwell or have conversation with Infidels. [2] 309.b, The arguments brought to prove it. [2] 327.b, 328. Reason's out of holy scripture to disallow it. [2] 312. ab, 313. a Certain cautions to be used of Princes for the suffering of the faithful to have conversation with Infidels. [2] 32●. ab, 325.a, It is a let to the salvation of the godly. [2] 313.b, The weak and unlearned must not dwell with such. [2] 311.a, It is not lawful to dwell with such, if men be forced to communicate with ungodly ceremonies. [2] 314.b The Israelites corrupted by conversation with them. [2] 313.a Forbidden and taught by signs to have no dealing with them but in case of necessity. [2] 3●4.a, Examples of holy men that had dealing with such. [2] 309.b, 310.b, The complaint of David when he was forced to dwell among them. [2] 314.b, Commandment of God forbidding us to have company with them. [4] 86.b, Whether it be lawful for Christians to have peace with them. [4] 294b, 195.a, Whether Christians may desire help of them. [4] 295. b Who are in worse state than Infidels. [3] 105.b, Whether their works be sins. [3] 106. a. 243. b. 244a, They and all Christians are both in one state of perdition. [2] 556.a, Certain illuminations given unto them [3] ●07b, Whether they have faith or no. [3] 106. ab, Whether they can do a wo●ke pleasing God. [3] 118.a, Whether their chastity be true chastity. [3] 119.a, They that be learned and constant may dwell with them. [2] 310.a Why we pray to God for their conversion. [3] 29a, Four cautions to be used in having conversation with them. [2] 310. ab, They shall not be examined at Christ's judgement. [2] 626b. ¶ Look unbelievers. Ingratitude. Of the crime of Ingratitude, and a punishment for the same. [1] 435.b. Inheritance temporal. How the lawyers define Inheritance. [3] 82. b What the Roman laws decreed touching the children of concubines in the case of Inheritance. [2] 419. ab Bastards secluded from Inheritance [2] 476. b. 477.a, The children of concubines not utterly excluded among the jews: an instance of Ishmael. [2] 476. ab, Of alienating the same, and in what cases it was lawful and not lawful among the jews. [4] 243.a. Inheritance eternal. The nature of the heavenly Inheritance. [3] 79. b. 80.a, By what means we come to the same. [3] 274. 81. b. 82.a, Who obtain it. [2] 612. b. 613.a, And who have it shut up against men. [3] 82. a Iniquity. Whether the children shallbe punished for the parent's iniquity. [2] 362.a. ¶ Look Sin & Unrighteousness. Innovations. Against innovations, specially concerning religion. [1] 99. ab Injuries. Whether all injuries are to be suffered. [2] 530. ab, How far they must be forgiven. [4] 285.b, Christ teacheth us how they are to be forborn. [4] 289. ab Injustice. A likely reason of injustice in God. [3] 286. a Inspiration. Heavenly inspiration was not communicated to all the Prophets alike [1] 19. b Instrument. One instrument for one work. [4] 18. a Instruments. A distinction of instruments. [3] 335.a, How they be affected to the efficient cause. [1] 164.a, Wherein they and the matter do differ. [1] 164b Creatures be the instruments of God but not all after one sort. [1] 182. b Intelligences. What the school divines and others have thought of the intelligences. [1] 112.b. ●08. b. 109.a, They be things separated from matter. [1] 103. a. 78. a Of the intelligences which drive about the spheres [1] 77.a, How their work should be hindered. [1] 79.b. ¶ Look Angels & Spirits. Intent. Of the word intent, and what the same signifieth [1] 92. b. 93. a A good intent maketh not an evil work to be good. [2] 388.b, It maketh a work good, if faith guide that intent. [2] 259.a, It is not sufficient to make a work good. [1] 95.a. [2] 539b, What is chiefly required thereto [1] 93.a, Condemned, and in what cases. [2] 336.a, Our works thereby cannot be meritorious. [1] 93.b, It must be joined with faith and action, or else it is nought worth. [1] 93. b. 94. a An intent is evil two manner of ways. & how [1] 93. a Of an habitual intent which maketh a work good: as the schoolmen say. [1] 93. b The act of Gedeon done of a good intent condemned, and why. [1] 93a 94. a The reason of the Nicodemites drawn from Naaman the Syrian, for the approving of a good intent disabled. [1] 94b The mischiefs that ensue the papistical doctrine of a good intent. [3] 311. a The Intent that men ought to have in forbearing wicked works. [2] 573.b. Intercession. Who maketh Intercession for us in heaven [3] 306.b 308.b, How it is meant that it is Christ. [3] 308.b. Necessary to the holiest of all. [3] 308.a. How it is the cause of the intercession of the holy ghost. [3] 307.b, 308.a. Of the Intercession of saints. [3] 308.a, Whether it be available for them in Purgatory. [3] 243.a, 308, ab. Interpretations. False Interpretations of scriptures [4] 74.b, Christ rejected them. [4] 75.a. Inventions. The Ceremonies of the law must not be compared with the Inventions of men, as the Nicodemus do. [2] 320.b. Invocation. The Invocation of saints used by the Papists is idolatrous. [2] 307.b 308.a. A good exposition of a place in john against the Invocation of saints. [2] 347.b. Io. john Baptist. How john Baptist came in the spirit of Elias. [3] 384.b. joy.. Of the joy that is joined with hope. [3] 86.a. The joy which Plato ascribeth unto the mind defined. [1] 134.b. Is. Israelites. A difference of Israelites. [3] 354.a, What manner of cause they had against the Chanaanits. [4] 299.a. ¶ Look jews. Iu. judge. judge not, and ye shall not be judged: expounded [4] 259a b, 289b judges. It greatly availeth judges of the laws, because of giving punishments and rewards, to know what is done voluntary and not voluntary. [2] 28.a. ¶ Look magistrates. judgement of God. What we have to learn by the particular examples of God's judgement. [3] 386.b, It beginneth at Gods own house. [3]. 286. ab, Repentance doth not always change it, no not in the godly. [1]. 207.b. A difference of it in one thing, and in divers things one judgement noted by Augustine. [1]. 198.b. judgement of the last day of doom Of the change of all things at the last judgement, [3] 393a b, what thing shall be then immortal. [3] 397. ab, A certain foreknowledge thereof naturally planted in us. [3] 388.a, How all shall see Christ then. [2] 603.b, Three marks thereof. [3] 388.b, Who shall come to be examined there. [2] 626.b, How Christ hath knowledge thereof, and how not [3] 385.b 386.a, Why Christ will then make mention of outward works. [3] 113.a, It is called mercy. [3] 53.b 54.a, Whether the substance and nature of things shall remain after the same. [3] 394. ab 395.a. A description thereof. [2] 625. ab. judgement of men. The parts of right judgement in magistrates. [4] 246. ab, Perverse used against Christ and his members. [2] 625.b 626.a, How far it doth extend. [2] 626.a, Ecclesiastical, not taken away by the Gospel. [2] 532a. A distinction of judgement. [3] 63.a, Private and public. [2] 532.a, Private of two sorts. [2] 532a. From whence private judgement springeth. [2] 532a, Public and of going to law. [4] 276b 277. ab, After what sort Paul forbiddeth it. [2] 531.b, Not to be given upon all actions, and why. [2] 533.a. What judgement resisteth faith. [3] 63.a, Why it must not be given of men according to first sight. [3] 13. ab. What judgement we should have of our neighbour [3] 48.a. Three things whereof we ought not to give our judgement. [2] 532.b. Necessary in Church, Commonweal, and household, and how. [2] 531.b 532.a. A kind of judgement in brute beasts, but not a free judgement. [2] 256.b 257.a. What thing should withdraw us from rash judgement. [2] 532.a. Of the error of judgement in it own objects [2] 407.b. What we must observe in giving of judgement. [2] 532.a. judgement without mercy remaineth to him that hath not showed mercy, expounded. [4] 254.b. julian. julian the Apostates vain glory. [2] 383.a, The confession that he made of Christ. [1] 13.b. Just. Of diverse that were called Just, & whereupon. [2] 569.b. ¶ Look Righteous. justice of God and Christ. The justice of God noted in appointing some to be saved, and some to be damned. [2] 220.b 221.a [3] 11.b 387. ab. It must not be blamed, if the father's sins be powered into the children. [2] 240.a, Whether we abolish it by taking away of Purgatory. [3] 245.a, It hath no need of our defence. [2] 221.b. How the justice of God is blamed and defended. [3] 21. ab. A time when Christ justice was hidden, and when it shallbe known. [2] 626.b. justice of man. Whether justice have his name of Ius, right. [4] 245.b 246.a, Whether right or it be first and foremost. [4] 246.a, Nothing must be done for tear against it. [4] 299.b, How it is to be ministered. [4] 246.a, Whereto it serveth, and the end of the same. [1] 1.b, Friendship consisteth therein, and what if that fail. [2] 423.b, It is as well his good that judgeth, as his also who is judged. [1] 142.b, The parts thereof rightly executed. [4] 246. ab, Why friendship is more convenient than it. [3] 258.a. Civil justice among men, but not before God, is sufficient. [2] 408.b. justify. The signification of this word to justify. [3] 89. ab. An analogy between the two words to believe and to justify. [3] 89.b. To justify from sins is the work of Christ. [3] 129.b 130.a. What grace we ought to confess to justify us. [3] 152.b. Whether grace and a weak faith have the power to justify. [2] 261.b. Wherein grace following works agreeth and differeth from grace before going: and that they both justify. [2] 261b, God is said to justify two manner of ways. [3] 89. ab. justified. To be justified, what it is. [3] 76.a. Whether we are justified by faith, only. [3] 108.a, Proofs that we are. [3] 125. ab, How it appeareth. [3] 142.a, Whether freely before baptism. [3] 236.b 237.a. What it is to be justified by grace, and by the grace of Christ. [3] 48.b. Whether all the forefathers were justified by the same faith that we are. [3] 151.b. Even to the justified the use of the law is necessary. [2] 576b, Why they that be, do pray still for their sins. [2] 266.a, Seeing we be, wherefore are we subject unto death? [3] 315.a. At what time Abraham was justified. [3] 136.a. To the not justified nothing is remitted of the rigour of the law. [3] 140a. Not the hearers but the doers of the law shallbe justified, expounded. [3] 116.b. justification. Whereof justification cometh. [3] 99.a. The efficient cause, the end, and instrument of our justification. [3] 125.b, What things are required thereto. [3] 105.b, Whether it consist in faith only. [3] 154.b. Avouched by Chrysostom. [2] 262.b. The nature thereof and of providence all one. [3] 98.a, Why it is ascribed to faith, not to charity. [3] 75.b, Salvation began thereby. [2] 260. all. 261.a, By faith, and not by faith. [3] 60.b. justification even in the catechumenie and conceived sons of God. [2] 261.a, Even after it, sin remaineth in us. [2] 266.a, Whether hope and charity be excluded from it. [3] 155.b, 156.a, The law is not idle, no not after it. [2] 300.a, The order thereof in man's reason how it behoveth to be. [1] 16.b, The promise concerning the same is not conditional. [3] 136.b, How often it is taken hold of. [3] 136.a Life and it are so joined, that oftentimes one is taken for another. [3] 130.b, Whether it may be separated from faith. [3] 131. ab, 132. ab Whether it be ascribed to the sacraments. [3] 157.b, 158.a, How diversly the fathers understood it. [3] 158.a, Who they be that cast away the grace thereof. [3] 160.a, Why the father's attribute it to charity only. [3] 159.a, Whether a man being justified can doubt thereof. [3] 135.a, The effects of charity do follow it. [3] 237.b, Whether it be an effect of faith. [3] 136.b, Whether it depend of attrition. [3] 214.b 215. ab, In whom properly it consisteth. [3] 124.b, 125.a, It dependeth not of baptism. [4] 136.b, 137.a, What faith bringeth it. [3] 57.b Predestination confirmeth the doctrine thereof. [3] 3.b, How it is referred to Christ's resurrection. [2] 610.a, Wherein it seemeth to be declared. [2] 609.b. It dependeth not of man's will. [3] 28.b, Of two inward motions thereof, [3] 124.a, One manner thereof in the time of the law and the Gospel. [2] 586. ab, Why God would that it should come by faith. [3] 96.a, It is showed by reason that it is of faith, not of charity. [3] 137.a, Whether it be given us by the promise. [3] 145.b, 146.a, Whether in any respect it depend upon man. [3] 123.b, 124.a, Whether charity do work it. [3] 77.b, Whether it be denied to be only as touching the ceremonies of the law. [3] 103. ab, 104. ab, 105. ab, Unto whom Paul wrote the doctrine thereof [3] 108.a, Whether it be by works. [3] 93. 94. 95. 96. 97. 98. 99 100 101. 102. 106. 107. Attributed by s●me both to works morally good, and superstitious. [3] 102.b, Whether it may concur with works. [3] 156.b, How it is granted unto works. [3] 147a, Goodly works a let or impediment thereunto. [1] 95. ab, Of works preparatory thereunto, and in whom they be. [2] 264.b. How it would follow that it should come by works. [3] 14.b, What the Fathers say thereof given freely. [3] 119.b, 120. a.b By faith only, was proper to the fathers in the law, aswell as to us. [2] 584.a, It doth consist of grace, not of works. [1] 145. b The Pelagian heresy touching justification without grace. [3] 107. a how Pighius understandeth free justification. [3] 147.b. Unto what things he ascribeth it [3] 138.b, How he proveth that it is had of love. [3] 138.b, Smith denieth it by faith [3] 147.b, 148.a. Aristotle understood not nor believed the justification through Christ, mentioned in scriptures. [1] 132. ab. The difference and order of divine and human, or Civil justification. [2] 303. a The justification of the publican was not in works, but in prayer. [2] 266. ab Proofs of Cornelius his justification, when he prayed. [2] 260.a, The causes and effects thereof. [2] 259. ab, The doctrine of justification is the principal point of all godliness. [3] 93.b, 94. a Ke. Keys. What the Keys of the Church be [4] 108.a, 297. [2] a, 636.a, [3] 116.b, diversly interpreted. [3] 218.a. Look Church. Ki. Kings. kings be the heads of common weals. [4] 35.b, Whether they may be deposed, by a Bishop in a case of offence. [4] 232. ab, Whether they or Bishops are superior. [4] 22●b, 230.a, Why they be consecrated ●y Bishops. [4] 623.b, How God reigneth together with the good. [4] 35.a, After what sort the bad must be obeyed. [4] 3●. b In what manner we be all Kings and Priests. [4] 12. ab, Kingdom terrestial. The Papists make a division of a Kingdom into two parts. [4] 23●. b The Kingdom was not given to Saul by the same covenant that it was unto David, and why. [1] 209.b, Two causes why Saul was cast out, and David surrogated in his room. [2] 209. b Of restoring the Kingdom of David. [1] 608. b Of the Kingdom of the jews, and God's kingdom. [3] 161. b. 162. a Why in old time the Kingdom and priesthood were committed to one man. [4] 327. b Kingdoms. Whether Empires and Kingdoms are of God. [4] 228.a, Why God by his providence transferreth them from nation to nation. [2] 264a, Unto whom the distribution of them belongeth. [4] 305.a, By what means God giveth them. [4] 306.a, What is meant by the distribution of them by Lot [4] 305b, The cause of their alterations. [4] 227. b. 228. a The Prophets may be a certain occasion, not a cause of the overthrow of Kingdoms. [4] 237. ab Kingdom of Christ and God. Prophecies of Christ's Kingdom [2] 596. b. 597. ab. [3] 397.a, diverse errors touching the same in this life. [3] 396.a, Of the Millenaru. [3] 358.a, Whether it shall have an end. [2] 607.a, What is meant by his delivering up of the same to his father. [2] 607.a, That when it shallbe fulfilled, the ministries of Angels, and labours of celestial bodies shall cease: and why they now move. [1] 120a Who seek the Kingdom of God. [2] 598. ab Kingdom of heaven. What the Kingdom of heaven signifieth, preached by Christ. [3] 203.b, Under the name thereof the Church is understood [3] 392. a Kindred. A definition of Kindred declaring what it is. [2] 453.a, Within what degrees thereof marriage may not be made. 447. 448. 449. 450. 451. 452. 453. ¶ Look Marriage. Kiss. Of the Kiss of peace and the original thereof. [4] 218. b Kn. know. How we may know God by the workmanship of the world. [1] 16. a We may Know him three manner of ways. [1] 16.a, Two ways naturally. [1] 10. b Knowledge physical. Wherein opinion and Knowledge do differ. [2] 296.a, It is either revealed, or gotten by endeavour & study [2] 300. b Of certain affects which follow the Knowledge either of evil or good [2] 411.a, It breedeth unquietness, proved. [1] 168.b, Wherein the power thereof consisteth. [3] 137.a, Whether the body be troublesome thereunto [3] 316.b 317. a We are led to the Knowledge of causes by their effects. [1] 47. a The Knowledge of things cometh partly by causes and partly by effects. [3] 75. b How particular things overcome a general Knowledge. [3] 70. b. 71. a Of a Knowledge that may seem both true and false [3]. 73. b Of the Knowledge of things to come, and to whom the same is granted. [1] 81. b Of the Knowledge which spirits have. [1] 81. b The Knowledge of the principal end is profitable [1] 9. a Our natural knowledge corrupted. [3] 166.a, Of certain things which cannot be gathered thereby. [1] 17.a, The pride of Philosophers noted therein [1] 2.a, They hide that which they had of God. [1] 11. a How Philosophy and divinity do vary concerning contemplative and active Knowledge. [1] 16. b The Knowledge of one & the self same thing, doth not of necessity infer the self same principle of knowledge. [3] 137.b. ●38a The speculative Knowledge is preferred before the active, and why [1] 17. ab Without what Knowledge Plato saith it is better to be ignorant of many things. [1] 168. a The reason of some touching an actual Knowledge confuted. [1] 17. b How these words of Paul, Knowledge puffeth up, must be understood. [1] 156. ab Knowledge Theological. What kind of Knowledge is a true faith. [3] 131.a. [1] 30. b The Knowledge of God extendeth further than his prescience. [3] 8. a How we come unto the Knowledge of him by parts, when we cannot by the whole: proved by a proper similitude. [1] 99. b A Knowledge under the law, and a knowledge under the Gospel. [1] 46. b Of an essential or substantial Knowledge of God, as the schoolmen term it [1] 30. a Of the full and perfect Knowledge of God's nature & substance, & whether any such knowledge be granted unto any besides Christ. [1] 29. b Our Knowledge of God in this life is natural, and very slender & obscure. [1] 30.a, Whether our mind while we live here, doth attain thereunto [1] 30a The Anthropomorphits persuade themselves of a Knowledge of God by the senses. [1] 24b. 25. a No Knowledge of God by the senses: and reasons why. [1] 24. b Of a contemplative and an active Knowledge of God. [1] 16. b The body was not given us to be any hindrance to our Knowledge of God. [1] 31. b. 32. a The Knowledge of God is of two sorts, the one effectual, the other cold. [1] 13.a, It is taken from the wicked, and how [1] 13. a Of the natural Knowledge of god, and what Paul sayeth of the same. [1] 10. b Of such as wanting the true knowledge of God, sought after the chiefest good. [1] 2. b God's Knowledge embaseth not his understanding as Aueroes saith [1] 168. b Of our Knowledge of God in the life to come. [3] 394ab Augustine's sentence touching the Knowledge that we have of god, as it were through a glass. [1] 47. a Whether the Knowledge of God is changed by the alteration of things. [1] 168. a The diverse means, whereby even the wicked & Infidels come to the Knowledge of God. [1] 13. b. 14. a God's Knowledge is no let to his felicity, neither stirreth him up unto evil. [1] 168. ab Providence of God, no bare, but an efficient Knowledge. [1] 171. a That our Knowledge of God in this life is unperfect [2] 563. a An effectual or actual Knowledge must be ascribed unto God. [1] 174. ab What righteousness and the Knowledge or divine things are. [1] 123. b. 124. a The principal Knowledge of the chiefest good is contained in the scriptures. [1] 9. b What Knowledge the Devil had of Christ. [1] 83a The Knowledge of sin is of two sorts [2] 575.b. The end thereof. [2] 265.a. Having not his proper end, it is sin [2] 265. a Knowledges. Knowledges distinguished by their objects [2] 331. a In what respects Knowledges among human things seem to have most steed fastness. [1] 161. b Two kinds of Knowledges, which we have of heavenly things. [1] 46. b Of three kinds of Knowledges. and which of them is proper unto God. [1]. 99. a La. Labour. The Labour of Angels is sometimes disappointed of that end whereunto it was a mean. [2] 249. b Labour in understanding doth not disquiet God, and why. [1] 168. b Lamiae. Of the Lamiae, the Empuse, and Mormelycie, which were delusions of Devils. [1] 89. 90.a, What jeremy saith of them. 89.b. ¶ Look Spirits. Language. Whether a strange Language is to be used in the Church. [3] 309.b, 310. 311. ¶ Look Service and Tongue. Laughing. Weeping more easy in the godly than Laughing. [3] 246.b, 247.a ¶ Look Affects Latria. The worshipping of God called Latria, done unto the holy Ghost. [1] 104.b, Durandus allowed not that it should be done to the cross. [2] 343.b, What Augustine thought thereof. [2] 342. ab, Why the Papists say that the cross of Christ is to be worshipped therewith. [2] 343. ab, No difference betwixt it and Dulta. [2] 342. ab, It ought to be done to the Virgin Marie, as well as to Christ's cross. [2] 343.b, Peresins will not have it done but to Christ only. [2] 544.a, ¶ Look Service and Worship Law of God. The Angels ministered when God gave the Law, and how. [1] 28.a, Why promises and threatenings are added thereto. [2] 573.a, Infinitely more firm than the law of man. [3] 111.a, Not unprofitable though it cannot be fulfilled. [3] 109.b, A servant and in genderech unto bondage. [3] 99.b, 100.a It lieth in no mortal man to moderate it. [3] 110.b, How it is unpossible to be observed. [3] 111.a, Itself would have ceremonies abolished. [2] 578b, The diverse offices or end thereof. [3] 149.b, 110.a, [2] 566.a, The means that God used to have the● Iewes remember it. [2] 577.b, Of the use thereof even in him that is towards justification [2] 576. b Two kinds of abrogating of the Law. [2] 576. ab, Two manner of ways confirmed by faith. [2] 578.a What benefit we have thereby. [2] 570. a How the Law is not made for the righteous. [2] 576.b, God dispensed therewith for propagations sake. [2] 425. a The observation of the Law must not be admitted with exception. [2] 322.b, The doings of godly men, must be weighed by the general rules thereof, and how. [1]. 50. a Why the Law was not written in Abraham's time and others. [3] 142. b God will have men sometimes to do things repugnant to the general Laws. [1] 50. a What wonders happened when the Law was given upon Sina. [1] 88a, Why it showeth men their sins. [3] 128.b, It maketh us uncertain or Gods will. [2] 578.b, divers degrees of keeping the same [3] 230.a, whether we can fulfil it in this life, [2] 562a b, 567.a, [1] 2.a Of whom it is after a sort observed. [3] 110.a, Of the use and abrogation thereof. [2] 575.b, 5●0.b, 255.b, 256. a Their reasons which say that it may by fulfilled. [2] 567.b 568. 569. 570. 571. 572, Of certain things therein, which may be called peculiar. [2] 450.b 451.a, Two things to be considered in every precept thereof. [2] 580.b, How we may fulfil to. [2] 566. ab, Christ revoked the old, and made no new. [2] 427. ab. How Christ is said to be the end of the Law. [2] 580. ab, The observation thereof dependeth on charity. [2] 323.a, The schoolemens opinion touching the measure of observing the same. [3] 227.b, Considered two manner of ways. [3] 230.b, It teacheth us concerning the nature and disposition of God. [2] 280.a, It seemeth to signify that it lieth in ourselves to observe those things which we be commanded. [2] 255.b, Of the form thereof and the universal end of the same. [2] 297.b, Why it was given since it cannot be performed. [2] 552.b 506.a. [3] 54.b 55a 228.b. The matter and the efficient cause of the Law. [2] 280.a, In whom is the fault that we be not able to keep and observe it. [2] 256.a, Of an outward work thereof touching civil discipline: and an inward belonging to the conscience. [2] 100L. a, The Pelagians judge it to be sufficient to salvation [2] 299.b, The office thereof, in the regenerate and the not regenerate. [2] 300.a. A perfect observation of the same is not in the regenerate. [2] 299. ab, What is required for the making thereof pleasant unto us. [3] 46.b, The jews suffered for it or God. [3] 282.a. The promises of the Law are conditional. [2] 302.b. What the Law commandeth touching the love of ourselves. [3] 258a. A brief definition of the Law. [2] 280b, and how it benefiteth. How it is meant that God would write it in our hearts. [2] 299.a, It remained notwithstanding the accidents were abolished. [2] 577a. Nothing may be added to God's Law, nor taken from it. [3] 111.a, The manichees and Pelagians understood not the nature thereof. [2] 297.b, Places of scripture which seem to make for them, that it is to be condemned as evil. [2] 280.b, Means how though it be bitter, it may be made sweet: a similitude, [2] 299.a. The nature of the Law declared by a comparison of light brought to one in a dark place. [2] 2●0.b, Why men hate it, and that they would not so do if it were good. [2] 299.a, Sin, death, damnation, etc. do spring out of it by accidental means [2] 280b, How we are said to be delivered from it. [2] 595.b, It cannot do her office without the help of the spirit. [2] 593.a, It is not idle, no not after justification. [2] 300a, It biddeth the works and the will to be corrected. [2] 280b, Why it is called spiritual [2] 564.b. Of knowing sin thereby diversly [2] 575.b, The praises thereof wonderfully set forth in the Psalms. [2] 299.a, How false Apostles would take Christ from it. [2] 585.b 586.a, What is the end thereof as touching the elect. [2] 297.b, It promised eternal things as well as temporal an error noted. [2] 584b, Without faith it is weak. [2] 578.b, How Paul writeth thereof by itself and in respect. [2] 585.b. If by our own strength we cannot perform the law, how are we inexcusable. [1] ●4a, Of the two tables thereof and what we have to consider of them. [2] 304.a, Whether of them is more excellent, and why. [1] 8.b, Luther in every precept of the latter table rehearsed the end of the first, & why [2] 304.a, The school divines teach that a natural man is able to fulfil it. [2] 299.b, diverse offices thereof, and how by the knowledge thereof sin revived. [2] 224.a, How it is observed. [2] 577.b 578.a, Whether the conditions of the same were in vain, sith they are unperformable. [3] 275.b, An observation in all precepts thereof as well ceremonial as judicial and moral. [2] 304.b 305.a. In which two commandments, the very soul thereof is understood. [2] 317.a, How the fathers in saying that it may be fulfilled of the regenerate, are to be understood. [2] 242.a. Whether David changed God's law touching their, when he made it death. [2] 517b 51●.a. How the Law and the Gospel are separated. [3] 114.b, How they are joined together. [3] 66.b, No contrariecie between them [4] 288.b, Of the promises of both. [3] 113.b, How they differ. [3] 274.b 275. ab. Not the hearers but the doers of the Law shallbe justified, expounded. [3] 116.b. Laws of God. The Laws of God are not unperfect. [4] 261.a, By whom and how they must be interpreted. [4] 261.a, Ceremonial & judicial abrogated by Christ. [2] 427. ab, How long they lasted. [2] 495.b. A difference of divine Laws and civil laws touching the things which they command. [2] 281.a. Laws of forbidding or denying do evermore hold. [4] 261.b, A comparing of them together and which is chief to be kept. [4] 261.a, Where two are made one contrary to another, obedience must be done unto the latter: as how. [2] 304.b, 305.a. La natural, moral, and like for like. The law of nature ought to be eternal. [4] 283.b, Much blotted and darkened through sin. [2] 448.b, The Romans violate both natural and moral. [2] 450.a, That the moral is utterly against marriages made between parties in the degrees forbidden. [2] 448. ab. Law of like for like. [2] 540.b 389.a 414.b 415.a. La civil. The civil Law defined. [4] 41.b, 42.a 245.b, [2] 280.a, The Ethniks opinions thereof, and of Chrysippus. [2] 297.b, The difference between custom and it. [2] 97.b. How Law knowledge is a part of Philosophy. [2] 303.b, Why the rigour of the same must not be followed [4] 261.a. Whether it be lawful for a Christian man to go to Law. [4] 275. b. 291.b, under what cautions we must. [4] 277.b. laws human or of men. The original of all Laws. [2] 575.b, The end of civil and politic. [2] 580.b, why they are to be obeyed. [4] 41.a. None so necessary but must be broken when God commandeth. [2] 523.a, Unto whom the canons give the making of them. [4] 41.b. An interpretation of humane Laws is needful. [4] 261a. Laws of commanding do not evermore hold. [4] 261.b. How human Laws are to be counted God's laws. [4] 263.a. A distinction of laws, and why human are never perfect. [4] 261.a. Whether they may command those things which be of necessity, or those things which be unpossible. [2] 280.b, Wherein the Roman and jewish differ in the case of concubines. [2] 420.a, Not to be moderated at pleasure: proved. [3] 110b, Not made but of things that be, and do usually come to pass. [1] 84.b. They may be altered, and why. [1] 99.b, Whether they may enjoin us the choice of meats. [3] 169. ab, graven in tables of brass, and why. [3] 340.b, Whether they should be silent in lent. [3] 255.b. The old lawmakers made God to be the author of their laws: as how. [2] 280.a. The Laws of Athens wisely invented, but vilely rejected. [2] 403.a. To know that which is voluntary and not voluntary may help to moderate the punishments which Laws appoint. [2] 281.a. diverse Laws of the jews, wherein clemency was necessary. [4] 262b. If there be laws, there be also judges and judgement. [4] 277.a. We must not live by examples but by laws. [2] 454.a. laws Ecclesiastical. Of Ecclesiastical laws, and with what condition they must be received. [3] 172.a, A distinction of them. [4] 42.b, Of what force they be. [4] 43.b, The end. [4] 42a b, Touching things indifferent. [4] 42.b, Wherein they and civil differ. [4] 44.a. Whether Bishops may make laws. [4] 41.b 42.a. Lawmakers. The old Lawmakers made God to be the author of their laws: as how. [2] 280.a, It greatly availeth them because of giving punishments and rewards to know what is done voluntary and not voluntary. [2] 281.a. Le. League. What a League is, and by what signs it is expressed. [2] 582.b, How the old and new differ and agree. [2] 583. ab, Against their error which affirm that the old had promises temporal only. [2] 584.b. By what names the League hath been called. [2] 587.b, How it is divided into the old and new. [2] 58●. a Whether it be lawful to make a League with Infidels. [4] 294.b 295. a Lent. Why Lent was instituted, and how it is now kept. [3] 179.b, When it began. [3] 254.a, Why the fathers ordained it. [3] 254.b, Against Christian liberty. [3] 255. a Gregory's opinion of eating flesh in Lent [3] 171b, divers kinds of fasting therein. [3] ●7. a, Whether fasting therein be polluted by matrimony. [3] 255. b Whether suits of law must be forborn in Lent. [3] 255, b Letters. Thamus king of Egypt his opinion of Letters. [1] 52. a Li. Liberal. How a poor man may be Liberal. 151.b, Disproved. [1] 152a Liberality. Of the bountiful Liberality of God towards men. [2] 497.b, 498. a Liberty. Wherein Christian Liberty consisteth [4] 208.b. The abuse thereof. [3] 164.b, How it must be kept. [3] 164.b, Touching meats [3] 167.b, What things are alleged against it. [3] 168.b, The institution of Lent against it. [3] 255.a, What Liberty we must attribute unto God. [3] 17.a, We must not so defend man's that we spoil God of his. [3] 16.b, Against that of contracting matrimony: and of the liberty of the spirit. [2] 435.a, 436. a Three sorts of Liberty in man noted by bernard. [1] 199. b Of the Liberty of the Godly and ungodly: and of our liberty in heaven. [2] 271. a Why the Liberty of the godly to do good works is not perfect. [2] 270. b What the heathen have done for preservation of their Liberty. [3] 277. ab, Licence. salomon's Licence for carrying horses out of Egypt. [4] 317.a, 318. ab Licences. Popish Licence for eating certain kind of meats. [3] 171.b, disallowed. [3] 174.a. ¶ Look Dispensations. Lie. The definition of a Lie out of Augustine. [2] 543.b, In what respect it is most shameful. [2] 318.a, Who are to be excused from it. [2] 545.a, Inconveniences depending thereupon. [2] 544.a, In what hard cases some hold opinion it is lawful [2] 284.a, What kind is most heinous. [2] 544.a, Whether it be lawful to Lie for the saving of our neighbour's life. [2] 546.b, Whether such a one be voluntary or not voluntary. [2] 282.a, Whether for modesty take it be lawful to Lie. [2] 547. ab Whether God did Lie, in saying that he will not give that which he will give. [3] 301. b God doth not Lie, when he threateneth things, which afterwards come not pass. [1] 110. a It is harder for God to make a Lie, than to frame a body. [1] 116. a A Lie is wicked and must be shunned [2] 543.b, Always joined with a mind to deceive. [1] 88. b An officious or serviceable Lie defined. [2] 539.b, Whether it be sin. [2] 544.a. Of two evils in a pernicious Lie [2] 544. a We must not Lie for modesty sake [2] 543.a, How it differreth from a truth, and of three things incident to a Lie. [2] 543. b Every thing that is feigned is not a Lie: proved. [1] 113. b Plato held opinion that for common commodity sake it is lawful to Lie. [1] 77. b A sporting Lie is scarce to be counted a lie. [2] 544. a He that speaketh less of himself than he hath, doth not Lie. [2] 543. a Of Abraham's Lie, who said that his wife was his sister [2] 545. b. 546.a 281.b, Of jacob, of Paul, and others. [2] 546. a. 547. 548, Of the Hebrew Midwives, and of Rahab. [2] 545.b, Of David in a case of danger. [3] 292.b, Of jehu, whether it were officious & lawful. 2▪ 539.b, Of Constantine the great, and julian the Apostata. [2] 54a Of a Lie, which in talk hath a supposition or condition joined therewith, and why it is not so blamable as a lie made in arguments which be absolute and without exception. [1] 110. b Lies. Three sorts of Lies and of their diverse ends. [2] 543. b How speeches that seem to be Lies are to be considered. [2] 548.a. Why signs and wonders be called Lies as sayeth Augustine. [1] 6●. a Of certain Lies which he counteth prophecies. [2] 546. a The Papists speak many Lies in their mass. [2] 318. a Whether the hyperbolical speeches used in scriptures be Lies or of the nature of Lies. [2] 545. a How these words, God will destroy all those that speak Lies are meant. [2] 544. b Life temporal. The Life of man full of alterations, read the place, it is notable. [1] 158.a, The shortness thereof described [3] 369.b, But a week. [4] 109.b, Whether for saving thereof it be lawful to lie. [2] 546. b. 547.a, It appeareth first & chiefly in the nostrils. [1] 121b, Of three things that men desire therein. [4] 142. Why this of ours was so shortened, and brought to fourscore years. [1] 126. b. 127. a The long Life of the fathers and the causes of the same. [1] 126.b, 127. a What the holy Scripture determineth touching man's chief good in this Life, & the life to come. [1] 5. b Life of two sorts, both which death took away. [2] 247. b The tree of Life was a remedy against old age: and the cause of the same. [2] 246. b What Life plants and herbs have [4] 22. b Life of three sorts delightful, civil, and contemplative: and why men seek diverse kinds of life. [1] 133.b, The right use of active, and a life contemplative. [1] 150. ab The meaning of these words, He that will find his Life shall lose it. [2] 638. b Life eternal. Why eternal Life is called grace [3] 53. b. 54.a, How it is already begun in us. [3] 130.b, Whether it be obtained by works. [3] 52. b. 53. ab. 55. b. 56.a, By what reason it would seem that it were of duty. [3] 54.a, Referred unto two good things. [2] 638.a, How it is begun in us in his life. [2] 639.b, How it may be the stipend of righteousness. [3] 54. a. 120.a, Whether speech shallbe abolished then. [3] 393a, Curious questions touching the same. [3] 392. b. 393. a The difference between To Live, and to live well. [1] 139. b Light. All manner of Light doth not give heat. [3] 397. a Of the great Light joined with the divine wisdom. [4] 27. a Light and splendent brightness one of the properties of our resurrection. [3] 358. b Lights. Two great Lights feigned in the Church by the Papists. [4] 246. b Why Lights were used in temples in the primitive Church. [4] 127. b Lorenzo Loadstone. The power of the Loadstone. [1] 77. b Logic. Of Logic how necessary an art the same is, and that it is a procurer of wisdom. [2] 302.a, The right means of disputing contemned by Epicures. [1] 153.a, It hath diverse ends and purposes [1] 7.a, How it ceaseth to be Logic, and becometh Sophistry. [1] 20. b Rhetoric and Logic interchangeable arts. [4] 132. a Rules in Logic resolved. [4] 73.b, 54.a, [1] 43. b Long-suffering. Of the Long-suffering of God before he punish sin. [3] 111.b, ¶ Look Patience. Lord. Lord and God in the Scripture both counted one. [3] 339. b Why Christ is called Lord. [2] 606.b, 615. 610. a Lot. What is meant by the distribution of kingdoms by Lot. [4] 305. b What manner of Lot could have place in the soul of Christ, [2] 245. a Lots. Many kinds, and what Cicero reporteth of them. [1] 59.b, All may be reduced to three sorts. [1] 60.a. A question, what need the Israelites had of them, then having better directions. [1] 60.b, What the Scripture teacheth us concerning them. [1] 59.a, Upon what principle or ground● they do depend. [1] 60.a, Much use of them among the jews in divers cases. [1] 59.b, Five things to be observed and marked in the use of them. [1] 60. ab, Darius' king of Persia, instead of them used the neighing of an horse [1] 59.b, The example of them in the election of Mathias must not be followed. [1] 60.b, In old time sundry ways. [1] 59. ab, how, when, and in what causes, they must be used. [1] 60.a, Of Elections by them and what we have to mark therein. [1] 59. ab, How jeroms meaning is to be taken, in that he saith the use of them is utterly unlawful. [1] 60.b, In what case of giving alms Augustine admitteth them. [2] 519. ab, [1] 60.a, What we have to note upon this, that whiles Lots were a casting, God was prayed unto. [1] 60. b Love natural or civil. The definition of Love. [3] 258.b, [2] 384.b, 556.b, Wherewith Saul loved David, and of David's love to jonathan. [2] 385. a Touching Love in divers doubtful respects, read certain cases propounded. [2] 380.a, Whether that of children is less to be esteemed than religion. [3] 184.a, Of children and of wives compared. [2] 574. b The force of brotherly love. showed by examples. [2] 557.a, Wherein it consisteth. [2] 558.a, From whence it springeth [2] 557. a What the law commandeth touching the Love of ourselves. [3] 257.b, 258.a, What kind of affection it is. [2] 556.b, Why God persuadeth us thereunto in his law. [2] 280. a The difference between favour, Love, and charity. [2] 558. a The ends of true Love and feigned or false love. [2] 384.b, Prodigious and inordinate Love. [2] 450. a What remedy God ordained as a medicine for raiging Love in the jews. [2] 446.b, 447.a, ¶ Look Friendship. Love Theological. The Love of God described. [3] 280. b God's Love, election, and predestination joined together. [3] 9. a Wherein the Love of God towards us did chiefly shine. [2] 610.a, What it requireth of us. [2] 611.a, Wherein it chief consisteth. [2] 567a, Of the same out of Barnard and Augustine. [2] 574.b 575.a. What kind of Love God's law requireth. [2] 568.b, It goeth before all other gifts. [3] 49.a, It bringeth us infinite instructions. [2] 611. ab, How towards God it is kindled. [3] 17.a, Whether the same whereby God loveth us, do spring from our love. [3] 17.b 18.a. Whom we should set before us as a pattern to Love God. [2] 572.a. When we shall Love God with all our heart, etc. [3] 54b 55.a. Why we cannot Love God in this life perfectly. [3] 228.b. Why we are commanded to Love God with all our heart, sith it cannot be performed in this life. [3] 54.b, 55.a. How Love is engendered of faith. [3] 74.b, Whether it justifieth us. [3] 138.b 139. ab, Unperfect and faulty in this life. [2] 558.b 563.a, When it is performed. [2] 566.a. How they that Love God are said to keep his commandments. [2] 569.a. The words of Christ, Thou shalt Love the Lord etc. expounded. [2] 556a. ¶ Look Charity. Lu. Luke. Luke was a physician and no painter: as some say he was. [2] 335. ab. Lust. Two sorts of Lust. [2] 552.b, Compared it to a very strong bond, and that it maketh the actions of men not voluntary [2] 289.b, The objects of the same. [2] 552b, Prodigious and inordinate. [2] 450a, The eye leadeth thereto. [2] 481.b, A cause of painting the face [2] 508.b, Not the holiest man alive free from it. [2] 552.a, Whether it be more filthy and shameful in women than in men. [2] 491b 492.a. Lust specially treated of, as the head of all evils. [2] 551.b. The commandment against Lust is not rightly divided into twain. [2] 553. ab, That precept cannot be fulfilled in this life. [2] 566.a. Chrysostom's error touching the precept, Thou shalt not Lust. [2] 594.a. diverse interpretations of these words, Thou shall not Lust. [2] 552.a, ¶ Look Concupiscence and Desire. Lusts. Whether to have Lusts, and to be given ever unto them is all one. [1] 203.b 204a, Whether they that be stirred up with them are to be compared with phrentike men. [4] 251.b. Intolerable Lusts grievously punished: read the examples. [1] 49.b. Luther. Luther's manner of repeating the end of the first table in every precept of the latter table. [1] 8.b 9.a. Ma. Madness. What P. Martyr determineth of such as kill themselves through Madness. [2] 391.b. Of the Madness that God sent upon Abimelech and the Sichemits, and why it was. [2] 390.b. Magic. Against Magic and arts forbidden [2] 437.b, Of diverse miracles wrought by that art. [1] 85.a. That art Magic is vain and uncertain: proved by Pliny. [1] 84.b. Tertullian proveth the arts Magic a second idolatry, and how. [1] 73.b. Magicians. Magician's can do many things: proved by God's word. [1] 84. b. 85.a, The means that they use in working their art Magic. [1] 79.b. What diverse writers have diversly thought of the Magician's rods turned into serpents. [1] 86.a. That there be Magicians, and how the Platonists, Peripatetikes, and Divines understand Magicians. [1] 78.b 79.a, Being brought into the Council before a judge have vanished away. [1] 116.b. Nero and julian, being Magicians, could do nothing by their art. [1] 84.b. The inconveniences that have fallen upon some, by giving themselves unto Magicians. [1] 84.b, Sharp laws made against them, and such as repair unto them for counsel or any other purpose. [1] 84.b 85.a. ¶ Look Sorcerers. Magistrate. The definition of a Magistrate. [4] 226.a 22.b, Whether he may bear rule over preachers. [4] 38.a. What the Church must do if the Magistrate be ungodly. [4] 38.b, How the consent of the people dependeth upon his voice. [2] 437.a, Whether he ought not to punish offenders with death. [4] 291.a. Those that strive against their Magistrate are seditious. [4] 323.b, His charge according to Aristotle. [4] 38.b. Whether Religion and the determining thereof belong to the Magistrates. [4] 246b 247ab. The Magistrate is the principal part of the Church. [4] 237.b, To what end he is appointed. [●] 226.b. The manifold form of a Magistrate. [4] 226.b. Whether Ecclesiastical matters belong to the civil Magistrate. [4] 243.b 244.a. What things are to be considered in the Magistrate. [4] 233. ab, In what things he is to be obeyed or disobeyed. [4] 241.b 242. 243. Whether a Magistrate may judge another in that crime whereof himself is guilty. [4] 259.a. The duty and office of a Magistrate in the Church. [4] 2, 7.b, different between him and a minister. [4] 226.a. An example of obedience to the Magistrate. [4] 226. b Magistrates. Magistrates may not forgive punishments, and why. [2] 41●.a, The diverse ways whereby they do punish. [4] 61.b, How it is meant that they would rather diminish than increase punishments. [2] 414.b, Their office is to see that every man use his own well. [2] 526.a, Many executions no less dishonourable to them than many funerals to Physicians. [2] 414.a. What Magistrates may do with things superstitious. [2] 517.b, Whether it be lawful for them to lie, as Plato gave them leave. [2] 544.b 545.a, Why citizens must be sworn to defend them. [4] 298.a, What things they should respect in their punishments for adulterers. [2] 464. ab, Of the revenge that they ought to execute. [2] 417.b 418.a, A lesson for them touching the execution of punishments. [2] 416. ab, They must be entreated to determine in a case of divorce. [2] 459.a, In what cases the superior sort are to be forced unto order by inferior. [4] 324.b, Without their consent matrimony is not so to be dissolved, that another should be adventured. [2] 458.b, Drunkenness more tolerable in any than in them. [2] 500. ab, 501.b. Magistrates must not spare to punish others though themselves be guilty of the same crime. [2] 495.a, Their sins may be reproved. [1] 324.a, How far forth they must be obeyed. [4] 323.b 324.a, and why. 41.a. Whether Christian Magistrates may use exile for punishments [4] 273ab. 274. ab. In what respects civil Magistrates have power over ministers. [4] 232.a 61.b, They and ministers have their functions joined together. [4] 22.a 232.a 233.a, By whom they are appointed. [4] 227. ab, 276.a. It is lawful for Christians to be Magistrates. [4] 276.b, They are called father's [4] 227.a, A definition of their office. [4] 270.b 246.b. A cavil whether all Magistrates be ordained of God. 227.b. What would ensue the want of Magistrates. [4] 276. ab. A distinction between superior and inferior Magistrates. [4] 254.b, How they and ministers of the Church should behave themselves one to another. [1] 10. a Causes for the which Magistrates may sometimes defer punishments. [4] 257.b. Whether Magistrates may let the guilty pass unpunished [4] 248. 249 250. 251. 252. 253. 254. 255. 256. 257. 258 259 The Church used Ethnic Magistrates. [4] 228. b Magnificence. Of Magnificence and how offence is done therein [3] 269. b Mahomet. Of Mahomet's doctrine, and that it is heresy. [4] 6. a Majesty. Of the Majesty of God, & wherein the same consisteth [1] 11.a ¶ Look God. Masters. How Masters must handle and use their servants. [4] 314. b Paul and Christ were Masters, & in what respects. [2] 381. a How Christ's words are to be meant, in forbidding us to be called Masters upon earth. [2] 380. b Malice. The Devil deceived through his own Malice. [1] 33.b. ¶ Look Envy. man.. The true notice and knowledge of Man, his nature, properties, and end [1] 125.a, The opinions of ethnics declaring what he is by nature. [2] 227.a, The end whereunto he is instituted and ordained. [2] 231.b. No creature in a manner more miserable than he: proved. [2] 227.a, How every creature toileth and laboureth for his sake: an excellent place. [2] 247.b, 248.a, In him are four differences of state, & which they be. [2] 253.a, In him, as in a certain little world, are comprehended all things. [2] 248.a, Destitute of grace, described. [3] 94. ab, Wherein he is like and unlike unto grass. [3] 366.b, A place whereby he is admonished of his duty, manner and form of his actions. [1] 125.a, Of the Image of God in him, and wherein the same consisteth [●] 23.b, What we must call to mind when we hear that God created him. [1] 125. b Augustins allegorical exposition, about the word Man and woman, and the reason of the names, and how they be applied unto us. [1] 124. a Men. Two kinds of Men noted in the holy Scriptures [2] 546.a, As touching nature there is no difference in them. [3] 15.b, 16.a, The diverse ends whereto they are appointed. [2] 573. b The condition of carnal Men of two sorts. [2] 563. b Two kinds of evil Men. [4] 63. a Mankind. Mankind divided into two sorts, and which of them wa●…e for the revelation of the sons of God. [2] 248. ab Manna. The difference between the jews Manna, and our Manna called honey of the ●et [2] 5●0b. What it signified, and of the receivers of the ●…e. [2] ●…b. How it reigned 〈◊〉 heaven, and why it is called Angels food [2] 590.a, A most excellent analogy between it & Christ. [2] 591. ab, In what respect Christ denied that it came from heaven. [2] 588.b, 589.a, What Physicians do say thereof. [2] 560.b, Given on the Lord's day, as Ambrose saith. [2] 591.b, None given to the Israelites in the wilderness, on the Sabbath day, and why. [2] 374.b, 375.a, A figure of our Eucharist. [2] 591.b, Manners. What things Plutarch saith are very necessary for men to be made perfect in civil Manners & virtues. [1] 57. a Manners are more judged by making of choice than by actions. [2] 293. b The judgement of Manners by actions is deceivable, and why. [2] 293.b, 294. a Manslaughter. What manner of Manslaughter is condemned by God. [2] 385. ab, Punished by exile and how. [4] 271.b. who they be that, though they kill a man, yet are not guilty thereof. [2] 385. ab Whether Manslaughter disable a man from the ministery. [4] 265.a, In what cases thereof cities of refuge Were appointed. [2] 385.a, Whether that that Elias did on the Baalites was lawful. [2] 386. ab, etc. 388.a 389. A certain kind of Manslaughter acceptable to God. [3] 185.a. Marry the virgin. Whether Marie Christ's mother abode perpetually a virgin. [3] 58. ab, Whether she had vowed her virginity to god. [3] 62.b, Certain titles given unto her, reproved [4] 22.a. Marry. The degrees of kindred forbidden to Marry is moral. [2] 453.b. It was lawful for a man to Marry his brother's wife. [2] 426.a. The Guardian might not Marry his pupil by the Roman laws, and why. [2] 449.b 450.a. Whether an adulterer may Marry an adulteress. [2] 479.b. Felix a Roman did marry Drusilla a jewe. [2] 450.a. It is more for women's profit & ease to Marry out of their kin, than in it. [2] 451.b. The mother doth marry the husband of her daughter. [2] 450.a. In the law are not rehearsed all the degrees that are forbidden to Marry [2] 447b. Cicero did Marry his pupil, which the Roman law forbade. [2] 450.a. It is not certain that Abraham and Amram did marry within the degrees forbidden. [2] 448b. Who more than others offend against the degrees forbidden to Marry [2] 448. a Married. In what cases Married parties be set free. [2] 422.b. Marriage. Of dowries, gifts and jointures in Marriage. [2] 455.b 456. ab. What the canon and civil laws of it determined with a maid stolen away. [2] 433.b, Between persons of a contrary religion misliked of Tertullian. [2] 434.b, Several causes wherefore it may be dissolved, by men's decrees. [2] 458.a, Counted unlawful even by the rescript of a king. [2] 433b, What the fathers and counsels determine thereof being made with or without parent's consent. [2] 432.b 433.a, When between Cousins German it was lawful and not lawful. [2] 451b 452. ab, Of a widow to the next of kin. [2] 451.a, Whether without parents consent it be lawful. [2] 431.b, What the school divines thought thereof. [2] 434. ab, Of David when he was old, and whether it were of lust. [2] 467.b, Between brothers and sisters used in Adam's family. [2] 451.a, What ceremonies & rites were used therein of an Hebrew with a captive woman. [2] 446.b. Whether Salome contracting Marriage with and Egyptian woman broke the law. [2] 447.a, Of Three great doubts therein between two of contrary religions. [2] 465.b 466. Eunuches were prohibited and forbidden it. [2] 467.a, What is to be observed and touching such as are to be knit therein with them that be of a contrary religion. [2] 446. ab. What the scriptures determine in a case of rapt in pretended Marriage. [2] 441.b 442.a, Whether the Pope can dispense with the law thereof. [2] 445.b, The property thereof, and that it is a very near friendship. [2] 443.b, Whether it may be concluded and made up between parties coming together by rapt. [2] 440. ab. Whether Marriage polluted the Priest in the law, and the ministers of the Gospel. [3] 195.b 196ab. How the Pope hath dealt in the case of Marriage between parties within the degrees forbidden. [2] 450b 451.a. Of Marriage or sole life, specially of ministers. [3] 192.b. & so forward Not forbidden the Nazarits nor Rechabites. [3] 191.a, Of Esau without his parents consent. [2] 436. b We must beware of whoring before Marriage, and why. [2] 434b The consent of parents in Marriage is necessary for children. [2] 435a. 436. a An incestuous Marriage of the brother's daughter allowed by Claudius Cesar. [2] 429. b What the Ethniks, and the civil and Canon laws, determined touching Marriage made with or without parent's consent, and otherwise. [2] 432. all. Marriage verses. [3] 312. a Marriages. What the scriptures determine touching Marriages done by rapt. [2] 441. b. 442.a, Made only for beauty and dowries sake have ill fuccesse. [2] 455.b, What the civil and Canon laws, and Counsels have determined touching them done and intended by rapt or violent taking away. 437. b. 438. 439. Wedding garlands worn therein, and what they meant. [2] 434. b. 435b, Whether adulterous be lawful, and of David's marriage with Bethsabe. [2] 179.b, Against forced or compelled, and what is concluded. [2] 435.b, Made with Infidels are dangers and wounds of faith: as how [2] 444.b, What we are to count of them made without parent's consent. [2] 436. b. 437.a. What blemishes of infamy they incur, that contract new Marriages, their first wife being dismissed without the magistrates consent [2] 458.b, 459.a. Of certain which held opinion that Marriages ought to be common [2] 424.b, Causes why the fathers would admit no new after divorce in case of adultery. [2] 461. b. 462.b, secret condemned. [2] 456.b, Without parents' consents, whoredoms [2] 436. ab, A false decree that they cannot be made without dowries. [2] 456b, What mischiefs follows of them made with strangers. [2] 443.b, Incestuous. [2] 453. b. 454. a. 462b. 463. a. 449.b 424. b. 451. a. 445.b, Decrees touching them [2] 452.a, etc., diverse Christian countries, where Marriages between brothers and sisters are forbidden. [2] 452.b, Between parties of contrary religion must not be made. [2] 450.b, Within the degrees forbidden are whoredoms. [2] 450. b Unlawful and forbidden Marriages thought to be undertaken of Abraham and Amram. [2] 448.b, Between persons of diverse religions proved lawfully by ten reasons. [2] 442b Of new Marriages after divorcement of both parts. [2] 459. b. 460. ab What is to be regarded in judging of lawful Marriages. [2] 448. a Causes why many degrees of kindred are forbidden in contracting of Marriages. [2] 451. ab Against stolen Marriages, & compassed by rapt [2] 438. ab Marriages with men that be cold of nature, are not firm by man's laws [2] 466. a Of certain Marriages before the law, which after the law, were unlawful. [2] 440. b In what cases new Marriages are granted by the scriptures. [2] 461. b Examples of Marriages made between brothers and sisters [2] 4●3. b. 454.a. What the general Counsels have decreed touching Marriages with Infidels. [2] 445.b. ¶ Look Matrimony, Martyrs. What maketh Martyrs [3] 282. b. 283.a. What God did respect in their death. [2] 364.a, A commendation of them that died for the truth- [2] 284b, Whom Cyprian counteth such. [2] 386.a, Their death pleaseth not God in their own nature, how then. [2] 360. b. 361.a, Temples are not builded unto them saith Augustine. [1] 104.a, They pray for the end of the world. [2] 398.a, That it is not enough for men to be such in the preparation of the mind. [1] 172.b, Their valiantness [3] 271. b. 272.b, There would be no virtue nor patience of them, if Tyrants were not. [1] 172. ab, Why they were sometimes joyful in torments [3] 297.a, It was given to them to despise the love of their own flesh. [3] 322.a, Consolation for them. [3] 343.a, 347. b. 348. ab Whom Ierom calleth the Martyrs of foolish Philosophers. [2] 392. a martyrdom. Three things required unto martyrdom. [3] 282. b The martyrdom of the jews under tyrants. [3] 282. ab Martyrdoms Martyrdoms be sacrifices. [3] 185.a, They make no satisfactions for sins. [3] 185. a Mass. From whence the Mass taketh his name [4] 216. b. 217.a, The parts thereof as they were in ancient time. [4] 217. b. 218. ab. 219, It is a certain sign whereby Papists know their companions from others. [2] 323.b, Whether it must be gone unto for voiding of offence. [2] 321.a, With what arts & ornaments it is decked. [3] 241.a, Two things which the favourers thereof do commit. [2] 320.b, The Papists speak many lies therein [2] 318.a, It is a public profession of Popery. [2] 323.b, Mention thereof in Augustine. [4] 215. b. 216.a, When the name thereof began to be used. [4] 216.a, Altogether contrary to the institution of Christ: proved. [2] 317. ab, Of the abominable sacrifice thereof and how religiously the Papists think thereof. [2] 317. ab. [4] 18. b. 22. b. 222. 223. 224. 225, Therein images are worshipped, and how. [2] 318.b, From whence the word is thought to have come. [4] 215.a, diversly taken. [4] 216.b, The ancient fathers used not the name. [4] 215. b Mass and Missio interpreted. [4] 219.b, Called Missa, as it were Missio. [4] 217. b Masses. Private Masses condemned. [4] 55a. 215. 216, Not read of in the old fathers. [4] 179.a, When they were unknown. [4] 207. a Masses be many times celebrated to the honour of some Saints. [2] 318. a Against them that allege the example of Naaman for their permission to be present at Masses. [2] 318. b. 319. a Mathematics. What kind of Mathematiks the Emperor Constantine commanded to be burnt. [1] 19.a. ¶ Look Magicians. Matrimony. Whether Matrimony be a sacrament, and how. [2] 423. b. 462.a. [3] 209. a. 211.b, Whether old age might not contract it. [2] 467. ab. Whether it is to be dissolved for the impotency of the man. [2] 466. a To a just Matrimony is required a dwelling together. [2] 464.b, Of three kinds thereof. [2] 440.b, Whether it polluteth ●airing in lent. [3] 255.b, Of three things specially requisite therein. [2] 423.b, In what cases it is lawful with ethnics. [2] 445.b, Whether virginity is to be preferred before it. [3] 202. b. 203.a, Confused contracts therein among the Scots and other nations. [2] 449.a, A reason of Christ why it must not be dissolved. [2] 457.b, Christ reduced it to the state wherein it was first. [2] 427.a 457.a, Between what particular persons the Romans would not admit it [2] 449. b. 450.a, Wherein it consisteth. [2] 478.b, jerom smally favoured it. [3] 244.a, What thing is common both to whoredom and to it. [2] 469.b, Natural lets, whereby it cannot any longer consist. [2] 458.b, A rite of solemnising the same mentioned by Ambrose. [2] 444.a, Why there shallbe no use thereof in heaven. [2] 637.b, What kind ought not to continue. [2] 327.b, Of the mystery signified therein. [3] 211.b, An answer to their reasons which say, that in contracting thereof there ought to be a liberty. [2] 435.a, Against that which is privily contracted. [2] 419.a Whether bonds or writings are required for contracting of the same. [2] 418. b. 419.a, What kind of vow or promise it is. [2] 431. b A disagreement between the Canon & civil laws touching the Matrimony of servants. [2] 433. a What the principal point of Matrimony is. [2] 423.b. A definition thereof out of the digests. [2] 418.b, The institution of the same, and that it maketh against polygamy. [2] 422a, A cause why therein faith will not be kept. [2] 434.b, Peter Lombard maketh it a sacrament. [2] 434.a, Of the conjunction that is therein. [3] 78.b, The matter, the form, the efficient cause, and the end of the same. [2] 418.b. A son of Augustine begotten out of Matrimony. [4] 114.a. The having of concubines was Matrimony before God, in the time of the law. [2] 420.a. ¶ Look marriage. Matter. Wherein the difference between Matter and instruments doth consist. [1] 164. b Me. Means. The difference between cause & Means. [3] 52.b, Which lead us to felicity, and those means we have from God. [1] 157.b, Whereby the senses work in their kind. [1] 137. a He that would an end, seemeth to will those Means which crave an end: as how. [1] 179. ab how God giveth somethings without Means. [1] 155. a Measure. The measure of a cubit and of a foot. [1] 130. ab Meats. Of the choice of Meats. [3] 253. ab, 254.a, Consecration of them. [4] 123.b, Whether they do defile or no. [3] 168.b, Of the use and abuse of them. [3] 167.b, 168.a, What the Fathers have said touching the choice of them. [3] 170. ab, What is all leadged against the free use of them. [3] 168.b, All of their own nature are free for Christians. [3] 167.b, 168.a, What is alleged for the choice of them. [3] 172. ab, From whence the liberty of them sprang. [3] 174.a, Liberty of eating all restrained. [3] 174.b, What the faithful must do touching the liberty of them. [●] 173.b, In the law many kinds are forbidden. [3] 168.a, Popish licences for eating some certain. [3] 171.b, Why some sometimes are forbidden. [3] 168. b What Meats the Nazarites were forbidden to eat. [3] 178.b, 179.a, Medea. The speech of Medea out of Ovid, concerning incontinence. [1] 25.b, Mediator. One Mediator both in the old law and the Gospel. [2] 586. a Meetings. Of conventicles or secret Meetings used in the primitive Church. [1] 98.a ¶ Look Church. Melancholy. The power of Melancholy showed out of Aristotle. [1] 77.b, 78.a A fretting humour, and how it worketh in the Melancholic touching pleasures. [1] 139. a Melchisedech. Where Melchisedech reigned, [4] 299.a, He did more represent Christ than did Levi. [4] 236.a, His sacrifice, and his meeting of Abraham. [4] 223.a, He was in the Idolatrous regions of Chanaan, and yet no Idolater. [4] 295.a, He was without father, mother, and genealogy. [1] 102. a Member. A dead Member is no member. [3] 79. a Members. How Christ suffereth in his Members. [2] 615.b, 608. b Whether the wicked be Members of Christ. [4] 2. a Of diverse Members in GOD, what they signify, and why they are ascribed unto him. [2] 339.a, [1] 124. b Memory. Memory referred unto things past. [1] 170. a Mercy of God and man. A definition of Mercy out of divers authors. [2] 412.b, Commended in the Scripture. [2] 411.b, whether it is to be showed to them that suffer punishment. [2] 413.a, What be the objects thereof. [2] 412.b, How profitable an affect it is, and of certain cautions touching the use thereof [2] 413.b, 414.a, From whom Aristotle removeth it. [2] 412.b, The agreement and difference between it and Nemesis. [2] 413.b, In whom God misliked and disallowed it. [2] 267.b, Who be miserable & in need thereof, and what it is. [3] 55. ab, That we shall have need thereof in the day of judgement. [3] 53.b, 54.a Being shown to a neighbour without faith is sin. [2] 267. b What kind of Mercy P. Martyr esteemeth to be foolish. [2] 415. ab, Of the temple of Mercy built at Athens. [4] 266.a. Upon whom God hath not Mercy. [3] 12.a. He is not compelled of duty to have Mercy upon any man. [3] 11.b, The purpose of God not to have Mercy is as free, as the purpose to have mercy. [3] 13.a. Mercy is not properly but metaphorically ascribed unto God. [2] 413.a. Visiting the iniquity of the fathers upon the children is a work of God's great Mercy, and how. [2] 366.a. judgement without Mercy remaineth to him that hath not showed mercy: expounded. [4] 254.b. Merit. The nature and property of Merit. [3] 52.b, Of congruity quite taken away from man. [3] 142.b 143.a 130.a [4] 5.b, All respects thereof excluded in the matter of salvation. [3] 52.b, Not used in the scripture. [3] 56.a, How the fathers qualified it. [3] 56.a, It were good to be left. [3] 56.a. The Merit of a work wrought. [4] 194.b. Of the Merit of congruity and condignity. [2] 257.b, Assigned to works. [3] 55.b, 56.a, Excluded from adoption. [3] 153.b. Merits. Merits of congruity & condignity allowed. [3] 221.a, Excluded. [4] 306.a, [2] 264.a 275.a, [3] 108.a 302b 105.b, Unto what works they of congruity are due. [3] 119.b 120.a, All quite abolished. [3] 144.a, Whether hope springeth thereof. [3] 82. ab, 86.a, They breed despair. [2] 54.a, Excluded from justification. [2] 584a, They have no place in our calling and salvation. [3] 18.b, What they that defend them do think of good works [3] 54.a. The Merits of the parents is not the cause why God promiseth good unto their children. [2] 240.b. Works cannot properly be called Merits. [3] 52.b 53.a. Messiah. The jews appointed two Messiases. [3] 346.b. ¶ Look Christ and Saviour. Metaphor. The nature of a similitude and Metaphor. [3] 351.a. Mi. Mighty. Why God executeth by weak men and not by Mighty. [1] 131.b. Why Mighty men and princes do resist God. [1] 131.b. ¶ Look Princess. Mind. Of the parts of the Mind, and how the affects are placed in them. [2] 409. ab, The base parts thereof and the noblest also are corrupted, & how. [2] 225. all 226. all. Qualities thereof (say the school men) pass not from the parents to the children. [2] 239. be disproved. [2] 241.a, Unto what inconveniences the son of man is subject. [1] 1.b, Altogether corrupted. [2] 564. ab, How it is carried and moved too and fro. [2] 565a b, The infirmity thereof, and the alterations of the same, described. [1] 158a, In what respects it doth and doth not truly express God. [1] 123.b, The excellency thereof being a part of the soul. [1] 134. ab, Whether it be hurtful to the body. [3] 316. ab. God hath the same place in the world that the Mind hath in man. [1] 170.b. The scripture against Aristotle who saith that the Mind desireth the best things. [2] 564. ab. Minds. In what respects devils can see the minds of men. [1] 83.b. Minister. The office and duty of a Minister. [4] 286.b. [3] 162.a. [4] 19.a 21.b ●27b, He is the mouth of the church. [4] 224. ab, What things are to be considered in him. [4] 233. ab, Three things required in him that is lawful [4] 20.b 21.a, The difference between him and a magistrate. [4] 226.a, Whether one having care of souls may flit in time of persecution. [3] 288. ab, His public prayers are the prayers of the Church. [4] 224.a. Ministers. Of the unity of Ministers. [4] 25.a, In what respects they are subject unto Magistrates. [4] 232.a Their authority most ample and excellent. [4] 230.b, From what burdens and charges they are exempted. [4] 239.b, 240. ab. God useth their adversaries for the performance of his counsels. [2] 386.a The force of the word uttered by the mouth of them. [2] 386.a, They may lawfully receive gifts and rewards. [4] 28. 29. 30. Whether they having wherewithal to live otherwise may take stipends. [4] 29.b. They are called Angels. [2] 358.a, Unto whom the choosing of them belongeth. [4] 36.b, Degrees of them allowed in the Church. [4] 25.a, Observations to be used in the making or choosing of them. [4] 10.a, They must be consecrated of two manner of ways. [4] 24.a, That sometimes attributed unto them which belongeth unto God. [4] 24.a, Whether their lewd life be a cause of separation from the Church. [4] 35.b, What they have in common with all creatures. [4] 24.b, Few in Ambroses' time. [3] 195.b, 196.b, Whether they may have wives. [3] 192. 193. 194. 195. 196. They might by the decree of a Canon. [4] 55.a, Not to be counted private men. [1] 445. ab. Subject unto Magistrates two manner of ways. [4] 38.a, The primitive Church had more than be now. [3] 194.a, Their excellent office and charge. [4] 17. ab, 18. ab. Whether ill men may be made such. [4] 13. a Of the contempt and authority of Ministers. [4] 15.b, etc. Of their consecration. [4] 13.b, They have had the charge of civil government. [4] 327.a, Cautions in their election. [4] 13. ab, Their lewdness defileth not the Sacraments. [4] 101.a, They may lawfully reprove the sins of the Magistrates. [4] 324a, They have a pattern of duty in Elias. [4] 319. ab, 320a, They ought to remedy two impediments touching Gods promises. [3] 49.b Whether the making of them be a sacrament. [3] 210.b, They are mocked. [4] 16.a, When it shall not be lawful for them to receive stipend. [4] 30.b, 31.a, To what intent they must be in the camp. [4] 287.a 328.a, Decrees of Counsels against the adulterous sort. [2] 489.a, Whether novices are to be chosen. [4] 13.b, Whether they may flee in persecution. [4] 2.a, 60. a Ministers among the Gentiles, before the Apostles. [4] 4.b, 5.a, They must be hospital. [4] 17.b, Their charge touching doctrine in four points. [4] 48.b, Why God would not govern his Church without them. [4] 23.b, Whether it be lawful for them to war. [4] 186.b, 287a, 327.a, excessively honoured. [4] 24.b, How they serve from the faithfulness required in them. [4] 19 20, What prayers they should daily make. [4] 24a, Their laboursome life described [4] 29. b. 30.a, They must not be ambitious. [4] 24. ab, Whether they be denied their due stipend. [4] ●0. a, They are the instruments of the holy ghost [1] 43.a, Sin committed against them is horrible. [2] 554.b, Whether they may use their weapons. [4] 327.b, When they may be in place of soldiers. [4] 328.a, They must not procure sects. [4] 21.b, What be their sacrifices. [4] 18.b, They must not meddle with many vocations. [4] 18a, No where in Scripture called Priests. [4] 222.a They and Magistrates have their functions joined together. [4] 22.a, 232.a, 233. ab. How they both should behave themselves one to an other. [1] 10.a, Cautions for them when they are to distribute the sacraments. [4] 19. b. 20.a, Wherein their dignity consisteth. [4] 222.b, Canonical purgation in the case of adultery suspected in them. [2] 489.a, Christ revengeth the inviries done to them. [4] 21.a, Whether they may be exempted from the ordinary power. [4] 229.a, It is the office of God only to choose them and Bishops of the churches. [1] 104.b, Of too much and too little attributed unto them. [4] 22.a, An admontion to the weaker sort of them. [4] 27.b, Of their sole life, that it was forced and what Hos●ensis faith of the same. [1] 97.b. In what cases obedience to them is to be preferred before obedience to parents. [2] 380.a, They be public persons [4] 19.b, It is a thing perpetual that they should have maintenance. [2] 375.b, In what sense conversion of hearts is attributed unto them. [3] 383. a Against Ministers non residentes. [4] 2●.b, ¶ Look Clergy men, Pastors, and Preachers. ministery. The worthiness of the ministery [4] 2.b, Orders therein acknowledged by Scripture. [4] 55. b Why a continual outward ministery is needful in the Church. [3] 49b A notable abuse in the ministery. [4] 24.b, What a tender care God hath over it, and how he revengeth the wrongs done unto it. [2] 386. ab, The contempt thereof is a just cause why cursings may be used. [2] 398. b. 399.a, Whether bloudshede debar one from it. [4] 265.a, Of the efficacy thereof. [4] 21.b, Whether it be a function for every man at his pleasure [4] 10.b, 11, 12. Of the mighty simpleness of the ministery. [4] 25.b, A calling ordinary and a calling extraordinary, lawful, and unlawful. [4] 11.b, 12.a, 9.b, 10, Men of themselves are unwilling to receive it. [4] 23a, Whether we want a just succession therein. [4] 16.b, Why they were excluded from it, that had done solemn penance. [3] 308.a, whether bastards are admittable thereto. [2] 477.b, 478.a. It must not be obstinately refused. [4] 23.b, How it worketh together with God for our salvation. [3] 50. a ministries. Why the public ministries of the Church be called free gifts. [4] 8, b Miracle. What it is to refuse a Miracile offered by God. [1] 71. a A Miracle of a jew that came by night into the temple of an Idol. [2] 349. b Miracles. A full and absolute definition of true Miracles. [1] 63. a Miracles must not be judged meet for to confirm faith, & why [1] 67, b Why and wherefore they do cause admiration. [1] 62.b, God oftentimes giveth them unto unbelievers. [1] 68.b, Some done, and yet neither by prayer nor by commandment, how then. [1] 64.a, Proofs why we ought not lightly to give credit unto them. [1] 67.b, Not done always for faith's sake. [3] 134.a, What manner of faith is to be confirmed by them. [1] 61.a, diverse artificial, made famous by writers [1] 62b, They are after a sort like unto Sacraments. [1] 67.b, They were as trumpets whereby the gospel was commended. [1] 71.b, The difference between signs & them showed out of diverse writers. [1] 71b, Why they are utterly taken away from the Church. [1] 72.a, The power of doing them maketh not men either better or worse. [1] 66.b, The diverse names whereby they are called, in Hebrew, Greek and Latin: and why. [1] 62.b, With what faith those be endued by whom God doth them. [1] 69.a, Whether it be lawful for godly men to ask them of God. [1] 69.b. Two kinds of instruments which God useth to work them by. [1] 65.a, That they win credit to the word of God, and how [1] 63.b, Not always done at the prayers of evil men. [1] 69a, To work them is granted both unto the good & the bad [1] 65. b. 66. ab, In the primitive Church they were signs of faith. [1] 71.b, How God useth Angels and men to do them [1] 65.a, Cautions to be used in the ask of them. [1] 70.a, Some don neither by public justice, nor the signs thereof, but only of a certain private compact. [1] 64.b, Two things are specially to be considered in them [1] 62.b, Of some, that be miracles by reason of the means that is used in the working of them. [1] 64.a, What reasons some use to prove that for the working of them they may use the help of the devil. [1] 66.b, Of some which bring punishment and harm to offenders. [1] 64a, That they do confirm faith proved by scripture. [1] 63.b, Whether God directly helpeth men by the Miracles of evil Angels. [1] 65.b, They consist not in the greatness of works. [1] 63b. 64.a, All that Paul showed were signs, and whereof. [1] 71.b, Of some that move admiration only. [1] 64.a, Whether we should believe them [3] 62.b, By what means they may be done by wicked men. [1] 68. b. 69.a, Of some unto whom they were offered, and of them rejected. [1] 70.b, Whether they be prophecies, or no. [1] 22.b. Why they were wrought in the time of the Gospel. [1] 23. b. 24.a, The ask of them reprehended in some, & why. [1] 70.a Why Christ charged that they should not be published, seeing they are so profitable to confirm faith. [1] 67. b. 68a, For what causes they are desired of godly men at God [1] 70.a, Done for the confirmation of faith, & how that is proved. [1] 67. ab, 68.b, After what manner one may crave them & yet tempt not God. [1] 70.b, A general description of them, & which be false and which true. [1] 62.b, Some are obtained by prayer, and some are wrought by commandment and authority. [1] 64a, Some done by public justice, and other some by the signs of this justice, as how. [1] 64.b, Some wonderful in deed, and why they be so. [1] 64.a, Of some that beside their admiration, do bring a present commodity unto men. [1] 64.a, Their reasons and proofs which think that they ought not in any wise be asked, but not refused, when god offereth them [1] 71. a Craftiness and false Miracles wrought about images. [2] 336.b, Why God suffereth the devil to work them. [2] 349.a, diverse wrought by art Magic. [1] 85.a. False Miracles for the credit of idolatry may not be painted. [2] 341. b They be not very Miracles wherein the devil hath dealing. [1] 64.b, Why they that are done by Antichrist be called lies. [1] 65. a False Miracles may be done three manner of ways. [1] 62. b. 63. a Of two causes for the which Achaz considered that Miracles are to be refused. [1] 70. b. 71.a, Wrought by the devil, and two causes noted in the scripture, why God will have the devil and Antichrist work wonders. [2] 308. b. 309.a, Objected for the defence of idolatry. [2] 348.b, They have been wrought by the sign of the cross. [2] 349.a, For how many causes they might be done about the Eucharist. [4] 185. ab, Wrought by Elias [2] 387.a, Why they have been wrought. [4] 160. ab Of Christ's infancy painted of some, whereof there is no mention. [2] 341. b Of the faith of Miracles. [3] 132. ab. 133.a, The saints to confirm it sometime required them. [3] 62.a. ¶ Look Signs & Wonders. Mirth. At what times Mirth is not convenient. [2] 499. a God is desirous that men should live in honest Mirth of heart: & how [2] 497. b. 498. a Of the dangerous Mirth that is sought for by drinking too much wine. [2] 499. b. 500. a Miserable. Who be Miserable, and stand in need of mercy. [3] 55. ab Miseries. Unto what Miseries this body of ours is subject. [1] 1. ab, What are most grievous. [2] 622. a Mitre. The original of Mitre or verses. [3] 311. b Against lewd and unchaste Mitre. [3] 312.a. ¶ Look Songs. Mo. Mocking. What manner of Mocking is lawful and unlawful. [2] 534. a Modesty. Whether for Modesty sake it be lawful to lie [2] 547. ab. 543a The Modesty of Socrates. [4] 21. b How men be most reclaimed with Modesty. [2] 547. b Monks. Whether the order of Monks, stand with God's word. [2] 180. ab; Whether they do agree with the Nazarits. [3] 180. ab, Under what conditions ours might have been suffered [4] 7.a, They and the Rechabits compared. [3] 190. ab, None in the Church in the Apostles time. [4] 219.b. Moonkes a mean order between the clergy and the laity. [4] 219.b. The Moonkes of the Charterhouse foolish superstition. [3] 174.a. The Charterhouse Monks austerity. [3] 190.b. Money. To what end and purpose Money was invented, and that it is not of natural goods. [1] 147.b. How the saying of Ecclesiastes, that unto Money all things are obedient, must be understood. [1] 149.a. Mourn. Whether it be lawful to Mourn for the dead. [3] 315.a. Mourning. Of Mourning for the dead. [3] 179.a, Faults therein. [3] 315.b, Two things to be considered in the same. [3] 315.b. Of Mourning and tears in diverse respects. [3] 245. 246. 247.a, What kind is most acceptable unto God. [3] 247.a, Whether all kind be allowed of God. [3] 247.a. Mormolyciae. Of the Mormolyciae, which were devilish delusions. [1] 89.b 90.a. ¶ Look Spirits. Moses. How God showed himself to Moses face to face. [1] 27.b 28.b, Who that Angel was that spoke to him in the bush. [1] 28.a. Mortification. Two kinds of Mortification. [3] 276.a, Two principal points thereof. [3] 272.b, By what means we attain thereto. [2] 629.a 620.a. Mortification of the body must not be excessive. [3] 273.a. Motion. The scriptures do oftentimes feign Motion and sense to things without life. [2] 251.b, diverse properties incident to the same, & why pleasure is no motion. [1] 135.b. Sometime it taketh name of that end whereto it tendeth. [2] 568.a. Discontinued is not the same in number that it was at first. [3] 330.b. Of the nimble Motion of our bodies at our resurrection. [3] 359.a. Local Motion proper to man, beast and other creatures. [1] 189.b, It cannot be without place. [3] 364.b, The property thereof. [3] 359.a. Whether Motion shall cease if time have an end. [3] 394b. Motions. The first Motions to evil are sin, [2] 575.b 570.a 275.a 274. ab. 363. b. 364.a 365.b 572.a 552. ab. 553. ab. 607.b 608.a. [3] 41.a. Unto what kind of sin they be referred. [2] 272. ab, 273.a, Comprehended under the word sin. [2] 241b, They hinder us from fulfilling the law. [2] 242.a, From whence they do spring. [2] 272.b, jerom calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and why. [2] 573.a, That they are no sin. [2] 571. ab. nor crimes. [3] 298.a, Of themselves neither good nor evil. [2] 565. ab. The first Motions unto evil are in their own nature mortal. [2] 272.b. Whether the corrupt Motions, which remain in the regenerate, be sins. [2] 271.a 272.a. The Motions of Augustine's mind, before his conversion to Christ. [2] 265.b, Corrupt in infants, and accused for sins. [2] 272.a. Augustine's judgement touching the Motions of man's mind, either to good or evil. [1] 178.b, Of the heart, not in our own power. [2] 293.b, Evil even in the regenerate. [2] 563.b. How Adam fell not having naughty Motions. [2] 570.b 571.a, Sudden and hasty are void of making choice. [2] 294. ab. After what manner the Motions of our mind depend of God. [1] 188.b. Why God seeing he knoweth that wicked men will abuse good Motions, doth suggest them. [1] 186.a. God is the bringer forth of all things, yea even of the evil Motions of the will. [1] 188.b. The affects are Motions of the heart, and what manner of motions. [2] 407.a. How even the good Motions of the mind, are occasions of sinning, and be turned into sin. [●] 185.b, 186.a. Contrary Motions in one will of the Godly. [2] 400. ab. 401.a. Mu. Multitude. Whether Multitude be any true note of the Church. [4] 93.a. Murder. How Murder being a sin, is neither murder nor sin. [2] 475.a, In what cases it was not punishable by God's law. [4] 328.a. What the civil laws determine of the will in a case of Murder. [2] 385b 366.a. What is forbidden under the name of Murder. [2] 552. b. 553.a, The note thereof is anger. [2] 517.a. Why it was granted to Elias to destroy with fire from heaven, the captains of fifty, and their soldiers, and the same denied to the Apostles: this concerneth Murder. [2] 387.a. Self murder. A brief catalogue of causes that oftentimes move men to self Murder. [2] 392.b 397.a. Two alleged by Plato why none should Murder themselves. [2] 392.b, Whether for the honour of god it be lawful for himself. [2] 396.b, Certain mitigations of punishments made by Emperors in such cases. [2] 392.a 393.a. What is determined touching such as Murder themselves through madness. [2] 391.a. Self murder committed for visitations sake of friends departed. [3] 317.a. It is not lawful for a man to Murder himself. [2] 391.b, 392.a, & why. [3] 316.a, Whether for keeping of chastity it is to be committed. [2] 395.b, Augustine's opinion thereof. [2] 392.a 396.a, and of Lucretia. [2] 394.a, The severe law of the Athenians in such cases. [2] 393.a, Penalties appointed by the civil laws. [2] 392.b 393.a. Of certain Philosophers which did Murder themselves. [2] 392.b, The Circumcellious guilty thereof. [3] 282.b 238.b, And the Donatists desirous with their reasons for the fact [2] 395. ab. And the virgins of Lemnos without cause: & by what means they ceased at length so to do. [2] 394.a. Why Cato did Murder himself. [2] 393. ab, In what torments Virgu placeth all such. [2] 392.b. How the hebrews excuse Saul in that he did Murder himself. [2] 396.b. jonas objected for an example as of one that will willing to Murder himself [2] 395.a. judas guilty of Murder, both in respect of Christ, and himself also. [2] 392a. ¶ Look Manslaughter. Murderer. Samuel was no Murderer in killing Agag [2] 388.b. Murderers. Who be Murderers by the decree of the civil law. [2] 385.b. The Apostolical Canons call such Murderers, as geld themselves. [2] 392. ab. Chrysostom counteth them worse than Murderers that kill themselves [2] 392.a. Music. From whence Music had original. [3] 311.b. The wonderful effects thereof over the affections. [3] 312.b, Whether it be lawful in Churches [3] 313.a, Cautions in the using thereof. [3] 314.a, In the East and West Churches. [3] 313. ab, When it and mitre should be used of the Ethnics. [3] 312.a. Musician. Elizeus called for a Musician, to the end he might recover his right mind. [1] 22b. My. Mystery. A Mystery distinguished. [4] 17.a, The general signification thereof. [4] 97.b, How it and sacrament differ and agree. [4] 96.b, Of that signified in matrimony. [3] 211.b. Mysteries. Certain Mysteries of God exempted from our judgement. [2] 532.b, Whereunto we cannot naturally attain. [1] 10.b, God rather revealeth them unto the simple than to the wise [1] 37.b, Unto whom those of Christ were not known in the old law. [3] 346. ab. Unto them nothing must be added [4] 97.a. Mysteries of Ceres. [4] 96.b. The Mysteries of the Ethniks were sumptuous. [4] 112.b 113.a. ¶ Look Sacrament. Na. Naaman. The example of Naaman falling before the idol expounded. [3] 263. ab. 264. ab, He knew his fact to be blamable and offensive. [2] 319a, Alleged for the defence of idolatry. [2] 318.b 319.a, But a novice in the true religion of God. [2] 319.a. ¶ Look idols and idolatry. Names. Names of things are partly natural and partly after the mind of the givers. [2] 590.b 591.a. Of certain Names attributed unto God, and their signification. [1] 100 101. ¶ Look God, Nature. A definition of Nature, and what the same is [1] 57.a, diverse significations thereof [4] 175.a, It is as (the Philosophers affirm) the original of motion. [2] 133.a, What it is able to do about virtues and vices. [1] 55.a. How Augustine understandeth the word Nature. [1] 188.b. The Nature of man doth mesi●semble God, and how. [1] 12.b, Being destitute of Grace disturbed. [3] 94. ab. How the Nature of men and of Christ do differ. [3] 78. a How the Nature of man is good and not good. [2] 227.a. We have not the originals of a Nature perfect, but of a nature corrupt which proveth original sin. [2] 217.a, The Manichers error, that both it is evil, and that it was created evil by God. [2] 258.b, Corrupt, not only by the fault of our first parents, but also by the sins of all our progenitors. [2] 220.a, Whether as it is now corrupt, it can resist the grace of God. [3] 47.a, As it was instituted, it was without corruption. [3] 23.b. [2] 219.a. The opinions of ethnics declaring the naughtiness thereof. [2] 227. ab. As touching Nature there is no difference in men [3] 15.b 16.a. By what kind of Nature E●ds precepts be known to be just [2] 475b. Pighius interpretation, how we be the children of wrath by Nature confuted [2] 217.b 218.a, His false imagination touching the integrity thereof in their first man. [2] 229.b. Galens' opinion that virtues and vices are not in men by Nature. [●] 54b 55.a. The difference between the first man, and our Nature now corrupted. [1] 187b. How our Nature must be changed, that God's law may be pleasant unto us [3] 46.b. Two properties of our Nature, to wit action and contemplation. [1] 150.a. That men in punishing and rewarding respect not whether things be done by industry or by Nature. [1] 55.a. Nazarites. The sum of the Nazarits vow. [3] 27.b, Forbidden to drink wine. [3] 171.a, Carried some show of our Monks. [4] 7.a. Ne. Necessary. What things are said to be Necessary absolutely, and conditionally. [1] 174.a. How things may be called Necessary and how casual. [1] 174.b. How things depending of chance, do fall out to be Necessary: proved. [1] 125. ab, Necessity fatal, and in other senses. A definition of Necessity. [3] 34.b, Of fatal Necessity, and what it is, [3] 4.b 5.a. Against the erroneous doctrine thereof. [3] 36.a. Favourers of fatal Necessity and their reasons. [3] 38. ab. 39.a [2] 277.b [1] 172.a 169.a 175.b, The old writers judge that those things which be done, are done thereby, and that God himself is held therewith. [2] 276.a. Whether Necessity be a let unto God's proiudence. [1] 166. b Unto the predictions of Astrologers a mere Necessity must not be ascribed. [2] 279. b. 280. a Whether things that be of Necessity, are under God's providence. [1] 172. b Two sundry respects to be marked in things touching their Necessity [1] 174. a Every thing while it is, is of Necessity. [3] 41. a That something, though it be of Necessity, yet is voluntary. [1] 198. b That some things done of Necessity are not to be allowed. [2] 273. b. 274. a To do voluntarily, and to do of Necessity are not contrary one to another. [2] 257. a Whether by predestination, Necessity be inferred. [3] 34. b A geometrical Necessity. [3] 34.b Of certainty, and of coaction. [3] 35ab. Of supposition, and absolute. [2] 278.b, Proofs of supposition. [3] 35. b. 36. a. 11.b. [1] 169. a. 209.b [●] 174. a. 295.b [2] 610. b. 611.a, It doth not overthrow our free will. [2] 178.b, It is in God's foreknowledge. [1] 209. b Necessity of certainty or infallibleness. [3] 35. b. 36. a. 37. ab. Of consequence, and of the consequent [3] 35. ab. [2] 278. b. 279.a, Of compulsion, & of nature. [2] 610. b. 611. a Two sorts of Necessity, out of Augustine [3] 39b Inward and outward Necessity divided. [3] 34. b What Necessity is repugnant to the will. [3] 4●. a Of a Necessity of sinning, which hath no compulsion joined therewith. [2] 256.b, It is not absolute in the wicked. [2] 257. a Necessity taketh not away the nature of sin. [3] 2●. b Many things of Necessity in the divine nature. [2] 611.a, As to be good, and yet he is not driven by force to be good: proved [2] 256.b, His will bringeth not Necessity to things. [3] 40. b What Necessity belongeth to his foreknowledge. [3] 41. a He is not tied to any Necessity, because all things to him are possible. [2] 276. a Necessity maketh things unlawful lawful. [3] 196. b. 197.a. [2] 304. b. 305. a Whether the poor must be helped before their extreme Necessity. [2] 521. b In a case of extreme Necessity & poverty what is to be done. [2] 519. a The Saints of God are in more Necessity than other. [2] 52●.a. ¶ Look Adversity. Negligence. A definition of Negligence. [3] 68. a Neighbour. The word Neighbour of a large signification: & how. [2] 519. b Who is our Neighbour, and how such as are enemies one to another be neighbours notwithstanding. [2] 404. b The name of Neighbour pertaineth not to kindred or acquaintance only. [2] 519. b How we must deal with our Neighbour in a case of trespass. [2] 557.b, How we may judge of him. [3] 48.a, We ought to spend our very life for his sake [2] 519. b Neighbours. What we are to do when we see our Neighbour's faults. [4] 259. b Nemesis. A definition of Nemesis, called of some indignation. [2] 413.a, A difference between it and cruelty. [3] 21.b, We must seldom give place thereto, and why. [2] 413.b, The objects of that affect. [2] 413.b, It is a mean between envy & mercy. [2] 413. b The agreement & difference between mercy & Nemesis. [2] 413.b, It is in the just & godly. [2] 413.a. ¶ Look Affects. Ni. Night. The Night divided into four watches. [3] 256.a. ¶ Look Watches Nilus. Nilus' thought to be one of the rivers of Paradise. [1] 126.a, A very old river, and of the uncertain original thereof [1] 126. a Nimbleness. Of the Nimbleness of our bodies at our resurrection. [3] 359.a. ¶ Look Resurrection. No. Nobility. Wherein Nobility consisteth. [4] 311.b 312. a. 313a, The lack thereof is no hindrance unto felicity. [1] 149.a, Required thereto, and why. [1] 148. a In what estimation the people of God had their Nobility. [1] 148.b. [4] 312. ab Arguments against Nobility by birth [4] 312. b. 313. a Unto whom Christ's Nobility is communicated. [4] 313. b Number. A Number definite or certain put for a number indefinite or uncertain [3] 358b. 3●2b. 396.b. [2] 237.a. Of the Number of seven, and how the same compriseth all former numbers. [1] 3.a. and betokeneth a complete number. [2] 362.b. Numbers. Why error may seem to be committed in Numbers [1] 51. b Ob. Obedience. Obedience is the chief fruit of faith [1] 70.b. In what respects it is to be done to Princes. [4] 285.a, To God it is not conditional, but to man it is. [2] 342.b, Why it is better than sacrifice. [4] 44. ab. 45.a, Of Obedience to a wicked King. [4] 35. b Obedience of two sorts. [3] 175.b. Whether we ought by rewards to be moved to the Obedience of God. [2] 573. a Wherein the Obedience of Pope Gregory to the Emperor Mauricius is blamed [2] 327. a An example of Obedience to the magistrate in the jews [4] 226.b How far forth it is to be performed of the inferior powers to the superior powers. [2] 326.b. Proofs that perfect Obedience may be done unto God. [2] 562. a By an Obedience begun we obey God's laws. [3] 50.a, It is in the regenerate thereof, Read, [2] 242.a, 562. ab, 569.a, 570. [3] 47b, 113. 236. b Objects. Of certainty as touching Objects and subjects. [3] 84. a In all arts the Objects are before the science. [4] 246. a How by Objects, actions are known. [4] 320. b Oblations. Three manner of uses of the Oblations of communicants. [4] 218. What Arrius thought of Oblations for the dead. [3] 251.b, ¶ Look Offerings and Sacrifices Oblivion. Plato's opinion of Oblivion, and the hurts which it bringeth. [1] 53.b. ¶ Look Forgetfulness. Oc. Occasion. Wherein cause and Occasion do differ. [2] 516.a, 509.b, 510. a Two sorts thereof, the one given, the other taken. [2] 516.a, [1] 185. a Occasions. Occasions be not remote causes, but immediate, which stir up our desires. [1] 196. Aeschylus the Poet excused, in saying, that God, if he will destroy and take away any, giveth the causes and Occasions. [1] 198.a, What the civil laws determine touching them. [2] 515.b, 516.a, What great account God made of them. [2] 515b Examples of Occasions of sinning [1] 185.a, How God offereth such. [1] 184.b, 185. a Good things unto the wicked, are Occasions of sinning: as how. [1] 185. a Of. Offend. How to behave ourselves towards our brethren when they Offend us. [3] 387. a If thine eye Offend thee, etc. expounded. [2] 88. a Offenders. Whether Magistrates may let Offenders pass unpunished. [4] 248. 249. 250. 251. 252. 353. 254 255. 256. 257. etc. Whether to be executed with death. [4] 291.a, Released in the holy weak of Easter. [4] 263.b, Causes for the which they are not presently to be executed. [4] 257.b Three kinds of Death appointed in God's law for them. [2] 414. Tried very strangely in some places. [4] 309.b, How their repentance might be provided for. [4] 250. b Against what offenders the Church and civil power is to execute justice [2] 414ab Offence. What Scandalum or Offence is. [3] 163.a, Of two sorts, the one given the other taken. [2] 516.a, [1] 185.a, [3] 163.b, Of life & of doctrine. [3] 163.a, Done against the weak three manner of ways against Christ. [3] 16●a In what crimes the will is est●…med as the Offence. [2] 385.b, 386. a In what things we must pass & not pass for offence. [3] 166.b, 167. a how Christ is said to be a work of Offence. [3] 163. b Offences. What Offences must be avoided. [3] 163.b, [2] 321. a Offences compared, and their difference, and more or less heinousness. [2] 553. ab Offerings. What Offerings we must bring unto God. [3] 176.a. dove at the Lords supper. [4] 19.a, Free will Offerings of the jews. [4] 220.b, What was meet to be observed therein. [4] 215.a. ¶ Look Sacrifices. Office. What we must have respect unto in committing an Office unto any man. [3] 20. b That it is lawful for Christian godly men to bear Office. [4] 276. b Offices. What personal Offices be. [4] 34. a For three causes men were led to take Offices saith Plato. [4] 23. ab Whether two Offices may be excuted by one man. [4]. 327.b, why not. [4] 286. b Om. Omen. Of forespeaking or foretelling, called Omen. [1] 61a Omen is so called, as it were Oremen, saith Festus, and why. [1] 62.a. ¶ Look foretelling. Hey. Oil. The ceremony of Oil used in elections what it signified. [4] 14.a, Of healing the sick. [3] 211. ab, Papistical, and of their unction. [2] 606.a, Solemnity used at the making thereof. [4] 139.a, Two sorts of the same in their Popish religion [4] 15.a, Added to Baptism, and why. [4] 127.a. The superstitious use thereof to sundry purposes [4] 15. b Of the holy Oil of S. Remigins. [4] 15. a On. One. In the Hebrew tongue One signifieth the first: proofs. [2] 375.b, 376. ● The Hebrew Phrase, These three be unto One, maketh not for the Arrians, against the Trinity. [1] 105.b 106. a Only. Of the word Only in the doctrine of faith & institution. [3] 154.b, 155.a. Op. Opinion. The nature of Opinion. [3] 234.b, It is doubtful. [3] 57.b, The difference between it and faith. [3] 69.b. [2] 296b, What affects do accompany it. [2] 405.b, Aristotle's proof that it is of all kind of things, yea of things eternal. [2] 296.b, Wherein it and knowledge do differ [2.] 296.a, That no kind thereof is all one with choice [2] 297.a, Defined. [2] 296.a, It is a quality. [2] 297.a, Neither evil nor good, and why. [2] 296.b, 297.a, Of what things it is not, neither hath to do. [2] 296.b, A reason to prove, that it is choice, and the same answered, [2] 296.b, 297. a No antiquity of Opinion can prescribe against the truth. [3] 244.a, Opinions. Of the examination of Opinions whether they be orthodoxal. [3] 46.a, Erroneous whereto compared. [3] 240.a, How the Papists would have them tried. [4] 46.b, Two hundred fourscore & eight might be reckoned of Felicity. [1] 133. ab, Whether the affects be Opinions as the stoics thought. [2] 407.b, Two Opinions showed, how all truth cometh of God. [1] 11.b, Or. Oracle. The definition of an Oracle, showing what it is. [1] 19. b How it happened that GOD took the Philistines word for an Oracle. [1] 61.b. Oracles. The manner of giving out Oracles by Drim and Thumim. [1] 58.b, 59.a, Why we are without them that the jews had. [●] 260.b, 261.a, Sometimes they of the ethnics made answer by dreams. [1] 37. Watch at dead men's sepulchers to receive them. [1] 73.b, The devils double meaning noted in them. [1] 83.a, Plutarch's reasons why they ceased. [1] 92. ab, The true cause why Oracles ceased [2] 359.a, [1] 92. a Orator. Cicero's description of a perfect Orator. [4] 26.b, His travel therein is not needless. [3] 110.a The end of him, and whereto his persuading serveth. [1] 7. a Orators. What is counted a fault in Orators. [●] 19.a, Who are to be reprehended for their eloquence. [2] 410.b, 411.a. Whether it be lawful for Orators to move men's affects. [2] 410.b. [4] 256.b, 257.a, Order. A definition of Order out of Augustine. [4] 65.b, 320.b. [1] 167. a An Order of rule instituted by God among men. [4] 320.b, 32.a, Abolished by trouble or sedition. [4] 321. a The Order of the members of man's body. [4] 321. a Whether holy Order be a Sacrament. [3] 210.b, The same divided, and how. [3] 212. a Orders Ecclesiastical. [4] 80.a, diverse degrees thereof in the Papistical Church. [4] 133.a ¶ Look Church. Ornaments. Ornaments of Churches. [4] 66. 67. In salomon's Temple. [4] 66.b, In the Church of Ments. [4] 66. b What Ornaments women may use and not use. [2] 508. 509. 510. 511. 512. 513. etc. Ot. Oth. Why an Oath was invented, and how inviolably it should be kept [2] 374.a, 368.a, Whether every one is to be kept. [2] 537.a, How many ways God is called to witness therein. [2] 372. ab, so men for an unjust cause must be cut off. [2] 517.b, In what cases it may be broken without perjury. [2] 538a, What companions it should have. [2] 549.b, Whether being made to heretics and thieves it is to be kept. [2] 583.b, What is to be considered therein of universality: look well upon that. [2] 539.a, Whether it be lawful for a Christian to take it of an Heathen by false gods. [2] 304. a What the Hebrews call an Oath and the definition of the same. [2] 368.a, The faithful may take one of Infidels by their Idols. [2] 371. b How the Gospel meaneth that an Oath cometh of evil. [2] 368. ab, In what respect it is good and also bad. [2] 368.a, Whether it be lawful for a Christian to use it. [2] 3●9. a Why in every Oath God is called to witness. [2] 368.b, 369. a Christ in saying, Swear not at all, forbade not an Oth. [2] 369.a, In what cases it is the cause that faith is kept found among men. [2] 368. b Of an Oath made with crafty words and wrong meaning. [2] 371. ab, In what cases it must be taken, and in what not. [2] 368.b, An Oath by Idols is in no case permitted. [2] 371. b Whether it be lawful to offer an Oath unto him that is suspected of perjury. [2] 373.b, According to whose mind an Oath must be interpreted. [2] 372.b, 373.a, It must not be used in trifling and light causes. [2] 371.b, Whether it be lawful to use it by Saints. [2] 372. a Of an avouching Oath and a promising oath. [2] 537.a. The Oath of Socrates by a dog and a goose, and the manichees oath by light: condemned [2] 372. a Augustine commendeth A. Regulus for keeping his Oath, even to the hazard of his life. [2] 371a Of the Gabionites Oath, wherein the Israelites promised that which was against God's decree. [2] 370.b, 373.a, Of David's unto Semei, that he should not die when he gave Solomon charge afterwards to the contrary. [2] 372.b, Oaths. Four kinds of Oaths mentioned by the Lawyers. [2] 368.b, 372, a, What things are to be refrained and blamed therein, [2] 370. ab, By creatures not to be lightly esteemed [2] 369b, What be void and of none effect, though they be never so solemnly sworn. [2] 370a b, Direct and indirect, and how they may be used. [2] 372. ab, Unadvisedly made must not be performed. [2] 373.a, Where they were accustomed to be taken in the time of the law. [2] 373.b, 374a. A proverb in Rome touching Oaths [2] 537.b. Oaths of cursings, and that holy men have used them. [2] 369.b, 372.a. Pa. Pain. That infants shall suffer no sensible Pain for sin: not Pighius his reasons. [2] 216.b. Painting. Of Painting the face, with the end, the matter, & efficient cause of the same. [2] 508. ab, Used of the Britons to look terribly. [2] 509.a, The reasons of such as would prove it lawful. [2] 509. ab, A confutation of their reasons, [2] 514a b, Proofs out of the scripture, and otherwise, against it. [2] 510a b, What the fathers of the Primitive Church have thought thereof. [2] 511. ab, 512.a. Painters. Why Clement and Tertullian detested Painters, [2] 341.a, And whether Luke were a painter. 335. ab. Papists. The Papists tear and mangle the sacrament [4] 53.a, Whether we or they have broken the unity of the Church [4] 96.a, 86.a, Whether all of them have perished [4] 91.a A view of their doings. [4] 69. ab, They define the Church otherwise than we. [4] 92.a, With what superstitions they have infected Baptism. [4] 126.b, 127. ab, 128.a, Whereto their crafts tend. [4] 87.b, Whether we or they have given cause of schism. [4] 87b, 88 89. How they have corrupted true doctrine. [4] 70.a, They are guilty of most damnable crimes, [4] 71.b, Dangers in joining ourselves with them. [4] 86.b, 87.a, How they consecrate men [4] 126, b, They mislike of a Christian council. [4] 70.a, Their sacramentals. [4] 127.a, They are neither Catholic nor Apostolic. [4] 93.b, What they that have departed from them must do [4] 96a b, Causes of our separation from them [4] 86b, 87. 88 89. ab. They would pull the priesthood from Christ. [4] 127.a, How they misconstrue the Scriptures [4] 74.b, Their doctrine and what it teacheth. [3] 262.a, Of the shaving of themselves. [3] 178.b, To 〈◊〉 end they enjoined fastings. [3] 224. ab, The difference betweens their Gospel, and the ●pest●…, [4] 87.a, Against themselves 〈◊〉 doctrine of satisfactions [●] 223b, How overthwart they be 〈…〉 superstitions [3] 178.b. Just causes of separating ourselves from them. [4] 69.b, The mane●… their preaching. [2] 63 2.a, They are against Augustine. [1] 242. b. 244.a, They are pined with ●…mine, and how [4] 323b, What kind of things they do consecrate [4] 125. ab, 126.a, They make a d●uision of a kingdom into two parts. [4] 238.b, Their i●ction of two great lights in the Church. [4] 246.b, Parable. What a Parable is. [3] 325.b, The nature and property thereof [3] 35, a. Whether the narration of D●…es and Lazarus be a Parable. [●] 325.b, [●] 73b. The Parable of the tars expounded. [4] 62. ab. Parables. Parables must not be urged in all parts. [4] 291.a. Paradise. Of Paradise the garden of pleasure [3] 381b, Whether the earthly one do yet remain. [3] 373.a, [1] 126b, Of the word, & what the same signifieth [●] 125b. The time when it was planted, by whom, for whom, and why. [1] 116a, The fond opinions of some, where they will have it to be, and, where the place thereof was indeed [1] 125. b The Paradise of the Gentiles, were their Elysian fields, where they imagined good men's sorts to dwell [1] 126.b. To day shalt thou be with me in Paradise, expounded. [3] 324. b Pardon. A definition of Pardon, & whose part it is not (as Seneca saith) to give pardon. [2] 414a, In what things Aristotle saith it is to be given. [2] 292.a. How God and private men may Pardon injuries. [2] 414.a. Examples of Francis Spiera and others, which had no hope of Pardon for sins [2] 292.a. What actions Aristotle judgeth worthy of Pardon, & what unworthy. [2] 284b. Pardons. From whence Popish Pardons sprang [3] 221. b. 236.a, 223.b, What evil followeth of them. [3] 226.a. Whether they are available to the remission of sins. [3] 224.b. ¶ Look Pope. Parents. Wherein the honour of Parents doth stand. 431.b. They must be honoured of their children, and whether this precept be general in all cases. [2] 377. ab, 378.a, Whether they may defraud their children of bodily necessaries for any others sake. [2] 379b, They ought not to be too mild & gentle to their children, and why. [2] 378.a, Their consent in the case of marriage, whether it be lawful or no. [2] 431 432. 433. 434. 435, They ought to love their children all alike: read Ambrose his reason. [2] 378.b, 379. a What holiness is in the infants of Christian Parents. [4] 115. ab, [2] 367.a. How children are said to suffer for their Parents: this maketh to the terror of parents. [2] 362. 363. 364. 365. 366. 367. Why God of evil Parents giveth good children, and of good parents evil children. [2] 240. ab, 367.a. In what cases men may & may not punish the children for the Parents. [2] 367. ab. Parricide. Unto whom the name of Parricide was given in old time. [2] 390.a, Solon's answer why he made no law for it [2] 390.a, Romulus made no mention thereof, in his laws, [2] 390.a. No Parricide committed in Rome for the space of 600. years after the building of the city [2] 390.a. How God himself taketh vengeance on such as commit Parricide, when they escape the danger of man's law. [2] 390.b. Parricides. The punishment of Parricides by the cornelian law. [2] 390.b. Passion of Christ. The whole Passion of Christ reduced to four chief parts. [2] 618. b. 619. ab, The fruits that we have thereby. [2] 620.a. ¶ Look Christ. Passions or affections. Of Passions and preparatives to passions. [3] 298.a, A distinction of them and affections, [3] 359.a, Of certain that be in God, and how. [1] 109. ab. From what Passions the bodies of the saints shallbe free in their state of glory [3] 359a. Against the stoics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unsensibles of Passions. [1] 152.b 163b, 166.b, [2] 405. ab, 408.a, [3] 296. 297.a, 298. b. 315. ab. ¶ Look Affects. Passover. What was signified by the jewish Passover. [2] 580.a. ¶ Look Easter and paschal Lamb. Pastors. The office of Pastors. [4] 17. ab, 18. ab, 19.a. They must do their duty with a good courage. [4] 29.b, How much must be attributed unto them. [4] 16.b, 17.a. Princes are called Pastors, and why. [4] 227.a. ¶ Look Ministers & Preachers. Patience. Patience belongeth unto fortitude. [3] 279.a, Whether afflictions do naturally work it. [3] 279.a, How hope is meant to spring from it [3] 82.b. A most effectual example thereof. [2] 620.a, What trial springeth of it. [3] 279.b 280.a. There would be no Patience of Martyrs, unless the cruelty of tyrants were permitted of God. [1] 200.a. A brief repetition of circumstances commending to us the Patience of Christ. [2] 401.b. Of God's Patience before he punish sins. [3] 111.b, It doth betoken impunity. [3] 386.b, 387. ab Patience hath a perfect work, expounded. [3] 280.b. Patriarches. The dominion of the four Patriarches. [4] 79.b. ¶ Look Fathers. Paul. What Paul's appealing to Cesar doth teach us [4] 276a. ¶ Look Appeal. Pe. Peace. What Peace signifieth in Hebrew and Greek [3] 151.b, The general kind thereof. [4] 280.b. What is the Peace of Christians. [3] 161.a. Whether it be lawful for the godly to have Peace with the ungodly [4] 294.b, 295.a. What Peace Christ came not to send. [3] 161.a. Of the kiss of Peace, and the original thereof. [4] 218.b. Peace is the sum of the preaching of the Gospel. [3] 161.a. My Peace I give unto you, expounded. [4] 291.b, 292.a. Penance. Why Penance was done by offenders in the Church. [3] 225.a, ¶ Look Repentance Penitent. What is to be required of a Penitent. [3] 237.a. Pentecost. Of the feast of Pentecost celebrated among the jews. [2] 376.a, ¶ Look Feasts. Peregrination. The commodity that cometh by Peregrination. [3] 192.a, The difference between it & banishment. [4] 270.a, ¶ Look Pilgrimage and traveling. Peregrinations. Of the three Peregrinations of the jews yearly to jerusalem: and what is meant thereby. [2] 376.b, 377.a. Perfect. By what means we are made Perfect. [1] 139.b. How some saints are said to have been perfect in this life. [3] 232.b. How the Fathers in the law were perfect, having so many imperfections among them. [2] 425. ab, 567b. They be perfect, which perceive their own imperfection. [2] 242, a Three things required to the making up of a man perfect: out of Plutarch. [1] 57.a. How Christ prayeth that we may be perfect, as his father is perfect [2] 572.a. Why the scripture sometimes calleth men perfect. [3] 55.a, 232.a, [2] 546. ab. 567.b. Who be called perfect in this life. [2] 569. ab. Perfection. Of the perfection of pleasure, & other things [1] 136.a. We must endeavour to become better, though we cannot attain perfection: proved out of Galen. [1] 56.b. Of the perfection of man in this life. [2] 568.a, wherein it consisteth [1] 125.a, [3] 54.a. Of a great Perfection in man, as the Philosophers think. [3] 301. b Perjury. The grievousness of Perjury, & that it is not pardonable before God. [2] 371.a, diverse causes set down, whereby men are provoked thereto. [2] 368.b, Not so ill a crime as adultery. [2] 479.a, Fraud undoth it not, but tieth it fast. [2] 549.a, The whole world was shaken, so soon as the Law concerning it was made. [2] 371.a, In what cases an oath may be broken without it. [2] 538.a, Committed in using deceitful words in swearing [2] 371.a, A severe chastisement thereof both in the offender, and them that knowing it held their peace. [2] 374. a Whether it be lawful to offer an oath to him that is suspected of Perjury [2] 373. b ¶ Look oath and Swearing. Permission. Of Permission to commit sin, and do evil, and whether such permission be in God or no. [1] 1●6, ab, 190.b, 206.a, 202.b, 203. ab, How it belongeth to his will. [3] 36.b, 37. a In Permission of temptation, there is the will of God: which proveth that he tempteth. [1] 211a, Of dispensing permission, and full grown permission. [1] 200. b In God's Permission of the jews cruelly to crucify Christ, there was a will of God, not to hinder their naughty will. [1] 199. a How the word Permission is understood in scriptures. [1] 203b ¶ Look Will of God. Persecution. Whether slight in Persecution be lawful for the godly. [3] 287. ab, In what sense it is said to be good [3] 288.b, Flight is lawful upon condition. [3] 287.b, 288.a, Reasons why it should not be shunned [3] 288.b, 289. ab, 290.a, Whether flight be lawful for a minister or pastor. [3] 288. ab. [4] 21.a, What ministers may fly, and what ministers may carry at home [1] 60.a The nature thereof is not to abrogate the Law. [2] 323.b, Why the Apostles gave no precept of flight in that case. [3] 290.b, What David's flight in the Persecution of Saul, teacheth us. [3] 29●.b, 292. 293. Persecutions. The effects of God's Persecutions upon the godly. [1] 172.b. ¶ Look Flight. Perseverance. How Perseverance and constancy do differ [3] 184. b Persons. Where respecting of Persons is found and not found. [3] 201.a. Persuasion. How effectual an assured Persuasion of a thing is. [3] 9.a. Peter. What Peter had peculiar above the other Apostles. [4] 82. a. 83. ab, Whether his confession may be called the foundation of the Church. [4] 33. ab, Whether he and Paul could be Bishops of Rome both at one time. [4] ●9. b. Whether the primacy of the Popedom was given unto him. [4] 82.a, A fable touching Christ and him. [4] 79.a, Why he was called Cephas. [4] 74.b, diverse defects in him appliable to the Pope. [4] 76.a, Whether he were chief of the Apostles [4] 80. a Why it was said to Peter only, Feed my sheep. [4] 84. b. 85a, Christ's words, Peter, love so thou me, etc. expounded. [4] 84. ab, Thou art Peter, and upon this rock, etc. expounded. [4] 82a. b. 83. ab Ph. phantasy. The great and effectual power of the Fantasy. [1] 77.b, By the power thereof a man may think he seethe that which he seethe not. [1] 89. a Fantasies. Whether Angels be bodies, or but Fantasies. [1] 87.b, 88.a. ¶ Look Imagination. pharisees. Whence the name of pharisees had beginning. [3] 337.a, They affirmed the resurrection of the dead. [3] 340. a Philistines. The Philistines came to some knowledge of God by taking of the Ark. [1] 14. a Philosophy. Philosophy sprang of admiration, and how. [1] 63.b, The difference between God's word and it. [1] 58.a, How one thing is taught one way by Divinity, and another way in Philosophy. [1] 17.a, Definitions of the same, and unto what things the knowledge thereof extendeth. [2] 300.b, Into what parts Cicero distinguished it. [2] 302.a, Aristotle justly blamed for excluding a young man from hearing it: and his reasons. [1] 52.b, It is the gift of God, and by what venoms and corruptions the devil defiled the same [2] 302.b. Defined by Plato [1] 159a, Divided into active and contemplative. [2] 300.b, and how they differ. 301a, Divided into Moral economical and Political. [2] 301.b, Speculative divided into three parts: supernatural, natural, and Mathematical. [2] 301.b, Speculative preferred before the active: and why [2] 301.a, Active and contemplantive mentioned in the holy scriptures [2] 302.b, Why in Divinity speculative goeth before active [2] 302.b, 303. a What kind of Philosophy Paul reproveth. [2] 302. ab, Whether it be repugnant to Christian godliness. [2] 303.b, Whether it be lawful for a Christian to study it [2] 302.a, The end thereof and Christian godliness. [2] 303.a, Whereto it tendeth. [1] 17.a, The great profit that the authors thereof brought to the world, declared by comparison. [2] 302. a Why Chrysostom calleth the true Religion Philosophy. [2] 428.a, Pythagoras was the author of the name and how. [2] 300. b Cicero's commendation concerning moral Philosophy. [2] 303.b, 304. a Two things to be performed in the peripatetical Philosophy. [1] 54. a Philosophers. The pride of Philosophers noted through the knowledge of natural things. [1] 2.a, [4] 21.b. They rested in second causes. [3] 258.b, They despaired, procured by example. [1] 11.b, They yielded not themselves to the providence of God [1] 11.b, To what intent they seemed to make their writings obscure. [1] 11.a, The greater, the fouler of life. [1] 11.b, They hid the knowledge which they had of God, and how. [1] 11.a, How they know that there is a God. [1] 12.a, They divided the unity of God into parts. [1] 11. ab Physic. Whether the end of physic be health. [1] 7. a Physicians. What physicians the civil law condemneth. [4] 128.b, They be the ministers of nature. [2] 515.b, Their dealing with one sick of a burning fever [2] 579.b, Many funerals dishonourable unto them. [2] 414. a Pi. Picture. The Picture of Christ is admitted to be made. [2] 340.b, Of his cross, & other things, is lawful. [2] 341.a, Decrees that no picture of Christ should be made in any stuff. [2] 340b, Of Angels is lawful, and how far forth. [2] 341.a, ¶ Look Image. Pictures. Of what things there ma. be Pictures, and of what things not. [2] 335.b, Whether they are to be worshipped. [4] 178.b, Against the sumptuous, shameful, and blasphemous ones. [2] 341. b Whether Luke were a drawer of pictures or no: as some say he was. [2] 335. ab, ¶ Look Images. Pilgrimage. What was meant by the continual Pilgrimage of the Rechabites. [5] 190.a The Pilgrimage of Plato commanded [3] 191.b, ¶ Look traveling. Pilgrimages. Why the Lacedæmonians forbade pilgrimages. [3] 192.a, Unto Saints condemned. [3] 176. b piracy. piracy counted a virtue among the ancient Greeks. [2] 475. b pity. Foolish and unadvised pity is condemned in the Scripture. [2] 413.b 414.a. It maketh great men to sin. [4] 248.b, 523. a Of foolish pity conceived of souls departed [3] 237.b What kind P. Martyr esteemeth to be foolish. [2] 415. ab. ¶ Look Compassion and Mercy. Pl. Places. Places, do not separate believers. [4] 2. b The necessary conjunction of places and bodies together. [3] 373.b, 363. 364. Places shall be in the life to come [3] 364. a A distinction of infernal places. [3] 374. 375. 376. 377 Play. Many kinds of play read in the holy Scriptures. [2] 525.a, No rule in holy scripture concerning it. [2] 525. a The play of Samson though honest yet deadly. [2] 528. a Plays. Plays are generally found in the holy scriptures. [2] 527. a To what intent the civil law forbade them [2] 527.b, Other honest exercises besides them to be used, and what. [2] 528.a, Reasons dissuading us from them. [2] 527.b. Whether all kind are to be misliked. [2] 524b. The father's condemned stage Plays, and why. [2] 527.a. ¶ Look Games. Planets. The cause of the motion of the Planets, and why they are moved. [1] 120.a. Plants. What life Plants have. [4] 22.b. Please. What women labour to Please men. [2] 510.a. Pleasant. The general cause why any thing is said to be sweet and Pleasant unto any man. [1] 140.a. Some things are Pleasant naturally, and some things accidentally. [1] 140.b. Pleasantness. Pleasantness in mocking used even of God's servants. [2] 534.a. Pleasure. The definition of Pleasure [3] 46.b [1] 135.b, Of two sorts, and which be commended. [2] 412a, Which is taken of procreation, is not simply evil. [2] 245.b, Of his own nature it is good, and to be desired, but not of all things. [1] 138.b, That one extinguisheth and letteth another. [1] 136.a, Whether it must be wished for the life, or the life for pleasures sake. [1] 139.b, Aristotle's proof that it is not a motion. [1] 135.b. Pleasure is not strange from felicity, and of what kind of things it seemeth to be. [1] 140.a, Plato and Aristotle agree in the subject thereof, though after a sort they disagree. [1] 135.b, Attributed by Plato unto the sense [1] 134.b, Why Epicurus thought that it was the chiefest good [1] 133.a, A possible quality, and in the predicament of quality. [1] 135.b, All kind thereof is not secluded from the chiefest good. [1] 134.a, How diverse men take it in diverse thing, according as they be affected. [1] 140, ab. The general cause for the which pleasure in any thing is desired. [1] 140.a, From whence that of the senses springeth as Plato thinketh. [1] 135a, Natural necessity being satisfied, it ceaseth. [1] 135a, What things are required to the perfecting thereof, and how long the same may last. [1] 136.a. The cause why new things do breed pleasure and delight. [1] 136.a. Of the pleasure of the body & the pleasure of the mind called Ambrosia and nectar. [1] 134.b. Whether these things tha. be done for Pleasure, be not voluntary. [2] 285.a. What exercises Christians should use for their Pleasure and recreation. [2] 528.a. Of taking Pleasure in sins, and that the godly do sometimes. [2] 559.a. The reason why God enjoyeth one and the selfsame pure and eternal pleasure. [1] 139.a. Pleasures. Whether all pleasures have fellowship with felicity. [1] 140.b, What by temperance are moderated, and what not. [2] 412.a, divided in kind, sith actions do differ. [1] 136.a, Which have no excess, neither are to be avoided. [1] 139.a. What pleasures draw near to the nature of the chiefest good. [1] 139.a, Whether they which must be avoided, be very pleasures or seem so to be. [1] 138.b. Some pleasures admit excess, othersome admit none. [1] 137b, Of diverse Roman Emperors, that gave large rewards to such as could devise new. [1] 134.a. The pleasures of the sick are greater than the pleasure of them that. be in health: saith Plato. [1] 135.a. Desires of actions being diverse, are the causes that pleasures do differ. [1] 136.b, Some natural and sin accidental, of their contrariety and the cause thereof. [1] 140.b, 111.a Some be single and unmixed, othersome compound and mixed. [1] 137.b Some pure & unpure. [1] 136.b, 137.a. Some bodily, othersome not bodily. [1] 137.a. How Aristotle's opinion touching the grosser sort of pleasures agreeth with the holy scriptures. [1] 139. b. 140.a How greatly they do hurt & annoy. [1] 137. b diverse pleasures of diverse beasts, and that diverse men also have their diverse pleasures. [1] 136. b What pleasures in general must be avoided, and in what respect. [1] 137. b Galens opinion of griefs and pleasures in all the senses, and how. [1] 136. b. 137.a, They are not single, but mixed. [1] 135. a A great number of contrary pleasures of the common sort, and why. [1] 140. b. 141. a Whether the pleasures that spring of contemplation or just actions do hurt. [1] 138.a, Why those, which hurt, and are to be avoided, are desired of many [1] 138. b. 139. a Of bodily pleasures, how they be neither good nor bad, but indifferent of themselves: and how they change their nature. [1] 137. a They are pleasures in deed, though some think them to be but apparent pleasures [1] 138.b, Why and to what end they were given us of god, [1] 139.a, They are rather good than evil, in respect of civil goodness. [1] 137.b, Young and melancholic men are most inclined unto them, & why. [1] 139 Catiline abused them, yea, even in tempering himself from them, & how. [1] 137. ab, Galens' opinion of the inconvenience of their excess. [1] 138.a, Augustine's opinion touching them, and what titles he giveth them. [1] 139.a. Cicero's judgement touching the evils which arise of them. [1] 138. a Po. Poems. The difference between divine poems and human. [3] 309. a Poetry. Whence poetry had original [3] 312. a Poets. Plato banished poets out of his Commonweal. [1] 197, b, [2] 550. b Poison. How poison though it be naturally evil may be used well, and to a good purpose. [1] 182. a In spit●e is a property against poison. [4] 127. b Policy. The intent of civil policy, and to what end it laboureth. [1] 157. ab. Look Government. polygamy. polygamy, or the marriage of many wives lawful, to whom, when, and why. [2] 347.a, It is a great corrupting of matrimony [2] 424.b What the fathers of the church judged touching it. [2] 426.a, Whether it be a perverseness of nature. [2] 425b, Allowed as a remedy against barrenness. [2] 421.b, Cardinal Caietans' caution or advertisement for the allowing thereof. [2] 421. b. 422.a, A defence of the old fathers under the law in that case. [2] 426. ab, Why it is not lawful now in the time of the Gospel, as well as in the time of the law, the faithful being so few. [2] 427. a. 428. ab, Answers unto all the particular reasons making for it. [2] 428. b. 429.a. etc. What Dioclesian and Maximinian decreed against it. [2] 424.b, The vile end thereof in Valentinian [2] 429.b, Why it was not licensed to Adam. [2] 425.b, The arguments and reasons of such as would have it lawful. [2] 420. b. 421. ab, Therein was hidden a mystery. [2] 426.a, Forbidden to the jews which lived under the Roman Empire. [2] 424b, Arguments and reasons to prove that it is not lawful, [2] 422a b, etc. The inconveniences that come by it. [2] 423. ab. 424.a, Of Lamech inveighed against of jerom. [2] 423.a 423.b, What troubles ensued the breaking of the Roman law made for the disannulling thereof. [2] 428.b Whether the fathers under the law committed adultery thereby or no, [2] 427. b. 428. a. 492.b 423. a. 425.a, The original thereof referred unto Lamech. [2] 421.b, Two serves thereof, and whether of them is lawful. [2] 420.b. Used overallth. East parts. [2] 425. a. 426.b, Lawful for the man, but not for the woman. [2] 460b A decree of a general council against Polygamy. [2] 424.b, Christ was no law maker, he ought not therefore to have taken it away. [2] 427. ab, Ph. Melancthons' opinion touching it. [2] 426. v, Pe. martyrs judgement in that case, [2] 427.a. Pope. Whether the Pope be head of the Church. [4] 38.a, [2] 632. ab, Whether he be universal Bishop [4] 36.b, 93.b, Proved to be Antichrist, [4] 36.b, [2] 472.a, Why he must obey the Church. [4] 40.b, Adorned [4] 24.b. [2] 441. ab, 307.b Quite contrary to Christ. [4] 38.a, 39.b, 40.b, He governeth the council. [4] 46.b, What titles his flatterers have given him. [4] 40.b, That he is excommunicated from the Church. [4] 61.a, Whether he may err in matters of faith. [4] 75.b, 76.a, Whether he be Peter's successor. [4] 78.b, He will be called the spouse of Christ. [4] 84.a, What things in Peter are appliable unto him. [4] 76.a, Whether he being now made a Monarch ought to be removed. [4] 38.b, Whether and what ministerial head he hath upon earth [4] 94.b, Whether all that have lived hitherto under him have perished, [4] 91.a, His usurped power cut off in England. [4] 38.b, Whether he alone may excommunicate. [4] 61a, Who brought subjection unto him first into England. [4] 5a, Disagreement touching his supremacy. [4] 3.b, An unsatiable gulf of possessions. [4] 31.a, The cause of so great darkness in his government. [4] 7.a, What cases he reserveth to himself & his Bishops. [3] 220.a, He taketh upon him to dispense with oaths. [2] 537.b, He maketh unjust gains of harlots. [2] 472.a, He hath erred two ways touching the laws of marriage. [2] 450.b, 451.a, A maintainer of usurers. [2] 471.b, Whether he is to be judged of no man. [4] 237b. In what respect the pope is not free from Bawdry [2] 472.b, He useth not the sword of the word. [4] 235b, Why he amendeth not the laws for suffering of harlots. [2] 472.b, He decreeth that he must be obeyed of necessity to salvation. [4] 230b, A peace breaker. [4] 329.a, Appeals from him to the Emperor in matters of Religion. [4] 144b, Reasons why he will be judged or governed by no man. [4] 230.a, He preferreth himself above all kings & princes. [4] 229. ab. 230. It is in his power only to prefer bastards to spiritual promotions. [2] 478.a, A cunning and togging flatterer, [4] 87.b, Arguments inferred for maintenance of his supremacy, [4] 39.b, 37. ab, Against the same, [4] 35.b, 36. ab, 39. ab, 79.b, 80, a, 232. ab, 238. ab, 237.a, 248. ab. A grievous constitution of a Pope. [4] 34.a. Recantation of a Pope. [3] 376.b, 76.a. Pope Paul 2. used to paint his face. [2] 508.b, Alexander the first invented holy water, [4] 138.b, 139.a, Syricius excluded all married men from the office of the ministery. [3] 192.b. Popedom. An examination of the succession in the Popedom. [4] 81. ab, No mention thereof in Scriptures. [4] 80.a, Whether the primacy thereof were given unto Peter. [4] 82.a, Boniface the 3. author of the same. [4] 91.a, 80, ab, In what trifles it standeth at this day. [4] 84.b, Convicted of whoredom. [4] 87.b. Poor. Why the flesh is not bend to do good to the Poor. [2] 521.a, A law for their relief, [2] 521.a, and how they should be provided for. 520b, Whether they must be helped before their extreme necessity. [2] 521.b. Possible. Many things are Possible, which never shallbe. [3] 37.a. poverty. Why GOD suffereth his servants to be in poverty. [3] 269.b, 270.a, No let unto felicity, and how that is proved. [1] 149.a. Examples of poverty patiently sustained [3] 277.b. Power. This word Power expounded. [3] 114.b, 115.a, Taken for right and prerogative. [3] 80.a. Whether we have power to be made the sons of God. [3] 114.b, 73.a. Of the most mighty power of God, and wherein the same appeareth. [1] 16.b, Whether the more in doing of miracles [1] 65.a, Confessed by the wicked, & how. [1] 13.b, In the sacraments. [4] 182.b, 183. ab, Errors above it. [3] 337.b. We must distinguish between God's power & his will. [2] 563.a. Aphrodyseus opinion touching a certain divine power spread over the whole world. [1] 78. ab. The power of the Loadstone [1] 77.b, Of melancholy [1] 77.b, 78.a, Of the fantasy. [1] 77.b, Of things exceeding common sense. [1] 77.b, Of celestial bodies. [1] 77.b. The power of spirits distinguished, and how. [1] 85.b, 81. b Why Art is called Power according to Aristotle [1] 7.b, 8.a, Whether it doth exclude art. [3] 114.b. Despasian by a secret power healed a blind man and a lame. [1] 77.b. Powers. Two manner of powers in God, the power of understanding, and the power of willing. [1] 170.b. An order in renewing of man's decayed powers. [4] 27. ab Of powers superior and inferior, and whether they may suffer the faithful to be conversant with Infidels. [2] 324.a, How far forth the superior are to be obeyed of inferior: proved by examples. [2] 326.b, 327. Of inferior, and how they are distinguished. [2] 326.a, Whether inferior should resign their rooms, if the superior powers constrain them to wicked things [2] 327. ab. ¶ Look Magistrates. Pr. Pray. For whom we must pray, and for whom we must not pray. [2] 400.a, Whether for things indifferent. [3] 303.b, Whether for the end of the world. [2] 398.a, Not to be pressed with adversities, and why. [1] 211.b, Why in times past they did for the dead. [3] 322. b Why God will have us to pray for that, which otherwise he is ready to give. [3] 301.a. It is lawful to pray for punishment to light upon some, and why [2] 398. a Why God oftentimes when we pray, deferreth our requests. [3] 301.a, When we do it we speak unto God [3] 300. b Thomas Aquinas his error, that it is not of necessity that we should pray peculiarly for our enemies. [2] 403. a Basils' reason why we should pray towards the East. [3] 306.b. Against what temptations the godly do pray: by the example of Christ. [1] 212. ab. Whether the Saints in heaven do pray for us. [3] 308. b how Christ is said to pray for us to his Father. [3] 307. a How the holy Ghost is said to pray for us, the same being an impeaching of his godhead. [1] 107.a. Prayer. Impediments unto prayer. [2] 565.a, Whether for the dead they be lawful. [3] 322.b, 323.a, What is to be avoided therein. [3] 304. ab, Why it is to be used of God's children. [3] 300.a, Of a form thereof, and what the same teacheth us. [3] 81.b, It must be importunate. [3] 304. ab, How the body should be settled, while we be therein. [3] 305. ab, In the Church in a strange tongue. [3] 309.b, 310 311. Of looking to the East and West therein. [3] 306.b, It and thanksgiving joined together. [3] 309.a, The error of the schoolmen touching the same. [3] 305.a, For other men's sakes besides our own. [3] 248.b, 249.a, Of what mind we should be therein. [3] 304.a, 300.b, For the dead spoken to and fro. [3] 244.b, 245.a, When much babbling is said to be used in it. [3] 304.b, We are not tied to any certain place thereof, and why. [3] 305.b, 306.a, Whether the voice should be used therein. [3] 304.b, Whether that of Samson touching revenge upon his enemies, were good or ill. [2] 418. a Hypocrates would have us use prayer when we have dreams either good or bad, and why. [1] 35. a In defence of Common Prayer: look what is said, Page. [2] 376.b, What hour the jews appointed for it, and how Cornelius observed the same. [2] 259.b, What this prayer, Forgive us our trespasses teacheth us. [3] 102. a Prayers. What order we ought to observe in our prayers. [3] 300.b, Those are counted vain, that lean not upon faith. [1] 58.b, Of the godly of two sorts, [3] 300.a, In what respect they shallbe heard. [3] 116. a Why God heareth the prayers of wicked Priests and evil Ministers. [2] 260. a Whether he heareth the prayers of sinners. [4] 224.b, [2] 260.a, The public prayers of the minister are the prayers of the Church [4] 224.a, They begin at God's omnipotency, as how. [3] 62.b, Without faith are fruitless. [3] 93.a, Meet sacrifice for christians. [2] 348.a, How godly men should come unto God with them [2] 266.a, Not in vain though the events of things be defined. [3] 6.b, They must be importunate unto God. [3] 300.b, 301.a, 302.a, In what respect they ought to be either long or short [3] 304. b What we must take heed of, when we are present at public prayers. [4] 224.b, Canonical hours for them. [3] 300.a, To what end the Papists enjoined prayers. [3] 224. ab, They be no causes of God's benefits. [3] 301.a, What things must be desired therein [3] 303.b, The whole trinity is present thereat. [3] 306.b. To the dead Saints disallowed, and that they be the sacrifices of Christians. [2] 343.a. [3] 243a, Whether being joined with weeping be always effectual. [3] 245. b What prayers God doth hear. [3] 112. ab, Origens' reverent judgement of them of the godly. [2] 348. ab, A distinction of them and fastings. [3] 193.a, The difference between Christ's & ours. [3] 308. a Prayers to Angels forbidden, and why. [3] 308.b, 284. a Whether they offer up our prayers unto GOD as the Scripture faith. [1] 118.b. Praise. human praise inconstant, and of small force [3] 277.a, It cometh from God, and so doth dispraise. [2] 383.a, Companion of chaste light, and how the ethnics esteemed thereof. [2] 382.b, The love and desire thereof driveth men sometimes to madness proved. [2] 383.a, It doth not always follow the suffering of grievous things. [2] 284.a, What actions the holy Scriptures determine to deserve it. [2] 291. ab, From whom the godly are to expect it. [2] 382. b How it is lawful for them to praise themselves [2] 383. a A double remedy to be used, when we hear men praise us. [1] 382.b, 383. a Precepts. Common precepts cannot be performed, if particular be neglected. [3] 259.a ¶ Look Commandments. Preachers. How and in what respect preachers must be heard. [3] 173.a, What counsel Augustine giveth them touching the scriptures [1] 42.a, How they should order their doctrine to the learned and unlearned. [3] 4.b, Crimes laid to their charge. [4] 16. a Vices of ill preachers. [4] 28.a. Preaching. Preaching a principal work of the office Apostolical. [2] 633.a, Faith cannot continue without it: proved. [3] 63.b, Indifferently set forth to all men. [3] 32.b, Why it is common sith grace is not common. [3] 30.a, The certain number of the elect hindereth it not. [3] 2. 3. 4.a, Of preaching upon the house top, and how that is meant. [4] 234a, The manner of papistical preaching. [2] 633.a. Predestinate. Outward calling common to the predestinate and reprobate. [3] 30.a, They have never perished. [4] 91.a, Whether they can withdraw themselves from Christ. [3] 27. ab, They may for a while fall into most grievous sins. [3] 34.a ¶ Look Regenerate. Predestination. The names and definition of predestination. [3] 7, b, 9.b, The effects. [3] 25.b, 17.b, Who they be that cannot brag of it. [3] 10.b, It is not common unto all. [3] 30.b, 31. ab, Before all eternity. [3] 9.b, 10.a, 7.a, sins are not excused thereby. [3] 41.b, 42.a, 6.a, Christ the first effect thereof. [3] 25b, A distinction thereof. [3] 7.b, It hindereth not praying. [3] 6.b, Before the predestinate. [3] 10.b, Pighius reasons against it. [3] 5.b, 6. ab, 246. 25.a, Wherein it consisteth. [3] 10.b, The end thereof. [3] 18. b. 10. ab, 11.b, 12.b, It is perpetual. [3] 10.a, 16.b, How Augustine defineth it. [3] 9.a, Predestination proved by reasons. [3] 7. ab, The cause of our predestination. [3] 18.a, 12.a, Unto what principal points it is reduced [3] 14.a Faith foreseen is not the cause thereof. [3] 12.b, 13.a, 14.a, 15.b, It belongeth not to the reprobate [3] 11.a, The use thereof. [3] 20.b, 21.a, Works foreseen, cannot be the cause thereof. [3] 16.b, 17. ab, 18.a, 12. b. 13.a, 14.a, 15.b, In what respect Christ is not the cause thereof. [3] 19.a, Nothing excluded from it. [3] 7.b, 8.a, The principal and chiefest effect thereof. [3] 19.a, Whether it stand with piety to dispute thereof. [3] 1.b, The New Testament doth oftentimes make mention of it. [3] 2.b, The school Divines will have it proper to the elect only. [3] 3.a, Love toward God is kindled by the true feel thereof. [3] 17.a, Original sin goeth not before it [3] 24. ab, To whom the doctrine thereof is profitable, and how. [3] 3.b, Among what relatives it is. [3] 10.b, Reasons of absurdity, if it should depend of works foreseen. [3] 16.b, 17. ab, Final causes thereof. [3] 12.b, How it is called God's foreknowledge. [3] 11.a, The material cause thereof. [3] 12, b, The doctrine thereof very comfortable. [3] 4a b, Augustine's reasons touching the defence of his treatises of it. [3] 3. 2.b, The doctrine thereof is not against the use of preaching [3] 3a, How it is obscure and not obscure. [3] 4a, Their reasons which would not have it disputed of. [3] 2.a, It is certain. [3] 3.a, and cannot be deceived. 34.b, 35. ab [4] 117.b, That it is a part of the Gospel. [3] 5.a, What things are to be taken heed of in preaching it. [3] ●. b, Never any man openly denied it. [3] 3.b, 5.a, Whether there be any, and to whom it belongeth and belongeth not. [3] 5. ab, 8.b, Some children of the Saints belong not to it [2] 233.b, Whether by the doctrine thereof a fatal necessity be confirmed. [3] 4.b, 5.a, 34.b, 35. ab, Cavils about it, and proofs for the same. [1] 208.b, 209. a Whether the predestination of God touching David, were the cause why Saul was cast out of the kingdom. [1] 208b, 209.a, Predestination and grace may be called lots, as saith Augustine. and why. [1] 60.a, How God's predestination, and his providence do agree & differ. [3] 8.b, How his foreknoweledge and predestination do agree and differ. [3] 8b His love, election, and predestination joined together. [3] 9.a. ¶ Look Providence. Predicaments. The ten commandments and the ten predicaments have a likely respect. [2] 427.b, 553.a, [4] 83.b. Priest. Wherein a prophet and a priest do differ [1] 18.a, A popish priest served in stead of a Sanctuary [4] 268.b. High priest. The definition of an high priest. [4] 22.a, Whether he might endeavour to have children. [3] 195.b, 196.a. Priests. Of the distinction of priests by companies & turns in the time of the Law. [3] 195.b, Forbidden to drink wine. [3] ●97. b, Beauty required in them that should serve in the Sanctuary. [1] 149.a, What is meant by that they were said to eat the sins of the people. [4] 169.a, Whether the Maccabees being priests, did well in taking the kingdom upon them. [4] 232b, 233. a In what manner we be all priests and kings [4] 12ab Ministers no where called priests in scripture. [4] 222.a, Of Baal's priests, & how guilefully jehu dealt with them. [2] 539.b, 540. ab, They bored themselves with small pikes. [1] 21.b. Massing priests described, and how they err from the truth of the ministery. [4] 20.a, The manner of their consecrating. [4] 13, b, 14.a In their anticular confession they sin two manner of ways. [3] 236.b, They might err, and did err [1] 18a. Privileged from tributes and taxations. [4] 34. ab. How contrary they be to the priests of the law, whom they would seem to imitate. [3] ●97. b. Of wooden priests and golden vessels, and contrary. [3] 239.b. Priesthood. The Priesthood of Melchisedech more excellent than the Priesthood of Aaron [2] 245.a, Both that of Levi and that of Melchisedech represented Christ [4] 236.a, Melchisedechs' order remaineth in the Church. [4] 223b. Contention for the priesthood in David's time. [4] 247.b, Why in old time the kingdom and it were committed to one man. [4] 327, b, Aaron's and Christ's distinguished. [4] 83.a, Christ's had two ministries. [3] 307b. Preparation. Of Preparation to salvation. [3] 108.b, 109.a, Whether that of the heart be in man's power. [3] 111.b, 112.a. Prerogatives. What prerogatives the laws of ethnics, and the civil laws gave such as had many children [2] 431a, They must not be drawn to common examples [2] 429.a. ¶ Look Privilege. Presence. Of the presence of God, & how the same is to be meant. [1] 25. ab It striketh a fear in the godly, as for example [1] 31.a, diverse signs and tokens thereof. [1] 25.b, How the flesh of man is terrified thereat [1] 21.b. ¶ Look God. Of Christ's Real presence in the Eucharist. [4] 189. 190. 191. 192. 193. 194. 195. 200.b, 156. 157 144. 145 146. Presence totally, and definitively what it is, [4] 188.b. Present. What it is to be present definitely in a place [1] 87.a. Prescription. What is required unto the law of prescription. [1] 96.b, 97a, How ignorance may be & may not be a let unto it [1] 97.a. Of the difference between it and Vsucapio: & when the same difference first began [1] 96.b. A decree of law that fraud shallbe no let unto it [1] 97.a, Why it was introduced or brought in. [1] 96.b, Custom hath some affinity therewith [1] 97a, Used of jeptha against the Ammonites. [1] 96.b, The time thereof in things movable and unmovable, how long it is. [1] 97.a, Of the right, the antiquity, and the author thereof. [1] 96. ab, How and by what means custom and it is broken. [1] 98.b, A definition of the same out of the Digests. [1] 96.b, The Ecclesiastical rules touching it do differ from the civil laws, and why. [1] 97.a. No prescription against the word of God though never so ancient. [1] 97. ab, [3] 244.a, Presumption. Presumption worketh an overthrow. [3] 285.a. Pride. Pride a cause of contumely. [2] 529.b, A cause of painting the face [2] 508.b, The effects thereof, and that the same proceedeth from the will [1] 156.a, Of the ungodly noted. [3] 321.b, 322.a, Of Philosophers noted through their knowledge of natural things, [1] 2.a. The devil deceived through his own pride [1] 83.b. The scope of Paul to pull down the pride of women. [2] 513.b, 514.a. ¶ Look Ambition Princes. Prince's must fly from idleness. [4] 245.b, Gods Vicars upon earth. [4] 248a b, Clemency is meet for them. [4] 248. ab. Whether matters or religion belong to them. [4] 244.b, 246. b. 247a b, In what respects they are to be obeyed. [4] 285.a, Obedience to them limited. [4] 308.b, Whether they may defend their own persons by war. [4] 285.b, 286.a, Deposed from their dominions by their subjects. [4] 325a, They may send privy searches and offer rewards for finding out of conspiracies [4] 299.b, Whether they and great men are to have Church goods given them. [4] 31.b, 32. ab, 33.a, Whether they can engender civil virtues in their people's minds. [4] 36.a, Of the anointing of them. [4] 14, b, 15. ab, What manner of ones the jews had. [3] 161.b, Whether they having more provinces than they can oversee, may be suffered, [4] 38.b, 39.a, A lesson for them touching government. [2] 616.a, Their charge touching God's service what it is [2] 324.a, 325, It is their part to admonish and correct Clergiemen, [4] 235b, In what cases they have not power over heretics, though they be in their dominion, [2] 538.b, Why they wear the sign of the Rose upon their crowns. [●] 349b, They sin more grievously than the common sort, and why. [2] 554.a, The original of their anointing, [4] 236.b, Called Pastors, and why, [4] 227.a, Their office and charge. [4] 231b, The care of the Church belongeth to them. [4] 247.b, 248.a, Whether it were lawful for them to exempt clergy men from their subjection [4] 239a, In what cases they and Tyrants are not to be obeyed. [2] 316.a. Good princes succeeded tyrants, [4] 228.a. Ethnic princes accounted matters of Religion belonging to them. [4] 244.a. Principality. What doctrine we have to gather by these words of Paul, Principality, power, etc. [1] 120. ab. Principles. There be two manner of Principles of things. [3] 113.b. Privation. What privation is meant to be original sin [2] 229.b. How the habit doth never bring in the privation, proved. [1] 181.a. From what privation there is no returning to the former habit. [2] 636.b. Privation followeth presently of his own accord, habit being removed away. [1] 181.b. Privatives. The nature and rule of privatives. [3] 318. a Privileges. Privileges granted to Clergy men. [4] 34. ab, 239b, 240. 241, Proceeding. A difference between proceeding and generation, though it be hard to find. [1] 107.b. Of the Proceeding of the holy Ghost, and the diversities of opinions about the same. [1] 107b. Procreation. Why the old Fathers abstained so long from Procreation of children. [1] 127.b, The goodness thereof must be considered by the proper effect that is in man. [2] 232.b. Profession. The common Profession of all Christians. [4] 310.a. Profit. This Profit cometh by true doctrine, that thereby the wicked condemn themselves, as for example. [1] 14.b, 15.a. Promise. Promise taken and understood two manner of ways. [3] 146.a. In what respects a Promise bound with an oath is to be violated [2] 538.a, 549.a. Whether it must be kept with him that breaketh Promise. [2] 548.b, Whether being made to Heretics & thieves it is to be kept [2] 538. ab, Whether it is to be kept with our enemies. [2] 537.a, 371.a. Of a promise made by force and fear. [2] 549.a. Under what Promise we deliver our children to be baptized. [2] 238.b. The Promise of God is indefinite and yet true notwithstanding touching salvation. [2] 238.b. Of the Promise of God, whereunto by believing we assent. [3] 58.a. The chiefest Promise that is sealed in a sacrament. [4] 98.a. What it is to be children of the Promise. [3] 128.b. ¶ Look Covenant. Promises. God's universal Promises are to be restrained. [3] 30. a. 32.a, Indifferent to all men [3] 51.a, Of general are gathered particular. [3] 145.a, Of them which Circumcision sealed [4] 108.b, 109.a, Whether the jews understood them which were sealed by the ceremonies. [4] 105. ab. Whether the Promises of God are made indefinitely [3] 145. ab, In what kind faith hath to do. [2] 549.b, In later we must have an eye to the former. [2] 525.a, Some doubts of them even in the godly [3] 87.a, Impediments that might seem to annihilate them. [3] 60.a, The ministers ought to remedy two lets touching them. [3] 49.b, How just God is in them. [2] 549.a, The scriptures reject none particularly from them. [3] 50a, Against their error, who say that those of the old Fathers were only touching temporal things. [2] 584.b, By faith we obtain them [3] 150.b, 151.a, Given both to faith and trust. [3] 90.a, Why they & threatenings are added to the law. [2] 573.a, What we must do when they seem to be joined unto works. [3] 127.b, Why GOD doth not eftsoons perform them. [3] 303a. Why God would renew the selfsame Promises. [3] 136.a, God doth not only offer them, but he bendeth the heart to embrace them. [3] 50.a. Against doubting thereof [3] 62. ab. Of the Promises of the law and the promises of the Gospel. [3] 113.b, The difference between them. [3] 274.b, 275.a. How the Promises legal become evangelical. [3] 3●2.b, David just in his Promises and word. [2] 550.a. prophesy. Of the original of prophesy, and the succession of the same. [1] 19.a, Of the efficient cause thereof. [1] 18.b, It is no habit, but a preparation or disposition, being in a kind of quality. [1] 23.a, How needful a thing it hath been for mankind. [1] 23a, Of the form thereof, and that it is the revelation of God. [1] 18.b, An objection made against the ancientness thereof, and the same answered. [1] 19.a, Chrysostom's opinion touching the want thereof among us. [1] 18.b, Distinguished into an Oracle, a dream and a vision. [1] 19.b, That thereby GOD would be known unto men. [1] 17.b, Not obtained by art, industry. &c: how then. [1] 22.b, The error of the same according to S. Paul [1] 18.b, A definition thereof, and the diverse manners thereof. [4] 6. ab. [1] 19. ab, The causes and matter of the same, and whereabout it is used. [1] 18.a, The effects thereof declared in few words. [1] 22.b, Used about things past, present, and to come. [1] 18.a, It hath a property common with other free gifts, and what the same is. [1] 22.a, Why it is given. [3] 353a b, How great a crime it is to contemn it. [4] 15.b, In women as well as in men [4] 7. ab, What is meant by the name or word. [1] 17b, What kind thereof may be attained by exercise and doctrine. [1] 22.b, Taken for interpreting, in the holy scriptures. [1] 23a b, Evil men sometime Prophesy true things: and how [1] 22a. Why God suffered them so to do. [1] 19.a, Of prophesy by writings, and also by deeds. [1] 19. b prophesy and true faith are not of necessity joined together. [1] 23.a, A reason of Ambrose making against such as think it to be natural [1] 26. a Women did Prophesy, and how that may agree with Paul forbidding women to prophesy [1] 20.a, Why they are commanded to cover their heads. [4] 7.a. An holy prophesy uttered by Caiphas, being an evil man. [1] 51.a. How the bones of Eliseus did prophesy. [1] 22. b Of a kind of foretelling which is not prophesy. [1] 82. a Cavils for the adnihilating of daniel's prophesy. [3] 352.b. prophesying. Whether prophesying is to be used in the Church. [3] 309. b. 310.a. Prophecies. Prophecies sooner fulfilled, than understood. [3] 386.b, Before the Law, in the Law, and in the Gospel. [1] 20.a. Before the things to come, and yet were no let to the liberty of men. [3] 6.a, In them there is a difference of times, as for example [1] 20. a How the curses of the Prophets are prophecies. [2] 397. b. 398.a, Of certain lies which Augustine counteth prophecies. [2] 546.a, Prophecies and testimonies of Christ. [2] 581. a Unto which of the jews the Prophecies of Christ were obscure. [3] 346. ab, Touching Christ's kingdom Metaphorical. [3] 397.a. Of the Prophecies of the Sibyls, and what authentical writers have thought of them. [1] 21.a. The Montanists boasted more of Prophecies than ever did any other heretics and why. [1] 19.a. Prophet. Wherein a Prophet and a teacher do differ. [1] 18.b, Assured tokens both of a good and of a bad. [1] 21.b, 22.a, His diverse names in Hebrew and in Latin, and who is one. [1] 18.a, The names used in holy Scriptures for an interpreter: as for example [1] 23. ab, 18.a, What he is called in the Hebrew tongue. [1] 17.b, and what it signifieth. ibidem. 18.a, Wherein he and a priest do differ. [1] 18.a, About what things he is occupied. [1] 18. a The old Israelites were never without a Prophet. [1] 23. b Two sure arguments, or tokens of a true Prophet. [1] 20.b, Who he is that must be reputed and taken for one. [1] 22. a Prophet's true and false. Tokens to discern True Prophets, and false. [4] 6.b, [1] 20.b, They must not diminish the word, nor add to of their own. [1] 20.a, Difference between them and Doctors. [4] 6.b Degrees of them, & that they were not inspired all alike from heaven. [1] 19.b, Of God and of the Devil. [4] 6.b, A rule in reading of them. [3] 354. ab, Of the tribe of Levic. [4] 6.b, They were to the high Priests as the Apostles are to the Bishops. [4] 4a, The authority of them is constant. [3] 38.a, How they cease to be prophets, and become diviners. [1] 20. b Why God doth sometimes use the evil Prophets. [1] 37. b God revealeth to the Prophets the things that he will do. [3] 38.a, In that they were Prophets they could not err. [1] 8.a. How they apply their doctrine unto Christ. [2] 596. b What visions they be that make not Prophets. [1] 36. b Why Paul saith that the spirits of the Prophets are subject to the Prophets. [1] 21. b how and in what cases spirits may be called Prophets. [1] 81.b, 82.a, Schools of them, and wherefore they were appointed. [1] 22b, Whether God doth compel them, or no. [1] 21.b, By their life, they must win credit to the word. [1] 20.b, Whether they do surely know those things to be true, which they foretell. [1] 22.b, They are not now so necessary as in former times and why. 23.a, There be some still in the Church although not so famous as in times past. [1] 24. a There were many Prophets in the primitive church [2] 23.b. Being in sundry places did write the selfsame words in their Prophecies. [2] 363.a, They may be a certain occasion, not a cause of the overthrow of kingdoms. [4] 237. ab, Whether being inspired of God, they know not what they say. [1] 21.b, The spirits that stir them up, are sometimes good, sometimes evil. [1] 19. a The cause of this proverb, What is Saul among the Prophets? [3] 20b Prophet's do sometimes see things printed in their imagination, and sometime see them outwardly. [1] 25b, They must not be corrupted for favour or reward. [1] 20. b They to whom are showed only the signs of things to come, are not in very deed accounted Prophets, & why. [1] 26. a By what thing it was that God spoke to the fathers and Prophets [1] 26. b. 27.a. The children of the Prophets, and whose disciples they were. [1] 23.b, [4] 6. b In what respects Paul and Peter were Prophets. [1] 23. b Moore Prophets, when the church began than now, and why. [1] 18.b. That the Prophets of Idols had two certain tokens to be known by [1] 21. a A general rule to know true Prophets by. [1] 22.a, Sometimes their predictions happen not: as how. [1] 20. b. 21. a Of certain women Prophets expressed by name. [1] 20.a, Which did openly teach the people [4] 7.a. How it is to be understood, that Samuel was the chief of Prophets, that like to Moses there was never any Prophet, and that among the children of women, there arose not a greater than john Baptist. [1] ●9. ab. The devils Prophets far like mad men [1] 21. a That wicked men may be Prophets, and yet no friends to God. [1] 23. a What Gods law determined touching the punishment of false Prophets. [2] 389. a Propitiatory. What was the Propitiatory or mercy seat. [2] 356.b 339.a, The place thereof. [3] 306.b, No more among the jews. [2] 577. b Propositions. General Propositions are to be restrained. [3] 26. b. 27. a. 30. a. 31. ab. 32. a. 33. ab. 145. ab. 132. b. 133. a. 389. ab. 380. b. 397. b. 398.a. [1] 193.b, They make their particular true. [3] 143.b, Conditional resolve not into categorical [3] 133.b, Of particular are ill inferred universal. [4] 30.a, Two negative, are not wont to conclude affirmative. [3] 239. a Providence. A definition of Providence. [3] 9a. [1] 170.b 167.a, Why it is perpetual. [3] 9.a, diverse notable points touching it. [3] 35.b, The Epicures deny it, and why so. [1] 170b, What commodities and comforts we reap by a lively faith thereof. [1] 168.a, How it & predestination agree & differ. [3] 8b, Why the same is said to be common to all things. [3] 8.b, It worketh orderly by causes & effects: read how. [2] 26●a, The Philosophers yielded not themselves thereto. [1] 11.b, Too too contumelious a thing, to exempt man from it: and who do so. [1] 172. a The opinion of the Peripatetiks touching the same. [1] 154b, To be acknowledged of us, by the example of creatures. [1] 12.a, Whether it do bring any changing in Gods, as in men. [1] 168.a Whether it take away chance & fortune. [1] 168.b, Nothing is to be excepted from the same. [1] 200.b, That there is such a thing, proved substantially [1] 170ab. Whether the same be unchangeable [1] 173. b. 174.a, Whether it can admit any thing touching chance. [1] 174.a, 171.b, Why the Greeks named it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [1] 175.b, A firm and strong argument (as some think) against it [1] 169.a, Whether things that be of necessity are under it. [1] 172.b, Whether all things be ruled thereby, [1] 167.b, That even Tyrants are but instruments thereof, and that they are limited. [1] 172.b, Whether counsels & admonitions be taken away thereby: as may be objected. [1] 176.a, Things happening by chance are under it. [●] 173.a, How sins do depend thereupon, [1] 173.b, How Zuinglius is to be understood, that men are otherwhiles thereby provoked to sin, [1] 186a, By what tokens Cicero teacheth that it may be known from natural reason. [1] 167.b, What things some refer thereunto, and what things not. [1] 167.b, A brief sum of the things which God thereby doth about sins, [1] 206b, A general opinion, & to be retained in the church, that without it nothing is done in the world, be it good or bad, [1] 199b, That the same, as touching his decrees is as the iron and adamant: and what is objected against it [1] 197. ab, Plato and others seemeth to streiten it into a narrow room, and how [1] 200.a, What things some do exempt from it, [1] 171.b, 169.b, Things that come by chance serve thereunto, [1] 182.b, Cicero calleth it an old soothsaying wife of the stoics, [1] 170.a, It is no bare but an efficient knowledge, [1] 171.a, It seemeth to be manifold, being in deed mere simple in itself and why that is, [1] 167.b, If it govern all things, what is the cause of such confusion and disorder, [1] 172.a, All things, having relation thereunto be necessary, but of their own nature contingent or coming by chance: proved. [ ]175.ab, Second causes are instruments thereof, [1] 173. ab, A similitude, proving that we must not deny it, because we see not the causes thereof. [1] 172.a. That God worketh our will to choose or refuse, & that his Providence goeth no further as some say [1] 175a, The causes thereof, as the formal, the material, the final, and that thereof there can be efficient cause [1] 71.a, Whether necessity be a let to it, [1] 169.b. Man is not exempted from the Providence of God, though the contrary may seem to be. [1] 172.b, 73.a. Melanchthons' opinion of freewill and Providence. [1] 200.b, What the Peripatetiks thought of it, and why they said it was above the Moon. [1] 171a b Damascens distinction of the same into good pleasure and permission. [1] 200. ab, jerom saith that nothing, be it good or evil, happeneth without it. [1] 182.b. Latona signifieth nature, & Providence, the midwife: read the fable. [1] 170.a. Providence worshipped as a goddess of the heathen: read how. [1] 170.a. ¶ Look Predestination. Provident. Who is Provident according to Augustine's judgement [1] 170. ab Prudence. Prudence divided by Augustine into understanding, memory and providence. [1] 170. a Ps. Psalms. diverse sorts of Psalms, and whose Psalms are not to be used. [3] 314. ab. ¶ Look Hymns and Songs. Pu. Punish. Why God doth Punish his own people by nations far worse than they. [3] 286. ab. How God doth Punish the sins of the fathers upon the children. [2] 2, 6.b. Why God doth Punish some and not all. [3] 386b. Whether to Punish and to forgive be contraries [4] 28●.b. How far forth the law that commandeth to Punish, doth binds. [4] 262.a. Punishing. Men in Punishing and rewarding, respect not whether things be done by nature or by industry. [ ]55a. Punishment. Punishment may be both in the mind and in the body. [1] 180.b, Of like for like. [2] 4 4b, 416.a, 324.a, 540.b. Creatures suffer it together with us, when we sin. [2] 250.b. Why sin is said to be a Punishment. [2] 273.b, and how. [1] 190.a. Whether Punishment and fault be all one. [1] 194.b. Whether the children suffer Punishment for the father's offence. [2] ●35. ab 236ab. Of God's Punishment unto the third and fourth generation. [2] 365.b, 366. a Original sin a Punishment, & also a sin. [1] 181.a. Of the guiltiness of sin or bonds unto Punishment. [1] 188.a. How it is meant, that judgement and Punishment are not twice used. [3] 387.a. God's sentence touching temporal Punishment is not always changed by repentance in the godly. [1] 207.b. The school divines think that the Punishment of original sin shall be without feeling. [2] 233.b. Whether adam's or eves Punishment was the grievouser, [2] 493. ab. As touching eternal Punishment every one suffereth for his own sin. [2] 3●7.a. Whether the Punishment remain when the fault is forgiven. [3] 224. ab, 225.a, 221.a, 237.a. Why civil punishment is sometime forgiven, and sometime increased. [4] 257.b, 258.a. Punishments. How Punishments do pertain to goodness, and how they are sins. [2] 231.b, diverse sorts in hell: proved by Scripture [2] 234.a, Of this life preparatives of them to come. [2] 235.a, Temporal take not away eternal from grievous sins. [2] 234.b, 235.a, Sometimes sudden & sometimes prolonged for a time, as how. [2] 386b 387.a, Everlasting suffered of no man, but for his own fault. [●] 362.b, Deferred are at last to be executed [3] 3●6b, 387.a, God layeth them upon some for others sins. [2] 363.b, 64.a. What sins are both sins, & also the punishments of sins [2] 273. ab. The afflictions of the godly are not punishments. [3] 2, 7.a. God's deferring of vengeance bringeth greater punishments. [3] 388.a. Rejoicing and sorrowing in the Punishments of the wicked, are in one will of the godly at once. [2] 400. a.b. God useth signs as punishments for sinners themselves, & for punishments for others. [1] 197.b, 198. a The afflictions of the godly cannot properly be called punishments [2] 366b God doth not always bring temporal evils as punishments. [2] 364.a. God will not defer Punishments more than is meet lest he might seem to cast away the case of things. [2] 237.b, Men deserve even the temporal which they suffer. [2] 3●4.a, In the regenerate God converteth them into medicines. [2] 364.b, None shall suffer spiritual and eternal but for his own sins [2] 365.b, By the grievousness of them, the weightiness of sins is known. [2] 482.a, By whom they may be forgiven, and how far forth [2] 414.a, Whether those which God shall lay on the wicked in hell are cruel. [2] 10. God doth turn them that we suffer unto goo●. [●] 364.b, It is lawful to pray for them to light upon some, and why. [ ] 398.a, Temporal are so moderated of God, that they may afflict the wicked, and not hurt the good. [2] 362. ab, By temporal are described eternal. [2] 598.b, Whether they are at any time forgiven without satisfaction. [3] 221.b, Those of the wicked belong not to Christ's cross. [3] 2●3b, 274.a, God forbeareth them for the keeping of outward discipline [2] 111.b. Punishments of the civil Laws for violent takers away of men's daughters [2] 438. ab, For sedition. [4] 122.b, 323.a, For adultery, and whether they must be equal both to the man and the woman. [2] 489. ab, 490a b, 491a, They are to be aggravated according to the circumstance of the crime [2] 414.b, Rather to be diminished than increased. [2] 414.b, Charity is not violated by the inflicting of them. [4] 279.b, In what cases men may and may not inflict them upon the children for their parents. [2] 367. ab, Causes for the which Magistrates may sometimes deter them. [4] 275.b, Whether they are to be released from oftenders. [4] 246.b, 247. 248. 249. 250. 251. 252. 253. 254. 255. 156. 257. 258. 259 and how. [4] 60. 26. ●62. 2●3.a, How clemency diminisheth them [4] 262a, They be medicines of the Common weal. [4] 256. a To know which is voluntary and not voluntary may help to moderate the punishments which Laws appoint. [2] 281. a Purgatory. The original of Purgatory. [3] 323.a, 223.b, Proved out of the Maccabees. [●] 74.b, Much ado ere the Church would a ●…t it. [3] 3 4.a, Whether we abolish God's justice by taking it away. [3] 24. a Whence the punishments of Purgatory. role. [3] 23.a. A great argument for the disproof of Purgatory. [3] 23●.b. [●] 52. b Sundry and variable opinions touching Purgatory. [3] 233. ab No mention thereof in the holy Scriptures. [2] 318.b. [3] 23.b, The greater number of Fathers grant it. [3] 243.b. Whether Purgatory be an article of our faith. [●] 233.b, Augustine spoke doubtfully thereof. [3] 234.a, diverse inconveniences by the opinion of the same. [3] 238.a, Whether souls do there satisfy for sins [3] 237.b, What place it is feigned to be. [3] 232.b, The reasons for the proof thereof confuted. [3] 38b, 239. ab, 240. a Of Purgatory fire, & what is said by way of proof and disproof [3] 2●9. 240. 241. 242. 243. 244. etc. Whether it be common unto all. [3] 243.a, Whether souls are delivered thereout by fasting. [3] 255b, The holy scriptures are flat against the doctrine thereof [3] 235a, The Papists opinion thereof, and the time of the continuance & discontinuance thereof. 2] 23●.a. Whether prayers & intercessions of Saints be available for souls in Purgatory. [3] 24●.a. Purpose. God's Purpose signifieth his good pleasure. [2] 15a 9.b, It belongeth to his will [3] 9.b, Not to have mercy is as free as the purpose to have mercy. [3] 13.a. Common to reprobation and predestination. [3] 9.b. God revoketh his decreed purpose, and how. [1] 82b. Qua. Quality. One Quality cannot be the form of another. [3] 74.a, 75.a. Pleasure is a Quality, and so is beauty also, as how. [1] 35.b. Qualities. The Qualities of the mind (say the Schoolmen) pass not from the Parents to the children. [2] 239.b. disproved. 2●1. a With what Qualities the senses be grieved and delighted, as saith Galenx. [1] 136.b, 117. a Quantity. A Quantity divided is no more one in number. [3] 330. a What a Quantity Mathematical is. [4] 155. b Quantities. Quantities be never reckoned of the Philosophers among things that work. [1] 79. b Que. Question. The Question whether a thing be, is naturally before the question what a thing is [3] 1.b, What shall become of the people which have not heard of Christ [4] ●6. b. Of the Question how, and that the same hath been used of divers godly men & women. [2] 333. ab. Questions. Of vain and curious Questions. [3] 240.a, About the state of our bodies in heaven [3] 360.b, Touching diverse actions of God. [3] 268.b, The manner of ask them of God among the Hebrews, read the order [1] 58.b, 59. a Augustine's book of Questions supposed to be none of his, & why. [1] 75. a Qui. Quietness. No way to find rest & Quietness but in God only. [1] 100a Ra. Rapt. Of Rapt or stealing away a man's daughter to marry her. [2] 433.b, 438. ab, What it is, & wherein it differeth from theft. [2] 437. ab, From such as commit it, is taken away the use of appealing. [2] 438b, It is of two sorts, & how they differ. [2] 437.b, That one may commit it against his own spouse. [2] 438.b, What unlucky ends have ensued & followed it [2] 44●ab, What the schoolemens judgements be touching it in case of marriage pretended. [2] 441.a, The opinion of the canonists, and Counsels touching the same. [2] 439.b, 440. ab, It cannot be properly said of a harlot. [2] 438.a, What the civil Law determineth, when it is committed of a woman, in taking a man away by violence [2] 439.b, What the punishment is, if in such a case the maid consent. [2] 439. a Whether the party gotten away by Rapt, may possess the goods of the rapter [2] 438b, 439. a The Beniamites did not properly commit Rapt. [2] 442. a Of the Rapt or violent taking away of Dina, and whether that make for Rapt. [2] 440.b, The cause thereof [2] 442.a, And the revenge of the same. [4] 329. a diverse Raptings or takings up in the New Testament. [3] 385. a ¶ Look Enoch and Elias. Ravishing. The Ravishing of Lucretia done by Tarqvinius. [2] 394a, Of a maiden betrothed, punished, and how. [2] 482. b Re. Reason. What sound Reason and exercise is able to compass in arts and sciences. [1] 56.b, Children have not the use thereof, and yet they do many voluntary actions. [2] 290.a, Evil affects are repugnant thereto. [2] 408.a, The regiment that God gave it over the affects, & how it is impeached. [2] 409.a, What affects belong to the regiment thereof, and what not. [2] 406.b, Why some have ascribed it to brute beasts. [2] 290.a, What things cannot be done by it. [1] 77.b, By what tokens God's providence may be known from it. [1] 167.b. Reason rather than believing maketh men mad. [3] 61.a, 71.a, How it is corrupted. [2] 564.b, 226.a. Reasons. God's Reasons are unsearchable unto man. [3] 21. b Rebel. Whether subjects may Rebel against their Prince. [4] 324. b Rebellion. Whence Rebellion against God is derived. [3] 388.a, Against Moses and Aaron grievously punished [2] 482. b Rebuke. The causes why we be loath to Rebuke others sharply. [2] 378b, The soft Rebuke that Helie used to his children, blamed. [2] 378. a Rebukes. The Rebukes of Christ. [2] 617.b 618.a. Recantation. The Recantation of Pope john the xx [3] 376. b Rechabites. Of the Rechabites, their lineage & vow [3] 188. 189. 190. 191. The abstinence of the Rechabites and of their descent. [3] 172.b. Look vow. Reconciliation. Reconciliation of the wife and the first husband after divorcement not lawful in Moses time, and why. [2] 497.a, Whether in such cases it be lawful. [2] 487b, 488.a Clergy men admit it not. [2] 488b, 489.a, Reasons which make for it. [2] 496. ab, 497.a, The civil Laws are against it. [2] 495.b, 496.a, The Fathers allow it not. [2] 496.a, An answer to the reasons against it [2] 497. a Perfect Reconciliation betwixt God and us, our concupiscence & corrupt motions notwithstanding. [2] 274, b. Redeemer. Why Christ is called the last Redeemer. [3] 341.a. ¶ Look Christ. Redemption. What was requisite in the price of our Redemption. [2] 610.b, Why God chose the death of Christ for the only means thereof. [2] 619.b. Christ's Redemption sufficient to all men but not effectual to all men. [3] 31.a. How it is meant that in hell there is no Redemption. [3] 369.b. Redemptions. Two Redemptions established by the doctrine of the Papists. [3] 224.a. Regenerate. Of divers things proper to the Regenerate, [2] 563. ab, 564, They behave not themselves all alike [2] 564b, 565.a, Of their works & righteousness. [2] 562.b, 563. 564. 568. [3] 46a, In them be some properties of the old and new man. [2] 564.a, They are sold under sin. [2] 565.a, They fulfil the law after a sort, [2] 566.b, [3] 110.a, They have need of the law. [2] 576.b, In them God converteth punishments into medicines, [2] 364.b, The office of the law in them, [2] 300.a, They may abstain from the grosser sort of sins. [2] 274. ab, Whether the concupiscence & first motions remaining in them, be sins, [2] 271. ab, Of their liberty, [2] 270.a, They are called the men of God, but not simply, [2] 271.a, Whether they are miserable before God [3] 55. ab, Whether they have good works by grace, [3] 54.a, They do work together with GOD. [3] 51. ab, They do sometimes most grievously offend. [3] 34.a, How they have power to be made the sons of God. [3] 73.a, What kind of grace is given to them. [1] 2b, Wherein the similitude that they have with God, doth stand, [2] 612.b, 613a. Men distinguished into Regenerate, and not regenerate, & which of their sins be punished to the third & fourth generation. [2] 362.b. Why parents Regenerate do beget children with original sin. [4] 117.a. Why the holy Ghost is powered into the heart when we be Regenerate. [4] 114.a. Not Regenerate. Men not Regenerate are drawn perpetually, whether they will or no, to sin. [1] 3.b, Of their freedom [2] 270.a, 254a, Of a natural fault procured by Adam, and reigning in them. [1] 3.b, They can do nothing that may please God [3] 130.a They are evil trees. [3] 101.a, Their nature, and why they can do no good work. [2] 267.a, [3] 299.a, Whether they are justified by their works. [3] 142. ab. How the holy Ghost is in men not Regenerate. [3] 140.b. Regeneration. The state of man before Regeneration. [3] 94. ab, 96. ab, 46.a, Even in infants. [3] 10b, We bring nothing thereunto: proved. [3] 28.b. [2] 258.a, Of works before and after it, [3] 16, b, 118.a, [2] 257.b, 258.a, That which remaineth after it is sin, but not imputed unto us [2] 233.b, Scriptures to prove that before it we be not free. [2] 255. ab, The means whereby it is wrought, and not wrought. [3] 80. ab, Circumcision and Baptism sacraments thereof [2] 594.a, Children have need of the sacrament thereof. [2] 214.b It argueth that original sin is in us. [2] 218.a, It needed not. if our first generation were faultless: read the similitude. [2] 214.b, By whom it is wrought, [2] 627.b, 268a, Notable points to be marked about it [2] 226. ab, It pertaineth not only to the substance of the body or grosser parts of the mind, but especially also unto the will and mind. [2] 225.b, 226.a, Original sin is not utterly rid away, no not thereby. [2] 233.b, From whence it hath original, & that it is unperfect in this life [2] 564.a, Of beginning & proceeding therein. [4] 27.a, By what things it is done, [4] 136.b, How it is and is not attained, [4] 36.a, The testimony thereof, [4] 113.a, What it is, and whereto it tendeth [4] 112. ab, Whether it is not to be granted but by the word. [4] 136b, Signified by the thousand years of Christ's reigning with his saints. [3] 358.b, Begun in this life, and when it shallbe perfected [3] 331.b, It argueth that we had a carnal generation [2] 214.b, The two instruments that God useth to the same. [2] 233.a, There is a change therein, though Pighins deny it. [2] 222.a. The Pelagians upbraided the Catholics of foolishness, as though they should say, that by Regeneration, sin is not blotted out, but only razed. [2] 274b. Rejoice. Whether we sorrow and Rejoice both at once. [3] 212.b. Religion. In cases of Religion it is no dallying or dissembling. [3] 265.a, Plato allowed no innovations in things belonging thereto. [1] 99.b, What affections and love we ought to have to the same: read that place [4] 88. ab, By what rule controversies therein are to be decided [4] 49. 50. 51. 52 53 Slandered with tumults & sedition [4] 319. ab, Why Chrysostom calleth it Philosophy. [2] 42●.a, Whether matters thereof belong to civil Magistrates. [4] 243.b, 244a, Whether in reforming thereof the consent of the Church must be expected. [4] 242a b, Whether it be lawful for Princes to determine thereof [4] 246.b, 247. ab, P. Martyrs opinion touching contention about it. [2] 391.a, The jews and ancient Sibyls are a testimony thereunto, [2] 329ab. Cyprian the Martyr's words, touching constancy in Religion. [2] 316.a, Whether the love of children is less to be esteemed than it. [3] 184.a, Whether it pertain unto men to decree concerning Religion, [3] 172.b, 173.a, What be the two chief points thereof. [2] 607.b, 608.b. What is old, and what is new, as also why newness in religion must be avoided. [1] 99.a, Pliny a perpetual enemy thereof. [1] 85.b, 86.a, What Princes and Magistrates ought to do in their jurisdictions, both to their own subjects, and strangers concerning it. [2] 324. 325. 326. To lie in a case of Religion is a most heinous sin. [2] 544.a. Remembrance. Remembrance doth not properly accord with God, and why. [1] 109.a. Remission. Whether Remission be had of sins to come. [4] 108a, It consisteth not in Baptism. [4] 134b, 135.a, Offered in the Sacraments. [4] 113.a, It is to be put as well in circumcision as in baptism. [4] 108. ab, Whether it be certain. [3] 226.b, It is promised without condition. [3] 87.a, What circumcision is said to have had it. [4] 108.a, Three things to be considered touching it. [2] 634.b, Unto what trifles some vain men ascribe it. [3] 102.b, No where to be hoped for, but in the Church. [2] 634.b, How often it is assured unto us. [2] 635.b, Whether it can be deserved. [3] 114.a, After it followeth life. [2] 636.b, It was in the old Testament. [3] 586.b, Whether it be gotten by charity. [3] 148.a, By what faith it is obtained. [3] 150.a, It goeth before repentance. [3] 203.b, 204.a, Freely without exaction of punishments. [3] 237.b, Whether it depend of the Sacraments. [4] 104.a, 107. ab Whether it be had any other ways than by faith. [4] 194. b Two similitudes of Augustine, which prove that we cannot unpart the Remission of original sin unto our children. [2] 243. b Of what sins there is no Remission. [3] 206.b, 207. a Remiss of sins for Remission of sins: a phrase of the ancients. [4] 216.b, 217. a Repent. How God is said to Repent him. [4] 234.a. [1] 207.a, 208.a, 209. ab. Repentance. Whether Repentance be a Sacrament [3] 210.b, 211. 312.a, 208.b, What is required thereunto. [3] 113.b, 114.a, It is not in man's freewill. [3] 28.a, 43.b, 15.b, Not in all alike. [3] 109. ab, Tokens thereof. [3] 235.b, The fountain of the same, [3] 203.b, Two causes of the tears thereof. [3] 246b, Two parts of the same [3] 213, ab, In what place of the mind it is placed. [3] 204.b, Private, public, and solemn. [3] 207.b, The chief means whereby we are called to it. [3] 226.a, 227.a, Whether it be a revenging justice. [3] 208.b, Remission of sins goeth before it. [3] 203.b, 204.a, How it is not deemed to them that be condemned. [4] 252. ab, Tears are not always the token thereof. [3] 245b, How that of the guilty might be provided for. [4] 250.b, It doth not always change God's judgements, no not in the godly. [1] 207b, How it may be said to happen in God. [1] 206.b, It restored the regenerate. [2] 565.a. Repentance in the party oftending must be the mean of reconciliation. [2] 497.a, The cause why certaie times were prescribed thereto. [3] 208.a, Who were enemies to it, and who favoured it. [3] 206. ab, An exhortation to the same. [3] 226.a, The fruits and effects thereof notably described [3] 207. ab, Whether the Saints in heaven have it. [3] 216. ab, Who cannot possible be renewed by it. [3] 206.b, Whether it be a virtue [3] 212.a, It is the gibbet of the old man [3] 204.a, A distinction thereof. [3] 205.a, 207.a, What evil followeth by the doctrine of the Papists touching it [3] 225b, 226.a, Defined. [3] 215.b, 204.b, Whether faith be a part thereof. [3] 213a, The original of repentance, and that God consecrated it in himself. [3] 203.b, The three parts of the same sacramental. [3] 108.b, Why it is called the second table or board [3] 204.a, Of one that is a virtue, another a sacrament. [3] 208. b An Heathenish or Ethnic Repentance, [3] 205. a That the works of Repentance have the nature of prayers. [3] 223. b Certain names and descriptions of Repentance. [3] 204.a, A confutation of such as could both weaken and take it away. [3] 205.b, It must be joined with Baptism. [4] 114. ab, Provocations thereunto. [3] 354. 355.a, Gods offering of occasion to fall to it. [3] 386.b, 387. ab, Ignorance with Repentance, and without repentance. [2] 286.a, What the Scripture determineth of that which hath the same following it, and of the contrary. [2] 292. ab Repentance in an adulterous wife reconcileth her to her husband. [2] 487.b, 488.a, How long a time the trial thereof must last. [2] 488. v Why public Repentance must sometimes be renewed. [3] 247.a, Why they that did it were excluded from the ministery. [3] 208. a The Repentance of Solomon supposed [3] 368b, Whether Achabs' Repentance pleased God. [3] 225.b, 111b How the gifts of God are without Repentance. [4] 306.b. [1] 208. ab. Representations. Representations of God by Images admitted in Christendom. [2] 338.b, By what God opened himself in old time. [2] 338.a, The Scriptures do usually call them by the name of things represented: proved. [1] 74. a Reprobate. The causes why the Reprobate are condemned. [3] 12.a, They are not predestinate, and why. [3] 11.a, Whether Adam were of their number. [3] 26. a The Reprobate are not without some benefits of GOD. [3] 30. b Whether the Reprobate do serve the purpose of GOD. [3] 33a Outward calling is common to the Reprobate and the predestinate [3] 30. a Why the godly suspect not that they belong to the Reprobate. [3] 24.a. Note what God doth unto the Reprobate. [3] 36.b. Reprobation. A definition of Reprobation. [3] 11.b, The cause of the same. [3] 12a, Contrary to Predestination. [3] 8.a, The effects of the same. [3] 25b, 26. ab, Whether sins be the cause thereof. [3] 13.a, 25.b, 24. ab, God giveth signs & tokens of it. [3] 23b, 24a, Whether God be the cause thereof, [3] 11. ab, 22b, 23. 24. 25. 26. The last end of the same. [3] 12.a. A wonderful example of Reprobation in Francis Spiera. [3] 23.b, 24.a. Reproach. A definition of Reproach out of law and Philosophy. [2] 528.b, What we must take heed of in suffering of Reproach. [2] 531.a, Whether it is to be suffered. [2] 530.a, A division thereof, and that sometimes it is not contumely [2] 529.a. Reproach is a vice worse than theft, proved. [2] 530.a, Whether David did well in bearing it. [2] 531.b. ¶ Look Commnely. Reproaches. The Reproaches that Christ suffered depend upon two special points. [●] 617. b. 618. a reproving. reproving defined [4] 56.b. Requests. Why God oftentimes deferreth our Requests. [3] 301. a ¶ Look Desires and Prayers. Residents. Against non Residents [4] 20.b. ¶ Look more in Ministers. Resurrection. Of the general Resurrection of the flesh, and the end of the same. [2] ●36b. From whence souls come to bodies at the Resurrection. [3] 35.a, The doctrine thereof comfortable in affliction. [3] 341.b. Places of Scripture which seem to prove that there shall be no Resurrection. [3] 330.b, Of our state after it, and between our departure hence. [1] 73a. What kind of body we shall have at our Resurrection. [2] 637.b, 638. ab. 623a, [1] 25.a, It is as it were a certain new birth, [3] 331.b, A very good argument for proof of the easiness thereof, [1] 122.b, 123.a. The hope of our Resurrection. [2] 623.b, 622.a. Why parts of the body, whereof shall be no use, shall remain after our Resurrection. [3] 360.b. Of the condition and properties of bodies at their Resurrection. [3] 357.b, Both of the good and the bad. [3] 389. ab, Unto whom the hope thereof bringeth great comfort [2] 637. ab, Christ proved it by the senses [4] 153.b. The state of the just after the Resurrection [3] 394.a, 352.a. Resurrection proved universal. [3] 352.a, 350.b, 369, b. The Resurrection of the dead proved out of Genesis [2] 585a, Their arguments and reasons which deny it [3] 330a b, 331.a. Resurrection after the revolution of the great year [3] 328b, ●…9. a, What action Resurrection is. [3] 331. ab, Semblances thereof [3] 335. ab, Whether it belong to the body or to the soul. [3] 331.b. diverse errors touching the Resurrection, [3] 329.a, 396.a, 361. 362. 13.a. [1] 116. ab [1] 72b. The definition and nature thereof 〈◊〉 331.a, 332.a, A place of 〈…〉 touching the Resurrection, 〈◊〉 ●ded. [3] 351.b, Proved by t●monies of scripture. [●] Resurrection of the soul in 〈◊〉 respects. [3] 332b, Whether it depend of celestial bodies. [●] 328. b. 329.a, Notable points in persuasion thereof. [3] 327.b. Reasons drawn from natural things for the proof of the Resurrection [3] 335.b, Wherein chiefly the difficulty thereof is. [3] 336.b, Whether after it shine excel others in glory. [3] 389.b, 390.a, Difference between the first and the last. [3] 333.a. Whether the Resurrection of the dead shall be in judea alone. [3] 350. ab, Both of body and soul requisite. [3] 329a b, 332. ab, The causes of the same [3] 348.a, 356. b. 357. ab. How in the dead we testify it. [3] 322.a. The efficient cause of the Resurrection [3] 331a. Why God did institute the Resurrection. [3] 328a. The old Fathers must attend our Resurrection. [3] 324b, A place of job. [3] 340.b, 341. ab, Of Osee [3] 353.b, 354.a, In the Psalms touching it expounded. [3] 342.a, cavils against daniel's prophesy thereof, and the same answered. [3] 352. ab, 353.a, Means used that the effects thereof may come to our remembrance. [3] 326, b, It is a certain new creation. [3] 360.a, Of our age then [3] 359.b, A satisfying of such places of scripture as seem to make against it, [3] 366. 367. 368 369. Whether it shallbe with the same substance and flesh. [3] 360.a, Why the article thereof is very hardly believed. [3] 327.b. Of the order and disposition of bones in the Resurrection. [3] 349. b Figures and types of our Resurrection. [3] 381.a. A division of the doctrine of Resurrection into certain points. [3] 329. b. 33●.a, The subject of the same. [3] 331.b, A pondering of the probable reasons which make for it. [3] 333b. Whether it was altogether unknown in the old Testament. [3] 346a, Whether it be natural, [3] 333.a, Whether all things, which have passed from our bodies, shall be restored then, [3] 366.a, Unto what predicament it belongeth. [3] 331.a, Whether it belong also to the wicked. [3] 345.b, Whether Christ were the first that avouched it, [3] 340b, Partly denied by overmuch lamenting for the dead. [3] 316a. Ezechiels' vision warranteth our Resurrection. [3] 349.a. The Chaldean paraphrastes opinion touching Resurrection. [3] 348.b. Whether the Eucharist profit unto the Resurrection. [3] 362a. A difference between the good and bad in their Resurrection. [3] 392.b. The Resurrection testified by a similitude of herbs, [●] 348a, A confutation of the reasons brought against it. [●] 364b, 365. 366. That it shall be in a place. [3] 363.a. The certainty of Resurrection, [3] 54.b. A place of isaiah touching it, expounded. [3] 347.b, 348a, To come to the latter is to have part in the first, and how [3] 369.b, 370.a, Testimonies out of the new Testament for proof thereof, [3] 355. ab, 356. ab. What the Resurrection whereby the saints shall reign with Christ a thousand years, doth teach us. [3] 358.b. The Resurrection from the dead an excellent great miracle, and of some which in the old Testament and the new were restored from death to life [1] 72. ab. Two sorts of Resurrection in the scripture. [3] 332b, 333.a. Of the spiritual Resurrection, and what it is [2] 567.a. Dancing on the Resurrection day used of Christians in Syria. [2] 506.b. The Resurrection of Christ betokened by the eight day. [4] 109. b Certain proofs and types of Christ's death and Resurrection. [2] 608.b, 581.b, An image and pattern of ours [3] 362b, 357.a. The Resurrection of Christ the triumph of our faith. [2] 621.b, It furthereth our salvation. [2] 624.b, Why Christ did eat & drink after his Resurrection. [3] 358a, [1] 88b, How it went beyond nature. [2] 624b. The fruit of Christ's Resurrection. [2] 623.b, How faith is occupied therein. [2] 609.b. Two worthy things to be noted in the Resurrection. [2] 622a, [1] 116.b, 117.a, [3] 362.b, What body Christ had after his Resurrection. [4] 186. ab. Whether Christ's body after his Resurrection were visible. [2] 639. ab. Rest. How the word Rest is to be understood, and of God's rest on the seventh day. [2] 374.b. What manner of Rest we should use on the sabbath day. [2] 375.a. Restitution. Of four fold, seven fold and eight fold Restitution. [2] 518. ab. Revelation. diverse means and ways of God's Revelation. [3] 240.b. A Revelation by a dream, reported by Augustine. [1] 75.b. Who they be that wait for the Revelation of the sons of God. [2] 248ab. Manifest Revelation, understood by these words [the day.] [3] 240.b. How the Revelation of the sons of God, is waited for of all creatures. [2] 247.b, 248.a. Revenge. Two kinds of Revenge, the one public the other private. [2] 417.b, 279.a. Private Revenge in no case lawful: proved by Christ and his Apostles. [2] 387. ab. 388.a, [4] 289a, 290. 279. ab. In what cases private Revenge is lawful. [4] 327b, 328.a. [2] 414.a, 417.b, 418.a. Reasons to withdraw us from private Revenge. [2] 557.b. How we may know that private Revenge is not lawful. [1] 49.b, Who they be that think thereupon. [1] 109.b. Private Revenge allowed and disallowed. [2] 487. ab. [4] 284. ab. A kind of Revenge in case of adultery not allowed. [2] 490.b, 493.b, By contumely, and who use it. [●] 529.b. What is to be thought of the private Revenge of Moses, Phinces, and others [2] 389.b. Whether Samson did well or ill in praying that he might Revenge himself upon his enemies for the loss of his eyes. [2] 418. Public Revenge displeaseth not God. [4] 279.a. Why the Scriptures say, that God, when he doth Revenge is angry [1] 207.a. The slender means that God useth for a great Revenge. [3] 284.b, 285.a, Reward. Reward promised to the works of the wicked, the ethnics, and hypocrites, and what reward. [2] 263. b. 234.a, Whether it be due unto the works of the not regenerate. [3] 143.a. A Reward substantial, and a reward accidental. [3] 390.b, 392.b. God is not properly said to Reward sins [2] 263.b. Of evil men who fulfilled gods will, and received a Reward. [2] 572.b. A Reward given by GOD for works of charity [2] 521.b. Eternal life called a Reward in scripture. [3] 28.b. Why Paul would not say, the Reward of righteousness is eternal life. [3] 53ab. ¶ Look Merits. Rewards. Why God by Rewards stirreth up men to obedience. [2] 573.a, Of the diversity or equality of them in heaven. [3] 390. ab, 391. ab, Whether such difference be necessary. [3] 391. ab, 392. ab. Whether we ought by Rewards to be moved to the obedience of God. [2] 573a. God's promised Rewards pertain both to the unperfect and perfect. [2] 575.a. Whether it be lawful to do good for Rewards sake. [2] 573.b, 574a. We may love gain and Rewards for God's sake. [2] 575.a. Rh. Rhetoric. Rhetoric and Logic interchangeable arts. [4] 232.a. Ri. Rich. Whether it be unpossible for all rich men to be saved. [3] 268.a. Who of poor were made rich [3] 269.b. Riches. How God blessed the old Fathers with Riches. [1] 148.b, Why Riches are added unto felicity, as necessary. [1] 147.a. Their state is feruile, & to what end we have them. [1] 146. ab, Termed a gilted felicity. [1] 147.a, Good things, howbeit in their own degree. [1] 147.a, The possession of them is subject to many casualties: as how. [1] 146.b, 147.a, The holy Scriptures testify that they be violent. [1] 147.a, Their nature is doubtful, and serve to all uses. [1] 146.b, Of what thing they are the end, according to Aristotle. [1] 5.a, Supposed of some to be the chiefest good: disproved. [1] 146. ab, In what cases they are to be forsaken and cast away. [3] 267.b, The getting and obtaining of them is a violent thing. [1] 146. ab, The possession of them is lawful for godly men. [3] 267. ab, Midas called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his greediness of them. [1] 146.b, With what conditions they may justly be retained of the godly. [3] 268. ab, Divided into natural and artificial, & of both. [1] 147.b, How they do besot them that be vicious. [1] 146.b, The gift of God. [3] 267.a, Of their inconstancy, how they hurt, and are hindrances unto men. [1] 147.a, The godly are constrained to get theirs by just labours. [3] 268.a. Why God gave so great Riches to Solomon, knowing that they would turn to his destruction. [3] 268.b. Right. Whereof Right is called, and whether it go before justice. [4] 245.b, 246. a How every man may try his own Right. [4] 309.a. Righteousness. Two kinds of Righteousness, one imputed, another inward of our own. [3] 148. ab, 76.b, 77.a, 89. a What Righteousness imputed is. [3] 148.b, 120.b, 95.b, 77.a, 55a [1] 2.b, And what sticketh in us [3] 158. ab, 159. ab, 77.a, justification consisteth not in it. [3] 125. a Whether Righteousness be by works. [3] 93. 94. 95. 96. 97. 98. 99 100 101. 102. How the fathers are to be understood, when they seem to attribute it thereunto. [3] 148. ab, Augustine's rule touching the same. [3] 112.b, Why it cannot be had by the Law. [3] 116b, 117.a, Whether it depend on nature. [3] 120.b, We cannot obtain it by moral or natural duties, and why. [1] 2.a, The means whereby (as some say) it is recovered. [3] 105. b Why Paul would not say the reward of Righteousness is eternal life. [3] 53. ab, 56. ab, 28. b A reason why the Gentiles and not the jews obtained Righteousness. [3] 126b, 127. a The Pelagians place Righteousness and the kingdom of heaven in the power of men. [1] 155. b Of man's Righteousness, and what it is. [3] 53.b, [2] 562 563. 564. How it is righteousness, and no righteousness. [3] 110. b Whether the Righteousness of justifying pertain both to GOD and us [3] 159. b What Righteousness and the knowledge of divine things are. [1] 123.b, 124. a The want of original Righteousness condemned by three laws. [2] 223. all. What the schoolmen mean thereby, the want whereof (say they) is original sin. [2] 222. ab, By the Law of nature we are bound to have it. [2] 223.b. Pighius saith that the loss thereof in young children is no sin. [2] 222.b, 223.a, What Peter Martyr judgeth the want thereof to be. [2] 222.b, 223. a Of that Righteousness whereto eternal life is due. [3] 53.b, How it may be the stipend thereof. [3] 54. a Eternal death may be called the reward of sin, but eternal life cannot be called the reward of Righteousness, and why. [1] 209. a The benefit that cometh by civil Righteousness. [3] 118. b Of the Righteousness of jesus Christ and ours. [3] 129. a Testimonies of Christ's Righteousness [2] 581. ab, What else, beside the imitation thereof, is required of us. [2] 215. b Of the Righteousness of God, and what is meant thereby. [3] 125b, Right hand. What it is to fit at God's Right hand. [2] 611.b, 623.b. Riotousness. Of Riotousness specially in banqueting. [3] 269. b Rivers. Of the Rivers of paradise, where also Nilus is spoken, whose original is uncertain. [1] 126. a Ro. Rome. The marks and notes of the Church of Rome. [4] 94a b, 95.a Compared unto wine [4] 92.b, 3.a, Whether the continuance thereof is unchangeable. [4] 90.a, The malignant Church. [4] 95.a, Neither Catholic nor Apostolic. [4] 93.a. The ruinous and decayed state thereof. [4] 92. ab, 93.a, How so great power happened thereunto. [4] 78.a, Sacked by the Spaniards. [4] 138.b, Whether Peter were there. [4] 78. ab, Whether the Popedom was confirmed thereto. [4] 78.b, 79.a, What pre-eminence was sometimes attributed to the same [4] 81.b. Ru. Rule. The Image of God in man consisteth in his Rule over creatures, and by what means he doth rule. [1] 123.b, 124.b. ¶ Look Government. Sa. Sabbath day. Why God requireth the Sabbath day only, being but one day of the week. [2] 375. ab, What ought to be the exercises of a Christian on the Sabbath day. [2] 376.a, A holy day besides it may be appointed by the Church. [2] 375.a, What the sanctification thereof meaneth. [2] 374. ab, 375.a, Why the day of observation thereof is not retained herein our Church. [2] 385a. Of certain yearly feasts, besides it, and why God would have them celebrated of the jews. [2] 376. ab, When and why it was turned into the Lord's day. [2] 375.b, Of fasting thereupon. [3] 173.b, The jews Sabbath day is our Saturday. [2] 375.b, Violated of them [2] 577. a What Paul meant, in saying, One of the sabboth's. [2] 375. ab Sacrament. Of how large a signification this word Sacrament is: and how matrimony is a Sacrament. [2] 462.a, Contumely of the same redoundeth to Christ. [4] 169b, After what manner the human body of Christ may be said to be present in it. [4] 174.a, That the matter thereof cannot be cast away. [4] 159.b, How the two parts thereof are called Sacraments. [4] 182.a, Observations, in receiving thereof [2] 562.a, That every age is meet for it. [4] 111.b, What is to be done therein if any communicant be an absteiner from wine. [4] 214. ab, That by affirming bread to remain in it after consecration, there is no Idolatry committed. [4] 172.a, The difference between it and a sacrifice. [4] 220.a, 221. b Sometime the Sacrament is received without the thing, and sometime the thing without the Sacrament. [4] 107. b Whether the washing of féere be a Sacrament. [4] 211. b That a Sacrament cannot be worthily received without faith. [4] 44. b What the latins have signified by the word. [4] 97.b, By what instrument it is received worthily [4] 100.b, The chiefest promise sealed therein. [4] 98.a, There is none but where there is an action. [4] 158.a, The matter and form thereof. [4] 159.b, That the real presence of Christ therein is needless. [3] 79. ab, How it may be said to consist of two things. [4] 194.a Whether it be cast into the draft. [4] 182.b, The old fathers received Christ in theirs. [2] 593. ab. Whether it be free to adore or not to adore it. [4] 191.a, Of unworthy and fruitless receiving of the same. 589.b, What things be required therein. [3] 210.b, 209. b The springing up of the Sacrament in one kind. [4] 213. a Of the Sacrament of repentance. [3] 210.b, 211.a, Of holy orders. [3] 210.b, Of confirmation [3] 211.a, Of annoiling. [3] 211.a, Of matrimony. [3] 211. b A Sacrament diversly defined. [3] 209.a, 210.a, [4] 97.b, 98.a, 105.a, 154.a, 163.a, 200.a, [3] 208.b, 209. a Sacraments. Unto whom the Sacraments are not spiritual. [4] 107.b, The lewd life of ministers defile them not. [4] 101.a, 25. ab, The devil goeth about to corrupt them. [4] 111.a, They must not be ministered to polluted men. [4] 63.b, Whether theirs of the old law, and ours are all one. [4] 102. ab, 103. ab, 101.b, Whether ours have no more in them than had theirs. [4] 186.b, 187.a, How grace is increased in receiving them. [4] 121.b, Whether they give grace. [4] 103.b, 104.a, 120.a, 100b. 106. 107. ab. [3] 210.a, 211. ab, 201.a, [2] 586.b, 588.a, 635.a, They offer grace. [3] 105.a, What they be. 44▪ b, All are called signs. [4] 112.a, 171. 172. Must be ministered in a known tongue. [4] 105.a, [3] 310.a, evangelical easy to be celebrated. [4] 112.b, Some before Christ, and some after. [4] 101. ab, Whether they depend of our faith. [4] 107.b, Instruments of the holy Ghost. [4] 126.a, The thing that is sealed thereby aught to be present. [4] 118.b, An explication and meaning of certain of the old law. [4] 105.a, It is meet that in them all things should be received sacramentally. [4] 159.b, In what respects ours are better than theirs in the law. [4] 107.b, Of what things they consist. [4] 112.b, Whether Princes may compel those that are not yet persuaded of the truth unto them, the same being against their consciences. [2] 325.a, Why mention is so often made of the changing of ourselves in receiving of them. [4] 179.b, The two knit together. [4] 156.a, Whether they should be simply worshipped. [4] 177.b, 178, a The efficacy of them. [4] 196.a, Whether by them we are made subject unto creatures. [4] 99.b, how and in what respect they do much hurt. [1] 67.b, Why they of the old law were weak and beggarly elements. [4] 104.b, Two things contrary to the nature of them. [4] 100.a, They and Scriptures of equal weight. [4] 97.a, whether the receiving of ours be any whit more noble than theirs in the law. [4] 107. a All are not equally affected unto the Sacraments. [4] 97.a. How there may be a huge number of Sacraments. [4] 97.b, Visible signs pertain to many senses. [4] 98. a The effects of the Sacraments. [4] 99.b, 100.a, How much must be attributed unto them. [4] 107, b, The manner of administering them. [4] 100.b, 101.a, why more were in the law than in the Gospel. [4] 104. b The signification of Sacraments could not be hidden from the jews [4] 105.b, 146. ab Sacraments are not bare signs. [4] 100. a Sundry opinions of the number of Sacraments. [3] 212.a, 109.a. Why we contend about it. [3] 210.a. No common signs. [2] 590.a, A due examination of the seven [3] 210, 211. The end for which they were instituted. [4] 98. b Sacraments defined. [4] 99.a, Two errors to be shunned therein, [4] 101. a The power of the Sacraments compared to the light of the Sun. [4] 101. a Cautions for ministers when they are to minister the Sacraments. [4] 19 20. a What we are to judge of the virtue of Sacraments. [4] 24. a The nature of Sacraments in transferring of names. [4] 14.a, Whether theirs of the old fathers were sacraments. [3] 210.a [2] 583.b 593a 592a 591.b 589. ab, 588.a 586b [4] 197. b. 152.b 201.b 152. ab, 153.a 187.a. Whereof Sacraments take their names. [4] 163.a, They be visible words. [2] ●35. a [3] 210.a, Why the fathers in speaking of them extol the power of God. [4] 183.b, The sin against them pertaineth to the first table. [2] 323.a, Faith ought to go before the receiving of them. [2] 586.b, Whether Christ put a difference between them of the law, and ours. [2] 588.b. Sacraments have the names of those things that they signify. [2] 609.a. Miracles have some resemblance and likeness with Sacraments. [1] 67b, They are instruments not efficients of salvation. [4] 107. ab, They are one thing and signify another. [4] 98.b, They are believed, and what they are. [3] 63.a, Why to institute them belongeth not to man. [3] 209.b, Their use and necessity [2] 633.b, Of the analogy that ought to be in them. [4] 113.a. Of what two things the Sacraments consist. [4] 98.a, Difference between them and sacrifices. [4] 100a 105.a. The number of Sacraments in the new Testament. [4] 99.a, How ours give salvation, and how they be of greater virtue than those of the law. [2] 588.a, Theirs of the old law extenuated by the fathers. [4] 102.a, The efficient cause of them. [4] 99.a, Of regeneration, circumcision and baptism. [2] 594.a. Sacraments and sacramentals. [4] 127.a 134.a. Sacramentals. The Papists Sacramentals. [4] 134.a. Sacrifice. The definition of a Sacrifice. [4] 220.a, A distinction thereof. [4] 220.a, What kind of action or work it is. [4] 220. Two kind of things required in every Sacrifice. [4] 221. ab. What is a Sacrifice in the Lord's supper. [4] 172.b, Two parts of the same. [4] 220.b. Why it is not meet to call the Eucharist a Sacrifice. [4] 222.a, How the fathers called it so. [4] 215.b 19.a, How many ways it ma. be called so. [4] 221.b 222.a. The outward Sacrifice without the inward pleaseth not God. [4] 220.b. In what respects the communicants do Sacrifice. [4] 222.b. An unbloody Sacrifice. [4] 222.b. Why obedience is better than Sacrifice. [4] 44. ab, 45.a, What two things are preferred before it. [4] 221.a. The sacrificer more worthy than the Sacrifice. [4] 225.a. More acceptable to God than the Sacrifice. [4] 223.b. Whether a Sacrifice and a sacrament can be all one thing. [4] 221.b 105.a 220.a. Against the Sacrifice of the abominable mass. [4] 18.b. Whether it be an unbloody Sacrifice. [4] 202.a. Whether it be in man to Sacrifice the son of GOD. [4] 18.b, 19.a. Whether the Sacrifice of the king of Moab were profitable unto him. [2] 361.b. The superstitions sacrifice of the Cleon's in a storm of hail. [1] 84.a. The sacrifice of Mincah. [4] 222.a. What places the Patriarches chose to offer sacrifice to GOD in. [2] 336.a. Whence came the custom to sacrifice children through fire. [3] 180.a. The sacrifice of Abraham & jephtha compared. [3] 183.b. Whether jephtha vowed an human sacrifice. [3] 185.b. Of the sacrifice of Christ, and that the same of itself did not please God▪ [2] 360. b. 361.b. Why Christ the only Sacrifice did so please God [4] 221.a. But one only propitiatory Sacrifice. [4] 220.a. Of the Sacrifice of Melchisedech. [4] 223.a. Sacrifices of man's flesh and other things. God forbiddeth and utterly misliketh of human Sacrifices in the scriptures. [2] 361.a, By what reasons men have been alured to make them. [2] 360a, To Molech otherwise called Saturn. [2] 359.b, Against such, and that it is unnatural. [2] 360.b. How human Sacrifices sprang up, and in what places it was used. [2] 359.b, We are not altogether without them which we must offer unto God. [2] 261.b, How long they endured, and of their abrogation. [2] 359.b, God in his own right might require them. [2] 361.a [3] 185.a, The Romans manner therein every year. [1] 359.b, How we should offer up our children unto God [2] 361.b, Plutarch's and other writers reports of them. [2] 359.b, The place where the jews offered such. [3] 376.b 377.a, Whether God at ani● time delighted therein. [2] 360.b. Holy Sacrifices done with water without wine. [3] 250.a. Springtime Sacrifices of the Romans of all living creatures borne within a time. [2] 359.b, 360.a. Why the jewish Sacrifices were sometimes unacceptable unto God. [4] 220.b. Outward Sacrifices common to the fathers and to us. [4] 220.b, When and why they were given. [2] 579. ab, 580.a, How it can be said that God spoke not to the old jews as touching them. [4] 44. ab. Two things to be considered in them [●] 105.a. What the Sacrifices in the time of the law signified. [3] 184b 185.a [2] 581.b 580.a. All are not abolished [4] 18.b. The kill of the Sacrifices were both sacraments and sacrifices. [4] 22●.b. Sacrifices of beasts put in place of human sacrifices, and why God required the sacrifices of beasts. [2] 361. ab. The end of Sacrifices [4] 221. a Sacrifices of expiation among the Gentiles [3] 203. ab. An order and certain degrees in outward Sacrifices. [4] 221.a 220.b. The Sacrifices of Christians. [4] 224.a, Of the new Testament. [4] 225.b, Of some done without faith, and with faith [2] 315.a, What God requireth not, and what thing in them pleaseth him. [4] 44.b. [3] 176.a. The Ethniks may better plead for the allowablenesse of their Sacrifices, than the Papists for their Mass. [2] 318.b. How Sacrifices become sins. [3] 118.a, 142.b. Whether Sacrifices and sacraments differ or agree. [4] 105.a, 100.a. Sacrilege. A definition of Sacrilege. [2] 517. ab, In what respect we incur it against God. [2] 598.a. The Sacrilege of Achan punished in himself and his children. [2] 365.a. Saducees. Whereof the Saducees had their name. [3] 336.b, 337.a, After what manner they read the scriptures. [3] 338.a, Their error had two fountains. [3] 337.b. Sadness. How Sadness worketh in the heart. [2] 406.a, The place thereof in man's body, and how it worketh. [2] 411.a, The nature thereof, & when it appeareth. [3] 298.a. Solomon. Whether Solomon made charms & exorcisms. [4] 129.b, The book Ecclesiastes thought to be his repentance. [3] 368.b, His traffik. [4] 317.a, 316, ab, Wherein he shadowed Christ. [4] 265.a, Of his riches, his royalty, and his fall. [3] 268.b, 269.a. Salt. The use of Salt in the old Testament. [4] 127a, Used in the covenant of God with David, when he gave him the kingdom, and why. [1] 209b, Why in Baptism it was conjured. [4] 128.a, 127, a. Salutation. What a Salutation is, and of profitable salutations. [2] 560. ab. To whom Augustine compareth such as being saluted, use not Salutation again. [2] 560. a The preaching of the Gospel is a Salutation. [2] 561.b. Salutations. Of the diverse sorts of Salutations, whereof some are done to God, some to princes, etc. [2] 561.a. Unto whom they must not be used. [2] 562.a, Used of the Patriarch, of Christ, of the Apostles, Angels, & heathen. [2] 56.b, Why Elizens forbade his servant to use them by the way. [2] 561.b. Salutations of souls departed. [2] 561.a. Salvation. What things are, and are not necessary to our Salvation. [3] 308.b, It is not bound in the Sacraments as in bags. [4] 107. ab, Christ giveth it unto men whether they will or no. [2] 221. ab, Salvation is not attributed to the generation of the flesh. [4] 116.a. Salvation is not promised unto all those infants which depart without Baptism [4] 120. b. 121.a, It must be wholly imputed to God's goodness, not to Adam's offence. [2] 232.a, Beauty and stature do nothing further unto it, [1] 131.a, Origens' error, in putting the devil in hope thereof in time to come, confuted. [1] 112.b, 113.a, The fathers of the church taught the certainty thereof. [3] 85. ab, Begin by justification and to be made perfect every day. [2] 261.a. No faithful man ought to doubt of his Salvation. [3] 64.b, Of preparations thereto by works. [3] 108.b, 109.a, Cornelius had it before Peter was sent unto him, but not a perfect and absolute salvation. [2] 261.a. Salvation in men justified is not perfect in this life. [2] 260.b, In what respect the lack of baptism is a hurt thereto. [2] 262.a, It seemeth to come of ourselves by the schoolemens reasons. [3] 50.b, Against doubting thereof. [3] 85.a, 83. ab, 145.a, 234.a, [2] ●29. a. Whether by a particular faith every man is sure of his Salvation. [3] 145. ab. Every man must have a care of his own Salvation [4] 86.b. The justice of God noted in appointing some to Salvation & some to damnation. [2] 220. b. 221.a. Baptism desired of a believer though not obtained, excludeth not from Salvation. [2] 262.a. Our Salvation is furthered by Christ's Resurrection. [2] 624b, Of the usual means whereby God leadeth men thereto [3] 50.a, Why the secrets thereof are hidden from men furnished with arts and sciences. [1] 3.b, It dependeth not of our works. [3] 17.a, By the fact of judas being evil, God procured it. [1] a, Of working with God in the matter thereof. [3] 50.a. Salvation is not common to all. [3] 32.a. Our Salvation dependeth wholly of GOD. [3] 17.b, What things do chiefly prefer thereunto. [1] 121.a, It is called a renewing [3] 117.a, Unto whom it is given tr●celie. [3] 119.a, Of the comfort that we have by the assurance thereof. [2] 629.a, Some doubts of it arise even in the godly. [3] 87.a, Of the degrees directing thereto. [3] 138.a, Two principal grounds thereof [3] 129.b, What Salvation Paul ascribeth to confession. [3] 262. b The old Fathers and we have one Salvation [3] 339.b, 340. a Why one is persuaded of his Salvation, another not [3] 153. a Why the Hebrews saw not the mysteries of Salvation so plainly as we do. [3] 346b Unto some God useth not the means whereby they might have been moved to Salvation. [3] 15. b No godly man is uncertain of his Salvation. [3] 63b With fear & trembling work your Salvation expounded. [3] 117.a, 262. b Samuel. How Samuel being dead, and so good a man, did come to Saul, being an evil man. [1] 74.a, It was not he whom the witch raised up, saith Augustine. [1] 75.a, He prophesied even when he was dead, saith Ambrose: where also it is discoursed at large, whom the witch called. [1] 71. 72. 73. Saul being reprobate, might talk with him being an holieman [1] 74.a. Sanctify. To sanctify hath diverse significations. [3] 181. ab. [4] 124. b God doth sanctify men, and how men also sanctify themselves. [3] 13.b, 14.a. Sanctification. Sanctification beginneth at the soul, not at the body. [4] 159.a, Christ's resurrection the fountain thereof [2] 624b, Of the order thereof, and by what degrees it is wrought [1] 17. a Touching the Sanctification of God's name, read [2] 368. and so forward. The Sanctification of the seventh day. [2] 374. ab, etc. Saints. The habitation of the Saints after this life. [3] 37 ca, The devil hath power over them. [4] 330.a, We must take heed of attributing too much unto them. [4] 22.a, How some are said to have been perfect in this life [3] 232.b, Whether they in heaven have repentance [3] 216. ab, Against conjurations done at their sepulchers. [1] 68.b, Whether they in heaven do pray for us. [3] 308. ab, They shall not wholly & throughly know the nature and substance of God. [1] 29.b, What manner of fear is in them that be departed. [3] 67a, How and by what means they in heaven shall know the essence of God. [1] 29.b, Why they cannot sin [2] 256.b, What honour we must do them being dead. [2] 342.b, 343.a, Of their communion [2] 630.a Of certain miracles which God hath done by them, being dead and why. [2] 308.b, Whether they in heaven have hope. [3] 88.a, What worship that is which we must do them. [2] 348.a, The lives of many of them are falsely written. [2] 318.a, Against the innocation of them used by the Papists. [2] 307. b. 308.a, Wherein wicked men and they do differ. [2] 569.b, A feigned glass of the divine essence, wherein they behold all things. [2] 308.a, What gifts belong only to them. [3] 52.a. Sanctuary. What thing a Sanctuary is, and whereof it is so called. [4] 265.b. A popish Priest served in stead of a Sanctuary. [4] 268.b, A bishops house had the power of a Sanctuary. [4] 268.b. Sanctuaries. The original of Sanctuaries diversly supposed. [4] 266. ab, What evils they do cause. [4] 267.b, 268.a, Six among the jews. [4] 266.b, Two sorts of them. [3] 306.a, Whether it be expedient to retain them among us. [4] 269b, The diverse kinds of them. [4] 266. ab, The causes why they were thought profitable. [4] 266.b, 267. ab, General Counsels greatly favoured them. [4] 269. b Satan. Why Satan is said to be bound, since it seemeth otherwise [3] 396. ab. ¶ Look Devil. Satisfaction. How Christ made Satisfaction to his Father. [3] 222.b, 223.a, Whether it was not all sufficient. [3] 225.a, For sins. [3] 101.a, A difference between Christ's and ours. [3] 221. a Arguments for proof of satisfaction. [3] 220.b, Whether fasting be a part thereof. [3] 255. b Unto whom the property of Satisfaction is due. [3] 224.a, The Papists disagree among themselves touching it. [3] 223.b, Works thereof reduced to three points. [3] 221.b, The doctrine of the same disproved. [3] 222.a. Whether punishments are at any time forgiven without it. [3] 221. b How the works of the penitent make Satisfaction unto God. [3] 222.b, Defined, and the schoolemens opinion touching the same. [3] 220.b, The arguments for proofs thereof answered. [3] 225. ab, 226.a, Understood two, ways. [3] 236. ab, divers notable errors touching it. [3] 221. a Satisfactions. Satisfactions for sins superfluous and contimelious against Christ. [3] 232.a, They obscure the law and the Gospel. [3] 224.b, The customs thereof degenerated into a law. [3] 236.a, Allegations for them. [3] 237.b, Private joined in auricular confession. [3] 236.b Not unprofitable to the worker. [3] 235. b What manner of Satisfactions the old Church had. [3] 222.b, Why they were invented. [3] 235.b, 236.a, In whom they were required. [3] 106. a Satyrs. Of the Satyrs, and the reason why they are so called [1] 90. ¶ Look Spirits. Saviour. How God is said to be the Saviour of all men. [3] 33. a Saved. How God will have all men to become Saved is meant. [3] 31.b, [1] 193. ab Whether all shall be Saved in Christ as all perished in Adam. [1] 389. b Who is saved freely. [3] 119.a, ¶ Look All. Sc. Schism. The efficient cause of Schism. [4] 68.a, Whether we or the Papists have given cause thereof. [4] 86.b, 87. 88 89. The Etymology of the word. [4] 68.a, The grievous crime thereof. [2] 482.a, The difference between it and heresy. [4] 68.a, How God provided that their should● be none in religion among the jews [2] 515.b, A definition and distinction thereof. [4] 68.b, What great heed is to be taken of bringing it into the Church. [4] 61.b, 62. a When contention is named a Schism. [4] 320. b A detestable Schism. [4] 68. b Schisms. Schisms in the Church of the jews, Apostles, and Fathers. [4] 2.b, 3.a In the Church of Corinth. [4] 95.b▪ Whether we ought to leave the word of God for the avoiding of them. [4] 62. ab Schools. The use of Schools and Colleges. [4] 7. a Schools and Cathedral Churches commonly went together. [4] 7. a Schoolmasters. That Schoolmasters have much a do to break their Scholars, is proved by example [1] 53.b, Evil ones are the cause of julianus his Apostasy and fall. [2] 311.b, diverse, and how long their youth profited under them [1] 53.b, 54a Against such as are scarce sound in religion: and how daungeous it is to be at the teaching of such, [2] 311. ab Schoolmen. The inconstancy of certain of the Fathers and Schoolmen. [1] 67. a Science. In all arts the objects are before the Science. [4] 246. a Of the Science or faculty whereto the principal end belongeth. [1] 9. a The nature of the Mathematical Science, & there ariseth some doubt therein. [3] 59. a Of the Civil Science, which Aristotle calleth architectonical. [1] 9. ab Science engendereth a firm assent. [3] 57. b Of the Science & faculty which heareth rule over all others, & what it is. [1] 9. b Sciences. Of the excellentness of the principal Sciences called architectonical. [1] 4.a, They and the virtues of the Parents are not derived into their issue. [2] 243.b Why there may sooner happen a forgetfulness of them than of virtues. [1] 161.b, Aristotle impugned, in saying that they are easilier forgotten than virtues. [1] 162. a Why the secrets of salvation are hidden from men furnished with Sciences and arts. [1] 3. b In what respects Sciences would be as firm as virtues. [1] 161. b Scripture. The holy Scripture inspired by the spirit of God. [1] 39.a. It hath under it most noble functions. [1] 10a, Whether it hath authority of the Church. [3] 58.b, Of adding to or diminishing any thing thereof [3] 57a. The harder places must be compared with the easier. [3] 63.a, [1] 46. ab, What we must do when we come to such places thereof whose sense cannot certainly be gathered. [3] 58.b, It calleth things as men use commonly to speak. [2] 436. b How grossly the Manicheis judge of the contents of holy Scripture generally. [1] 50.b, 51.a, A distribution of such things as be had therein, and that some are to be known, othersome to be followed. [1] 50.b, Diligence must be used in comparing Scripture with scripture. [1] 44. b Scriptures. The division of holy Scriptures according unto some. [1] 47.b, [3] 138. b In whose time the Scriptures were translated out of the Hebrew into Greek. [4] 331. ab, How we must be minded, when we come to the reading of them. [1] 44.b, Whether we must always judge of them by the fathers. [4] 50.b, 51.a, Whether the Church be inferior to them or they to the Church. [4] 54. ab, [1] 42.a, [4] 75. b The holy Scriptures, a competent judge in all controversies. [1] 40b. [4] 53. b. 50. b. 51.a, Whether they be blamable, if they be not believed. [4] 54.b. Of sealing them up, what we learn thereby. [3] 353.b, They sometimes attribute that unto ministers, which belongeth unto God. [4] 24.a, How the hard places therein must be expounded. [4] 52.b▪ Whether it be lawful to deal against them. [4] 13.b, Panormitanus giveth a special title to them. [4] 50.b, Whether the Church is to judge of them, or contrariwise. [4] 47. b. 48.a, They are without error, so is not the Church. [4] 72.b, Whether the Church and they are to be heard alike. [4] 71. b. 72. b. 74.b, The great credit that we ought to give to them. [4] 49.b. diverse safe ways to judge of them. [4] 48.a, Those things which they have not spoken of are not necessary to our salvation. [3] 398.b, When the Canonical only were read in the Church. [4] 54b. 55.a, To add any thing to them is to swarm from faith. [3] 57.a, Consolation by them in diverse distresses: read that place. [1] 44. b. 45. ab, By what reason some labour to draw the simpler sort from reading them [1] 46.a, The state of such. as either will not read them, or else read them with contempt [1] 45.b, Augustine sayeth, that God himself giveth authority to them. [1] 43.a, The mighty power and working of them. [1] 45. ab, Every one may gather out of them so much as is necessary to salvation [1] 41.b, Why so many books of them be lost, and to what end they were written, seeing they perished. [1] 51.b 52.a, They be sure and certain, and to whom they be clear & plain. [1] 39.b, The most excellent profit that cometh by perusing them, set forth by similitude [1] 50.b, They appoint two sorts of ends of men, and how. [1] 5.b, How the Church preserveth them. [4] 74.a, They are to be licensed unto all men, one with another, and why. [1] 47.a, Augustine converted by reading of them [1] 40.b, Against such as would have them taken from lay men. [1] 47.a, Of the Canonical, and Apocryphal, & how the Church determined of them. [1] 42. b. 43.a, In them is contained the chief knowledge of the most perfect good. [1] 9. b Augustine's meaning, in saying▪ I would not believe the Scriptures, unless the authority of the Church should move me. [1] 43. a The holy Scriptures send us to treasure's to learn that there is a God. [1] 12.a, No appeal from them to fathers admitted [4] 47. 48. b. 49. ab, Why the difficulty of understanding them is oftentimes very profitable to the faithful. [1] 46.a, A pithy persuasion inducing us to the reading & studying of them. [1] 44. b. 45. ab, Decrees of faith must be confirmed only by them. [1] 40.b, They oftentimes name things, not as they are, but as they seem to be. [1] 96.a, The antiquity of them, and how the Papists and Protestants descent about the same. [1] 99.a, They be the highest science, and most architectonical. [1] 9. b. 10. a A rule how to interpret the Scriptures. [4] 75.a, Whether they are to be had in a strange tongue. [3] 310.b. A demand, what Church it is, to whom so great a judgement & authority over them is appointed, [1] 43.b, They teach what arts every one should learn, and how far we should proceed in them. [1] 9.b, In one cause they do understand the like unto it. [2] 457.b, Many more things revealed unto us by them, than we know by faith. [1] 16.a, Of what sincerity they be. [3] 295.b, They are the chief principles of divinity. [1] 40.a, Christ sent us to the reading of them [1] 39. ab, The sure proofs of things divine are taken out of them only, [1] 39.b, Why it is a marvel that these which we have were preserved. [1] 52. ab. Note what is said touching the translation of them by the 70. interpreters. [1] 51.b, Why they are obscure to the jews and other wicked men. [3] 346. 347.a, Wrested to an ill purpose, and how. [3] 286.a, By what judgements and arbitrers we must assure ourselves for the sense of them. [1] 41. ab, They shine as a candle in darkness. [1] 39.b, We are borne anew by them. [1] 40.b, When we read them, God speaketh to us. [3] 300.b, Christ grounded his doctrine upon them. [3] 340.b, They prescribe what arts must be admitted, [1] 9.b, That which Demosthenes said of money, may be said of them. [1] 45.b, The clearness of them is discerned by the light of faith [1] 40.a, The sacraments and they of equal weight. [4] 97.a, False interpretations of them [4] 74.b, How they are said to be spiritual [4] 53.a, Why certain dishonest things are rehearsed in them. [1] 50.b, Chrysostoms' opinion touching, the difficulty of them, and how they become easy and understandable [1] 46.a, Augustine gave counsel to read them even in the time of heresy. [1] 47.a, What authority he ascribeth to the canonical. [4] 51. b. 52.a, diverse ways to be deceived about them. [3] 337.b, All the contents of them should be referred unto two chief points. [1] 47.b, By what reasons some conclude them to be insufficient for our salvation. [1] 46.b. They do usually call similitudes by the names of things which they represent: proved, [1] 74.a, The power of saving attributed to them. [1] 40.b, Of the worthiness and profit of them. [1] 39.a, Of what things we must be rid when wee-come to read them. [3] 340.b, A definition of them. [1] 39.a, The sum of all that is done in them is Christ. [1] 39.b, Of the commodities which we receive by them. [1] 40.a, It any thing in them displease us whereto we impute it. [2] 532.b, By them we ought to confirm our hope. [3] 88.b, Two commodities which they bring touching the effects. [2] 408.b, The notable properties of them. [1] 39.b 40. ab, 41.a, The rising of heresies must not hinder the reading of them, and why. [1] 47.a, No man ought to be discouraged from the study of them because of their homely and plain phrase, and why. [1] 44.b, After what manner the Sadduces read them. [3] 338.a, They call things to come as if they were already done. [3] 84.b, How and by what means a man may obtain to himself the power of understanding them. [1] 44. ab, To whom the falling into error, in the interpreting of them is to be imputed. [1] 44.b, Whether the jews abused and corrupted them, as some have charged them. [2] 329. ab, Unto what men the difficulty of them doth harm. [1] 46.a Sufficient to instruct the ignorant [2] 355.a, The truth of them hath an everlasting continuance. [1] 40.a. Se. Secrets. We must reverence the Secrets of God, and not carp at them, example of Cato. [2] 221. a Why it cometh to pass that the Secrets of salvation are hidden from men furnished with arts. [1] 3. b Sects. diverse Sects among the jews [3] 336. b. 337. a Sects of schoolmen diverse. [4] 50. a Security. Security defined, and whence it springeth. [3] 68.a, Two kinds thereof, and of their difference. [3] 67.b, A good and a bad. [3] 68.b, The effects thereof. [3] 88. a. 68.a Whereunto it is contrary. [3] 68.a, The foundation of all impiety. [3] 6●. a What is the true & laudable Security. [3] 69. b Sedition. Sedition defined. [4] 320. a. 322.a How great a crime it is. [4] 322. b. 323.a, The kinds thereof. [4] 320.b, The ground thereof. [4] 322.b, What noble things it taketh away. [4] 320b. 321.a, Causes thereof. [4] 321. b. 322a, Christ and his faithful ones charged therewith [4] 319.a, The crymon of the word [4] 320.a, Whether all that contend therein, must be accused. [4] 323.a, The end thereof. [4] 322.a Those that strive against the magistrate are guilty thereof. [4] 323.b, Severe punishments for it. [4] 322. b. 323.a. ¶ Look Trouble. self-love▪ self-love, a common disease, and how it deceiveth men [1] 144. a Sense. Of the Sense compounded and the sense divided. [3] 35. ab What affects do follow the Sense of touching. [2] 405. b Two things to be considered touching the affects that follow the Sense of feeling. [2] 406. b The scriptures do often times feign Sense & motion unto things without life. [2] 251. b Senses. Of the illusion of the Senses, and how many ways they may be deceived. [1] 88. b. 89. a. 114. ab, The power of understanding can do nothing without them, and the similitudes that we contemplate. [1] 147. ab, How they are destroyed and preserved by their objects. [2] 407.a, They may take pleasure, though they have not been offended or removed from their natural state, as how. [1] 137.a, Of the means whereby they work, and how. [1] 137.a, They are the grossest part of the soul, and by it we communicate with beasts. [1] 134.b, From whence the pleasure of them springeth, as Plato thinketh. [1] 135.a, Of what things they do judge and not judge. [1] 117. a The Senses of touching and tasting are very near one another. [2] 412.a, Galens' opinion of griefs and pleasures in them all, and how. [1] 136. b. 137.a, They are not deceived in the Eucharist, as the Papists say [1] 114. ab, The quickness of them at our resurrection [3] 359.b, Christ proved it by them. [4] 153. b Lying Senses ministered to the soul by the body, [3] 3●6. b Separation. Causes of our Separation from the Popish Church. [4] 94. ab. 95.a 68 69. 86. 87. 88 89. 69. ab, It is not of ourselves. [4] 90b Whether the lewd life of ministers is no cause of Separation from the Church. [4] 85. b A Separation even in the beginning of the world between the good and bad. [4] 89. a What kind of Separation is a confessing of the evangelical truth. [4] 88. a Whether any man hath authority of himself to use Separation from his neighbours. [4] 63. a Of Separation from God, & whether excommunication be a token thereof. [4] 60.a. ¶ Look Excommunication. Sepulchers. Watch at dead men's Sepulchers to receive oracles from them. [1] 73.b. ¶ Look Grave. Seraphim. Of Seraphim, the name of an Angel, and the reason of the same. [1] 111.b, Came flying unto isaiah. [1] 113.a. ¶ Look Cherubin & Seraphin. Sermon. How it cometh that at one very Sermon part of the hearers believe, and part not. [3] 141. a Sermons. The diverse hearing of Sermons, & that therein Paul's rule must be followed. [1] 22. a Of vain and trifling Sermons. [2] 633.a. ¶ Look Preaching. Servant. A Servant defined. [4] 316. a The properties and duties of a Servant. [3]. 162. ab Servants. How Servants must be handled of their masters. [4] 314.b. What the laws of God decreed for them in the jews time. [4] 316.b. How they are equal and unequal to their masters. [4] 314. b Children and they compared. [3] 143. Whether we be the Servants of God. [3] 162. ab. 163. a A difference between the Servants of Christ, and the servants of the world [3] 276. b What kind of Servants the fathers under the law were. [2] 595. b Service. What is said too and fro of the Service in the Church in a strange tongue. [3] 309. b. 310. 311. [2] 317. b. 318.a, The ancient Churches had it in the mothertoong. [3] 310.b, No strange tongue used therein of the Church triumphant. [3] 311.a, Of comeliness required therein. [4] 65.b, How defective we be therein, is showed by a proper analogy. [3] 162. ab, Solomon made a division thereof, and of his punishment of like for like. [2] 324. a How all creatures do service unto the godly. [2] 251. b. 252. a Servitude. Servitude distinguished. [4] 316.a [3] 163.a, The original and cause thereof. [4] 314.a, From whence the name sprang. [4] 313.b, Voluntary & religious. [4] 315.a. ¶ Look Bondage. Seven. The number of Seven put for any other number. [2] 237.a, It compriseth all the former numbers. [1] 3a, It betokeneth a complete number in scriptures, and how. [2] 362.b, It is mystical, and it is a number wherewith God is delighted, & why. [2] 374.b, By it is expressed the power of the holy Ghost. [2] 368. a Seventh day. Why the Seventh day is named to have neither morning nor evening. [2] 375.a, Of the sanctification thereof. [2] 374. ab. etc. What things God hath given us by it. [2] 374.b, How Gods resting thereon is to be understood. [2] 374.b. ¶ Look Sabbath day. Sh. shadow. How the Shadow, accompanieth not the body always after one manner. [1] 142. b. 143. a Shame. Shame taken sometimes for frustration. [3] 82.b, In what things the flesh reckoneth it. [3] 261. ab Who are said to be put to Shame, or made ashamed. [3] 227. ab Shamefastness. Shamefastness is no virtue, & yet commended. [2] 412.a, Of the excess and defect which make it commendable. [2] 412. a Sheep. A distinction of Sheep. [3] 281. b Shepherds. Watches of Shepherds. [3] 256.b, Their troublesome life described. [4] 29. b. 30. a showbread. The use and end of the showbread [4] 162. ab shrove tide. The abuse that men use at shrove tide. [3] 255. b Si. Sibyls. Of the Prophecies of the Sibyls, and what authentical writers have thought of them. [1] 21. a The French Sibyls did geld themselves. [1] 21. b Sicera. What kind of drink Sicera was. [3] 178. b. 179. a Sicknesses. Sicknesses of the mind. [3] 69. a Sights. Dishonest Sights must be avoided, and why. [2] 481. b Sign. What a Sign is, and the same distinguished. [4] 97.b, An analogy must be kept between it and the thing signified. [4] 98. b The Sign and the thing signified taken one for another. [2] 606.b 590. 591. 98. b. 609.a. [3] 279. a Signs. Sacraments are visible Signs pertaining to many senses. [4] 98. a. 112.a, Why they were given. [4] 104.b, Their use. [4] 98.b, The Signs and things signified oftentimes taken one for another. [4] 14. a. 100.a 168. 169. 200. ab 175. b. 176b. 172. b. 173. ab. 135.a. Unto what things they are added. [4] 98. b. 99.a And that a man may sometime prescribe them unto himself. [1] 61.a. How they of the old restament are taken away, and how they remain. [4] 101. b Three kinds of men noted which use the Signs of ceremonies or sacraments. [4] 105. b The Signs of God consist not of things honourable. [4] 109. b There may be Signs which have in them no admiration at all. [1] 71.b, Why they and wonders be called lies. [1] 65.a, What manner of faith is to be confirmed by them. [1] 61.a, The difference between them and wonders, showed out of diverse writers. [1] 71. b Why the scriptures have so often joined these two words, Signs & wonders together. [1] 71.b. ¶ Look Miracles & Sacraments. Similitude. The nature of a Similitude and a metaphor. [3] 351. a Simony. What the decrees determine against Simony, and simoniacs, & how the father's detested it. [1] 145. a Singing. How Singing becometh delightful. [3] 312.a, Used much in the time of the law. [3] 312. ab, Whether in Churches it be lawful. [3] 313.a. [2] 504b, No precept in the new Testament for it. [3] 314.b, In the East and West Churches. [3] 313. ab Cautions touching Singing in Churches. [3] 314. a Sin original. Original sin proved out of holy scriptures [2] 214. ab. A Pelagian reason, that it cannot hurt the children which be baptised: disproved [2] 243.a, How and by what means it is taken away. [2] 233.a, Why the children of believers are borne subject thereto. [2] 243.b. [4] 117.a, The opinion of some schoolmen touching it in children, seminali ratione. [2] 219b, In us, before we have the use of light: saith Augustine. [2] 227.b, At the time of death it shallbe abolished. [2] 233b, No● only by the imitation of Adam's sin: saith Augustine. [2] 215.b Augustine's opinion, that it passeth into the children through the pleasure which the parents take in the fellowship of nature. [2] 245.b, An objection touching it, confuted. [4] 135.b, The anabaptists and we disagree about it. [4] 115.b, Restraints thereof, which otherwise would destroy all: proved by instances. [2] 230.b, Gulielmus Paris●ensis opinion thereof, by way of similitude. [2] 230.a, Pighius believeth that it shallbe punished without sensible pain. [2] 216.a, The cause why Augustine calleth it concupiscence. [2] 222. a. 219.a, Every man hath in him his own. [2] 365b. It is no violent thing: and why. [2] 291.b, It is voluntary, proved [2] 293.a, It suffereth us not to be masters of our own actions. [2] 565.a, It is a punishment and also a sin. [1] 181.a, It goeth not before predestination. [3] 24. ab, It is neither voluntary, nor received by election. [2] 256. ab, How it is against God. [2] 608.a, It goeth before every man's birth and damnation. [3] 24b. The soul gathereth it through conjunction with the body that is infected and corrupted by the parents. [2] 231.a. What be the conditions and properties thereof. [2] 230.b, It comprehendeth all things positive, as how. [2] 230.a, Contrition, saith Pighius is not required for it: disproved. [2] 218.b Two similitudes of Augustine, which prove that we cannot impart the remission thereof to our children. [2] 243.b, diverse opinions how it is powered through into the posterity. [2] 230. b. 231.a, What is the material and formal cause of it: as some schoolmen say. [2] 226.b, Arguments of the Pelagians, for the disproof thereof. [2] 234a, The manner and means of the spreading of it obscure and dark: & what is determined of the same. [2] 244.a, The Roman church against Pighius doctrine touching it in infants [2] 229.a, It cometh not by imitation. [4] 135.b, 136.a, Innocentius a Pope was of P. Martyr's opinion touching it. [2] 229.b, It is not utterly rid away, no not by regeneration. [2] 233.b, A full and perfect definition thereof, with all the causes material, formal, efficient, instrumental, and final. [2] 224b, It is spread in men by seed and generation. [2] 232. b. 233.a. Sundry names thereof, set down [2] 224.b. 213a In extenuating Original Sin we extenuate the benefit of Christ. [2] 229.b, Pighius maketh it rather a bond than a sin. [2] 21●. a God createth the soul pure, and clean: whence then hath it Original Sin: note that place well. [2] 231. b The remedy & medicine appointed for Original Sinne. [2] 232. a A place out of the Corinth's, inferred that children draw it not unto them. [2] 238. a The seat or subject of Original sin is in the flesh. [2] 231.a, Why the more ancient fathers spoke little of it. [2] 229.a, Pighius against Augustine touching it [2] 219b, 220.a, Wherein it and actual sins do differ. [2] 243.a, Why Eve transgressing before Adam, hath not the same ascribed unto her: but contrariwise. [2] 242.a, Whether God be the author of the derivation thereof. [2] 231. ab, The matter thereof passeth not away from us after baptism. [2] 243.a, Reasons against the Pelagians, that it is in infants. [2] 243.b, 244.a, What privations are meant to be in it. [2] 229. b By what laws they which are borne are bound to have Original sin. [2] 223.a b, Whether circumcision took it away. [4] 102.a, 104.a, The difference between it and that which is drawn from the next parents. [2] 240. a Two things to be considered there in Original sin. [4] 117.a, What punishment is for it, mark diversity of opinions in this point. [2] 233.b, 234.a, What is the instrument whereby it is conveyed from the Parents to the children. [2] 231. a How and from whence Original sin is derived to all posterities. [1] 206. a divers opinions of divers fathers touching Original sin. [2] 227. b The guiltiness of Original sin is forgiven in baptism. [2] 243. a Sin generally taken. The end of the knowledge of Sinne. [2] 295.a, That it is a certain human action, and how. [1] 178.b, Of two sundry ways whereby it may be destroyed. [2] 398. a Whether the children suffer punishment for the fathers Sinne. [2] 235.a b, 236. ab Two things to be considered in every Sinne. [2] 243.a, Basils' determination, that by reason of adam's, we are not sound. [2] 228. a From what Sin children be exempted. [2] 228.b, God is proved to be the efficient cause thereof, and how. [1] 178.b, Not only destroyeth the mind, but corrupteth the body. [2] 240.a, Pighius denieth flatly the want of original righteousness to be it. [2] 223.a, In every kind there always happeneth some errors, as how. [2] 242.b, God doth govern it and after what sort he governeth the same. [1] 184. b Creatures suffer punishment together with us, when we Sinne. [2] 250. b How the revenge of Adam's Sin in us must be understood. [2] 234. ab how amply the word Sin is to betaken [2] 241. b The soul is created without Sin, and how it becometh sinful. [2] 246.a, Voluntary, if we speak of actual sin, but not voluntary if we speak of original sin, [1] 198. a The nature of Sin is to be found in concupiscence: proved against Pighius. [2] 220.b, Whether Christ in removing thereof removed death [3] 315.a, It removeth us from the sight of God, and how miserable we are become thereby. [1] 32a Sin taketh place in the mind only. [1] 180. b Against three several opinions of men, maintaining God to be the author of Sinne. [1] 180. ab, Whether the first parents were dead straight way after it [3] 325.a, God properly and by himself is not the cause thereof: proved at large by P. Martyr. [1] 181.a, Whether he that is guilty of one is guilty of all. [2] 555. ab divers definitions thereof. [2] 570.b It may be even where notable virtues be. [2] 555. ab, Whether before it the woman were subject to the man. [2] 379a How Sin armed our servants against us. [1] ●24. b, Who be sold under it. [2] 565.a, How manifold it is which is known by the law. [2] 575.b, One excelleth another. [2] 555.a, Arguments or reasons, to the number of 27. proving God to be the author thereof. [1] 178. ab, 179. ab, 180.a, What it is. [2] 576.a. Augustine's definition thereof is doubtful. [2] 570.b, Whether that of Adam or Eve was the grievouser. [2] 490.a, 493. ab. By what name the Angels that are sent to punish Sin are called. [1] 120.b 121.a, What remaineth thereof when it is past. [3] 205.b, The knowledge thereof is of two sorts. [2] 575.b, How that which is Sin, becometh no sin. [2] 475.a. Sin distinguished, one of necessity, the other of plenty. [3] 295.b, That which is only sin, and that which is both sin and the punishment of sin. [2] 273.a, The degrees thereof from the original to the fullness of the same. [2] 363.b, Remissible two ways to be understood. [2] 272. ab, Why it is said to be a punishment. [2] 273.b, Of a kind thereof which though it be done by compulsion, yet it is voluntary. [2] 323.a, Whether it be lawful to commit a less for the avoiding of a greater. 305.b 306. ab, It is a privation or want of that good thing which the law prescribeth. [2] 271.b, Why God requireth of men that they should be utterly without it. [3] 55.a, Whether Paul was without it, as his speeches import. [3] 54.b, Christ died not altogether without it. [3] 42.b, 43.a. Even the holiest are subject unto Sinne. [3] 55.a, Who are to be reputed without it, and how. [3] 77.b 78.b, Whether God was the cause thereof in Adam. [3] 26.a, jerom against Manicheus, who said that we therefore cannot resist it, for that we were by nature created evil by an evil God [2] 274.a, Necessity taketh not away the nature of it. [3] 21.b, Remissible and irremissible. [2] 272.a, An examination of this definition that it is whatsoever withstandeth the law of God. [2] 271.b, The horribleness thereof set open. [2] 619.b, The proper cause of Sin is inward, to wit the naughty will of men. [1] 181.a, It is the cause of death: where note contrary opinions confuted. [2] 246.a 247.a, What the first ground thereof is, [4] 108.b, It lieth asleep in infants (saith Augustine: and why. [2] 224.a, By Adam, as by the common root and mass, it entered [2] 242.a, The effects which follow it. [3] 203.a, The devil no perfect cause but an alluring or persuading cause thereof. [1] 184.b. How by Sin all things are subject unto vanity: a notable place. [2] 247.b 248.a, Of the guiltiness thereof or bond unto punishment. [1] 188a, God is not the proper cause, but the remoo●ing or prohibiting cause of it, and how. [1] 181.a, Whether that of Adam did any way depend of Gods will. [1] 204. ab, An objection, that if God be not the cause thereof, than he is not the cause of allthings. [3] 198.a. Why God taketh not away Sin, since he hateth it: an excellent place, taught by similitudes [1] 191.b. How it is drawn from the nature of the second causes. [1] 189.b, It is no imperfection in God, that he cannot make it, and why he cannot make it. [1] 190. ab, The proper and true causes thereof particularly, what they be. [1] 190.b, Of the subject, whereunto the deformity of it doth clean [1] 188. ab, Three considerations touching the proposition, that it dependeth on God. [1] 188.a, How God may be said to be the deficient cause thereof. [1] 187.a, An error that it is no sin unless it be voluntary. [2] 213.b 214.a. The Sin against the sacraments pertaineth to the first Table. [2] 332.a. A reason why man cannot choose but Sinne. [2] 254.b. Whatsoever wanteth his due perfection is Sinne. 265.b. Death hath no right where there is no Sinne. [2] 217.a. The Sin of imitation cannot be done away by baptism. [2] 216.a. It is only Sin whereby we resist God, and how general it is. [2] 607.b. Inclination to Sin, and not actual sin only, sufficeth to damnation proved by a similitude. [2] 218. Examples of occasions of committing Sin [1] 185.a. Why the flesh of Christ is called Sinne. [2] 227.b, How God offereth occasions of Sinne. [1] 184.b 185.a. An oblation for Sin is called sin. [2] 609.a. The Pelagians say that they ought not to be counted Sin, which cannot be avoided: confuted. [2] 239. ab. No efficient but deficient causes of Sin, and what they be. [1] 184. ab. A kind of ignorance in infants counted Sin, by Reti●ius an old Bishop. [2] 225. ab. The error of the Libertines, that God doth all things in us, and therefore Sin is nothing [1] 211.a. Good things unto the wicked are occasions of committing Sin: proved [1] 185.a. How these words that nothing is to be counted Sin, which dependeth not of election. [2] 2●6. ab. A very hard opinion, that God should contaminate with Sin, a soul, which as yet pertained not to Adam. [2] 245. b. 246. a The Sin of imitation cannot be done away by baptism. [2] 216. a An answer to a false reason, that because children have no actual Sin, therefore they have no sin. [2] 239 239. a How Paul meaneth that every Sin is without the body. [2] 469. b. 470. a josua punished the children for the father's Sin, contrary to the common law. [2] 235. b Sin and death are compared together as the cause and the effect [2] 244a Augustine's sentence, that every Sin, is the punishment of him that sinneth. [1] 190. a That which in it own nature is Sin is never attributed unto God in scripture. [2] 411. b bernard assigneth three degrees of men, the first that cannot Sin, the second, that cannot but sin, the third, in whom sin remaineth but reigneth not. [1] 198. a The cause of man's Sin is the will or freewill of our first parents and how. [1] 205.b, A knowledge thereof, having not his proper end, is sin. [2] 265.a, That of the damned is of necessity, and yet sin nevertheless. [1] 198. ab, Corruption is no natural effect of it, as Pighius saith. [2] 220.a, Sometime there is none powered from the next parents into the children: original excepted: proved. [2] 240.a, That God doth not only permit it, but also willeth it: and how. [1] 201. b. 203. all. The etymology of the word, as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Chataa. [2] 241. b. 242.a, How it is said to be a thing voluntary and not voluntary in us. [1] 195.a, The devil is the cause thereof, but not the proper & absolute cause. [1] 184.b, The scripture saith that it had his first beginning from the woman: how then began it at Adam. [2] 242.b The guiltiness thereof is taken away after regeneration, and those things which remain, are not imputed unto us to our destruction. [2] 233b Sin is committed through want of saith. [3] 70.b, Man could of his own nature have had the cause of it in himself though the devil had not revolted from God. [1] 184.b, How it is meant that it began first at the devil. [2] 242.b, 243.a, Whether in willing against God's will, it may be committed o● nor examine that place. [1] 204. b. 205. a How Zuinglius is be to understood, that men are otherwhiles by God's providence provoked unto it. [1] 186. a Sin against the holy Ghost. Of Sin against the holy Ghost. [3] 239.a Irremissible. [2] 628.a, [3] 206. b. 207.a, Not apparently known. [4] 59. a What Sin is called actual, and from whence it springeth. [2] 272. b Whether the punishment remain after the Sin remitted. [3] 237.a, 221.a, 224. a How Sin is said to be the punishment of sin. [1] 190. a Sins. How Sins do depend on gods provident. [1] 173. b Sins are punishments of sins. [3] ●. a, b, 286.a, 26.a, 23.a, 22.b, ●2. a, [2] 49●.b, 493.b, [1] 2●6.a, 197.b, 198.a, [2] 273. ab, God useth them to their appointed ends, and how. [3] 41.b, 42. a All Sins are comprehended under the name of Infidelity. [3] 153.b, Remedies for the wounds of them. [3] 235. b God even out of them picketh notable commodities [3] 186.a, We must bewail others, and our own. [3] 246. b Sins do serve both to predestination and reprobation. [3] 34.a, They must not be measured by space of ●ime as some say [2] 539b. 540.a, No man can confess all that he hath done, and why. [3] 219.b. Of what Sins we must repent us. [●4] 204.b Of taking delight in Sins, and that the godly may do ●o sometimes. [2] 559. ab Whose sins are visited unto the third & fourth generation, & whose are not [2] 362. b. 362.a, God punisheth some for others Sins. [2] 363.b, 364. a Of Sins done against the first table, and the second [2] 553.b, 554. a Sins the causes of all our afflictions. [3] 129.b, Difference of them is to be made by the word of God. [2] 553. b Whether Sins may so please us, as of them we should take delight. [2] 559. a All Sins are alike. [3] 141.a, [2] 555.a, 247.b, 32●. ab, 264.a, How they are said to be more or less grievous. [2] 553.b, 554a, Some gross, and some morali●e good. [2] 559.a, Manifest Sins and secret: note the doctrine. [2] 533.a, 562. b The weightiness of Sins is to be considered by their objects. [2] 530. a Sins not necessarily linked together as virtues be [2] 555.a, The grosser pertain to discipline. [2] 551. b Sins of committing and omitting. [2] 246. b We must never be lead or driven to commit Sins. [2] 292.a, From what fountains we must sée●e the causes of them, and say them not upon God. [2] 27●.a, What be voluntary: as the Scripture determineth. [2] 293.a, Mingled even with our good works. [3] 54.b. Three degrees of them that be remissible. [2] 272. b An examination of doctrine which openeth a wide window unto them. [2] 264. ab Mens Sins compared unto pitch and how. [2] 313.a, That all have their weight, and from whence. [2] 322. a God is not properly said to reward Sins. [2] 263b, The regenerate may abstain from the grosser sort. [2] 274. ab A brief sum of the things which God by his providence and government doth about Sins. [1] 206. b Why they that be justified, do still pray for their Sins. [2] 266.a, We may not excuse them by God's predestination. [3] ●. a. 41.b, 42.a, How God is after a sort said to will them. [3] 22. ab, how and in what sort God is the cause of them. [3] 11. a Sins foreseen are not the cause of reprobation [3] 12. How they are comprehended under reprobation. [3] 24. ab, They deserve punishments, one good works no rewards, and why [1] 209. a Young infants, whiles they be yet sucking, do commit Sins. [2] 224. b Whether Sins be the cause of reprobation. [3] 13a, They are ●uried before God's tribunal seat, and how. [2] 620.b, 621. a That the very actions of Sins that is, the subjects of sins are of God. [1] 204.a, God directeth them to the performance of his counsels, and how. [1] 206. a An absurdity, as some think, that the latter men should be more miserable than the former, insomuch as they should leave the Sins as well of Adam as of all their forefathers, two ways answered. [2] 24●.b, 241. a The justice of God must not be blamed if the father's Sins be powered into the children. [2] 240.a, How private become public. [4] 58.a, God useth them of the wicked even to a good purpose, as how. [1] 199.a, Parents must live purely, that their procreation be not partakers of their Sins. [2] 240.a, M. Bucers' opinion, that private are derived from the parents unto the children: and how he must be understood. [2] 241.a, Some proper and of our own may be two ways understood. [2] 229.a. Private Sins of the parents derived to the children, are not of necessary, but contingent. [2] 241.a, In considering of them what we must inquire, and by what balance we must weigh it. [2] 239.b, That those in parents (as the schoolmen say) do not only corrupt the mind of their children [2] 241.a, Augustine saith that those of the next parents are communicated with the children proved. [2] 239.b 240.a, How they do service unto God▪ proved by similitudes. [1] 182.a, How it cometh to pass that God imputeth not some unto us. [2] 247.b, How God doth punish those of the fathers upon the children. [2] 236.b. sins as they be punishments they belong unto justice, and in what respect are good. [1] 206.a, Of omission or negligence, and what is determined of them touching the will. [1] 189.a, How they depend upon Gods will. [3] 36.b, He doth rule and govern them, and how. [1] 206.a, And maketh a remedy for them. [1] 187.b, Whether those of the next parents be derived to the posterity: mark the Schoolman's opinion, and the fathers. [2] 239.b. Of eating the people's Sins: and how the priests did it. [4] 169.a. Seeing evil affections should be mortified in us, they be Sins. [2] 217.b. How all creatures do suffer for the Sins of men. [2] 249. 250. 251. And whether they have any wrong done them in that case. 252.a. Two subtle Pelagian arguments, the one touching Sins imputed, the other sin original, answered by Augustine. [2] 221.a. Of small or venial Sins, & what they be. [2] 272. ab, That no just man can live without them. [3] 153.a. All Sins in their own nature must be called mortal. [2] 247.b. What Sins be commonly called mortal sins. [2] 272. ab, Wherein original and actual do differ. [2] 243.a. The difference between Sins and crimes. [3] 298.b. Sinner. Whether God would the death of a Sinner. [3] 42. ab, None is so called but either he hath sin in act, or else he hath committed sin, where note Pighius shifts. [2] 218.b. In what respect Paul calleth himself the first or principal Sinner. [2] 548.a. Sinners. A distinction of Sinners [4] 224.b, 43. ab. Who be Sinners against the holy ghost, and whether such are to be excluded from hearing God's word [1] 57.b 58.a. Whether God hear the prayers of Sinners. [4] 224.b. Of what sort of Sinners the Publican was. [4] 224.b. Sinning. Of a necessity of Sinning, which hath no compulsion joined therewith. [2] 256.b, Not absolute in the wicked. [2] 257.a. Sl. Slaves. Whereupon rose the saying of Eusebuis, that Democritus made men Slaves, but Chrysippus' half slaves. [1] 172.a. Sleep. How Sleep is the image of death. [3] 335.b, The death of the godly so counted. [3] 348.a, Limited by watching. [3] 369.a. Whether souls do Sleep when they are loosed from the body. [3] 323b 324. ab. Why the scripture saith that the dead do Sleep. [3] 326.b. Sling. The dexterity of the Beniamits at throwing with a Sling. [2] 242.a. So. Soldier. The duty of a Soldier, and what it teacheth us. [3] 259.b, Why he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [3] 91.a. Soldiers. A custom of tithing Soldiers, in a case of offence [2] 365.a, Why they do go on warfare [2] 573.b, How hardly they having gotten the victory, are restrained from the spoil. [2] 403.b. The punishment inflicted upon Soldiers for adultery. [2] 485. b. 486.a, Permitted to play at vice. [2] 525.b, That among them, ministers of the word ought to be in camp. [4] 328. a. 287a, Whether they ought to be privy to the cause of war [4] 304. b. 305.a, A lawless multitude. [4] 294.b, Fight in war they are not guilty of manslaughter, though they ●…ll and slay. [2] 385b, They may not forsake their station uncommanded. [2] 392b, Out of what kind of men they be taken. [3] 188. b Against mercenary Soldiers. [4] 304. a. 305.a, Causes why they are blamed. [4] 287b. 288.a, What they do not respect. [4] 284 The whole seventéeth Chapter of the fourth part, would be read of Soldiers, concerning war. [4] 2●0. ab, etc. When ministers may be Soldiers [4] 328. a Solitariness. Whether Solitariness is absolutely to be allowed or disallowed. [3] 187. ab, Commended and discommended. [1] 149. b. 150.a, The right use and profit thereof [3] 179. b Used of the wise Ethnics, of Christ john Baptist, Elias and others, & why [1] 150. ab Songs. A great use of holy Songs among the godly [3] 312. ab, Of thanksgiving for benefits received [3] 308b. 309.a, How the Songs of Hanna and Marie do agree. [3] 309.a. ¶ Look Singing. Son of God. The Son of God appeared in very human flesh. [3] 26.b, How and after what manner he took flesh upon him. [●] 117.b, He was not created or made, saith Augustine: and how he proveth it. [1] 101.b, Why he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scriptures, that is, the word. [1] 26.b, The Angel that spoke to Moses in the bush was he. [1] 28.a. ¶ Look Christ. Sons. Whether Sons being placed as Magistrates, aught to give place to their father's being private men. [2] 377. b Who be the Sons of God, and who be not. [2] 248. ab, Our certainty thereof. [3] 81.b. ¶ Look Adoption & Children. Sorcerer. Apuleius being a sorcerers durst not acknowledge himself such a one, when he was summoned to answer thereunto. [1] 92. a Sorcerers. Women and men Sorcerers in their sleep received many pleasures of the devils. [1] 90.a▪ Of the miracles that they of Egypt, and other work. [1] 65. 66. 67, Tertullians' judgement of the rods of Pharaoes'. [1] 73. b Laws against Sorcerers & such as repair to them. [1] 84. b. 85.a ¶ Look Enchanters and Magicians. Sorrow. The effects of Sorrow in the body. [3] 246.a, Of that which is joined with hope. [3] 86. a Whether we Sorrow and rejoice both at once. [3] 212, b Why Sorrow for sin is more frequent in the old testament than in the new [3] 299b Things not voluntary, or done against the will, have Sorrow joined with them. [2] 293b Why David did Sorrow though his sin were taken away. [3] 299b. ¶ Look Affects & Grief. School of man. Of the Soul of man, and the faculties or powers of the same, wherein we resemble God. [1] 12. b Whether the Soul be hurtful to the body. [3] 316. ab, Without faith it is dead. [2] 262.b, The definition of the same. [3] 114.b, A fable of the Rabbins touching the conjunction thereof with the body. [3] 329. b The Soul is said to rise again in two respects. [3] 332b, Taken in diverse senses. [3] 344.a, Why it is joined to the body. [3] 334.a, The immortality thereof proved. [3] 334. ab, [1] 73.a, [3] 350.a, How it is after a sort contained in the blood. [1] 123. ab, From whence it doth proceed and come. [1] 122. a Why it is called carnal. [4] 186.a, It doth oftentimes follow the affections and perturbations of the body. [1] 123. b The chief effects of the Soul are moving and sense. [2] 122.b, By it being the chief part of man, is understood the body. [2] 244.b, A reason of the fathers why the body was made before it. [1] 122. b At the beginning the body was not given to the Soul as a grave or prison, as some do fable. [2] 251. a Whether God breathed a Soul into Eve, as he did unto Adam. [2] 244. b The Soul invisible and indivisible and how it worketh in the body. [1] 182. a The Soul was made even when the body was wrought of the earth. [1] 122. b Origen saith that our Soul laments and sorrows heavily, and why. [2] 251.a, divers Philosophers and learned men judged it to be mortal. [3] 334.a, Some thought we receive or our parents both it & the body. [2] 244. ab, By it are understood the part sensitive & vegetative [2] 244. b Whether it be sufficient that the Soul suffer punishment or reward, and the body free. [3] 334. b Not created sinful, but straightway draweth sin unto it, so soon as it is joined with the body. [2] 246.a, Whether we receive it from our parents, as we do our body, Seminaliratione. [2] 244. b The Soul weakened two mannrr of ways, whereby it becometh sinful. [2] 246a Why the Soul being created clean is put into an unclean body. [2] 232. ab, 231. b The best part of the Soul doth always exhort to the best things. [1] 15. b The Soul is the mover of the body. [1] 121. b Whether the Soul being severed from the body is an unperfect thing. [3] 333. b Whether the Soul have naturally of itself the power to foreknow things to come, and what Augustine concludeth. [1] 38.b, Of the conjunction with the body [3] 328.b, [1] 158. a A double error touching the substance of the Soul excluded. [1] 122a Whether the separation of the Soul from the body is against nature. 334. a Plato's division of the Soul into the mind and the sense. [1] 134a, By what thing it is best known. [3] 342. b The joining of the Soul with the corrupt body maketh nothing to the destruction of the elect. [2] 232.b, Whether that conjunction of it with the body be a troublesome thing. [3] 316a b, 317.b, It is called flesh, before it be regenerate. [2] 226. a The Soul how so ever it be, is better than any body. [1] 188.b, The death thereof, and when it happeneth. [3] 42.b, A special place testifying that Aristotle thought it to be mortal. [1] 159.a, God createth it pure, whence then hath it sin. [2] 231. b A sympathy or mutual agreement between Soul & the body. [2] 238.a, Both repaired by faith. [2] 232.b, Not corrupted by the body through a natural action. [2] 238.a, How it is meant that the Soul uncircumcised should be cut off. [4] 110. a When the Soul must be given for the brethren [3] 290. b Soul of Christ. The Soul of Christ was a creature and not immensible. [2] 572.a, That the son proceeded not from the virgin by propagation. [2] 244. b Augustine sayeth, that Christ's Soul was in hell, when his body was in the sepulchre. [1] 73.a, It could not be in hell and in Paradise all at one time. [2] 308a, What it did in hell. [2] 621.a, The state thereof separated from his body [2] 622.a, What manner of lot could have place therein. [2] 24●. a Thou shalt not leave my Soul in the grave, expounded. [3] 343.a. Souls. The Souls of men are not bred in them [3] 350.a, Where they rest when the body is dead. [3] 323. b. 324. a. 325.b, They remain after the death of the bodies: proved against the error of some holding the contrary. [1] 72. b. 73.a, From whence they come to bodies at the resurrection. [3] 350.a, Whether they do satisfy for sins in Purgatory. [3] 237.b, Whether they are delivered out of Purgatory by fasting [3] 255. b Souls of bodies departed be ignorant what is done in this life. [1] 75.a, Whether being loosed from their bodies they do wander up and down. [3] 326. b. 327. a How the Souls of dead folk may appear to the living. [1] 75. ab, A great distance of place between the blessed and reprobate. [1] 74.b, Why they shall not rise again [3] 331.b, Whether being loosed from our bodies they do sleep. [3] 323.b, Why they are called spirits. [1] 103▪ a Of saluting the Souls of the dead [2] 561.a, Their immortality proved. [3] 331.b, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or removing of them from one to another held of the Rabbins. [2] ●…8b. Tertullians' judgement, that they are bodies, and how he proveth it. [1] 28.b, Augustine utterly denieth the ubiquity of them. [1] 75. b. 74.b, justinus Martyrs opinion, in what state they were before Christ. [1] 73.b, Whether being departed, they may by magical charms be called again. [1] 72. 73. 74. 75. The state of the blessed & cursed set forth in scriptures. [1] 73.a, How they may extraordinarily return into men [1] 75.b, They be in a certain place waiting for the judgement, saith Chrysostom. [1] 76.a, The opinion of some, which think that they become Demons. [1] 77.a, The Rabbins errors, and Origens' also that all were made at once at the beginning, confuted. [1] 122. ab In what sense as well the life of brute beasts as the souls of men are called blood. [1] 123.a, The errors of diverse noted, about their creation, whether they were all made at once at the beginning, etc. [1] 122.a, Of the blessed, endued with felicity, are not void of affections. [2] 249.a, Origens' assertion false, that they first sinned before they came into bodies. [1] 113.a, Against his opinion, that they are thrust into bodies, as unto punishments. [1] 112. b The schoolmen oppugn the doctrine of derivation of Souls from parents, by natural reasons. [2] 245. b The places of Souls departed [●] 374. 375. 376. 377. 378, The received opinion of the church is, that they in creating are infused, and in infusing are created. [2] 245.b. How they are said to be in places. [3] 378b, Augustine leaveth the question touching the derivation of them from parents, as indifferent. [2] 245. a The error of the Stoics touching the Souls of the departed [3] 372. a The devils feign themselves to be the Souls of men. [4] 131. a Of the Souls of the just and the wicked after their bodily death. [2] 621. a The Souls of the dead slain for Christ's sake, cried under the altar, expounded. [3] 324. ab Sp. Speak. When we Speak to God, & God to us [3] 300. b Speech. To what purpose Speech is given [3] 393.a, Of two faults committed therein [2] ●42. b, Of pleasantness therein, and what circumstances are to be observed thereabout. [●] 528. a Figures used of Christ in his Speech. [4] 289. a Spheres. The Spheres of heaven moved and governed by spirits. [1] 77.a ¶ Look Intelligencies. Spies. What manner of men Spies must be [4] 297.a, Their office & work [4] 296.b, How they and traitors do differ. [4] 298.b, The punishment of them if they be taken. [4] 296. b. 197. a Spirit, in diverse senses. The manifold signification of the word Spirit. [2] 627.a [1] 103.a, When it is taken for the Trinity. [1] 103.a, To whom the same title was given. [1] 100.a. The flesh and it sometime taken for one thing. [3] 366. ab Of the Spirit of adoption, the spirit of bondage. [2] 594.b, Why the old jews were said to line under it. [2] 595. a God's Spirit was given to them. [2] 592. b God is a Spirit & no body, and by what reasons the same is proved [1] 24b. 25. a The power of God's Spirit in raising up the dead. [3] 349.b, A reason why he sometimes taketh it away from men. [1] 181.b, How it is not bound to persons. [4] 53.b, How we are said to grieve or make it sorrowful. 206.b. [1] 207. a Whether all men have the Spirit of Christ. [1] 41.b, We cannot drink Christ without it. [2] 593b It is not granted, no not to the body of Christ, that after his resurrection it should pass into a Spirit, and why. [1] 25. a Why the holy Ghost is called by the name of Spirit [2] 627.a. It is the root of the church [2] 629. b. 630.a, The law cannot do her office without it. [2] 593.a, Two effects thereof. [2] 594.b, Who they be that are said to have the first fruits thereof. [2] 248. b Water and the Spirit taken to be both one, [4] 122. a Of the Spirit of the soul and the spirit of God. [3] 349b How it is meant that the Spirit of men and beasts is all one. [3] 36●.a. ¶ Look Holy ghost. Spirits. Of wandering Spirits [3] 326. b. 327.a, A definition of them out of Apuleius. [1] 78.b, What manner of bodies they have. [1] 80. b. 81.a, Many causes why they are often times deceived. [1] 82b. 83. ab, Of the air, and that they see the scriptures of the Prophets, and whatsoever is done in the Church. [1] 82.a, To what end they put on bodies. [1] 88.a, That they can raise up tempests: proved. [1] 90. b Whether they see the thoughts of men. [1] 83.b, They that stir by Prophets are sometimes good, sometimes evil. [1] 19.a, Of the knowledge which they have. [1] 81.b, They beguile the outward senses, & how. [1] 88. b. 89.a, Their power distinguished, and how [1] 85. b. 81. b. 84.b, Whether they be bodies or but mere fantasies. [1] 87. b. 88. a Among the celestial there be orders and offices. [1] 120.b, Their old age, their nimbleness, and why they are termed flying. [1] 81. b. 82.a, They can pierce through the massiest substances. [1] 87. a How Spirits work things so suddenly and with such speediness [1] 86. ab, The opinion of the platonists touching them and their substances. [1] ●8. b, Whether they know things to come [1] 81.b 82.a, There be some which govern the spheres: proved. [1] 77.a▪ Four kind's mentioned in the scriptures. [1] 81. ab, Both good and bad are called Demons [1] 77.a, Of some that be not impulsions of the mind, but very substances. [1] 81.a, They be present at the counsels of God, and are called to execute his commandment: proved. [1] 82. ab. Whether the bodies of Spirits be elementary [1] 80b, Of whom they which walk about the earth to our great harm, were begotten, as saith Lactantius and others. [1] 128.b 129.a. Of a people in Norway, which have great familiarity with Spirits. [1] 90.b. Of Spirits which be adversaries unto God▪ noted by Paul in the Ephesians. [1] 120.a, Their offices, and unto what several functions they are appointed. [1] 78.b, In the upper region of the aer: proved. [1] 80.b, How they do eat, which proveth them to have bodies consisting of vital parts. [1] 88.a, By what means they can give answers. [1] 84.a. A division of them into sundry sorts. [1] 78.b. How Spirits be in a place. [3] 373 They take to themselves airy bodies: and how that is proved. [1] 87. ab. 88.a, They gather the causes by the effects, and how. [1] 82.b, They that be created of God cannot be seen with our bodily eyes. [1] 27.a, Tris●…egistus denieth that there be any at all: and why [1] 78.a. A proof of good Spirits out of the holy scriptures. [1] 79.a, They do not deceive▪ and why. [1] 88.b, They do not obey Magical enchantments, saith Origen. [1] 73.b. A proof of evil Spirits out of the holy Scriptures. [1] 79.a, They have talked with God himself. [1] 74.a, Whether it be lawful to ask counsel of them. [1] 91.a, They did oftentimes deceive men. [4] 131.a, They are moved not only unto fleshly lust, and other sensual pleasures, but also unto cruelty. [1] 90. ab. The use of the power of evil Spirits is of two sorts, and to whom the same belongeth. [1] 66.b 67.a, By what means we must secure the possessed with them. [4] 132.b, Of casting them out [4] 129.b 130. ab. Whether the Spirits of the dead wander up and down. [3] 326.b. None of our bodies shallbe so transformed in the blessed resurrection, that they shallbe come Spirits, or cease to be bodies any longer. [1] 25.a. Why Paul saith that the Spirits of the Prophets are subject to the Prophets. [1] 2●.b. The great number of administering Spirits reckoned up of Daniel, and their offices. [2] 357.b. Of the Spirits wherewith the fathers under the law, and the spirit wherewith we under the Gospel are moved [2] 592.b. Two rules for the trying of Spirits. [4] 46.a, How to discern between the revelation of good and evil. [●] 37.a [4] 45.b, The gift of trying them ceased in the Church. [4] 59.a. Spiritual. It shall rise a Spiritual body, expounded. [3] 359.b. Spittle. In Spittle is a property against poison. [4] 127.b, Added to baptism. [4] 127.a. A blind and a lame man healed of Vespasian by his Spittle. [1] 77.b. Spoils. Of Spoils taken in war, what is determined. [●] 3●3. 304. 305. The division of them. [4] 306.b 307.a. St. Stars. What things are foretold by Stars. [●] 7.a. State. Adam was free in his first State. [2] 253. a Four differences of State in man, at the least. [2] 253.a. Stature. The common Stature of men of our time. [1] 130.b. Beauty and Stature do nothing further unto salvation. [1] 131.a. The Stature of giants, both out of holy scripture, and Ethnic writers. [1] 130. ab, Of men's bodies shallbe less & less, saith Esdras. [1] 131.a. The Stature of Saul, and that he was higher than the other hebrews by the shoulders upward. [1] 148.a. Stealing. Stealing away of servants punished with death. [2] 518.b. ¶ Look Theft and Rapt. Stews. Against the maintaining of the Stews in Christendom. [2] 470b 471.a, A sentence of Augustine for maintaining of them. [2] 471.a, Common maintained in Rome. [2] 472b 473. ab, justinian's grief, when he saw them maintained to near to God's Church. [2] 473. b Strangers. A law for the relief of poor Strangers. [2] 521.a. Strength. The weakness of Strength, is admitted for no excuse in the ethnics. [1] 14. b If by our own Strength, we cannot perform the law, how are we excusable. [●] 14a ¶ Look power. Students. A lesson for Students touching these diet. [3] 174. a Su. Subjects. A distinction or division of Subjects. [4] 324. Whether they may depose their Princes from their kingdoms. [4] 325. ab, 326. ab, In what respects they must obey their princes. [4] 285.a, Whether it be meet for them to receive pensions of strange Princes. [4] 31. ab. Whether it be lawful for them to rise against their Prince. [4] 324. Subjection. Tokens of Subjection. [3] 305. ab Two kinds of Subjection political, and spiritual. [4] 231. a Who brought Subjection to the Pope first into England. [4] 5. a Substance. When things are said to be one, they differ not in Substance. [1] 105. b Success. The Success and event of things dependeth of Gods will not of man's neither of fortune nor chance [2] 254. ab Succession. An examination of the Succession in the Popedom. [4] 80.b, 81. ab In what cases it is lawful to departed from a continual Succession. [4] 80. b Whether we want a just Succession in the ministery. [4] 16. b Succession is accounted in men, and not in women. [2] 242. ab Succubi. Of the Succubi, and what Augustine saith of them. [1] 90.a. ¶ Look Spirits. Suffer. What the Scripture determineth about Aristotle's question what a man should Suffer for any thing. [2] 292. a What hard haps divers ethnics did Suffer in weighty cases. [2] 283b, 284. b Four kinds of men noted of Aristotle, which Suffer grievous things: and his opinion of them. [2] 284. b For what good things men must Suffer hard haps: and of such as have so done. [2] 283.b, 284a Praise doth not always follow them, that Suffer grievous things. [2] 284. a What it is to Suffer with Christ. [3] 275. b Sufferance. Of sympathy or mutual Sufferance one with another: and what Plutarch writeth of the same. [2] 364.b. ¶ Look Passion and Patience. Sun. How the Sun after some manner may be said to make darkness. [1] 181. ab Superstitions. What we must do when Superstitions are thrust upon us. [2] 316. a The original of signs and Superstitions. [1] 11. a The inconveniences which fall upon such as defile themselves with Superstitions. [2] 316. a Gregory the patron of Superstition. [2] 343b, 344. b Which of the Fathers taught Superstitions. [3] 240. b What moveth a great many to defend and hold with divers Superstitions, as how, and what. [1] 95. b The Superstition of the cleons reported out of Seneca. [1] 84. a Supper of the Lord. Of the whole sacramental thing, & namely of the Supper of the Lord [4] 147. 148. etc. The time for the administering thereof is left indifferent to the church [4] 210.b. Who receive it unfruitfully. [2] 589.b, Holy names thereof. [4] 215.b, Of eating it by faith [3] 77.b, Shamefully abused. [2] 632. a. 633.b, Both a sacrament and a sacrifice. [4] 221.b, Ministered in the evening. [4] 211.a, How the fathers called it a sacrifice. [4] 215.b, An antithesis between it, and the Mass. [2] 317. ab Why the Supper is celebrated in the morning. [4] 210. b. 211. a How the body and blood of Christ be offered unto God in the Lord's Supper. [2] 317. b To what end the Supper of the Lord was instituted. [2] 318.a, Offerings given thereat. [4] 19.a, The heresy of the Aquarians touching it [4] 53.a, Ministered very homely of a Bishop [4] 67.a, How many ways it may be called a sacrifice. [4] 221. b. 222. a. 172.b. That the words thereof are figuratively to be understood. [4] 198. b. 199. ab, Necessary doctrine of the sign and the thing signified therein. [2] 589. ab. 590. ab, etc. How Christ bore himself in his own hands in his last Supper. [4] 177.a. ¶ Look Eucharist & Sacrament. Suppose. What it is to Suppose, and what to believe [3] 69. b. 70. a Supremacy. The Pope's supremacy proved & disproved. [4] 256. b. 257. a. 229. b. 230. 39. b. 37. ab. 3. b. 248. ab. [2] 632ab. [4] 35. 36. 244.b. ¶ Look Pope. Suspicion. A definition of Suspicion, & how far forth they are to be favoured [2] 533.b, It engendereth a weaker assent than opinion doth. [3] 57.b, What is lawful therein. [2] 534. a Suits in law. Whether Suits of law are to be followed of a Christian. [4] 275b, Scriptures which seem to forbid it [4] 278.b, Whether they should not be followed in Lent. [3] 255.b, For trial of them a combat is not lawful [4] 309a, Means that would be used before they be assayed [4] 278. ab. ¶ Look Law. Sw. Swear. Whether it be lawful to Swear by Idols or Saints. [2] 371. b. 372.a, Whether we may or not, because things to come are not in our power, against the anabaptists [2] 375. a Christ did, Paul did, and Angels did Swear. [2] 369. a Why it was not lawful for jupiters' high priest to Swear. [2] 398. b The words of Christ, Swear not at all, expounded. [2] 369. ab Swearing. Of Swearing, both by God and creatures: with other circumstances. [2] 368. 369. etc. ¶ Look Oath. Sword. Of the spiritual Sword, and the temporal, and which is superior. [4] 229. ab, It signifieth troublesome times. [4] 234.a, Why it is given unto the magistrate. [4] 291. a sword. How the church is said to have two sword. [4] 233.b. In the Apostles time it had not two. [4] 234.b, Whether Bishops have the rule of both. [4] 287.b. Swordplay. Of the game of Swordplay, and what hath been decreed touching the same. [2] 39. b Of a kind of Swordplay far worse than the bloody swordplay of the Heathen. [2] 391a. What Seneca reporteth out of Cicero touching it [2] 391.a. ¶ Look Games. Ta. Tabernacles. Of the feast of Tabernacles celebrated among the jews. [2] 376. a Tawnts. When Tawnts are sins and no sins. [2] 529.a. When they are no contumelies. [2] 529. a Te. Teachers. Teachers are instruments of truth, but not authors [1] 12.a, In steed of Prophets, but no Prophets [1] 24.a, Wherein they do differ. [1] 18. b Of good and evil Teachers, and how dangerous it is to learn under such as be corrupt in religion: as also of the contrary. [2] 311. ab. ¶ Look Schoolmasters. Teaching. We must not be feared away from Teaching, though we see men become never a whit the better thereby, and why [1] 14. b Of the Teaching of the Holy ghost. [2] 628. b. 629. a The manner of Gods Teaching of us declared by a similitude or comparison. [1] 11. b Public Teaching committed unto women. [4] 7. ab. 8. a Tears. The abide of Tears. [3] 246.b, They are not always the token of true repentance. [3] 245. 246. b What Tears are not allowed of God. [3] 246. a Whether Tears are beseeming for Angels. [3] 284. a After what affections Tears do follow. [3] 246.a, Of theirs which are punished, & theirs which spoke evil of God. [3] 247.a, diverse opinions touching the matter of them [3] 246.a, ¶ Look Weep. Temple. The dedication of a Temple applied unto us [4] 123.a, Why salomon's was so richly decked. [4] 66, ab, 67. b Of the Temple of mercy, built at Athens. [4] 266. a Temples. Why Temples are consecrated. [4] 125.a, From whence it sprang. [4] 124. a Temples are not builded unto Martyrs, saith Augustine: and why. [1] 104. a What reverence ought to be had of Temples and Churches. [4] 65.b, Of Christians how they must be adorned. [4] 66. ab, When the golden vessels began in them. [4] 67. a How we are said to be the Temples of God and of the holy Ghost. [1] 103.b, 104. a Temperance. How Temperance is said to spring by Fortune from an ag●e. [1] 156.a, Fortitude more worthy than it. [3] 278.a, The objects thereof, whereabout is conversant. [2] 512.a, It cometh of the will, as of his own proper cause: and her office. [1] 156.a, What it is, and the two extremities thereof. [2] 412. ab, Unto what purpose it serveth. [1] 1.b, Why it doth not moderate the pleasures that come by hearing and seeing [2] 412. a Temperature. How far forth the Temperature of man's body hath power to work. [1] 79. b Tempest. A part of Athens territory drowned in a Tempest, and how. [1] 90. b That spirits can raise them up. [1] 90. b Tempt. What it is to Tempt God, & that the same is done two manner of ways. [2] 331.b, 332.a, And when he is tempted: out of Augustine. [1] 62. ab. Of some which Tempt him even of impudence and contempt. [2] 332. b How Saint james is to be understood, that God doth Tempt no man. [1] 211. ab. In what respect he is said to Tempt men. [1] 192.b. The cause why the devil doubted not to Tempt Christ. [1] 83.a. Afterwhat manner one may crave miracles and yet Tempt not God, and what it is to tempt him. [1] 70. b Temptation. Temptation defined with all the causes, formal, final, material, and efficient. [1] 210. ab, Every kind thereof cometh not from God, and of a kind of temptation that is to be desired [1] 192.b. The holy scriptures every where ascribe Temptation unto God: and how. [1] 210.b. Augustine's judgement upon these words, Lead us not into Temptation. [1] 194.b. Temptations. The purpose of God in laying Temptations upon the godly. [1] 211. ab, Against temporal the godly do pray, and why. [1] 212. ab. Of Temptations which have a perpetual and deadly end the Godly are not afraid, and why. [1] 212.b, Of three kinds all which the Israelits used against God. [2] 331.b 333. ab. How the gifts of God be known in Temptations. [3] 202.b, Distinguished into adversities and suggestions unto wicked deeds [1] 211.b. Whether we may pray to b● rid from them since they be of God. [1] 211.b. In Temptations as they be suggestions unto sin is either fall or victory, and what we must do in those temptations. [1] 212.a. How the evil may be punished with Temptations from God, & why. [1] 211.a. Teraphims. Of Teraphims, and the diverse opinions of men touching the same. [2] 358. ab, They were images: proved [2] 358. ab, Laban worshipped them. [2] 358.b. Teraphims taken in evil part in the scripture, and that they told lies. [2] 358.b. Testament. Whether the new Testament and the old be diverse. [2] 586.a 582.b 583. ab. 592.b, 596.b. [4] 288.b 101.b, They differ only in accidents. [2] 586. ab, How the old is said to be abrogated. [2] 587.a [4] 103.b, God promised in the old the chief felicity to the fathers. [2] 584.b, One and the same league of the old and new. [2] ●96. ab, To what end we must read the old. [2] 607.b. Temporal things in the old Testament belong to eternal life. [2] 595. b. 596.a, Enemies of the old. [3] 184.b. [2] 362.a. [1] 41b. 50. b The old Testament proveth the new. [1] 41] b. 42.a, The anabaptists confuted, who said that the old serveth nothing for us. [3] 339.b, The time of the new prophesied. [3] 353.b, Why that should not be lawful in the new that was lawful in the old. [4] 67.b, Greater things are required in the new than in the old. [2] 369.a, Both do speak of Christ. [1] 39.b. Testaments or last wills. Whether the wills and Testaments of such as kill themselves be good in law [2] 593.a, What are good in law [3] 113.a, Pighius distinction of them. [3] 139a. Fond Testaments and last wills made in popery. [4] 30.b, 31.a, Testimony. Nothing found in the world so vile and base, but giveth a Testimony of God. [1] 12.b. What ancient and evident Testimonies of the jews & Sibyls God hath given to his truth. [2] 329.b. Th. Thanksgiving. Songs of Thanksgiving for benefits received. [3] 3●8.b, 309.a. Prayer and Thanksgiving joined together. [3] 309.a. Theft. Wherein Theft and capt do differ [2] 437. ab, Adultery and it compared, and which of them is the greater [2] 437a b, A definition thereof. [2] 517a, In what cases the same being against God's law was & is permitted. [1] ●0. a, How the same being a sin, is neither theft nor sin. [2] 475.a, How it becometh sacrilege. [2] 514.a, Commended among the Lacedæmonians. [2] 475.b, How in things found it is and is not committed. [2] 437.b, 438.a, God's law in some case punished it with death. [2] 518.a, What we are taught by being forbidden it. [2] 553a, A less vice than reproach [2] 530.a, Whether the sentence of David touching it to be punished with death be against the law of God requiring restitution [2] 517.b. The head and sum of all thief. is covetousness [2] 517.a. thieves. Whether faith and promise given to thieves is to be kept. [2] 538.b, Whether they or adulterers are more hurtful to the commonweal. [2] 494. ab, A guile used by the King of Denmark for the destroying of them. [2] 536. ab. Thoughts. Of troubled Thoughts & quiet thoughts, and how they appear. [1] 83.b. How even good Thoughts are occasions of sinning & be turne● into sin: and in what respects: proved. [1] 185.b▪ 186. a The devil cannot know men's Thoughts, for that belongeth to God only. [1] 83.b, 84. a No impressions arise in the body by quiet Thoughts. [1] 83b how God is to be understood to think the Thoughts of peace. [3] 44. a Threatenings. Why promises and Threatenings are added to the Law. [2] ●73. ab Of the Law profitable to the godly. [3] 67a, Why God doth eftsoons perform his. [3] 3●3.a, They are either conditional or absolute [3] 302. ab. Thumim. Of urim and Thumim which shined upon the breast of the high priest. [1] 58.b, 59.a. Ti. Time. The cause of Time, and by what means the same shall cease, and be taken away. [1] 120.a, Whether motion shall cease, if the same have an end. [3] 394.b. How a very long Time is but short [3] 348.b. Title. Of a good Title, and in what respects the same is said to be good in any thing that we hold. [1] 56.b, 99.a. Titles. What Titles Church men now adays usurp and take to themselves. [2] 38●. a To. Tomb. Of Absaloms' Tomb and the Cardinal of York. [3] 321.b. Tongue. Why the Hebrews call a Tongue and glory both by one name. [3] 342.b, Given unto men for diverse ends: as how [1] 7.a. Against the use of a strange Tongue in God's service. [2] 317b, 318.a. [3] 309b, 310. 311. Against them which hate the Hebrew Tongue, and of the necessary use thereof. [2] 329.a, Adam used and spoke in it. [1] 126. b Tongues. Of some that spoke in many Tongue, upon the sudden. [1] ●7b. 78a Torments. The constancy of Ana●archus & Zeno in their Torments. [2] 264. b In what Torments Virgil placeth such as murder themselves. [2] 392. b Tr. Tradition. Tradition of watching in Easter night Apostolical. [3] 2●6. b The Tradition of the Church objected for the defence of idolatry. [2] 34●.b. ●4. a Baptism ordained for infants by the Apostolical tradition. [2] 228. b Traditions. Note a good argument against men's Traditions. [3] 173.a. They do err, and oftentimes are repugnant. [4] 5●.a, Certain of Basil. [4] 99. ab. Cautions touching them in the Church [4] 42. b. 43. ab, They may be altered and abolished [2] 353b. 354a. Why we must not attribute over much to them. [3] 251a. What we retain, and what we reject [2] 348.b, 34●.a. Some necessary, and some indifferent. [3] 251.a, diverse touching diverse things. [4] 45. ab The Traditions of the Apostles proved by the scriptures. [3] 233.b, 234a. [4] 45. a What Cyprian determineth of Traditions. [4] 45.b, How men's do violate God's commandments [3] 171. b According to the doctrines & Traditions of men expounded. [4] 25. b Traffic. The Traffic of Solomon. [4] 317.a, 318. ab Transubstantiation. Transubstantiation, a feigned miracle, and why [1] 62.b. No need thereof in the sacrament. [2] 590.a The Papists subtle shift as touching it. [1] 114a b, The author thereof Innocentius. [3] pag. 4. 91.b, Miracles inferred for the approving of it. [4] 185. ab. 186.a, Theodoretus an enemy to it. [4] 163.b, The opinion which hath affirmed it. [4] 148a b, The feigned devise of concomitancy therein. [4] 158.a, The chief end of the Eucharist is let by it. [4] 158.b, Arguments for proof and disproof of it. [4] 148. b. 149. 150. 151. 152. 153. 154. 155. 156. 165. 166a new opinion [4] 183b, Absurdities which follow it. [4] 155. 156 157. 158. 159. 160, Established by tyranny. [4] 183.b, Whether the fathers held the doctrine thereof. [4] 160. b. 161. 162. 163. 164. 165. etc. 185. a traveling. The commodity that cometh by traveling. [3] 192.a, What be the best causes thereof. [3] 191.a Why the Lacedæmonians forbade it. [3] 192.a. What it behoveth us to take heed of therein. [3] 192. a What was meant by the Rechabites continual traveling. [3] 190. a Plato's traveling and others commended [3] 191.b. ¶ Look Peregrination. Treason. Treason defined and distinguished [4] 298. ab, Whether it be at any time lawful. [4] 297. ab. 298. b. 299. a. 30●.a, How the civil laws in such cases do punish the children for the parent's fault. [2] 367. b. 493.b. Not so ill a crime as adultery. [2] 47●a, How it and espialship do differ [4] 298. b The Treason of judas being evil, brought forth a good effect. [1] 51. a Trial. The custom of Trial of an offender in some countries. [4] 309b What Trial springeth of patience [3] 279. b. 280. a Trial, specially of doctrine, compared to fire. [3] 239. 240. 241, Wherein it consisteth. [3] 241. a Tribute. The definition of Tribute, and of the eight part thereof paid for custom. [2] 472.b, Whether Clergy ●en are to pay it. [4]. 239. b. 240. ab 33.b 34. ab, They are stipends given to Princes. [4] 236.b, Of what things they consist. [4] 239. b Trinity. The whole Trinity is present at our prayers. [3] 306.b, Essence is common thereunto [2] 612.a, Of the particular and common works thereof. [2] 599.b, A distinction of the same. [2] 627.b. [3] 307a, How in some places of Christendom it is painted. [2] 338. b Of the equal power of the Trinity. [4] 81. b The heresy of Paulus Samosatenus touching the Trinity. [3] 364. a The Trinity undivideable, & cannot be separated in respect of God. [1] 26.a, Strife about homoousion a word proper thereunto, and agreement in the thing signified about the same. [1] 108.b, The hebrews will not acknowledge it in the divine nature. 100.b, proved against them. [1] 101.a. Proved by Augustine against Maximus the Arcian Bishop. [1] 105. ab, Spirit, blood, and water represent the three persons therein: proved. [1] 105a b, In one substance, represented by three faculties in man's soul. [1] 123.b. When this word spirit is taken for the Trinity. [1] 103.a. Trouble. What this word to Trouble meaneth. [4] 319.a, The definition thereof. [4] 320.a, Civil and religious. [4] 319.b, Causes thereof. [4] 321.b 322.a, Of what noble things it is an abolishment. [4] 320.b 321.a. The use of the word Trouble in holy scripture. [4] 323.b. Trust. Of Trust or confidence, as it is joined with faith. [3] 90. ab. ¶ Look Faith. Truth. Truth is a part of justice. [2] 542.b, Commanded by the forbidding of the contrary. [2] 553.a, A definition thereof. [2] 542.a, Sundry examples concerning the apprehension of the same [1] 16.a, Whether it be stronger in itself, as it is laid hold on by faith, or as it is engraffed by nature. [1] 15.b 16.a, With what bonds it is bound, and with what chains it is tied. [1] 15.a, The error of the Academiks and Epicures concerning it. [1] 15.b, Two kinds thereof, one naturally graffed in us, the other attained unto by our own study. [1] 15.b, In what cases it is to be told, and that sometimes it is not. [2] 542. ab, The matter thereof is infinite, as how [2] 549.b, What thing it requireth. [2] 542.b, Wherein faith and it do agree and differ. [2] 549.b, It is to be considered according to three differences of time. [2] 542.b, Testimonies of scriptures exhorting us to speak it. [2] 543.a, In whom it is withheld in unrighteousness. [1] 15. ab, and how that is meant. 10.b 11. all. That all Truth cometh of God, and how. [1] 11.b, Two testimonies which help much to the knowledge thereof. [3] 283.a, Perceived by two tokens. [1] 41.a, Teachers are instruments thereof, but not authors. [1] 12.a. Themistocles bore such Truth to his country, that he would rather die than betray it. [2] 285.a. Tu. Turks. Circumcision among the Turks at 14. years. [4] 111.a, Their law for punishing of adultery. [2] 483.b, They ought not to have religious assemblies granted them among Christians, & why. [2] 330.a, They admit no images at all. [2] 341. ab, What kind of faith they have. [3] 106.b, Of their Alcoran, wherein lieth their religious service. [2] 330.a, What they believe together with us. [3] 73.b. ¶ Look Infidels. Turning. How Augustine expoundeth that Turning of the heart, whereby he was hated. [1] 196.a. ¶ Look Conversion. Ty. Tyranny. Tyranny must be abidden. [4] 329.b, By godly men. [4] 328. ab, God delivered his people three manner of ways from it. [4] 329.a, For the escaping thereof Cato killed himself. [2] 393. ab. The Tyranny of Athalia, and of her deposing. [4] 325.b, 326. ab. The state of Rome when it was subject to Tyranny. [4] 61.a. Tyrant. The word Tyrant taken as well in good part as in bad. [4] 328.b, The course of such a ones life and death described [3] 352.b. Tyrants. Whether it be lawful to curse Tyrants. [2] 405.a, Good Princes succeeded them. [4] 228.a, How God cutteth off such before their purposes ended [3] 285. ab, Whether a godly man may use their help. [4] 228. ab In what causes they are not to be obeyed. [2] 316.a, The cause why they do govern. [4] 228.a, The cruelty of certain specified, and their end. [2] 414.b, 415.a, They reign by the will of God. [4] 329.b, How they may be said, not to reign of God [4] 228.b, 229.a, Why, how and to what end God suffereth them to prosper and increase. [4] 330. ab, Why they do so rage's against the godly & the gospel. [4] 330. How rashly they deal with their subjects in publishing laws for them. [1] 177.a, Whether they, when they have gotten a kingdom are to be deposed by their people. [4] 325.a, 326. ab, Their rule must be suffered of the godly. [4] 328.b, They be instruments of gods providence and how. [1] 172.a, Always against God and that we should not fear them, and why. [1] 131.b, If they were not there would be no patience nor virtue of Martyrs. [1] 172. b Tithes. By what law Tithes are now paid and received. [4] 236.a, In old time they pertained unto ceremonies. [4] 236.a, The paying of them now is no more a ceremony. [4] 236.a, What is proved by Abraham's paying of Tithes to Melchisdech. [4] 229.b, 235.b, 236. a tithing. A custom of tithing soldiers in case of offence. [2] 365. a Va. Vainglory. A brief story noting the Vainglory of julian the Apostata. [2] 383.a, A fault wherewith the Romans were infected. [2] 394.a ¶ Look Ambition. Valiantness Of true Valiantness, the same defined, etc. [3] 270.b, 271. 272. Vanity. Vanity after the opinion of Ambrose taken for mortality. [2] 252.a How Angels may be understood to be subject thereunto. [2] 249.b, How by sin all things are subject unto it, a notable place. [2] 247.b, 248.a, And why. [1] 4. a Vb. Vbiquistes. The error of the Vbiquistes. [3] 373.b, 363.a, They are against themselves. [3] 359. a Ubiquity. Ubiquity of blessed souls, proved. [1] 74.b, Of a natural body proved [4] 154b, 155.a, disproved. [1] 74. b. 75.b, [●] 364.b, Of Christ's natural body disproved. [3] 363. ab, 359. ab, [1] 74.b, [2] 611.b, 189.b, 190. 191. 192. 193a, Granted only to the divine nature. [4] 145. [3] 373.b, [2] 603. b The Ubiquity of the holy Ghost proveth him to be God. [1] 104. b Ve. Vengeance. Wrath taken in Scripture for Vengeance. [3] 388.b, Whether it be lawful to pray for it to light upon men. [2] 398.a, Examples of God's Vengeance taken for abusing of his servants and service. [2] 386. b Verities. The Papists unwritten Verities are not to be believed. [3] 58. a Verses. The original and use of Verses or meeter [3] 311.b, 312.a. The difference between divine and human. [3] 309.a, Against them that be lewd and unchaste. [3] 312a Marriage Verses. [3] 312. a Virtue. Virtue is not the chiefest good, disproved by Aristotle and others. [1] 150.b, 152.a, 146b, An objection that the action thereof is in the mind. [1] 151.b. disproved. The intent thereof, and to what end it laboureth [1] 157. ab, Virtue is not a habit, and that it may be in the subject, without the action thereof: proved. [1] 150.b, 151. ab, What the holy Scriptures determine touching it to belong unto felicity. [1] 153. ab, Defined. [3] 258.b, [2] 384.b, 385.a, How one communicateth with another. [3] 86.b, Whereby it cometh that it doth shine in calamities. [1] 164. a Why vices do suffice unto misery, but not Virtue unto felicity. [1] 165.a, The stoics opinion that it doth evermore accompany felicity, overthrown. [1] 152.b, 153, a They reposed not themselves in it alone touching felicity. [1] 152b, Action and it distinguished one from an other, and the reason why. [1] 151.a, Nothing more firm and constant than the actions thereof. [1] 161. ab, How it is far from religion. [1] 152.b, 153.a, It may be with them that sleep, and that be in misery. [1] 146.b, Whether at any time honour be severed from it, or always therewith. [1] 142.b, 143.a, king Edward the sixth a most excellent pattern thereof. [1] 53.a, Against the stoics, which say that men by nature are made unto it, but corrupted by others examples. [1] 55. ab Possidonius reproveth such as say that men by nature were made apt unto Virtue, but wrested from it by pleasure. [1] 55. b Virtues. Honour is not indeed the reward of Virtues. [2] 381b, 382.a, What the end of good men and the end thereof is. [2] 381.b, Excellent ones accompanied with sin. [2] 555. ab, 556.a, Sciences and they of the parents are not derived into their issue. [2] 243.b, No not the holiest man of all hath most perfectly loved them all, proved. [2] 242. a Why the Virtues of the Ethnics were no true virtues. [3] 122.b, Why there may sooner happen a forgetfulness of sciences than of them. [1] 161.b, Why true ones do not easily turn unto vices. [1] 165.a Images of them painted out, and in what manner. [2] 341.b. Unto what kind vices are not repugnant. [3] 341.b, Whom Aristotle judgeth ●napt to receive them. [1] 54.b. Whether the ethnics goodly show of them please God. [3] 299.a, How the godly do esteem and think of theirs. [2] 383.a, How felicity can be the cause of them, and yet be produced of them. [1] 162.a. Which moral ones be most steadfast and immovable. [1] 162.a, Whether Princes can engender civil ones in their people's minds. [4] 36.a, Aristotle disproved, in saying that sciences are easilier forgotten than they. [1] 162.a, graffed in man by nature. [1] 125.a, An objection of Plato, that they cannot be taught. [1] 57. ab, Natural are testimonies of our calamities [1] 1.b, What is and is not required of us to the obtaining of them. [1] 56.a, Wherein they and vices are one and the same, and wherein they differ. [1] 95.a, Why they are to be praised and vices dispraised in men. [1] 56.b, After what actions, the actions of them do follow. [1] 4. b Three things saith Plutarch are necessary for men to be made perfect in civil manners and Virtues. [1] 57. a Vessels. When the golden Vessels in Temples began. [4] 67.a, Of wooden Priests and golden Vessels, and contrary. [3] 239. b Vi. Vices. What nature and custom is able to do about Vices and virtues. [1] 55.b, Why they do suffice unto misery, but not virtue unto felicity. [1] 165.a, Not necessarily linked together as virtues be. [2] 555.a, The weightiness of them is considered by their objects. [2] 530.a, Wherein they and virtues are one and the same, and wherein they differ. [1] 95.a, Why they are to be dispraised and virtues to be praised in men. [1] 56. b Victory. Three respects to be had of Victory in war. [4] 285b. Whether the end of war be Victory. [1] 7.a. ¶ Look War. Violence. Whether it be lawful for a man to repel Violence by violence. [2] 397.a 417.b 536.a. Look Revenge. Violent. A definition of Violent, showing what it is. [2] 257.a 286.a, What the holy scripture determineth there of. [2] 291.b, What it is (according to philosophy) and from whence it hath original [2] 281.b. Whether such things as have a Violent motion may also have a doing. [2] 282.a. Against them that said that the wicked actions which we commit for pleasure and profit be Violent. [2] 285.a. Virginity. Whether Virginity be a work of supererogation. [3] 227.b. The fathers extolled it and single life. [2] 428.b, In what estimation the Ethniks had it. [3] 192.b, The reason of Paul's praising of it. [2] 428.b, Whether it is to be preferred before matrimony. [3] 202.b 203.a. Of the perpetual Virginity of the virgin Marie. [3] 58a b, Whether she had vowed it to God. [3] 62.b. Vision. Of a Vision, and that the same may be in three sorts. [1] 19.b 20.a. Why the Vision or sight of God or Angels doth seem to bring present destruction with it. [1] 31.b. Of God unto Moses, and how he showed himself unto him face to face. [1] 17. b Esay put to death (as jerom saith) for saying he saw a Vision of God sitting upon his throne. [1] 31.a. The Vision of jeremies' hose, which he laid down by a rock at the river Euphrates. [1] 25.b. The Vision of God unto Micheas the Prophet [1] 27.b. The Vision of the bread baked in Ox dung, which Ezechiel saw. [1] 25.b, Of the Lord to his Apostles upon mount Tabor. [1] 31.b. Visions. How to discern between the Visions of a good spirit and an evil. [1] 37.a, Of the prophets sometimes imaginative. [1] 117.a, What they be (according to Saint Augustine) which make not Prophets. [1] 36.b Aristotle thinketh not that they are sent by God, and why. [1] 32.b. Three kinds of Visions noted by Augustine. [1] 36.b, God sendeth them both sleeping and waking. [1] 38.a, In divining any thing thereby sent of God, two things are required. [1] 36.a, Those of prophets obtain not their truth from nature. [1] 38.b, Both of God and also of Angels: proved by examples. [1] 27. ab, Great difference between them. [1] 27. a & b, 28.a. Of the Visions that the Prophets and Patriarches saw of God. [1] 25.a, In what sort, and how much God may be seen of men. [●] 24.a 25a, Saint Ambrose his judgement touching those of the mind. [1] 26.a. The Visions that the Godly saw of God and of Angels did strike them into an exceeding great fear, & why. [1] 31.a 32.a. Visitation. How necessary the Visitation of Churches is. [4] 9.a. Vn. Unction. Of the sign of outward Unction. [4] 14. ab. Of extreme Unction. [4] 15.b. ¶ Look more in Anointing. [4] 15.b, & Oil. Understanding. The corruptions of the Understanding in man noted. [2] 225. ab, The power thereof can do nothing without the senses and similitudes that we contemplate. [2] 147.a, Referred unto things present. [1] 170.a, It dependeth of fantasies and forms. [1] 83b, How the power thereof is divided. [3] 165.b, Whether the body be troublesome thereto [3] 316.b 317a, Active, and speculative. [2] 301.b, Of things divine how evil it is. [1] 31.b. Not only our will but our Understanding also must be conformable to the will of God. [1] 205.b. Whether the will of God be before his understanding, or his Understanding before his will. [1] 170. b Labour in Understanding doth not disquiet God, and why. [1] 168.b ¶ Look Knowledge. Union. Of the Union of the godly with Christ. [3] 77. b. 78.a. ¶ Look Unity. Unity. Of the Unity whereby Christ and the Church are coupled. [4] 144, Represented. [4] 82.a, Whether we or the Papists have broken it. [4] 96.a, In what things it consisteth [4] 96. a. 321. ab, Abolished by sedition. [4] 321. a Of the Unity of ministers. [4] 25. a The Unity of substance in the Trinity proved most notably. [1] 105. ab. 106.a, The Philosophers divided into parts, and how. [1] 11ab Unmarried. Touching the state of such as be Unmarried, read part [3] pages. 191. 192. 193. etc. 202.b. ¶ Look Marriage Unpossible. Whether nothing is Unpossible to God. [3] 336. a Unrighteousness. What is properly to withhold the truth in Unrighteousnesses, and what the Apostle meant by that unrighteousness. [1] 15. ab Unthankful. In what manner and sort we may withdraw our benefits from the Unthankful. [2] 524. a Unthankfulness. Four degrees of men noted for Unthankfulness. [2] 524.a, Whether benefits are to be withdrawn from men therefore [2] 524. ab. Vo. Vocation. How earnestly we must be been to our Vocation. [2] 561.b, Of contentment therewith. [3] 259.b, Defined. [3] 259.b, The cause of justification. [3] 14. b The Vocation of the Gentiles prophesied. [3] 346.b. ¶ Look Calling. Vocations. Whether it be lawful for Christians to change their Vocations [3] 260a, The holy Scriptures command that we confound them not, as how. [1] 9.b, Unto whom the distribution of them and states belongeth. [3] 259. b. 260. b Voluntary. Voluntary standeth upon knowledge and desire. [2] 281.b, A definition thereof. [2] 257. a. 289.a. [1] 194.b, How the holy Scripture determineth thereof. [2] 291. ab, It is not in that which is done by ignorance. [2] 286. a Voluntary doth not properly belong to brute beasts and children, & why. [2] 290. b Whether the actions of a drunken and angry man be Voluntary. [2] 286. b. 292.b, Why some think that they are not. [2] 289. b. 290. b. 291. a Whether these things that be done for pleasure, be not Voluntary. [2] 285. a Voluntary and not voluntary are referred unto the will. [2] 2●3. b Whether those things be Voluntary, which are done for the fear of greater evils, rather than the obtaining of some good and honest thing. [2] 282. a Against them that made Voluntary actions to be only those which be rightly consenting unto reason [2] 285. a Whether Voluntary, and without constraint be all one. [2] 282. a Sin is Voluntary, if we speak of actual sin, but not voluntary, if we speak of original sin. [1] ●98. a That something, though it be of necessity, yet is Voluntary, & how. [1] 198. b Why Aristotle treateth of that which is Voluntary and not voluntary. [2] 280. b How sin is said to be Voluntary and not voluntary. [1] 195. a Whether the affects of our minds be Voluntary or not voluntary. [2] 281. a Against such as though honest actions to be Voluntary, but dishonest to be not voluntary. [2] 292. a To know which is Voluntary and not voluntary, may help to moderate the punishments which laws appoint. [2] 281. a Not Voluntary. The definition of Not voluntary, or rather the division. [2] 281. ab, It hath sorrow joined therewith. [2] 293.b, Of what two kinds or forms it hath his name. [2] 281.b, Distinguished into that which is against the will, or violent, and into that which is done by ignorance. [2] 286.a, Which is done by violence, and proceeding from ignorance. [2] 284. 285. 286. Oedipus' fault in swaying his Father, and marrying his mother, Not Voluntary. [2] 286.a ¶ Look Actions. Vow. Of the Vow Cherem, being a kind of curse. [2] 403. ab, 404. [3] 182. a A Vow is a promise made unto God. [2] 431.b, The rule to be observed therein [3] 176.b, It is always joined with prayer. [3] 175.b The definition thereof. [3] 175. b. 181.a, Whereof grew the custom of making thereof. [2] 175.a, What is to be done if it made be against charity. [3] 181.b, Whether it do please God. [3] 176.b, The condition thereof all one with the condition of an oath. [3] 177.b, Whether it doth bind us to any necessity. [3] 177.a, Arguments proving that we ought not to make any [3] 176b. 177.a, The signification of the word. [3] 175.a, It dissolveth former bonds, and may be broken. [2] 538. a Whether children should be bound by the Vow of the parents. [3] 180.b, 181. a Whether jonadab did well to bind his issue to the observing of a Vow. [3] 190. b Whether jeptha sinned in vowing, and in performing his Vow. [3] 182.a, 187. a Whether Paul took upon him the Vow of a Nazarite. [3] 188. a The sum of the Nazarites Vow. [3] 177.b, Wherefore God instituted it. [3] 178a Of the Rechabites Vow. [3] 188. 189. 190. 191 Why it is wisdom not to Vow chastity. [3] 203. a Whether the Virgin Marie had made a Vow of her virginity. [3] 62. b Vows. Against making of monastical Vows. [2] 370.a, [3] 176.a, 180. ab, divers of the ethnics. [3] 1●5.a, Whether dishonest be lawful. [3] 195.a, Whether those against the word of God are to be kept. [3] 177.b, what is chiefly to be regarded in paying of them. [3] 182.b, 183.a, whether they that make them be in any danger if they break them. [3] 177. a Vr. urim. Of urim and Thumim which sh●ued upon the briest of the highpriestes. [1] 58.b, 59. a Us. Use. Whether the Use of a thing being taken away the thing itself is also taken away. [●] 360. b What is determined touching the applying of Idolatrous things to a private and holy Use. [2] 331. a God taketh not away the Use of his gifts, because many abuse them. [2] 341. a Usury. Usury practices in Bishops. [4] 61.b, 62.a, Clergy men deposed by justinian for it. [2] 525.b, In what cases it was permitted to the jews [2] 536.b, They should not be suffered to exercise it among Christians. [2] 330. a Usury suffered in Rome and elsewhere and upon what fine. [2] 472. b Wa. walk. What is to walk before God. [3] 388.b. Wandering. Wandering abroad of women a cause of the loss of honesty and chastity: proved. [2] 442.a. Wares. Where engrossing of wares was chiefly used. [4] 318.b. Engrossing of wares forbidden by the Roman laws. [4] 317. ab. The end of engrossing of wares. [4] 318.b. War. Whether the end of war be victory. [1] 7.a. What is to be done before war be attempted. [4] 285.a. An answer to the reasons which prove that we ought not to make war. [4] 288. 289. 290. 291. 292. The general kind of war. [4] 280.b. The discommodities of war. [4] 293.b 294.a. Whether in war it be lawful to use wiles. [4] 284.b. Whether it be lawful for Christians to join powers in war with Infidels [4] 294.b 294. ab. The war of Mercenary soldiers for many causes disallowed. [4] 287.b. Among what kind of things war is to be reckoned. [4] 293.a. How to behave ourselves to our enemies in war. [4] 300.b 301. 302. War is made for peace sake [4] 293.a. What must be taken heed of in war. [4] 304.a. What a right making of war may bring to pass. [4] 293.b. Whether unto a just war the authority of Magistrates be always required. [4] 284.a, the etymon of the word. [4] 280.a, Whether it be lawful for safety sake to make it on the enemies part. [3] 291. 292. 293. 294. 295. How to know a just war from an unjust. [4] 303.b 280.b. How we are to deal towards them whom we overcome in war. [4] 285.b. Division of spoils taken in war [4] 306.b 307.a. Whether war be lawful for ministers. [4] 286.b 287.a 327. ab. Whether princes may defend their own persons by war [4] 285 286, a. No lesson given in the new testament touching war. [4] 283.b. Arguments that it is lawful to make war. [4] 281.b 282.a 283.a. Whether in war Christians may aid Infidels. [4] 295.b. The difference between war and combat [4] 308. ab, Of things taken by the right of war. [4] 303.a. Laws ordained of God himself touching war. [4] 282. ab. 283. ab. The efficient and final cause of war. [4] 280.b. The use of war not forbidden in the new testament [4] 284.a. The Arguments of the Anabaptists that it is not lawful to make war. [4] 281. ab 290. 291. 292. What vices follow or concur with war. [4] 304.b. War compared to a beast. [4] 294. ab. Tertuallians judgement touching war [4] 292.b. In what war no truce is to be made. [4] 294.b, It cannot be justice made without the prines' authority. [4] 281.a. War distinguished and defined. [4] 280. ab, Whether war be an exercise for women. [4] 288a. The war of Troy in the time of jeptha. [4] 312.b. Of spies in war. [4] 296.b. Whether passage ought to be granted to a strange army in war. [4] 304.a. Wars. Of wars undertaken for the increase of the Gospel. [2] 387.b. Whether wars of Christians against Turks be lawful. [2] 387.b. Watches. Watch's used in holy services. [3] 256.b. Watches at the sepulchers of the dead. [3] 257.a, Of shepherds [3] 256. b Of night watches and the inventors of the same. [3] 256. ab, Abuse therein. [3] 257. a Water in sundry senses. Water and the Spirit taken to be both one. [4] 122.a, The grace of God signified under the name thereof [4] 136. b Raine water and fountain Water, and wherein they differ, their matter being all one. [2] 303.a. [1] 17. a Whereupon and by whom holy water was invented [4] 138. ab. 139a. 140. ab, Ridiculous arguments of the Culloners' for it. [4] 140. b. 141a, The use thereof. [4] 139.b Made equal to Christ's blood. [4] 139. a Two sorts of holy water. [4] 138. b. 139.b, At what time that for baptism was made [4] 139. b We. Weak. How the weak must be teddered [3] 166. b. 167.a, And borne withal. [2] 321.a [3] 165. a. 266.a How Christ is wronged, when they be offended. [3] 164. a Giants overcome by weak men, and why God doth execute by the Weak and not by the mighty. [1] 131ab Weapons. How God causeth the weapons of our enemies become ours. [3] 285. b. 286. a Weeping. The matter, the cause, and the abuse of weeping. [3] 246. ab, Moore easy in the godly than laughing. [3] 246. b Whether weeping be always a token of true repentance. [3] 245.b, Weeping for our own and others sins. [3] 246. b Whether the weeping which cometh only of punishment be allowed. [3] 247.a. ¶ Look Mourning & Tears. Wh. Whole. This word whole distinguished. [4] 69. a Whoredom. Whoredom is an enemy to matrimony. [2] 470.b, Proved to be a most damnable sin [2] 171.a, The dangerousness thereof in a city set forth by a similitude. [2] 474.b, The Corinth's thought it to be no sin. [2] 470.a, Of the mind and of the body, and which worse. [4] 87. b How whoredom being a sin, is neither whoredom nor sin. [2] 475. a Whoredom forbidden by the old law and the new. [2] 468. b. 469.a, The Popedom convicted thereof, [4] 87. b Their reasons which extenuate the sin of whoredom, as though it were no great crime. [2] 468.a, A confutation of their objections made for the defence thereof. [2] 475a b, What things whoredom hath common with matrimony. [2] 423. a Women buried quick for whoredom. [2] 484.a. ¶ Look Adultery. Whoremongers. A pithy speech of Chrysostom against whoremongers. [2] 476.b, ¶ Look Adulterers. Wi. Wicked. What excuse the wicked may make for themselves, if God be the author of sin. [1] 177.b. ¶ Look evil. Wickedness. God used the wickedness of the Ethniks to his own glory. [1] 14.b. ¶ Look Sinne. Widow. Whethe the widow of Sarepta did well in defrauding her child, to sustain another man. [2] 379. b Widows. Why widows were maintained in the Church. [4] 8.b. Wife. How a wife and a concubine are discerned [2] 419.a. A wife differeth from a servant, saith Aristotle. [2] 379.a. How Abraham might say that his wife was his sister. [2] 545.b, Cato's wife a poor man's daughter, a very scold, and a drunkard. [2] 457.a. Wives. How and after what sort wives must be corrected [2] 379.b. Why the barbarous sort account of their wives none otherwise than of bondslaves. [2] 379.a. Whether it be lawful to have more wives than one, and their reasons that would have it so [2] 420. 421. 422. How doubtfully Origen writeth of that case [2] 420.b. The Fathers that had many, suffered them not to be together in one house, and why. [2] 424.a, Why it was lawful for them to have many. [2] 425.a, The inconveniences and troubles that ensue it. [2] 423.a 424.a, What the Roman laws decreed against it. [2] 424.b, What mystery was signified therein. [2] 426.a. What mischief followed Valentinians having of two wives. [2] 429.b. ¶ Look Polygamy. Will of God. But one will in God, whereof the objects be diverse [2] 204b, 200b, No reasons to be given thereof, but out of the Scriptures. [3] 12.b, It bringeth not necessity to things. [3] 40.b. A distinction of God's will what respects it hath towards the commandments, and towards men. [1] 191.b, 192.a, manifold according to the sundry objects of the same: read the place. [1] 192.b, Whether there be a change therein, or no. [3] 37.b, 10.a, diverse in one thing, and one in diverse things: as how. [1] 198b, His foreknowledge and it are not separated, [3] 36.b, before his foreknowledge. [3] 8.a, The chief rule of justice, so that he can do nothing unjustly. [1] 198.b. We must distinguish between God's power and his will. [2] 563.a, Whether it had to do any way in the sin of Adam. [1] 204. ab. It is invincible: and why that is alleged [1] 183.b. How GOD sometimes alloweth those things which do not altogether accord therewith [1] 204. b By what will, God will have men to be saved. [3] 31. b To will and to perform, are not always so joined together, as that God worketh them both at once [1] 205. b That God doth not only permit sin, but doth also will it: and how [1] 201. b. 203. all. How it may be that a man would the thing that God would not, and yet that as well he as God doth will rightly: as how. [1] 183b In God's permission of the jews cruelly to crucify Christ, there was a will of God not to hinder their naughty wil [1] 199.a. The success of things is governed thereby. [2] 254.a, Of evil men who fulfilled it, and received a reward. [2] 572.b, An exception against this, that it was from everlasting. [1] 208.a, Reasons brought that therein there is alteration, and how the same are answered. [1] 109.b, 110.a, 173b, God worketh according to his, not according to ours. [3] 18.a, Whether it be before his understanding or his understanding before it. [1] 170.b, The highest cause of causes: read that [3] 15.a, The cause of our predestination. [3] 18.a, Touching some to be saved, & some to be condemned, exempted from injustice. [1] 198.b, 199.a. Thereof may sometime be given a reason, but never any cause. [3] 12. ab, It concurreth both to good things, and to evil, but after a sundry manner. [1] 187a The godly determine always with this condition, If GOD will [2] 254.b. Permission is not an efficient will, but yet a kind of will. [●] 186. ab, 187. a A reason proving that Gods supreme and infinite will worketh with us in all things. [1] 188. b It may be that God & man will one thing, & that God in so willing doth rightly, but man sinneth though he will the things that God willeth, as how. [1] 183b, Of Gods will signified, and his will effectual, and what they both be [1] 201. ab. [3] 31.b, 43.b, 10.a. The effects of both. [1] 202.a; joined together. [1] 201.b, The difference between both. [1] 201.b, Against the signified, many things are committed. [1] 201.a, Of the will of his good pleasure. [3] 22.b. [1] 201.b, And his will signified all one: and how they differ. [1] 201. b Of his known will, and his unknown will, and what to say of the same touching sin. [1] 205.a. Of his secret will, and his revealed will, and which of them may be changed. [1] 208.b. [3] 20. b One will of God absolute, and another recompensing. [3] 43. ab Of his will effectual, which they call consequent. [3] 9. b Of his antecedent will, and his consequent will. [3] 31. b. 32.b. [1] 200. b Will of man. How the will behaveth itself actively and passively. [3] 51. ab, Not only it, but his understanding also must be conformable to the will of God. [1] 205.b, How grace preventeth and followeth it. [3] 51. b. 52.a, Whether of itself it can will good thing. [3] 51.b, Of the promised certainty thereof. [3] 84.a, Being changed of God it is not idle. [3] 51.a, Of the change thereof, and how it followeth grace [3] 50. ab, How the Stoics discharged it from fate. [3] 38.b, It hath an affinity with choice, yet is it not choice. [2] 295. b. 296.a, Whether it receive grace of it own power. [3] 51.a, How it is that it doth all, and God likewise doth all. [1] 189.b 190.a, What necessity is repugnant thereunto. [3] 40.a, The foreknowledge of God hurteth it not. [3] 40. ab, Whether it be utterly determined and resolute to one part of an action [3] 37. a The will receiveth such motions of God as he will. [3] 40.b, It ought to be conformable to Gods will: and of diverse godly men that willed against Gods will. [1] 104.b. Our will is not to be exempted from God's foreknowledge. [3] 39.b Whether sins of omission or negligence proceed from it. [1] 189a. What kind of working cause our will is. [3] 39.b. In what crimes the will of a man is to be punished according to civil law. [2] 3●5.b 386.a. When the will is said to be free, and what free is. [2] 252.b. Man may will something, which God will not, and yet the same will of man may be allowed as good and right: proved. [2] 205.b. God is the bringer forth of all things yea even of the evil motions of the will, [1] 188.b, Whether it be the subject of repentance. [3] 204.b, It is placed in the order of causes, [3] 39.a. Our will as touching sin is two ways to be considered. [1] 195.a. The will cannot be constrained. [3] 35. [2] 278.b 257.a. Neither God nor the devil constrain the will. [1] 187ab. How Augustine is to be understood, when he saith, that God incliveth ●…e will either unto good or unto evil. [1] ●86. a, God useth it to these ends that he hath appointed. [2] 254.a, evil affects hurt both it and reason. [2] 409.a. Of men not regenerate is not universally free. [2] 257.a, Chrysippus affirmed that it as touching the first election is free. [1] ●72. a, That God worketh in it to choose or refuse, and that his providence goeth no further as some say. [1] 175.a, After what order it should and doth rule the affects. [2] ●409. b. How the will of man hath respect unto good and evil, but after a diverse fashion. [2] 257.b. In what respect the stoics ●euer it from destiny. [2] 280.a, It extendeth even to things unpossible. [2] 296.a. How it is meant that grace can do nothing without our will, nor our will without grace. [3] 50.b. Of the purpose of the will dependeth goodness and naughtiness, as how. [1] 183. ab. The will of man compared to a horse. [3] 52. ab. The will of man is corrupted, and how that is diversly meant of diverse. [2] 225.b, In what crimes it is esteemed as the offence. [2] 385.b 386.a, It extendeth unto many things whereunto choice attaineth not. [2] 296.a. Contrary motions in one will of the Godly. [2] 400. ab. 401.a, It were no will if it would not work of it own accord. [1] 187.b. That in children & brute beasts also there is a certain will. [2] 289. b. 290. a The cause of man's sin is the will or free will of our first parents, and how. [1] 2●5. b Christ giveth salvation unto men whether they will or no. [2] 221. ab The will of Saul indifferently inclining to either part, ordered by god to one part and how [1] 174b The proper cause of sin is inward, to wit the naughty will of men. [1] 181. a Augustine's opinion that a naughty Will in man is of the Lord. [2] 178.b, 179.a, 184.a, Why God useth it to the ends appointed. [1] 184. a Wills. How two contrary Wills (most absurdly) are concluded to be in God. [1] 177. ab Two Wills in God, the one a will not to let things, the orhera will, to use them according his predestinated counsels. [1] 197. b There be not contrary Wills in God, though the effects of the same be divers: proved by example [1] 192.b, 193. a Many things follow men against their Wills, which things though they would not, yet are they joined together with their actions: proved. [2] 220. a Wine. The discommodities of Wine. [3] 189.a, 279.a, Immoderately taken doth make many ill favoured shapes in steep saith Aristotle. [1] 33.b, Drinking thereof forbidden the Nazarites. [3] 171.a, Why God after the sloude licensed it them [3] 174.b. For whom the use thereof is now and then profitable. [2] 498.a, The end thereof is to make men merry. [2] 499.a, Forbidden and forborn, [3] 189. ab, Unto whom [2] 498.b, 499.a, In the use and non use thereof the condition of countries must be respected. [3] 191.a, Of the dangerous mirth that is sought for by drinking too much. [2] 499.b, 500. a The right use of Wine. [2] 502.b, 503.a, And excellent properties thereof. [2] 497.b, The abuse of it forbidden in the Scriptures. [2] 198.b, 499. ab, How both body and goods are hurt thereby. [2] 5●1.a, Of divers mischéefes and misbehaviours by guzzelling too much. [2] 500. ab, How much the mind itself is hurt by it. [2] 501.b, The Rechabi●s abstinence from drinking it. [3] 1●2. b Wine and the Church of Rome compared. [4] 92. b. 93. a Of the Wine of wisdom, and the wine of compunction and fury. [2] 498. ab Wise. Why mighty and Wise men do resist God. [1] 131. b Wisdom of man. Definitions of Wisdom, and how far the knowledge thereof extendeth. [2] 300.b, The office and the end of the same. [1] 1. b Wisdom divided by Augustine into understanding, memory, & providence. [1] 170.a, Why arts ought not to be excluded from the nature thereof. [2] 301. b. 302.a, It cannot be had without the rest of the virtues. [3] 60.b. A comparison of faith and it [3] 74. a How Agar the Prophet's words, that he had no wisdom, are to be meant. [2] 548. b Of the wisdom of this world, & when it shall end. [4] 26. a Wisdom of God. What the description of wisdom mingling her wine and preparing her table teacheth us. [3] 358. b Of the Wisdom of God and wherein the same appeareth [1] 16.b, Whom it pleaseth. [4] 26.a, Of the great light joined with it. [4] 27a. Whether the Wisdom of the Gospel take away the wisdom of the world [4] 26.a. Wish. We may Wish affliction to ourselves, and others. [2] 399.a. The Apostles curse, or Wish upon the Samaritans, reproved, [2] 403.a, 405.a. ¶ Look Imprecation. Witch. Who it was that appeared at the call of the Witch. [1] 72. ab, It was not Samuel, saith Augustine. [1] 75.a. Witches. Witches have no power over the godly [1] 76.b, 77.a, Laws of Princes against them [1] 19a, And such as repair unto them. [1] 84.b, 85.a. Witchery. Of the force of Witchery, & the cause thereof in old women, and upon whom it worketh most [1] 79.b. Witness. These words, (there be three, which bear Witness in heaven, the father, the word, and the spirit) expounded, [1] 105.a. The three things which bear Witness of Christ. [4] 113.a. How many ways God is called to Witness. [2] 372.a. What we are taught by being forbidden to bear false Witness. [2] 553.a. Witnesses. Two famous Witnesses of the Church in the last age [3] 382.b. Wo. Woman. The state of the Woman far worse than of the man. [2] 460.b, That she is and is not the Image of God, and after what manner. [1] 124.a. Why it is not meet that one Woman should be both a wife and a servant to any man. [2] 379. ab. Why Paul willed the Woman to keep silence in the Church. [2] 242.b. Whether before sin the Woman were subject to the man. [2] 379.a. Women. Whether Women may be in warfare. [4] 288.a. They taught the people openly. [4] 7. ab, They must have their head covered in the congregation, and why. [2] 481.b. What Women labour to please men. [2] 510.a. Why Women were commanded to be silent in the Church. [4] 7.b. Women endued with the spirit of prophesy. [4] 7.a. Women circumcised among the Egyptians. [4] 111.a. Why the Women that prophesy are commanded to cover their heads. [4] 8.a. Whether Women may teach in the Church. [4] 7. ab. What ornaments Women may use and not use [2] 513b. Look Women what is spoken concerning painting of the face. [2] 508. ab, and so forward. Holy Women maintained and relieved Christ. [4] 29.a. Why we be called men, & why Women, as Augustine allegorically saith. [1] 124.a. Wooers. What kind of emulation is betwixt wooers. [2] 417.b. Wonders. The difference between signs and wonders showed out of diverse writers. [1] 71.b. Why the scriptures have so often joined these two words, together [1] 71.b. ¶ Look Miracles. Word of God. The difference of God's word and Philosophy [1] 58.a, The preaching thereof hath all men subject unto it [4] 230.b. How miracles win credit to the word of God. [1] 63, b. The same thing is offered by the word; that is done by the sacraments [2] 635.a. Neither youth, nor any other is excepted from hearing the word of God. [1] 57.b. Of the word of God, and hearing of the same, read all the 7. Chapter of the first part. The force of God's word in the hearers of the same [1] 58.a. The difference of God's word specially in the Eucharist. [4] 196. ab, 187.b. It was the word or Christ that God spoke by to the fathers and Prophets, [1] 26.b. The force of the inward word of God in the mind. [3] 176.b. God useth the inward word and the outward, and in whom. [2] 233.a, Whether the outward, or visible sign of Baptism be altogether necessary to regeneration. [2] 233.a. Of the word unwritten, and the word written, with the antiquity of both. [1] 42.b, And how to believe it. [3] 70.a, Whether it were written before Moses time. [4] 72.a. Whether Christ's body be more worthy than his word. [4] 214.a. ¶ Look Scripture. Words. Words are partly natural, and partly after the mind of the namers. [2] 590. 591.a. Words are the principal signs thereof. [2] 542a b, What they be. [3] 342.b, Aristotle's definition of them, and who abuse them. [2] 544.b, The use of them. [3] 304b, [4] 144ab. Certain Hebrew words received into the Church. [4] 215. ab. Work of God. How is it true that God rested from work the seventh day since he worketh daily and hourly. [2] 374.b. How it is a strange work unto God to punish evils. [3] 44a. That God doth work now also, and by what means, and how. [1] 122b. That which the holy Ghost calleth evil, is no work of God: as Pighius saith. [2] 218.a. Work of man. How the self same Work is produced by God and by us. [1] 189.b, 190.a, How it may be both of God, of the devil, and of evil men. [1] 183.a, How it can be the end of an action, when it is after the action. [1] 7.b, Sometime that which remaineth is more excellent, and sometime the action: and why. [1] 4.b. An habit in the mind is no Work, though it come of frequented actions [1] 4.b, Whether there may be any Work of man found, that should throughly please God [2] 572.a, None good saith Augustine without faith. [2] 259.a, To the goodness thereof it is not enough that the same in his own nature be not evil: what then. [2] 311.b. A Work cannot be made good by an habitual intent. [1] 93.b, 95a, The rule whereby it must be directed. [3] 118. a How the conscience may make a Work good or evil. [3] 165.a, A Work seeming acceptable unto God may be sin: proved. [2] 267.b, Of a Work of man, which is in man, and yet breaketh not out from his own strength [1] 132b. How men are said to Work together with God. [3] 13.b, 14.a. Faith as it is a Work cannot justify. [3] 60. Of the Work wrought, which is supposed to merit salvation. [4] 106.b, 194.b. Whether an Infidel can do a Work pleasing God. [3] 118a. A charitable Work of an Infidel, namely to the naked, is sin: proved, [2] 267. ab, Works of God. How and after what sort we must judge of the works of God. [1] 13b, Three sorts of them about his creatures [1] 181.b, 182.a 184.a, They do help one an other [2] 599. a Of the particular and common works of the Trinity. [●] 599.b. Works of men. No place for good works in the world to come. [3] 368.a. Whether it be lawful to do them for rewards sake. [2] 573b, 574.a, What are turned into sins. [3] 152.b, 153.a, 26.a, Faith goeth necessarily before them. [3] 154. ab, Faith perfecteth and formeth them. [3] 149.b, Whether true faith and they can be separated. [3] 131.b, 132. ab, How the old Fathers of the Church esteemed them. [3] 121.a, They do serve both to Predestination and Reprobation. [3] 34a, They be the effects of Predestination, not the causes thereof. [3] 14b, What they that defend merits do think of them [3] 54.a, They after justification do profit. [3] 144a, An ill comparison made between them and sins. [3] 22. ab, They are not the causes of our calling. [3] 15.a, They depend of GOD▪ yet must we not cast away all care of living well. [3] 3.a. Whereof good works are signs and seals. [3] 95.b, In whom they are a beginning to eternal life. [3] 56.a▪ Gregory's opinion that faith is the entry whereby we come to good works, but not contrariwise. [2] 260. ab, Many joined with faith: proved. [3] 72.b, Whether they are the cause of eternal life. [3] 35.b, The Pelagians opinion that they come from our free-will, etc. [3] 50. b Pelagius and the schoolmen affirm good works, but not such as further to the kingdom of heaven. [2] 268.a, Why they that are foreseen, be not the cause of predestination. [3] 13.a, 15.b, 16.b, 17. 18.a, 19, b, Before regeneration there are none. [3] 118.a, They are not sacrifices propitiatory. [3] 101.a, They are engendered of faith. [3] 74. b Whether good works avail to the certainty of hope. [3] 86.b, They are means, not causes to eternal life. [3] 13.a, sins are mingled even with our best. [3] 54. b Good works after justification are sacrifices of thanksgiving. [3] 101. a Whether good works are given to the regenerate by grace. [3] 54. a What God hath respect unto in our works. [3] 278. a What kind of works are sins, yea most grievous sins. [2] 263.b. Our works by a good intent cannot be meritorious. [1] 93.b, Whether free in justification may concur with them. [3] 156.b, Why God promiseth many things unto them. [3] 223.a, How those of the penitent do satisfy God. [3] 222.b, Those of Christians are not better than the working of them: and why. [1] 8. b Holy works depend upon two principles, namely knowledge and appetite. [2] 254b Augustine accuseth the mean works which he did before his conversion. [2] 265. b In what respects works may be said to be good [2] 258. a Augustine confesseth that the works which follow faith, be of God, but denieth that faith is of ourselves, as some hold opinion. [2] 260. b Blasphemy to say that without the grace of God, we can do works acceptable unto GOD. [2] 258. ab, Why the liberty of the godly to do them is not perfect. [2] 270.b, In such, strangers from Christ have no freedom at all. [2] 254.b, What become christian Churches. [4] 66. ● In what respect God commendeth the works of certain men not good. [2] 572.b, How God accepteth of them, they being naturally evil. [2] 567.b, That neither before nor after justification they do make righteous. [3] 97.a, They give judgement to us▪ who be saved, & who not. [4] 115. b Why faith rather than they justifieth. [3] 137. a Whether works before justification deserve [3] 101. b Works follow justification. [3] 100.b, Of their nature before regeneration [3] 9●.b, 97.a, How God rendereth to every man according to them. [3] 113.a, Augustine's rule touching righteousness of them. [3] 113.b, Whether faith can consist without them. [3] 60. b By what sort some say righteousness is recovered. [3] 105. b Why Christ in the last judgement will make mention of outward Works. [3] 113.a. How the Works of men may please God [3] 113.a, God rewardeth those o● the faithful. [2] 521.b, Whether God hath respect to their worthiness. [3] 390.b, 391a, They are no cause of our felicity. [3] 52.b, Augustine's division of them and of what works we may judge and not judge. [2] 533.a, God refuseth them though they seem godly and devout: as how. [2] 265ab. Works be sins, if they be destitute of their due end. [2] 265.a, Whether those of charity & hope be just. [3] 156.b. Whereunto Works without faith are compared, and that they cannot save. [3] 150.b, Who seek God by faith, and who by them. [3] 142.b, They cannot properly be called merits. [3] 52.b, 53.a, In what respects good men's are good and evil. [2] 562.b, Whether God attributeth more unto them than unto faith. [3] 146.a, Of actions which follow after them, already brought to pass. [1] 4.b, Without faith can never save such as be the workers of them. [2] 262.b, How God by them bringeth us unto life eternal. [3] ●2. b, Whereupon the goodness of them dependeth. [2] 389.a, How they make faith perfect. [3] 75.a, A distinction of them. [3] 93.a 55.b, Of judging men according to them. [●] 48a, Whether they shallbe called necessary or contingent. [3] 35b, 36.a. Our salvation dependeth not of them. [3] 17.a. The godly can attain unto Works acceptable unto God proved. [2] 270.a, 265.b, 266.a. Of Cornelius, and his Works, and whether he were regenerate or no, when he wrote them. [2] 259a, 263.a. The intent that men ought to have in forbearing wicked Works. [2] 573.b. Of the Works of the regenerate. [3] 46.a, A distinction of them. [3] 55.b, Of those before and after. [3] ●6. b. Whether Works do justify. [3] 93. 94. 95. 96. 97. 98. 99 100 101. 102. 117.b, 155.b, 156.a, 143.b, 103. 104. 105. How justification is granted unto them. [3] 147.a, How the Fathers are to be understood, when they attribute righteousness unto them. [3] 148. ab, Why we take from them the power of justifying [3] 136.b. Unto what Works the merits of congruity and worthiness are due. [1] 108. ab, 119b, 120. a Of Works due and not due unto God. [3] 236.b, How those of duty and those of supererogation do differ [3] 227. b Whether Works ceremonial do justify. [3] 156b, 157. b Of Works morally good and superstitious, and whereto some ascribe justification. [3] 102.b, They justify in no case. [3] 103. ab, 104. ab, 105.a, Even they are signs and seals of righteousness imputed. [3] 95b, 96.a, Though in show never so good, before God they are sin. [●] 257b How we ought to bethink ourselves, considering the good moral Works of men not regenerate. [1] 96.a. Whether penal Works justify. [3] 157. b Of Works preparatory, and in whom they be. [2] 264.b, [1] 95. [3] 121.b, 141. ab, slenderly proved. [3] 111b, 112. 113. 114. 115 116. 1●7. Whether they do merit. [3] 1●….b, 224.b, justify not. [3] 126. ab. [●] 556. b Works of satisfaction reduced to three points. [3] 221.b. Works of Supererogation proved and disproved. [3] 227. 228. 229. 230. 231. Answers to the reasons brought for them. [3] 230b, 231. 232. What manner of ones they be. [3] 230.a. Whether Works wrought do justify. [3] 116. b Whether the Works of Infidels be sins. [3] 106.a, 243.b, 244.a. [2] 263.b, How they please God. [3] 111. b That their Works are sins. [2] 269.b, Whereto Chrysostom compareth such. [2] 262.b, Whether they please GOD. [3] 299.a, Counted glistering sins. [3] 277. ab Against them that say the wicked may do good Works, and such as please God, and through them can deserve (as they say) of congruity. [2] 264.a. Of the notable Works of the Romans, recompensed of God: inferred by way of objection [2] 263.a. All the good Works of the not regenerate, are but a robbery to God's grace [2] 264.b, How far they are from them. [2] 267.a. What those be which the adversaries so highly praise in them. [2] 264.b, 265.a, The metaphor of a good and evil tree, inferred for the proof of them in the not regenerate, explained [2] 267. ab. Two Works in man, first to understand, and then to practise. [2] 301.a. Three kinds in us to be noted. [2] 253. ab, All evil cannot be made good by an intent. [2] 388.b, Whereof it cometh that they so be. [3] 55.b, When they shallbe actually perfect. [2] 566.b. Working. Of Working together with good [3] 51.a, How and in what sort. [1] 207.b, 208. a How we are made able to Work together with the holy Ghost and with grace. [2] ●70. ab, 271.a. World. How the world shall perish and not perish. [3] 381.a, Nothing found therein so vile and base, but giveth a testimony of God. [1] 12.b, How Christ is said to have left it, etc. [4] 156.b, 157.a, Of the change of all things at the end of the same. [3] 393.a, The Philosopher's error touching the beginning of it. 110.b, 111.a, How long (as some say) it should endure. [3] 386. ab, Two principal conditions of the renewing thereof [3] 397.a, Of praying and not praying for the end thereof. [2] 398.a, Of comprehending the creation of it by faith. [1] 16.b, No certainty of the continuance of it in the scriptures [3] 385.b, Whether it shall utterly perish, [3] 397.a, Of the fire which shall consume and burn it [3] 395. ab, 396.a. Worship. One manner of Worship given unto God, another unto men, [2] 342.b, A difference is to be observed between civil and divine. [2] 309.a, With what God must be served, and of the Papistical. [2] 315, a. Of the inward and outward, and wherein they both consist [2] 316.b. To worship God otherwise than he hath appointed is idolatry. [2] 309.b. After what manner we should Worship the flesh of Christ. [4] 177.b. The Turks Worship not the true God, though they be zealous in their worship [4] 96a. The true Worship of GOD where, and how. [4] 67.b, In what things it doth consist. [3] 305. ab, [2] 385a, It must not be done to holy men. [2] 345.a, Done to Christ proveth his divinity. [2] 601.a. We must Worship God in that he is felicity, [2] 574.b. What earth that is which ought justly to have Worship done to it [4] 177.b. The nature and property of such Worship, as consisteth in outward signs, done to Princes and states, etc. [2] 307.b, What P. Martyr concludeth of that which the Centurion did to Peter, and john to the Angel: and whether it were idolatrous. [2] 309.a. If to Worship angels be not lawful, why were they worshipped in the old Testament. [2] 347.a. What Worship that is which we must do unto saints. [2] 348.a. What the Papists allege for the maintenance of their idolatrous Worship. [2] 315.b, Of being present thereat. [3] 265. ab. What it is to Worship images. [2] 344b. jeroboams purpose of establishing an idolatrous Worship to God. [2] 315.b. False Worship of God is not to be suffered in a kingdom, & how God punished it. [2] 324. 325. Of such as allowed images, but not their Worship. [2] 344.b. Peresius attributeth a kind of Worship to the Cross [2] 343.b, 344.a. Who Worship their own fancies [1] 612.b. Worshipping. Two kinds of religious Worshipping, the one inward, the other outward: and wherein they consist. [2] 307. ab. ¶ Look service. Worthy. How the more Worthy thing is sometime ordained for the less worthy. [1] 6. b Wr. Wrath. Wrath taken in Scripture fo● vengeance. [3] 388.b, Gods is not stirred up but upon just cause. [2] 218.a. Pighius interpretation, how we be the children of Wrath by nature [2] 217.b, 218.a, What things do make us so [2] 218.a. What and when the day of Wrath is. [3] 388.b. Wrestling. Two sorts of Wrestling [3] 234.a. Of jacobs' Wrestling with the Angel. [3] 283.b, 284.a. Wrong. What we must do in cases of Wrong. [2] 557b. ¶ Look Injury. Ye. Year. Of the revolution of the great Year. [3] 328.b, 329.a. Years. When days are to be taken for Years, the scripture teacheth. [3] 324.b, 325.a, The same manner of them were at the beginning that be now, though Pliny say the contrary. [1] 128.a. What the thousand Years, that Christ shall reign with his saints do signify. [3] 358. ab. Yesterday. Christ Yesterday and to day, how it is expounded. [3] 325a. Yo. Youth. What things Youth are not to be admitted to hear or read. [2] 550.b, The testimonies of divers writers touching their untowardness. [1] 53. ab, Their faults must be no cause to keep them from hearing of wholesome doctrine. [1] 54.a, How they behave themselves in hearing. [1] 53.b, May hear good doctrine with profit, & why: read the proofs. [1] 53.a, Not excepted from hearing the word of God. [1] 57.b. Ze. Zeal. Of Zeal, and what the etymon of the word teacheth. [1] 94.a, Fond in the Apostles to imitate Elias. [2] 387.a, Wherein they agree, and wherein they differ, is taught by a proper similitude. [1] 95.a, It must first be well tried, before we give place unto it, and why [1] 95.b. A very evil and blind Zeal noted in some, which is joined with self-love [1] 95.b. The Zeal of jehu was not just. [2] 572.b. A Zeal without knowledge in the jews [2] 560.a, [1] 94.b, 95.a, 96.a. FINIS propositi, laus Christo nescia FINIS. A brief Table, Collected out of the additions; showing effectually such matters as are therein contained. Where also the Reader for his further resolution may turn back to the former Table. Abrahams' fact in defending Sara's chastity, 149.a, What we have to note in his servant prescribing himself a sign to know Isaac's wife by, 152.a, His faith in respect of that of the new testament, 248. a.b, Whether his bowing to the angels were idolatry, 150.b, What the promises of God unto him do teach us. 149.b, Whether he sinned when he lay with his handmaid. 150, b. Accidents, and whether they may be in many places, or in two subjects at one time, 192.a, That our bodies are not nourished by them, 196.a. Actions, and how they are judged just and unjust, 161.a, A distinction of them and their subjects, 131.b, Of the good moral ones of infidels, 104.a, The will commandeth them, 105.b, Three kinds of them handled in the ten commandments, 164.b. Adam, and to what end he was created, etc. 37.a, divers things concerning him spoken, 145.a. Adversities, and what we are to consider in them, 159.b, 157.a, How Christ by his afflictions did sanctify them all, 3.b, 4.a. Adultery, and that it ought to be punished with death, 167.a. Affections that are faulty, and not faulty, 68.b, 69.a, Diversity of them by turns in man's will, 105.b, We must not be void of them, and why, 66.b, Touching their use, & the moving of them, 157.b. Afflictions of Christ, renewed in his members, and how, 7.b, 8.a, A catalogue or summary of them, 6.a, b. 7, a, How ours for Christ's sake will be seasoned, 9.a, Comfort in them by those of Christ, 4.a, God exerciseth the godly with divers; proved, 58.a, Why and how the world thinketh it a madness to rejoice therein, 25.b. All, in the doctrine of salvation restrained, 123a, 131.b. Alms deeds, and how they must be moderated, 166.b, Redeem thy sins with Alms deeds expounded, 166.a. Altars, and whereof the having of so many in popery sprang, 16.a. Amaleck the first enemy that came out against Israel, 162.b. Anabaptists, in their number that build upon hay, stubble, etc. 132.b, Whether they have the true mediator, 130.b, 131.b, 132.a, What absurdities do follow their opinion. 134.b, 135.a, Whether they believe in Christ, 131.b, Whether their heresy touching the flesh of Christ do exclude them from salvation, 129.b. Angels have commonly appeared in white, and what is thereupon inferred, 119.b, What we have to note by them which talked with Abraham, 150.b, Whereupon their divers names be derived, 155.a, They cannot be in many places at once, 191.a, Whether the saints shall be better than they, 155.a, Good ones cannot sin, 101.a, How it is meant that they are not within precinct of place, 192.b, They did the wonders that were showed on Mount Sina at the publishing of the law, 163.b, 164.a. Anger of every kind is not forbidden of God: what then? 166.b, Why we must beware of provoking holy men thereto, 155.a. Antecedent denied, by denying the consequent, 130.b, 131.a. Antichrist, and a prophesy of the short continuance of his kingdom in England, 92.b. Apparel of ministers, 122.a, 123.a, 115.b, 116.a, b, 118, a, 121.a, ¶ Look ministers and surplice. Argument negative fetched from authority is weak, 182.b, From a similitude, is firm, 183.a, b, 184.a. Ark of covenant, 59.b, It should not be carried in carts, and what that teacheth us, 60.a, A figure of the church, 147, b. Ascension of Christ, and why he mentioned it in the words of the Eucharist, 200.a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 106.b, 107.a. B. Baptism, and what the dipping in, and issuing out again do mean, 11.a, 229.a, Tertullians' heresy touching it, 113.a, We receive Christ as well therein, as in the Eucharist. 229.a, b, Who first instituted that of children, 112.b, 113.a, A tradition of the apostles, 114.a, More attributed thereto than is meet, 138.a, Whether children dying without it are in the state of damnation, 138.b, 150.a, Remission of sins dependeth not wholly thereupon, 148.a, Whether children or infants are to receive it, 114.a, b, In the primitive church prolonged and delayed, and how, 114.a, How circumcision and it be all one, 150.a, It must be received of none, but such as be of a right faith, 137.a, The opinion of the Lutherans as touching it, 138.a, whether in it regard is to be had of the faith of the ministers, 137.a, b. The sign thereof, and what it is to be baptized therewith, 138.a, Why infants must receive it, 150.a, It is a sealing of faith, and of what or whose faith, 137.b, Before, in, and under the law it had one efficacy, 163.a, It must not be reiterated, 137.a, Therein is kept an analogy, how and why, 296.a. Barrenness of women in the old testament, and what it teacheth us, 152.b. Beauty, and the right use and fowl abuse of the same, 156.b, Of Moses, 158.a. Bells, which hung at the skirts of the priests garments, and what they signified, etc. 30.b. Believe God, and to believe in God all one, 163.a. Birth-daie, and how the celebrating thereof is lawful, 157.a. Bishops, their square cap, rochet, vestments, etc. 123.a, Who be unmeet and unworthy their place, 63.a, Whether they should fly in persecution, 77.b, The true description of them, 62.a, b, 63.a, Their charge touching presentations and institutions of such as are preferred to the ministery, 123.a. Blasphemy ought to be punished with death, 164.b. Blessing of the old fathers on their children, and what it doth teach us, 153.b, Why the same could not be given to Esau that was given to jacob, 153.b. Blood, and how it is called the soul, 203. a, b, Whether it be all one with the soul, 203.b, What we are taught in being commanded to abstain from it, 148.a. Body of Christ, and what kind he had after his resurrection, 221. 222. 223, etc. Whether it were passable and impassable both at once. 226.a, b. ¶ Look Christ. Body natural, and whether it may be in divers places at once, 188, 189, 190, Whether one consisting of quantity may be without quantitative measure, 221.b, The difference between a natural and a spiritual, 189.b, Whatsoever is a Body, it is in a place, both in bigness and quantity, etc. 191.b, 192.a, Bondage of the Israelites under the Egyptians was deserved by sin, 158.a, Of a voluntary kind thereof proceeding from charity, 148.b. Whence very Bondage in deed had original, 148.a. Bread, of what kind Christ gave in the last supper, 235, 236, 237, Five kinds mentioned in the sixth of john, 235.b. ¶ Look Eucharist, Building distinguished into spiritual and material, 13.b, What is to be regarded in the manner thereof, 14.a, The original thereof, and how homely it was, 12.b, 13.a, Two causes why the stones of the spiritual are united, 13, b. Burial, where note divers points necessary, 151.b, 152.a. C. CAlling of God of two sorts, common and effectual, 108.b, 113.a, b. 115.a, b, 106.a, b, Absolute, and according to purpose, 128.a, b, Of election inward, and of the word outward, 116.a, b, That counseleth, and that persuadeth, 115.b, Observations touching both, 148.b, Whether the common kind hath been extended unto all, 120.b, 121.a, Whether that by creatures celestial and terrestrial had been enough to salvation, 122.a, Whether hardness of hart, after it, be a punishment of God, 113, b, Unto what kind justification is joined, and not joined, 115.a, Whether the effectual kind do prevail when it is present, 119.b, divers means thereof, specially to the ministery, 159.b, What kind we can resist, 119.b, God dallieth not in Calling them, to whose calling he apply not efficacy, and why, 122.b. Carefulness worldly, and who they be that fall thereinto, 161▪ b. Causes natural are not over much to be relied upon, 156.b. Ceremonies, some commanded in the law were before the law, 147.b, 156.a, b, Whether those of the fathers were only bare outward exercises, 163.a, How it is meant, that they gave no remission of sins, 168.b, Their use in the old time, 160.b, What kind may be said to have justified, 150.a. Whether they are all to be abrogated, 118.a, b, A distinction of them, 118a, The church may add to the Ceremonies delivered by the word of God, 166.b. Chance, and that God's providence taketh it not away, 130.a. How things are said to be done by it, or fortune, 154.a, Those things, which seem to happen thereby, are governed by God's providence, 130.a. Charity, and whether it be violated by flight in persecution, 79.b, 80.a, A pithy persuasion thereunto, 4.b, The two plagues of it and unity, 2, a. Children, and whether they are to be baptized. 114.a, b, Whether they dying without baptism are in the state of damnation, 138.b, Their duty to their parents, 145.b, Why Plato would have them brought unto the camp, 4.b. Choice of God, and of men are divers, 131.a, God's providence taketh not away man's, 130.a. Christ was in heaven when he appeared to Paul, 188.b, How to behold his passion fruitfully, 7.a, What the form of him doth signify, 2.b, He must not be divided, but yet his natures must be dissevered, 192.b, A comparison between the Eucharist and his body, 179.b, 180.a, b, In what respect he strove with death, 5.a, A place to the hebrews touching him expounded, 201.b, 202.a, Wherein we should imitate him, 2.a, The inestimable fire of his love, 7.a, How by his afflictions he sanctified all adversities, 3.b, He feared death, 66.a, b, A description & application of certain actions done to him in his passion, 7.b, Whether his body, after his resurrection, was without all thickness, 221.b, Whether as touching his divine nature, he suffered, 90.b, 91.a, Whether he were a sign of himself, 226.a, Whether his natural body could be in divers places at once, 188.a, b, 189.a, b, 10.b, 86.b, Whether his body were passable and impassable at once, 226.a, b. Whether he opened the womb of his mother, 222.b, Whether the obstinate heresy as touching his flesh, exclude the Anabaptists from salvation, 129.b, Whether it be of necessity to salvation to understand all the opinions touching him, 134.a, b, Why he could not be received of the jews, 14.b, 15.a, Why he would have certain sinners in his stock, 156.b, Why in the prophets he is called the sun, 9.b, How sin had place in him, 4.b, 5.a, How his cross maketh all things savoury, 9.a, b, How he is said to suffer at this day, 7.b, How he became a servant, 2.b, 3.a, His innocency was not unknown to his enemies, 5.a, His Godhead and majesty, 2.a, By what faith he must be received, 87.a, A participation of properties in his two natures, 202.a, b, His gréefs distributed into certain principal parts, 6.a, He is no mediator, unless he be also a man, 134.b, 135.a, Only two comings of him in the scripture, 231.b, A sermon of his death, 1.a, and so forward. A brief sum of the reproaches that he suffered, 3.b, Of his reliks, 4.a, Figured in Noah, 148.b, Of his exaltation, and in what respect, 8.b, His coming, and the end of the same, 25.a, b, He is the principal effect of predestination, 131.b, He is both the son of God, and the son of man, 91.a, b, The antiquity of his priesthood, and the excellency thereof, 149.b, One person in him consisting of divers natures, 138.b, Signified by the tree of life in Genesis, 145.b, The manner of his generation, 133.a, In what respect he is the foundation of the church, 132.b, A sermon concerning his resurrection, 9.b, and so forward, That the substance of his flesh was taken of the virgin, 133.a, In what respect he excelleth all the angels in glory, 155.a, He is both a creature, 149.a, And a creator, 192.b, Of our communion or conjunction with him, 105.b, 106.b, 97.a, By what things, 98.a, His divinity proved, 8.b, Of two conjunctions which we have with him, 97.a, He is our mediator as touching both his natures, 91.a, Church, not invisible upon earth, 153.a, 154, a, Of her keys, and how they are meant, 26.a, b, 27.a, Not to be preferred before God's word, 152.b, 153.a, What a horrible crime it is to neglect the building thereof, 18.a, b, By what means it must be restored, 50.a, What must be taken heed of in the same well ordered, 147.b, Many things, which should move us to the restoring thereof, 14.b, 15▪ a, Immediately from the beginning it had Adam for her governor, 145.b. It borroweth many things of the decrees of Moses, 118, a, b, The conjunction of the members of the same, 139.a, b, 140.a, b, Founded in the strength of Christ, 145.b, A sermon touching the building thereof again, 12.a, b, and so forward, In what things the general consideration of building the same doth consist, 13, b, The authority that the Cardinal of Loren ascribeth thereto, 152.b, The lot of the same is to be assaulted both within and without, 112.a, b, The state thereof in old time, and now described by a comparison of building, 13.a, The manner & profit of building it, 14.a, b, Of the increase of the same, and every member thereof in Christ, 124.b, 125.a, In what respect Christ is the foundation thereof, 132.b, Singing therein lawful, 160.b, 161.a, Of whom it consisteth, as the Cardinal of Loren holdeth opinion, 152.a, b, Why the primitive had more prophets than we now have, 151.a, b, It is not tied to certain seats or successions of bishops, 157.b, It may add to the ceremonies delivered by the word of God, 166.b, Figured in the ark, 147.b, By what kind of dealing it is overthrown & pulled down, 19.a, b, Unto whom the building thereof belongeth, 21.b, 22.b, Before Christ's coming it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to punish the ungodly, 155.a, Of her power, and whether she may err, 170.a, 3.b, M●anes whereby to reform and enlarge it, 88 89, An example of a skilful and painful builder thereof, 23.b, 24.a, Where and how we must seek timber for the building of it, 20.a, 21.a, b, What instruments are required thereunto, 22.a, Whereupon her peace doth much depend, 88.a, Wherein her honour consisteth, and to what things it is transferred, 21.a, How necessary a thing discipline is therein, 88.b, Whether they that fly in persecution, do forsake or betake themselves to the same, 75.b, 76.a, Her redemption signified in Adam and Eve 145.a, b. Churches, & whether ours should be magnifically builded and adorned, 168.a, b, Whereof lights originally sprang up in them, 170b, Images should not be placed in them, 164.b, What manner of ones were in France, Italy, etc. 75.b. Church-goods, and whether the taking away of them should be a cause why we should forsake the church, 15.b, 16.a. Circumcision, and what it signified, 150.a, Baptism and it be all one, and how, 150.a. Collects, and the reason of those prayers, and their name, 136.a. Commandment, which is the soul of all the rest, 102.b, 103.a, The first and last observed of none, 167.b. Commandments of God must be distinguished, and how, 160.b, Four in the first table, and which they be, 165.a, Six in the second, and what they be, 165.a, Why some are affirmative and some negative, 169.b, What we have to note in the contents of the ten, 164.b, The conjunction of them, 165.a. The substance of them, 164.a, b, Three kinds of actions handled in them, 164.b, What we must do, when two contrary meet, which cannot be performed both at once, 166.a, b, 71, a, b, 72.a. Commings of Christ in the scripture only two, 231.b. Commonweal, and what kind of rule were good therein, 163.a, Plato's imagined, 52.a. Communion, or conjunction of us with Christ, 105.b, 97.a, What opinion Cyril held thereof, 106.b, The instruments or knots of the same, 98.a. Of the beginning and ending thereof, 106.a, Signs and tokens of it, 98.a, Distances of places hinder it not, 97.b, Of the Communion of the parts or members of the body, 97.b. Communion in the morning, a devise of man, 119.b, 120.a. ¶ Look Eucharist. Concubines of the patriarches were their wives, 152.a, Concupiscence of two kinds, recited in the last precept of the law, 165.a, Confession of sins both to God and men allowed, 157.a, Three manner of ways in the sacrifices, 170.a, How flight in persecution is a kind thereof, 70.a, Auricular must not be taken out of the church, 170.a. Conjunction of us with Christ in the Eucharist, 140.b, 141.a, b, 106.a, b, 184.a, b, 220.a, b, 124.a, b, disagreement touching the same, 97.a, Whether it be done by Christ, or by faith, 126. How it is increased in Christ, 124.b, 125. 126.a, 127.a, A certain kind common to all men in general, 105.b, That the weakness of faith letteth it not, 126.a, Of the members of the church, 139.a, b, 140.a, b, Of Christ's humanity and divinity, 3.a, b. Conjunctions two, which we have with Christ, 97.a. Conscience clear a great comfort, 112.b, We must do nothing against it, 122.a, b. Consecration is a sacramental thing, 242, b, The force thereof specially in the Eucharist, 138.b, 239.a, When and how that of the bread in the Eucharist was made 212.a. Consequent denied, by denying of the antecedent, 130.b, 131.a. Constancy in persecution for true religion exhorted: Read the 47. epistle, beginning at pag. 139, Renewed in the godly, 145.b. Consubstantiation of Luther and Brentius, 153.b. Contempt of Christ, 3.b. Contraries cannot be together in one subject at once, 204.a, b, 205.a, b. Contrition, and how it is not effectual to the remission of sins, 157.a. Controversies about the understanding of scriptures, 187.a. Conversion, and whether it be by compulsion, 111.b, 112.a, 119.b, Touching the power of God therein, 108.b. Thereunto we bring nothing actively, 117.b, 118.a, Whereto it, and our disposition to do good must be attributed, 110.a, b, 111.a, b, 112.a, b, Of Paul, 115.a, Whether he therein were drawn by free will, 118.a, b. Correction brotherly extendeth to every estate, 170.a. Covenant, and the definition and scope thereof, 160.a, What God requireth of us to him ward therein, 28.b, 29.a, That in the law and that in the Gospel all one, 150.a, What jews at this day belong not to the same, 150.b, What God meant, when in that which he made with the Levites, he promised peace, 28.a, b. Counsels general, and how they are to be regarded, 210.b, 197.a, b, That they cannot err, as the Cardinal of Loren saith, 152.b, Not to rely or lean too much to them, 249, a, b. Counsel ask of God in every enterprise, 38.a. Court, & of leaving it, or living in it, 158.b. Creation of all things, and probable propositions concerning the same, 144.a. Creatures have a substance circumscriptible, 190, b, How it cometh that some be clean, and some unclean, 147.b, Wherein their holiness standeth, 163.a. Cross is Christ's triumphant chariot, 5.b, 6.a, 8.a, How it maketh all things savoury, 9.a, b, How diversly men be addicted to the same, 4.a. Crucifix, and of worshipping the same, 121.a, b, The image thereof must not be on the table when the word is preached or the sacraments ministered, 123.a, b. Curiosity defined, and what is intended thereby, 152.a, Why it doth much hinder faith, 163.a. Curses are lawful for the godly, and so are oaths, 164.b, What we are to gather by those that were laid upon our first parents, 146.a, b. D. DAgon, and the form and figure of him being the Philistines god, 86.b. Dancing, and what is thereof determined, 161.a. Deacons, and why they were ordained in the church, 50.a, 42.b. Dead, and touching their burial in chosen places, and specially in temples, 152.a. Death, more feared in the time of the law, than of the Gospel, 149.a. Of body and soul set before Adam, 145.a, Of sorrowing and rejoicing therein, and the causes thereof, 155.b, The cruelty thereof complained of, 82.a, How the godly desire that which they fear, 67.a, How the fear of the same is not of itself faulty, 73.a, b. Of two sorts, the one bodily, the other spiritual, 74.b, Within what bounds the fear thereof must be restrained, 67.b, A thing to be feared, 66.a, How it doth always bring fear, 67.a, Whether there be a faultiness in the fear thereof, 66.a, Not good by itself, 67.a, Whether the fear thereof in a Christian man be sin, 65.b, A sermon of Christ's, 1.a, and so forward, In what respect he strove with it, 5.a. Dearth, and provision against it, when and by whom to be made, 157.a. Disagreement, and bearing of hatred differ, 176.a, b. Discipline ecclesiastical, and how necessary a thing it is, 88.b, Where the rule thereof must be sought for, 89.a, Under what pretence it is rejected, 88.b. Disputations must not be counted unprofitable, nor refused, and why, 176.a. Devil let lose and at liberty, 103.b. Divine is a god speaking among men, 49, b. Divinity, a sermon concerning the study of the same, 43.b, and so forward, The ancientness thereof, 45.b, The utility and profit of it, 46.a, The worthiness thereof, 45.a, 249.a, b, Schools for it, and what ought to be read in them, 89.a, b, The chief thing whereby to judge matters thereof. 210b, How that, when it is commended, under one labour are reaped two fruits, 44.b, The nature and property of it set forth by similitudes, 56.b, A kind thereof condemned, & why, 54.a, A definition thereof, 56.b. Divinity or Godhead, and a distinction or diversity made in the essence thereof, 103.a, ¶ Look God, and Trinity. Doctrine must not be grounded on doubtful speeches, 134.a, Draw, & how God draweth us unto him, is showed by similitudes, 111.b, 112.a. Dreams, and why being sent from God they are granted to some unbelievers, 156.b, Of the observation of them, and whether it be lawful, 151.a, Even vain ones doth GOD use in most weighty matters, 37.b. Droonkards' must be excommunicated, 151.a, What we are to determine of the evils done by them, 151.a. drunkenness, and in whom it is to be condemned, and in whom not, 148.a, In the vice thereof, what is sin, and what not. 151.a. E. ELection, and whether it depend of works foreseen, 131.a, b, Gods and men's are diverse, 131, a. Elements, and in what sort they be in compounded bodies, 183, b. Errors are not particularly condemned in the scriptures, 135.a, b, diverse, & their favourers, 135.b, 136.a, ¶ Look Heresy. Eucharist consisteth of two things, earthly and heavenly, 183.b, 232.b, whether the body of Christ given therein be passable or impassable, 204.a, A comparison of our change with the change of bread in it, 183.a, Origins opinion, that the natural substance thereof is cast into the draft, 182.a, How both bread and the body of Christ is given therein, 186.b, Whether the bread in it be metaphorical, 215.b, 216.a, 235.b, 236.a, Whether the body of Christ be corporally and substantially in it, 188.a, 189.a, b, etc. 226.b, etc. 243.b, 244.a, etc. Three questions touching the same disputed of, 175. The word of God hath both, that Christ's body and the bread is therein, 198.b, How Christ is therein, showed by comparison, 280.a, As Christ blessed bread, so he gave bread in the same, 198.b, Two kinds of analogy therein, 195.b, The adversaries will not decree, that by the power of Christ, bread can remain, and the body of Christ be given in it, 198.a, To what end Augustine made mention to Dardanus thereof, 190.a, It doth not derogate from the majesty of Christ to have bread present therein, 198.b, That in these words thereof This is my body, is a figure, is showed for three causes, 199.b, 201.a, A sacramental change of the bread into Christ's body in it, 213.b, 214.a, b, 215.a, 240, 241, etc. Certain propositions like unto this, This is my body, used therein, 199.a, What is to eat Christ therein, 208.b, 209.a, Why Christ spoke of his ascension in the words thereof, 200.a, Whether the wicked received the body of Christ therein, 207, b, 208, 209, 245.b, The adversaries say that the body of Christ therein consisteth not of quantity, 205.b, 206.a, A place of Paul touching the same expounded, 200.b, Of consecration of the bread and wine therein, when, and how, 212.a, If Christ were carnally present in the same, he should hinder our spiritual commodity, 208.a, Two sorts of nourishment therein, 227.a, How the eating of Christ's body therein must be understood, 211.a, What bread Christ took and gave therein, 211.b, 212.b, 213.a, Of the change of bread therein after consecration, 234.a, Touching unleavened bread in the same, 123.a, The same body of Christ is received therein, which hung upon the cross, but diversly, 243.b, 244.a, Why the sacrament thereof was instituted, 1.a, The peace of the church doth much depend upon a pure communicating thereof, 88.a, The force of faith in receiving it, 244.a, That which is changed therein remaineth as touching the subject, 218.a, That the figure is not the thing figured, 203.b, 202.a, b, 201.a, b, We receive whole Christ in the same, yet by faith, 88.a, Every thing cannot be a sign of Christ body, as that is, 245.b, After what manner we be truly changed into Christ therein, 220.b, 221.a, By the definition of a sacrament is proved that bread remaineth therein, 197.b, This proposition (The bread is the body of Christ) in the same is not unpossible, 237.b, 238a, A place of Ambrose touching the similitude of Christ his death, and his blood therein, 202.b, 203.a, Excessive speeches used about the same, 219.a, b, 220.a, Why bread must be retained in it, 179.a, How the bread is said to be made flesh therein, 218.b, A confirmation of the reasons against the real presence of Christ therein, 230.b, 231. Augustine saith that Christ gave a sign of his body therein, 203.a, The force of consecration in the same, 238.b, 239.a, we no less received Christ in his word, than in it, 231.a, What body of Christ we receive therein, 195.b, The Cardinal of Loren maintaineth real presence therein, 154.b, 155.a, A comparison between the sacrament thereof, and the person of Christ, 179.b, 180.a, The outward sign is named both bread and the body of Christ therein, 242.a, b, It is a sign of a thing, which substantially, corporally, and really is absent, 202.b, A controversy at Strasborough touching it, 53.a, With what faith we receive the body of Christ therein, 96.a, b, Whether in the church it is had without the body and blood of Christ, 164.a, Gardiner's book touching it confuted by P. Martyr, 94.b, The controversy about it made manifest, 100, b, Against divers fond devices touching the doctrine thereof, 162.a, b, Bezas opinion of the bread and wine therein, 150.b, 154.b, Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therein, 161.b, 162.a, With what mouth it is received. 87.b, 88.a, What is the end of receiving the same, 230.b, The true eating thereof, 231.a, 163, 164, Most perstilent seeds of idolatry in the same, 87.b, Note that bread is the body of Christ therein, which the adversaries deny, 242.a, The body of the Lord therein is said of that, which as touching power is insensible, 185.b, Of our conjunction with Christ therein, 220.a, b, 127.a, b, 184.a, b. Excommunication prefigured in Adam cast out of paradise, 146.b, The end thereof, 89.a, Unto whom the right thereof belongeth, 88.b, 26.b, 27.a. F. FAith the instrument whereby we attain eternal life, 126.b, Whole Christ received in the Eucharist thereby, 88.a, Why curiosity doth much hinder it, 163.a, Of what kind baptism is a sealing, 137.b, Why a weak one ought not to be despised, 160.b, The force thereof showed by the force of imagination, 155.a, Of our communion with Christ thereby, 98.a, 125.b, 126.a, With what kind we received the body of Christ in the Eucharist, 96.a, b. How necessary it is in receiving the Lords supper, 138.b, The word goeth naturally before it, 114.b, That the weakness thereof letteth not the conjunction that we have with Christ, 126.a, The force thereof in making things far distant to be present, 140.a, What is and is not the rule thereof, 87.a, Who are said to have fallen from it. 133.b, The want thereof is the cause that we commit many things foolishly, 10.a, It is more helped by our sacraments, than by those of the fathers, and why, 247.b, 248.a, b, By what kind Christ must be received, 87.a, The force thereof in the Eucharist, 244.a, The profit that cometh by the exercise of the same, 126.b, Whether, where it is more abundant, the sacrament should be more excellent, 248.a, Of that which cometh by hearing, and how fruitful it is, 86.a, Of that which justifieth, and what assent the same is, 149.b, Not without repentance, 170.b, No necessary affinity between prophesy and it, 151.a, abraham's and theirs of the new testament, 248.a, b, Of the théefs on the cross with Christ wonderful, 6.b. Faithful and unfaithful differ and differ not, and how, 108.b. Fall of saints, and what it doth teach us, 149.a, In persecution, 139.b, 140, The difference between the predestinate and the reprobat after the same, 143.b, What we have to note in that of the fathers, 156.a, b. Fathers, and what they meant in taking wives of their own kindred, 152.b, The time of generation more late in them than in us, 147.a, What we have to note touching their actions in divers respects, 152.b, 153.a, And their falls, 156.a, b. Fathers of the church otherwhile do greatly disagree, 34.a, b, Their authority is not alike, 214.a, How and in what order they are to be read, 34.b, 35.a, Not to rely or lean too much to them, 249, They must be tried by the holy scriptures, 35.a, b, What is to be done, and what hath been, when there have happened hard places in them, 33.b, How they are to be regarded, 210.b, That their books must not lightly be refused, 180.a. Fear, why it is profitable to godly men, 155.a, What religion it is in the scriptures, 158.a, How death always bringeth it, 67.a, Within what bounds it must be restrained, 67.b, How considered it is sin, 66.b. How it is not of itself faulty, 73.a, b, By what kind we bring to pass that we avoid many evils, 72.a, How it is a work of God, and whereunto by him directed, 66.b, Whether in a christian it may be sin, 65.b, Whether there be a faultiness in the same, 66.a, Two manner of faults therein, 65.b, 66.a, A definition thereof, 65.b, What Fear by itself is not evil, 66.b. Feasts of the nativity of Christ, of his resurrection, etc. 118.b. felicity the chiefest good, and in what two things it consisteth, 28.a, b, True began in the faithful under the cross, 153.a, Everlasting described even by earthly names, 153.a. Figure, is of a true, not of a fantastical thing, 202.a, b, Figures, whereby the Cardinal of Loren is convinced, for saying that in the scriptures there be none, 155.b. Flesh, and why the eating thereof was not dispensed withal before the flood, 145.a. Flight in persecution, 154.b, A wise provision, 140, For religion in England, 93.a, Why they that condemn it, do it, 80.b, 81.a, Whether it be against brotherly charity, 79.b, 80.a, In what cases of danger it is lawful, 78.b, 64.a, b, 65.a, How far forth it may be lawful for ministers, 73.a, Hard cases touching the same, resolved, 77.a, b, How it is no sin, 67.b, How it is a kind of confessin, 70.a, That the precept of Christ touching the same is perpetual, 69.a, b, 73.b, Whether is were universal, 71.a, For whom it is lawful, and not lawful, 77.a, b, 78, a, 80.a, b, Tertullians' opinion touching it, 71.a, Objections and answers, 72.a, b, 73.a, b, etc. Whether that, which hath the fear of death joined therewith, can please God, 72.a, Of David, and what we are taught thereby, 74.a, Of the apostles, 71.a, A prayer to be said in the time of persecution when Flight is intended, 70.a, 73.b. Flood, a figure of the last judgement, 147.b. Foreknowledge, and divers points to be marked touching it, 130.b, Whether things are not appointed with God, but in respect thereof, 130.b. Form adorneth and perfecteth the matter, 108.b, What that of Christ doth signify, 2.b. Freedom of three sorts in the will, 125, b, That and the captivity of the same, 105.a, b, 106.a, b, 107.a, b, In spiritual things denied us, 107.b. free-will defined, and the office of the same, 101.b, 126.a, To do well ariseth not of us: how then? 123.b, Not granted to all men alike, 104.a, The objects thereof of two sorts, 102.a, 126.a, Touching supernatural things abolished, 108.b, 109.b, Whether the fulfilling of God's law consist therein, 119a, b, How far forth it followeth the precepts of the law, 103.a, Augustine attributeth more than is meet thereto, as touching things heavenly and supernatural, 120.a, No where found in the scripture, 101.a, Peter Martyrs meaning in so saying, 106.b, 107.a, b, How it is communed with, when any thing is commanded, 103.b, what profits are gathered by the extenuating thereof, 106.a, The Pelagians abuse scripture for the affirming thereof, 107.a, b, Whether Paul in his conversion were drawn thereby, 118.a, b, The difficulties, which are a let unto it, 126.b, 127.a, How man, which therein was evil, in the same is become good, 124.b, what absurdities follow, in giving there unto so much as of some is required, 126.a, How the father's attributing any thing to the same in spiritual things are to be meant, 128.b, In what things it is and is not to be granted unto man. 117.a, b, 118.a, 103b, 120.a, What power it is, 163.b, The state thereof in the regenerate, 124.a, b, 125.a, 129.a, How men not regenerate have it, 102.a, b, 126, 127.a, 163.b, How it may be attributed unto God, 101.a. G. GArments, and why they were invented, 146.b, Regeneration signified by the washing of them, 163.a. Genealogies, and whereunto they that are set forth in scriptures do serve, 156.a, The utility which cometh by the description of them, 147.a. Generation, and what is first form therein, 97.b, The time thereof more late in the old fathers than in us, 147.a. God cannot be defined, and whereby he is known, 164.a, How he is said to come or descend to a place, 163.a, Of his revealing of himself, with other points touching his nature, 159.a, 160.a, Why he is said to remember, 147.b, What it is to see him, and that not to be able to see him is a punishment of sin, 155.a, How it is meant that he would not sin to be, 119.b, How it is meant that he repented him, 147b, Croesus' demand of Thales what he was, 41.b, How he was seen on mount Sina, 163.b, What things the school-divines say he cannot do, 163.a. Gods, a multitude confessed, and how, 103.a. Godly and ungodly differ and differ not, 108.b. Godliness, and what is the first step thereto, 86.a. Gospel, and why it is refused, 3.b, The divers working thereof preached to the hearers, 116.a, b, Not universal, but particular, 120.b, 121.a, b, 128.b, Of the signs which went before it and the law, 163.b, 164.a, The testimony thereof can by no man's writing be made truer than it is, 102.b, The law and it must not be separated, 165.b, Causes why the course thereof is hindered, 15.b, Touching the propagation thereof a letter sent to a prince of England, 128.b, A carnal reason why it should not be received, 15.a, Certain places restrained from having it preached in them, 121.a, The chief sum and principal point of the same, 134.a. Government, what is meet and unmeet in a Commonweal, 162.b, 163.a. Grace of God tied unto the sacraments by the Lutherans, 138.a, b, what kind the School-mens preventing grace is, 114.b, 115.a, Whether God's Grace in doing well expecteth man's will, 123.b, 124.a, What Grace is added to free will, and why, 101.b, 102, a. Griefs of Christ divided into certain principal parts, 6.a. H. Hardness of hart, 160, b, Whether the same after God's calling, be a punishment of God, 113.b. Harlots, and that honest women must not tire themselves like such, 156.b. Hart is first form in generation, 97.a, b, How it is meant that it is not in our power, 102.b. Hatred and disagreement differ, 176.a, b, Of that which the jews bore to Moses, 32.a, b. Heaven said to be shut up, & when, 17.b, 18.a, Sometimes it signifieth the air, 188.b. Heresy of the Anabaptists touching the sacrament, 177.a, Whether that as touching the flesh of Christ excluded them from salvation, 129.b, Of Arrius, servetus, & others touching Christ, etc. 86.b, 2.b, Of the Capernaits, touching the Eucharist, 204.b, 231.a, Of cyril touching our communion with Christ, 106.b. Of the Enthusiasts, 108.a, Of Gribald touching the divine essence, 103.a, Of the Libertines touching the resurrection, 11.b, Of Luther touching real presence in the sacrament, 108.a, Of the Marcionites and Manicheis touching the old testament, 135.b, Of Nestor, Arrius, Eutyches, etc. and others, 187.a, Of Origin and others touching the end of the punishments of the wicked, 138.b, Of the Pelagians touching conversion or change of our mind, 108.b, 109.a, and deserving grace before regeneration, 106.a, b, Of Swenkfeeld detested, 114.b, Of Tertullian touching marriage, etc. 113.a, And excellent way for every one to purge himself of Heresy, 182.a. Heretics like unto the Philistines, 86. b. 87.a. Histories profane and holy do differ, and how, 160.b, Holy Ghost proved to be God, 190.b, 191.a, b, How he was in the dove, 208.a, Why he hath no limited substance, 192.b, 191.a, b, Breath a sign thereof given, 26.a, He giveth the keys to the church, 27.a, He is the teacher of the scriptures, 49.b, 42.a, When he teacheth doctrines of faith, the word maketh mention of it, 197, a. Holiness, and to whom chiefly it belongeth, and of the holiness of creatures, 163.a. Honey, and why God refused it in sacrifice, 169.a, b. Hope is the more increased in the godly, and how, 151.a, To attribute more than is meet to natural causes, is against it, 156.b. Humanity of Christ is not every where, 139.a. Humility of Christ described, and wherein, 2.a. Hyperboles used in the holy scripture, 219a, 160.b, Chrysostom and other of the fathers used them, 219.a, b. I. Iacobs' vowing the tenth, and his having of many wives, 154.a, b, His wrestling with the angel, and what we are taught thereby, 155.a, b. Idle persons must not be suffered in commonweals, 157.b. Idleness removed by God from man, 146, a. Pleasure and it, that nurses of vices, 49.b. Idolatry, and diverse points to be marked touching it, 164.a, Whether Abraham's bowing to the angels were Idolatry, 150.b. jehovah, God's name, which the jews will not once name, 159.a. Iewes at this day, that belong not to the covenant, 150.b, The manner of their passage through the read Sea, 161.a, Why they lived in great distress of things, 17.a, Why Christ could not be received of them, 14.b, 15.a, What causes hindered them from building God's temple, 14.a, b, 15.a, etc. Against them denying that Messiah is not yet come, 130.b, How they hated Moses, 32.a, b, How many high priests they had from Aaron, to the building of salomon's temple, 31.a. Ignorance doth not altogether excuse sins, 151.a, What kind doth truly excuse it, 169.b, The danger thereof in divine matters, 131.a, The notable kind of the jews, 14. a.b. Image of God in man, and wherein it consisted, 144.a, Why man is said to be created according thereto, 144.b, 145.a, A place in the hebrews, touching it and his substance in Christ, expounded, 201.b, 202.a. Images should not be placed in churches, 164.b, What kind, may serve and be allowed of the godly, 168.b, All use of them is not forbidden the godly, 164.a, The worshipping of them must in no wise be suffered, 123.b. Imagination, of how great force, 154.b, 155.a. Imitation of Christ exhorted unto, and wherein, 2.a, In suffering, 6.b, 8.a, b, In dying for our brethren, 74.b, Of Princes in people, 77.b, 78.a, Why men take pleasure thereof, 164.b. Immortality, and what are the beginnings of ours, 164.a. Impropriations, 122.a. Indifferent things cannot defile the users of them, 120.a, b, How we ought to esteem of them, 118.a, What things are not reckoned among them, 123.b, Paul's counsel touching them, 138.b, 139.a, The use of them is neither godly nor pernicious, 120.b, Garments in the exercise of divine service accounted among them, 115.b, 116.a. Infidels good moral actions, 104.a. Infants, have their vices and sins, 103.b, Why they must be baptized, 150.a, Of such as dying unbaptised, what is determned, 150.a. Ingratitude, in the honourable, is most intolerable, 59.a. Instruments vile and base, God useth for notable effects, 37.a. Interim, and of what ground it grew, 156, b. innocency of Christ was not unknown to his enemies, 5.a. Inventions of man, whether all must be condemned, 119.b. Invocation true joined with repentance, 158.b. Isaac, and whether he knew Gods will concerning his children, before he blessed them, 153.b. judge, and why he is called a speaking law, 49.b. judges in cases of strife, admonished, 146.b, 162.b. judgement last figured in the 'slud, 147.b, An example thereof, in the Sodomites, 150.b. justice of God in punishing, 150.b, The children for the parents, 171.a. justified, and what is meant thereby, 149, b. justification, how it is attributed & meant to be by works, 150.a, Unto what calling it is joined and not joined, 115.a, Whereby the same is wrought and not wrought, 149.b, 150.a, Wherein the true and sound respect thereof consisteth, 97.a, 5.b, Whereupon it dependeth, and dependeth not, 131.a. K. Keys of the church, and how they are meant, 26.a, b, When they were given unto Peter, 26.b, They are general things, and how, 27.a, How every private man hath them, 27.a. Knowledge, distinguished according to sense, reason, and faith, 105.b, That of God without integrity of life is hurtful, 86.a, Two kinds thereof, 159.b, Of that which the Ministers are said to keep with their lips, 29.a, b. L. LAbour with hands, and what is to be observed therein, 157.b. Law of God, though it be his will, yet is it not every will of his, 119.b, The Gospel and it, must not be separated, 165.b, Why all men may not perform it, sith it is Gods revealed will, 119.a, who are counted doers thereof, 166.a, Contrariety seemeth to be attributed to the same, and how, 165.a, b, A distinction of those things which GOD forbiddeth therein, 68.b, What the not regenerate can do in the same, 102.b, The end and use thereof, 103.a, How and whereby the dignity of the same is to be esteemed, 145.a, Many things commanded therein, were kept before the same was given, 147.b, The promises thereof not vain, though the law itself cannot be fulfilled of us, 165.b, It requireth three perfections in our works, 166.a, With what terror it was published. 163.b, Why God gave it in the desert or wilderness, 164.a, The use of the same among the faithful, 165.b, 166.a, What it requireth touching performance, 102.b, How the moral and civil of the old people be abrogated, 165.b, To go to Law is permitted to a Christian, 163.a, A lesson for such as are in suit, 162, b, Laws of men, and wherein the justice of them is contained, 164, b. Laying on of hands in making Ministers, whereof it might seem to have come, 169.a. leaven, and why God refuseth that it should not be offered him, 169.a. Liberty Christian, a case touching it, to be maintained or violated, 71.b. Lie officious, is not repugnant to charity, 167.b, Of the midwives of the hebrews, and their Lie, 158.a. Lies, though officious, aught to be avoided, 150.b. Life, and how far forth we ought to lose it, 68.a, we must lay it down for our brethren, 74.b, How it is meant that we must so do, 75.a, Arguments or persuasions of good Life, 145.a, Faith the instrument whereby we obtain eternal Life, 126.b. Lifting up of hands, in prayer, 162.b. Lights great in heaven, and the end & use of them, 144.b, Whereof the original of them in churches sprang, 170.b. Love of God shineth in the death of Christ, 7.a, The inestimable fire of Christ's, 7.a. M. MAgistrates, their charge in a plentiful year, 157.a, Touching oaths, 164.b, Touching idle persons, 157.b, Why they be instituted, 162.a, What is to be regarded in the making of them, 157.a, Of their misusage, 19.a, Christians for safety of their life may use their help, 148.a, What they must do; if they will give a testimony of their innocency, 155.a, A strong reason, that God would have them, 163.a. Mankind soon increased in number, 147.a. Manna, whereunto like and unlike, 162.a, What we are to learn by that wherewith the Israelites were fed, 161.b, At what time it was commanded to be eaten, 162.a, Manslaughter, and why we must forbear it, 148.a. Marry with infidels, is contempt of religion, 155.a, Whether it be necessary that a man should Marry a maid with whom he hath lain, 142.a, 2. Marriage is not condemned, in that God requireth of the Israelites to abstain from their wives until the third day, 163.a, What is determined touching such as are coupled therein, in flight in persecution, 77.a, b, Who must not delay it under pretence of poverty, 154.b. Marriages that are not well knit and concluded, 146.a. Mass, no propitiatory sacrifice, 132.b, 133.a. Whence the name thereof is derived, 135.b, 136.a, An application of the sacrifice of the same, 134.b, No eucharistical or gratulatory sacrifice, 137.a, Whether it be a sacrifice, 132.a, What a holy thing it was supposed to be, 121.a, b, An enemy to the benefits of Christ, 5.b, Whereof the elevation of bread in the same, sprang, 170.b, The dangers ensuing upon going thereto, 146.a, Masses private, not heard of among the fathers, 134.b, When they began, 136.b. Matrimony, declared to be inseparable, and how, 45.b, By what means it is violated, 167.a, Why it is said to be a mystery, 145.b, Whether it be good simply, or in respect, 167.a, What is not ratified, though carnal copulation follow it, 154.a, Whether the lawful use thereof be a venial sin, 167.a, Why God would have it between such as were not far off in kindred, 154.a, Why it is commended and commanded, 167.a, Delay thereof should be enjoined to none, 156.b, The near conjunction of man and wife in it, 82.a, The commandment of the same, and the use thereof, 145.a. Mediator, none between God and man but one: proved, 91.a, Christ is none unless he be also a man, 134.b, 135.a, Whether the Anabaptists have the true one, 130.b, 131.b, 132.a, Meditation, and in what things it doth consist, 36.a. Memory, and why divers writers do extol it, 1.a, What things must be committed thereunto, and why, 1.a. Men, and a distinction of their state, 102.a. Mercy of God, and of the greatness of the same, and how far forth it should be celebrated, 136.a, b. Merit, of congruity and condignity attributed to the will, 106.a. Messiah, and touching the jews, which deny that he is come, 130.b. Midwives, of the hebrews, and their lie, 158.a. Mind of man, how it behaveth itself actively & passively in spiritual things, 127.a, How it cannot attain unto supernatural things, 108.a, God useth it as an instrument to perform his counsels, 127.a, Wherein the change thereof, of evil to be made good, doth stand, 127.b. Ministers, when they may labour, and what they must take heed of therein, 157.b, Whether in baptism regard is to be had of their faith and religion, 137.a, b, 138.a, Of the custom to pray, and prophesy at the making of them, 153.b, Why GOD giveth not to every one of his the gifts of the spirit, 159.a, b, Controversy about their apparel. 116.b, 122.a, 123.a, 115.b, 118.a, etc. 121. Whether the surplis, etc. enjoined them to wear, had original from the Pope, 119.a, Not bound to work and labour with their hands, and why, 157.b, Whether they may fly in persecution, 77.b, God communicateth with his the properties of some of his actions, 150.b, How far forth slight in persecution may be lawful for them, 73.a, Scarcity of them complained of, 54a, Unto what things they do call and not call us, 42.a, The cause why they are contemned is their own fault, and how, 31.a, Of two things wherewith they should be endued, 30.a, b, Whereof the laying on of hands in making them, might seem to have come, 169a, Why they are said to keep knowledge with their lips, 29.a, b, They bind and lose, and how, 26.a, b, Who have been chosen such, 49.b, What danger followeth their error, 21.b, Their office and duty, 29.a, b, And of their corruptions, 19.a, b, Whereto they do and do not carry us by the doctrine of the word, 49.b, They make not the word and sacraments better or woorsse, 153.a, 133.b, That taking away of Ecclesiastical lands must not discourage them from their function, 122.b. ministery, & whether it is to be forsaken b●cause the church-goods are pulled from it, 15.b, 16.a, Why it is contemned, 31.a, The fruit and profit thereof, 28.a, The honour and dignity, 19.a, 30.b, The duty and office thereof, 48.b, What good qualities are required in men, before they be chosen into it, 72.b, 73.a, Of taking and forsaking or refusing it for apparel sake, 120.b, divers means of calling, specially to the same, 159.b, Whereunto it doth appertain, 124.b, What spirit that is, which God hath given them that be promoted thereto, 72.b, Touching presentations and institutions of such as are to be preferred to the same, 123.a, What kind of men must be promoted to it, & of their charge, 89.b, 90.a, It dependeth of God and his spirit, 49.b, The chief cause why many are called back from it, 27.b, 28.a, A sermon of the profit and worthiness of the same, 27.b, and so forward. Miracles, do not simply confirm doctrine, 160.a, What works of God are so called, 57.a, b, They have been done by the adversaries of God, and why, 160.a, Of what things they be testimonies, 159.a. Monks spoken against, which allure children from their parents to make them Monks, 166.b. morning for the dead, 82.b, 83.a, Whether lawful or not, 151.b, 152.a, Where remedies in that case are to be found, 83.a, b, Who in so doing be void of christian hope, 83.b. Mortification of the flesh is a sacrifice, 168.b. Moses, and of his beauty, 158.a, Of the brightness of his face, 36.a, What we have to note by his praying on the mount, with his hands lifted up, 162.b, A comparison between him and the scriptures, 32.b, His father in law a priest and a prince, 158.b, The saving of him, his kill of the Egyptian, etc. 158.b. Motions first, are sins, 68.a, b, 69.a, How it is meant that they are not in our power, 102.b. Multitude, and to do as it doth is no safe way of dealing, and why, 15.a, b. Murdering of one's self, and that it is not lawful, 167.a, In what case it is permitted, and not permitted, 148.a. Music of what kind must be had in the church, 161.a, The force thereof in the affections, 160.b, 161.a. N. NAmes that we are taught to give to them that be of our family, 146.b. Nature how far forth she and her rules must be followed, 162.b, 163.a. Necessity, absolute and by supposition, 105.b, 130.a, What kind striveth with the will, 105.a, Augustine touching the Necessity of sin, 105.a, 104.b, In the not regenerate, 126.b, What it is to strive against Necessity, 128.b, Noah a figure of Christ crucified, 148.b, His drunkenness excusable, 148.a. Number of mankind soon increased, 147.a. O OBedience to be exhibited or denied, 71.b, unperfect in the regenerate, 103.a, Christ's spoken of to and fro, 4.b, 5.a, b. Objects, and that we must not change the natures of them, as how, 66.b. Oblations, what and whose do please God, 133.a, b, What the Lord doth chiefly consider in them, 16.a. Offices, & of preferring unworthy men to them, 153.a, b, What things are wont to fray us from the weightier sort, 51.a, That one by himself should not take all upon him, 162.b. Opinions, and the way to confute the false, 135.a. Oracles of the Ethniks, 38.b, Why they do now cease, which in old time were so common, 152.b. Order, and what the same is, 25.a. Oath, what it is, with the use and abuse thereof, 151.b, The danger of taking a false one, 75.b, Lawful, and so are curses, 164.b, Three forms of them used in scripture, 143.a, b. P. PApists how they will, that To do and To sacrifice is all one, 134a, divers superstitions of theirs imurious to Christ, 7.b, 8.a. Paradise where it was planted, and near what regions, 145.b, In the East, 45.b, How the things spoken thereof are to be meant, 145.a. Parents of how large & ample a signification, 166.b, What we are to note by these words, Honour thy Parents, 166.b. Passion of Christ distributed into certain principal parts, 6.a, Both in himself and in his members, 1. 2. 3. 4. 5. 6. 7, etc. How to behold it fruitfully, 7.a. passover, and why it was every year renewed, 1.a, The reason of the name thereof, 139.b, 140.a. Pastors, with a complaint against the false ones in the church, 21.b. Peace of two kinds, 25.a, war must be thought upon in the time thereof, 142.a, b, Of that which Christ hath brought us, 25.a, Unto what end God granteth and giveth us it, 142b, 143.a, Of the world, and why it is so named, 25.a, Whereof that in conscience toward God proceedeth, 30.a, b, The effects of that which Christ bringeth, 25.b, What God meant, when in the covenant, which he made with the Levites, he promised Peace, 28.a, b. Perjury, and who are not excused from it though they swear not, 151.b. Persecution, & Whether flight which hath the fear of death joined therewith can please God, 72.a, 64.a, b, 65.a, 154.b, Whether the precept touching it, were universal, 71.a, It is perpetual, 69.a, b, 73.b, How far forth it may be lawful for ministers, 73.a, In England for religion, 95.a, 92.a, b, Whether they that fly in such case do forsake or béetake themselves to the church, 75.b, 76.a, How it is no sin, 67.b, Objections and answers touching it, 72.a, b, 73.a, b, etc. Hard cases resolved, 77.a, b, Remedies for them which do revolt in it, 143.a, 139.b, 140. How it is a kind of confession, 70.a, b, For whom it is lawful and not lawful, 77.a, b, 78.a, 80.a, b, A wise provision, 140.a, Tertullians' opinion touching it, 71.a, Whether it be against charity, 79.b, 80, a, The necessity thereof for Christ's sake, and the reward thereof, 142.a, The apostles fled in such a case, 71.a, That of David, and what we are taught thereby, 74.a, Touching constancy therein for religion, read the 47. epistle, beginning at page. 139. A prayer to be said in the time of Persecution, when flight is intended, 70.b, 73.b. Philosophy, and an excellent kind of doctrine it teacheth not, 46.a, b. Philosophers and Poets how they have transformed the plain truth, 41.a. Physicians, that we must seek for our soul's health, 21.a, b. Plenty, and the magistrates charge in such a year, 157.a. Pleasures and idleness, the nurse's of vices, 49.b, The true use of honest ones, 157.a. Poets and Philosophers, and how they have transformed the plain truth, 41.a. Polygamy of jacob, is not to be accused, 154.b, Reasons why it is to be avoided, 154.b. Pope, and how far forth we may use things that were used in his church, 119.a. poverty, and who, under the pretence thereof must not delay marriage, 154.b. Power of God in our conversion, 108.a, b, Whether it be in man's Power to change the will, 119.b, 120.a, He gave them Power to be made the sons of God, expounded, 120.a. Prayer, the remedy against prodigious sights, 111.a, Of the lifting up of hands therein, 162.b, The spirit of Christ doth specially stir up thereto, 158.b, A form thereof to be used of and for them that be fallen from the true religion, 143.b, 144.a, b, Of Peter Martyr against false worshipping of God, 251. 252. Common must not be neglected, & why, 162, a. Prayers that be effectual, 153.b, Whether those to saints departed, be lawful, 170.b, Of some called collects, and the reason of their name, 136.a. Preaching or baptising, whether is more excellent, 219a, b, When the outward is fruitful, and how, 22.b. Predestinate, and by what calling God calleth them, 115.b, Not all which be called are such, 131.b, The difference between them and the reprobate, after they are fallen, 143.b. Predestination is a part of God's providence, 130.b, Why the doctrine thereof is profitable, 129.b, The order thereof to be noted, 116.b, diverse judgements touching it, 130.b, Christ is the principal effect thereof, 131.b, It bringeth no constraint or violence to man's will, 131.b, Unchangeable, 130.b, 131.a, The things due thereunto, and causes thereof, 152.a, b, Whether by the doctrine thereof be opened a window to idleness, 131.b, Necessary to be taught in the church, 105.a, The end thereof, 131.a, A definition of it, 130.b, Whether works, or what else be the causes thereof, 131.a. Predicaments ten, & that all things, which be, are reduced to them, 164.b. Presence real in the sacrament spoken of to and fro, 243.b, 244. etc. 139, a, b, 230.b, ¶ Look Eucharist. priests apparel and préestlie ornaments, 30.b, Why they were kept from the innermost holy place, 168.a, Why their sin is more grievous than the peoples, 170.a, Two things wherewith those of the law were endued, 30.a, b, How many High priests the jews had from Aaron, to the building of Solomon's temple, 31.a. Preesthood of Melchisedech, 149.b, Touching the promises annexed to that of Levi, 28.a, b, Whether all the things belonging to Aaron's are to be abrogated, 118.a, b. Prince's must serve God two manner of ways, 60.a, b, Whether it be lawful for them to fly in persecution, 77.b, 78.a, Their duty and their misbehaviour, 19.a, What danger followeth their error, 21.b, The care of religion belongeth unto them, 60.b, 61.a, What is to be observed in the worship we do to them, 157.a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the difference betwixt it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 106.b, 107.a. Promises of God of temporal things, include spiritual, 166.b, What those to Abraham do teach us, 149.b, Of them that were annexed to the préesthood of Levi, 28.a, b. Prophesy, what the same is, and the affinity thereof with faith, 151.a, The spirit thereof given to the wicked, 104.a. Prophets among God's people, even in the time of their bondage in Egypt, 158.b, Why the primitive church had more than we now have, 151.a, b, The manner of them in warning men, 147.a. Providence cannot be separated from God, and why, 129.b, Predestination is a part thereof, 130.b, Why the doctrine of it is profitable, 129.b, The decrees thereof, are immutable, 130.a, The definition of it, 129.b, The largeness of it, 130.a, What fruit the doctrine thereof bringeth, 46.b, 47.a, It doth not take away chance, 130.a, The universality thereof, 153.b, 154.a, How it doth govern things, 130.a, Those things which seem to happen by chance, are governed thereby, 130.a, All things are definite and certain, in respect thereof, 130.a, It taketh not away counsels, admonitions, corrections, etc. 130.a, b. Punishment upon the children for the parents, done by God, 170.b, 171.a, b, Whether it have power in itself to purge sin, 147.b, How it is meant that every one shall bear that which is due to his own sin, 170b, 171.a. Purpose of GOD in calling effectually, 115.a. Q. QVailes why they were given to the Israelits in the evening, 161.b, 162.a. Quantity cometh after substance, 207.a, Whether a human body can consist without it, 205.b, 206.a, b, 207.a, whether a body consisting of it, may be without quantitative measure, 221.b, whether it and substance may be put apart, 225.b, Mathematical not really divisible, 230.b, Whether the body of Christ after his resurrection wanted it, 221.b, 222.a, etc. Quarrels would be at no end, if we should give place to wrath, 115.b. Question touching the magistrate in certain cases of justice, 142.a, Touching a law in Exodus, about a deflowered maid, 142.a, About swearing not by the name of God only, 142.a. Questions disputed of about the Eucharist, 175. Unprofitable must be rejected, 89.b. R. Rainbow, and what we have to learn and gather by the same, 148.b, A shadow of the covenant of man's redemption therein, 148.b. Rebecca, whether she may be excused in preferring the younger son, before the elder, 153.b. Reconciliation, a key belonging to the church, 26.b, 27.a. Regenerate, subject unto falling, 119.b, The state of free will in them, 129.a, 124.a, b, 125.a, b, 163.b, diverse defects in them of doing good, 104.b, They cannot be without sins, 125.b, They are not only mere men, but men of God, 124.b, 125.a, 129.a, Their acceptable works, 129.a. Not regenerate, and the state of them touching the doing of good and bad, 105, a, Their virtues are fruitless, 47.b, 48.a, Their freewill, 126.a, b, 127.a, 102.a, b, 163.b, Necessity of sinning in them, 105.a, b, 126.b, How they know things natural and supernatural, 103.b, 104.a, What they can do in the law of God, 102.b, How their will is toward celestial things, 108.a. Regeneration of the body, 140.b, Signified by washing of garments. 163.a, Signified by they barrenness of women in the old testament, 152.b, Thereunto we bring nothing actively, 117.b, 118.a, The Pelagian heresy of deserving grace before it, 106.a, b, 107.a, The will dealeth passively therein, and how, 118.b, The state of man before, after, and in it, 102.a. rejoicing in afflictions and troubles, and what the world judgeth of the same, 25.b. Religion, and whether for it our calling and country must be forsaken, 76.a, Against delay in reforming thereof, 87.a, How hardly the adversaries deal with the professors of it, 74.b, 75.a, The example of David in restoring it, 59.b, How heinous a sin it is to abjure it, 75.b, Whose office it is to purge and clear it of superstitions, 154.b, 60.b, 61.a, Persecution in England for it, 92.a, b, 95.a, And flight, 93.a, The principal point and sum thereof in David's time, 59.b, How hurtful the love of riches is to it, 141. a.b, Touching the abjuration thereof, and remedies for the same, 145.a, b, 146.a, b, Of constancy in persecution for it, read the 47. epistle, beginning at page, 139. Whether in baptism regard is to be had of the ministers, 137.a, b, 138.a, That of man's devising enchanteth, and how, 20.a, A form of prayer to be used of and for them that be fallen from the true Religion, 143.b, 144.a, b. Relics of Christ, 4.a. Remembrance of what things it is, 199.b, Whether it may be of a thing present, 200.a, Why it is attributed unto God, 147.b. Remission of sins dependeth not wholly on baptism, 148.a, How contrition is not effectual to the same, 157.a, How it is meant, that the old ceremonies gave none, 168.b. Repentance joined with true invocation, 158.b, How it is said to fall in God, 147.b, The mother thereof, and the effects of the same, 145.a, 140.b, Three sorts of it, 160.a. That and true faith joined together, 170.b, Effectual, with examples of the same, 145.a, b, A long time of Repentance granted before the flood, Look 147, a. Reprobate, their manners and behaviours when they are fallen into sins, 144.b, The difference between them and the predestinate after they are fallen, 143, b. Reprobation defined, 131, a. Whether sins, or what else, is the cause thereof, 131.a, Reproaches, a brief sum of them that Christ suffered, 3.b. Reason, and whether the determination of the true mean of virtues belongeth thereunto, 47.b. Restitution, and what and how it is preferred before sacrifice, 170.b. Resurrection of Christ, and why it was first showed to women, 9.b, 10.a, How his is available unto us, 11.a, diverse circumstances or accidents about it, 10.a, b, Whether Christ's body after it, was without all thickness, 221.b, 222.a, etc. diverse testimonies thereof in the old and new testament, 10.a, b, 11.a, In Christ's his human nature behaved itself passively, 124.a, A sermon concerning the same, 9.b, and so forward. Of ours with Christ, and wherein it consisteth, 11.a, b, That of the dead mentioned in the old time, 159.a, Ours is not passed but begoone, and how, 11.b, The hope thereof bringeth true consolation of death, 155.b. Revenge, and why it belongeth not to private men, 166.b. Riches, and that the use and possession of them is lawful for Christians, 148.b, How hurtful the love of them is to religion, 141.a, b, How a Christian is bound to leave and forsake them. 148.b, 149.a. Righteousness imputed and inherent, 149.b, 150.a, Against the essential of Ofianders feigning, 91.b, 92.a. S. SAbboth commanded to be kept, and yet violated, and dispensed withal, 71.b. Propositions necessary touching the same; 166.a, What is the true one, 144.b, What works might and might not be done on the same, 166.a, Two causes why it was commanded, 165.a. Sacrament defined, 245.b, 140.a, 132.b, Of what two things it consisteth, 194.b, 132.b, It consisteth not of two things before blessing, and why, 183.b, The nature thereof is more kept in signification than in bodily presence, 231.b, Whether the bread thereof should belevened or unleavened, 184.b, A figure in the words (This is my body) proved from the nature of it, 200.b. Touching the real presence of Christ therein, 204.a, 179.a, and so forward. The error of the Anabaptists touching the same, 177.a, Not nature, but the power of God is it that frameth it, 240.b, The benefit and fruit thereof, 179.b, 180.a, If the word come unto the clement thereof, it doth not thrust it out, 196.a, Of our conjunction with Christ in the same, 106.a, b, 107.b, 127.a, 98.a, 140.b 141.a, Whether Christ be therein by transubstantiation or really, 176.b, 177.a, The difference betwixt it, and a sacrifice, 132.b, Two kinds of eating, and two kinds of bread therein, 215.b, 216.a, What that is which is changed in the same, 241.b, Whether it must be kept in churches, 161.b, What presence of Christ there is therein, 139, a, b, That we partake the Lords body in the same, though it be absent, 140.a, By bread in the sixth of john, the Lord understood not a sign thereof, but his own flesh, 236.b. Sacraments take no worthiness or unworthiness through the ministers of the word, 133.b. They must not be ministered with the crucifix upon the table, 123.a, b, Those of the old and new testament, touching Christ, compared, 246.b, 247.a, b, 118, a, How the divine essence infuseth itself into them 232.a, b, Whether they of the old law were better than ours, 247.a, b, 248.a, Some honour due to the signs of them, 170.a, Whether they of the new testament give grace, 247.a, b, The property of them touching body and mind, 88.a. How they differ from the things which they signify, 87, b, Faith is more helped by ours, than by those of the fathers, 247.b, 248.a, b. The plainer that rites be in them, the better they be, 88.a, How they are dangerous to the receivers, and abominable to God, 170.b, Whereunto the ministery of them doth appertain, 124, b. Too much ascribed to them by the Lutherans, 138.a, b. Why they are so called, 209.b, They be visible words, 231.a, Against such as neglect to receive them, 159.b, What things are distributed to the people by them, 133.b, 134.a, Whether they being eat and droonke for other men, do avail, 134, b, What is required, that they may be honourably celebrated, 160.b, How grace is exhibited by them, 150.a, Neither too much, nor too little, must be ascribed to them, 87.b, That an analogy must be kept in them and how, 195.b. Sacrifice, what it is, and the nature thereof, 168.b, 132.a, The difference between a propitiatory and a gratulatory, 132.a, b, A feigned difference between bloody and unbloody, 135.a, What it is that we offer daile to God, 245.a. Of incense and what it teacheth us, 169.b, The reading of holy scriptures is one, 35.b, The use of peace offerings, 169.b, What and how restitution is preferred before it, 170.b, Eucharistical or gratulatory, 136.b, 137.a, The true propitiatory, 132.b, 133.a, The difference betwixt a sacrament and it. 232.b, Whether the Mass be one, 132.a, b, 133. 133. 134. 135. 136, That of Christ shadowed out, 148.a, What this word To Sacrifice signifieth among the fathers, 136.b, 137.a, How the papists will, that To do, and To Sacrifice is all one, 134.a. Sacrifices stirred up the memory of God's promises, 169.a, What things is necessary in all, 134.a, What we confess by them, 146.b, uses of the Ethniks, when any prodigious sights happened, 111.a, Sundry and manifold, remaining in the new testament, 169.a, Of those wherein Christ was represented, 168.b, 169.a, Wherein their worthiness was considered, 169.b, In what cases commanded they were ●…ritted, 71.b, What God thought and esteemed of them done without faith, 170.b, diverse things appertaining to them, with their due considerations, 169.a, b, when outward ones please and displease God, 147.b, The order, manner, doctrine, diversity, scope, and effects of them in the law, 168.b, Confession three manner of ways in them, 170.a, The manifold commodities of the offerings of them, 170.a, What and whose do please God, 133.a, b. How it is meant that God is pleased with them, 159.b. Sadness, and of what cause it doth arise, 24.b. Salt, and why it is perpetually required in sacrifice, 169.b. Salvation, and whether it be universal and common to all, 131.b, What we are to judge of good works in the case thereof, 147.b, Whether it be of necessity thereto, to understand all the opinions touching Christ, 134.a, b, The church erreth even in matters of the same, 3.b. All the mysteries thereof reckoned up, 4.b, Whereof the certainty thereof is, and is not, 170.b, Whence it cometh, and whereof it dependeth, 130.b, 131.a, b, Whether God do towards all men so much as sufficeth thereto, 120.a, b, 121b, 122.a, b, Whether obstinate heresy as touching the flesh of Christ exclude the Anabaptists from it, 129.b, 130.a. Sancts, and whether they shallbe better than the angels, 155.a, How they desire the death which they fear, 67.a, What we are taught by Gods permitting of them to fall, 149.a. Sanctify, how Christ by his afflictions did sanctify all adversities, 3.b, 4.a. Sanctuary, and what was represented thereby, 168.a, What holy things were therein, 168.a. Of the only one, and the use thereof, 168.a. Satan at liberty, and why, 103.b. Schools of Divinity, and what ought to be read in them, 89.a, b, What kind of teachers must be chosen to read in them, 89.b. Scriptures, how profitable to teach, and to convince, 90.a, Whereto they do and do not carry us, 49.b, How homely man's wisdom judged of them, 33.a, What is to be considered in the expounding of them, 1.b, Unto what godly things they are compared, 39.a, b, 56.b, 57.a, What the chief thing is, whereby we judge of them, 210.b, Their utility and profit, 32.b, 36.a, 37.b, 38.a, 48. a.b, 49.a, 57.a, b, An objection touching their obscureness, 33.b, The teacher of them is the holy Ghost, 49.b, That the knowledge of them belongs to all, and why, 39.a, b, The cause why so many do hate them, 32.a, They are the rule of faith, 87.a, Touching such as complain that they are obscure, 20.a, b, That they are not so, 49.a, Though feigned so to be, 41.a, Their proper effect, 22.b, The profit that cometh by the knowledge of them, 46.a, Their ancientness, 45.b, An exhortation for young men to the study of them, 32.a, and so forward, How effectually God speaketh unto us in them, 38.b, 39, a, 48.b, 49.a, How safe it is to rest ourselves in them, 20.a, Unto what things they do call and not call us, 42.a, Reasons why some terrify men from reading them, 48.a, 27.b, 28.a, Who have been chosen ministers of them, 49.b, 42.a, With how great a study the knowledge of them must be obtained, 42.a, b, The doctrine of them is passing medicinable, 48.a, b, Certain propositions necessary touching them, 143.a, The rule of discipline must be sought for in them, 89.a, Their school is heaven, 49.b, 42.a, 20.b, Errors are not particularly condemned in them, 135.a, b, Of divers kinds of senses whereby they be interpreted, 8.a, The divers and manifold enemies of them, 32.b, It is no small fault to add or take from them, 40.a, b, The variety of matter and writing in them, 33.a, The Cardinal of Loren convinced, for saying that in them there be no tropes or figures, 155.b, They are nets, etc. to catch men, etc. 48.b, What God doth testify unto us in them, 13.b, Whereto their darkness is to be imputed, and a remedy therefore, 34.a, That they seem oftentimes to be repugnant, 34.a, b, Touching the procuring of liberty to them, 35.b, The duty of all estates taught in them, 48.b, Morgan complaineth of the ambiguousnesse of them, 211.b, The reading of them, a sacrifice, 35.b, Who discerneth all things in them, and who not, 41.b, What we are to think them to he, 37.b, In what things the meditation of them consisteth, 36.a, Of what notable things they do speak, 41.b, The effects of them, if the holy Ghost be not present, 36.a, b, A comparison between Moses and them, 32.b, How and in what sort they do change us, 38.b, Nothing more miserable than the ignorance of them, 47.a, b, What heresies have risen about the understanding of them, 187.a, With what spirit they must be interpreted, 186.b, 187.a, How it cometh to pass that they are diversly wrested of divers men, 211.b, By them is known the church and the spirit, 187.a, They acknowledge no transubstantiation, 185.a, What is meant by these words, Search the Scriptures, 249. These words, The Scripture is not of a private interpretation, expounded, 186.b. Senses can not apprehend universal things, 108.a, Whether the determination of the true mean of virtue belongeth to them, 47.b. Servants, and in what cases there is and is not difference between them and free men, 148.b, Whether it be lawful for them to fly in persecution, 77.b, Shame and the shunning of God's sight, are properties which follow sin, 146.a. Shows that are neither superstitious nor unlawful, 153.b. Sights prodigious, and why God sendeth them, 111.b, The remedy against such, 111.a. Signs which went before the law and the gospel, 163.b, 164.a, That not only the things, but the signs also are to be retained, 119, b, Some honour due to the signs of the sacraments, 170.a, The conjunction of them with the things signified, 139.b, 140.a. Similitude, and in what things it must hold, 232.b. Sin punished with sin, 130.b, Whether a less is to be committed for the avoiding of a greater, 150.b, What necessity thereof is in men, 126.b, 104.b, 105.a, How it had place in Christ, and how it is in us, 4.b, 5.a, How it is meant, that God would it not, 119.b, What be the properties which follow it, 146.a, Why the priests is more grievous than the peoples, 170.a, What we have to gather, when a place where it much reigneth is spared, 151.a, How it is meant, that every one shallbe punished for his own, 170.b, 171.a, When it shall be possible for us not to commit any, 105.a, How it is remitted and retained, 26.a, How the fear of death is Sin, 67.a, b, Whether the same in Christ be so, and how it is to be considered in us, 66.a, b, 67.a, The difference of the predestinate and reprobate, after they are fallen thereinto, 143, b, 144.a, b. Sin original, and who are guilty thereof, and who absolved from it, 147.b, 148, a, How it cometh to pass, that the soul is defiled therewith, 148.a. Sin venial, and that the lawful use of matrimony is so counted, 167.a. Sins of committing and omitting, 169, b. What those of the old fathers do show us, 153.a. Forgiven in sacrifice, and how, 168.b, The regenerate cannot be without them. 125, b. 104.b, 105.a, Not the cause of reprobation, 131.a, We be naturally given to hide them, 156.b, Sinners, whether they are to be withdrawn from knowledge of the scriptures, 48.a, Why Christ would have certain in his stock, 156, b. Singing in the church lawful, 160, b. 161.a. Soldiers, their duty and charge, and how they misbehave themselves, 19.a. Solitariness disallowed, 53.b. Sons of God, which are said to have gone in to the daughters of men, etc. 147, a. Sorrow of many doubled, why it doth lighten a heavy mind, 82.b, Where remedies therein are to be found, 83.a, b. Soul is not derived à semin● genitali to the children, 146.a, The substance thereof, and that it is created, 148.a, How it cometh to pass, that it is defiled with original sin. 148.a, Whether the blood be all one with it, 203.b. What must be understood when it is so called, 141.a, An error touching the mortality of the same, 136.a, The reasonable cometh not by the strength of nature, 145.b. Spirit of God, the fortitude thereof, and that it is not in all alike, 72.b, The Daemon or good Spirit of Socrates, 38.a. State of men distinguished. 102, a. Stews are not tolerable in a commonwealth, 156.b. Suffer, and how Christ is said to do so at this day, 7.b. Sun, and why God placed it in an high place, 39.b. Superstitions must not be pared away, but rooted out, 87.b, diverse papistical ones, injurious to Christ, 7.b, 8.a, Peter Martyrs prayer against all manner of them, 251. 252. Supper of the Lord, and why it maybe called a sacrifice, 147.b, 132.b, How the unfaithful are partakers thereof, 139.b, Christ received by faith therein, 138.b, Of the outward signs thereof, 168.b, An exhortation to the mystical receiving thereof, 137.a, b, From what things we depart, in departing from it unreceived, 138.a. Why john in describing it maketh mention of the flesh and blood of Christ, 237.a, The Lord offereth himself to be eaten of the believers, both in it, and out of it, 238.a, How the body and blood of Christ is present in the same, 164.a, 139.b, 140.a. Surplis, and whether it were a popish invention, 119.a, b. A pretended honest signification for the same, 119, b. Swearing, the use and abuse thereof, 151.b, Three forms thereof used in the scriptures, 143.a, T. TEmple of God at jerusalem, why it was defiled and burned, 12.a. How long it lay ruinated, 23.a, Re-edified, etc. restored, and by whom, 12.a, What causes hindered the jews from building it, 14.a, b, 15.a, etc. Tempt GOD, who do so, and by what means, 152.a, 148.b. Temptation, what it is, whether God be the author thereof, and of resisting the same, 151.b, Of Adam and Eve, read page. 146, a. Why permitted by God, 146.a. Testament, old & new, how they differ, 6.a. Testimonies of God unto us in the scripture, 13.b. Theft punished by death, 157.a, b, What men's actions fall within the compass of it, 166.b, The Israelites could not be reproved thereof when they rob Egypt, 167.a. Titles, and the divers ends of them, and names invented by the godly and ungodly, 147.a. Transubstantiation forsaken by express words of the Cardinal of Loren, 150.a, 152.b, Many absurdities do follow it, as how, 230.a, b, Proofs for the doctrine thereof, 229. 230. 235.b, 236, etc. 238.b, 239.a, What kind were to be wished in the church, 22.a, Whether these words, This is my body, may be done without it, 185.a, b, Against it and real presence, 88.a, 176.b, 177.a, 24.b, The chief principle for the which it is denied, 221.b, Thereby is perverted the nature of things, 229.b, A similitude brought to prove it, disproved, 196.b, 197.a, b, Why the scriptures admit none, 215.a, None of bread and wine in the Eucharist, 178.b, 179.a, b. Tree of life, and the tree of good and evil, 145.b, Who eat the fruit of it, 166.a. Trinity, and whether the angels that spoke with Abraham give us a notice thereof, 150.b. Truth, and divers ways whereby it is established, 79.a, Who have changed it into a lie; and how, 86.b, What it is to detain it in unrighteousness, 86.a. Tyrant's estate touching their regiment most miserable, 8.a, b, Whether private men may rise against them and slay them, 155.b. Tithes, and whereto the institution of them doth serve, 118.a. V ubiquists error touching Christ's natural body convinced, 102.b, 139.a. Ubiquity of Christ's natural body proved and disproved, 10.b, 86.b, 88.a, 162.a, 188.a, 189.a, b, 205.b, 221.b, 222.a, Proper and peculiar to God only, 190.b. Virtue civil, and the end thereof, 104.b. Virtues of the ethnics fruitless, and why, 47.b, 48.a, Whereto they are compared, 25.a. Vices, of whom pleasure and idleness are the nurse's, 49.b. Violence, and how it is lawful to repel it by violence, 167.a, 157.a. Violent defined, 118.b. Unity & charity with their two plags, 2.a. Unrighteousness, and what it is to detain the truth of God therein, 86.a. Unthankfulness must not cause us to leave off from doing well unto men, 157.b. Vocation, ¶ Look Calling. Vows wherein they stand, and what we have to note in them, 154.a. urim and Thumim, and what they signify, 30.b. Usury, of what kind the law against theft condemneth, 166.b. W. War, why it must be made and not made, 162.a, divers necessary documents touching it, as well for lacemen as churchmen, 149.a, b, In what respect it is not forbidden to christians, 162.a. Waters above the firmament in the middle region of the air, 144.a, Whereunto we must attribute the keeping back of them from drowning the world, 144.b, By what qualities the nature thereof is tried, 1.b, What they were which David said did pass through even to his soul, 6.b, 7.a. whoredom, and decrees of law touching the punishments thereof, 142.b. widows true who, and to be relieved at the church's charge, 76.b, 77.a, Consolation for them touching their husband's death, 83.b, 84.a. Will, whether it can be compelled, 119.b, How being not regenerate it is towards divine and heavenly things, 108.a, What necessity striveth therewith, 105.a, A power passive and obediential therein, 118.b. In the regenerate not free in this life, 125.a, b, How it concurreth actively & passively in both conversions thereof, 114.a, b, 108.a, Whereunto the change thereof from evil to good must be attributed, 110.a, b, 111.a, b, Resembled to an horse, and to prisonment, 106.a, Objections touching the change thereof unto better, 119.b, 120.a, Sometimes it would things unpossible, 107.a, Diversity of affections by turns therein, 105.b, It commandeth men's actions, 105.b, freedom and captivity thereof, 105.a, b, 106.a, b, 107.a, b, Gods will distinguished, 119.b. Wisdom of God, how it abaseth itself in the holy scriptures, 48.b, 49.a. Wisdom of man how homely judged of in the scriptures, 33.a. Witness false, and what the law of forbidding it doth teach us, 167.b. Wives, and why the fathers sought them in their own kindred, 152.b, Why God required of the Israelites, that they should abstain from theirs until the third day, 163.a. ¶ Look Polygamy. Women religious that followed Christ and his apostles, 76.b, Why Christ's resurrection was first showed to them, 9.b, 10, a, Their manly courage, 61.a, b, Why they are forbidden to speak in the church, 153.b, Honest must not tire and disguise themselves like harlots, 156.b. Wonders wrought on mount Sina, when the law was published, were done by angels, 163.b, The remedy against strange ones, and why God sendeth them, 111.a, b. Word of God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and why, 39.a, Distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 152.b, An inward and outward instrument of the holy Ghost, & whereto, 114.b. It goeth naturally before faith, 114.b, A praise thereof, 36.b, and so forward. The church is not to be preferred before it, 152.b, 153a, It is the keys of the church, 26.b, 27.a, An exhortation to the study thereof, 249. 250. Unto whom the custody of the same doth belong, 49a, Unto what excellent things it is compared, 45.a, Wherein the power thereof did first shine, 2.b, We no less receive Christ therein than in the Eucharist, 231.a. Works are no necessary proofs of a man's life good or bad, 153.b, A distinction of them, and their subjects, 131.b, Three manner of perfections required in them by God's law, 166.a, They are causes and not causes, of our salvation, 165.b, 147.b, 149.b, What we are to determine of such as are done without faith, 170.b, All of the regenerate are sins, 104.b, 105.a, How our resurrection standeth in them, 11.b, A case touching them, to be done secretly or openly, 71.b, How they obtain the promises, 157.a, Of themselves absolutely they make us not acceptable, 146.b, 22.b, 23.a. Works of God what are called miracles, 57.a, b, Certain wonderful, unknown to natural reason, 46.a. World universal, is God's school, or place of war far, and why, 58.a. Worship outward and inward, due to Christ, 8.b, 9.a, Religious towards God required, 60.a, b, Against them that give it to creatures, 160.a, b, What is common to God, and great men, 162.a, b, 157.a. Wrath of God described, 17b, 18.a. Wrestling of jacob with the angel▪ and ours with God, and when we overcome, 155.b. Y. Year of plenty, and the magistrates charge therein, 157.a. FINIS propositi, laus Christo nescia FINIS. Imprinted at London in Pater noster Row, at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell. 1583. Allowed according to her majesties Injunctions.